that God hath commanded because of some inconveniences they foresee will follow They shall happily be debarred of their pleasure or deprived of their profit or be discountenanced of great ones or derided of inferiours therefore they will not be religious nor professors nor reforme their manners nor be carefull of their lives and seek to make conscience of their wayes as if God cannot bring these upon them for evill as well and more then man for good Or as if these had not befallen men in their disobedience as well as those who have obeyed him As if these can excuse a man when he shal come before the Judge or he shall not be stript naked of them all and be left alone to answer for his disobedience Men are taught they ought to deale plainly and truly with others in weight and measure to speake truth and not to lie and such like They see then they shall not grow rich as others and be esteemed of as others as they think and therefore they chuse rather by such meanes to grow rich then to obey God as if their comming into the world was onely to get riches and not to honour and obey God Teach them to be liberall unto the poore for good causes and to make them friends with the riches of iniquity Luk. 10.9 and that God will give them use for it They will answer or thinke as the widow of Sarepta did 1 Kings 17. they have little enough for themselves and theirs and they feare to want before they die or not to leave enough for theirs As if that they left behinde them were theirs and not rather that they sent before As Princes have more use of that they send by their Harbingers then of that they leave in their standing houses so should they have more profit by that they give before then that they leave behinde Perswade them to make restitution of that they have wrongfully taken from men or else God will not justifie them but condemne them Micha 6.10.11 They see they shall call their names in question they pretend slandering of the Gospel To these I say Saul disobeyed God as he pretended to sacrifice to God or to have that he might and not for private use but it excused him not he lost his kingdome for it let them take heed they lose not the kingdome they say they hope and look for To teach every man when he hath a commandment of God Vse 2 to obey and not to cast at the inconveniences to hinder himselfe from obeying for he that will looke at such things shall be like him Eccles 11.4 He that observeth the winde shall not sow and he that regardeth the clouds shall not reap he shall neither sow any obedience nor reap any reward If he see no inconvenience imminent and obey it is not much worth for he pleaseth himselfe rather then God but if there be it is the more acceptable As disobedience in small things is more offensive because the obedience was easie so obedience in great things and when there are great inconveniences is more acceptable because it is harder Therefore if God command we must shew our selves the children of Abraham and of the faithfull What though inconveniences will follow what though the world shall condemne us and the wicked flout us and the Divell and our owne flesh set themselves against us Deny thy selfe as Abraham did and thine owne reason dispute not of the commandment of God but obey and commit the event to God Worthy is that saying of * Quihabet certum Dei verbum in quacunque vocatione credat tantū audeat dabit Deus haud dubia secundos exitus Luth. Luther to be written in the tables of our hearts He that hath Gods word for what he doth in any calling let him beleeve and go boldly on and no doubt God will give a good issue If God command them and they see great inconvenience passe and mount over them all by thy faith as Abraham did and beleeve Gen. 22.8 God will give an evasion and thou shalt have occasion to say vers 14. In the mount the Lord will provide And as Philo when he pleaded the cause of his Nation being brought to a great exigent before Caligula said It cannot be but that Gods aid is neer when all mens help faileth us This commandment is for you The care of Gods service to see it be done as it ought to direct the people to reprove their corruption to refine their corrupt offerings belongeth to the Minister of which I have spoken in the former Chapter VERS II. If ye will not heare it nor consider it in your heart to give glory unto my Name saith the Lord of hosts I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye do not consider it in your heart IF ye will not heare it In the matter of this curse we consider first the exception which is treble to heare and apply and give glory to God The summe is repentance unlesse they will consider things well and enter into their hearts and returne to do things worthy their place and fitting their calling these things must come upon them so that without this these must come nothing can hinder it There is no means to keep away or turn away Gods judgements Doctrine 1 but repentance Revel 2.5 Except thou repent In the particulars the first is to hear they were the Ministers of the Assemblies such as were able to teach others why should they heare or what need of hearing Yet they must heare They who have knowledge and understanding of the word of God Doctrine 2 and the mysteries of salvation ought still to heare it from others hence it is required of these And hereto belongs the often rehearsing of that sentence He that hath ears to hear let him hear as often in the Gospel and Matth. 13.9.43 1 Pet. 2.2 Heb. 6.1 Acts 13.42.43 17.32 Because Reason 1 by this meanes there may be added to their knowledge faith and the perswasion of their heart of those things they know and conceive in the braine and so they may have a sanctified knowledge and a conscience of the practice of things they know Rom. 10.17 To bring to minde those things which they know and beleeve Reason 2 for they often forget or think not of them even then when they have most occasion either to practise or to receive benefit and comfort by them 2 Pet. 1.12 either naturall forgetfulnesse or passion hinders As in a great disease a Physitian himself may have oblivion of his Art and the things good for him To stir up their affections Reason 3 and to work upon them to the greater love of good things and hatred of evill even of particular sins 2 Pet. 1.13 2 Tim. 1.6 To teach men to examine themselves hereby after hearing Vse and as often as they heare whether they are good hearers or no which is not
and Ministers all their due that is a competent maintenance among them Vse 2 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 unmeeâ—e 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 nt grudgingly or of necesity 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 fatle 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 Whatsoever the meanes may be that God doth use convey his blessings of peace Doctrine 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 sear me and walke in my waies Plenty Doctrine 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 The Lord when he gives to his Doctrine 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 If the Lord should give raine in abundance and by it should rise weeds that should either choake the corne or other creatures which commonly arise of wet or by any other meanes and so devoure their fruit and their hopes be cut off they should but have little profit or benefit that what was given one way was taken away another therefore the Lord promiseth to take away such devourers such creatures as might destroy the fruit of the earth when it was sprung up Every creature is at Gods command at his becke to be restrained or set on to helpe or hurt to punish or preserve Doctrine those who are his Vide Cap. 1.4 Lord of Hoasts And they shall not destroy the fruit of your ground For their sins and iniquities they had destroied it but now that they are received into favour and mercy they shall not but receiving them to mercy will withdraw his judgements from these things he smote for them As God often punisheth men Doctrine punisheth them not onely in themselves but in things that belong unto them so when he withdraweth his hand and sheweth mercy towards them it is not only in themselves but in things which belong unto them Isaiah 38.6 Mich. 7.11 Because that as his hand was against them for mans cause only seeing they in themselves deserved no such thing Reason 1 as being not subject to nor capable of sin which only falleth into a reasonable creature so he receiving them to mercy for whose sake they were afflicted reason that they also should
A LEARNED AND VERY USEFVLL COMMENTARY VPON THE WHOLE PROPHESIE OF MALACHY BY That late Reverend Godly and Learned Divine Mr. RICHARD STOCK sometime Rector of Alhallowes Breadstreet London and now according to the Originall Copy left by him published for the common good Whereunto is added AN EXERCITATION VPON THE SAME PROPHESIE OF MALACHY By SAMUEL TORSHELL LONDON Printed by T.H. and R. H. for Samuel Enderbey and are to be sold at the Starre in Popes head alley 1641 Reador if euer Fame did fill thy eare withe name of Reuerent Stock behold him heere Not in this Shaddow onely but turne ore the Booke and venve this Stockès improued store There shalt find mix't with Graue Diuinitie a Prophets depe mysterious Prophecy then thanke his care whose goodness doth unlocke and publish to the world 〈◊〉 Rich a Stocke TO The ancient Friends and Hearers of the Author especially to the Right Worshipfull EDWARD RUDGE Alderman To the Worshipfull Captaine JOHN VEN Mr. WILLIAM KENDALL Mr. RICHARD ELLIS with the rest of the Inhabitants of the parrish of Alhallowes Breadstreet LONDON MY owne occasions together with some other difficulties and impediments have hitherto hindred a purpose that I had from the very first time that the papers of this worthy man were intrusted to me to communicate them to the World and to you But I have now done it and I hope it is not too late either to revive his memorie or your remembrance of those things you have heard from him I will not beleeve that you have forgotten or can forget a Pastor whom you did so much love and reverence For he was a burning and shining light John 5.35 and yee rejoiced in his light I have taken this paines to peruse his notes Heb. 11.4 that he againe though dead might still speake unto you and I doe endeavour that now after his decease you may have these things alwaies in your remembrance 2 Pet. 1.15 God was pleased to send you a rich treasure by his Ministerie 2 Cor. 4.7 but this treasure was brought unto you in an Earthen vessell and least haplie when that earthen vessell was broke by sicknesse and death and the shards throwne into the Earth you saved not the treasure I have now gathered some of it and kowing to whom it did belong have brought it back to Restore it unto you Now what remains Ephe. 4.21 but that you enjoy it use it let that be your care to be answerable to the Doctrine you have received to walke so as yee have learned Christ If so bee that yee have heard him and have been taught by him as the truth is in JESUS This is the onely thing that I have to say unto you that your conversation may tell the world you doe remember him Let him live in your lives That so even they who never knew him nor ever heard him preach a Sermon may see by your practise what and how hee preached And as yee have made a Monument for him in your Church set up one also in every one of your lives you shall thereby doe him a greater honor then that stone-work though otherwise a Commendable Testimonie of your love and respect can doe him Be yee your selves his Monument his Statue Phil. 4.1 his Trophee 1 Thes 2.19 and as the Philippians and Thessalonians were to St. Paul 2 Cor. 3.2 his Crown of glorying Be yee his Epistle known and read of all men Let all men see what he writ in you What precepts of Holinesse of Righteousnesse of Temperance Psal 45.1 hee wrote downe in your hearts when his tongue was the pen of a readie writer so long among you He was a Father I suppose unto manie of you I have heard some of you professe it 1 Cor. 4.15 though yee have ten thousand instructers in Christ yet have yee not many Fathers If in Jesus Christ hee hath begotten you through the Gospell bee followers of him imitate him so as that men may say of you when they see the grave and sober and godlie carriage of any of you he hath his fathers Counteinance he hath his fathers Gate He set a most faire Copy doe yee imitate the hand He did as his great Master Iohn 10.3.4 1 Tim. 4.12 he went before his flocke And was an example of beleivers in word in Conversation in Charity in Spirit in faith in purity In all things he shewed himselfe a patterne a stampe Tit. 2.7 that is the Apostles word such a stampe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as makes an Image of it in Coine or such a stamp as Printers use which leaves an Impression on the Paper be yee his Impression be yee his printed worke be yee the Commentary your selves and then yee need not buy it at the shops He was Typus Gregis be yee Antitypon Pastoris Goe through the world like good and current Coine with the right stampe Mat 22.20 Shew whose Superscription and Image you beare on one side Gods on the other side Cesars and both stampt upon you by your Pastor who was wont to Preach unto you those two points Holinesse and Obedience Shew that you suffered him while you sate under his Pulpit to enter deep into your hearts A deep stamp is long before it is worne out let it appeare that these fifteene yeeres since he dyed you have not forgotten the word of his exhortation They heare best Luke 11.28 that practice best If any of you be prophane and unholy if deceitfull and dishonest in your dealings if intemperate voluptuous and wanton yee might happily bee his Hearers and in the throng but none of his Disciples but such as listned with the other eare to your lusts But I am perswaded better things of you Heb. 6.9 and things that accompany salvation though I thus speake for I know your husbandman was skilfull and the seed good Math. 13.3 1 Pet. 1.23 Beare not therefore thorns and briars for such ground is rejected and nigh unto cursing whose end is to be burned but rather shew your selves to be the earth that hath drunk in the raine that came oft upon you and bring forth fruit that so you may receive a further blessing from God Unto whose blessing and most gracious protection I commend you and remaine Your servant in the Lord SAM TORSHELL To the READER THE holy Scriptures that had so many praises given unto them by the Antients were by them much read and studied who used also many waies of interpreting them wee finde their Commentaries that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writings in which they set downe-heads for remembrances Interpretations that is Enarrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called them or Examinations of the words Significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholies that is Glosses which they writ at their leisures in their ordinary reading Metaphrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering the text in other words Paraphrases a
our selves we shall easily find this in our selves being all of one metall Let us learne to mourne for it and hereafter to strive against it esteeming and accounting of the blessings we have or tasted in former times though God have given us worme-wood and gall If any blessing be taken from us or trouble come upon us let us be thankfull unto God and comfortable in the middest of other of his blessings and if we be discontented let it be with our selves if we grieve let it be at our sinnes for abusing such blessings or walking unworthy of them and therefore hath God taken them from us In them let us stay our selves as Job stopped his wifes mouth Job 2.10 when she moved him to discontent and discomfort And in the meane time let us labour for good consciences and sound spirits the feeling of Gods favour and assurance of his love so shall we beare all our infirmities Prov. 18.14 And griefe or losses to him shall be but as so many sparkes falling into the the Ocean Chrysost de vita recta Hom. 25 ad popul Ant. 12.1 d. 2. Was not Esau Jacobs brother Here is Gods answer to their murmuring question and as it were a plaine deniall of his love proving evidently to them that he loved them Now he reasoneth not from common benefits as that he had created them that he preserveth them that he gave them health and peace prosperity and comforts having brought them from their captivity and seated them in their owne land c. but demonstrated his love unto them from the beginning of their nation from their Head and Author You as ungratefull creatures will not acknowledge my love this is your impudency but see I will make you confesse it And first of all to fetch things from the very beginning Was not Esau Jacobs brother And so as if all things be considered no cause why I should love one more than other they were both begotten of one father both borne in one wombe both successors of the Covenant both boughes of one roote both digged out of one rocke yea if any priviledge and cause of love it was in Esau because he was the first begotten yet I loved and freely chose Jacob yea before he was borne and hated Esau But some will say What is this to this people much every way because these were two nations that is the heads of them so that what God did to them he did to their posterity Then it follows to be reckoned as a benefit to them and so proves his love when he had chosen them and rejected their brethren without any desert of theirs Then was their ingratitude so much the greater and worthy the reproving Was not Esau Jacobs brother yet I loved Jacob. They were in many things equall and in none Jacob before but Esau yet here is a close preferring of Jacob as chiefe man in the familie and notable as by somewhat in himselfe to overmatch his birth-right and make him more acceptable and more allowed of God which is his piety The like is Gen. 5.32 Shem is put first though not the eldest of the three for this because he was greatest in Gods bookes for his piety In our common speech we so speake when we shew our account of one such an one such an Earles or Lords brother here though we speake of the brother we imply a greater dignity in the Earle so was not Esau Jacobs brother here Jacob is preferred They who are in priviledges of the flesh and worldly respects inferiour by much to others Doctr. are in the account of God not lesse but greater and more honourable if they have pietie with other vertues and spirituall graces which others are contemners of In the prophesie of Isaiah the Lord comforts his holy Church and tells her she is precious in his sight and honorable and that he loves her Esa 43.4 This people the posterity of Jacob were but a neglected people in respect of other nations the Lord found them in a desert land in a wast houling wildernesse not allured to become their Tutelar God by their greatnesse or the richnesse of their Countrey yet he led them about he instructed them he kept them as the apple of his eye Deut. 32.10 The godly are many times as stones disallowed of men but chosen of God and precious as Christ also himselfe the Corner-stone was 1 Pet. 2.4 5. Because God sees not as man sees Reas he loves most that in men whereby they are likest to himselfe that is their holinesse piety and other vertues which are above other priviledges of the flesh Men judge by the outward condition as the Barbarians did Acts 28. and as Zophar did Job 11. But so doth not God he sees what is in the heart and what doth truely deserve Then let not men carry themselves high upon the priviledges of the flesh as Esau is no whit better for being the elder brother Vse 1 Ismael was elder yet Isaack was accepted One Nation may be more noble and honourable than another yet God respects not that But in every nation he that seareth him and worketh righteousnesse is accepted of him Acts 10.35 Nabal may be richer Achitophel wiser Absalom fairer Tertullus or Herod more eloquent than many of Gods people yet lesse in Gods esteeme It is a greater honour to be the sonnes of God than the heires of Monarchs and so Moser counted it He refused to be called the sonne of Pharaohs daughter chusing rather to suffer affliction with the people of God Heb. 11.24 25. And hence it is that when the very Disciples of Christ began to grow proud that they could subdue devils c. he corrects them and tells them there was another thing wherein they were rather to rejoyce Luc. 10.18 19. Let us learne to imitate God Vse 2 to preferre such as are godly in our esteeme This is made one note of a man that shall come at last to Gods holy Mountaine that in his eyes a vile that is a wicked person is contemned but he honoureth them that feare the Lord Psal 15.4 This is to be like unto God who respected Mary though she were poore and meane Thou hast regarded the low estate of thy handmaid Luc. 1.48 And this Saint James teacheth us that it is not agreeable to the Christian profession to have the faith of Christ in respect with persons to preferre a man because he hath a gold ring and goodly apparrell but saith he Hearken my beloved brethren hath not God chosen the poore of this world rich in faith Jam. 2.2 5. VERSE III. And I hated Esau and made his mountaines waste and his heritage a wildernesse for Dragons ANd I hated Esau and made his mountaines waste Some think that this is only added to prove his hatred to Esau viz. You may easily see my hatred when as that famous mountaine Seir where there were so many Dukes as Gen. 36.15 ad finem is now without any dweller and all
18.8 9. Psal 58.7 10. Dan. 3.22 and 6.24 Because God will not only as is said of wisedome Reas 1 be justified of his children but of the wicked and prophane for that may have some exception against it lest it should be partiall this none in that kinde but God wresting this from them making them as Balaams asse to speake against nature so they against their mindes Because they might be without excuse Reas 2 when the judgments of God come upon them they have not humbled themselves when they were made eye witnesses or such as had certaine notice of Gods judgments so Daniel inferres Dan. 5.22 and without doubt that is it which doth amplifie the sinnes of men to make them riper for judgment as of Cain and Lots daughters This may teach us Vse 1 when wee heare of wicked and prophane men speaking of the judgements of God upon others not upon Gods people onely which they may doe in hatred of them because they like Israel sacrifice that to God which they as Aegyptians worship as God their lusts and affections and such like Nor upon such whose persons for some private respects they hate but others whose persons and sinnes they liked well enough before the judgement yet now they speake of them and give testimony to the judgment of God as just For say they he was an adulterer an usurer an oppresser or a grievous blasphemer when they live not in the same judgments nor in the same sinnes but in as great sinnes of another kinde living voyd of the feare of God being wicked and prophane therein observe the wisdome and providence of God which makes even the wicked to witnesse for him who by his powerfull providence makes the wicked whether in truth or hypocrisie it skils not give testimony unto him if the good will be silent as these hold their peace the stones shall speake one instance we have worth the noting agreeable to the times our Papists for their late more then hellish plot are taken and nye to their deserved ruine and confusion they who are out of the snare cry It is just with them whether they speake out of ignorance and humane piety or out of cunning and dissembling policy very tolerable in their superstition for the Churches good it skils not much as Philip. 1.15 16. If such comparisons be not odious howsoever God is justified and hee hath testimony of his justice from the wicked while they say These are the border of wickednesse these are but a few desperate Papists and this is just upon them To teach men Vse 2 though wicked yet by the company encouragment example or applause of other wicked not to commit that which may bring the judgment of God upon them for come when it will they shall be as ready as other to justifie God and condemne them whether in hypocrisy and sinister respect it is not to the purpose or in truth when the other did not so strengthen their hands to sinne as that will presse them and make their hearts to sink in them But let them learne to look to those judgements of which God hath made them eye witnesses and given them as certaine intelligence of them and humble themselves to God and avoyd such and the like lest as they give now testimony to the justice of God in seeing his punishments upon others so others may give of them yea and by such things their sinnes be made the greater and their judgements be the heavier The border of wickednesse That is a Nation or Country where the people are marvellous wicked who have this recompence for their wickednesse insinuating in them the cause of their destruction the mooving and deserving cause their sinnes Mens sins are the causers procurers of their own destruction Doctr. what ever it be Isa 3.11 woe unto the wicked it shall be ill with him for the reward of his hands shall be given him And a people of whom the Lord is angry for ever Here two things are intimated unto us the one the cause in God which moves him to punish the wicked his anger and displeasure as sinne the cause in themselves Another the perpetuity of their punishment their destruction is for ever first for the cause then the continuance When the Lord bringeth vengeance and punishment upon the wicked Doct. it is in indignation and wrath whether temporall or eternall upon few or many Isa 27.4 God sayth in his care of his Vineyard fury is not in mee by the opposition and comparison we see his fury against the wicked hee corrects his owne in love not in anger but he is as fire which hath no pitty against wicked men Rom. 2.6 8. who will render to every man according to his workes but unto them that are contentious and doe not obey the truth but obey unrighteousnesse indignation and wrath and Rom. 9.22 Jer. 10.25 Because when he commeth to judge them he comes as a Judge Reas 1 who intends not the mending of malefactors arraigned before him but the ending of them and the cutting of them off so he with these minds only their destruction Because the Lord accompts them as enemies and adversaries Reas 2 such as he hates and abhorres Psal 5.6 now when men come against their enemies it is in indignation and wrath as Isa 1.24 Therefore saith the Lord the Lord of hosts the mighty one of Israel Ah I will ease me of mine adversaries and avenge mee of mine enemyes mourning that to them hee must come in wrath as to enemies This proves that there is a manifest difference betwixt the afflictions and corrections of the godly Vse 1 the punishments of the wicked those from love these from hatred those from a friend these from an enemy those from a Physitian who seeks to cure and mend them these from a judge to end them one in wrath the other in love To admonish wicked men to carry themselves very warily Vse 2 and to take heed how they procure punishment by their sinnes not onely for the thing it selfe but for the affection wherewith God will lay it upon them The thing of it selfe is heavy enough intolerable to be borne which the children of God with all the helpes and stayes they have have enough to undergoe and not to faint under how is it to them who are voyd of such things But how when they onely want not it but this is added his indignation and wrath grievous to a patient is the lancing cutting searing and corcives of the Chirurgeon though he do it with all the love and care he can possibly and expresse his fervent desire to cure them how grievous would it be if he should come raging and seek to fill himselfe with wrath and indignation when he comes to it so in this As the prayers and sacrifices of the wicked are abominable how much more when they are offered with a wicked minde so in this if they be heavy in themselves what when they are brought
servants expect you to receive from the Lord some fearefull thing and let it be a restraint in you of such irreverence in the things spoken of or the like But of this sin Masters are often the causes of it and they that bring it upon themselves First because they have beene such servants to their Masters and so have lived in it ever since without repentance even then when God recompenceth them home yet they will not remember their owne sinne but are still brawling with their servants and so it is Gods just retribution whereas if they would repent of that they should better reforme this Eccles 7.21 22. Take no heed to all words that are spoken lest thou heare thy servant curse thee for oft-times also thy owne heart knoweth that thou thy selfe hast also cursed others It may be applyed to this though it carry somewhat more That a Master when his servant revileth him or useth him irreverently should remember even this sentence to make him penitent and moderate Secondly because they have remitted of that ancient severity in their government which we heare men that can remember times that are past speake of not having those strait eyes nor hard hands over them as they ought not so sharply correcting them as the offence and nature of a servant requireth so that they little reverence them for they feare them not because they forget that of Prov. 29.19 A servant will not be corrected by words for though he understand he will not answer Thirdly because they bring them up too liberally for diet and apparrell and so when the belly is full and the back fine the Master is not so regarded A servant is like in this thing to a Horse full fed and pampered he will cast his rider like to Bucephalus Alexanders Horse while he was bare-backt he would carry any man but if once he had his trappings and furniture none or hardly Alexander himselfe It is the complaint of many that servants are thus insolent to themselves and others many though not all are the causes of it themselves somewhat there is in the nature of a servant and other things for they bring them up so delicately as Prov. 29.21 He that delicately bringeth up his servant from a child shall have him become his sonne at the length Whatsoever their fare is their apparrell is farre exceeding a servant going better than a man of his Masters place and wealth did some few yeares agoe And though they will not allow it themselves yet they can be content their friends or themselves if their fortune be allotted unto them should provide it for themselves And if when they are thus gay without they use them as Hagar did her Mistris when she was bigge with child is it not just with them A great cause of this is taking of Apprentices with great portions and so as Mulier cum dote is imperiosa so they and their friends The cause you must have such portions with them more than in former times is this because they must thus be maintained more than in former times But better it were that you had lesse and kept them more meanely better for you you should have more reverence and respect better for them for thus you bring sin upon them for the present and in future time just contempt as they have contemned you To perswade servants to use their Masters with all reverence and good respect that may be Vse 2 they must feare them and reverence them Nature it selfe hath taught it and heathen servants have performed it as in Naamans servants how much more should religious Christian servants and the more Christian or religious the more they ought to performe this duty not onely not to contemne and despise but to reverence them with all the reverent carriage and speech that may be and that not outward onely but inward for God requires more than Nature his Law is spirituall and he will have all inward and outward respect the heart as well as the tongue and the outward will not be or not continue or if so yet not accepted of God yea he that wants this it can never be expected the other of obedience c. and let him who lookes and hopes to be one day a Master and to have his servants such as he would be now such a servant as he should Ephe. 6.8 knowing that whatsoever good any man doth the same shall he receive of the Lord whether he be boud or free The second duty of servants is obedience for whom men feare Doctrine them they obey Servants must give unto their Masters and governours all obedience hence it followes because they must feare and whom men feare them they obey when they command this proved Ephe. 6.5 Col. 3.26 Titus 2.9 And this obedience if it be such as Christians ought to performe it must neytheir be clipt nor counterfeit not in some things onely nor in shew to the eye for the first Col. 3.21 in all things that is in all lawfull things whether they be liking and tasting unto him or otherwise though never so disliking for he must pleasure his master Titus 2. q. for the 2 Ephe. 6.5 6. Col. 3 22. singlenesse of heart is required and eye service forbidden Because they are bound either by Indenture or condition c. then they must obey Reas 1 Because they are maintained by them Reas 2 and learne and get that under them they may live by hereafter Because if in onely things they like they obey themselves Reas 3 not masters as in obedience of children Because in this obedience they serve God and Christ Reas 4 Ephe. 6.5 6 7. who lookes in the heart and singlenesse of it And though outward and eye service may be for thy master and may bleare his eyes yet not the Lord who as he cannot endure hypocrisie or imperfect serving immediately so not in that which is mediate to man To let servants see their sinnes past or present Vse 1 not obeying and doing the things their masters command but onely such things as they please and when they please and when they doe they clip their service and performe it by halves and doe it in hypocrisie and to the eye and so go no further then nature who teacheth a man onely to save himselfe as neere as he can from any harme that may ensue when his master is displeased or to seek to get somewhat if he have hope of ought by seeking of his favor and so seeming willing to doe any service unto him but they must know that as Barnard si in hoc obedimus non autem in illo fractus est nummus This obedience is like clipt coyne and will not passe for good payment before God though thy master let it passe and be content to put it up yet God will call thee one day to an account for it and though thou canst keepe it close from the one yet thou canst not conceale it from the other and as we see
ethe difference plainely Jer. 5.22 23 24. Feare ye not me saith the Lord or will ye not be afraid at my presence which have placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevaile though they roare yet can they not passe over it But this people hath an unfaithfull and rebellious heart they are departed and gone For they say not in their heart Let us now feare the Lord our God that giveth raine both early and late in due season he reserveth unto us the appointed weekes of the harvest If you will nor have this filiall feare yet at least shake not off this servile dread if not feare in regard of good I have yet of evill I may doe them By these two for the present may every one examine himselfe whether he hath a servile or a filiall feare If thou fearest as a Childe thou hatest sinne as sinne because it is sinne thou art like a man that loaths a meate and therefore would not eate of it If only a servile feare thou loathest sinne for the punishment not for it selfe indeed but the sequel like a man that hath a minde to eate of something that the Phisitian hath forbidden him and is hurtfull and abstaines only because he dares not touch it for feare of further inconvenience If thou hast the child-like feare* It is not the outward worke that dislikes thee and externall act of sinne only but even the desires Ista sagitta timor qui configit interficit carnis desideria Ber. motions and affections for it is pure That dart is feare which pierces and kills the very desires of the flesh If the servile onely then the outward worke onely and practice of sinne is feared if a filiall feare then it will grieve thee to offend nay to be provoked to offend so good and gracious so mercifull and loving a father who hath beene ever so gracious and good unto thee But if but the servile feare then onely when thou feelest his hand or fearest an imminent danger or hast the fresh remembrance of a judgment which is but new taken from him for which a Child of God must and ought to feare but then are not these the principall causes of feare in him for these he feares and flies sin but principally for the other If a filiall feare thou art afraid to offend in lieu of thankfulnesse for thy being and preservation and all thy manifold blessings received already If a servile onely for feare of evills or hope of that which is to come It is the whip the scourge and the rod that causeth the hypocrite as an Asse a foole and a stave to forbeare and leave sinne but it is love conscience and obedience that maketh Gods Children willingly to abhorre it Nazianz. if thou bee'st a slave and a servant stand in feare of the whip or the scourge if an hireling worke for thy wages expect thy reward but if over and above all these thou beest a sonne doe good because it is thy duty to please and observe thy father from whom thou hast received so much good before The third difference of these two feares is this the one is a loving feare and the other is a hatefull feare the first is joyned with love such as good subjects beare to good Princes and ordinarily children beare to their fathers The second is joyned with hatred such as servants beare to their hard and cruell Masters the one would if they could withdraw themselves out of Gods government and get out of his sight as Adam Gen. 3. as a fugitive servant as Hagar Gen. 16. the other would not willingly away from God but submitteth himselfe unto him and seeketh as he can to presse neerer and neerer as farre as he dare with due reverence of his Majesty like the Prodigall sonne who came home to his father and yeelded himselfe willingly into his hands And therefore it is a true saying that after sinne the wicked are troubled they cannot get themselves farre enough from God and the godly are troubled they can not come neere enough home to him the one is afraid of the losing of God the other is afraid of Gods finding of him of that saith Augustine in 1 John 4. it is called castus timer a chaste feare T is one thing to feare God lest he send thee to Hell Aliud est timere Deum ne te mittat in Gehennam aliud ne ipse à te recedat ille non est castus qui non venit ab amore Dei sedex timore poenae iste castus est quia venit ex amore Dei quem amlecteris August in 1 Joh. 4 another lest himselfe depart from thee that feare is not chast because it comes not from the love of God but from the feare of punishment but this is chast because it comes from the love of God whom thou delightest in So that this filiall feare agreeth with the love of Gods Majesty yea it riseth out of love a man is afrayd to offend one that he loveth but the servile fear is joyned with the deadly hatred of God And so as it is said whom they feare they hate Quem metuunt oderunt quem oderunt periisse cupiunt and they desire he may perish whom they hate So it may be said of this that by it he is not homicida a manslayer but Deicida a Godslayer wishing there were never a God to punish him The fourth difference of these two feares is in their continuance which is manifest First If we consider them in divers subjects for the one is but for a bront like lightning that giveth a flash and is gone and comes in an instant never ceizeth upon the soule nor dwelleth in the heart For instance we may take Pharoah Exod. Chap. 27 28 29 30. so Ahab when Eliah had summoned him hee feares 1 King 21.27 but soone after he goes fearelesse to Ramoth Gilead 1 King 22.26 27. The filiall feare is permanent and constant as the causes of it are Isa 11.2 Prov. 28.14 For it is no naturall worke but a supernaturall habit Secndly if we consider them in one subject the one outlasteth and overlives the other 1 Joh. 4.18 perfect love casteth out feare that is servile feare but Psal 19.9 The feare of the Lord is cleane enduring for ever that is filiall feare when it comes it casts out that because it brings with it assurance of God favour It remaines still having the lesse paine and trouble with it the longer it lasteth and the more forward it commeth to perfection And this feare is so lasting that it remaines after this life not that the blessed shall fear either lest they should offend for they are then without danger of falling but in regard of Gods power and his incomparable and his incomprehensible graces there shall be a reverent dread and yet delightfull such as the Angels
danger of some fearefull effect and so makes them suspect the worse It is so betwixt man and man Gen. 50.15 So betwixt man and God This teacheth us that undoubtedly there is a great want of this feare amongst most Vse 1 because they doe not apprehend or beleeve the dangers imminent or as great as they be but if a little yet they will not make the worst but the best of every thing They read often the judgements of God written they heare them threatned against particular sinnes and it may be their owne they see them executed upon particular men daily every moment and every morning he drawes forth his judgements yet they hang in suspence whether he will doe with them as they see him doe with others before them They have the root of gall and bitternesse Deut 29.18 19. How many scoffers have we who will not beleeve that Hell fire is so hot as the preacher tels them no Hell but in this life the gall of the conscience which they can cure with company and good fellowship How many have we that thinke the mouth of God is not so hot against sinners as men speake of not so grievous as we would make them beleeve and though now and then some be smitten yet that he must for example sake to keepe some more orderly but no great feare there needs be of it so long as a man is not outragious how many that think repentance is not so difficult as men would make it for at their deaths for a little confession and proclaiming of their sorrow they shall have a fellow pronounce pardon unto them how many thinke that death is not so suddaine and so uncertaine as some imagine few dye so and that they need not much suspect and feare to be prepared but they shall have time enough And for a little good at their death they heare many Preachers not tell of the sinnes of men in their lives for that will not be born but of their good at their deaths and include every bodies soule in Heaven But these men are all voyd of this feare for if they had it they would be easily perswaded of these things in their Soules yea they would suspect farre more then we could suggest for so suspitious is feare and as every affection is prone to the apprehension of those things that feed that affection as love joy hatred c. So specially if feare Particularly every man may try himselfe Vse 2 whether hee hath this feare or no. Is he like to the sonnes in law of Lot when their father told them how that God would destroy Sodome Gen. 19.14 Hee seemed to them as one that mocked So when the Ministers threat particular or generall judgements he is but as one that mockes and because of Gods patience after their Preaching and denouncing thou thinkst nothing will come but say as some have been heard speaking the Ministers doe well to threaten sharpely and speake great words and tell the people of fearefull things but yet we hope for farre better things feare thy selfe because thou canst not feare the things they speak and believe them much lesse apprehend more never casting the worst but making the best of every thing this security argueth that thou wantest this servile feare The fourth effect of this feare is humility for feare beates downe the pride of the heart and makes men not stand upon their pantofles man to man not to stand upon tearmes as betwixt Benhadad and Ahab 1 Kings 20.31 32. so in this where the feare of Gods power is the former examples of Ninevites Israelites Saul Goaler sheweth it plainly as that Rom. 11.20 Bee not high minded but feare a proud spirit and the feare of God can never agree Because they know there is no wisdome nor power against the Lord Reas 1 and so he is to be crept to not held at defiance for common wisdome teacheth those who are in danger of others and under their power when they know their power and justice not to carry themselves proudly but humbly towards them As in Benhadad so women and friends who sue to Judges for their friends doe petition them submissely Chrysostom Because it will make every man out of love and liking with all things he hath Reas 2 and to take no joy in them or at least no pride in them when he feares his power who can take them from them in a moment This as the former sheweth that many men are destitute of this feare Vse 1 they are so highly minded they stand so upon their tearmes and prerogatives in most things not with men but God not in small things but matters of salvation They stand upon their reputation and esteem amongst men when as God cals upon and sounds an Alarum not to the eare by us but to their heart and consciences with us calling them out of their course of life as their ambitious lying deceitfull covetous or carnall civill course and submit themselves to the word to the means of salvation forsaking such courses and living humbly dealing plainly walking contentedly having religious and holy conversations they fear men will mock scorn at them think meanly of them say they are become superstitious or turned precise or they cary themselves otherwise then becometh men of their place and state like Zedekiah Jer. 38.19 Like those rulers who beleeved on Christ but of a proud and ambitious humour they were ashamed to professe him John 12.42 43. They thought it too base a matter to yeeld themselves to be governed by so meane a man as had none almost but a few Fishermen to follow after him so standing upon the reputation of their estate and places they refused to submit themselves to the meanes of Salvation and continued in their damned estate How many have we like to these in all places Cities Townes Villages houses all full of them as many as there are so many have we that yet have not this servile feare Particularly every man may try himselfe whether he hath this feare or no Vse 2 where this Timor is there is not Tumor saith Bernard there this feare hath pierced that bladder and let out all the wind in it thou art growne humble and lowly and standest not upon the reputation or estimation of men so thou may'st doe what God commands when he calls to any duty but if thou doest there is no feare in thee For instance thou hast in the time of thy ignorance or prophanenesse either when thou wast a servant defrauded thy Master to get a stock to set up by as is the custome of divers or being free and in Trade thou hast deceived and defrauded many men and the treasures of wickednesse are yet in thy house Thou comest to the Church thou hearest the Word the Lord smites by the sword of his mouth and calls for this that thou with speed make restitution thou wilt not doe it why thou standst upon thy credit for if thou make open
restitution then thou shalt be accounted a fraudulent and deceitfull man and every body will cast it in thy teeth upon any breach if privately thy credit will so sinke for thon art not able to drive a trade as before and to maintaine thy selfe wife and children Know this thou art void of this servile feare while thine heart is so full of pride that it will not stoope to God and his commandement for if thou fearedst his power and justice thou wouldest not stand upon this reputation with men Can he not make thy wickednesse knowne to thy shame and can he not make thee as poore to thy dishonour If thou diddest feare this thou wouldest never stand upon that The like may be said of men who make profession of conversion and Religion and yet neglect the duties of it for feare of the scornes and reproaches of men and stand upon reputation they have no feare But if thou canst be content to hazard thy credit to obey him that gives credit and honour and riches to whom he will and takes them from he pleaseth it will prove to thy selfe and to others that thou hast this feare at lease what else may be more if not then the contrary for there can be no place for feare where the heart is passed up with pride To obey God in honourable things and things to be done without crosse or hazard of credit is but to serve themselves The fifth effect of this feare is diligence and carefulnesse that is it will never let a man rest till he have used all the meanes whereby he may have any hope to escape that which he is afraid of Instance for the feare of man in Jacob Gen. 32.6 c. manifest in Ahab 1 King 21.27 Exod. 9.20 Acts 2.37 Acts 9.6 Ninevites Because this feare is credulous Reas 1 makes a man beleeve that will come which is threatened and that such things are not scarre-crowes but if they be not prevented they will come and suspects often more than is uttered Now that men beleeve they use meanes to compasse it if good to avoid it if evill If good hope for it if evill feare it and so seeke to avoid it Because feare breeds a desire Reas 2 whether a man feare he shall not enjoy some good he would have or lest some evill should come upon him he would escape the desire to have and the desire to escape is increased by his feare He that feares neither may have some desire but when feare comes it increaseth his desire yea as the feare increaseth so doth this Now a desire and a desire enlarged gives a man no rest till he use the meanes to have or escape desire is never without endeavour for it or against it to use all the meanes knowne unto the desirer This Vse 1 as the other two argues great want of this feare because men are so secure and use no meanes at all to avoid Gods judgments here or to come or use them carelesly and coldly which must needs prove want of feare when they heare that no adulterer usurer blasphemer or any that loves and lyes in any smne shall inherit Heaven but shall have their portion in the burning Lake without faith and repentance which can never be had but by diligent and carefull hearing of the Word this they contemne or regard not if it come not to them well they will not feeke after it if these fall into their mouths well it is but otherwise they will never trouble themselves further about either of them For if they be elected they are sure to be faved and the refore they will leave all to Gods disposition Thus some say desperately but more deale thus and shew plainely there is no feare of God in their hearts or before their eyes for that would keepe another manner of coyle in them and would not suffer them to sleepe so securely in sinne never regarding what became of themselves If they had this we should not need to threaten the wrath of God nor to excite them to flye from the wrath to come and by well-doing to seeke honour and immortality And we should need lesse to doe it or at least we should more prevaile with them for them workes the hammer when the Iron and metall is mollified and softened by the fire then the Word when men are softened and mollified by this feare then the Word is most regarded when the heart is wakened by the present feeling or feare of judgment to come Questionlesse the generall security that hath overgrown the whole body of our people that they neither seeke to escape the vengeance to come of themselves nor yet when the Ministers of God doe with one consent threaten them though many Johns have preached for a long time that the Axe is laid to the root of the tree yet they come not to enquire what to doe as the people did Luk. 3.9 10. Our age as Chrysostome observed is like to the old world our Cities like Sodom and Gomorrah still secure The plague of God that was upon our houses and persons hath not wakened them the Sword that was even at our heeles hath not made them shake off security and begin to feare what is this but a fearing of some judgment that will make our hearts to ake and the eares of posterity to tingle when it shall be told them according to that of Jer. 2.19 Thine owne wickednesse shall correct thee and thy turnings back shall reprove thee know therefore and behold that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of Hosts Yea finally to knit this to our present matter what proves this else but that the men of our times are so farre from the truth of Christianity howsoever they professe themselves to be Christians that they are not come so farre as yet to be Gods servants worse than servants yea than beasts yea than Sathan Jam. 2. who beleeves and trembles This may teach every man to try whether he have this feare or no Vse 2 feare breeds carefulnesse to avoid that is feared or is and ought to be fearefull Doth any man heare of the judgments of God sounded out many wayes by the words and workes of God is he carelesse of them for himselfe for his family if he have a charge and possessed with the security of the age not seeking all meanes to avoid them not as the masters of the families Exod. 9.20 such then as feared the Word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses But as Gedaliah when it was told him by many the danger by Ishmael he beleeved it not and so would not prevent it Jer. 40.14 16. and saith the Lord will doe no such thing and so will not take the meanes to avoid them thou hast not so much as this feare And dost thou thinke thy selfe a good
for vain glory for law and for custome and not of conscience as law and customes bind them when they have gifts and body able to doe it oftner to the edifying of the Church some in preaching make it serve their own turne and serve themselves out of it and not God How many hearers that heare for law or custome that being present sleepe or suffer their eyes to steale away their hearts or let their soules and minds be possessed with their severall feares joyes pleasures profits that they are present in body and absent in mind thinking yet that is good enough for the Lord. For prayer how many Ministers runne it over like journey-workes without affection and zeale making the people to abhorre the sacrifice of the Lord How many of the people come late carry themselves without all reverence sitting gazing reading and such like and there is no fault all is well enough The like may be said of Sacraments any preparation any affection good enough but of the particulars more afterwards How many that deferre the service of God till they be old till the even the morning and fresh thoughts of themselves and servants for the world for their Chapmen not for God drowsie prayers spirits spent good enough for him Here I may apply that of Seneca * Qui ut bonus sit in senectute differt apertè ostendit se nolle virtuti dare nisi tempus ad omnia alia inidoneum Seneca He who deferres to be good till he be old shews plainly he would not give himselfe to vertue if he were fit for any thing else So of both these and their like who shew therein the contempt of Gods Name thinking any thing good enough for him To teach every man to labour to see and know himselfe guilty of this sinne Vse 2 to humble himselfe for it and to repent of it as of one of his great sinnes Now there is no repentance where there is perseverance in it when it is not left and the former good done for as he verily is wicked that is not just he is ungratefull that is not thankfull so doth he despise that doth not honour God The contrary evill is ever where the good is not where and when it ought to be therefore must every one labour for the good that is to honour God not to doe the things and workes of his service onely but to doe them as his service should be done being more carefull for the heart and affection which God more respects than the action thinking not as hypocrites any thing is good enough but that nothing is sufficient As Paul who is sufficient so what is sufficient what care diligence endeavour of the heart and whole man It is not the omitting of the worship of God nor the neglect to leave some things undone that is onely displeasing unto the Lord but when the Act is done he may be as much offended As here the not offering of the sacrifice was not the thing that displeased him but when the sacrifices were not so qualified as they ought that he accounted contempt because it argued contempt so in this the quality of the service is that which he accounts contempt when they thought the deed was enough The outward worke must be done as the sacrifice ought by them to have beene offered so God hath commanded so must example be given to others but the intention the heart is that which must make it acceptable unto God as Gregory And ye say wherein have we despised thy Name Here is their excuse and defence in which they adde more impiety to their former prophanenesse they put God to his proofes and seeme to charge him for accusing them unjustly They stand upon their defence Wherein have we c. we have highly thought of thy Name and spoken of thee most religiously why then are we accused But observe we Gods reply VERSE VII Ye offer uncleane bread upon mine Altar and you say Wherein have we polluted thee In that yee say The Table of the Lord is not to be regarded YEE offer uncleane bread upon my Altar Here is Gods reply to their defence They who offer polluted things to God despise his Name but such are you for ye offer polluted bread upon my Altar where we must examine the sense of three words First Altar Secondly Bread Thirdly polluted or uncleane First by the Altar there are some and not of the meanest who understand in this place the table of Shew-bread that stood in the Temple and Tabernacle just over against the Candlestick on the North-side and the right hand of it In the Tabernacle there were three distinct places the Tabernacle the holy place and the most holy The table of Shew-bread was in the second whither the Priests onely came By the Altar then is understood the Altar of burnt offerings which stood in the outward Court whither both Priest and people came and had like accesse when the Law was read and their dayly sacrifices were offered And thus doth Theodoret and Cyrill understand it upon this place so that we expound not this by that which is in the end of the Verse but that by this because we find in the Scripture the Table put often for the Altar but not the Altar for the Table Secondly by bread some understand onely the Shew-bread as Hierome some of bread which was offered with the burnt-offering on the Altar Levit. 6.20 Numb 28.6 Some not of the bread onely but of the flesh also or whatsoever thing else was offered there upon the Altar which is the best acceptation for the word here used signifies not bread alone but also other victuall and meat as it is used in the word and as Cyrill expoundeth this place and some other for the bread of the sacrifice and especially the Prophet himselfe vers 8. when he shews that he meant the sacrifices and meat that was offered upon the Altar Thirdly by uncleane what is meant it is agreed of by most that it is not any thing that is uncleane by nature or naturally that is such a thing as is abhominable to humane sense as Ezek. 4.12 13. nor yet any thing that is uncleane morally as all things are said to be morally vile and polluted that God doth disallow and dislike of Nullum cadaver tam foedumaut faetidum as Gregory saith to us as the sinners soule in the sight of God But it is mystically unclean that is in regard of some mysticall signification God having pronounced them typically unclean to instruct some further matter that thereby he would inure men the rather to abhorre them And thus are all things said to be unclean which are prohibited in the law ceremoniall and so it is in this place But these things were either unclean by others or of themselves in the first by touching a dead corps or any uncleane thing in the second either in their kinde as Isaiah 66.17 or in quality only that is when it comes by
quality yea and of a step or a degree higher Hay or stubble or any combustible matter dryed and heated by the Sunne soone takes fire the resisting of humidity is taken away So in this For when temptation is offered to some or other sinne that the conscience shall at first seeme to make nice of the corruption of the heart will be ready to make answer and suggest that he may as well and as safely doe this as the former there is no more danger in the one then in the other and therefore that it is to no end to make dainty of the one seeing he is so farre ingaged in the other Therefore hee that would be free from greater when the lesse hath seased upon him let him haste and by true repentance as by an ejectione firmae cast him out of possession Take the foxes when they are little and if not at first yet as they come in by little and little cast them out by little and little and go back againe by degrees as the sunne went backe in the Diall of Ahaz Vse 3 This may teach every man to account it a mercy and goodnesse of God to him when he gives a meanes to prevent his entrance into a sinne or his continuance in it when he hath slipped aside to any though but a little one St. Aug. saith that Omne peccatum c. Every sinne that God prevented in him and kept him from committing of it he accounted no lesse mercy than if he had pardoned him And doubtlesse in this respect the mercy is more for while that sinne was prevented more and perhaps greater sinnes were prevented in him Men are nothing so sensible in this but it is their corruption as they are not so sensible of the benefit being kept from transgressing the Law as getting a pardon after nor in preventing a disease as in removing it after But the merecy is great whether it be by the voice of a Minister if he open his heart to it or the voyce of a judgment or the voice of his conscience or the voice of the Spirit Es 30.21 It is a benefit when a man is setled or secure in his sinne by any of these meanes to be admonished as David was by Nathan after he had sinned in numbring the people and Peter was by Christ after the third deniall though it had beene greater if the admonition and prevention had beene at the first or second step So should men esteeme it when they are turned or turning to the right hand or to the left by pleasure or profit It is good that God will so admonish them and prevent this by whom or howsoever by publikc or private meanes by good or bad And let them hearken and obey and be thankfull to the Authour and the meanes Nec ullus omnino sermo qui adificat ad pietatem ad virtutes ad mores optimos negligenter est audiendus quoniam illic iter quo ostenditur Salutare De i. Bern. in Cant. serm 57. Si corripuerit me justus in misericordia id ipsum sentiam sciens quia aemulatio justi benevolentia iter faciunt ei qui ascendit super occasum Bonus occasus cum ad correptionem justi stat homo corruit vitium Dominus ascendit super illud conculcans hoc pedibus conteâ—ens ne resurgat Non ergo contemnenda increpatio justi quae ruina peccati cordis sanitas est nec non Dei ad animam via Bern. Ibid. Vnusquisque pro modulo suo audiat sicut sibi conscius fuerit ita vel doleat corrigendus vel gaudeat approbandus Si se deviâsse invenerit redeat ut in via ambulet Si se in via invenerit ambulet ut perveniat Nemo sit superbus extra viam nemo piger in via Aug. in Psal 31. praefat As St. Bernard speakes No word that edifies to godlinesse to vertue and good manners is to be heard negligently because there is the way in which is shewed the salvation of God And a little before in the same Sermon saith he The admonition of the righteous is not to be contemned which is sinnes ruine the hearts health and Gods way to the Soule And as S. Aug. to the same purpose of publick hearing and admonition Let every one heare as he can and as he is conscious to himselfe so let him either grieve being to be corrected or rejoyce being to be approved If he finde that he hath gone astray let him returne that he may walke in the way If he find himselfe in Gods way let him walke on to the end let no man be proud out of the way nor slothfull in it In that you say That is thus thinke in your hearts and this is known to God 'T is not likely they were so impious to utter their prophane conceits of Gods service but as it is Ps 14.1 Psal 30.6 Not onely workes and words Doctrine but even the thoughts are known to God The very hearts of men have eares to heare God and mouths to speake to God Corda Deo aures os gerunt saith St. Aug. As God said to Moses in another case Exod. 14.15 so to the wicked Why cryest thou against me when haply they speak no word but onely blaspheme God in their hearts as it is Psal 10.13 The Table of the Lord is not to be regarded They aske wherein they have despised and polluted God In that they think basely of his service they pollute him in polluting his Altar They who thinke basely of Gods board they contemne and pollute God whose board it is By Table is understood not that of the Shew-bread but the Altar of burnt-offerings And so is Ezek. 41.22 Whatsoever abuse is committed in the worship of God or against the meanes of his worship Doctrine it is held to be done against God himselfe Thus answereth God this people In polluting my Altar you pollute me the meanes of Gods worship with us are the Word Sacraments and Prayer as the Law Sacrifices and Sacrament were with them Now then as the contemning of these were the contemning of him so is it with us It is that which is 1 Cor. 11.27 to be guilty of the body and blood of the Lord that is of a heinous offence committed against his person he is absent so was God from the sacrifices yet he was polluted in them because they were offered unto him So is it in these Sacraments of ours because he offereth them unto us as signes of himselfe Hence it is Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And wherefore they more than other men but for this because they were the Candlesticks that held forth the light they were they who brought the Word to them and that was it not for their persons Because he that denies God all worship and honour must needs contemne and
a beam of the house fell in a banquet and knocked a professed Atheist alone on the head there is then some ground for our censure for then the word and worke of God meet together else there can bee no certaine judgement because as it is Eccles 9.1 2. I have surely given mine heart to all this and to declare all this that the just and the wise and their workes are in the hand of God and no man knoweth either love or hatred of all that is before them All things come alike to all and the same condition is to thee just and to the wicked to the good and to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner he that sweareth as he that feareth an oath And that which is befallen another may befall thee for it is no faith but a fancy whereby any man thinketh himselfe excepted from any outward calamity having no promise for freedome Therefore should no man judge another that liveth outwardly well by ought that befalleth him for it may befall him and that in Gods justice as Proverb 24.17 18. This tels how it is warrantable to judge and censure of other men such as are wicked and prophane Vse 2 and yet cry out that any man should sit on them but themselves and of those wee meane who boast of as good and sincere a heart to God as the best though their lives be not so religious as theirs yea when they are prophane and notoriously wicked yet men must judge charitably of them because they can not see into their thoughts and know what there is there But we answer them that their lives tell us what lyes hid nay that which is within cannot be hid because their lives are such For Math. 7.18 a man need not dig into the ground to see what the root is the fruit will easily discover the tree so is it with the heart actions by good actions we may be deceived because of the disposition of the partie Math. 6. Almes and Prayers by vaine glory or want of sincerity are not good at all to the doer but evill cannot be good by good intention for that which is evill in it self cannot be made good to any for any end And so evill actions still argue an evill heart as bad fruits an evill tree And so it is a very ridiculous thing for men to brag of a sound and good heart when their lives be as they bee For Jam. 3.11 Evill words saith the Apostle corrupt good manners their own and others much more evill workes good men yea they argue the doer corrupt within for it is not the fruit makes the tree bad but it is the badnesse of the tree that maketh the bad fruit the fruit discovereth the naughtinesse of the tree For as the Adder hath a sting before he stingeth so are men wicked before they work wickednesse then is it knowne she hath a sting and they corruption for as the mouth speaketh from the abundance of the heart so the heart worketh from the abundance of the soule so that lawfull it is for me to judge a common swearer a known adulterer a manifest deceiver an usuall drunkard c. to have a corrupt heart for when the earth is broken up and a filthy stench commeth out argues it not that there was some dead corps there so when men send out cursings blasphemies swearings raylings and such like that a man should not be able to endure from whence issue these but from a dead and a rotten soule these carry about them then the grave and sepulcher of the Soule Now that which is said of the words may be applyed to the workes As a man therefore comming to a tombe though never so costly and curiously or so royally deckt yet if at some vent be apprehend a filthy savour issuing out of it he knoweth well there is not only a dead but a rotten carkasse within so when a man feeleth a filthy and unwholsome sent either of prophane speech or of dissolute life issuing from the heart which is the fountaine of both he must needs conclude neither is it against charitie to censure it that there is a soule not only dead and buried but even rotten in sinne and corruption Therefore let no man delude himselfe while he would deceive others to beare men in hand that he is sound at heart when he is unsound and corrupt in his life as if a man might beperswaded that it is a vine or figtree which he seeth hanging full of crabs and wildings Nay it must needs be otherwise therefore as Christ said Math. 12.33 Either make the tree good and his fruit good Or else make the tree evill and his fruit evill for the tree is known by his fruit If thou hate sinne shew it in thy life if thou feare God shew it by thy carefull walking in his waies and seeking to please him If thou lovest the word frequent the assembly with diligence and devotion and not carelessely and slippily If thou thinke reverently of the service of God be carefull reverently to addresse thy selfe to the performance of it Otherwise know thy practice proclaimes the want of these things and thinke not much if others judge thee by that for thy have their warrant from Christ their King By their fruits you shall know them If yee offer the blind The Lord he requires not all the substance of a man to his service but a few things and those not very costly yet he requires the choise and best in their kind and they be accounted of better then any others the best should not be deare to them nor too deare for him Men ought to offer their best things to God Doctr. and to thinke nothing too deare for him either to give to him or for him Gen. 22.2 2 Sam. 24.24 This serves to reprove all hypocrites Vse 1 such as the world the Church is full of who offer not the best but the worst unto God think those things good enough having many things too dear for him when as nothing is too good for their back bellies for their pleasures delights to serve the flesh world withall But generals touch not for particulars First the maintenance of the Ministers is the Lords portion as not to seek it feare off Mal. 3.8 for if the spoiling of them be the spoyling of him then è contra But how many have we that thinke every thing is too much that they have and any thing is good enough for them I say nothing of them who bestow all on pleasures and give nothing to the Lord portion who as they think playing better then preaching bestow much on Players but nothing on Preachers But I aime at such as account of Preaching and injoy the benefit of the ministery and yet a vaine man will bestow more on a player in a yeere then they in many on a
striving against it for the future time ever taking this as a rule for so God intends it for reproving their corruption by this he intends it should be their rule to measure out duties to him by that duty which they owe unto man and performe unto him because they are naturally more prone to the one than to the other As he made the love of a mans selfe the rule of his love to others because it is more naturall unto him by much so in this when any man is then about duties to God if not otherwise he have a heart to doe them in all simplicity yet as Chrysost Hom. 16. in 1 Tim. if not otherwise yet as servants obey us so let us the Lord. So as wee would doe duties to men doe them to God if not otherwise and thinke whether the Prince or a man of any worth would accept such things from us If God send his messengers and Ministers to us bringing glad tidings of peace thinke wee if the Prince should send an Ambassadour unto us with good comforts and great promises how would we heare him and strive to it how use him with reverence and respect by no meanes deny him any obedience much lesse abuse him in word or deed So for the Ministers if they were sent from men to men what faithfulnesse care and diligence would they use Thinke when thou art to pray to God how thou wouldest put up a petition to the Prince with what submission reverence attention and humility If thou art to come to his Table and called to it thinke how if the Prince called thee to his thou wouldest remove impediments set aside excuses come with all preparation as a guest fitting his Table God requires service of thee as his servant thinke if thou wert the Kings servant in ordinary what wouldest thou doe for the time thy service is required doe that and wholly that and little of thy owne the most of the day spent in his So thinke if thou beest Gods servant what is required of all the dayes of thy life the chiefest and greatest part of it God requires almes and reliefe of thee a portion for his servants and houshold his Levites and Ministers and the poore Doe not use them as men doe the Kings takers hide the best things from them and thinke every thing too good thou knowest he will not then accept thy person but be angry with thee So in this Thou wilt say many Ministers are wicked and unworthy so thou maist say of many takers and purveyours yet if thou deny to them the Kings due though they shall be punished yet shalt thou be checked So in this looke to God and not them VERSE IX And now I pray you pray before God that he may have mercy upon us this hath beene by your meanes will he reward your persons saith the Lord of Hostes AND now I pray you pray before God After the Prophet had reproved their sinnes he comes to threaten them for them in the rest of this Chapter and these judgments or punishments threatened may be reduced to these two heads they are either privative that is a withdrawing of Gods mencies vers 9. ad 14. or they are positive an inflicting of a curse vers 14. The first is double a rejecting of their prayers and sacrifices vers 9. and a rejecting of them who did pray or sacrifice vers 10. secondly a removing of his worship from them to the Gentiles vers 11 12 13. In this Verse is the rejecting of their prayers And now pray This some take to be an exhortation to Repentance and to seeke the Lord as Zephan 2.3 but some and the most understand this Ironicè by an Ironia and thinke it is spoken in derision like Isaiah 47.12 1 King 22.15 So here he commands nothing but derides them who thought thus to reconcile God by such sacrifices As if he had said Long may ye doe thus but prevaile nothing at all Pray before the Lord Some read entreate the face of God that is the favor of God for so is face taken for favor Psal 31.16 some read Pray to turne away the face of God that is his anger as Psal 34.16 some before the Lord to the Lord himself or in the place where he sheweth himself seeking unto him by prayer Psal 27.8 And of these this is the most probable That be may have mercy upon us He alludeth as it is thought to that Numb 6.35 .i. that he would be gracious and mercifull unto us forgive us our sinnes and multiply his mercies and blessings upon us upon us Prophet and people the Prophet putteth himselfe amongst the rest as partaker of the same miseries and troubles This hath been by your means Now the Prophet laieth upon the Priests the cause of this curse that is befallen the people some referre this to the former part shewing that they should pray because they had been in fault It is true that they ought chiefest to seeke to turne to God that are authors of his wrath But then should this be taken by way of exhortation not upbrayding But this is referred of some to the latter shewing the reason why God will not heare nor accept because they are authors of this evill and therefore unfit to pray to God for the rest This hath been by your meanes by your fault hath this evill happened untous for it is not so much the fault of the people who bring such imperfect sacrifice to the Temple as yours who receive them for gaine and neither reprove the impiety of the people nor instruct their ignorance as by your office you ought Will he That is he will not the Interrogation denies more strongly Regard your persons will he accept your persons and faces To accept ones face is to shew himselfe courteous and gracious to any He will give to none of you nor accept your prayers That which was spoken closely by an Ironie and carried the face of a permission or command that is now plainly and without figures spoken shewing that he rejected both them and their sacrifices Saith the Lord of Hosts He that made all in Heaven and Earth and is ruler over all creatures the mighty Lord. As it were to meete with the bse conceit they had of God preferring every meane man before him In the first place of this covert rejecting of their prayers and first of the manner then the matter The manner is an ironicall speech or speech of derision It is lawfull for the Ministers of God Doctrine and for holy men to use Ironies that is scoffing speeches deriding taunts against the wicked For so is it here by the Prophet So Elijah 1 Kings 18.27 And at noone Eliiah mocked them and said cry aloud for he is a God either he talketh or pursueth his Enemies or is in his journey or it may be that he sleepeth and must be awaked Eccles 11.9 Isaiah 44.12 13 c. 1 Kings 22.15 Now examples are warrants where precepts
carefully to their conversation to keep themselves holy It was taught Lev. 22.2 ed 10. how unblemished the Priest should be for if the whole people must be holy more they And if they must be carefull of their offering and sacrifices more of themselves And if they be not then ought authoritie like Ashpenaz Dan. 1.3.4.5 to chuse out the most unblemished and looke to them and suffer not them to be good fellows gamesters and such like Covenant with Levi. They took not this calling to themselves but were chosen to it of God and he made the agreement and covenant with them None may take this calling upon them Doctrine to be Gods Ministers Gods Messengers and to meddle in these spirituall things which are proper to the Ministers but he that is called of God and with whom God hath made this covenant The affirmative inferres the negative Heret belongs that Numb 1.51 and 16.10 and 4.15.20 Ezra 2.62.63 Heb. 5.4 This made the Apostles ever avouch their calling Gal. 1.1 Jam. 1.1 Pet. 1.1 Hereto is that Rom. 10.15 There are three kindes of callings when men are called by men and not by God as first all teachers Secondly of God by Ministery of the Word all ordinary Ministerie Thirdly by Christ immediately as Apostles Gal. 1.1 The first to be abhorred the third to be admired the second to be expected of all in an ordinary planted Church Rom. 10.15 The calling is double or hath two parts the first inward ability for gifts and aptnesse for minde willingnesse and abilitie The second is outward the calling by man and the Church Hereto belongs the descriptions of a Bishop and Ministers set out by Saint Paul 1 Tim. 3.2 whereto else may it tend if every one may intrude himselfe into the Church and the calling without the call of it and that 1 Tim. 5.22 Because it is a sin unto them who shall Reason 1 and a curse belongs to them for medling with things that are holy when they are not separated and appointed for them They are thereby liable to Gods judgements as was Vzzah 1 Chron. 13.10 and Vzziah 2 Chron. 26.18.19 Because else the Church should be too much burdened Reason 2 for when as 1 Tim. 5.17 The Elders that rule well are worthy of double honour Therefore many for ambition and ease would chalenge the Ministery and take it upon them for the honours sake Because 1 Cor. 14.40 Reason 3 Let all things be done decently and in order Therefore must there be a calling and chusing of them by the Church for the other is to make all confusion an disorder This serves to confute all Anabaptisticall dreames Vse 1 who contemne all ordinary callings vocations and thinke that every man may at his pleasure and when he list take this calling and those Ecclesiasticall functions upon them For if this be sound and true that must needs be false and corrupt that any should take any part of this calling without warrant from God and besides the order that God hath appointed Yet I deny not but there is a difference where a Church is not yet planted where every one that knowes Christ may preach him and labour to gaine others that are ignorant of Christian religion and are not to look for an ordinary ordination For then is he chosen by the silent suffrages and voices of those who heare and that is his calling yet is he not to refuse the ordinary calling if after it be to be had But when a Church is already planted and established because all things must bee done in order then is required an apparent ordination by voyces or imposition of hands that trouble and confusion might be avoided Neither do I deny but sometime there is an extraordinary function as were the Prophets not of the Leviticall stocke not ordained of the Priests which God stirred up when ordinary Ministers could not reforme the corruptions of the time but what he did extraordinarily is to be admired rather then imitated For we must follow the prescript rule that is given us which is that every man have his ordinary calling which is from God by men 1 Cor. 16.15 Now brethren I beseech you Object know ye the house of Stephanus that it is the first fruits of Achaia and that they have given themselves to minister unto the Saints The meaning is not that they called themselves Answer but that they set themselves apart to the Ministerie of the Saints in the purpose resolution of thehir owne hearts and not contemning or neglecting the calling of God by the Church To let private men and women see their danger in medling with those things which are proper to the Minister Vse 2 when they have not a calling to it If Vzzah if Vzziah were smitten how shall they escape whether they can pretend the authority of the Church as in the Romish Church they can for women to baptize yet shall they not escape for excuse of necessitie it will not serve because that it is not from God but it is from mans folly or ignorance If it be objected that it is not then a Sacrament which is given by them when they have no authoritie to deliver a Sacrament I answer yes for the Seale is the Princes although some other then the Lord Keeper set it to by some indirect dealing And though such a Minister sinne in dealing with the Word and Sacraments yet are they such to the hearer and receiver Againe that which S. Augustine * Vera sacramenta licet non veri ministri quia dant non sua sed Dei Aug. lib. 2. cont Petil. hath in his second book against Petill. They are true Sacraments though they are not true Ministers because what they give is not their owne but Gods To teach every man to be sure Vse 3 that he hath a calling of God to the Ministery before he take it upon him that he may be able to say as Jer. 7.16 I have not thrust in my selfe for a Pastor after thee neither have I desired the day of misery thou knowest that which came out of my lips was right before thee His calling is his inward gifts and conscience abilitie and care to use them and the outward calling of the Church 1 Tim. 3.10 For without this may he not do it though he be never so excellent as it is dangerous for him to meddle with this without the other And if his gifts be inferiour to many or as it may be but in his owne sense yet if it be the judgement of others he may not by modesty or shamefastnesse refuse though at first he may professe what he thinketh of himselfe yet if they will not change then must he yeeld and submit himselfe VERS V. My covenant was with him of life and peace and I gave him feare and he feared me and was afraid before my Name MY covenant was with him of life and peace The dignity bestowed upon these Priests consisting in the speciall
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 are 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 het 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 Though men cannot performe the service and worship of God with that cheerfulnesse and perfection which he requireth Doctrine 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 Because many so have obtained a blessing Reason 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. Men who re injured Doctrine oppressed and hardly dealt withall by others ought to beare it patiently and not to revenge themselves and to resist by force and violence To teach every man to beare patiently the injuries done unto him Vse if he have received them do not require 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 reproached and greatly hurt this way expect the sentence of the Judge If another mans servant shall reproach thee thou wilt not beat him thy selfe but complaine to his master how much more ought thou to do this in respect of God who hath said Vengeance is mine and I will repay it Chrysost hom 22. ad pop Antioch But thou art desirous to be revenged that is the way not to revenge for that is a true though a strange position and speech That they are onely hurt and injured who hurt others and injure them And the injury which is done to others hurts none but those who do it so those who suffer do not repay or be brought to sinne For example what was more unhappy then Cain The death he brought upon Abel hath made him that suffered it to be accounted just in all ages and him that did it a parricide and murtherer What was more miserable then Herodias who desired Iohn Baptists head in a dish and so plunged her owne head in the eternall fire and flames of hell What worse then the Divell who by his malice made Iob more famous that as his glory increased so did the others torments So now And if men be not brought to commit sinne and this in particular what hurt have they by it It is another truth that there is no man hurt but of himselfe for admit a man have his goods taken from him Nemo laditur nisi aseipso Chrys or other injuries done to him
principally this The other a man may well have and have a lawfull marriage but without this it can be nothing so holy a marriage seeing it wanteth the principall and the most holiest end which was the end of it even in mans innocency when he was without sinne Therefore ought every one principally to aime at this and indeed to have it and therefore ought they to chuse so or give consent that this may follow not with those who have a false religion or no religon because it hardly will be that the Church should be increased by them for children will ever follow the worse part though it be the weaker for a little strength drawes downward it must be a great strength that must pull upward Corruption is downeward and with the tyde Religion is upward and against it And having a fit match children ought to be desired of them and to account it their honour Psal 128.3 Not for cost or paines avoid it or feare it and having them to give all care and diligence for their education to bring them up in the feare and instruction of the Lord to instruct them in knowledge of God and his true worship and to edifie them by example For parentum exempla decere possunt magis quam vox St. Hierem. That when they are gone they may praise them as Augustine did his mother Majore solicitudine me parturiebat spiritu quam carne pepererat Confess 5.9 Their care was more to bring them up religiously then their paines was to bring them into the world they loved their soules better then their bodies and they desired more that they might be Gods sons and daughters then theirs by which they shall increase their glory for they who beget many to righteousnesse shall shine as the starres for ever Dan. 12.3 And they who shall increase Gods Church here he shall increase their glory as they his worship Vse 3 Then are not they bound who have the gift of continency not to marry for though marriage be a remedy yet is it not onely nor principally for both this is an end and more principall They who can preserve their chastity in virginity may desire it but not absolutely but in respect of some troubles and incumbrances which for the most part accompany marriage yet they may marry for this end which is the more excellent I doe not say they are bound to marry for this end because marriage is of those things which are indifferent as Bernard speakes of virginity It is not commanded but advised and onely they who cannot containe are commanded to marry yet as there is more necessity in marrying for that end so there is more religion in this end In that a man principally respects himselfe in this God the increase of the Church and the inlarging of the kingdome of Christ that which Saint Augustine speaketh de bono conjugali Cap. 15. may be applyed here Iustus qu indò cupit dissolvi esse cum Christo tamen sumit alimentum non cupiditate vivendi sed officio consulendi ut maneat quod necessarium est propter alios Sic misteri foemin is in re nuptiarum officiosum fuit sanctis non libidinosum Quid enim sit eibus ad salutem hominis hoc est concubitus ad salutem humani generis And so specially for the Church and increase of Gods Kingdome for though he can make children of stones yet hath he ordained this meanes Therefore little reason and lesse religion hath the Church of Rome to preferre virginity before holy marriage for besides that may be said to them it were better they would approve virginity by their deeds then praise it by their words And as Hierom adfuriam why doth the tongue sound out chastity and the whole body shew forth uncleannesse Or as Epiphanius of the Origenists You refuse marriage but not lust It is not holinesse but hypocrisie that is in honour amongst you Besides this virginity is never save onely in some respect better then marriage but marriage is oftentimes absolutely better then virginity and by no reason more then this because this may increase the Church and bring forth sonnes and daughters to God not that Neither is it against this that some object that Christ saith That after this life there is no marrying at all and that 1 Cor. 7.38 He that giveth her to marriage doth well but he that giveth her not to marriage doth better For the first it is not against us seeing we speake of the state of this life onely after which as there shall be no marriages so no vowes of virginity And as for S. Paul Better with him is as much as fit or more commodious For if it were simply better it were never lawfull to do otherwise which he alloweth Therefore he thus spake not for the nature of the thing but in respect of circumstances as you may see verse 26.28.32.35 Finally if virginity be the more holy why have they made marriage a sacrament rather then it Sure if it were more holy it should rather be a sacrament then marriage Therefore keep your selves in your spirit The dehortation of the Prophet from this vice and the better that they may doe it and not transgresse he perswades them to labour for sober mindes and chaste affections from thence riseth this sinning against their wives which would easily be avoided if their mindes were sober and chaste The way for a man to keep himselfe from actuall and outward sinne and the practise of it is to labour to keep his heart pure Doctrine and to take heed to that On the contrary if he neglect his heart he shall be sure to be corrupt in the outward man and to fall into outward sinnes against God and man He may happily in some sinister respect and by some circumstances of time place or person for want of opportunity ability and meanes refraine them but those things befalling him he will easily fall into that So much this exhortation sheweth So much also that sheweth Prov. 4.23.24.25 Keep thine heart with all diligence for thereout commeth life Put away from thee a froward mouth and put wicked lips farre from thee Let thine eyes behold the right and let thine eye lids direct the way before thee Matth. 15.19 Out of the heart proceed evill thoughts adulteries c. and Jam. 1.13.14 1 Pet. 2.11.12 Because the heart and spirit is the fountaine of actions Reason 1 whence they all spring the other parts are but the chanels and it is a flowing fountaine not a standing water which ever sends out such water as it hath if then the fountaine be clean and sweet so will the chanels be and è contra Because it is the commander of the whole man the whole life Reason 2 Now such as the Commander such is the Subject such as the Captaine such are the Souldiers Much more here for the conjunction is neerer and when they are subject to it as the weapon is to him
that useth it Rom. 6.13 So that it commanding any thing that they all doe more then the Centurions servants Luke 7. Rom. 7.25 Then the flesh and outward parts follow not the minde and the heart Quest There is no opposition there betwixt the inward and outward Answ the heart and the body but betwixt the part regenerate and the unregenerate for by flesh it is usuall with the Apostle not to understand the body but the unregenerate part as in that place Gal. 5.17 not any opposition betwixt soule and body but the fight of the unregenerate with the regenerate and vers 24. not the crucifying of the body but of the unregenerate part For the heart and inward parts as farre as they are unregenerate are flesh also and understood under the outward by the Apostle Then may a man certainly judge a man to have a corrupt heart when hee hath a polluted outward man Vse 1 life and conversation Vide Malach. 1.8 Doctrine 1. Use 2. To reprove such as judge men to have corrupt hearts for the care and uprightnesse of their lives Vse 2 Vide ibid. ex Use 1. To teach men Vse 3 who desire any outward holinesse or to be free from externall corruption or pollution to looke well to the heart to keep sinne or to kill it within for this is the best and the first to purge the heart and the other will be so And let none transgresse The dehortation from the evill and the outward practice of it Of the particular hath been spoken in the former verses yet somwhat hence It may be that some may think this speech hangs that way that it may seem to favour free-will to call upon them to abstaine from evill which if it were not in their power it were in vaine thus to speake to them I answer this is no more then other precepts and exhortations in the word which doe but teach us what we ought to do not what we are able which is but to make us assay and when we finde not power then to seeke it elsewhere Lege opern̄ dicit Deus Jae quod in bee Jege fidci dicitur Deo da quod iubes Aug. de spirit lit In the law of workes God saith to us Do what I command thee In the law of faith wee say to God What thou commandest us inable us to doe God therefore thus speakes to man to make him speake againe to him commanding that he may require and obtaine to doe seeing Phil. 2.13 It is God which worketh in you both the will and the deed even of his good pleasure Bernard in the audience of some commending the grace of God as that which he acknowledged in God did prevent him and he found did make him to profit and he hoped would perfect it in him Bernard de gratia lib. Arbit initie giving all to grace and taking nothing to himselfe One replied what then hast thou done or what reward can thou looke for if God worke all To whom he answered What counsell then doest thou give me or how wouldst thou advise me Give glory saith he to God who hath prevented thee excited thee and begun this good in thee and for that is to come live worthily that thou mayest approve thy selfe not unthankfull for those thou hast received and fit to receive more Bernard replies You give good counsell but that is but if you could make me able to obey and doe it For it is not so easie a thing to doe as to know what ought to be done for these are divers things to lead a blinde man and to give strength to the weary * Nec quivis doctor statim dator erit boni quodcunque docuerit Duo mihs sunt necessaria doceri juvari Tu quidem homo rectè consulis ignorantiae sed si verum sentit Apostolus spiritus adjuv at infirmitatem nostram Rom. 8. Inso vero qui mihi per os tuum ministrat consilium ipse mihi necesse est ministrat per spiritum tuum adjut erium quo valeant implere quod consulis Ecce enim ex ejus munere velle adjacet mihi perficere autem non invenio nisi qui dedit velle det perficere pro bena voluntate For whosoever is a teacher whatsoever he teacheth cannot bestow goodnesse Two things are needfull to me to be taught and to be helpt thou being a man doest well instruct my ignorance but the spirit helps our infirmities Rom. 8. yea he that gave me counsell by thy mouth must also send me helpe by his owne spirit that I may be able to doe what thou advisest by his grace I am willing but cannot performe unlesse he that wrought the will doe also worke the deed of his good pleasure And when to this he replied * Vbi ergo sunt merita nostra an t ubi est spes nostra Where then are our rewards or where is our hope He answereth with that Tit. 3.5 Not by the workes of righteousnesse which we had done but according to his mercy he saved us by the washing of the new birth and the renewing of the holy Ghost Hence I gather and upon this inferre that God that calls upon us by his word to do must give us also power to do then therefore he calleth because he would have us cry to him for helpe And as S. Augustine O man acknowledge in every precept * O home in praeceptione cognosce quid debeas habere in cerreptione tuo te vitio non habere in oratione unde accipias quid vis habere De corrept gratia c. 3. what strength thou shouldest have in every reproofe what strength by thy own fault thou wantest in every prayer whence thou mayest have what thou wantest The hands must be purged as well as the heart the outward man as the inward VERS XVI If thou hatest her put her away saith the Lord God of Israel yet he covereth the injury under his garment saith the Lord of bostes therefore keep your selves in your spirit and transgresse not I Hate putting away saith the Lord God of Israel In this verse the Prophet proceeded to the third maine sinne here reproved in this people Divorces not simply condemning divorce as if in no case it were lawfull but for every vaine cause and light dislike when they hated or disliked them for that to put them away is that he reproves In the verse we observe two things First the reproofe of this sinne secondly an admonition generall including the particular In the first which is the sinne we observe the amplifications of it which is first from Gods hatred Secondly from an effect of those husbands who used and practised divorces that they made the law of God a covert to cover with it that violent injury and indignity they did to their wives as men cover the body and defaults of it with their garment If thou hatest her put her away Some thinke this dependeth
their art to seeke from them the knowledge of things to come the finding of things lost the helping of creatures ill affected and such like for besides that it is absolutely forbidden in the word God and threatned Levit. 20.6 Manifested in the example of Saul 1 Sam. 28. This may disswade because they shall be partakers of their sinne and consequently of their punishment and be judged by Christ for judging these he will judge them who communicate with them in the same sinne yet is it lamentable and fearefull to see what flocking there is of men but more of women to men and women who cannot chuse but be witches and have familiarity or commerce openly or closely with the Divell sometimes for things lost sometimes for barrennesse sometimes for long and extreame diseases of their children not fearing this that Christ will judge them then those who communicate with them and are the causes of their practises for as no receivers no theeves so no frequenter to those no such specially such as are called white and good witches or sorcerers but they will say they are bewitched Ergò they may seeke to be helpt Answer As if there were not a God in Israel that ye goe to enquire of Beelzebub the God of Ekron 2 Kings 1.3 Or that God were not able to dissolve the workes of the Divell Did Iob this when no doubt he discerned as well as these that he was bewitched But ease and deliverance often followeth after this In possessions Divells depart in other extremities things are appeased Answer This is nothing for first Divells know how to agree among themselves to deceive men and none of us would trust or commit his businesse to one that is deceitfull and perfidious Now the Divell is not onely a lyer but the father of a lye Secondly if health and ease follow it may be it is the effect of the lawfull meanes which was used before and God seeing how corrupt and impatient thy heart was to abide his leasure and make use of them gave thee over to thy corruption and let thee have thine owne will even then to use such an unlawfull meanes when health and ease was at hand as if it had been an effect of that to confirme thee in thy blindenesse and infidelity or lastly it may be like that Deut. 13.3 Thou shalt not hearken unto the words of that Prophet or unto that dreamer of dreames for the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soule And therefore for thee to take heede how thou hearkenst to these lest thou bewray thou lovest not the Lord. But they use nothing but good words and lawfull meanes prayers and hearbs and simples and such like I answer first with Saint Chrysost * Christiana mulier est haec excantans nihil aliud loquitur quam Christi nomen Chrysost ho 21. ad popul Antioch Proptereà namque mag is odi aversare quod Dei nomine ad contumeliam utitur quod se dicens esse Christianam gentilium opera facit Etenim Daemones Dei nomen fatebantur tamen erunt Damones Chryso she is a Christian women that useth the spell and nothing but the name of Christ They spake these words before going when they excused themselves for the like He answereth For that cause hate and detest her the more because she vilely abuses the name of God profes sing her selfe a Christian she doth the workes of an heathen for so the Divells confesse the name of God and yet were Divels still For they said Luke 4.41 Thou art Christ the son of God yet he rebuked them and cast them out Therefore I would intreate you to beware of this deceit for as they who are tempering bitter cups for children first rub the mouth with hony that that headlesse age when it shall perceive the sweetnesse shall not feele and feare the bitternesse and they who give poysonfull hearbes give them the titles of medicines that no man then reading the superscription of a remedy should suspect poison So deal these Besides in their hearbes the Divell is but Gods Ape who seeing him not doe things but by meanes useth the like that no man might suspect him as he appeared in like habit to Samuel But to conclude what colour and covert soever is made Christ is the witnesse and knowes all and he wil be the Judge to reward all who shall thus pollute and defile themselves And against the adulterers The second particular adultery in the Etymology of it is a going up to another mans bed As Gen. 49.4 Thou wast light as water thou shalt not be excellent because thou wentest up to thy fathers bed then didst thou defile my bed thy dignity is gone In the nature of it it is the carnall knowledge of a woman who is bound to another man but no doubt in this place not onely this but under it fornication and wantonnesse and all uncleanenesse is contained as in the commandement the Lord as he will judge Doctrine condemne and destroy all wicked men so adulterers whoremongers fornicators buggerers and other uncleane persons here and Gal. 5.19.21 Ephes 5.5 Heb. 13.4 Marriage is honourable among all men and the bed undefiled but whore-mongers and adulterers God will judge Revelat 21.8 This ought to make every one flye adultery Vse though he can escape the punishment of men yet for Gods judgement in this life often wasting of the body and fearefull diseases poverty reproach and ignomy such as shall never be put out that fearefull judgement Iob speakes of Cap. 31.9.10 But if these be not feared because they befall in a few and yet may he be of the few yet this should Eccles 11.9 that Christ will judge him and condemne him exclude him heaven cast him into hell and the fire that burnes for ever And against false swearers The third particular which is not set downe barely as the others but with this addition of falsly or vainely The reason is because to sweare is not simply unlawfull as the other but a thing that a man is oftentimes bound to for the glory of God and for the profit and necessity of others so it be by the Lord alone and taken in truth not swearing a lye and false thing in judgement advisedly and upon necessary occasion in righteousnesse promising by oath nothing but that is lawfull and just and undertaken for the glory of God the discharge of duty the appeasing of controversie the satisfying of others and the clearing of a mans innocency But these and their like being wanting it is a false oath and men sweare falsly The Lord he will judge and condemne all false swearers Doctrine such as sweare by others then himselfe false things not in truth rashly not in judgement unlawfull things not in righteousnesse neither respecting Gods glory the good of others discharge of duty c. So here and Exod. 20.7 Thou shalt not
But that which is due is due whatsoever he be and howsoever he deale or how worthy or unworthy they must deale faithfully yet the unfaithfull servant must remember that he is subject to his judgement who condemned the slothfull and unprofitable servant and cast him into utter darknesse To perswade men to deal faithfully with the Lord Vse 2 in bringing to him and his Ministers their whole due all the tithes and that not only so much as the law requires but if that be too little a full and competent and honest maintenance according to their proportion besides And as to the poore every man ought to give according to his abundance so to the Minister specially when his charge and the times so require else hath he not brought all his tithes to the Lord. But me thinks I heare some men answering that too much is not good for a Minister and many of them grow worse by riches idle and proud and negligent And therefore as the Emperiour Frederick said de papa clericis of the Pope and his cleargy Detrahamus illis nocentes divitias hoc enim facere opus est charitatis so say they * Let us take from them the riches that do hurt them for this is a worke of charity I answer I plead not for too much but for a convenient maintenance I commend them not that are worse by their abundance yet are they men like others and have the same infirmities and too many of these objectors though not to all may I say hypocrites pull out the beame out of your owne eies who more corrupt carelesse and proud then they by their abundance Yet would they think it a bad conclusion that they should have their riches withheld from them But doe they thinke the portion of tithes and the like too much for them happily they are unequally divided by the law let that be remedied there will be found little enough But is this to much What think they of Gods proportion who allowed to his not only tithes but first fruit and offerings which came to no small matter Besides as much land as the greatest City came to if the description of Saint Hierom be true who ad Dardanum saith that the length from Dan to Beersheba was 160. miles the breadth from Ioppa to Bethleem 46. miles Now the Levites portion of land was 48. Cities Num. 35.7 every City had in Suburbs 2000. Cubites from the wall round verse 5. which wil afford a large portion to the Levites of this land And is it too much now for the Ministers to have proportionable tenths and a little glebe But let these men take heed lest the love of the world and the deceitfulnes of riches have not excluded the love of God our Saviour as Joh. and the care of his worship and honour and lest the envy and disdaine which usually is in the world toward the Ministery be in them when they think nothing enough for themselvs to have and joyne house to house and land to land till they dwell as Princes of the earth alone but if any portion be allotted to the servants of God as a reward not only of their former studies but also of their present labours it is thought too much and of them who will give the Lawiers freely for the maintenance of their titles and often but quarrels nd to the Physitian a large fee for taking care of their bodies but the Minister a small pittance for the saving of their soules which of many make men feare they never reaped spirituall things by us though they heare us often because they never part with any temporall things to them or not without grudging and repining or but in a marvelous slacke and pinching measure The man who hath received health by his Physitian and right by his Lawier will give him both his fee and reverence if not they acknowledge him but slenderly So in this And so men stop their eares to this of the Prophet yet for all this thinke I it not tolerable that a Minister should neglect the care of his flocke while he hath charge of them but strive to do it because 1. Cor. 9.16.17 Though I preach the Gospell I have nothing to rejoyce of for necessitie is laid upon me and wo is unto me if I preach not the Gospell for if I do it willingly I have a reward but if I do it against my will notwithstanding the dispensation is committed to me For this will not be a plea for the Minister at Christs judgement seat when he must give an account how he fed the flocke of Christ It may be a plea against them to condemne them not acquit him Therefore should it not be so that though they keep him poore which is their sin he should shut peace out of his owne heart which would not be if he laboured painfully and looked to the Lord for his reward And to say to his flocke as Saint August to his in Psal 146. decimas vis will you make choise to pay tithes Then let that be my portion And yet this is no great matter for the Pharisees whose righteousnesse you ought to exceed pay their tithes * Yet you give scarce the thousand part yet if thou wilt do no more Tu vix millesimam das do so still I will finde no fault for I so thirst after your weldoing that I refuse not your very crums That there may be meat in my house Which is not as some interpret it that the Priest and Levites might be maintained but rather as others that the offerings of God might be continued and so his worship maintained The maintaining of the Ministery is a speciall means to further the worship of God on the contrary the withdrawing of that Doctrine is the hindering of this Manifest here and that Nehem. 13.10.11 When the Levites were neglected the house of God was forsaken and that Numb 18.21 that they might be able to doe him service and so his worship be maintained Prov. 3.9 for by the paying and giving to them maintenance is his honour procured and that those comparisons 1 Cor. 9. prove no lesse for as the warres must needes be unfought if the souldiers be not maintained c so must Gods service needs be neglected if his Ministers be not maintained Because the Ministers else cannot Reason 1 as Paul to timothy 1 Tim. 4.13 Give attendance to reading but must needs entangle themselves with the affaires of this life as 2 Timoth. 2.4 that is about private affaires and so much needs neglect the publique worship of God Because the seede of the Ministery will decay Reason 2 for it is reward that nourisheth arts and furthereth a mans study the hope of a reward and recompence afterward for though this should not be the end of a mans study but the glory of God and salvation of his people yet seeing men are not all nor at first sanctified to have the right end yea and many men
are Gods not certaine because men may doe it in hypocrisie being wrung from them by their extremities and do it in some sinister respect as did Indas and Pharaoh But on the contrary do men justifie themselves or extenuate their sinnes I say not only to men or to an enemy when it may be lawfull for a man to stand on his integrity and ever to cover his infirmities but to God to his Ministers as these here And as many men lie sicke and for ought they know upon their death beds and the Minister shall presse them with their former lives and their sinfulnesse and not their friends only seek to lessen them and speake of their orderly and good cariage and shew themselves to be discontented they should be disquieted with any such thing it is a very fearfull thing being a signe that in themselves they justifie themselves and thinke God deals but hardly with them and they have deserved no such thing but to these we may say as Christ to the Pharisees Luke 16.15 Ye are they which justifie your selves before men but God knoweth your hearts for that which is highly esteemed among men is abomination in the sight of God This may let us see the necessity of the word of God as at all times Vse 2 so especially in time of affliction and judgements when men in their hypocrisie are naturally prone to justifie themselves because their sinne is dead and their conscience laid asleep But when the Law commeth it is quickned Rom. 7.9 Yea and not onely made living but strengthened 1. Cor. 15.56 So that it not only accuseth him in his conscience but presseth him amaine to accuse himself before Gods judgement seat whereas without it they will be so far from humbling themselves that they still will justifie themselves till they be consumed as drosse in the fire and with their drosse their sinne Therefore was it not for nothing that it was said Psal 94.12 Blessed is the man whom thou chastisest O Lord and teachest him in thy Law Because of verse 13. They shall escape when the other who want it shall perish And so the best time for Ministers to worke and the best opportunity is when the affliction is upon them Job 33.16 Then he openeth the cares of men even by their corrections which he hath sealed and they being as mettall heated and softened the hammer will best worke upon them and then may they be best bended and applied to good VERS XV. Therefore we count the proud blessed even they that work wickednesse are set up and they that tempt God yea they are delivered THerefore we accounted the proud blessed These had denied the providence of God and his government of the world by the small profit that came to such as had care to keepe his commandments and walke in his waies now they assay to deny it by the prosperity of such as transgresse and contemne him yea by this they would not onely disgrace piety but prefer iniquity before it For now they make the study and indeavour in impiety to be honest and profitable when of piety it was unfruitfull for the one neither brought honour nor profit to them who imbraced it the other brought both Therefore we account As some and now we or we also i. out of our owne experience we who have been diligent in our duties forward in piety followers of modesty imbracers of temperance and al other vertues have only got this by it that we cannot without envie speak of the happinesse and prosperity of those who have taken a cleane contrary course for our obediencè piety and humility hath made us but base and contemptible in the eies of men whereas others by their pride and arrogancy have gotten a name and renowne unto themselves Even they that work wickednesse are set up or are built up The meaning is they are increased in wealth and abundance They who had nothing while they lived in upright and just courses and could get nothing by plaine and honest dealing now that they are growne corrupt and fallen into wicked lewd courses and used cunning and deceit they have gained unspeakable wealth and from nothing are so risen that they are equall to any in wealth and dignity for this sense is by the phrase of the Scripture to be built up Psal 127.1 And they who tempt God they are delivered Not onely they who injure and oppresse men and commit wickednesse by fraud and deceit and such like but they who contemne God also are happy such as set light by his power and judgements and of set purpose committed and undertooke heinous sinnes to trie whether he was so just and severe a Judge and revenger as he was accounted to be and yet for all this boldnesse and contempt we see they go free without any punishment which if God were such a one as he is accounted a severe Judge and revenger of the injuries against men and indignities against himselfe he ought not to have overpast but to have shewed it in this And thus these wicked men thinke they have sufficiently proved that God hath not a care of the things done upon the earth Their second ground on which they deny Gods providence is the prosperity of the wicked or making him to love them Vide doctr 2. in verse ult C. 2. They that work wickednesse are set up Many wicked men prosper and increase in the world these men speak so here out of their observation as a truth though it be evilly applied and used against God as Iobs friends wrested many generall things against him which were true in the generall but corrupted in the application Oftentimes it falls out Doctrine that wicked men do increase and grow great in the world by their wicked means and impious crafts which is not true onely because these have said it but that it is so shewed us by others Psal 73.12 Loe these are the wicked yet prosper they alway and increase in riches Job 21.7 Wherefore do the wicked wax old and grow in wealth Jer. 12.1.2 O Lord if I dispute with thee thou art righteous yet let me talke with thee of thy judgements Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Thou hast planted them and they have taken roote they grow and bring forth fruit Thou art neer in their mouth and far from their reines Psal 17.14 Men of this world who have their portion in this life whose bellies thou fillest with thine hid treasure their children have enough and leave the rest of their substance for their children Because God doth use them to punish and correct his Reason 1 * Vtitur in salut em suorum irrationali insensibili c. Bern. degr lib. arbit for the good safety of his people he useth the irrationall and insensible creature as a labouring beast or an instrument which when the worke is done is of no further use he useth
his second comming to his owne is a day of salvation and they are bid to lift up their heads when it approaches but to the wicked both the first and second comming are fearfull and full of horror Therefore Montanus interprets it thus the day is great in respect of the good dreadfull in respect of the wicked resembling this place to that of Iohn Matth. 3.12 But the reason why the Papists contend it should be the true Eliah is because they might prove that the Pope is not Antichrist This is one of Sanders his great demonstrations to prove it because Eliah must resist Antichrist but Eliah is not yet come to do it ergo But what Prophet what Apostle what Scripture ever told them any such thing Papall traditions will leave nothing unknowne they tell us things wherein Gods spirit is silent they tell us the souldiers name who pierced Christ the theeves name who were crucified with Christ the hosts name in whose house he celebrated the supper and the names of the two witnesses Rev. 11.3 to the Enoch and Elias if we will believe them but their folly is made manifest to all that will see Before the comming c. Here is the time when Elias shall come immediatly before Christs comming that is his first comming which though it may seem to be described contrary when it is said to be acceptable and gracious yet this is spoken in respect of divers parties that whereas there were some that contemned and made no account of the mercies of Christ to them it should be a dreadfull day but to the godly acceptable and gracious The comming of Christ is very terrible to all naturall Doctrine wicked and impenitent men That is his preaching of the word whether in his owne person or by his Ministers So Esa 11.4 He shall smite the earth with the red of his mouth and with the breath of his lips shall he slay the wicked which is again repeated Rev. 2.16 And by his Ministers he doth it 2. Thes 2.8 2. Cor. 2.15.16 Because he brings them by this to the sight of sinne Rom. 3.20 Reason 1 1. Cor. 14.24.25 and so makes them to see though unwillingly how ugly and filthy lepers they are how defiled in nature in soule body mind will affections in word deed actions which must needs trouble them and strike terror into them Because by this he brings them to the sense of that punishment which is due for sin Reason 2 so that though the sight of sin last no longer then they are looking into the glasse that discovers them yet the sense of the punishment may terrifie them By this he also troubles his owne Object and the most penitent as we see Act. 3.37.38 He doth so Answ when he first brings them to repentance or after when they grow secure But the difference is that in these it is to salvation in the other to their greater damnation and hardning Other things which might be observed here are already noted Cap. 3.1 VERS VI. And he shall turne the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the Earth with cursing AND he shall turne the heart of the fathers In this verse is described the end of Iohns comming before Christ Vide brevem expos hujus versus apud D. Abbot Antich Demonstr ca. 6 p. 133. his office which is to convert the hearts of the Fathers to the children and to bring them to an holy union of faith to worke repentance in all and to turne them from iniquity to the living God He shall turne He shall be my instrument to turne or convert men speaking honourably of the Ministery of the word to shew how powerfull it is when he worketh with it The Ministers then convert when they are Co-workers with God 1. Cor. 4.15 1. Cor. 15.10 but prevaile not when he denies assistance 1. Cor. 3.7 The heart of the father to c. Saint Aug. and Hierom by the Fathers understand Abraham Isaack and Iacob and the Prophets and by Children the Jewes when by the preaching of Iohn the Jewes should believe in Christ in whom the Fathers had believed then should their fathers hearts be turned and affected towards them which otherwise were averse from them Some understand by Fathers the Jewes and by Children the Apostles and other Christians according to that Psal 45.16 And when the Jewes were converted by Elias to believe as the Christians did then were the Fathers and Children of one minde consenting in one truth But some understand by them all ages orders degrees of men meaning that Iohn should execute his office with the like authority gravity and power towards all and shall have and see the fruit of his labours in all sorts and so it is interpreted Luke 1.17 That Iohn when he came should finde many dissensions many strange opinions and dotages but he should gather them to God and bring them from those dissensions to true unity that they may grow together in one faith Lest I come and smite the earth with a curse These words menace as many as resisted Iohns Ministry There were among this people many obstinate and wilfull who had need of this rowsing and awakening a threatning also not only against particular men but to destroy the whole Nation of the Jewes by famine pestilence war and exile Repentance is wrought by the preaching of the word Vide Doctrine 1 Cap. 3.7 The Ministry of the word works upon all old yong rich poor Doctrine 2 noble base c. This was manifest by Iohns preaching Mat. 3.5 Luc. 3.10 c. By Pauls 1. Cor. 1.26.27 We read of Noble Theophilus Luc. 1.1 Of the Shop-keeper Act. 16.24 Of the Iaoler ver 34. Of the devout Greekes and the honorable women Act. 17.4 And of the elect Lady 2. Epist Iohn Because God hath decreed to save of all sorts some then must the word needs worke upon them it being the means of salvation Reason 1 1. Tim. 2.4 Because that when he converts by it the wise rich and mighty Reason 2 he might shew his power and the power of the word in the weaknesse of man 1. Cor. 1.25 when by it he shall make them account their wisdome folly c. Because when he calls of all sorts Reason 3 it might appeare that when they are not wrought upon it is not their state and condition that doth hinder them as if God had given it them to snare them but it is from the corruption of their own hearts who abuse them seeing others their equalls are converted To encourage the Ministers in the diversity of their hearers Vse as different in conditions as complexions in hearts as faces yet to go on and deliver the word with faithfullnesse expecting that the Lord shall make it profitable to the saving though not of all yet of some of all sorts that as he wrought effectually in Peter towards the circumcision and was mighty
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