he manifested himselfe a most mercifull father and never yet condemned and punished any people or any Nation with destruction banishment or other punishment but he first by his Prophets or by other means endeavoured to draw them to repentance and their duty from their madnesse and corruptions And so it comes to passe that either truly repenting and desiring the mercy of God they obtaine pardon or remaining obstinate and impenient they are most justly punished Now this ancient manner of shewing his judgements either privately or publiquely God commands here to be expected for he saith he is about amost excellent worke whereby he will make manifest to godly and sound hearted men the greatnesse of his mercy and will give proofe of the severity of his judgements to the wicked and those who are obstinate in their sin The manner how this is expressed unto us is by a Prophesic of two persons to come the one of Iohn Baptist the forerunner calling men to repentance and shewing Gods purpose both touching the godly and the reprobate The other of the Ruler and Saviour of the world the Judge of quicke and dead whose admitable power is manifested both waies both in saving of the good and faithfull and in judgeing and punishing the wicked The Prophesie is then of two persons and of their duties The first is Iohn Baptist the son of Zâ—charias who was and did shew salvation a comming and teach men the meanes how they might obtaine it who for the similitude of his minde manners studies and whole life was called another Elias for to understand this as the Hebrewes did of an heavenly Angel is marvelously absurd seeing our Saviour Christ in the Gospel hath manifestly affirmed that it was Iohn Math. 11.10 who was sent not by the councell of man neither came by his owne ambition but by the authority of God he undertooke this duty Behold Signifieth a certaine and a most famous and publique thing And speaking of this he useth the present tense he noteth the certainty of it that is as sure as if it were already done and as sure as if it were beheld with their eies But there is in this thing a difference betwixt the Prophet and the Evangelist one giving it to Christ the other unto the Father divers reconcile them diversly but that which seemeth most plaine and true is this That some works are proper to the persons to every one in their essentiall proprieties as to beget be begotten and proceed and these are not communicable but some are externall and common and sometimes are given to one person sometimes to another to manifest the unity of essence in the trinity of persons As Isaiah 6.1 I saw the Law sitting on a throne Some thinke St. Basil and others that it was the Father who appeared in that vision Yet John 12.41 It is given to the sonne And Acts 28.25 Saint Paul giveth it unto the spirit So that which is spoken of the holy Ghost 2. Pet. 7.21 is affirmed of the Father Heb. 1.1 now like to these is this The sending of Iohn being common to both is by the Prophet given to the Son and by the Evangelist to God or by Christ in the Evangelist to shew that he was one in nature with the Father and another in person Now Angel heere is a name noting an office or ministery and not an essence or nature Cyrâ—llus He shall prepare the way before me The effect of his office and ministery to make ready for Christ that is by preaching saith and repentance he might fit men ready to receive Christ whom he preached not to come but declared and pointed at him being present and already come And so he differed from all the former Prophets In which state he denied himselfe to be a Prophet Iohn 1. And the Lord whom ye seek The next Prophesie is of Christ himselfe and the Lord whose comming the person is described in this verse his power verse the second and the effects of that power in respect of the godly and elect verses third and fourth and of the wicked and reprobate verses five and six First of the comming of Christ which is described to us first when he should come speedily or immediately that is when John had once entered his office and begun to preach Christ should come preaching also repentance and the Gospell and so he did Marke 1. Secondly the place where he should come that is the Temple By which what should be meant divers men have divers conceits Saint Cyril understands the wombe of the virgin Saint August and Theod. the humanity and flesh of Christ because of that destroy this Temple Iohn 2. but neither of these can be seeing John must first be sent to preach which was not till Christ was thirty yeares of age for his sending was not his birth but his office or for it So Christs sending was not his incarnation but his office for then is he said to come when he began to preach worke miracles and execute his function So John 1.26 27. and Math. 3.11 By Temple then we understand literally the Temple at Jerusalem and in it the Church for in it Christ ought to be to teach to do and execute his calling and function by the decree of God And there to build himselfe that spirituall Temple which is made of living stones And this some gather from the preposition El ad which signifies not onely the place but notes the cause and end as well and so it is both to the Temple and for it noting the spirituall Temple to the materiall Temple and for the spirituall that the type this the truth Now the person of Christ is described First he is called the Lord that is King and governour of his Church of whom is that Psal 110.1 Which Lord the Prophet affirmeth that they desired the Jewes all of them some in one respect some in another desired him some as an earthly King and deliverer and some as a spirituall King and the true Messias who should be their redeemer and saviour from sinne and the wrath of God Luke 2.25.38 Even the messenger of the Covenant The second description of his person that he is the messenger or Angell so called because he was to reveale his Fathers will to his people and to be their Prophet to teach them what God requireth of them Called the Angel of the Covenant partly because he was promised and God did so Covenant with them to be their Prophet Deut. 18.15 16. and Rom 15.8 and partly as some thinke because he it is that makes the Covenant betwixt God and his people being mediator of it and partly because he is the messenger of the new law or the new testament wherein heavenly blessings are promised unto us So St. August de civit Dei 18 35. Behold he shall come The concusion for confirmation of the former to establish the certainty of it i. At the time appointed he shall certainly come so God
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 Vse 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 Vse 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
desires who haply hearing it would be carried headlong with it in their desires for it therefore by this they are taught to wait with patience till the time come when God wil effect it And this day is partly in this life but fully and perfectly in the other when they shall with Christ judge the wicked and treade upon them The Lord he often descendeth to the infirmities of his Doctrine 1 to let them see their desire upon his and their enemies for his sake and to see their ruine and destruction See a like point to this Cap. 1.5 Your eyes shall see it The Lord oftimes destroyes the wicked Doctrine 2 enemies of him and his Church by the hands of his Church and by their meanes Ye shall tread c. VERS IIII. Remember the law of Moses my servant which I commanded unto him in Horeb in all Israel with the statutes and judgements REmember the law of Moses my servant Here is the second part of this Chapter the precept commanding their reading and remembring the law because from hence they were to have no more Prophets till Christs comming when Iohn should be his forerunner and therefore when they were without Prophets they must give the more diligence to read and be exercised in the law and to submit themselves to the doctrine of piety therein contained Now by naming the law he doth not exclude the Prophets and prophesies that were written his own others but rather including them as commentaries of the law interpreters of Moses So he leaves them not to their owne imaginations but restraines them to that which was left written as being sufficient to direct and governe them My servant Moses was not the author of the Law but only the instrument of bringing it Therefore it is added Which I commanded unto him He was only Gods Minister to utter what he would have him deliver In Horeb. The place where the Law was given which some thinke to signifie the mount Sinai others thinke by both is meant one hill which in respect of that part which lay towards the East was called Horeb of that towards the West Sinai and of this place the Prophet rather speaketh that he may make them call to minde the great Majesty of God which he shewed in that place at the giving of the Law To all Israell He noteth the persons to whom he gave it even to themselves to make them the rather to regard it and obey it above others Psal 147.20 And he saith to all that no man might exempt himselfe whether learned or unlearned base or noble male or female all ought to attend to it and remember it With the Statutes and Iudgements This he speakes the rather to commend this care to them seeing the law is for their profit and good and containeth in it all directions for publicke affaires to teach men to carry themselves in all conditions The people of God must remember the whole Law Doctrine 1 the Minister to teach it and deliver it to the people and they to receive learne and know it Vide Cap. 2.6 The people of God must remember this wholly and only Doctr. 2 The people of God must read know Doctr. 3 and be exercised in the Law This extent and all these degrees are contained in the word Remember It is the character of the blessed man Psal 1.2 It was Davids praier and practise Psal 119. And Christ requires it Joh. 5.39 and Saint Paul Col. 3.16 Because some are such as must teach others and ought to do it Reason 1 Deut. 7.7 No man can teach another what he knows not himself Because they cannot without it preserve themselves from sin Reason 2 ignorance being the fountaine of sin which made the Hebrewes call all sins Ignorances for not knowing sin they can no more avoid it then the bird that sees not the snare but the knowledge of the word will secure and preserve them Prov. 7.1.2.2.4.5 Because whatsoever is done in obedience of God Reason 3 cannot be good if it want knowledge though it proceed from zeale charity devotion or good intention it is howsoever but a blind sacrifice condemned Mal. 1.8 Uses of this point see Cap. 1.8 VERS V. Behold I will send you Elijah the Prophet before the comming of the great and fearfull day of the Lord. BEhold I will send you Eliah The third prophesie in this Chapter touching the comming of Iohn the Baptist of his office and the fruit the Church should have by him in this verse and the last In this verse we have his sending and in it we observe by whom and who is sent his name and office and thirdly the time when I will send This is here spoken of God the Father which Cap. 3.1 was spoken of the Son And to the Father it is also applied Matth. 11.10 Eliah the Prophet Not that Eliah who was taken up in a fiery Chariot but Iohn Baptist who is here called Eliah for the similitude of his minde and manners his graces gifts and office If we admit an heavenly interpreter to tell us the meaning Luc. 1.17 or Christ Matth. 17.10.11.12 who told his disciples that Elias was come and we read in the next verse verse 13. That the disciples understood that he spake unto them of Iohn the Baptist Yet Christ revealed it at another time more plainly Matth. 11.13.14 All the Prophets prophesied till Iohn and this is Elias which was for to come The Papists understand this of the true Eliah and that he shall come againe in person Ribera hath three reasons for it First The authority of Chrysostom Riber in Lo. Aug. Ambr. Theod. Cyril Aquin. c. We answer one Angel is more then all these especially Christ who is our sole Doctor and hath otherwise interpreted Secondly The Septuagint in stead of Prophet reads Thesbite We answer that the originall is Prophet so Ribera himselfe confesses and so the King of Spains Bible hath it Must we then reforme the Fountaine by the Chanell or this by that Thirdly His third reason is from the last words of the verse Lest I come c. which are he saith understood of the second comming of Christ because his first comming was to save not to judge or destroy I answer It is not Christ that speakes these words but the Father who verse three was called The Lord of Hosts a title not given to Christ And the words are not meant of the destruction of the wicked at the last judgement but of Gods plaguing them in this life for contemning of Christ as their owne Montanus doth also interpret it Bellarm ine also would prove it as Ribera doth that the words referre to Christs second comming because that day is called Great and fearfull whereas Christs first comming is acceptable and a day of salvation I answer that Christs second comming in respect of no other thing nor to any other persons is great and fearefull then his first comming is and contra for
Gen. 28.17 How dreadfull is this place saith Iacob that is Reverend because of the signes of the Divine presence See also Ezek 1.22 Thus even the day of Christs first comming is to be entertained with an awfull dread and reverence 3. That day though a day of salvation to believers yet was to others terrible as it was described to be in the former Chapter verse 2. and is oft described so in the New Testament Luc. 2.34 Luc. 3.9.17 Luc. 19.44 Math. 21.44 See Casp Blockmond System Theol. vol. 2. artic 28. pag. 831. Object 2. It is added lest I come and smite the Earth with a curse But Christs first comming was not to judge but to bee judged Answ 1. It may be understood with Montan. and Winkleman of the destruction of Ierusalem and the calamity that came upon the Iewes upon Christs first comming 2. But I have all the way interpreted this Chapter comprehensive even of the day of judgement also and the sentence then to bee given by Christ Yet it followes not but the place may be meant of Iohn Baptists comming before Christ to prepare men to belive least hereafter for their infidelity they bee condemned It followes not that hee must come presently before that day Object 3. Christ speaking of Elias Math 11.14 Saith This is Elias qui venturus est which is for to come but Iohn was come already Answ The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quiventurus erat Which was for to come speaking of him whom from Malachy's prophecy they expected and so might well be said of one that was already come as we have the same phrase Math. 2.4 He demanded where Christ should be borne Yet was Christ borne already Object 4. Iohn was indeed allegorically Elias but not literally therefore Christ speaking in the same place Math. 11.14 of Iohn saith If yee will receive it This is Elias that is Elias is indeed for to come yet if you will have one now also in this my first comming this Iohn is he But to shew that this is a mystery he addes He that hath eares to heare let him heare Answ Iohn was Elias literally that is in the Prophet Malachies literall sense but because the Scribes had another conceit not of another time as the Papists but of another person that it must be the Thisbite he tells them they mistake it in that for the Prophet in his very literall sense meant Iohn as the Prophet Ieremiah Ier. 30.9 ment the Mesiah literally as it is confessed not David the sonne of Iesse when he sayth They shall serve David their King And therefore he sayth If yee will receive him and addes Hee that hath eares let him heare Object 5. Elias is prophecyed of againe Rev. 11.3 One of the two witnesses Answ Besides the fuller meaning of that place for which let the Reader consult expositors and especially Mr. Ios Meades learned Commentaries upon his Clavis Apoc. There is there no mention at all of Elias It is but a begging to urge that text Object 6. Why else were Enoch and Elias rapt up before death and doe still live in their mortall flesh to dye againe but that they are for that service before the last comming of Christ Answ That they live in their bodies in Heaven is not doubted see Sixt. Amama Antibarb Bibl. l. 3. Syrach c. 44. pag. 947 c. but that they live in their mortall bodies and that they shall dye there is no Scripture for it neither is it likely seeing the Scripture sayth of Enoch Hebr. 11.5 He was translated that hee should not see death see Ios Scaliger's note upon Math. 17.11 among those few short notes of his which Iohn Bill the Kings Printer hath carefully collected at the end of his Impression of the New Testament Greeke at London 1622. But why they were wrapt up we must bee content to bee ignorant and it beseemes us most to bee so More of this point you have well treated of in the following Commentary Being thus rid of this interpretation wee have another which interprets the place of Christs first comming and we have S. Markes autority for it who makes the last words of Malachy to bee the first words of his Gospell and therefore leades us to understand by Elias in the Prophet Iohn Baptist in his Gospell And that we may bee further out of doubt we have the text clearely so expounded Luc. 1.16 17. See Laurent Valla his Castigation of the Vulg. Lat. according to the corrected edition of Iacobus Rivius Math. 11.14 15. Math. 17.10 11.12.13 Which places let the Reader peruse The name of Elias is given to Iohn not propter identitatem personae as if Elias were Redivivus or by a Metempsychosis were entred into Iohns body but propter identitatem spiritus virtutis because of the like gifts calling and Ministery See Iunius parall lib. 1. par 31. Pet. Martyr Loc. Clas 3. cap. 16. sect 21.22 But especially our late blessed King of famous memory in his Monitory preface before his learned Apology for the Oath of allegiance pa. 77.78 whose arguments are examined by Leonard Lessius Disp de Antichr Demonstr 15. but stand good And besides ours some learned and ingenuous Papists as Paul Burgensis Isid Clarius Bened. Arias Montan. in Locum who doe all admit our interpretation and Bishop Iansenius too in cap. 48. Ecclus. as Bened. Pererius affirmes of him lib. 15. in Daniel pag. 223. D. Let me here note by the way the conceit of Lucas Osiander who as he yields the place to bee meant of Iohn Baptist the second Elias before Christs first comming so hee also interprets it of a third Elias before Christs second comming and that is Martin Luther and accordingly interprets the following words and exhorts to the receiving of Luthers doctrine lest God come and punish our ingratitude Luther indeed was a man of notable zeale like Elias fit for the businesse hee was employed in by God and we have great reason to thinke honorably of him but none to thinke that Malachy thought of him or that the Holy Ghost meant him here Thus much of the comming of Iohn 2. Verse 6 His worke or office is declared in the last verse And hee shall turne the hearts of the Fathers to the Children and the heart of the children to the Fathers Least I come and smite the Earth with a curse For their interpretation of this who respect only the second comming of Christ let the Reader see Corn. a lapid I content my selfe with that of our following author That whereas all was at that time out of order full of corruptions and errors and different sects see Tremell ad marg Zach. 11.8 Iohn was sent to preach repentance Math. 3.2 and to convert of all sorts from the error of their way and to reduce them to the faith of the old Patriarks But for the manner of the phrase Iunius parall lib. 1. par 55. makes it parallel to Luc. 1.76.77.79 and so it will bring
those that are deare to him If God will and must deale thus with his owne Vse 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 Vse 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 Vse 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
adeò est quod obduret mentes hominum quà m 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 Vse 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 Vsura 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people Tit. 2.14 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 quà m 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 Vse 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 Vse 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 Vse 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 Vse 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 Vse 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
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 Vse 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 Vse 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 't was 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 't is 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 Vse 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
considered and so he is in two respects of his Creation and Election out of both we have somewhat to learne Men in regard of their Creation being so the sonnes of God Doctrine ought to honour him and doe him service and obedience thus much the Lords reasoning imports and inforceth It is manifest also by that Deut. 32.6 Doe ye thus requite the Lord O foolish people and unwise Is not he thy father that hath bought thee Hath he not made thee and established thee Thus much David prayed Psal 119.73 Thy hands have made me and fashioned me give me understanding that I may learne thy Commandements this shews he ought to pay so much to God Because by all Lawes humane and divine of God nature Reas 1 and Nations a man owes as much as he hath received and ought to repay it as it is due and is called for Therefore owes a man all he hath unto God and ought to pay it to the service of his Creator unlesse he will be accounted a thiefe and an ungratefull man to him who hath bestowed so great things upon him for he hath received from him his being that is his body with all his senses and his soule with all the powers of it then is he debtor to pay all these Because as nothing else Reas 2 so man is not borne with all perfections he hath many things perfect but many things wanting which must be perfected afterwards Now it is a rule that he must give the complement and perfection who hath begun the worke or given the beginning Therefore it is that every effect lookes to the cause to receive from it his last perfection The Trees search for the Sunne and stretch their roots into the earth which brought them forth Fishes also will not out of the waters which bred them The Chicken no sooner out of the shell but shrowds it selfe under the feathers of the Hen and follows whithersoever she goes The little Lambe after it is borne seeketh to the Dams teate and if there be a thousand sheepe of the same wooll and colour it knows the owne damme and will follow her whithersoever she goes as if she said here I received that I have and here I seeke for that I want Then ought reasonable man not to doe lesse than unreasonable creatures but being not perfect seeke to him and serve him that made him that he may receive perfections This will serve to confute the dreame of Libertines and Valentinians Vse 1 of which not a few in our dayes who have the name of Christians but not the thing who think that the Gospell Christ being come men are not bound to obedience as before whether the Gospellbind or no that will follow after in the next point for this that men are still bound and by the Law for all the Gospell to obey appeares plainely because the Reasons are the same to us now which were then to them Receive they not now all their bodies and soules all the members and parts all the faculties and powers of them from him and as they have those beginnings must they not have the proceedings also and perfections from him If any have not let him goe out free he is bound to no such thing but if all men have then is every one bound even by the Law now in time of the Gospell as before Gods reason stands thus now if I be a father if I have made thee and created thee honour me if thou haddest that thou hast else-where I challenge it not if thou canst have any thing from others without me to perfect thy defects and supply thy wants I challenge no such thing but if not then give me my honour Know thus much that the Law requires honour to God as a Father in regard of Creation which if it be a continuall worke of God for all times and to all men then it follows that now as then To teach men Vse 2 and every one if there be no other reason that this requires of all obedience and honour to God because they are his he their father that made them For if a man build the house whose turne must it serve but the Lords that built it if he plant a Vineyard who shall gather the Grapes but he that planted it If a father beget a sonne whom shall he rather serve and honour than his father which begat him And if this then how much more to him that is the Father of Fathers and of all things in earth and Heaven It is heard from many men when they reprove others for some dishonouring of God and often but as they thinke It is not for your profession doth it become a man of that zeale you make shew of professing so greatly as you doe If they speake it that they are more bound it is true but if that they themselves are not bound and more than they can performe it is false for wherein have they dishonoured God by the profession that thy Creation binds not thee to doe or from doing Set faith and repentance aside things invisible not commanded in the Law what is it thou art not bound to either for piety or honesty and that by the Creation for the Law holds fast there and Creation onely binds to all such duties For even as the Heathen man saith Aristotle A man can never returne so much to his father as he ought how can he to God who hath given us more than all the fathers in the world And if to dishonour a father be a vile crime in a sonne what is it to sinne and rebell against God who is father so many wayes Let every man then bethink himselfe of this and see in himselfe how many things he hath to move him to honour God though he never looke without himselfe body soule all the faculties and powers and parts of both because his hands made them And if the Axe may not boast it selfe against him that heweth with it Isa 10.15 how may it against him that made it How may man dishonour his Creator if not the Axe against the hewer how the heart against the master Shall those hands made by him those eyes enlightened by him that tongue made and made speaking by him dishonour provoke and revile with oaths and blasphemies if they doe know that as all things are possible with him and like easie to him he can destroy them as easily as he made them in a word both Oh then let those hands worke the workes of God let those feet walke the paths of God those eyes delight in the wayes of God and that tongue speake the praises of God and that whose man honour him that hath made it for thus he calls If I be a Father where is my honour if I have made you where is the service you doe me Amongst men a Chapman of credit payes as much as hee received and he would scorne not to be accounted a good pay master and yet such deale
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 Vse 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 Vse 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 Vse 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
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 wil be 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 't is 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
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 Vse 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 shal be 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 Vse 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 Vse 2 that they
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 Vse 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 Vse 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 Vse 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 Vse 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
their unlike and that which is so contrary to them The more righteous the Judge is the more he hates iniquity and sinne he is righteousnesse it selfe The sunne is the greatest enemy to darkenes because it hath light of it selfe and as it were is light it selfe Because it workes the destruction of the creature Reason 3 which he loves Jam. 1.15 Now then loving his creature he must needs dislike and hates this parents hate and dislike those creatures men or beasts who worke the ruine of their children the fruit of their bodies and generally whatsoever a man loves he hates that which worketh the ruine of it For sinnes past which a man hath commited Vse 1 he must be grieved and displeased with himselfe that ever he committed any such things by which he hath grieved and vexed so holy and righteous a God And this ought he to do if either he have love to God or to himselfe Semper in amore cautel la est nemò melius diligit quam qui maxime veretur offendere Sal. Ep. To God because where men love they are loath to offend and grieved when they have displeased them so that it is a note of a gracelesse child one without any love to his father that is never grieved when he sees his father grieved and vexed with his leudnesse and evill carriage he may be a child but he is a prodigall sonne and shall never be accepted till he returne and shew himselfe grieved that he hath grieved him True love seekes to please the beloved rather then it selfe and is more grieved that it hath displeased such one As Salvia Qui satis ailigunt non citò offendūtur sed si nō facilè offendunt then if it had offended it selfe And whereas men are more displeased of the losse of their owne pleasure then to the displeasure of God how can it be but that selfe love is above Gods love As Salvia saith whom a man is loathest to offend he most loves of himselfe or God but where Gods love raigneth as it ought there this dislike and griefe will be And if this should not make them dislike and grieve yet if any man indeed love himselfe he will dislike and grieve for them because if he doe it not voluntarily As Chry. of man quifuerit sub vinculis bonus nunquā erit profectò bonus simulac enim vi nullacogitur liber ipse ad ingentum subito conversus iterum descesset So I of this griefe he shall doe it by force and constraint for if he judge not himselfe and so take revenge of himselfe for his offending of God the Lord will and make him grieve though oftentimes not as he ought * because such griefe in judgements is not alwaies true griefe yet he shall grieve as he would not for God will bring upon him that which will make him grieve some judgement or other to shew that as he loves them who love him so will he grieve those who grieve him which if it be come upon them they shall finde that true that a disease is not so soone removed as it is easily prevented So here And that it will grieve them as in diseases not the disease but that they neglected the meanes by which they might have prevented it For the time to come men ought to put away their sinnes Vse 2 and keepe themselves from committing new sinnes or renewing the old for it is that which is a griefe unto the Lord and his Spirit and should not men avoid the grieving of God not words and workes which are against God and doe displease him If sinne were a thing which God regardeth not and he were no waies affected or moved with it to griefe or displeasure lesse matter were to be made of it it were no great matter though men satisfied themselves and pleased themselves but being as it is so displeasing to the Lord such a grief unto him It is not only to be sorrowed for cōmitted but carefully to be avoided If he be a foolish son that is an heavnesse to his mother Prov. 10.1 What is he that is a grief to God his father how foolish and wicked is he One asked this question to one about to sinne Tell me what thou thinkest will he pardon thee or no whatsoever thou answer it shall be against thy selfe Ablatus erat à peccatoribus timor nè posset esse cautela And tanta animorum vel potius peccatorum caecitas fuit ut cum absque dubio nullus perire vellet nullus tamen id agcret ne periret Salvia if thou thinke he will not pardon thee what folly and desperatenesse is that to offend a mighty Prince without hope of pardon if thou thinke he will what ingratitude and impiety is it to offend so gracious and good a God so when thou art about to commit any evill or dost omit some good formerly practised and as thou wouldest be thought to have done it of conscience and so it may be though now asleepe Tell me I say what thinkest thou dost thou grieve and displease God or is it liking to him Answer what thou wilt thou shalt not avoyde but be taken If thou say or thinke it doth not displease him thou thinkest wickedly and shalt know it Psal 50.21 but if thou thinke it displease him what a desperatenesse is this to provoke such a great God so mighty a Prince And though thy sinnes bring thee in never so much pleasure and profit for a time never so much contentment and satisfaction yet while God is displeased and offended yea grieved with it thinke the end will be worse for thee For doe they provoke me to anger saith God and not themselves to the confusion of their faces As if he said As Cyprian de lapsis Plus imò delinquit qui secundū hominem Deū cogitans evadere se poenā criminis credit si non palam crimē admisit sun̄ doe they imagine I will long beare my griefe and goe mourning away and not pay them home and ease my selfe yes they shall finde that I have said Isaiah 1.24 Therefore saith the Lord God of Hoasts the mighty one of Israel ah I will ease me of mine adversaries and avenge me of mine enemies Therefore let men put away their iniquities cease of firming and not grieve the Lord. Let no man imagine that this he will not part with but yet doe something which may please God As prophane Esau with his father Gen. 28.8.9 for if they doe it shall be with them as with him though his father meant to blesse him yet God would not have it so though men and the worke blesse them yet shall it not be so For imitation if God be grieved at the sinnes of others Vse 3 then ought they to be so too vide Mal. 1.6 in properties of filiall feare And if it doe grieve them indeed then will they not use familiarity with those whose words and workes are bitter and sharpe
called the Messenger because he declares unto us the will of his Father is the Prophet of the Church and to it Christ is the principall Prophet of the Church Doctrine to reveale his Fathers will unto them Rev. 3.14 Of the Covenant Christ is so called because God covenanted with the Fathers or promised them he would give him them to be their Prophet Christ was promised to the forefathers Doctrine God did covenant with them to send him in the fullnesse of time to be their Prophet and Saviour So much is affirmed here And is also proved by Gen. 2.23 For so the Apostle takes it to be spoken of Christ and his Church Ephe. 5.30 31 32. Also that Gen. 3.15 Now from hence till this time it was still prophesied of the continuall Oracles of the Prophets As Deuter. 18.18 Isaiah 9.6 This is that generally affirmed Rom. 1.1 2. Because he loved them therefore he promised him unto them Reason 1 For there is the same reason of the promise which is of the performance but this came from love John 3.16 Because in his love he desired to save them Reason 2 and there being no other meanes but Christ Acts 4.12 He promised him that as we are saved by the performance and the vertue of that is past so they might be saved by the promise and the vertue of that which was to come To teach the excellency and worthinesse of the Gospel Vse 1 and the mysteries of salvation by Christ seeing it was promised so long time before by God himselfe and the promise so often iterated and repeated to the Fathers Things that Princes promise are not small or of little worth but of great value but that which they promise so long before and which they so often renew to severall men must needs be great and excellent when they are known to be Princes of great Magnificence and Glory So of this And as by that God would kindle in them a marvelous desire and an earnest desire to have it effected and accomplished so would he in us a due estimation and love unto it being now accomplished for being God hath provided better for us then for them as Heb. 11.40 We ought the more to love believe and esteem of it If Moses accounted but of the sight of the promised Land a farre off and rejoyced in it They who enjoyed it were much more bound to rejoyce in such a performed mercy of God If the Fathers Hebr. 11.13 When they saw the promises but as marriners upon the sea within the kenning of the land the sight of wished for Cities which they never came to much more we who do enjoy them performed least if we delight not in the knowledge and live in the faith of them we see them not Luke 17.22 If God in his love promised them Christ Vse 2 and it was love that he did promise it much more is it love he hath performed it to us Seeing that is more love which is in deed then in words Therefore ought we if they to love him and the more nay if they were bound in words we in deed and if a bare profession acknowledgement or beliefe would have sufficed them it would not us but we must love him indeed which is to keep his commandements and give him obedience and if as Chrysâ— the Jewes obeyed in the candle light how much more we in the sunne light So if they for the promises we more for the performance If Courtiers give all attendance for to rise more when they are â—isen Behold he shall come This is to be understood of the first comming in the flesh and infirmity not his comming in Glory And so some take this to note his comming in the flesh so his humanity Christ came into the world and became man Doctrine tooke unto him not the nature of Angels but of the seede of man Heb. 2.16 He shall come saith the Lord. In this comming is noted the execution of his office it selfe and this saith the Prophet the Lord saith as noting unto us that Christ did not take this office to hunselfe but he was sent of God and called to it of his father Christ did not take this calling unto him Doctrine to be the Angell and Prophet of his Church but he was called to it and appointed by God So here For seeing God saith he shall come it argues that he sends him and therein the promise appeareth Hence that Deut. 18.18 I will raise them up a Prophet Isai 61.1 The spirit of the Lord is upon me and hath annointed me to preach c. John 20.21 As the father hath sent me so send I you John 5.37 The father himselfe hath sent me Because it is an honor to be but Gods Embassadour under Christ Reason 1 and from him more to be immediately Now the reason for the Priesthood will hold in this Heb. 5.4 No man may take it ambitiously to himselfe but he must be called and sent Because all might understand and know Reason 2 that it was Gods work and his businesse that he did therefore he sent him he doth his worke John 4.34 and that argues God sent him John 5.36 Because he onely knew the will of God and was able to manifest it Reason 3 therefore God sent him as the chiefe John 1.18 No man hath seene God at any time the onely begotten sonne which is in the bosome of the father he hath declared him This commends unto us the speciall love of God Vse 1 and his goodnesse to mankind who sent his owne Sonne from his bosome to be our Prophet to teach us his will and the knowledge of himselfe being that which couldnot be had any other waies neither by any other meanes and being that also which was of that necessity that there is no salvation without it John 17.3 If it could have beene had by any other meanes or if it had not such a consequent as the salvation of man it had nothing so appeared the goodnesse and love of God but seeing neither the one could be and the other is it much commends and sets forth his love And so ought we to account of it and to rejoyce much in the incarnation of Christ by which these mercies were conveyed unto us To teach every man to heare and receive Christ Vse 2 seeing he is sent as a Prophet to teach us of the father When I speake of hearing him I meane the hearing of him by the meanes he hath appointed by his delegates and substitutes whom he hath appointed for that purpose his Ministers Therefore ought he to be heard both personally and by what meanes soever he hath surrogated for himselfe to speake in his person seeing God hath appointed him and sent him As Matt. 17.5 While he yet spoke behold a bright cloud shadowed them And behold there came a voyce out of the cloud saying this is my beloved sonne in whom I am well pleased heare him The commandement is direct if we make
justice of God and so cannot be unlesse he can cease to be God for the instance of David 2 Sam. 12.13.14 and some other of Gods children whose sinne remitted the affliction remained is not against this because in him it was not a punishment but a clearing of the justice of God before the wicked as the place sheweth and in others they are but purgers or preventers To teach the Church and every particular Vse 2 to acknowledge it to be the mercy of God that they live and are not consumed when they see many others are and know themselves to have deserved the like The Church wherein we live and we our selves here present have beene delivered from many and strange dangers and confusions whom shall we ascribe this unto shall we sacrifice to the wisedome of our state to the valor of Marshall men to the power of armes to the multitude of our people to our owne workes and worthinesse to our profession of his truth or practise of piety our justice and equity and such like so may we provoke the Lords anger indeed to consume us Whither else must we ascribe it but to this being taught every where it is the mercy of God that we are not consumed whose compassions failed not and so as the Church begunne her prayer we may our prayses Psal 115.1 Not unto us O Lord not unto us but unto thy name give the glory for thy loving mercy and for thy truthes sake For considering the height of our sinnes the greatnesse of our iniquities and rebellions whereto else can it be ascribed And his mercy hath drawne him to spare us partly for our selves and partly for posterity and those who shall come of us As Saint Chrysostome hom 80. ad popul Antioch for our selves that his mercy might draw us to repentance and to fear him for posterity * Parcit frequenter radici ut fructus conservet qualiter audi Terah pater Abrahae fuit Idolorum cultor sed in hoc mundo impietatis poenas non dedit merito Nam si Deus praeveniens cadicem praecidisset unde tantus fidei fructus exortus fuisset Sic Esau fornicator fuit immundus matricida patricida fratricida quantum in ipsius fuit proposito Deo exosus Mal. 1.2 Quarè non perditur quarè non exciditur Bonum est verâ dilectissimi causâ dicere si succisus fuisset maximam eleemosynae fructum justitiae mundus amisisset qualem audi Esau genuit Raguel hic Zara hic Iob. Vides quantus tolerantiae fructus esset perditus si praeveniens Deus à radice poenas exigisset Chrysost hom 8. ad popul Antioch He spares oftimes the roote that he may preserve the fruit And heare how Terah Abrahams father was a worshipper of Idolls yet in this life God punisht not his impiety for if God had cut downe the roote then whence had we had such great fruit of faith as in his sonne So Esau was a fornicator and uncleane and as much as in him lay a murtherer of father mother and brother and of God hated Mal. 1.2 Why is he not destroyed why is he not cut downe Truely beloved to tell you the cause t was good to be so Esau begat Raguel he Zara and he Iob you see what plentifull fruit of patience had been lost if God preventing had stricken the roote So of us that we might leave the seede of the Church and piety behinde us This is mercy but the former the greater else we have as little profit of it as Terah and Esau And it is to be acknowledged the speciall mercy of God when others perish and their workes like that they escape As Saint August de Nat grat 8. c. 5. of the great salvation Vniversa massa poenas debet Qui ergò inde per gratiam liber antur non vasa meritorum suorum sed vasa misericordiae nominantur To teach men when destruction and calamity is at hand Vse 3 and Gods judgements are threatned the way how they may escape and not be confounded is they have Gods mercy towards them and upon them therefore for this must they pray and labour their flying truely to this will be like the City of refuge where the avenger of blood could not slay a man-slayer Then shall they be sure either to be kept from them or delivered from them kept in them or taken out of them for when as Gods mercy doth bring remission of sinne it must needs bring the removall or change of the punishment either it will be gone or if it abide the nature will be changed for sinne taken away that cannot continue or not in the former nature and a man shall be safer and more comfortable with this in divers afflictions then without it though he be never so free * Verius acjucundius gaude bis de bona conscieutia inter molestias quam de mala inter delicias August you shal rejoyce more cheerefully and more truely with a good conscience in the midst of troubles then with an evill in the midst of many pleasures Now thus it is from the feeling of the mercy of God and remission of sinne * Si Deum benevolū habeas licet in furnacem cadas ne desperes sicut si succenseat licet in paradiso sis ne confidas Adae peccanti nihil profuit paradisus pueris benè agentibus nihil obfuit fornax Chry. ho. 4 adpo A. If you have Gods favour despaire not though you fall into a fornace whereas if he be angry you may not be bold in Paradice Paradice did no good to Adam sinning and the hot fornace could doe no harme to the three Children that were innocent And if they obtaine this it shall not onely be their sanctuary thus but it shall be to them as a fountaine whence all blessings as rivers shal rise and spring It will be like the Philosophers stone that will turne all mettall into gold so this all miseries into happy comforts Even like the Arke brought into the house of Obed Edom 2 Sam. 6.11 that brought a blessing upon the house and al that he had So Gods mercy brought into the heart will be the cause that they and their house and all that they have shall prosper and be preserved for ever to his glory and their eternall comfort VERS VII From the dayes of your fathers ye are gone away from mine ordinances and have not kept them returne unto me and I will returne unto you saith the Lord of hostes but ye said wherein shall we returne FRom the dayes of your fathers are you gone away In this verse beginnes the second part of the Chapter containing an expostulation with this people as touching their sins mixt with an exhortation to repentance which of some is accounted the third part of this Chapter Now in this verse are both these a reasoning with them as concerning their sinnes and an exhortation to repentance the
then proudly doth any thing and commit their cause to God as the just revenger knowing that vengeance is his to which purpose they understand those words before the Lord of hoasts that is before God the revenger and so they account the observation of piety and religion not profitable to men as that which did not make the worshippers prosperous nor keepe them from injuries nor defend them grieved And of both these they give themselves for instance and speake out of experience that they had found none and so chalenging themselves to be just religious and godly and so endeavoured their owne honour and to detract from the providence of God and his worship and it is worth the noting that they produce not others of the godly but themselves for the first might easily have been refuted either by producing the examples of those who have had testimony of their piety from God and where they enjoyed his blessings or else by answering them that neither they nor any other were able certainely to judge whether those they named did truely and sincerely worship God or no and imbrace piety for no man can be a certaine witnesse of anothers conscience his owne he may well know therefore these brought not forth others against God but themselves The misery poverty affliction Doctrine and adversity of the children and Church of God and the prosperity of the wicked makes men out of their ignorance or corruption out of their infirmity or malice to deny or doubt of the providence of God videca 2. ver ult Doct. ult proofes Reason and Use 1. To teach us to suspect our conceit or judgement when it carries us that way to question and reason about Gods providence Vse as if he did not dispose of the things here upon earth because things goe thus among men and to checke our selves suspecting our wisedome that cannot see the causes of things and Gods course in disposing of them when he deales diversly and not as we would thinke reason he should yea and ceasing from our wisedome to search into things more then we can comprehend * An tu cum medieum sepius c. Chrysost de vig. When thou seest a Physitian sometimes cutting sometimes burning the same ulcer yea and oft times missing his art yet thou dost not unmannerly object But in God who never erres but disposed all things rightly and orderly according to his wisedome thou a poore mortall art busie to know the reason of his counsells and doings and dost not ascribe all to his infinite wisedome Is not this extreame madnesse but admit it lawfull and fit to enquire he certainely is purblinde that cannot see even the speciall providence of God when the hands of God goe thus crosse like old Iaakobs hand upon the heads of Iosephs children and thinke with Ioseph that they should be otherwise for is it not a speciall wisedome in a Physitian to keepe some whom he loves in a strict and spare diet and others of whom he hath not neither hath cause to have the like care to give them liberty to eate and drinke what they list Is it not speciall providence in a father if he keepe his sonnes bare and have a strait hand over them all the while they are at none-age and suffer servants to have more liberty Not of a husbandman to keep the sheep he would have live longer and have wooll and lambe of them when those he means shall soone come to the shambles he feedes and in a large and fat pasture And is it then want of wisedome and providence in God if things thus goe with his and the wicked Nay is it not the wise providence of God to put his children in such a condition as they may most shew the graces they have and grow towards that they want and ought to have and the wicked in such a state as may most manifest their corruption and by which they may best fulfill the measure of their iniquity Now for the first is affliction of any kinde Psal 119. Before I was afflicted I went wrong c. * Adversitas magis auget c. Greg. Epist 26. Narsae Adversity enlarges our desire to God as the seedes covered with ice are more fruitfull And as in trees if one plucke off the fruit and the leaves and loppe of the boughes too so the stocke remaine the tree will grow fairer so if the roote of godlinesse remaine though riches be taken away and the body be afflicted all will tende unto greater glory Ye have said it is in vaine to serve the Lord. In a more particular examination of these words other things are to be observed as first that they are said to have spoken against God and blasphemed him because they account the service of God of no profit nor fruit Doctrine For men to thinke or speake that it is a fruitlesse and unprofitable thing to serve God and to obey and worship him to study piety and godlinesse is a wicked speech and blasphemous thought against God For that are these here chalenged It is that Ieremy accuseth the men and their wives the women and all the women in Pathres of Jer. 44.15.17.18 David confesseth this had ceased somewhat and for the time upon him Psalm 73.13 This was that by which the Divell provoked Iobs wife to tempt him and so was her blasphemy Job 2.9 And Micha 7.10 Job 21.15 Because it is flat contrary to his word Reason 1 which witnesseth the contrary every where that they shall be happy and have all things necessary that feare him Psa 1. and 34.9.10 with infinite other places and many examples in the Scriptures Because by this they make God unfaithfull and so no God Reason 2 who hath promised such fruit to them who sow in righteousnesse Because by this they deny the bounty and liberality of God and is a great prejudice to his honour and glory Reason 3 that hee should dimisse such as serve him and belong to him empty handed Then have we many who must answer at Gods judgement seate for blasphemy and proud speaking against him Vse 1 with whom nothing is so common as upon any even the slightest occasion to condemne piety and the feare of God for the most fruitlesse and the unprofitablest profession in the world If they see any man who professeth Gods feare and seemes carefull of his wayes if he any way miscarry in his state and decay in that the world deemed him to have had or if he increase not as other men doe by a lawfull and honest profession as they by all their by = waies and indirect courses What doe they will they enquire the just cause of it and search what may be a let he prospers no better of which many just causes may be given of severall men and well found out yet they never search further then this their piety and profession and the service of God though they will not directly speake as these because that were
to discourage the forward and shew themselves in the number of the former wicked rather then in these who feare the Lord. I say to say nothing of these the other shew themselves to have little or not such care and zeale for the worship and service of God as sonnes should have for their fathers honour and little love or care of others goods as fellow members and brethren should have one for another And doe they not give just suspition they are neither sonnes nor members or but dead and rotten members of the body not of the soule of the Church as Saint August As that member which hath no feeling of the weakenesse and fainting of another and seeks not to support it may be materially but not formally of the body so in this Or if they be yet can they not avoide to be guilty of their falling away and perishing as he that sees his neighbour fainting or perishing and hee able to sustaine him and both knowes and hath that might helpe him and doth not is guilty of his perishing To teach every one to practice this duty and to shew that he is possessed with the feare of God by exciting and exhorting others Vse 3 by strengthening and confirming others according to the grace he hath received which as it will testifie they are Gods and manifest their love unto their members so will it be gainefull unto them the gaine of it should incite them As S. Chrys of converting I of keeping and confirming When non minor virtus quam quaerere parta tueri If one should promise thee a piece of gold for every man whom thou reformest thou wouldest use all thy study endeavour perswading and exhorting But now God promiseth thee not one piece nor ten nor twenty nor an hundred thousand nor the whole world but that that is more the Kingdome of Heaven as a recompence of thy labour in this kinde What excuse can we have after such a promise if we neglect the salvation of our brethren If Physitians for a piece of gold will come to strengthen the body If Lawyers will defend a mans title how ought we the soule for so much and that we may doe it we must take but the Apostles lesson Heb. 10.24 to observe one another not to triumph over their weakenesse and infirmities but as Physitians that enquire into the state of their Parients bodies and into their carriage and diet to cure them We had neede of others helpe because the gift we have is apt to decay 2 Tim. 1.6 Wherefore I put thee in minde that thou stirre up the gift of God which is in thee by the putting on of my hands Thes 5.19.20 Zach. 4.1 And the Angell that talked with me came againe and waked me as a man that is raised out of his sleepe And the profit of this duty will be great for as Prov. 27.17 Iron sharpeneth Iron so doth man sharpen the face of his friend And the Lord hearkened and heard So they arme themselves against those instances given with assurance that the Lord did regard things done The Lord he taketh notice and knoweth all things that are done and spoken by men Doctrine whether good or evill as his eyes are every where Prov. 15.3 so his eares Isaiah 22.14 and Psal 94.9 He that planted the eare shall he not heare or he that formed the eye shall he not see And Psal 139.4 for there is not a word in my tongue but loe thou knowest it wholly O Lord To teach us to keepe a watch over our mouth and lips not let them runne at randome Vse 1 i. for quantity let our words be few be not talkative let them be like Gods Psal 12.6 The words of the Lord are pure words as the silver tryed in a furnace of earth fined seaven fold Prov. 10.20 the tongue of the just man is as fined silver but the heart of the wicked is little worth Eccles 5.2.3.6.7 For as a dreame commeth by the multitude of businesse so the voyce of a foole is in the multitude of words When thou hast vowed a vow to God deferre not to pay it for he delighteth not in fooles pay therefore that thou hast vowed for in the multitude of dreames and vanities are also many words but feare thou God If in a countrey thou seest the oppression of the poore and the defrauding of judgement and justice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they The wicked talke boldly their tongue walketh against heaven Psal 73. but God in heaven heareth what is spoken in earth therefore consider that of Solomon Prov. 10.19 In many words there cannot want iniquity but he that refraineth his lips is wise Secondly for quality looke to the matter of speech that it be godly and religious Ephes 5. Let not foolish talking be once heard amongst you as becommeth Saints but let it be savoury Collos 4.6 Let your speech be gracious alwaies and powdered with salts that ye may know how to answer every man If a great man overheard us or one we stood in awe of we would be carefull of our speech An encouragement for Gods children Vse 2 that are talking together of good things a strong motive to move them to conferre together of good things as Psal 82.1 God standeth in the assembly of Gods he judgeth among Gods So in the assembly of Saints servants if they perceive that their masters overheare them talking of any thing or oversee them doing of any thing speake and doe well this is eye service or eare service yet God would be served with eye and eare service and he that seeth in secret will reward openly And the words are Attendit Iehovah audit He hearkened and heard he so heares that he also attends or regards it A man may overheare a thing and not regard it and so as good as he heard it not Eccles 7.22 But God as he heares so he regardeth Contrary to that the wicked say Psa 10. That God regardeth it not Zeph. 1.12 But God doth regard the words of the tongue because he hath made a law as wel for the words as deeds God made the tongue and therefore will have the fruit 1 Cor. 6.20 For ye are bought for a price therefore glorifie God in your body and in your spirit for they are Gods so with tongue as well as hand and therefore we must looke to give account of words as well as of our actions Matth. 12.36 But I say unto you that of every idle word that men shall speake they shall give account thereof at the day of judgement Jude verses 14.15 And Enoch also the seaventh from Adam prophesied of such saying behold the Lord commeth with thousands of his Saints to give judgement against all men and to rebuke all the ungodly among them of all their wicked deeds which they have ungodly committed and of all their cruell speakings which wicked sinners have
stream Rev. 3.4 For them that feared the Lord. The Lord hath a booke of remembrance for them which is not barely to remember what they have done but effectually to remember it that is to reward it and so much for them importeth that it is for their benefit and profit and to recompence and reward them It is not in vaine to serve the Lord Doctrine but godlinesse is gainefull and they who feare the Lord and thinke upon his commandements to doe them they shall be blessed and have their reward in their measure in this life in the full measure in the life to come so much is affirmed directly here Jam. 1.25 Blessed in the deed Because justice requires it Reason and equity that he should not dismisse his servants empty handed specially old and who have spent their strength in his service Heb. 6.10 But of this point formerly VERS XVII And they shall be to me saith the Lord of hosts in that day that I shall do this for a flocke and I will spare them as a man spareth his own son that serveth him AND they shall be to me saith the Lord Here is the Prophets second answer from a gracious and sweet promise of God of his goodnesse and favour towards them who feare him even as an effect of his remembrance and a proofe he did not forget them And the sum of this promise is that in the time of the Gospell he would make his choice and refusall of the good and bad when it should appeare who was more excellent then others so that those who did believe should be taken into his family and should enjoy great commodities and great dignity both be his and so respected and enjoy the benefits belonging to his And they shall be to me And Here hath the force of an illation or reference to the former sentence ending that and beginning this i. To shew that I remember them I will make them mine so much the phrase in the originall signifies In that day when I shall make them my treasure my peculiar The Lord to shew how dear they should be unto him how he would defend them how he would honour and adorne them used this word which is used Ex. 19.5 translated chiefe treasure It signifies a portion of wealth got by a mans owne labour and industry which men used to love more earnestly and keep more diligently when they have it and so by this he tels them how dear and pretious they should be unto him who did receive the Gospell and truly professe him Some understand this of the last judgement only and that day which is not probable Some both of the day the Gospell and the judgement which hath great probability with it I will spare them or I will use mercy and compassion towards them I will receive them and specially love them and will shew my love in this in sparing them when they offend or as some in winking at their infirmities and corruptions and not rejecting their service for them which the similitude doth shew As a man spareth c. A similitude illustrating the promise of compassion and mercy shewing how great and how tender his compassions should be toward them when it should be as of a father to his sonne whom he loves both as his sonne and also because of that reverence honour and obedience he hath done unto him Now this that is first promised is that they shall be his for so is the phrase they shall be mine like that which we have Gen. 48.5 And now thy two sonnes Manasseh and Ephraim which are borne unto thee in the land of Egypt before I came unto thee into Egypt shall be mine as Ruben and Simeon are mine i. They shall not be as my Grand children but as my owne sonnes and in the division of the Land shall have their portions as any one of my sonnes so here they shall be mine i. I will adopt them and make them mine who are not so by nature nor of themselves No man is of himselfe and by nature not of his parents the child of God but adopted so of God to it Reve. 2.17 Doctrine and in thee a new name written In that day that I shall do this for a flocke Or rather in that day when I shall make them my chiefe treasure as it is translated Exod. 19.5 But all comes to one end to note how deare the Church and people of God are unto him They who feare God and thinke of his name Doctrine delight in his waies are more excellent then others and more pretious deare and beloved of God Rev. 2.9 with 1. Pet. 2.9 And I will spare them c. Another matter promised unto them in it two things First That he would wink at and passe by their infirmities when they served him and did the duties of his worship and passe by many infirmities in them which he will not do in another Secondly That when he did visite them yet he would do it in love and compassion and use them as a father his son that serveth him This is a speciall thing Doctrine promised to Gods children proper to them that in their obedience when they endeavour to serve and performe duties commanded he will accept it though it be mixed with many infirmities and will winke at them and passe by them as though he never saw them Mich. 7.18 I will spare them or have compassion of them When he should come to afflict and correct them it should be in compassion and love The Lord when he afflicts and corrects his he doth it in compassion and love Doctrine grieving to do it retaining ever his fatherly affection towards them Isaiah 27.4 Rev. 3.19 VERS XVIII Then shall you returne and discerne between the righteous and the wicked between him that serveth God and him that serveth him not THen shall you returne and discerne c. The third part of the answer to these threatning a judgement to these who spoke thus blasphemously against the Lord. The sum is that such a judgement should come upon them as should open their eies which they winked on now and make them see and acknowledge a difference as well in the things as in Gods affection betwixt the good and bad Then shall you who now blaspheme God and say you have found nor reaped any profit by my service Shall returne that is be smitten with a late and unprofitable yea damned repentance no true and serious returning And discerne Out of wofull experience when you shall feele your owne misery and see the happy estate and condition of the godly shall you know in how farre better estate the righteous that is he that is carefull and conscionable in all the duties of justice honesty and equity And the wicked him that hath no conscience at all but is unjust unfaithfull uncleane or any waies wicked yea you shall discerne and know how excellent his estate is that serveth God that is conscionable in all the
for I assent not unto Iunius his reading and his note upon the place which the reader may see After the Captivity as they brought with them from Babylon the names of Angels not proper names as Iacob Bonfrerius discourseth it comment in Iudic. c. 13. v. 17. Where hee purposely handles the question whether Angels have any names but of their office as Gabriel Raphael Vriel so it is likely they might more usually call their sonnes Angells that manner of language seeming to bee very ordinary with them and our Prophet oft useth it so hee calls the Priest Cap. 2.7 and Christ Cap. 3.1 and Iohn Baptist in the same Verse T' was his name and I suppose given him not by the people as Epiphanius tells us in his life who because of his comely forme and holy life called him so but by his father at his birth or circumcision It was a commendable practise of the Iewes to give their children the names of such as had formerly exceld in vertue a custome imitated by Christians who used to call such children as were borne to them upon or neare the festivalls of any of the Apostles or others by their names which custome Philip Pareus in the life of his father David Pareus tells us was observed in his country and that for that reason his Father had that name given him or for the remembrance of some event or for the foretelling of some thing to come to passe But however usually they gave them names of a good signification Which though wee are not bound to imitate as some doe even unto superstition but have a liberty to impose such names as are in use in our Country though haply wee know not the signification of them yet it hath beene also the piety of Christian Churches to provide that no unfitting names bee given in Baptisme among others wee have a good constitution of Iohn Pecham sometimes Archbishop of Canterbury Attendant Sacerdotes ne lasciva nomina quae scilicet mox prolata sonent in lasciviam imponi permittant parvulis baptizatis sexus praecipuè foeminini si contrarium fiat per confirmantes episcopos corrigatur Let the Priests see that they suffer no wanton names which sound lasciviously to bee given unto infants in their Baptism especially to the female sexe and if there bee let the Bishops change them at their confirmation Lyndw. provinc lib. 3. De Bapt. cap. Circ Sacramentum See also the glosse there But this only by the way Who the Father of Malachy was we finde not and yet that his Father was not a prophet is not to be concluded for that rule of latter Hebrewes That such Prophets whose Fathers are named were the sonnes of Prophets and otherwise not Is found to bee uncertaine by Burgensis in Hos 1. and by Franc. Ribera praelud 4. in Expos proph and condemned also by Ioh. Drusius Lect. in Hos 1.1 The place also of his birth is as uncertaine save that Epiphanius and out of him Ribera praelud 5. tell us it was Sopha a Towne of Zabulon A place not at all mentioned or observed by Eusebius or S. Hierom in Bonfrerius his Onomasticon nor by M. Iohn More in his exact map of the Land For the time of his prophecying see the following commentary with which I sit downe in this point unwilling to endeavour to reconcile Chronologers about the precise yeare Ioh. Alsted in Thesauro Chronol Titulo 13. places him An. M. 3537. Our Isaackson in that diligent and industrious worke of his places him an hundred yeares sooner not farre from which time the Hebrewes in their Seder Olam Zuta or briefer Chronicle translated by Genebrard doe pitch setting his death An. M. 3404. But the Sepher hakkabala writ by R. Abraham Davidis as Genebrard calls him who also translated some part of it or R. Abraham bar dior as Buxtorfius names him in Bibliotheca Rabbinica litera P. yet nearer to the yeare of Isaackson and our commentary about A. M. 3450. Let such as have leasure and thinke it worth the time satisfy themselves farther to me it is plaine by the matter that he handles that he prophecyed after the Temple was built for he reproves their profaning of the Altar and a little before the comming of Ezra for he inveighed against their marrying with strangers which Ezra by his authority did remedy Epiphanius tells us hee was borne after the captivity and dyed young As if he had beene an Angel onely came and told his errand and presently returned But thus much for the inscription by way of preface wee are next to consider the prophecie it selfe from Vers 2. to the end of the Booke II. The prophecy it selfe which containes diverse contestations with them all both priests and people for many things that were amisse among them But being concise and patheticall as most of the Prophets are and abounding in affection hee intermingleth with his contestations and reproofes sometimes persuasions sometimes threatnings sometimes promises Yet saving the judgment of others who have handled this booke I resolve the whole prophecy into eight contestations First for their ingratitude and contempt of Gods worship from cap. 1. vers 2. to Chap. 2. v. 10. Secondly for their unequall and unrighteous dealing with each other Cap. 2. ver 10. Thirdly for their marrying with strangers and infidells Cap. 2. ver 11.12 Fourthly for their polygamy Chap. 2. ver 13.14 15 16. Fifthly for their blasphemy against God and his providence from Chap. 2. ver 17. to Chap. 3. ver 7. Sixthly for their impenitence Chap. 3. ver 7. Seventhly for their Sacriledge Chap. 3. ver 8 9 10 11 12. Eightly againe for their Blasphemy and Atheisme from Chap. 3. ver 13. to the end of the Booke I. The first Contestation He contests with the Priests and the people for their ingratitude and contempt of Gods worship from Chap. 1. ver 2. to Chap. 2. ver 10. In this 1. He expostulates with them Chap. 1. ver 2. to the 9. 2. He threatens them ver 9. to the end of Chap. 1. 3. He amplifies the former expostulations and threatnings Chap. 2. ver 1. to the 10. I. He expostulates with them 1. For their ingratitude ver 2. to the 6th 2. For their contempt and profaning of Gods worship ver 6 7 8. I. He expostulates with them for their ingratitude ver 2. unto ver 6. They did not account of nor so much as acknowledge Gods love The Prophet therefore presents the Lord reasoning with them and convincing them of it We have 1. The proposition of Gods love 2. The proofe of it First the proposition of Gods love ver 2. I have loved you sayth the Lord. Tremell reades it in the present I love you Not only as Hier I have loved you that is the Iewes while they loved me and kept my Covenant they had testimonies of my love but according to the force of the Hebrew who by one tense signify all I have loved you and doe love you else
indignation against For ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually is translated Ever signifies a long time or a time whose duration is hid from us for the roote of it is Alam to hide Yet according to our use and sense of the word It is true that Edom though it were a people againe after this time as appeare by Josephus Antiq. lib. 13. cap. 16 17. and Belli Judaici lib. 6. cap. 7. yet the Lord had indgnation against it for ever for First Their captivity was never revoked by any decree Some reliques only stayd in some few un-observeable places of Idumaea and those few and other colonies that came in because the land was open encreased somewhat and were called Idumaeans though they were Mistanatio Secondly And these also such as they were were subdued shortly by Hircanus the Jewish high Priest received or as Ludov. Capell Hist Apost p. 93. were forced to receive circumcision and were made Iewes So their estate was changed for ever Thirdly after the Iewish warre their very name by degrees perisht no memory of them being left in posterity 2. Notorious also in speciall to the Iewes the Church Verse 5 the people of God And your eyes shall see the Italian supplies Lo It in a smaller character shall see it and yee shall say The Lord will bee magnified from the border of Israel French above all that are upon the frontiers of Israel This Tremell reades otherwise which your eyes shall see from the border of Israel and yee shall say c. The Hebr. From the border or upon or from upon The border that is the region of Israel is opposed to the border or region of wickednesse God had indignation at that but here they shall see that God will make his name great Through his goodnesse towards them or as Ioh. Tarnovius Hee will manifest his goodnesse from above from heaven upon their border See Psal 126.2 3. Ioel. 2.21 The Chald thus Let the glory of the Lord bee multiplyed for hee hath enlarged the borders of Israel To wit the Idumaeaus being subdued and made Iewes by Hircanus Or as some the Lord will be magnified by enlarging the Iewes borders over other nations Piscat seemes to encline to this How much God enlarged their borders see in Ribera comment in Obad. ver 19. fully Or as Osiander let the Lord be praysed who hath againe restored and made our land to flourish Or as others in a yet different sense the Lord will be magnified from beyond the borders of Israel through the World Thus much of their Ingratitude In the next place II. He expostulates with them for their Contempt and Profaning of Gods worship ver 6 7 8. In which wee have First Gods accusation of them ver 6. Secondly the debating of the accusation ver 6 7 8. Thirdly Gods accusation of them 1. more tacite and implyed 2 more open and expressed First Verse 6 Gods accusation of them is more tacite and implyed inlaying a ground of discovery of their contempt which ground is an Axiome in nature A Sonne honors his father and aservant his Master A sonne honors 1 loves reverences obeyes and if need bee sustaines and relieves his Father Hee will honour so Montan. and Pisc that is Honorare solet Not onely the divine law but humane reason and nature teaches him it and hee doth it And the servant his master Here is an Ellipsis of the verb supplyed by Piscator Reveretur Hee feares or reverences His Master the Hebr. His Masters or Lords So Ioseph is called Genes 42.33 The Lords And the man Adone haarets Domini terrae The Lords the Lord of the Country spake unto us A verb singular is in construction with a noune plurall And it is observed to bee ordinary in this word honoris gratiâ to carry with it the dignity of the person Secondly his accusation of them is more open and expresse I. In the applicatioÌ„ of that naturall law If then I be a Father where is my honour that is which is due to mee you confessing mee to bee and calling me father And if I bee a Master Adonim plurall as before If as Tarnovius it have not a farther meaÌ„ing to set out the mystery of the Trinity Where is my feare my reverence so Tremel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morai of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and to reverence and to venerate and worship But of Iare there are two nounes Ijra which is that Tiâ—â—or by which wee religiously worship Gods and Mora that feare whereby we are in awe of one that is terrible and that is the word here II. The accusation is exprest in the direct accusation where First who accuseth T is God Where is my feare saith the Lord of hosts See ver 4. Secondly who are accused The Priests Vnto you oh Prists the Italian supplies unto you O Priests I speake S. Hier. Theodor Remig. Hugo c. thinke all the people are reproved for neglect of God and his service And they are so afterwards but here 't is more specially directed to the Priests Gods primo-geniti his sonnes peculiar to him which heigthens the accusation Chohen is a Minister in politicis as well as in Sacris 2 Sam. 20.26 Ira the Iairite was chohen a prince or chiefe ruler about David See Menas ben Israel Conciliator Qu. 29. in Exod. But here the whole context is cleare for interpreting it Priests Thirdly the crime they are directly charged with you that despise my name this is the generall head under which the particulars after mentioned are comprehended The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee that esteeme my Name at a low rate The French yee misprised my Name My Name that is Me My glory or fame and Dignity Renowned men are called men of name Genes 6.4 In opposition to which Base men are called Beli shem men of no name Iob. 30.8 Thus God accuseth them we have next 2. The debating of that accusation First they traverse it They put him to the proofe And yee say or a the â—ulg And yee have sayd wherein have we despised thy name Doe wee contemne thy Name so Tremel The Tigurine here is rather a paraphrase then a translation In what thing have we counted thy Name vile and is it irregarded by us Secondly Verse 7 Gods reply to convince them ver 7. Yee offer polluted bread upon my Altar The Ital. Supplies it In asmuch as yee offer c. Such as offer polluted bread upon my Altar despise my Name But you doe so Therefore you despise my name Yee offer So Pagnin also turn'd it and 't is agreeable to the mind of the place though that of Montanus correction bee more to the letter yee cause to come or that of Tremel yee bring for so the word signifies Maggishim of Nagash to come neare or To bring Bread S. Hierom Remig. Lyr. Hugo understand The Shew-bread being not wheaten and unleavened but contrary to the law of barly branny and leavened and
to them that were mentioned before and the manifest difference of Gods dealing Shall the Sun our old English Bible That Sunne of righteousnesse arise In his first comming according to Theodoret and Montanus Christ arose a Sun of Righteousnesse Hee came forth as the Sun doth as a Bridegroome out of his chamber In his Nativitie and as a Gyant to run his course In the course of all his conflicts and sufferings He went under a cloud in his Passion and brake forth in his Resurrection and darts forth beames of righteousnesse for he came to justifie the world to enlighten to enliven all beleevers And in his second comming also according to Hierome and others he will bee full of Majestie and brightnesse Hee will declare hid things The secrets of all hearts and after a long time of gloomie weather will break out to the chearing and refreshing of his Saints to the driving away of all darknesse sinne and errour to make ever after a continuall day-light and to astonish and dazle the eyes of his enemies As I said I see not but Malachy might respect all this and prophecie of Christs whole administration from his Nativity till his rendring of the Kingdome to his Father The Sonne Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schemesch The Minister of God The Sunne which ministers and imparts light and heat for the word is of schamasch to serve or minister to God or men according as the Syriack version of the New Testament useth this word Matth. 20.28 The Sonne of man came not Syr. deneschtammasch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee might bee ministred unto but daneschemmesch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might minister So Christ is the Sunne of Righteousnesse because hee doth benignly impart righteousnesse or goodnesse for I explicate one word by another as it is Psal 24.5 Hee shall receive the blessing and righteousnesse that is Goodnesse from the God of his salvation And Psal 103.17 where for Righteousnesse The Lxx. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See our last Translation in the margine at Joel 2.23 In the Prophet Zach. 3.8 where Christ is called The Branch The Lxx. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iunius Paral. lib. 1. par 50. parallels this place of Malachy with Luc. 1.78 where Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day-spring from on high so ours The Orient or East Matth. 2.2 and Matth. 24.27 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The East or Rising is by a Metonymie of the adjunct put for the Sunne in that place The East from on high that is saith George Pasor Lex in Nov. Test ad Thema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The noone-tide Sunne or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sunne it selfe rising as Dan. Heinsius Exercit. lib. 3. cap. 1. ad Luc. 1.68 Of this glorious Sun Samson was the Type as in other things so in his name whether it signifie Their Sun as Saint Hierom interprets it and as it is interpreted in the rythme or Church-prose Concerning the signification of this name see my Lord Primate of Ireland in his most learned History of the Antiquities of the Brittish Churches chap. 5. page 84. by occasion of the mentioning of Samson Bishop of S. Davids in Wales Samson dictus Sol eorum Christus lux est electorum Quos illustrat gratia Samson Their Sun did hight Christ to th' elect is light On whom he shines with grace Or whether it signifie A little Sunne as seemed rather to Mercerus and to Bonfrerius And truely Samson though hee warmed and cheared the hearts of men in that darke time of idolatry and hard time of affliction and oppression especially in his Noone of full strength yet he was but a little Sun in respect of him whom hee did Type who is The Sunne of righteousnesse full of glorious beames able to dazle the beholders with his brightnesse so exceeding great that God thought fit to inure the peoples eyes by looking first on a lesser light Iohn the Baptist that shining light which came before Christ arose This point the Reader may finde not inelegantly expressed if hee thinke it worth his paines to looke into such forgotten books in the Order of the Breviary or the Ordinarium Divin Offic. Secundum usum Sarum In the fifth Lection appointed for the Feast of Iohn Baptist which is folio XLIX And I the rather note it because the Response and Versicle appointed together with this Lection are the words of the Angel to Zachary concerning Iohn Luc. 1.17 whereby we may guesse that the Church of Rome also interpreted the two Last verses of this Chapter to which that in Saint Luke refers concerning Iohn And so I have prepared a little light for those verses before I come unto them The Sunne c. with healing in his wings The Geneva And health shall be under his wings As Health or Healing is said to be in the Suns beames because by them it warmes and cherisheth all things dries up cold moistures offensive to the creatures excites and quickens Plants Beasts and men in the Spring-time and revives all that which seemed well nigh dead in the Winter So doth Christ bring life into the world and came and preached life therefore the Syr. and Arab. translate it Health upon his tongue But in the Text it is In his wings As Christ is compared to the Sun and the beames of the Sunne are called Wings partly because of its swift disparkling of them and motion and partly because it spreads its light in its Rising as wings whence Homer calls the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The yellow haird or golden-haird sunne and the Scripture so speakes Ioel 2.2 The morning spread upon the mountains And Psal 139.9 If I take the wings of the morning Thus in regard of spreading Virgil Aeneid 8. speaks of the night also Nox ruit fuscis tellurem complectitur alis So Christ in regard of his Imparting of himselfe and of health and vertue from him is said to have wings Corn. à lapide would have it to point at a farther mystery That as Christ is a Sun so he is the True bird of the sun as it is called The true Phoenix for thus he saith the Metaphor of having wings doth best befit him Let me note thus much to further his conceit that Canaph a wing is of Canaph to gather and cherish as a brood-hen doth her young so Christ useth it Matth. 23.37 And David alludeth to it Psal 17.8 Hide mee under the shadow of thy wings But of the Phoenix see Plin. Hist Natur. lib. 10. cap. 2. who speaks doubtfully Others as Ionston Thaumatogr Nat. cl 6. cap. 27. confidently of it that it is a fable yet Maiola Dier Canic Tom. 1. Titul Aves disputes largely that all is true which is reported of it And Ioh. Alsted Theolog. Notur part 1. pag. 217. and part 2. pag. 474. seemes to me to beleeve it and so it seemes Tertul. and Vatabl. did who
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 Vse 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 Vladislaus 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 Vladislaus and the Turke swore to Articles of Agreement but presently a Legate came frome the Pope and urged Vladislaus 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 Vladislaus 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 Vse 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 Vse 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