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 first hath the reproofe in generall for committing evill and omission of doing things commanded and a denyall of it by the people The second hath an exhortation to repentance with the promise of a gracious acceptance From the daies of your fathers c. The generall reproofe or in particular for committing things forbidden and omitting things commanded but in these first words their sinnes are amplified from the time and continuance in them i. It is not yesterday or a few dayes since you transgressed against me your sinnes are not of short time and small continuance but you have beene long rebellious against me even since the dayes of your fathers so long have I beene patient towards you so much are you the more hardened in your sinnes and have the lesse to say for your selves and I may the more justly punish you The exhortation to repentance is pressed and urged with the benefit that will follow it God will returne to them and by this promise would he intice and provoke them meaning he would declare and make manifest he was appeased towards them mitigating and lessening their punishments and calamities and restoring many blessings unto them This of Gods returning is figurative for he properly cannot be said to change either place or minde Cujus est de omnibus omnino rebus tam fixa sententia quam certa praesentia Vide August de Civ D. l. 15. Cap. 25. But ye say wherein shall we returne The Prophet returns to his expostulation with the people about their sins and here reproves them for their impudent hypocrisie and pride that they said they needed no repentance or returning to God being guilty unto themselves of no sinne no transgression or falling away from God i. What have we committed or when did we fall from the Lord Thou calst us to returne They had so long accustomed themselves and not to restore and pay unto the Lord that was his that now they say they ought no such thing now these words containe the continuance of their rebellion or obstinacy Doctrine When men once give way unto sin entertaine it they are often and easily drawne on to continue it from time to time day to day and to grow aged and ancient in sin especially if the Lord punish them not for it so much is here and in the old world and in Sodom c. Isaiah 65.2 and Hosea 10.9 Oh Israel thou hast sinned from the daies of Gibeah That is either from the time of the Iudges when they made war against the Benjamites touching the Levites wife from which time they continued Idolatry or as some from the times of Saul or Salomon example of Davids sinne for many months for not repenting he continued it but Solomon many years Reason 1 Because the preserver of men from sinne is the grace of God either generall as in Abimelech Gen. 20. or particular as Isaiah 30.21 restraining or sanctifying grace now this the Apostle calls fire 1. Thessal 5.19 or compares it to it that as fire by withdrawing of matter oile from lamp or fuell from fire or by adding contrary as water so the spirit is quenched or forced to recoile by sinnes no marvaile then when the resister is gone or grieved if there be long continuance Reason 2 Because custome is another nature and things by custome are in us as if they were bred Now naturall things are hardly changed the continuance easie a man can hardly forget his mothers tongue hardly a speech he hath been accustomed to so in this Reason 3 Because the custome of sinning takes away the fence of sinne even a little custome and giving way to it Consuetudo peccandi tollit sensum peccati Now when a man is without the sence of sinne hardly seeing and knowing of it lest feeling how it woundeth and pierceth him but finding for the present sin pleasant or profitable no marvaile if he continue it and say Prov. 23.35 They have stricken me but I was not sicke they have beaten me but I knew not when I awoke therefore will I seeke it yet still Vse 1 To teach men to take heed how they give way to sin but if sinne enter upon them as who sinneth not then with speed to part with it and shake it off lest custome and continuance follow So that when he hath a will he shall have no power to rise out he will be so intangled as with him that taketh up money for necessity he shall easily finde that he may continue it and be in the usurers bonds upon good security but when he would out of them the longer he hath continued the lesse he will finde himselfe able and so be desirous to continue it till he have stript himselfe out of all so in this then must he labour to rise out of them and give no place nor way to them Vse 2 Then it is a goodnesse and mercy of God to a man when he gives a means to him either to keep him for giving way to sin or for sitting downe in sin which of himselfe he will soone do Vide Mal. 1.7 doctr 1. Now in that they had continued thus long and were not consumed it commends another doctrine Doctrine The Lord is long suffering and patient towards such as sinne and provoke him Rev. 3.20 Gone away from mine ordinances Reprooving them for their sinnes he tells them that is sin which is disagreeing to his laws and ordinances to his
to thinke so of them because they seeme now to condemne this more than barbarous enterprise I thinke as every man abounds in his owne sense I should doe them no wrong nay every learned Papist if he were in place where he durst speake it would not think I should doe him wrong if I should judge him disliking this which is so meritorious and commendable by their doctrine and practice for if for one and the King to lay their hands upon the Lords anointed why not for the rest And for others of them though a little humane pitty makes them a while to abhorre them yet the schooling of a Jesuite or Priest will easily and in short time harden and I doubt not but he that seems now most pittifull would have been an Edomite as Obadiah shews them what they were by telling them what they should not have been vers 11 12 13 14. But to leave these we have others who imitate the Edomites would raise up themselves by themselves and evill meanes not seeking to the Lord hee that is in disgrace seeks to rise by undermining of others and by flattery and fraude to make himselfe great againe In sickenesse to expect his health by unlawfull meanes or unlawfully using them seldome or not at all seeking the Lord In poverty and decay by lying and swearing and deceiving and breaking which once done is better then many yeeres trading Yet saith the Lord of hosts Here is the second part Gods threatning against their swelling bragges vowing as it were to disappoint all their Counsell and indeavour And to the end that they may be assured it shall be so the Lord sets himselfe downe with such an adjoynt as may assure them hee is able to doe what he saith hee will for he that speakes this is the Lord of Hosts such and so great and mighty that he commands all creatures to helpe and hurt whom and when he pleaseth to save and to destroy to further and hinder as the generall Commands all the army and all the Bands so hee all creatures Doctrine The Lord our God is the Lord of Hosts hee that is able to command all creatures for the saving of his or the destroying of others the wicked to helpe where hee will or to punish whom hee will and when hee will Hee is here called the Lord of Hosts applyed to this Hence it is that this title is given unto him in infinite places sometimes for good and sometimes for evill 2 King 19.35 1 Chronic. 2.9 Isa 1.24 and 2.12 This is manifest by his manifold commanding of Creatures both for good and evill both to save and to destroy Angels are his Ministers Psalm 104.4 They are sent by him Psalm 78.49 Isa 37.36 Hee commands the Sunne Josh 10.12 13. the Sea Exod. 14.21 the Windes Matth. 8.26 the Fire Dan. 3. the Lyons Dan. 6. Reas 1 Because hee is the Creator of all creatures and such a one as still sustaines and upholds them in being not as a Shippe-wright he makes another maintaynes no marvell if he can command what he will Reas 2 Because of his omnipotent power his wise providence to guide and govern them to twine and turne them whither so ever he will if he have given it to weak man in his skill and with his weaknes to guide a ship and turn other creatures how much more himself Vse 1 This may teach every man when he findes any of the host of God against him any creature to worke for his hurt to affront him in body and goods and name or howsoever to say as 2 Sam. 26.10 Let him curse because the Lord hath said unto him curse David who shall then say wherefore hast thou done so So bid him curse not as sinne but as a punishment or judgment or chastisement for he cannot be author but ordinator peccati one who doth dispose of their sinne and evill to the end not they but himselfe aimes at The malice is Shimeis the Lord he disposeth it to afflict David to humble him so in every particular thing thy meat and drinke the ayre fire water beasts any creature man great or small if they hurt say it is the Lord who bid them complaine to him of it seeke to him for redresse of it humble thy selfe and by the mediator seeke reconcilement they who are annoyed by a band of men or the wing of a battle will seek redresse from their Captaine or Generall So here as Act. 12.20 Herod was highly displeased with them of Tyre and Sidon but they came unto him with one accord and having made Blastus the kings Chamberlain their freind they desired peace because their Country was nourished by the Kings Country So seeke to God on whom you depend Otherwise if Absolom will stand out when Joab and the rest of the Host is sent against him he must looke to be pierced with darts Vse 2 To teach every man who would have the Host of God to bee for him and with him to pray unto God the Lord of Hosts who can dispose of them who hath them all at command who can take from them their malice and malignity or as a wise Physitian make a wholesome medicine of that which is poyson for he hath farre more absolute command of them then any Generall over his souldiers as the Centurion insinuates Luk. 7.7 8. Hence did Jacob when he feared Esau and his band pray Gen. 32.9 and found the fruit of it cap. 33.4 Hence in the Gospell they sought from him the ejection and dispossession of Devils of what number and quality soever the curing of diseases the rebuking of windes and sea the conversion or restraining of enemyes for he was the Lord of Hosts so must we still for he is the Lord of Hosts Meanes we must use as for defence weapons for health Physick as the Jewes used the disciples but he must be looked unto on both sides because he is the Lord of Hosts for that any can helpe that is not from themselves but from him Vse 3 If any would be free from their hurt and have their help let him seek to be at peace with God and to have him his friend for to whomsoever he is a friend they will all be friendly When there was peace betwixt the two Kings of Israel and Judah Jehoram Jehosaphat each people with horses served other when it was I am as thou art then it followed my people as thy people and mine horses and thine horses 2 King 3.7 So here Prov. 16.7 When a mans wayes please God he maketh even his enemies to be at peace with him Many men would have all the hosts of God for him and his friends but seekes not the favour of his love as if these being more then naturally his could love where he hated or where he is hated But he that would have all things serviceable must seek his favor to be at one with him then Rom. 8.28 We know that all things worke together for good
them in word deed and provoke them to unkindnesse distemper by strange cariage of theirs it may be sometimes taking Sarahs mayde as Abraham did though Sarah never give her him and so driving them into divers passions distractions making them forget both their sex their duty and hence comes oftentimes so many complaints of wives when the husband is the cause of it As if the head should lead the body through fire water through myre dirt through woods and thickets where it receives much hurt and then complaine of the hurt and paine that it suffereth so many by their strange behaviour draw themselves into contempt and make their wives undutifull and then exclaim against them when they should condemne themselves they have gone against the rule of God and so have brought the curse of God upon them Vse 2 To instruct every man to abstaine from vexing and grieving his wife either by his absence or presence but to dwell with her and delight in her company not withdrawing himselfe from her but upon a good calling and a good cause and then so as she may perceive he takes no delight nay that it is a griefe to him to be an occasion of her griefe and that yet he leaves his heart behinde with her When he is present he must live lovingly and amiably with her abstaining from all things that may grieve her so shall he give her an example to do so to him For they ought not to please themselves but one another The good things that are in her he must cherish for as in children or servants so in the wife nothing incourageth her more in any good thing then that her husband observeth and approveth those good things 〈◊〉 in her The evill things ordinary infirmities he must rather intreat God for them then reprove her but if either he must take his fittest time for it as with Physitians observe her nature as they their patients and do it in love not passion with a grave yet cheerfull countenance letting her see her fault out of the Word rather then from his will and dislike And though he be master Bee and have a sting yet must he seldome or never use it unlesse extremity drive him and that by her peevishnesse rather then his passion or folly in handling of the matter And so may he have comfort by her and fruit of her for shee is therefore compared to a vine which by the care and diligence of the Gardiner in carefull pruning and underpropping it and dressing of it brings forth fruit even grapes whence comes wine which rejoyceth the heart otherwise it will but wallow on the ground and remaine fruitlesse But to conclude provided alwayes that she be dutifull and kinde loving and obedient unto him or else she forfeits her right and then if he be bitter and unkinde to her I do not warrant him but I lesse blame him If she be to him not a turtle Dove but a chattering Pye full of brawlings and contentions because every thing must not be as she would have it I lesse blame him if he delight abroad seeing Salomon hath said Prov. 21.9 It is better to dwell in a corner of the house top then with a contentious woman in a wide house Prov. 19.13 The contentions of a wife are as a continuall dropping If she be as one saith like a vine that were planted in the flowing sea which prospereth least when the water is lowest so his fellowship sweetest when he is furthest off If as many women who tell us they make themselves fine and trim to please their husbands and yet are least trim when they onely enjoy them but onely when they are to shew themselves abroad which in many is rather to please others then their husbands I censure not all so they have no cheerfulnesse and loving carriage in them when they and their husbands are alone never so merry as when he is absent never so solemne and drooping as with him as if his company were a burden and his presence a clog unto them who can to any body else put on cheerfull lookes have lively spirits and finde talke enough but with their husbands can finde none but sit heavie a whole dinner and supper while and not a word from her no token of her joying in his company And upon every discontent be strange a day two or three looking he should seeke to her I say by such dealings she hath forfeited her right and though it bee Summum jus and so summa iujuria to take it such a forfeiture or rather it is indeed injustice yet if hee do take it it is but just upon her and though he be not fit to do it yet she hath deserved to suffer it And covered the Altar of the Lord with teares The generall of these words we have heard the particulars we must examine These women though heavie in heart and full of grief yet would they not desist from praying to God and performing their service and offerings to him neither doth he for that reject them and their offerings though he be their husbands afterwards who were the cause of their griefe Doctrine Though men cannot performe the service and worship of God with that cheerfulnesse and perfection which he requireth who loves a cheerfull giver and so a cheerfull worshipper and being Perfection it selfe would have things in perfection yet must they performe them as they are able and he will accept them in their imperfection Manifest as here so by that reproofe of Moses to Aaron Levit. 10.16 The practise of Nehemiah Nehem. 1.4 of David Psal 42.5.6 of Zacharie Luke 1.22 of Christ who might stand for all Matth. 26.38.39 Reason Because many so have obtained a blessing and God hath given it them as Psa 126.5 They that sow in teares shall reap in joy as the Goaler Acts 16.29 came trembling to Paul and Silas but departed with joy of heart vers 34. Vse 1 Not let our infirmities hinder us from prayer Vse 2 To come confidently to God And covered the Altar of the Lord. These did not seeke to revenge themselves they resisted not by giving injury for injury dealing with their husbands as they had dealt with them but patiently bore it and committed it to the Lord. Doctrine Men who are injured oppressed and hardly dealt withall by others ought to beare it patiently and not to revenge themselves and to resist by force and violence Vse To teach every man to beare patiently the injuries done unto him if he have received them do not requite them but rather with well-doing let him go to Gods Altar and with Hezekiah spread the letter of the King of Ashur before God with Ioseph carry the hard speeches of his brethren to his father If he have the same spirit he must have the same minde which was in the Lord Jesus and leave vengeance and recompence to him to whom it belongs Thou art injured deprived of thy goods beaten
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 conclusion for confirmation of the former to establish the certainty of it i. At the time appointed he shall certainly come so God hath decreed it and the mouth of the Lord hath spoken it Some understand these words of his second comming as the others of the first As August and Theodoret But Cyril and Rupert otherwise as we and the third and fourth verses prove it because those things are exercises of the Church upon earth In the Prophesie we first observe what toucheth the forerunner That he is sent and the end of his sending I send Math. 11.10 It is said God the Father sendeth noting the unity of essence Doctrine 1 Christ is God equall to the Father and coeternall with him Revel 2.8 first and last Doctrine 2 Christ he sendeth Ministers and appoints them over particular charges as Pastors Re. 2.1 My messenger or Angel Iohn is the messenger of Christ one by whom he would make his will known and the spirituall and heavenly verity manifest unto his people which is not peculiar to Iohn but that which is given unto all the Ministers of God and so teacheth us a generall thing Doctrine The Ministers of God are his messengers and Angels to receive from him and reveale to and teach his people his will and pleasure those by whom he will convey unto them the knowledge of his divine Mysteries which is not to be understood exclusively as if they should have no knowledge of it by any other means But this is the principall means by which he hath ordained thus to manifest it Hence is this name of Angel or messenger so usually given unto them And that of Embassadours 2. Cor. 5.20 And that of any Interpreter Iob 33.23 And that they bring is called the Lords message Haggai 1.13 Hence that Math. 29.19 go ye and teach Luke 16.29 Abraham said unto him they have Moses and the Prophets let them hear them Reason 1 Because of mans infirmity therefore he speakes not himselfe neither sendeth by an Angel which is one by nature knowing the naturall feare of a man that he is able to indure neither As that sheweth Deuter. 5.25 26. Now therefore why should we die For this great fire will consume us if we heare the voice of the Lord our God any more we shall die For what flesh was there ever that heard the voice of the living God speaking out of the midst of the fire as we have and lived Luke 1.11 12. Then appeared unto him an Angel of the Lord standing at the right side of the Altar of incense And when Zacharias saw him he was troubled and fear fell upon him As also his superstition who would leave attending the message and worship the messenger As Revelat. 22.8 But he willing to have the message rather regarded sends it in earthen vessells Reason 2 Because they might know better and more fitly to deliver and apply this word both with more compassion and with other affections seeing they are partakers of the like infirmities and so better know the infirmities of men It is the reason the Apostle giveth why the Priesthood was taken from men to be for men in things appertaining to God Heb. 5.1 2. Which is that the Apostle said 1. Cor. 9.20 Vnto the Iewes I become as a Iew that I may win the Iewes to them that are under the law as though I were under the law that I may win them that are under the law Which was saith Augustine * Compassione misericordiae non simulatione fallaciae fit enim tanquam aegrotus qui ministrat aegroto non cum se febrem habere mentitur sed cum animo condolent is quemadmodum sibi ministare vellet si ipse aegrotaret sic ipse aliis aegrotantibus ministrando compatitur August Epist Hierom Epist 9. In compassion pitying them not in dissimulation to deceive them He became as a sicke man himselfe to tend the sicke not feigning that he had a fever but with such a tender and condoling heart as he would be tended with if himselfe were sicke Vse 1 To confute those who thinke any sufficient for the Ministery to be Gods Messenger Vide. Cap. 2. verse 7. doc 1. use 1. Vse 2 To reprove all ignorant Ministers and to admonish men to take heed how they take this calling Vide ibid. verse 6. and 4. Vse 3 To confute those who thinke there is no necessity to heare Gods Ministers Vide ibid. doc 2. use 1. Vse 4 To teach men to make conscience to heare the Ministers Vide ibid. And he shall prepare the way before me Here is Iohns office alluding to an harbindger before a Prince whose duty it is to prepare the way for his Prince remove all lets and impediments that he may passe more easily and more freely So ought Iohn according to that Luke 3.4.5 And it is all one with that Luke 1.17 To make ready a people for the Lord. To whom he would come Iohns preaching then is the preparing of a people and Christ comes when men have entertained that Doctrine Men who would receive Christ must entertaine his word by his Ministers and be first prepared by it and then will he come Luke 1.76 and Rev. 3.20 If any heare my voice He shall prepare the way Iohn prepares the way for Christ by preaching repentance and bringing men to the sight and acknowledgement of their sins which is manifest by his preaching Matth. 3.2 3 7 8. Doctrine As Christ comes to none but such as have received the word So to none but to such who
declared him Vse 1 This commends unto us the speciall love of God 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 could not 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 apppeared 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 Vse 2 To teach every man to heare and receive Christ 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 conscience of any command we ought of this It is not left arbitrary and if it were yet our owne good should draw us to it for by this we have the knowledge of God and so of salvation So that if there be any desire of this we will hearken to that But it is not arbitrary and besides the neglect of it is threatned with a very heavy wrath and judgement As Acts 3.23 For it shall be that every person which shall not heare that Prophet shall be destroyed out of the people VERS II. But who may abide the day of his comming and who shall endure when he appeareth for he is like purging fire and like fullers sope IN this verse the Prophet goes forward to describe Christ and first from his power which is set downe to us two wayes one by way of interrogation which carries with it a kinde of admiration the other by two similitudes In some part is his power respecting the wicked in some other respecting the godly the first position respects the wicked Who may abide the day of his comming That is which of the wicked i. the day of Christs first comming how tolerable acceptable and delightfull soever it be to the godly how weake and base soever in the outward shew with what outward weakenesse and infirmity soever he come yet will it be to the wicked full of trouble terror and disquietnesse Thus the Prophets and oracles of old did fortell it should be and this the Evangelists and writers of the new Testament have shewed it to be and that at his comming the wicked were marveilously troubled and disquieted Who shall stand when he appeareth Or who shall stand to behold him This toucheth the godly who can with his eyes behold such a light and such Majesty A metaphor borrowed from the sunne whose brightnesse the eyes of men are not able to behold i. the glory of the Sonne of God shall surpasse all understanding and that goodnesse which he sheweth in becomming man and conversing with them for their conversion and salvation Who shall stand That is saith one who thinking of these things doth not faint as overcome with the admiration of it so that as a man whose legges are not able to beare he falls downe For he is like a purging fire The first similitude expressing the power of Christ drawne from fire noting out unto his how he worketh both with the godly and wicked for as it is the nature of fire not onely to separate drosse from the mettall and joyne things which are of one nature together so things that are good it makes more pure and perfect but things that are impure it consumes and turnes to nought So Christ by his word destroyes the wicked and unbeleevers and such as resist his will but saves such as are chosen making them more and more pure and perfect And like fullers sope Or like the fullers hearbe an hearbe that fullers use by which they purge and take out of garments blots and spots of long continuance in them and makes them bright and pure as it is noted Mark 9.3 S. Hierom in Jer. 2.22 The fullers hearbe as it is commonly seene in the Province of Palestine growes in greene and moist places and to wash away spots hath the same force that Nitre hath Signifying that God makes the soules of his by his grace most pure and most holy that their workes shine forth But who may abide the day of his comming By this some think is meant the troubâ—e and destruction that fell upon the wicked at his nativity Because of that Mat. 2.3 21.10 But taking his comming to signifie here his office and the execution of it and so the preaching of his word as in the former verse The meaning I will take to be this None of the wicked shall be able to abide his preaching and ministery but the preaching and the ministery of it is that which will cast them down and destroy them wound them and kill them Doctrine The preaching of the word by Christ and his Ministers none of the wicked are able to abide it and stand before it but it will destroy them and cast them downe wound them to the heart and bring them to eternall destruction so the interrogation affirmes strongly Hence Rev. 2.12 a two edged sword given unto him Who shall endure when he appeareth This sentence divers of the Interpreters take to be but one with the former the same double or the admiration of the power of Christ in such weaknesse able to confound and overturne whatsoever or whosoever stands against him But others understand it as a distinct sentence and read it somewhat otherwise Hierom according to the Hebr. Quis stabit ad videndum eum The Septuagints Quis ferre poterit ut aspiciat eum Simile à sole oculis Who that hath but his naturall and blinde eyes is able to behold him understand the great mysteries of salvation he brings and is hid under the vaile of his humanity As if he said no naturall man by his owne understanding is able to see and conceive these things they are hid from him or too deepe for him That which is gathered hence is this Doctrine No naturall man of himselfe is able to behold Christ and to know him and the mysteries of salvation brought by him Revelat 2.17 For he is like a purging fire The first similitude by which
he setteth forth the power of Christ comparing him to fire and this is to shew his dealing with the wicked to whom he is a consuming fire and so are they rather to be read for neither doth the word signifie purging neither yet seemes he to speake of his purging power touching the godly for that followeth in the third verse Therefore it is to be understood of his consuming power by which he confounds the wicked and destroyes them Now generally hence I observe For that it is usuall with the Scripture speaking of God and his power his justice mercy tender regard of his and such like to set them downe by such things as are common and familiar and every day or usually occurrent to the eyes and eares of men And like the fullers sope The second similitude to shew his dealing with the godly his owne that he is like the fullers sope or the fullers hearbe which as it hath a nature to purge and take spots out of garments so it maketh them to have a luster and glorious shew or colour making them fresh and white Marke 9.3 noting the effect of Christ in his that he maketh them white and pure for though it is true that this hearbe doth purge away blots and so might note the purging away of corruptions from his yet because that is the next similitude I observe this here Doctrine Christ is to his as the fullers sope or the hearbe of the fuller making them pure and holy giving them a luster in their lives in holinesse and righteousnesse And this is either perfectly which is either in this life by imputation of his holinesse putting on his garments upon them as Ionathan did to David after their league or else in the life to come by full perfection inherent when they shall be like him in holinesse and glory Or it is partially and begunne in this life whereas they are inlightned as the Moone by the Sunne yet have their spots their errors so are they sanctified and put in a new hew as the fuller doth a cloth or garment yet the old threeds appeare in them Of this is it here spoken and for this is he thus called and to this tends that 1 Corinthians 1.30 But ye are of him in Christ Iesus who of God is made unto us wisedome and righteousnesse and sanctification and redemption And Cap. 6.11 and such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Heb. 2.11 Ephes 5.26 VERS III. And he shall sit downe to try and fine the silver he shall even fine the sonnes of Levi and purifie them as gold and silver that they may bring offerings unto the Lord in righteousnesse AND he shall sit downe to try He shall sit downe to try and fine the silver The third similitude by which Christ is described is from the Goldsmith The summe is that as he sitting in his shoppe by his fornace doth purge the drosse and corruption from the silver so will Christ purge corruption from those which are his He shall sit Noting the dilligence and constancy and care of Christ in this worke i. He shall not doe it lightly or cursorily but seriously and dilligently being marveylous attentive upon the worke for then we sit when we would doe any thing seriously and with all care and endeavour So Psal 1.1 and 50.20 And fine the silver Septuag and fining as silver or as a man that fineth silver for the Hebrewes often omit the note of similitude and the people some thinke is compared to silver because they are so excellent in respect of others which are but iron to them Some because silver hath this of it nature that it is most mixed with other mettalls and mineralls and by the fire is made most pure so they by the vertue of Christs death And he shall purge the sonnes of Levi. The parties whom he should purge understanding not those who were such by nature but such as were spirituall Priests such as were true and lawfull Priests dedicated to the perpetuall and holy service of God And purifie them as gold and silver Hee expresseth the same thing againe and againe that it might be more certaine and firme and to shew that their purity should be very great for these mettalls are of all others most accurately purged with the fire lest any rust or drosse should remaine with them That they may bring offerings Here is an effect of Christ purging of them that their sacrifices being polluted and corrupt before should now be pure and holy and be made acceptable to the Lord. In these words are noted the purity of them in the next the acceptablenesse of them Doctrine Christ is to his as a Goldsmith or Goldfiner he that purgeth and purifieth them from their drosse of sinne and corruption which is as the former perfectly in the life to come when as all blots and every spot shall be removed Ephes 5.27 or partially in this life where as all is pardoned so purged but not whole sinne neither if it were can he be perfectly free because living in an infected ayre they cannot but draw in some corruption which though it prevaile not to death yet it will corrupt them still and infect them But Christ he purgeth them and hence is washing of us given unto him Revel 1.5 and cleansing 1 John 1.7 And the baptisme of spirit and fire Matth. 3.11 that as fire he takes away drosse and rust Hence he is said to be Iesus Matth. 1.21 because he saves his people from their sinnes not à culpa onely and à poena but à contagione Hence that Rom. 6.3 we are partakers of his death to make us to dye to sinne and sinne to dye in us Galat 6.14 Reason 1 Because he might make way for holinesse and purity for else the new man cannot be put on unlesse the old man be destroyed men cannot be renued in the spirit of their mindes unlesse they cast off the old man and he be taken from them As the Serpent cannot receive new strength unlesse she first put off her old skin or coate passing and pressed by the straitnesse of her denne or hole So cannot we put on the new unlesse we put off the old August de doct Christi lib. 2. cap. 16. Therefore to make way for that Christ first must purge us from sinne Reason 2 Because he might make us like him he was made like us in all things save in sinne this makes us unlike this then will he take and purge from us that we might be as he without sinne Reason 3 Because we might serve him he desires to have service from us which cannot be unlesse he purge away sinne and destroy it in us for else we shall serve it and we cannot serve two masters Therefore hee destroyes this that wee might not serve it Rom. 6.6 And so might be free to serve him Luke 1.74
This serves to meere with the covetous distrustfulnesse and distrustfull covetousnesse of many who grudge and repine to give unto the Ministers that due and portion which belongs unto them of their goods specially if they be not able as the rich men in the Gospell to give of their abundance and superfluity they will part with nothing of their poverty at least not willingly not freely and all because they distrust the Lord thinke that they have is little enough for themselves and looke what they give they thinke so much lost and so much diminished of their substance thinking as it were they have cast their bread upon the waters and their seed not in any firme ground but in some puddle where it should be choaked and they never see the fruit of it It seemes that this was the sinne of this people that when penury was they held from the Levites their tithes which makes the Prophet thus to speake to them and their sinne also Nehem. 13.10.11 distrusting the Lord that if they gave any thing to him and his then they should want not beleeving the Lord and his word worse then the heathen Gen. 47.22 whose Priests had a portion assigned them in the greatest scarcity and then Idolaters 1 Kings 18.19 Iezabell fed 400. false Prophets at her table whereas they contrary which must needs come from covetousnesse making a man diffident that they shall never bee the better or the richer at the yeares end but so much the poorer Vse 2 To perswade men to give unto the Levites and Ministers all their due that is a competent maintenance among them if not for any love to them yet for the love of themselves if for no other reason yet for their owne gaine If all the things spoken before can move if not that which Chrysostome speaketh in 2 Psal ho. 9. that any man would be ashamed to be the disciple of a beggarly master and so while they are kept too too bare the credit and honour of their Ministry yea the fruit is hindered If thy father of thy body and flesh should be so bare wouldest thou not be ashamed at it and if thy spirituall father be driven unto it doest thou not for very shame hide thy selfe or else put to thy hand to take that shame both from him and thee Or if this move thee not will not that which he speakes in Tim. 2. See I pray you how great absurdity there is of these things should the Pastor not be able to keepe a man to tend upon him so that he must make his owne fire himselfe and fetch water breake his stickes for his fire and goe often to the market for things necessary can there be a greater perversity or greater disorder Those holy men the Apostles thought it an unmeete thing that he which should attend upon the word should be imployed so much as to the service of the poore widowes Finally if this doe not move thee the good of thy soule and the spirituall and heavenly things such rich treasures these earthen vessels doe bring unto thee yet let this that if thou wilt give God his tenth he will encrease and multiply thy ninth even in abundant measure As August speaketh that thou shalt not onely reape by them better things spirituall things for a few earthly but for them from God abundance of earthly things for that shall be true Prov. 11.25 The liberall person shall have plenty and he that watereth shall also have raine And that 2 Cor. 9.6.7 This yet remember that he which soweth sparingly shall reape also sparingly and he that soweth liberally shall reape also liberally As every man wisheth in his heart so let him give not grudgingly or of necessity for God loveth a cheerfull giver Neither let them answer as the widow did to Eliah 1 Kings 17.12 And she said as the Lord thy God liveth I have not a cake but even a handfull of meale in a barrell and a little oyle in a cruse and behold I am gathering a few stickes for to goe in and dresse it for me and my sonne that we may eate it and dye Or if thou dost distrustfully so a while yet seeing thou hast the word of God here more then she had verse 14. The barrell of meale shall not waste neither shall the cruse of oyle fâ—â—le Then beleeve and give Verily if this be true the Prophet saith here many men might have more then they have if they had for the glory of God for the service of the Church and the worke of the Ministery more liberall hearts then they have Verily it is an evill spared penny that loseth a man a pound and that which men think they have spared to themselves and gained in keeping it from God and his Ministers either the Prophet saith not true or it loseth them much more Nay that they give though they may seem to have cast it away yet they shall finde it and with advantage and if they had eies to see it nothing more gainfull then this and that is given to the poore Then as Chrysost for one let me apply it and speake of both ho. 53. ad pop Antioch so use thy riches or that which thou hast that they may bring encrease let God then be thy Creditor not other humane things bestow them upon the Ministers and the poore not upon thy belly upon the humble not honourable upon liberality not covetousnesse upon sobriety not intemperance What will thy belly afford and recompence thee with that spendeth most Dung and corruption What vain glory Envy and hatred What covetousnesse Care and griefe What intemperance Hell and the unsatiable worme Let God then be your Creditor which promiseth and will performe such great things And as Paul exhorteth the Corinthians for the matter of the poore so I for the Levite and Minister 2. Cor. 8.7 Therefore as ye abound in every thing in faith and word and knowledge and all diligence and in your love toward us even so see that ye abound in this grace also I will open the windowes of Heaven and powre you out c. It is the raine that is the means but God is the Author of the blessing Doctrine Whatsoever the meanes may be that God doth use to convey his blessings of peace plenty health liberty yet he is the author and giver Isaiah 38.6 And powre you out a blessing You that shall obey me and fear me and walke in my waies Doctrine Plenty and a liberall and prosperous estate the Lord promiseth and will perform to those who feare him and are carefull to obey him and walke in his waies Vide Mal. 2.5 Without measure In marveilous great abundance and very liberally Doctrine The Lord when he gives to his he gives very liberally and abundantly Jam. 1.5 If any of you lacke wisdome let him aske of God which giveth to all men liberally and reproacheth no man and it shall be given him And I will rebuke the devourer for your sakes
feare God lift up your heads in peace and hope for to you shall arise The sunne of righteousnes Thus the Prophet calls Christ after the manner of the Prophets who in diverse places have given him this name Esa 60.1.2.19 Ioh. 8.12 Luc. 1.78 And he is sayd to arise unto them because he doth enlighten them by his word and spirit And he is called the Sun of righteousnes being so himselfe and making them so regenerating purging them from their corruptions renewing in them the image of God which things are more particularly expressed by that which follows With healing in his wings Keeping the same metaphor he calleth the sunne beames wings that as by the beames of the sun the aire is purged and health procured to men so Christ should by his grace and spirit purge them whom he enlightens And you shall goe forth That is be set at liberty from bondage and slavery from sin the divel and death And grow up as the calves of the stall That is you shall have an encrease and augmentation of grace and of the spirit more and more as fat calves an homely similitude to make it clearer Some reade you shall leape but this other the words will well beare and is as fit Doctrine 1 All men are in themselves darknesse and have no light that is the estate of every man by nature The point is only implied Doctrine 2 Christ is risen a sunne to as many as are truly called and they have light and not darknesse they have the knowledge of God and of his will necessary to salvation Doctrine 3 Christ is most holy and pure without spot and blemish of sin a Sun of Righteousnesse Doctrine 4 They who are Gods elected and called have health under the wings of Christ i. have their sinns purged their spirituall sores cured and they made holy and sanctified 1. Cor. 6.11 Rom. 8.10 Gal. 5.24 Eph. 5.26.27 Reason 1 Because they are made one with Christ and joyned with him and so being in Christ are new creatures 2. Cor. 5.17 New in quality and condition being made partakers of the divine nature 2. Pet. 1.4 as iron put into the fire remains so in the substance but yet is pulled forth wholly burning like fire The same substance with the name remaineth the heat shining brightnesse other accidents are not the irons but the fires Reason 2 Because as a cause of this they being one with him must needs pertake of his spirit and have life from him as members and this life is holynesse They are sanctified wholly 1. Thes 5.23 The mind inlightned with the true knowledge of God Col. 1.9 The memory keeps and remembers that which is agreeable to Gods will wheras naturally it best remembreth lewdnesse and vanity Psal 119.11 The word is hid in the heart The will is sanctified so farre as it is freed from sin that it can will and chuse that which is good and acceptable to God and refuse that which is evill Phil. 2.13 The affections are sanctified and move to that which is good to embrace it and eschew evill Rom. 12.9 The body is sanctified when the members are instruments of righteousnesse Rom. 6.13 And all is from Christ in whom they are and to whom they are joyned In Christ they have a gracious health of mind and spirit and body who tooke whole man In Christo habent c. Aug. de civit Dei lib. 10. c. 27. that he might heale the whole man of all pestilentiall contagion as Saint Aug. speakes But none hath this holinesse in perfection but in part and to dreame of a perfection is a Pelagian fancy contrary to experience conscience our owne confessions to God and to the word of God that hath taught us that we have but here the first fruits Rom. 8.23 And the full measure not accomplisht till after death Col. 3.4 In the meane time he is in hand with the cure and healing of us So that the state of the best is cleane in part and yet in part to be made cleane and must hearken to the Apostle 2. Cor. 7.1 To cleanse themselves from all filthinesse of flesh and spirit St. Bern. in Cant. serm 58. perfecting holinesse in the feare of God knowing they have still an army of vitious desires to fight against which are the Jebusites who dwel in our borders and may be subdued though they cannot be driven out Vse This will answer the Papists slander who affirme in their late pamphlets and by D. Bishop in his Epistle to the King that we say that to thinke of inherent righteousnesse and to stand just by it before God is to rase the foundation of religion and to make Christ a Pseudo-Christ If they understand it of being just imperfectly before God we none of us deny it but if as perfect righteousnesse in Gods sight we say it doth rase the foundation and justleth Christ out of his place and take away from him that honour which the Scripture hath given him to be called the Lord our Righteousnesse Jer. 33.16 and to defeate the worke of God by whom he is made unto us righteousnesse 1 Cor. 1.30 But this is injurious to the inestimable value of Christs blood God cloakes our sinne now and cures it too by degrees and afterward fully he cloaketh and covereth our iniquity with the righteousnesse of Christ which is not a short cloake that cannot cover two Bern. in Cant. 61. as Saint Bernard speakes but being a large and everlasting righteousnesse it will largely cover both thee and me They who are elected and called are redeemed that is are set at liberty and freed by Christ from sinne satan and death and shall goe forth as the words are here from sinne Rom. 7.5.6 Rom. 6.6.14 1 John 3.8 from Satan Joh. 12.31 Col. 1.13 from death heb 2.14 Reason 1 Because they are one with Christ and he having overcome those enemies and delivered himselfe they must needs bee freed Reason 2 Because being one with him they have his spirit Now where the spirit is there is liberty 2 Cor. 3.17 Reason 3 Because they must and ought to serve him whose they are that is God which they cannot doe if still they be servants to sinne and Satan for if no man can serve two masters Mat. 6.24 who may in some case be subordinate to one another how may they serve such as are so farre opposite God and sinne Reason 4 Because God hath shewed mercy to pardon their sinne but to what end were that mercy if he should leave them in their former bondage as if one should pay the ransome of a captive and yet leave him still in thraldome Object We see many of them who are partakers of this redemption yet are still overcome of sin and are led captive to transgresse the commandement as Saint Paul was Rom. 7. Answer Falling into sinnne doth no way prove the dominion of sinne Sinne hath dominion when it raignes in a man and when man rebells not strives