not a mans private enemies so of rejoycing against the enemies of God and his truth not their owne Therefore saith Solomon Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth Vse 1 Then may men expect for this retribution from the Lord upon many whom they see oppressing undermining disgracing and triumphing over others when they have wrought their fall often by indirect and vile meanes Histories of all times are full of examples besides the Scripture one we may observe of Constantine sonne of the Empresse Irene who put out the eyes of Nicephorus and by retribution from God had his owne eyes put out by the cruelty of his Mother the very same day sixe yeares or there abouts The like of the destruction of Jerusalem that it was as in the same day that they crucified Christ Lege Euseb l. 3. c. 5. fine so it was by the same men that put him to death the Romans as Basil observes They are living who can remember in former Princes times Henry 8 Edward 6 Qu. Mary how justly God did repay our Nobility when they cut off one anothers heads The like may be expected in future time as they have done shall be done unto them nay the like we have a comfortable aspect or may have to see how God justly doth make that true 1 King 21.19 And thou shalt speake unto him saying Thus saith the Lord thy God Hast thou killed and also taken possession and thou shalt speak unto him thus saith the Lord In the place where dogs lickt the blood of Naboth shall dogs lick thy blood even thine When our Papists had thought our blood should have beene licked up theirs shall be God holding his owne law doing to them as they would have done to us or seeing that is not done in the strict justice that God requireth we may fearefully expect for this sinne of ours this retribution from the Lord as in 1 King 20.42 And he said unto him Thus saith the Lord Because thou hast let goe out of thine hand a man whom I appointed for utter destruction therefore thy life shall goe for his life and thy people for his people Vse 2 To teach every man to take heed how he carries himselfe to others how he injures and oppresseth them and to doe but that to others the like he would have others to doe and receive from them The rule of nature is Quod tibi non vis alteri ne feceris and that of Christ Matth. 7.12 All things whatsoever ye would that men should doe to you doe ye even so to them for this is the Law and the Prophets Of which Tertul. God hath measured out my actions by my will that I should not doe that unto others which I would not have done unto my selfe and should doe to others as I would have others to doe to me And if that of James will and shall be true Jam. 2.13 He shall have judgement without mercy that sheweth no mercy and mercy rejoyceth against judgment how much more extream cruelty shall be inflicted upon them who carry themselves cruelly to others men should take heed then how they abuse their power and authority to the oppressing and wronging of the weak their skill and cunning to circumvent and beguile the simple their countenance and credit to use men at their pleasure lest God meet with them as he did the Edomites Vse 3 In the particular to take heed how that he insult not over the fall of his enemy lesse of another lest God give them the like occasion by so casting us downe It is that which Solomon advised Prov. 24.17 18. It is a crime which Job laboureth to cleare himselfe of Job 31.29 30. If I rejoyced at the destruction of him that hated mee or lift up my self when evill found him neither have I suffered my mouth to sin by wishing a curse to his soule Teaching that a man should be free not onely from outward shew but from inward touch of joy the first is easie partly by nature and partly by cunning and hypocrisie to cover it at least from a multitude or many but the other is hard and the harder more commendable more to be laboured for the outward odious to man so the inward to God which look not in facie but in corde as Cyprian And a speciall meanes to make him turne his hands upon us Avoyd it labor against it if it steale upon us check it repell and cast it out And yee shall say the Lord will be magnified The second thing in this verse the magnifying of God the thing is a speciall effect which Gods judgments work in his people Church differing from the wicked and Gentiles for they see it and but jibe and jest onely at the Edomites as they had at Israel but Israel sees it and magnifies God for it the words are originally somewhat otherwise the Lord doth magnifie himselfe true for so he doth in destroying these magnifies and honors himselfe and they religiously so confesse it and celebrate his magnificence and greatnesse for delivering themselves his Church and people and destroying their enemies hence we may observe two things and lessons Doct. It is the glory of God to deliver his people and destroy their enemyes it is that which doth honor and magnifie him much and spreadeth his fame farre and nigh So it is here and Isay 30.18 And therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgment blessed are all they that waite for him Dan. 9.15 19. And now O Lord our God that hast brought the people forth out of the Land of Aegypt with a mightty hand and hast gotten thee renowne as at this day we have sinned we have done wickedly O Lord heare O Lord forgive O Lord hearken and doe deferre not for thine own sake O my God for thy City and thy people are called by thy name Psalm 74.10 11. O God how long shall the adversary reproach shall the enemy blaspheme thy name for ever Why withdrawest thou thy hand even thy right hand pluck it out of thy bosome Reas 1 Because he is their God and King these his people and subjects Psal 74.12 For God is my King of old working salvation in the midst of the earth It were a shame and dishonour for a Prince to suffer his subjects to lye in misery distresse specially if he be able to releeve them è contra it spreads his fame farre and neare when he succoreth and saveth them Reas 2 Because they are rebels 't is the princes honor to overthrow them They shall say the Lord doth magnifie himselfe That is they shall give the honor of their deliverance and the glory of their preservation to God when the enemy is destroyed and they safe Doctr. The people of God in all deliverance and preservation from what
them as Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false oath for all these are the things that I hate saith the Lord. If not for the haynousnesse of the sinne yet for the punishment If not in a state where there is little law against it yet in a Church where the King of it is both a swift Witnesse and a severe Judge and will both judge and condemne every false swearer S. Chrysostome disswading from this sinne and perswading little at length breakes forth into this * Vtinam mihi liceret frequenter jurantium animas exuere ipsorum oculis subjicere vulnera cicatrices quas quotidie capiunt à juramentis nec admonitionis nec concilii indigeremus quoniam vulneram aspectus omni sermone potentius Hom. 14. ad pop Antioch I would I might uncover and lay open the soules of ordinarie swearers naked and set their wounds and skarres before their eyes which they daily receive by oathes then there would be no need of admonition or counsell because the sight of their wounds would more prevaile then all my words This would I wish to give them the sight of their sin and the guilt of it but if it prevaile not I would I could give them the sence of it that I could make them see and beleeve the judgements and punishments which belong to it that the flying booke full of curses is long since come abroad and is ready to seize upon their houses and persons That Christ will certainely as he heareth every oath so judge them for it and lay heavy plagues upon them Me thinkes this should be like the Ship-masters voyce Jonah 1.6 What meanest thou O swearer call upon God that thou perish not And so to be carefull to avoid them themselves to reforme them in theirs not swearing for gaine lesse for pleasure or vanity not for curtesie as in sitting down and taking places not in passion and such like but remembring the law thinking of the judgement not forgetting the Judge and so not alleadging excuses Jam. 5.12 But before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your yea be yea and your nay nay least ye fall into condemnation And against those who wrongfully keep back the hirelings wâ—ges The fourth particular is oppression and the particulars of this are severall this the first that when a man hath hired and used another and had his labour and sweat whether he were hired by day weeke or yeare whether by day or by whole if they retaine their wages from them unjustly deny it them directly or under some colour or diminish it or defer it which is an injury unto them he will judge them Doctrine The Lord he will judge and condemne and destroy all such as keepe backe their hirelings wages which for his living worketh with him either by day moneth or yeare and such are here threatned Like to this that Jer. 22.13 Wo unto him that buildeth his house by unrighteousnesse and his chambers without equity he useth his neighbour without wages and giveth him not for his worke Jam. 5.4 Behold the hire of the labourers which have reaped your fields which is of you kept backe by fraud crieth and the cries of them that have reaped are entered into the eares of the Lord of Hoasts Reason 1 Because they transgresse the law of justice which requires they should give to every man his owne and not withhold the right from the owner of it but they having had their labour their wages is then the others right and due so that to withhold it is injustice but all unjust men he will judge and destroy Reason 2 Because they are cruell and unmercifull for a mercifull man will not defraud his beast but gives him his due when he laboureth for him regarding that Deut. 25.4 Thou shalt not muzell the Oxe that treadeth out the Corne. God speakes not for oxen but for men and if mercy be not shewed here then Jam. 2.13 There shall be judgement mercilesse to him that sheweth no mercy and mercy rejoyceth against judgement Vse 1 Then are there many in this City many I fear nay it is without feare hearers of the word whom the Lord will judge because they keep backe the hire of the labourer and are the labourers pursebearers and cofferers whether they will or no verily Christ shall judge them for it will they nill they Vse 2 To teach those who have servants or use hirelings to take the Apostles rule Collo 4.1 Do not detaine and defraud them of their wages it is equall it is right you should give it them know you else you have a Master in Heaven give it them chearefully fully readily not fraudulently else this Master shall be your Judge and he is the witnesse of all your fraud if you have done it do it no more and for that is done make them restitution search your bookes and see wherein you have defrauded them Deut. 24.14.15 Thou shalt not oppresse an hired servant that is needy and poore neither of thy brethren nor of the stranger that is in the land within thy gates thou shalt give him his hire for his day neither shall the sunne go downe upon it for he is poore and therewith sustaineth his life lest he crie against thee unto the Lord and it be sin unto thee And vex the widowes The second particular of the fourth kind of sinners whom the Lord will judge namely such as vex injure and oppresse widowes howsoever this with those which follow are usually joyned together in the Scripture yet because he that doth any one of these though he do them not all shall be judged of Christ I will speake of them briefely and severally Doctrine The Lord he will come neer to judgement to punishment and destruction against all those who vex oppresse and injure the widowes So is it here And that Exod. 22.22.23.24 Ye shall not trouble any widow nor fatherlesse child If thou vex or trouble such and so he call and crie unto me I will surely heare his cry Then shall my wrath be kindled and I will kill you with the sword and your wives shall be widowes and your children fatherlesse Deuter. 27.19 Cursed be he that hindereth the right of the stranger the fatherlesse and the widow and all the people shall say so be it Jer. 22.3.5 Matth. 23.14 Wo be unto you Scribes and Pharises hypocrites for ye devoure widowes houses even under a colour of long prayers wherefore ye shall receive the greater damnation The sinne is made the greater because it is coloured and the punishment threatned to be heavier but a wo is denounced against them because of the simple sin Reason 1 Because they are guilty not onely of injustice but cruelty of cruell injustice for to injure and vex any is injustice but to vex widowes and such as are weake and helplesse is cruelty
with it as a faithfull dispenser giving to every one his portion where and to whom the Spirit of God hath set them downe to Priest and people to old and to young to married and unmarried to the good and prophane without feare and flattery or any other sinister affections remembring that this in the first is in the whole and to every verse it is the word of the Lord fearing to corrupt as well as to adde lest that I heare as 't is Prov. 30.6 Adde not to his words lest he reprove thee and thou be found a lyer remembring that of Luke 12.42 that I may be a faithfull and wise Steward that I may obtaine that Vers 43 44. which how soone it may be generall or to me in particular whether before I have gone through the whole or this Chapter or this verse I know not Vse 2 This teacheth all to whom I am to speake first they must heare for it is the word of the Lord and never withdraw themselves negligently or carelesly preferring vaine pleasure and profit of no value before it If any withdraw himselfe the soule of God shall have no pleasure in him to use the words rather than the full sence as Israel said to Sihon King of the Amorites Judg. 7.24 so wouldst not thou heare that thy Prince Father or Master saith unto thee nay will not Idolaters heare that which their gods say unto them how much more you that the Lord shall speake to This is the word that we shall speake is but the delivering of it in moe words which is here set downe in fewer pressing it at large which is here set downe more briefly this as a clew of thread wound up by us it is but drawn out at length yea and it must be heard as the word of God with all reverence received with humility believed by faith obeyed with care for the Lord having spoken it it was not for the time and persons present onely but for all successive ages and people As the Lawes of Princes and Decrees of Parliaments are not onely for them that live then but for whosoever shall afterwards be borne subjects to the same Soveraignes therefore not any sinne is here reproved but it is reproved in whomsoever it is found nor is there any judgment threatened but menaced against the men of our time that heare it not any duty commanded but it is appertaining to us as to them because it is the word of the Lord who is our Lord as well as theirs of the Gentiles as of the Jewes I cannot say as Daniel 4.19 fine so the Prophecy is for others and the interpretation of it is for others and judgments to your enemies but as Peter Act. 2.39 It is to you and to your children so these things here commanded and reproved are for you and your children But why should I speake thus sharpely unto you Verily because God will neverthelesse bring these if I should hold my peace and by speaking I may prevent he should not if so be my exhortations this day may finde place in your hearts and hereafter in your lives But shall I come unto you not with a rod but in love and the spirit of meeknesse 1 Cor. 4.21 then as Chrysostome ad pop Antioch Hom. 27. by our mutuall love yours and mine by all the travell I have felt for you till Christ be formed in you fully Gal. 4.19 give me that wherein I may glory before men and devils and in the presence of God And what is my glory but your progresse and increase in piety here and your salvation in the life to come Believe me beloved Si fieri potest me pro vobis certamen bene gerere ves autem bene gestae rei praemia ferre nunquam profectò vobis tantum turbationis ingererem sed non licet hoc nobis non licet inquam Chrysostom de virtut vitiis sermo If it were possible for me to undergoe the Combate and you to beare the Trophies of the victory I would not put you to so much trouble But this may not be this may not be for every one must live by his owne faith and passe to heaven by his owne piety and obedience It is neither bought nor borrowed oyle in our Lamps will serve to enter in with the Bridegroome To Israel The second person to whom as the Subject to Israel that is to the whole people who were lately delivered out of Captivity and now enjoyed their Land and the liberty of Religion and as men not sufficiently instructed under the rod and crosse or forgetting their former calamities returned to their former corruptions and sinnes whose sinnes were the worse by that they had received and made the more inexcusable when they should have beene bettered by his mercies they grew worse By Israel he understands the whole company both Priest and people calling it Israel which for distinction was before called Judah after the rent happened betwixt the ten and two Tribes Judah and Benjamin and some of Levi to the house of David and the rest to Jeroboam for the ten tribes by Salmanassor were so led into Captivity that they never returned he now called these two Tribes by the old and wonted name To Israel then his owne people chosen out of the world yea reserved to himselfe from those ten Tribes thus specially beloved he sends though with griefe thus threatning Doctrine God will punish his even his owne for their sinnes and offences how deare soever they be unto him it is indeed his love unto them that he will passe by many infirmities and weaknesse in them as Matth. 7.18 but yet sinnes of greater nature habit and custome he will not passe by unpunished 2 Sam. 7.14.18 not onely the threatnings but the execution of many afflictions and plagues recorded in the Word upon the whole Church of Israel upon particular persons on Moses Numb 20. on Miriam Numb 1. David often and other the good Kings who were punished proves this manifestly Reas 1 Because hee loves his owne therefore will hee correct and punish them for the sparing of the rod is hatred not love Nulla ira magna ira the fondnesse of affection not the favour of judgment Prov. 13.24 It is love because of that 1 Cor. 11.30 when we are judged we are chastened of the Lord that we should not be condemned with the world Reas 2 Because he would be justified not as wisdome of her children onely but even of wicked and enemies for if he should spare his owne then would they say God were wicked like them as the wicked when he spares themselves say Psal 50.21 hence was the death of Davids child denounced and performed to prevent or to stay the blasphemy of the wicked 2 Sam. 12.14 as he insinuates in his Psalme of Repentance Psalme 51.4 Reas 3 Because he may manifest his hatred of sinne when he punisheth it not in those that are wicked onely whose persons he may seeme to
himselfe for it as for other sinnes which stands not in the sorrowing for and disliking of that which is past but in striving against it for the future time ever taking this as a rule for so God intends it for reproving their corruption by this he intends it should be their rule to measure out duties to him by that duty which they owe unto man and performe unto him because they are naturally more prone to the one than to the other As he made the love of a mans selfe the rule of his love to others because it is more naturall unto him by much so in this when any man is then about duties to God if not otherwise he have a heart to doe them in all simplicity yet as Chrysost Hom. 16. in 1 Tim. if not otherwise yet as servants obey us so let us the Lord. So as wee would doe duties to men doe them to God if not otherwise and thinke whether the Prince or a man of any worth would accept such things from us If God send his messengers and Ministers to us bringing glad tidings of peace thinke wee if the Prince should send an Ambassadour unto us with good comforts and great promises how would we heare him and strive to it how use him with reverence and respect by no meanes deny him any obedience much lesse abuse him in word or deed So for the Ministers if they were sent from men to men what faithfulnesse care and diligence would they use Thinke when thou art to pray to God how thou wouldest put up a petition to the Prince with what submission reverence attention and humility If thou art to come to his Table and called to it thinke how if the Prince called thee to his thou wouldest remove impediments set aside excuses come with all preparation as a guest fitting his Table God requires service of thee as his servant thinke if thou wert the Kings servant in ordinary what wouldest thou doe for the time thy service is required doe that and wholly that and little of thy owne the most of the day spent in his So thinke if thou beest Gods servant what is required of all the dayes of thy life the chiefest and greatest part of it God requires almes and reliefe of thee a portion for his servants and houshold his Levites and Ministers and the poore Doe not use them as men doe the Kings takers hide the best things from them and thinke every thing too good thou knowest he will not then accept thy person but be angry with thee So in this Thou wilt say many Ministers are wicked and unworthy so thou maist say of many takers and purveyours yet if thou deny to them the Kings due though they shall be punished yet shalt thou be checked So in this looke to God and not them VERSE IX And now I pray you pray before God that he may have mercy upon us this hath beene by your meanes will he reward your persons saith the Lord of Hostes AND now I pray you pray before God After the Prophet had reproved their sinnes he comes to threaten them for them in the rest of this Chapter and these judgments or punishments threatened may be reduced to these two heads they are either privative that is a withdrawing of Gods mercies 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 he 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 unto us 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 base 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 Doctrine It is lawfull for the Ministers of God 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
corruption the benefites and the blessings God bestoweth upon men and the judgements and curses he layeth upon them may prevaile with a man already converted as he that knows the use and end of all but not before Deut. 32.15 2 Chron. 28.22 They may prepare men for the Word they may open the eare that a man shall attend to the Word Job 33.16 They may as fire make a man pliable for the hammer of the Word that it may work upon them 2 Chron. 33.12.13.18 Vse 3 To teach men not by their affliction but by the fruit of their affliction to discern themselves whether Gods people or no. Isaiah 27.9 And this is all the fruit the taking away of his sin Doctrine 1 Gods judgements not regarded men not profiting by them they are fore-runners of greater warning-pieces of more fearfull plagues Hosea 5.12.13.14 Amos 4.2.11 Isaiah 9.12.13.14 Levit. 26.18.21 Because ye do not consider it in your heart The reason of this curse because they had not applied themselves to the Word and it to them but had rejected it and made light by it Doctrine 2 When the Word and admonitions by the Word are rejected then followeth the rod of God upon their backes Micha 6.9 Heare the rod. VERS III. Behold I will corrupt your seed and cast dung upon your faces even the dung of your solemne Feasts and you shall be like unto it BEhold I will corrupt your seed The future judgements prophecied of two in this verse Famine and Reproach Thus hath God decreed to punish those but before he will execute he makes it knowne to the Prophet and tells him what he will doe Doctrine 1 When the Lord purposeth to bring a judgement upon his people he communicates his counsels with his Prophets and Ministers I will corrupt your seed The first judgement in this verse is Famine for the seed corrupted that it can bring forth no fruit must make that must cause famine Doctrine 2 For the iniquities of a land and people the Lord will lay dearth and famine upon them even for their sin and for this in speciall for contempt of his Worship and Word So here and 2 Chron. 7.13.14 Levit. 26.19 20. Psal 107.34 Ezech. 5.16.17 Amos 4.4.5.6 8.8.13 Reason 1 Because this when many other things prevails not is a meanes to make men retire and returne to God by repentance As the instance in the prodigall son Luke 15.16.17 Reason 2 Because as S. Chrysostome speaks they who blaspheme God deserve not the use of those creatures which glorifie him Indigni sunt uti creaturis Deum glorificantibus ipsum blasphemantes quoniam filius contumelia patrem afficiens servorum ministerio fungi non est dignus Chrysost Hom. 25. ad pop Antioch because the son which reproaches his father is unworthy of the ministery of servants Reason 3 Because it is just with God to starve their bodies who by the contempt of the word starve their owne souls as Haggai 1.4 God called for a famine upon the people because they contemned his house and decked their owne So in this the soule being his perpetuall house where he would dwell for ever and their bodies their owne clay houses and momentarie Vse 2 To informe mens judgements who when such judgements are upon them to ascribe them to second causes as to the winde and weather to the disposition of heavens and earth or to the crueltie of men in hoording up and making a dearth as the sick often imputeth his disease to his meat or bad diet or taking the cold such like and never to their sins as the cause of it these may be the means and so thought of and as in health and prosperity there is somewhat to be given to them as means so in this But the principall is their sins thus provoking God thus shutting heaven and opening it against them either by drouth making a dearth as in Judea or by moisture making a famine as in England or howsoever else it comes yet the cause of it is mans sins the iniquities of the people out of the Church sins against honesty and the second Table and in the Church both those and sins against the first Table contempt of Gods Worship and Word Vse 2 To teach us in our land and time what we may expect as by the course of Gods dealing adding famine to pestilence before he bring the sword and other destructions As Princes do with rebels in a walled towne or intrenched in a fence cut off their provision and victuals to make them yeeld so the sins of the time abounding as it was prophesied of the latter times and the contempt of the word being marvellous great amongst us even among all sorts of all degrees If it was just with God for sending a famine upon Israel three yeares yeare after yeare for breaking their faith with the Gibeonites and not regarding their word they had passed to them 2 Sam. 21.1 what will it be with God to send it so upon us who have so often broken faith with him and contemned his Word and his Promise Are not they unworthy of the creatures of God which glorifie him not in their places who do daily blaspheme his Name and Word and make it to be evill spoken of Are such sons as contemne their father and regard not his word and command unworthy of the help of any of his servants Let us sit as Judges in the generall and we will give sentence against others that it is so To us Nathan the Prophet speaketh We are the men Therefore what expect we else nay what can we expect better And if we have not been bettered by Gods hand as Dauid called the pestilence It is better we fall into the mercie of insensible creatures then into the crueltie of unreasonable men Vse 3 To direct men when they are under such a judgement God sends cleannesse of teeth and scarcenesse of bread not to quarrell with the meanes and complaine of this and that but for a man to quarrell with his owne sinnes and consult not with flesh and bloud which will make him accuse the meanes but with the Oracle of God which will make him accuse himselfe and let him see where the sinne is that it may be reproved and he humbled and the land cured David tooke this course though it was long before he did it to enquire of the Lord the cause of their famine in the end of the third yeare and understanding why it was and that the satisfying of the Gibeonites I will corrupt The word signifies to rebuke i. I will with a word of my mouth destroy it Doctrine God is able with his bare Word to bring judgement and destruction upon a whole land and people if he but speake the word they shall soon come to naught and perish he that is powerfull in the voyce of the people by the sound of Rams hornes to the overthrowing of the walls of Jericho Joshua 6. can be
man with a wicked eye hasteth to riches and knoweth not that poverty shall come upon him And he shall be guilty of much sinne and bring much sorrow upon himselfe Prov. 22.20 1 Tim. 6.9.10 But they who take the right way shall be sure of them and not finde sorrowes with them For so Gods blessing makes rich for they shall have them by vertue of his covenant and as testimonies of his love which is farre better then farre greater riches if it be but a pittance And I gave them him That he had promised that he performed Doctrine God in his will and decrees covenants and promises is most certaine and sure So much is here and James 1.17 Vse To comfort those who live in trouble and affliction in this life the Lord will make good all his promises to them in due time upon this should they stay themselves as the Anchor hold fast against all temptations herewith should they comfort themselves As Psal 119.49.50 Remember the promise made to thy servant wherein thou hast caused me to trust It is my comfort in my trouble for thy promise hath quickened me As Abraham said Gen. 22.8 God will provide it may be in this life but if the leaves fall the rootes are sure to stand though earthly things are not alwayes performed because they are not absolutely promised yet heavenly and eternall shall My feare Or for the feare wherewith he feared me The conditions on the Priests part are feare and humility Doctrine Though men be bound to doe and suffer whatsoever God shall lay upon them and when they have done all both are and must confesse they are unprofitable servants Luke 17.10 yet the Lord in his great mercy and goodnesse propoundeth promiseth and performeth a reward unto them here and Gen. 22.16.17 Mat. 6.4.6.18 Mat. 10.42 Marke 10.29.30 Hebrewes 6.10 Reason 1 Because of the imperfection and corruption of men therefore hath he propounded them Reason 2 Because he is faithfull and having promised must and will performe Vse This is to encourage and hearten us to obey in all things with chearefulnesse and to beare all things with patience by the hope and expectation of these things Heb. 10.32 ad 38. and 11.24.25.26 Mat. 5.11.12 2 Cor. 7.1 Indeed the most ingenuous filiall acceptable service is to obey for the love of God and that simply without respect of reward but because of our infirmity that cannot and Gods mercie who hath so provided for our weaknesse For as S. Chrysostome speakes * Oportet in rebus gravibus molestis non labores sed praemia considerare ut Mercatores non maris pericula sed lucrum spectant Ita nos coelum Dei praesentiam Chrysost in Ioh. Hom. 7. We ought in grievous and irksome things to consider not the labours but the rewards as Merchants minde the gaine not the dangers of the sea so must we looke at heaven and the presence of God For the feare These blessings of life and peace are promised for Gods feare and this is the condition he required of them for them Doctrine He that would have the blessings of God performed to him which he hath promised must have this condition of his feare and must feare him for that he commends here in Levi he commends to posterity and commands the performance for the obtaining of the other Deuter. 5.29 Oh that there were such an heart in them to feare me and to keepe all my commandements alway that it might goe well with them and with their children for ever Psalm 115.11.13 Prov. 14.26.27 Luke 1.50 This feare of God is a continuall reverent awe of him rising partly on consideration of his power and partly of his mercy First it is a reverent awe serve the Lord in feare and rejoyce in trembling Secondly continued not onely for a brunt or in some judgement as those in Jonah 1.16 but Prov. 28.14 Blessed is the man that feareth alway but he that hardeneth his heart shall fall into evill Thirdly the grounds 1. Gods power though there be no expectation of evill as we reverence a man of authority though he bear no evil will unto us but good even for his authorities sake 1 Kings 19.13 Heb. 12.21.2 his mercy because he hath shewed them mercy and goodnesse both in soule and body Psal 130.4 Hos 3.5 Job 1.9 Reason 1 Because onely they must have them to whom they belong now as Christ of one health Mar. 15.26 And he answered and said it is not good to take the childrens bread to cast it to whelps So of all they are childrens bread onely their portion which are Gods Now they are onely his which feare him Mal. 1.6 Honour is filiall feare Reason 2 Because in covenants no man may expect anothers promise but he that performes that he undertooke so in this And though the mercy of God be great it is to be expected and found not when men performe no conditions but in passing by their infirmities when they performe them Vse 1 It is matter of comfort to as many as live in the feare and continuall awe of God to them belong the promises and they shall have the performance of them for the performing their condition he cannot nor will not but performe his They may happily be in reproach and scorne in the time and age they live in for the feare of God which they professe the righteous being an abomination to the wicked and restraining themselves from evill be made a prey to the wicked Isaiah 59. â—5 yet against these must this comfort them thinking that these things are but as sower sawce to make sweet and delicious meate more tooth some and more wholesome neither must it trouble them to see others in abundance greater then they and happily when they are such as performe no condition with God at all but are Atheists and prophane blasphemers and wicked miscreants and such like for this should rather comfort them if he do so in his generall providence to those who have no promise what will he do to those who have the promise And if he feed the swine will he starve the children If the dogges be full and corn-fed will he destitute the children when the bread is theirs He will not sure It may be they shall not have things superfluous to abuse unto wantonnesse and so to grow worse but they shall have that which is necessary and fitting for them And that little is better then the others much Vse 2 To stirre up every man that hath not this feare to labour and use all meanes to come by it It is the condition that makes him capable of the blessings of God and the lawfull heire of them He that knew a meanes to make himselfe capable of some rich mans goods and to be his heir or executor after his death would desire it seeke for it and strive to attaine it by all meanes Admit it were the reverencing and honouring and pleasing of him in all
have and so seeke but to confirme themselves out of that they read and apply it to their errors and not their mindes to it and sometimes sticke upon the letter and sometime make it speake that it never thought knowing not that it is like to a fertile field which bringeth forth many things which nourish the life of man without any seething or roasting by the heat of the fire Some things that are hurtfull unlesse they be boyled Some things unboyled offend not and yet having felt the heat of the fire are more wholesome Some that are in their kindes profitable for beasts though not for men So the Scripture hath some things literally understood which profit and help as Heare O Israel c. Others unlesse they be mitigated by the heat of the spirituall fire and be spiritually understood hurt more then profit as that Sell thy coat and buy a sword If he strike thee on the right cheeke turne to him the left Take up his crosse and follow me and such like Therefore at all times it is not good to take the words but labour for the sence specially not in those places where they seeme to favour any thing condemned in plaine words in another for there saith Augustine is certainly a figure VERS XVII Yee have wearied the Lord with your words yet ye say Wherein have we wearied him When yee say Every one that doth evill is good in the sight of the Lord and he delighteth in them Or where is the God of judgement YE have wearied the Lord with your words The Prophet proceedeth now unto the last sin reproved in this Chapter which was in this people the former was touching men this is concerning God the former dishonesty and unfaithfulnesse towards men this impietie against God Before he accused them as some speake of felony now of treason before for their deeds now for their words and speeches contumeliously uttered against God denying the providence of God both over the good and bad not providing for the one and not punishing the other It is thought that the Jewes being now returned out of Babylon from their captivity and saw both the Babylonians and divers other Nations and people to abound with wealth ease and glory though they served their Idols and themselves the onely worshippers of the true God to be in want and poverty they thought and spake that God he regarded not them that worshipped him but the wicked were good in his sight and he delighted in them Or at least if it be not so where is God that judgeth uprightly Yee have wearied the Lord with your words Some thinke the wearinesse here spoken of is a fainting which commeth from too much striving and labouring whence commeth a remitting of the care and indevour which he tooke before time And so the meaning they would have to be You say the Lord who is mercifull and aboundeth with mercy and hath been ever constant in it and prone to it he is now wearyed in descending and providing for and in doing good unto those that serve him And so it should not be a wearinesse imposed upon him but one that is imputed unto him And so onely in opinion it should be so and not in truth but how this will agree with the Prophets answer to their demand I cannot see neither can it possibly for then he would have said In that ye say the Lord hath no care or hath cast of the respect of his but he speaketh otherwise The meaning is then you have grieved and vexed the Lord with your speeches and reproaches and blasphemies against him It is spoken after the manner of men because they are so with the speeches of others like that Isaiah 43.24 Thou hast wearied me with thine iniquities Yet ye say wherein c. Their answer for themselves putting him to his proofe and to make good that he had spoken and shew wherein else would they not confesse their faults When ye say Though not in his hearing who was able and would reproove them but amongst the ignorant people in companies where they came still inculcating and repeating such things and so to make them cast off all feare of God and care of honesty and piety He that doth evill Not the good nor the righteous is respected of God but the wicked for they flourish and prosper and he is good in his sight that is approved of God From men they proceed to approach to God and to impeach and disgrace him and cast reproaches upon him and being unfaithfull injurious and unjust to men they are irreligious towards God Doctrine They who are unfaithfull and unjust towards men will be irreligious towards God such as have no care of honesty will have no care of piety not of charity not of religion and é contra So much this insinuates and that 1 John 4.20 If any man say I love God and hate his brother he is a lyer for how can he that loveth not his brother whom he hath seen love God whom he hath not seen And James 1.27 Pure religion and undefiled before God even the father is this to visite the fatherlesse and widowes in their adversity and to keepe himselfe unspotted of the world Tit. 2.12 Matth. 25.42 Not that men shall not be condemned for irreligion but that this is manifest to others and shewes that there can be no religion Reason 1 Because men they see and converse withall daily and so not with God Now if they have no care of the present what is expected towards the absent not of visible none of the invisible As 1 John 4.20 Reason 2 Because care of religion proceedeth from the love of God which makes Christ Math. 22.27 include the whole first table which is concerning God and religion under the title of love Now there can be no love of God but where there is love to man for that 1 John 4.20 Men love not the person if not the picture love to man is naturall to God spirituall that as naturall men this as spirituall and regenerate If any be unnaturall is it not like he will and must needs be irreligious Vse 1 To teach us not to wonder as many men doe that there is so much impiety and prophanenesse in our age so little or no care of the Lords day little or no love of the word zeale for Gods glory care of his worship hatred of idolatry and such like but è contra much and great prophaning of the Lords day c. Wee are in the age wherein charity is growne cold and iniquity hath gotten the upper hand It is true which August saith Euchi 1. ad Laur. 117. Regnat carnalis cupiditas ubi non est Dei charitas And it will be as true if ubi be placed before regnat for there can be never any true and constant love to religion where there is not true love to God that cannot be unlesse men be sanctified and regenerated Now sanctification is as some
cause of mens flying and avoyding of sinne The later is manifest Prov. 8.13 The feare of the Lord is to hate evill Deu. 5.29 Deut. 42.18 39.9 Then the contrary where it is not for take away the cause take away the effect And so the latter is proved and by that Gen. 20.10.11 Then Abimelech said unto Abraham what sawest thou that thou hast done this thing Then Abraham answered because I thought thus surely the feare of God is not in this place and they will slay me for my wives sake Exod. 1.17 Psal 36.1 Amos 6.3 Rom. 3.18 Reason Because as August in Psal 79. * Omnia peccata duae res faciunt cupiditas timor proponitur praemium ut pecces facis propter quod cupis terreris minis facis propter quod times August in Psalm 79. Two things cause all sinnes desire and feare there is a reward proposed that thou maiest sinne thou dost it because thou desirest the reward thou art terrified with threatnings thou dost it for feare of smart Now where the feare of Gods power is it will expell all such desire of pleasure or profit for feare is the strongest affection and stoppeth the passage of desires as in a coward and one condemned And the lesse feare will be overcome of a greater as a strong and great naile drives out a small one Luke 12.4.5 And I say unto you my friends be not affrayd of them that kill the body and after that are not able to doe any more but I will forewarne you whom you sha l feare feare him which after he hath killed hath power to cast into hell yea I say unto you him fear Now where this feare is wanting no marvaile if they fall either for desire or pleasure into many and strange sinnes Vse 1 This may teach us what to expect from men who want the feare of the Lord They will sinne for a peece of bread a small matter of pleasure or profit a little feare if they have the occasion and opportunity will draw them to any thing for take away the bankes from the sea and the bridle from the horse whither will not that flow and whereinto will not he breake such and so unruly is the corruption of man if it have not this banke and this bridle to keepe it from outrage murther adultery perjury oppression and injustice or any sinne will be nothing in their hands What will they not dare to doe If Kings command they will murther innocents not as the Midwives If Queenes enjoine they will accuse judge condemne and execute the guiltlesse as those wicked Judges 1 Kings 21. did innocent Naboath upon Iezebels letters Vse 2 We learne what to judge of men whom we see living either in these sinnes or any other the like they are men destitute of the feare of God even a servile feare for this will prove it vide Cap. 1.6 first effect of feare Vse 3 That we may be free from these sins let us labour for this feare vide ibid. Saith the Lord of hoasts This is added for confirmation that none should promise to themselves safety for any outward respects as if he could not punish them vide Cap. 1.4 VERS VI. For J am the Lord I change not and ye sons of Iaakob are not consumed FOR I am the Lord I change not This some take as a reason to confirme the former judgement threatned that as he was the Lord of hoasts able to doe all what he would so is he in himselfe and in his decrees immutable as he cannot change no more can they be changed Quod est 9. Be ye well assured of this that as I am Lord and Jehovah eternall and without change so are all my judgements and whatsoever I have spoken that know you they shal come to passe in their time and not one thing shal come to the ground howsoever they are not so speedily as you thinke executed yet they shall for they cannot but be accomplished And ye sonnes of Iaakob And that you are not consumed and destroyed already for these sinnes doe not thinke me mutable or your selves without merit that you should be spared but this is meerely from my mercy and love and long suffering I have not dealt with you according to your sinnes Doctrine 1 God is immutable and without change both in himselfe and his nature Jam. 1.17 Doctrine 2 He is immutable in his will and his decrees And ye sonnes of Iaakob are not consumed I change not therefore are you not consumed for being in my selfe mercifull and long suffering yea mercy and patience it selfe I have spared you when you deserved long since to have beene confounded and destroyed by my judgements and this by resemblance may we interpret out of Lam. 3.22 It is the Lords mercies that we are not consumed because his compassions faile not Doctrine That men escape destruction and are not consumed with Gods judgements for their sinnes it is onely the mercy and goodnesse of God So much is here And that Lam. 3.22 Gen. 19.19 2 Sam. 24.14 2 Chron. 30.9 Therefore is that Isaiah 30.19 and 54.7.8 and Matth. 15.22 and 20.30 God hath two feet whereby he walketh towards men so hath he two hands whereby he handleth or dealeth with men mercy and justice and these are both infinite What City upheld when an infinite hand will cast downe nothing but an infinite hand and power Reason 1 Because sinne deserving Gods anger which anger is as God himselfe infinite cannot be satisfied nor appeased by any that is no more then a finite creature or a finite thing for this cannot ballance with that but onely his infinite mercy with his infinite wrath And this Lam. 3.22 his great mercies are infinite for measure and continuance i. Such are our sinnes that if he should deale righteously with us we miserable wretches had beene ten thousand times utterly undone but we are preserved in the middest of our distresses Ergo Not from us but his infinite mercy Isaiah 1.9 Except the Lord of hoastes had restored unto us a small remnant we should have beene as Sodom and should have beene like unto Gomorrah Reason 2 Because without the pardon of those sinnes the wrath cannot be avoided nor destruction escaped seeing God will not justifie the wicked Now pardon of sinne is onely from the mercy of God Luk. 1.77.78 Ps 32.1 Al sin is against God Ps 51.4 Tibi soli cui soli reddenda est ratio de peccato qui solus es sine peccato Ruff. He onely can pardon sinne against whom onely it is Now he pardoneth sinnes in mercy and so David prayeth there for mercy Gratiae tuae deputo misericordiae quod peccata mea tanquaem glaciem solvisti gratiae tuae deputo quaecunque non feci mala August confess 7.2 cap. 7. Vse 1 This will confute the doctrine of Popery who hold by their workes and satisfactions to have if not remission of great sinnes yet of veniall or if not
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 Doctrine Every creature is at Gods command at his becke to be restrained or set on to helpe or hurt to punish or preserve 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 Doctrine As God often punisheth men 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 Reason 1 Because that as his hand was against them for mans cause only seeing they in themselves deserved no such thing 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 be received and afflicted no more that as the former might humble them so this might joy them the more in the mercy of God Reason 2 Because as by smiting and cursing of them he testified his anger the more and displeasure against them for their sinnes for as in policy when justice reacheth further then the person of the offendor to his goods and possessions it argues the greater displeasure of the Lawyer against such an offence and offendor So in this So he might now shew his love more in blessing of them for when men have their possessions and lands restored besides their pardon it is a greater favour of the Prince Vse 1 Then hath the Popish Purgatory but an uncertaine ground to stand upon and is builded upon no sure rocke but upon the sand seeing it is onely for a temporall punishment in their doctrine upon those who have their sinnes forgiven them already but may we suppose in any reason that God will take from their goods and lands and cattell his judgements for their sakes and not from them their owne persons specially their soules such as are only punished in Purgatory their punishments But they will say that God doth often continue punishments to men and upon their persons whom he hath received to mercy As they will tell us of David who had the punishment continued when his sinne was pardoned But we deny that or any other to be a punishment for that hath ever reference to sinne for all afflictions are not punishments but may for many other causes be laid upon men Chrysost ho 1 ad popul Antioch hath numbred to us eight causes yet are they not all * 1. Quod cum facile in arrogantiam propter meritorum magnitudinem miraculorum tollantur ipsos sinit affligi 2. Ne caeteri majorem habeant de ipsis opinionem quam humana patitur natura ipsos deos non autem homines esse arbitrentur 3. Vt Dei virtus apparet per aegrotantes compeditos exuperans prodicationem augens 4. Vt illorum patientia manifesta fiat 5. Vt de resurrectione cogitemus cum enim virum justum multa plenum virtute innumera passum mala sic hinc digressum videris oportet ex hoc omnino aliquid de illo judicio cogitare si enim homo pro se laborantes sine praemiis retributione abire non permittit Multo magis eos qui tantum laboraverunt nunquam in coronatos remanere Deus decerneret 6. Vt omnes in gravia incidentes sufficientem consolationem mitigationem habeat in eos respicientes malorum quae ipsis accidere recordantes 7. Ne quando exhortamus eos ad illorum virtutem cuique dicimus imitare Paulum imitare Petrum propter gestorum excessum alterius ipsos naeturae participes fuisse cogitantes ad imitationem torpeatis 8. Vt quando beatos vel miseros censere oportet discamus quos quidem beatos quos quidem miseros aerumnosos putare debeamus Chrysost ho. 1. ad popul Antioch First God suffers holy men to be afflicted because otherwise they soone grow proud of the greatnesse of their merits and miracles Secondly Lest others might have a greater opinion of them then is fit and count them Gods rather then men Thirdly That Gods power may appeare more abundantly and beyond words through the weake and unable Fourthly That their patience also may be manifest Fiftly That we may be put in mind of the resurrection for when we see a righteous and vertuous man suffer many evils and so die this must offer us some thoughts of the day of judement for if a man suffer not any that have taken pains for him to go away without recompence and reward much lesse wil God suffer such as have indured so much for him to remaine uncrowned Sixtly That all that fall into calamities may have sufficient consolation and mitigation looking on them and remembring what they indured Seventhly That when we exhort you to their vertues and say to you imitate Paul imitate Peter you may not be slothfull to imitate them thinking because of their great actions they were partakers of some other nature then you are of Eightly That we may be able to judge aright who are indeed happy and who truly calamitous and miserable To these may be added Ninthly for clearing of his own justice as in David Tenthly For purging yet corruption from them the rod of correction Eleventhly To draw them from the world the nurses teate as the prodigall sonne was Twelfly To prevent sinne like Hoseahs hedge Hoseah 2.6 Thirteenthly To make them fly to God and to love him as the child to his mother when feared of passengers And many other such causes any one whereof if they can shew in Purgatory to be incident to the soules departed it were something to strengthen their exception but nothing to prove the thing when as the paines of Purgatory are satisfactory And if God in shewing mercy and pardoning sinne doth remove the punishment from the creatures he smote for their sinne he will much more from themselves their bodies but especially from their soules Neither shall their vine be barren in the field This is added as some thinke to amplifie the goodnesse of God to his people when they had returned and he had received them to mercy because the year which was commodious for the field and the corne was
perceive that their masters overheare them talking of any thing or oversee them doing of any thing speake and doe well this is eye service or eare service yet God would be served with eye and eare service and he that seeth in secret will reward openly And the words are Attendit Iehovah auait He hearkened and heard he so heares that he also attends or regards it A man may overheare a thing and not regard it and so as good as he heard it not Eccles 7.22 But God as he heares so he regardeth Contrary to that the wicked say Psa 10. That God regardeth it not Zeph. 1.12 But God doth regard the words of the tongue because he hath made a law as wel for the words as deeds God made the tongue and therefore will have the fruit 1 Cor. 6.20 For ye are bought for a price therefore glorifie God in your body and in your spirit for they are Gods so with tongue as well as hand and therefore we must looke to give account of words as well as of our actions Matth. 12.36 But I say unto you that of every iale word that men shall speake they shall give account thereof at the day of judgement Jude verses 14.15 And Enoch also the seaventh from Adam prophesied of such saying behold the Lord commeth with thousands of his Saints to give judgement against all men and to rebuke all the ungodly among them of all their wicked deeds which they have ungodly committed and of all their cruell speakings which wicked sinners have spoken against him Plumea verba plumbea pondera windy words if they be wicked words lye as a dead weight on thy soule Take heed of lifting up his name take heede of an oath for it bringeth an heavy burthen But it is our incouragement I say that God rewards us for good words as well as for our deeds though they seeme to be but little worth they are arguments of a sanctified heart and of the feare of God as it is Matth. 12.34.35 O generation of vipers how can you speake good things when ye are evill for of the abundance of the heart the mouth speaketh A good man out of the good treasure of his heart bringeth forth good things and an evill man out of an evill treasure bringeth forth evill things And a booke of remembrance was written before him That is he keepes the remembrance of the things he knowes Doctrine The Lord as he seeth and knoweth all things so he remembreth them as he hath knowledge without ignorance of any thing so he hath remembrance without oblivion of the same things good or evill Therefore is he here said to have a booke because things are more certainely and perpetually kept in it then left to remembrance of man Hence is that Amos 8.7 The Lord hath sworne by the excellency of Iaakob surely I will never forget any of their workes Heb. 6.10 For God is not unrighteous that he should forget your worke and labour of love which ye shewed toward his name in that ye have ministred unto the Saints and yet minister Psal 139.2 Jer. 44.21 Psal 56.8 Thou hast counted my wandrings put my teares into thy bottell are they not in thy register Dan. 7.10 Revel 20.12 A similitude taken from Kings who have things written for memory Ester 6.1 though God need not Reason 1 Because of his eternall and infinite apprehension being as able to apprehend things and keepe them done thousand yeares since as but yesterday as man is able to remember things done but yesterday as that Psal 90.4 2 Pet. 3.8 Reason 2 Because he is absolutely perfect without either sinne or imperfection therefore without oblivion that in many things is sinne and in any thing imperfection even as ignorance of things necessary to be knowne and which may be knowne is sinne of things not necessary is imperfection and infirmity though without sin Object Isaiah 43.25 I even I am he that putteth away thine iniquities for mine owne sake and will not remember thy sinnes Then God doth forget and there is oblivion in him Answer Gods forgetting of sinne is like his not seeing of sinne Num. 23.21 which is not that he seeth not the act and thing done but hee seeth it not to impute it to them in that respect hee is as though he saw it not So he forgetteth not the act and the thing done but not to impute it to him or to punish him for it which is in effect to forget it As his remembrance is taken for the effect of his remembrance As Isaiah 38.3.9 I pray thee let me have the effect and feeling of thy remembrance let me know by experience thou dost remember me So his forgetfulnesse or forgetting is taken for the effect and feeling of it They should finde he had as it were forgotten Vse 1 To let us see the folly of wicked men as in committing sinne in secret and darke thinking the Lord cannot or doth not see so in seeking to cover it committed and labour to bring an oblivion of it who though the corruption cleave to them as Jer. 17.1 The sinne of Judah is written with a pen of Iron and with the point of a Diamond and graven upon the table of their heart and upon the hornes of your Altars Yet they by all meanes labour to forget it and if they have escaped and prospered with it for a month or two or a yeare or two c. they thinke also God hath forgotten it But doe they not deceive themselves when with God is no oblivion no forgetfulnesse What benefit can they then get by this even as a malefactor that hath committed some haynous offence whom the Magistrate lets alone to see what he will doe whether he will seeke his pardon or no and he goes about to corrupt or remove all that should give evidence against him when it is in the power of the Judge both to be witnesse and Judge and proceed of his owne knowledge and out of his owne memory of the act and who also cannot forget So here What got the sonnes of Iaakob by smothering their treachery to their father and brother It may terrifie the wicked that every evill word is registred Matth. 12. and though God should not the Divell would keepe them in mind to accuse them Rev. 12. yea and their owne consciences Gods register booke Vse 2 To instruct every man to keep his bookes of account well and to remember all his debts and his sinnes seeing they shall be remembred though he would forget them or could when as his remembrance of them to humble himselfe and to get his pardon makes God to forget them Saint Chrysostome would have a man not to forget his sinnnes after pardon * Non ut taeipsum c. Chryso ho. 12. ad popu Antioch Not to consume thy selfe with the thought of them but to teach thy soule not to grow wanton nor to fall into the same sinnes againe But most necessary before
was for to come The Papists understand this of the true Eliah and that he shall come againe in person Ribera hath three reasons for it First The authority of Chrysostom Riber in Lo. Aug. Ambr. Theod. Cyril Aquin. c. We answer one Angel is more then all these especially Christ who is our sole Doctor and hath otherwise interpreted Secondly The Septuagint in stead of Prophet reads Thesbite We answer that the originall is Prophet so Ribera himselfe confesses and so the King of Spains Bible hath it Must we then reforme the Fountaine by the Chanell or this by that Thirdly His third reason is from the last words of the verse Lest I come c. which are he saith understood of the second comming of Christ because his first comming was to save not to judge or destroy I answer It is not Christ that speakes these words but the Father who verse three was called The Lord of Hosts a title not given to Christ And the words are not meant of the destruction of the wicked at the last judgement but of Gods plaguing them in this life for contemning of Christ as their owne Montanus doth also interpret it Bellarmine also would prove it as Ribera doth that the words referre to Christs second comming because that day is called Great and fearfull whereas Christs first comming is acceptable and a day of salvation I answer that Christs second comming in respect of no other thing nor to any other persons is great and fearefull then his first comming is and è contra for 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 be 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 Doctrine The comming of Christ is very terrible to all naturall 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 rod 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 Reason 1 Because he brings them by this to the sight of sinne Rom. 3.20 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 Reason 2 Because by this he brings them to the sense of that punishment which is due for sin 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 Object By this he also troubles his owne and the most penitent as we see Act. 3.37.38 Answ He doth so 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 Last 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 Doctrine 1 Repentance is wrought by the
preaching of the word Vide Cap. 3.7 Doctrine 2 The Ministry of the word works upon all old yong rich poor 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 Reason 1 Because God hath decreed to save of all sorts some then must the word needs worke upon them it being the means of salvation 1. Tim. 2.4 Reason 2 Because that when he converts by it the wise rich and mighty 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. Reason 3 Because when he calls of all sorts 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 Vse To encourage the Ministers in the diversity of their hearers 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 in Paul towards the Gentiles Gal. 2.8 So he will this day be powerfull to some of the rich the next to some of the poore this Lords day to one of honour the next haply to one in disgrace and vile to all according to the pleasure of his own working A Table of the Contents The letter a sheweth the first Alphabet the letter b the second the figure sheweth the Page A. ACcepting of persons a great sin b 74 75 Adversity b 158 Adultery b 192 Adultery annuls not marriage b 119 Affection how farre necessary in Gods service a 159 160 Affliction a burden a 3 It befalls Gods dearest children a 8 Why it befals them b 236. 248 Almes of oppressors a 223. 224 226 Altar what it is a 126 Anger of God a 187. 188 Angels the name to whom given b 166 B. Banishment a proofe of Gods anger a 29 Blasphemy a great sinne b 152 It much displeaseth God b 153 some kinds of it b 156. 157 248.249 Blessings abused aggravate sinne a 208 Bread what meant by it a 126 Bondage of naturall men b 281 282 Bounty in Gods service a 150. 151. 152. Bounty of Idolaters b 213.214 Burden what it signifies a 2 C. Calling of Ministers b 26. 27. 49. 50 faithfulnesse in particular calling b 36. 37. How children to be ordered by their parents for their callings a 66. Sinnes against ones calling are more hainous a 120 Catholike Church and the members of it b 102 Children their duty a 57.59 60.64.67.69.71.73 Children of God their happy condition b 237. 238 Christ to whom he comes b 167 his comming desired by Patriarkes b 168. his comming promised long b 170.171 he is our Prophet b 172. 173. he purifieth his people b 175. 176 Church now Catholike a 194. it is the most excellent society b 178. it may erre b 59.60 61. it must be holy b 89. the honour and prosperity of it b 240.241 Church-robbers b 219.220.221 225.228 229. Conference of godly b 261. Creation binds us to Gods service a 91.92 Creatures have all power from God b 12. Credit not got by sin b 17 19. It is gotten by honouring and maintaining of Ministers b 239 Customes injurious concerning tithes b 225 D. Dearth and famine for sin b 14 Death how Gods children freed from it b 278 279 Deceivers in Gods service a 231 233 Desire of Christ b 179 180 Disgrace brought by sinne foretells ruine without repentance b 20 Divorces for needlesse causes b 122 Divorce may only be by authority b 118 119 unlawfull but only for adultery b 141 142 143 144 Dominion of sinne b 278 Donatives their original b 228 E. Elijah who he is b 286 287 Election bindes us to Gods service a 94 95 Encrease in grace b 281 282 Error not to be taught b 41 Excellency of the godly b 267 Excommunication a 129 130 131 132 Executors of wills their sinne b 198 199 Exhort we must exhort one another b 258 259 Extraordinary providence of God for his people b 237 F. Famine for sinne b 14 Fatherlesse children not to be injuried 198 199 Favour of God how to be esteemed b 205 206 Feare of God a 97 98 the want of it causes sinne b 201 differences of filiall and servile feare a 98 99 the effects of Gods feare a 101 servile feare what it is with the effect of it a 110 111 Forgetfulnesse of benefits a 25 Free will b 138 281 G. God his power a 37 his anger a 187 188 the Lord of hosts a 37 Godlinesse causeth prosperity b 250 H. Hearing required b 51 52 53 Heart must be kept pure b 137 Honour of God a 97 Honour lost by sinne b 19 Hopes of wicked men vaine a 38 39 Hosts God the Lord of hosts a 37 Husband may not grieve his wife b 105 106 Hypocrisie a 156 157 b. 187 188 It is a great sinne a 220 Hypocrites thinke all too much for God a 218 Hypocrites justifie themselves when under judgements a 251 252 I. Idolaters liberall in their worship b 213 214 Imitation of predecessors vertues b 58 Impropriations of Churches b 228 229 Inconveniences must not hinder obedience to God b 45 Ingratitude a great sin a 16 17 25 208 Injuriousnesse is against nature b 79 it is against religion b 80 81 Injustice is joyned with irreligion b 150 151 268 Invocation of Saints b 181 Ironies whether lawfull a 167 163 Irreligion b 187 268 Iudgements are for sinne a 41 they should restraine sinne a 5. Of profiting by them a 10.11 They profit not the wicked b 13. How wicked carry themselves in them b 98. How vaine their course is b 98 99 Hypocrites justifie themselves under them b 251 252 Iudgements may be upon things belonging to men as well as upon their owne persons b 235. No person freed from judgements b 10 11. The causes of judgements b. 96. God brings them not but upon knowne causes b 185 They are equall a 52. God will be justified in them a 43 44 47 God hath glory by them a 54. God can bring them with a word b 16. The difference of them on the godly and the wicked a 45 46 Iudgeing of others a 146 147 148. 149 K Kingdomes disposed of by God a 40 Knowledge of God how needfull a 152 153 Knowledge excuses not hearing b 6.7 God knowes the wicked and their waies a 184 260 L Lame service a 156 Law the false pretence of
that doth this doth but daube and colour and cloake his sin His iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppression or injury or wrong So Genes 16.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My wrong be upon thee 2. The dehortation is againe repeated Therefore take heed to your spirit that yee deale not treacherously of which before And thus much of the 4th Contestation V. The fifth Contestation Fiftly hee contests with them for their contumelie and blasphemy against God and his providence as if God were not just or tooke no notice of the affaires of men verse 17. to ver 7. of cap. 3. where observe 1. Their blasphemy ver 17. 2. The answer that is made unto it chap. 3. verse 12 3 4 5 6. Verse 17 First their blasphemy and unworthy contumelies against God verse 17. Yee have wearied the Lord with your words yet yee say wherein have wee wearied him When yee say every one that doth evill is good in the sight of the Lord and hee delighteth in him or Where is the God of Iudgment you have added this sinne to the rest that by your Atheisticall conceits and blasphemous speeches ye have wearied and vexed me saith the Lord in that you call in question my being and my justice and my providence Yee have wearied the Lord Lxx provoked Chald. Molested or cumbred The Tigur and Arias wearied and toyled Vatabl. Troubled Wee have the same word Esay 43.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast wearied me with thine iniquities Which is further set out in the words next before Thou hast made mee to serve with thy sins So here yee have wearied and toyld mee that I am weary I cannot beare your words Yee say he that doth evill is good in the sight of the Lord that is accepted and approved of him An usuall phrase among the Hebrews which is cleare by the next And he delighteth in him An high accusation of God for injustice that hee should justifie the wicked nay more take pleasure in him Or where c. Or is either a new accusation of God yee say thus he delights in the wicked or yee say thus where is the God c. Or else it is their proofe that they bring of their former accusation of Gods Justice he delights in the wicked or else where is the God of judgement or as the French Otherwise where is the God of judgment If hee did not delight in him he would punish him Where is the God of judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrative hath great Emphasis where is the God of that 1 of that great exact free just precise impartiall iudgment which respects neither persons nor gifts but onely justice as his Character is usually given by the Prophets where is he Lxx the God of righteousnesse Chald. The God who doth judgment This was their sin their blasphemy against God We have in the next Chapter Vers 1 Secondly the answer that is made unto their blasphemy Chap. 3. ver 1. to the 7th Yee say where is the God of judgmēt It shal appeare sayth the Lord that I am the God of judgment when the Messiah shall come into the World as he shall come shortly who shall dispense mercy and comfort to the godly but judgment and evill to evill men S. Hierom also and Theodoret allow of this context and resolution Wee have this layd downe in a prophecy of Christ and his Fore-runner the comming of them both 1. The comming of the Fore-runner the Baptist 2. The comming of the Messia I. The cōming of the Fore-runner Part of the 1. ver where 1. His comming 2. His worke 1. His comming Behold I will send my Messenger Behold to the question which it appeares by ה the demonstrative they would have to bee taken notice of they receive an answer which carries with it a note of Pregnancy used by the Prophets concerning things eminent and certaine to make men attent I will send It may bee taken to bee the speach of Christ himselfe according to that of Luc. 1.76 Where Iohn Baptist is called his Prophet or the speech of God as it is Mat. 11 10. My messenger or Angel for so it is in the He. of which see before Ch. 1.1 Ch. 2.7 See also Dan. Heinsius his Exercit. Sacrae lib. 5. Cap. 4 in Act. 7.53 in which place and Gal. 3.19 and Heb. 2.2 by Angels hee understands the Prophets as hee doth also 1 Tim. 3.16 exercit lib. 14 cap. 3. To me I confesse a new exposition of those places having sometime heretofore In a briefe comment on some part to the Galatians given an other interpretation which the Reader if hee please may there see though I have there also noted that the exposition which is now offered by that most learned Heinsius was anciently St. Ambros his If any shall vouchsafe to see my reasons for interpreting the word Angels properly in that place of Gal. 3.19 Let him please also to correct an error in the same page 163. where whether it were through the mistake of the Printer or the transcriber of my Copy The same Epistler is put for The same Apostle A title most unworthy of that great and chosen Vessell being that which we use for sorry and worthles Letter-scriblers But this onely by the way because I would not leave any title of Diminution upon that great Apostle To returne to the Text This Messenger or Angel is Iohn the Baptist as the exposition is put out of all controversie by Christ Mat. 11 10. This is hee of whom it is spoken behold c. None doubt but it is meant of John but who Iohn should bee hath been some doubt Hee is called An Angel and Origen thought he was one and so thought the latter Iewes because of his Heremiticall life but S. Hierom concludes sounder he was an Angell in office not in nature In nature he was a man and we know whose sonne he was A man sent from God Ioh. 1.6 from God hee had his instruction wee finde no other teaching hee had Some take Messenger Syllepticè for all the Prophets if any betweene Malachy and Christ but that it must bee meant of one see Iunius his Parallel li. 1. par 50. Thus of the comming of Iohn 2. His worke He shall prepare the way before mee the French accoutre or dresse the way It is a metaphor from the use of Kings who when they goe in progresse their Messengers and Harbingers goe before them to fit and make all ready and in the way The greatest Ministers of state goe next before the King Many Prophets went before Christ but Iohn Baptist went next him before his face hard by neare before him as S. Chrysostome speakes on Math. 11. and therefore Christ calls him in respect of other Prophets The greatest borne of Women hee came as the Deane of the Quire Chorum prophetarum claudens He was borne a little before Christ was borne It was the sixth moneth with
Targum or Chalde paraphrase in what have we multiplyed speech against thee Vers 14 15. Secondly in particular verse 14 15. Yee have said It is vaine to serve God and what profit is it that wee have kept his ordinance and that wee have walked mournefully before the Lord of hosts And now wee call the proud happy yea they that worke wickednesse are set up yea they that tempt God are even delivered This is the proofe of the accusation against them These were their stout words against God Yee have said It is vaine to serve God Vulg. He is vaine who serveth God There is nothing got by it A profane atheisticall conceit now adayes also entertained of many And what profit is it that wee have kept his ordinance or his observation sayth our margin The Geneva his Commandement The Hebr. is Shamarnu mishmartó That wee kept his custody or his ward that is the office imposed by him upon us So Esay 21.8 I am set Mishmarti in my ward whole nights 1 Chron. 9.23 They had oversight by ward◠Mishmaroth The priests were divided in 24 Mishmaroth Custodies or Wards which they entred upon by their turnes every Sabbath To which here seemes to bee an allusion And that we have walked mournfully or in blacke before the Lord Pagn and the Geneva that we have walked humbly The Lxx suppliant The Chald. With a spirit cast downe Piscat Mournfully before that is for feare of Iehova that we might reconcile him unto us The French that wee have walked in poore estate The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurely in mourning or in black We have the word 1 Kings 18.45 The Heavens Hithkadderu were black with Clouds And Ps 35.14 Koder I bowed downe heavily as one that mourneth for his mother Black is the colour of mourning Our comment gives this sense What profit have we that we have walked humbly that is that wee have not resisted nor revenged our selves but referred all to God what have wee got by it Now then or Therefore we call the proud happy They who tread upon modest men and rayse themselves high and worke their own ends confidently and daringly they thrive and therefore them wee call that is count happy Hierom here calls them arrogant men Boyling raging men swelling and presumptuous Zedim comes of a roote that hath all these significations Yea they that worke wickednesse are set up or built up that is They have children houses lands and honors c. Chald. They are established The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are reedified They prosper and have all things well about them As the word is Iob 22 23. If thou returne to the Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be built up that is Thou shalt prosper Yea they that Tempt God are even delivered The grudging and blasphemous speeches of these wicked men are still continued those that continue in sinning and ad sinne to sinne and as it were dare God to try what he will doe or how hee will deale yet they are delivered we see them to bee safe secure bold and prosperous See Ps 95.9 2. This blasphemy of theirs thus discovered is answered First by opposing the contrary discourse of the godly verse 16. Secondly by shewing Gods taking notice of both ver 16. latter part Thirdly by declaring gods gracious promise to deale well with the godly ver 17. Fourthly by warning the blasphemers that Gods dealings shall be manifest even in their eyes ver 18. Fifthly by a further amplification of that point of Gods manifest dealing chap. 4. ver 1. ad fin Vers 16 First their Atheisme and blasphemy is answered by opposing to these blasphemous conceits and words of wicked men the contrary opinion and discourse of the godly ver 16. Then they that feared the Lord spake often one to another In the greatest apparent Ataxy and disorder and in the time of the stoutest language and behaviour of ungodly men They that feared the Lord being acquainted with his wayes and manner of working spake often for their mutuall encouragement and otherwise to one another that there would come a day or that God is righteous or that he only deferres or such like things they spake whereby they defended the cause of God against wicked Atheists This I conceive to be the sense of these words but for the manner of the Prophets bringing them into his discourse interpreters have not satisfied me I conceive him in the midst of his discourse wherein in the person of God he bends and directs his speech all this while to them that were before him the wicked whom hee laboured to convince Now hee breakes off and turnes his speech to God or to his owne soule or to the godly yet with an intention in a fine and insinuating way to instruct the wicked blasphemers that heard him In this manner your words have bin stout yee have said t is in vaine to serve God That men thrive most by wicked courses but oh my God thou knowest or oh thou my soule thou knowest or oh yee that feare God yee know whatever these blind and profane men use to thinke and say yet then in the greatest seeming disorders yet then they that feared God have other conceits and encourage one another and speake otherwise and thou oh God takest notice of them or oh my soule thou knowest or oh yee that feare God yee know that the Lord hearkens and heares and sets downe all in his booke c. But this conceit upon the place I doe with all submission leave to the judgement of those that can more clearely and with more facility give satisfaction to themselves about the coherence of these words Secondly he answers their blasphemy by shewing Gods taking notice of the different speeches and cariages of men ver 16. The latter part of it Then the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought on his Name I take not these to be the words of the godly as Tremell Tarnovius and generally all understands them by supplying the text with the word Saying They that feared the Lord spake to each other Saying The Lord hearkned c. But I conceave as I said in the former member of the verse that they are the words of the Prophet who answers their blasphemy by telling them in that way of rhetorique that I have exprest above that God is not so regardlesse as they imagine and speake but hee heares both their Atheisme and likewise what defense the godly doe make and puts it downe as it were for a remembrance to reward it in them I herein follow S. Hierom and desire leave to depart from the reverend author of our commentary who interprets them as the speeches of the people according to the supply in the Tremellian Bible And a booke of remembrance was written before him for them c. It is a Metaphor from the use of Kings to set
THE Israelites provoked to anger and heavy displeasure by their sinnes the Monarch of the whole world Wherefore he being thus displeased sent against them Nebuchadnezar who tooke them and carried the King his Princes and the whole people into Babel after that he had spoyled their stately Temple destroy'd their strong Walls and laid waste Jerusalem it selfe where they endured 70. yeares exile and banishment which yeares expired they were againe brought to their Countrey when and where better things were expected from them both in way of thankefulnesse and in remembrance of their former Captivity lest a worse thing should afterwards befall them But they forgetfull of former things both beatings benefits as children are returned to their sinnes polluted the Divine worship gave themselves to divers vices began to make marriages with Infidels againe embraced Polygamy took up the custome of giving bills of divorce committed sacriledges cast out strange contempts against God and blasphemies By all which the Lord being againe provoked sent the Prophet Malachy to reprove them sharply and to threaten them severely with certaine new judgments and to the impenitent certaine finall destruction yet in the meane time cheering up the good with comforts provoking them to Repentance perswading them to faith in Christ refreshing them with many sweet promises Now it is no hard thing to make the Comparison and apply these things to our times that it may appeare the handling of this is no unfit thing but apt to the time For the sinnes of the Land God was displeased and gave over the people to captivity though in their owne Land somewhat lesse than this yet it was both of body and soule to a new Nebuchadnezar which makes it the greater the Church and spirituall Jerusalem much defaced the Reliques of it partly put to flight partly to the fire But see how good God was after a time he brought againe our Captivity After which he looked for better things from us and haply had them while the benefit was fresh and the bondage yet felt But see these are worne out of minde and we againe have committed great sins against God by which we justly have provoked Gods indignation against us yea and alas we cease not to provoke it for how great contempt of the service of God is there in every place what prophanenesse what corruption of manners what unfaithfulnesse in covenant breaking what uncleanenesse in marriage what horrible oaths what fearefull perjuries what execrable blasphemies against the Highest not in meane persons but of the highest rankes not in Countries only but in famous Cities not in meane mens Cottages onely but in noble mens places and Palaces in Church and Common-wealth so that the Lord may say to us as he said to Israel by Malachy Chap. 1.6 because neither honour nor feare be performed to him So that not onely just are those plagues that are come upon us pestilence to the body now almost three yeares and famine to the soule begun and threatned more but also particular generall judgments Whatsoever is in this Prophesie may justly both be threatned and executed upon us when it is just with God where like sins are to bring upon them like punishments This is the reason of my choyse as also the summe and argument of this Prophesie The parts of it are divers After the Inscription or Preface we have 1. Expostulations with the people and Priests touching their great and grievous sins 2. Threatnings of punishments deserved by them 3. Prophesies of the calling of the Gentiles and the comming of Christ 4. Exhortations to Repentance and exercise of the duties of piety All which are to be found promiscuously and intermixed one with another the particular resolution of which is better in their place and more profitable than now to spend time in pointing out every particular where it is to be found The time when this Prophesie was written is in generall after they were returned from their captivity more speciall after Hagge and Zachary the two Prophets of the Church and yet more after the building and finishing the Temple about some 24. yeares Ezra 6. for it was built in the sixt yeare of Darius King of Persia Hagge and Zachary the second yeare of Darius after some 41. yeares interruption of the worke all the time of Artashashte or Artaxerxes Longimanus prophesied and perswaded the people to build it who by the favour and exhibition of the King did finish the worke in his sixth yeare who reigned in all 30 after the finishing of the Temple 24. After whose dayes in the time of Artaxerxes Darius his successour our Prophet began to prophesie being the last of all such as did prophesie till the fore-runner of Christ John the Baptist AN EXPOSITION UPON THE WHOLE Booke of the Prophesie of Malachy delivered in certaine Sermons CHAP. I. THE burden of the word of the Lord to Israel by the ministery of Malachy 2 I have loved you sayth the Lord yet yee say Wherein hast thou loved us Was not Esau Jacobs brother saith the Lord yet I loved Jacob 3 And I hated Esau and made his mountaines waste and his heritage a wildernesse for dragons 4 Though Edom say We are impoverished but we will returne and build the desolate places yet saith the Lord of Hostes They shall build but I will destroy it and they shall call them The border of wickednesse and the people with whom the Lord is angry for ever 5 And your eyes shall see it and ye shall say The Lord will be magnified upon the border of Israel 6 A sonne honoureth his father and a servant his master If then I be a father where is mine honour and if I be a master where is my feare saith the Lord of Hostes unto you O Priests that despise my Name and ye say Wherein have we despised thy Name 7 Ye offer uncleane bread upon mine Altar and you say wherein have we polluted thee In that ye say The Table of the Lord is not to be regarded 8 And if ye offer the blind for sacrifice it is not evill and if ye offer the lame and sick it is not evill offer it now unto thy Prince will he be content with thee or accept thy person saith the Lord of Hostes 9 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 10 Who is there even among you that would shut the doores and kindle not fire on mine Altar in vaine I have no pleasure in you saith the Lord of Hostes neither will I accept an offering at your hand 11 For from the rising of the Sunne unto the going downe of the same my Name is great among the Gentiles and in every place incense shall be offered unto my Name and a pure offering for my Name is great among the Heathen saith the Lord of Hostes 12 But ye have polluted it in that
ye say The Table of the Lord is polluted and the fruit thereof even his meate is not to be regarded 13 Ye said also Behold it is a wearinesse and ye have snuffed at it saith the Lord of Hostes and ye offered that which was torne and the lame and the sick thus ye offered an offering should I accept this at your hand saith the Lord 14 But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hostes and my Name is terrible among the Heathen The parts of this Chapter are two 1. A Preface or Inscription 2. The Oracle or Prophecy 1. The Preface in the first verse generall to the whole 2. The Prophecy in the rest 1. An expostulation with the people and Priest for their ingratitude and corrupting of his worship from verse 2. to the 9. 2. A Commination of judgment deserved by it or a Commination of divers judgments from vers 9. to the end In the Preface or Inscription we conceive two things The substance and circumstance of it 1. The substance being the subject or matter of the whole is in that it is-called a Burden 2. The Circumstance of the person which is three-fold 1. From whom as the Efficient 2. To whom as the Object 3. By whom as the Instrument VERSE I. The burden of the Word of the Lord to Israel by the ministery of Malachy THE Burden Here is the matter or subject of this Booke or Prophecy He calleth it a burden usuall with Prophets in their writings all almost in some place or other But Nahum Habakkuk and Malachy thus begin their prophecies It signifies as Hierome a woefull and sorrowfull prophecy full of threats and judgments called therefore a Burden because it presseth those against whom it is spoken the hearts and spirits of them as a burden the body and suffers them not to lift up their heads and themselves as in former times Some thinke it signifies not onely this but also the Commandement of the Lord by which the Prophet was burdened as from the Lord that he should declare it in so many words unto Israel which they thinke follows thence because it is to Israel not against but I feare this is somewhat nice for it was so to them as it was against them for their sinnes and that which is against is as much as a burden to the Prophet but this must be understood Tropicè here being a Synecdoche for the whole Prophecy is not a burden or threatning of punishment but part onely of it and so the whole is denominated of the part Doctrine The punishment of sinne the affliction God inflicts upon men for their sinnes and transgressions is a burden not a light one not such as are the feathers of a bird onus sine onere but as a talent of Lead spoken of Zach. 5.7 heavy and grievous so is it here and in many places of the Prophets as Nah. 1.1 Hab. 1.1 Jerem. 23.33 fine he shewes what is the burden I will cast you off and send you into Babel captives vers 36. that is whosoever shall say The burden he shall for that word beare his burden that is be punished of the Lord it is proved further by Matth. 7.9 Galat. 6.8 Hence is the complaint of David Psal 32.4 Thy hand was heavy upon me Reas 1 Because sinne the deserving and procuring cause is a very grievous burden Psal 38.4 Matth. 27.38 that is to living men and such as have the use of their sences not to dead and benummed men then the punishment is grievous Reas 2 Because the wrath and displeasure of God which is the efficient cause of it is very heavy and grievous The displeasure of a Prince is heavy the Kings wrath is as the roaring of a Lion Prov. 19.12 Now hence are afflictions heavy and burdensome Reas 3 Because none can give ease in it or deliver from it save God onely Hos 1.6 1 Sam. 2.25 2 King 6.26 27. The wound that is had by the biting of a Scorpion is grievous when nothing can cure it but the ashes of that Scorpion much more this Vse 1 This may teach us what to judge of those men who are in some affliction under a judgment and yet finde no burden but goe as light under them as a bird doth under her feathers and sometimes make advantage of them as beggers doe make gaine of their sores they are senselesse they are benummed they are dead men In common sence if any have halfe an hundreth weight laid upon his hand or foot and pressing him sore and he feele it not what judgment is to be given of it but to be a mortified and a dead member so alas how many dead men are in our times and daies The burden not of the Word onely but of the rod of the Lord not threatned but executed hath beene upon our Land and Church by the fearefull Plague now well towards three yeares wee have walked in the land of the dead we have beene in the house of mourning Indeed the living hath laid it to his heart but so few have done it that the dead are more than the living not onely our wanton women and voluptuous men to whom that 1 Tim. 5.6 They are dead while they live but our worldly men our ambitious and others all dead for this they have not felt We sorrowed for fifty odde thousands that dyed in the former yeare we have as much need to sorrow for so many thousands yet living and dead amongst us they never indeed felt nor yet doe feele this burden Their irreligious carriage when it was here amongst us both at home abroad in the City and abroad their small conformity since to the Law of God little reforming of their corruptions nay their monstrous deformity in themselves wives and children perswades my heart as 't is Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before my eyes so that they had no feeling of this at all for they who truely felt it would grow somewhat better if not altogether reformed If an heathenish people who knew not God at the burden of the Word of the Lord did so humble themselves that the Lord said Jonah 8.10 He repented of the evill he said he would doe to you and did it not what shall be thought of Christian men by profession living in the Church of God if at the burden of his Word they repent not nor depart from their evill wayes but Isaiah 8.8 Though they be stricken revolt more and more it is because they are dead men and cannot feele it Oh then weepe not for me but for your selves and children as those not for the departed but for the living dead for if it be true The beginning of the remedy is the sence and acknowledgment of the malady how farre are they from cure that have not yet
the feeling of it I feared the Plague by a naturall infirmity though God enabled me to abide upon my calling in the hottest brunt of it and mercifully preserved me hitherto to his Church and to speake this to you this day But if it should now come by the providence of God upon me that he beginnes to threaten it to the City I should willingly embrace it as thinking God to be marvellous mercifull unto me and whosoever he should smite by it to take it thus into his owne hand and not to leave us to more fearefull judgments which I cannot say but I marvellously feare is even at the doore to the wakening of dead men and women or the sweeping of them away I am no Prophet I pray God my words be no prophecy but what peace c. This ought to teach men in affliction if a judgment come and imposed by the hand of God to beare it patiently and meekely as David 2 Sam. 15.25 26. for it is a burden The way to be eased is not strugling with it but meekely to beare it for a prisoner to be free from his fetters is not in the Jaylors sight to seeke to breake them or to file them off that is the way to procure more or the longer lying in them So to be eased of a burden is not to wrestle with it when one is under it but to goe softly there is more ease while it is on his back and sooner comes he to be released of it A man may with impatiency wrestle and use unlawfull meanes to ease himselfe and God happly will let them prosper for a while but after he will bring a more heavy and inevitable burden on him that with his former shifts shall make more heavy to him There is a fable but it hath his Morall for this purpose A certaine Asse laded with Salt fell into a river and after he had risen found his burthen lighter for the moisture made it melt away whereupon he would ever after lye him downe in the water as he travailed with his burthen and so ease himselfe His owner perceiving his craft after laded him as heavy with Wooll the Asse purposing to ease himselfe as before laid himselfe downe in the next water and thinking to have ease rising againe to feele his weight found it heavier as it continued with him all the day The Morall is that they who impatiently seeke meanes contrary to the will of God to ease themselves of their burden shall have it more and more encrease upon them Vse 3 That men should make a speciall restraint to themselves to keepe from sinning because an heavy and grievous burden else is ready to be laid upon their shoulders Sinne it selfe is an heavy burden but few feele it and fewer feare it but to this burden shall the burden of punishment be added and who is sufficient for these things if the first burden feare them not because there is some pleasure in sinne to the flesh yet let the second which hath no pleasure at all When thou art tempted to sinne by which thou must needs tempt and provoke God learne to cast thy accompts well consult if thou bee able to meete him that comes against thee Luke 14. so if thou bee'st able to meete him and beare his burden goe on and spare not delight in all thy wayes restraine thy selfe from no sinne but if not if we may invert and resolve Doe we provoke the Lord to jealousie are we stronger than he 1 Cor. 20.22 then let this restraine us if nothing else will let us imitate Porters who called and offered money to beare a burden will poise and weigh the burden in their hands first which when they see they are not able to beare no gaine will entice them so in this case let us doe Of the Word of the Lord The circumstance of the person sending the efficient and authour as of other prophecies so of this he comes not unsent he spoke not of himselfe hee came not without the Lord but from him so he affirmeth and truely to get more reverence credit and authority with them and that it was thus from the Lord and so Canonicall the testimonies of Christ and his Apostles alledging him divers times for confirmation of Doctrine and reformation of manners proveth it but he addeth the Word of the Lord not onely to shew that he had but the word the rod and execution would come after God making his word good but as some thinke to shew that he had not a free Embassage but that he was to deliver it in certaine and set prescribed words Sometime when Prophets were more frequent and perpetuall in the Church and God spoke to them by dreames or by visions and apparitions they had divers kinds of words and had liberty for divers manners of speaking and delivery But our Prophet was such a messenger that the Commandement hee had received and was credited with he must deliver in so many words and the same he received them in and so he doth for in the whole he never useth his owne person but the Lord onely as Chap. 1.2 and 2.1 and 3.1 and 4.1 Here we might observe that the Writers of the Scriptures are not the Authors but God himselfe of which Rev. 2.7 But one particular may we herein observe this following Doctrine This Prophesie is the very word of the Lord it is of divine not humane authority which is not onely here affirmed but lest it should be doubtfull it hath the testimony of the new Testament the 3. Chap. ver 1. hath testimony Mark 1.2 and Chap. 4.2 hath testimony Luke 1.78 and Chap. 1 2 3. Rom. 9.23 Reas 1 Because this was written by a Prophet for as all the Old Testament was written by the Prophets so whatsoever was written by them was and is Canonicall Scripture therefore 2 Pet. 1.19 Luke 16.39 Heb. 1.1 Ephes 2.20 now all men hold Malachy for a Prophet the last among the Jewes till the comming of John Baptist Reas 2 Because the Church of the Jewes the onely Church of God did receive this and so acknowledged it as the word of God That they did so appeares Matth. 17.10 and the Apostles and the Evangelists alleadging of it for it is a farre more impious and heinous thing to take away Scripture than corruptly to interpret them or to adde Scripture if it were not of it Vse 1 I take instructions from hence entering the opening and expounding of this prophesie how I ought to labour with my owne heart and to seeke from the Lord assistance and grace to handle this as his word not carelessely handling the word and worke of God negligently taking his name in vaine comming to speake out of it without due preparation and constant study and speaking so talke as of the word of God 1 Pet. 4.11 not handling it with vanity and affectation not making merchandize and playing the huckster with it delivering it with a sincere affection dealing faithfully
* Nihil adeò est quod obduret mentes hominum quà m simplicitas divinorum operum quae in actu videntur magnificentia quae in effectu repromittitur Tertul. De bapt lib. cap. 2. Ipsi miramur quia credimus caeterùm incrèdulitas miratur non credit miratur simplicia quasi vana magnifica quasi impossibilia Idem There 's nothing that so much hardens mens minds as the simplicity of Gods workes that are seene and the greatnesse of the efficacy which is promised when as to the godly it is farre otherwise They are marvellously wrought upon by them because they look to him who workes by them here is the difference of faith and infidelity beleevers and infidels We wonder because we beleeve incredulity wonders but beleeves not it wonders at simple things as if they were vaine at great things as if impossible Vse 3 Wee are the Ministers of God and your servants for Jesus sake that we bring to you is the message and commandement of God Looke that ye receive not us if ye can dis-joyne us and our message but that we bring heare it beleeve it obey it That we have delivered that we doe and shall deliver as his commandement his will Looke therefore to it that you receive it for it both you and I must give an account I for the faithfull delivery of it you for the fruitfull receiving of it both of us for the carefull obeying of it Let no man thinke much I call so much for hearing and obeying when there is in the most still performance with the least and scarce with the least Tell me when you lend your money doe you not put your Debtor in minde of it when you meet him so doe we and so must I doe for I feare lest in that day I heare that Matth. 25.26 Thou wicked and slothfull servant thou oughtest to have put my money to the exchangers that at my comming I might have received mine owne with usury I have often put forth Gods stock unto you you must pay usury Vsura vero est auditae monitionis per opera exhibitio Your usury is to witnesse your profitable hearing by your workes See then that you obey and doe that as Nathan said to David 2 Sam. 24.13 so I may to you Now advise and see what answer I shall returne to him that sent me The burden by the ministery of Malachy Malachy must carry to this people a burden not onely things acceptable but displeasing and grievous The Ministers of God must not onely serve him in preaching the Gospell and comforts but also threatnings and judgments VERSE II. I have loved you saith the Lord yet yee say Wherein hast thou loved us Was not Esau Jacobs brother saith the Lord yet I loved Jacob. I Have loved you saith the Lord The second part of the Chapter is the matter and Prophesies consisting in two parts on Gods expostulation with the people and Priest for their sinnes and his judgments against them for those sinnes The first is hence to the 9. verse Their sinnes are two ingratitude contempt of him and corruption of his worship The 1. to the 6. verse Their ingratitude is expressed that they did not acknowledge nor account of his love nor yet of his benefits the fruit of his love which hee had from time to time bestowed upon them that they might by the greatnesse of the one or by the weight of the other be drawne to performe the duties of Piety unto him their God and King who had deserved so well at their hands and of them First for his love I have loved you A speech spoken with affection specially by valuing his love and disdaining to have it so neglected of those upon whom he had bestowed it Some thinke it is a speech imperfect broken off and interrupted with griefe when he would have added more I have loved you griefe not suffering him to speake more The supply may be I have loved you alwayes but you acknowledge it not neither answered me with love againe but for this repayed me with sinnes Love given to God signifies not a passion nor affection for there is no such thing in God Ira Dei non perturbatio anim ejus sed judicium quo irrogatur poena peccato August of the anger of God De civitate Dei lib. 15. cap. 25. So of this it is no passion but his free election to bestow yea an actuall giving to them the adoption of sonnes and eternall life For God is said to be angry when he doth that which commonly men doe when they are angry and to love when he doth that which men doe when they love Now this cannot be understood of his generall love of which all are partakers men and Angels blessing preserving sustaining them for then were it no great matter that he affirmes here to his But of a speciall love that is his choosing of them to be sonnes and to bestow on them eternall life I have loved you that is I have chosen you to be my people and I will be your God to be my children and I will be your Father and to give you the inheritance of sonnes than which what can be greater Hierome thinkes he denies now to love them because he useth the preter-tense But it is no rule when as the pretertense doth often include the present Rom. 1.24 Psal 1.1 The first sinne reproved is unthankfulnesse the reproofe being covertly insinuated rather than openly set downe under the recording and recalling of Gods love and the fruits of it whereof they had beene partakers Hierome observeth here lest the punishment should seeme unjust and God should without cause afflict them and lay the burden upon them he addeth the reproofe of their sinnes Hence we may observe Doctr. 1 The punishing and afflictions Câ—â—ming to men are caused by their sinnes Hosea 104.10 Thou hast fallen by thine iniquity Doctr. 2 Now to the sinne here reproued in particular which is unthankfulnesse Ingratitude and unthankfulnesse unto God for his love and the fruits of it the blessings men receive either spirituall or temporall is a very great sinne So the Lord shews it here by his Prophet when he puts it in the foremost of all other sinnes in this people and as the principall which makes him threaten this burden unto them So Isaiah 1.2 sets it before all other sinnes It is by the Apostle put among the sinnes of the last dayes when iniquity shall get the upper hand and must abound 2 Tim. 3.2 This sinne is committed five waies or there are five kinds or degrees of unthankfull men First when men doe not acknowledge God as the Authour and giver of their benefits and blessings but finde out others as Hosea 2.8 9. Shee knew not that the Lord gave her Corne. Secondly when men doe forget him and his benefits against which David laboured Psal 103.2 Blesse the Lord oh my soule forget not all his benefitâ— And confessed among sinnes Psal 106.7
our owne Land yet made slaves in our owne Land for they that had remained should have served a stranger in their owne land Deut. 28.49 51 52. and vers 66 67. for whereto else tended this but to bring in a forraigne power to the slaughter of most and slavery of the rest Vse 2 Then is it a speciall favour to be acknowledged and God to be with all thankfull minds glorified of all those who finde that they are kept in their owne Land not unthankfully as this people said Wherein hast thou loved us when they had this benefit But herein hast thou loved us that we are not carryed or taken captive that our Cities and Townes are not laid waste it is for us in respect of many other deliverances and preservations from dangerous attempts so of this last not the least but that which is every waies the greatest for if it was the horriblest and most fearefull treason that ever was plotted if the danger of overturning the Church and State the greatest if the confusion to us and ours the most fearefull if the greatest signe of Gods wrath and displeasure if they had prevailed not onely to lay the Parliament-house wast when they cryed Raze it raze it even to the ground but to overthrow both Church and Common-wealth when their condition that had beene blowne up with the House and then perished had beene better than ours who were out of it when our men were appointed for the swords and slaughter our Wives and Daughters for rapes and adulteries and after to the Sword our children to have beene dashed in pieces against the stones of our streets our Cities to have beene set on fire over our heads and all our wealth to have beene a prey for desperate and forlorne wretches Then that God hath delivered us from all this it must needs be a token yea the greatest of his favour and love He that seeth it not is blind he that seeth it and doth not acknowledge it is unthankfull he that sees and acknowledgeth it and doth not praise and magnifie God for it is very wicked and impious If it had beene the preserving of goods alone from the spoile if our Cities alone from burning if our children onely from perishing if our wives onely from rapes and uncleannesse if our lives alone from death and our soules from the grave the least of these and any one of them had beene a speciall favour and signe of his love what when not one of these but all The preservation of them continually and every day when there is none that hunts so after them and seekes extraordinarily by malice to take them away is a favour and a signe of his love More when they had laid their counsells thus deepe and sought it so dangerously if he had revealed it halfe a yeare since in the beginning of the plot it had beene a token of his good will but when it was come to such ripenesse and as there was but a step betwixt David and death so not a night betwixt us and confusion it was much more Therefore to set forth his love he brought us within the sight and smelling of the danger that we might the more account of it Our Cities not wasted as Edoms mountaines is a token of his favour His mountaines wast Mountaines are for strength for the defence and preservation of any thing and by them is signified the greatnesse of Edom and all his power and strength and Metaphoricè the great and mighty men as Mich. 1.4 Doctr. No outward thing can priviledge a man from Gods judgements or be a sanctuary to save any from his wrath and displeasure when he will punish and execute his wrath And his heritage a wildernesse for Dragons Mount Seir it was Esaus inheritage and his posterity not onely left then of his father but given him of the Lord Joshua 24.4 Notwithstanding when they had defiled this with their sinnes as followeth in the next verse the Lord cast them out and made it cast them out that it was no longer inhabited by them but possessed by Dragons Doctr. They who defile their land and inheritage by sinne and wickednesse shall be cast out of it and it shall spue them out Vide Mich. 2.10 VERSE IIII. Though Edom say We are impoverished but wee will returne and build the desolate places yet saith the Lord of Hostes They shall build but I will destroy it and they shall call them The border of wickednesse and the people with whom the Lord is angry for ever Quicquid in scriptura dicitur dehominibus malis ad hoc dicitur ut civitas Dei ex comparatione contrariâ vel proficiat vel emineat Aug. De civitat Dei l. 16. c. 2. THough Edom say To evict this people more manifestly of ingratitude he proceeds to other benefits he had bestowed on them as fruits of his love and so proving that he loved them And this was but by comparison set downe insinuated under the contrary and in the amplification of the signes of his hatred to Esau and Edom for this here spoken was not for them but for his owne people So here for when the contrary was to them if this were hatred that must be love for them then and their use are these things written And the force of it stands thus See it is my hatred to Esau and his posterity that they are not established in their owne land nor defended there in their coasts but destroyed and cast out and justly for their sinnes of which you are eye-witnesses that in them and their ruine I have magnified my selfe and my Name Then must it needs be love unto you that having brought you from your captivity I have confirmed you in your Land and defended it and you Though Edom say The first part is the anticipation or preventing of them setting downe under their person the swelling and proud words and speeches they would speak and uttâ—r That is I have said I will lay her mountaines and Cities waste but they in the pride of their owne hearts and confidence of themselves and their owne strength as if they were able to resist me and to strive and stand against my power utter such vaine hopes and bragging thoughts of their owne yet shall all be but in vaine Thus they say We are impoverished The Idumeans being expelled their Countrey carryed into captivity for their sinnes and wandring in another and strange Countrey are not for all that humbled for their sinnes nor seeke not unto me but in their impoverishment and banishment they thus say For all this we will returne and be built we by our owne strength and power in spight of who saith nay will come home home againe to our Countrey shake off the yoke of our enemies and will build and establish Idumea againe and all our Cities Doctrine The Lord he takes notice of seeth and beholdeth all mens carriage in the way of his judgments how they profit by them or grow
perverse how they hold out against him or humble themselves in them manifested as here so Isa 1.5 and 30.1 2. and 38.5 Jer. 5.3 and 31.18 Jonah 3.10 Reas 1 Because he might know to lessen or encrease them how to remove them or renew them As the gold-finers when they have put their metall into the furnace looke ever and anon how it purifies or how the drosse cleaves to it they may put out or put further in adde more coales or blow more vehemently So in this affliction is the furnace Reas 2 Because he hath tyed himselfe unto this by his word and promise to heare and regard their prayers and repentance when his judgments or chastisements drive them to see and acknowledge their sinnes 2 Chron. 7.14 15. If my people which are called by my Name humble themselves and pray and turne from their wicked wayes and seeke my face then will I heare from Heaven and will forgive their sinne and will heale their â—anâ— Now mine eyes shall be open and my eares attent to the prayer that is made in this place Vse 1 For the time past the time of our late judgment of the Plague if it may be counted late which is yet upon us the Lord hath taken notice of every mans profiting or not profiting by it either how he was humbled or how he still held out whether as Ephraim whether he lamented his sinnes and turned to God or as Edom he held out and promised to himselfe the repairing of any losse whatsoever of his wealth by following his Trade more closely of his wife that he may have another and money with her of his children he is young he may either have more or he is eased of the care and charges of them howsoever every mans carriage and fruit hath beene the Lord hath seene it which is matter of comfort to as many as have beene truely humbled the Lord hath seene their hearts heard their prayers accepted their repentance the fruit whereof they now enjoy that they live to praise God Isa 38.19 But it is matter of terrour to as many as either contemned this duty in others making the publick humiliation a meanes or cause of encreasing the Plague or neglected it in themselves or performed it onely in subtilty making a shew of that they had not seeming to be truely humbled and willing to forsake their sinnes when it was but in cunning to get his hand removed which seemeth to have beene the state of most which howsoever it was not so well discerned then yet it hath appeared since even to every man For the benefit of the Winter is chiefly seene when Winter is gone Hyemis lucrum tunc maximè demonstratur cum illa praeteriret namque vernâ—ntes segetes foliis ac fructu affluentes arbores per ipsam aspectum clamant utilitatem sibi ex hyeme factam Chrysost ad P. A. Ho. 18. Itemè contra for the springing plants and the trees cloathed with leaves and fruit tell us by their pleasant shew how they gained by winter And if men then God much more be not then deceived God is not mocked And as his taking knowledge of the humiliation of the good be to reward them what of your deceits but to recompence Though Pharaoh deceived often and his owne person escaped yet the Lord paid him home at last in the Red Sea Vse 2 For the present time or that is to come in every judgment and affliction whether poverty banishment reproach disgrace disease or any other thing the Lord he takes notice how thou art affected in them whether thou art patient or murmuring whether thou art comfortable or heartlesse whether using lawfull meanes or unlawfull whether trusting in them or relying upon him Then see thou be the same in secret or when thou art turned to the wall as when the Minister or thy well affected friends are with thee not as many who have good words shew great patience before some men either that the Minister might praise them at their burialls or others might commend them after they were gone from them But thinke when they are gone the Lord stands by thy beds side or is in thy secret closet yea in the secrets of thy heart and takes notice of all things at all times Doctrine Wicked men the posterity of Esau when they are downe and decayed impoverished or any way afflicted thinke to repaire themselves to overcome the judgment and recover themselves of themselves and by meanes they like of and pleaseth their humour without seeking the Lord manifested by these Edomites also by the Ephraimites the most of them and the worst Isa 9.9 who said in their pride stoutnesse of heart the bricks are fallen downe but we will build with heâ—â—en stones Reas 1 Because they see these meanes to prosper oftentimes by the indulgence or rather the angel of God Quando nihil est infaelicius faelicitate pecâ—â—â—lium quâ—e poenalis nutritur impuritas mala vâ—â—â—â—â—â—◠〈…〉 interior roboretur Aug. Epist St. Martell which if they be crosse at any times they impute but to want of craft and power Reas 2 Because they are ignorant of God the Authour of their trouble and impute it to fortune or other second causes which they doubt not but of themselves and by such meanes to fortifie themselves against and to repaire and recover that they have lost Reas 3 Because they are no wayes will perswaded of God neither his power nor his will but as they are privy unto themselves they have contemned him so in the height of reason they see it is just he should contemne them Vse 1 This being so consider if we have not many wicked men many Edomites who are desirous and doe practise to raise up themselves without the Lord by unlawfull meanes and never humble themselves to him and If formally they doe this yet trust more to these Amongst these the chiefe are our Papists who having their mountaines and Monasteries laid waste their habitations made a wildernesse for Dragons and being impoverished by the just judgment of God upon them for their Idolatry and mysticall enmity against Christ by the hand of King Henry 8. in policy and of Qu. Elizabeth of blessed memory in piety and policy they resisting of God as if they were stronger than he have assayed as heretofore so of late to renew and reedifie their desolations But by what meanes not preâ—ibus lachrymis the weapons of the Church but by fire and sword by fraud and cruelty seeking to build againe their desolate places and to lay the foundation of them in the blood of the King and his seed the Peeres and Prelacy the Gentry and Commons of the Land all which is without God for he will build his Church sanguine Martyrum by the blood of Martyrs shed by others not by the blood shed by these who account themselves Martyrs And though some deny that they are not all such and that it is against charity
to thinke so of them because they seeme now to condemne this more than barbarous enterprise I thinke as every man abounds in his owne sense I should doe them no wrong nay every learned Papist if he were in place where he durst speake it would not think I should doe him wrong if I should judge him disliking this which is so meritorious and commendable by their doctrine and practice for if for one and the King to lay their hands upon the Lords anointed why not for the rest And for others of them though a little humane pitty makes them a while to abhorre them yet the schooling of a Jesuite or Priest will easily and in short time harden and I doubt not but he that seems now most pittifull would have been an Edomite as Obadiah shews them what they were by telling them what they should not have been vers 11 12 13 14. But to leave these we have others who imitate the Edomites would raise up themselves by themselves and evill meanes not seeking to the Lord hee that is in disgrace seeks to rise by undermining of others and by flattery and fraude to make himselfe great againe In sickenesse to expect his health by unlawfull meanes or unlawfully using them seldome or not at all seeking the Lord In poverty and decay by lying and swearing and deceiving and breaking which once done is better then many yeeres trading Yet saith the Lord of hosts Here is the second part Gods threatning against their swelling bragges vowing as it were to disappoint all their Counsell and indeavour And to the end that they may be assured it shall be so the Lord sets himselfe downe with such an adjoynt as may assure them hee is able to doe what he saith hee will for he that speakes this is the Lord of Hosts such and so great and mighty that he commands all creatures to helpe and hurt whom and when he pleaseth to save and to destroy to further and hinder as the generall Commands all the army and all the Bands so hee all creatures Doctrine The Lord our God is the Lord of Hosts hee that is able to command all creatures for the saving of his or the destroying of others the wicked to helpe where hee will or to punish whom hee will and when hee will Hee is here called the Lord of Hosts applyed to this Hence it is that this title is given unto him in infinite places sometimes for good and sometimes for evill 2 King 19.35 1 Chronic. 2.9 Isa 1.24 and 2.12 This is manifest by his manifold commanding of Creatures both for good and evill both to save and to destroy Angels are his Ministers Psalm 104.4 They are sent by him Psalm 78.49 Isa 37.36 Hee commands the Sunne Josh 10.12 13. the Sea Exod. 14.21 the Windes Matth. 8.26 the Fire Dan. 3. the Lyons Dan. 6. Reas 1 Because hee is the Creator of all creatures and such a one as still sustaines and upholds them in being not as a Shippe-wright he makes another maintaynes no marvell if he can command what he will Reas 2 Because of his omnipotent power his wise providence to guide and govern them to twine and turne them whither so ever he will if he have given it to weak man in his skill and with his weaknes to guide a ship and turn other creatures how much more himself Vse 1 This may teach every man when he findes any of the host of God against him any creature to worke for his hurt to affront him in body and goods and name or howsoever to say as 2 Sam. 26.10 Let him curse because the Lord hath said unto him curse David who shall then say wherefore hast thou done so So bid him curse not as sinne but as a punishment or judgment or chastisement for he cannot be author but ordinator peccati one who doth dispose of their sinne and evill to the end not they but himselfe aimes at The malice is Shimeis the Lord he disposeth it to afflict David to humble him so in every particular thing thy meat and drinke the ayre fire water beasts any creature man great or small if they hurt say it is the Lord who bid them complaine to him of it seeke to him for redresse of it humble thy selfe and by the mediator seeke reconcilement they who are annoyed by a band of men or the wing of a battle will seek redresse from their Captaine or Generall So here as Act. 12.20 Herod was highly displeased with them of Tyre and Sidon but they came unto him with one accord and having made Blastus the kings Chamberlain their freind they desired peace because their Country was nourished by the Kings Country So seeke to God on whom you depend Otherwise if Absolom will stand out when Joab and the rest of the Host is sent against him he must looke to be pierced with darts Vse 2 To teach every man who would have the Host of God to bee for him and with him to pray unto God the Lord of Hosts who can dispose of them who hath them all at command who can take from them their malice and malignity or as a wise Physitian make a wholesome medicine of that which is poyson for he hath farre more absolute command of them then any Generall over his souldiers as the Centurion insinuates Luk. 7.7 8. Hence did Jacob when he feared Esau and his band pray Gen. 32.9 and found the fruit of it cap. 33.4 Hence in the Gospell they sought from him the ejection and dispossession of Devils of what number and quality soever the curing of diseases the rebuking of windes and sea the conversion or restraining of enemyes for he was the Lord of Hosts so must we still for he is the Lord of Hosts Meanes we must use as for defence weapons for health Physick as the Jewes used the disciples but he must be looked unto on both sides because he is the Lord of Hosts for that any can helpe that is not from themselves but from him Vse 3 If any would be free from their hurt and have their help let him seek to be at peace with God and to have him his friend for to whomsoever he is a friend they will all be friendly When there was peace betwixt the two Kings of Israel and Judah Jehoram Jehosaphat each people with horses served other when it was I am as thou art then it followed my people as thy people and mine horses and thine horses 2 King 3.7 So here Prov. 16.7 When a mans wayes please God he maketh even his enemies to be at peace with him Many men would have all the hosts of God for him and his friends but seekes not the favour of his love as if these being more then naturally his could love where he hated or where he is hated But he that would have all things serviceable must seek his favor to be at one with him then Rom. 8.28 We know that all things worke together for good
brought upon them with indignation and wrath the wrath it self is heavy the messenger of death what when such a thunder shall bring such horrible haile Be admonished then you wicked ones great and small he respects not persons and do not make sport of your sins thinke not when God shall come to judgement your riches or honours will beare it out for not as he is a Judge much lesse as he is an irefull one and full of wrath and comes with indignation will he be abused For ever The continuance and perpetutity of Gods wrath upon the wicked it is not for a while but for ever Doctrine The punishments and judgments of the wicked though often long in comming they are alwayes long in continuance they are utter and perpetuall destructions So here for ever Isa 27.7 8. Psal 37.18 19 20. Jer. 30.11 Mich. 7.10 And as in this life much more in that to come Jude vers 13. Math. 25. Reason 1 Because they have hearts that cannot repent nor remove the cause of these judgments their sinnes These then cleaving fast to them Rom. 2.5 no marvell though the other be fastened upon them Reason 2 Because justice requires to punish proportionably their sinnes are infinit not in time not in quantity yet in relation of person sins increase by the person committing and against whom as in our State the same offence against the King is great then against another man Vse 1 This as the former teacheth a manifest and smoother difference betwixt the correction of the good and the punishments of the wicked when one is temporary the other perpetuall and eternall here and after with his he deales onely in the branches with the wicked in the roots his are as vines the other as bryers and thornes The husbandmen though they set the fire often to the thornes and use the axe to the rooting and stocking of them up yet to the vines doe they never sometimes they unbare the root and use a pruning knife to prune and purge them that they may abide still in the Vineyard and bring forth fruit Vse 2 To teach us to see the folly of the wicked and not to imitate their practise in sin for their pleasure seeing their judgments are thus Job 21.6 Rev. 2.27 Vse 3 Not to envy their prosperity or be offended with their flourishing estate vide Mich. 7.10 ult VERSE V. And your eyes shall see it and yee shall say The Lord will be magnified upon the border of Israel ANd your eyes shall see it The second witnes of Gods judgments upon Edom the Church her eyes should see it these God cals to give testimony of it and that they should bee witnesses without exception he sayth they should see for one eye witnes is more then ten others for it is a sence nothing so soone deceived as the hearing by it wee judge more certainely that is I have said it it shall be most certainely my threatnings shall not bee in vaine for your eyes shall see it which unlesse I make my word good cannot bee and thou shalt be a witnesse that thou mayst see when no such thing is befallen thee that then I love thee Seeing after the Hebrew is put for seeing with pleasure and delight when or because that comes to passe we wished So here and Mich. 7.10 Psal 54.7 35.21 To this not to the second sentence some adde The border of Israel and read from the border not upon and so it is they being safe in their own coast and borders should thence behold the judgment of God so manifest and perspicuous they should be in the ruine and overthow of the wicked Doctr. The judgments God threatens against the wicked hee certainly performs his decrees for justice and punishment are as certaine as for mercy and blessings So here and Numb 23.19 God is not a man that he should lye neither the sonne of man that hee should repent hath he said and shall he not doe it or hath he spoken and shall he not make it good 1 Sam. 15.29 And also the strength of Israel will not lye nor repent for he is not a man that he should repent Hosea 13.14 Matth. 24.35 Isa 14.24 Reas 1 Because he is without all change himself therefore his decrees Mal. 3.6 Gen. 1.17 For he and his word are all one Reas 2 Because he cannot be resisted Isa 46.10 Rom. 9.19 For then he should not be omnipotent but another as strong and mighty as he but he is and none like him Doctrine The Church and Children of God may rejoyce at the destruction and fall of their enemies Mich. 7.10 Doctrine As God will have testimony from the wicked of his judgements so especially will he have his Church and Children witnesses of them So here Therefore did he in the sight of Israel lay so many plagues and judgments upon Aegypt Pharaoh and his people and his small destruction in their fight they standing upon the shoare he and his Host drowning in the Sea Exod. 14. Hence is it Psal 58.10 The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the bloud of the wicked and Psal 97.8 Sion heard and was glad and the daughters of Judah rejoyced because of thy judgments O Lord. Mich. 7.10 Reas 1 Because they might feare and be affected with them to grow better and to restraine and reforme their wayes by them If the judgments of men must effect such a thing in them Deut. 13.11 much more the judgments of God And if the hearing of them more the sight for this affecteth more as to pitty and compassion to joy and gladnesse to anger and wrath so to sorrow and dislike Reas 2 Because they might magnifie and praise him his wisedome power justice as here for though he wring it from the wicked where it seemes to be without partiality as not this yet is this farre more acceptable to him their praises as their prayers for they are done willingly cheerefully sincerely all which he loves Besides they are from those he loves and so the things better affected Vse To teach every one that is Gods what is his duty what he ought to doe namely not to shut his eyes at the judgments of God but to open them wide and to behold all his judgments It is the part of children to observe all the workes of their fathers that they may imitate some and admire others love them for some and feare them for others yea their workes whether they touch themselves or their fellow-brethren or the hired servants so is it the part of Gods children to observe all his workes his meeknesse mercifulnesse goodnesse patience and long suffering to admire them to imitate his bounty care providence and riches in benefits towards them to love him his judgments to feare him If upon their brethren to know they must looke for the same as they hope for the goods and blessings so expect the evill and correction If upon hirelings
as they think God will deale farre better with them than the other If he care for servants more for sonnes so to think he will no lesse spare them than servants because they thinke he loves them his judgments then must they especially look upon and consider As children are specially affected with their fathers anger when it is but against servants or others then they feare and tremble seeke to please him and to avoid such things by which he is provoked especially when there is any good nature in them at all so ought they that as it is written of the Lion that he trembles to see a Dog beaten before him so if they have any alliance to the Lion of the Tribe of Judah they must see and feare feare and flee when the wicked are smitten more when it is upon his owne who are in the Church and of the Church as David Psal 119.120 My flesh trembleth for feare of thee and I am affraid of thy judgments And 2 Sam. 6.9 And David was affraid of the Lord that day and said How shall the Arke of the Lord come to me And Act. 5.5 11. And Ananias hearing these words fell downe and gave up the Ghost and great feare came on all them that heard these things And great feare came upon all the Church and upon as many as heard those things not on as many as take no notice of the judgments of God at all as not of other of his workes but as they thinke all things fall out by naturall course or common skill and providing and fore-cast of men for good so they thinke for evill and as they are not affected with Gods blessings to love him because they are common so not with his judgments but onely when they feele them Your eyes shall see it Edom hated Israel enemy unto her whose destruction as they sought and had rejoyced at so Israel would have beene glad to have seene Edom's and for feare was ready to faint as if they should never see it The Lord descends to her infirmity and assures her she shall see it Doctr. The Lord he often descends to the infirmities of his to let them see their desires upon their enemies and to see their destruction as here so Psal 37.8 9.10 Cease from anger and forsake wrath fret not thy selfe in any wise to doe evill for evill-doers shall be cut off but those that waite upon the Lord they shall inherit the earth for yet a litle while and the wicked shall not be yea thou shalt diligently consider his place and it shall not be Psal 59.10 The God of my mercy shall prevent me God shall let me see my desire upon mine enemies And Psal 54.7 For he hath delivered me out of all trouble and mine eye hath seene his desire upon mine enemies Israel saw Egypts ruine the Jewes Hamans and their enemies Daniel his accusers Dan. 6. Peter Herods Act. 12. Reas 1 Because he might strengthen and confirme the weake faith of his children which would often stagger in this kind without these stayes as the best have done upon the sight of the prosperity of the wicked as Davids Psal 37. and their suffering at their hands Therefore God deales with them as Parents with their children when they are not able to goe alone and of themselves they have tressels and formes to goe along by so God affords these helps Reas 2 Because he would asswage and appease their impatient minds that can hardly be perswarded God is appeased towards them and at one with them after he had scourged and afflicted them by the hand of the wicked till they see his hand turned upon the wicked the rather because God saith Psal 81.13.14 O that my people had hearkened unto me and Israel had walked in my waies I should soone have subdued their enemies and turned my hand against their adversaries As then a father to shew his child he is friends with him againe is content to throw the rod into the fire and to burne it before his eyes and face so God to shew him pacified againe towards his people is content in their fight to plague those he hath punished them by before But this must be understood not as a thing that God alwayes doth but as it is said of signes that he gave some though not many and usuall lest men should depend on them and be out of heart when they want them yet some for the confirming of the feeble and converting of the unbeleevers so he doth not alwayes shew them the confusion of the wicked their enemies in this life because he would not have them to looke for it and to inure them to goe without a stay and to swim as it were without helpe without blathers and yet sometimes lest they should faint when they see the rod of the wicked rest upon the lot of the righteous and never turne againe upon their oppressors but if ever he deny it he gives them another prop to assure them they shall see it though not now when they shalt judge with him the world and Angels Vse 1 To admonish the wicked enemies of Gods people if they would take notice of it that oppose themselves and persecute the people of God to give over in time and not to doe it with such despight and malice as usually they doe lest God comfort his servants in their confusion and recompence unto them that they have done unto the Church and measure to them as they have meted and having beene fire to them that is to purge them he extinguish them for though they have them never so sure as they suppose in their clutches yet God can free them as a bird out of the snare of the Fowler and take them in their net they thought to have taken others his people in who would have believed it at least Haman himselfe would never have given credit to it that Mordecai should ever have seene him hang upon the tree that he had prepared in his owne house for Mordecai or that the Jewes that he had enclosed by vertue of the Kings Letters as Deere in a toyle should ever have had their will upon his house and see that end of his sonnes that after they came unto yet so it was a thing so unlikely God brought to passe even he 2 Pet. 2.9 He knows how to deliver his out of trouble yea and how to lay trouble upon those that trouble them to the refreshing and comfort of his who would have believed at least not our Nobles Knights and Esquires with their dependants who are now forth comming with hundreths more of the said associates If the day before it had beene told them that the Church and people of God should have seene them in hold and see them come to their just reward to the ruine of themselves and their houses when they intended all their destructions and to have subverted Church and Common-wealth Or if it had beene told the Pope at Rome whence
this came who would have beene ready to have done as Sixtus Quintus in his Consistory when Clement the Monk and bloody Parricide had slaine Henry 3. King of France 1589. a Catholick King his eldest sonne did not punish it but excuse it not that onely but defend it not that alone but praised it and that with that choise and excellent comparison from the birth of Christ Heb. 1.5 commanding Heavens to open and receive therein the Parricide and shut out the other yea and denyed him the prayers of their Synagogue yea Princely Funerall yea honest buriall preparing the way to Heaven not by the blood of Christ but by the blood of Kings not by the Crosse but by a murdering knife See the Martyrs of the Romish Church with what ashes it is increased I have stept aside but to come home if it had beene told him I say and all his slaves and our fugitives and all his in other Countries who were not without the knowledge at least of these things they would not have believed but see it is even so 2 Pet. 2. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of Judgment to be punished It were well for their owne good they would be warned at length when they see God fights for us every where and watcheth over us in every place and brings all their purposes to nought It were better if they as the people enemies of the Church Ester 8.17 became Jewes the feare of the Jewes falling upon them so they could become Protestants and renounce their Antichrists our feare falling upon them when they see they are not onely so bloody as Haman but so bootlesse before such a thing befall them Vse 2 This may serve to cheere up and comfort those who are the Lords in the middest of dangers and troubles they are never so farre from God but God may yet ere they dye or be overthrowne relieve them by temporall deliverance and send those packing before them who thinke to make a spoile of them and let them see the miserable and wretched ends of those who make full reckoning to seeke their blood and ruinate their state How many distressed soules in the dayes of Queene Mary thinke we in this Land lay looking dayly for death when God by the death of one made an end of that bloody time that had cut off the lives of so many of Gods servants and let them see even the ruine of such as made full account of theirs What hope had the Israelites but to be even eaten up by the Egyptians and to be cut off as one man when God in the turning of a hand overturned them that even opend their mouths and swallowed them up quick and overwhelmed them before their eyes in the Red Sea Little thought Daniel when he was cast into the Lions den that he should see his accusers devoured there before him And very unlikely it was that Peter should have lived to have seene Herod consumed with wormes and eaten up with lice when Herod had him forth comming and had killed James before him Act. 12. And small probability as we may now discerne was there that we or Kings c. should have escaped the cruell designes of our bloody Edomites the Papists when their barbarous plot was come to the ripenesse and had beene concealed so many Moneths small presumption was there that our eyes should see the times as they are now and the ruine of them who were set on murder and blood yet may we use that Psalme 48.8 As we have heard so we have seene in the City of the Lord of Hosts in the City of our God God will establish it for ever And with David Psal 54.7 For hee hath delivered me out of all trouble and mine eye hath seene his desire upon mine enemies that we may learne to cleave to the Lord who hath thus fought for us and let us see his salvation and say as the three resolved servants of God Dan. 3.17 18. If it be so our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine hand O King But if not be it knowne unto thee O King that we will not serve thy gods nor worship thy golden Image which thou hast set up So not to shrink from him but say we know our God is able to destroy our enemies before our face but whether he doe or no we will depend ever upon him Your eyes shall see it The Edomites when the Jewes were surprised by the Caldeans stood looking on and laughing at their destruction Obad. 12.13 Now God telleth them they should be served with the same sawce themselves the Jewes should see their calamities that should befall them and be comforted in their fall who rejoyced before over them in theirs Doctr. It is a just and usuall thing with God in the generall as to recompense a man as he hath done with others as he said Jud. 1.7 and to measure as is meted Matth. 7.2 so in this particular when they rejoyce at the fall of other men to make other glad at their fall So was it told Edom Obad. verse 15. For the day of the Lord is neare upon all the Heathen as thou hast done it shall be done unto thee thy reward shall returne upon thine owne head And Prov. 24.17 18. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turne away his wrath from him Reas 1 Because he hath made a law for the Magistrate executing his justice and judgments to doe so as Levit. 24.19 20. and that not for the deed onely but for the endeavours when the end of them are made manifest and he must not pitty him Deut. 19.19.21 Now if he make a law for others he will not break it himselfe when it is fitting and comely for him for some things befit him not no more saith one than a Countrey-mans coate becomes a King but this being not of that nature he will doe it Reas 2 Because of his owne reason to the Judge Deut. 19.19 20. no way so excellent to prevent much evill and oppression and hurting of others for men would abstaine not in love to others not for love of righteousnesse but for feare of this law of retribution Besides it is a speciall meanes to break off sinne at least that for feare of more in the party so offending Object Then you taught us false doctrine before when you taught we may rejoyce at the destruction of the wicked for if this be just with God then is not that lawfull with men Solut. This is not contrary to that because there was spoken of publick enemies here either of no enemies or private enemies such as dislike us and we them for some sinister respect As it is lawfull to kill a publick enemy of a State but
some sort greater than those in the other of greater note For as a man sometimes sinnes worse in a small than in a greater fault for the greater by how much the sooner 'tis acknowledged 't is quicklier mended but the lesser while 't is counted almost none at all is therefore worse because we more securely lived in it So of this particular though disobedience and want of reverence differ in themselves yet is unreverence thus the greater because it is accounted as none and men lye very secure in it Therefore ought men to avoid it and strive against it both because they are forbidden and because as a little wound neglected will fester to a great one so this unreverence accustomed will breake out to a greater contempt and disobedience and if Christ make him culpable of sinne that saith but Raka to his equall and him of hell-fire which calleth him Foole Matth. 5.20 what shall he be worthy of that calleth his Parents so and useth them most unreverently And if 2 Kings 2.23 24. Children that mockt the Prophet were torne with Beares how shall such things escape a judgment They shall not for that of Solomon shall be true Prov. 30.17 The outward reverence must not stand in signes and words onely but as 1 John 3.18 speaks of love My little children let us not love in words neither in tongue but in deed and in truth So say we of this this reverence must appeare in our actions and this will part it selfe into obedience and subjection for the first so much Doctrine Children sonnes and daughters must not onely give inward and outward reverence in thoughts and words but they must obey them as Christ sheweth by his condemning of the sonne who obeyed not Matth. 21.30 Hence are the Commandements Coll. 3.20 Children obey your Parents in all things for this is well pleasing unto the Lord in all lawfull things as the like 1 Cor. 9.22 To the weake became I as weake that I might gaine the weake I am made all things to all men that I might by all meanes save some as farre as I may lawfully not seeking my owne profit 1 Cor. 10.33 even as I please all men in all things not seeking mine owne profit but the profit of many that they may be saved in all lawfull things not seeking his owne profit preferring the pleasing of them before it the opposition being betwixt his and their pleasure and profit not betwixt their profit and pleasing of God So in this not betweene Parents and God but their will and their Parents shewing that the sonne is not to obey his Father in what he will and liketh but he is simply bound in all things though never so dislike to him so they be not displeasing to God Hence is the Commandement but with some limitation Ephes 6.1 Children obey your Parents in the Lord for this is right The Lord when he commends the Rechabites Jer. 35. doth shew this thing as a duty Reas 1 Because it is a thing well pleasing the Lord Coloss 3.20 so pleasing as that his owne obedience is more acceptable with it and without it he will not like of his owne at all as appeareth Matth. 15.5 6. But ye say whosoever shall say to his father or mother it is a gift by whatsoever thou mightest be profited by me and honour not his father or his mother he shall be free thus have ye made the Commandement of God of none effect by your tradition And undoubtedly he that preferred pitty and mercy to men before sacrifice doth much account of piety towards Parents Reas 2 Because if not in all things but where they please and according to their owne will then they preferre themselves before their Parents indeed obey not their father but themselves As they who love others from whom they looke for good doe not love them but themselves so in this therefore is it that they must endeavour to obey in all things unpleasing Vse 1 To reprove all disobedience that is found in Children of all sorts to their Parents young and elder and all ages If the Law Deuter. 21.18 19 20 21. were now in force alas how many Parents should long before this be bereaved of all some of divers of their children because not onely negligence is to be found and omission but in many apparent contempts upon whom the Law was to take hold See your sinnes and forsake them O children else know that if the former shall not goe unpunished lesse this and if such punishments for that more for this And know you that if you have or may have children and live to that God shall make them revenge your Parents quarrell and contempt to bring you to repentance or to punish you for it and the more securely you now contemne the admonitions of the Ministers the more sharply shall God then punish you and the more piercing shall it then be unto your Soules Vse 2 Let this then admonish every childe to give obedience to his fathers commandements whatsoever they are not only when they are pleasing to him but even how crosse soever they be to his liking doing his fathers will not his own being affected in regard of his earthly father as Christ was of his heavenly John 6.38 For I came downe from heaven not to doe my owne will but the will of him that sent mee and therefore was contented to breake himselfe of his owne will rather then to crosse his fathers will Math. 26.39 so must they To obey them in things that are pleasing and profitable unto them liking them well enough is not so commendable because they may be led with these respects rather then duty or love but in things difficult and hard crossing their will and affections is a double obedience and shall receive a greater reward Therefore endevour thus to obey them and God in them it is not his will of permission but of command wherein Gods law is broken if they be disobedient And not so onely but he will reject all service done to them when they neglect that they owe to theirs so that he will be deafe to their prayers contemn their service his eyes shall be shut to their miseries they may pray he will not heare stretch out long hands he will not regard yea cry to him yet will he not accept if the sighes of thy father and teares of thy mother â—â—me up before God for thy rebellions towards them thinke that thy prayers shall little be accepted of God Num. 16. If Moses his words to God for the rebellion of Corah before God made not onely their sacrifice unacceptable but brought a curse upon them think of it and take heed of the like But some in this matter may doubt and for it object and question thus Pomand 17. First what if God commanded one thing and mens parent another It is answered thou must then answer with the Apostles Act. 5.29 We ought to obey God rather then Man or
and David Psal 1 19.53.136.139.158 such are commended and marked Ezechiel 9. as they are condemned 1 Cor. 5.1 who doe contrary The fifth a trembling at the wrath and anger of God declared for sinne either in word or deed First in word at Gods threatnings either against him selfe or others as a child quaketh and trembleth at his fathers chyding though it be with some others so doe the children of God commonly when they heare the wrath of God denounced against others so is it Isa 66.2 Psal 1 19.161 2 Chro. 34.27 Jer. 26 18. Habacuk 3.16 Now secondly if at his word how much more at his rod if when he speaks more when he beats themselves or others as a child if he see his father to take the rod in hand to correct any of the family he standeth trembling and quaking he feareth lest he should have a wipe by the way so the child of God feareth as before Gods face when he seeth the hand of God upon others as when he feeleth it upon himselfe David 2 Sam. 6.7.9 the Church Acts. 5.11 Psal 119.119 120. Habacuk 3.16 Now these being the effects and as it were the fruits of this filiall feare it shall be good for a man to examine himself by them whether he have it or no for by the fruits you shall know it It is to be feared that if men will doe this seriously but a few of those who call God father every day wil be found to have this filiall feare and so his sonnes indeed The first fruit is a desire to know and finde out Gods will and then to doe it but alas how many have wee that refuse to seek after the knowledge of his wayes like those Job 21.14 but say some will search the word yet it is onely to furnish themselves with matter of discourse and not to finde out that which may serve to order and direct their lives they are a curious kinde of Men and as Seneca saith Scholae non vitae discitur they study schoole quirks and not points of practice others are sorry many times that they lighted on more then they looked after As the yong man not answered to his mind was sorry he had asked Luke 15.23 Bernard hath observed of his experience Cant. ser 74. many saith he have I known Ber. in Cant. serm 74. made sad upon the knowledge of the truth because they could not so pretend ignorance as before Or if not this but with the sonne in the Gospell stay and doe not or deferre as Jonah or doe as Balaam blesse when he would have cursed so they their hands go against their hearts these and such like must needs be voyd of this feare The second is a jealousie over his particular actions but how many runne headlong into all actions never regarding what warrant they have for them that though never so many make doubt of them and the lawfulnesse of them yet all is one to them as they know nothing for them so they know nothing against them and they eyther doe as Peter Luke 22.49.50 who cut off Malchus eare before he could heare his answer or as Prov. 20.25 doe things first and examine them after These are farre from this feare for where it is there if any doubt arise about an action that seemed indifferent before he will be jealous of himselfe and walke the surest way when he knoweth he may doe or abstaine without offence but he is in some suspicion of the other he will rather be sure to goe on a good ground than hazard the incurring of Gods displeasure though he lose somewhat yea much both of his profit and pleasure knowing the feare of God is opposite to this manner of walking and so 't is made Eccles 5.1 5 6. The third is a carefull avoiding of knowne sinnes and things that will offend but how many give liberty to their flesh runne with a full swinge into the practice of sinne and never care to returne out of it againe who vaunt of this feare and yet often vaunt of their sinnes and never shame at them Nay sooner shame and blush to be a man noted to have a care to avoid the common sinnes of the age how have these men any child-like feare will they account that their children doe lovingly feare them when they runne into all or many things they know will displease them and are ashamed to be accounted more than ordinarily dutifull Questionlesse no then let them be their own Judges and shall for they tell us they have no feare if that be their feare Prov. 8.13 The fourth is a griefe to see others offend but many boast of the feare of God and yet they delight and take pleasure in the sight and hearing of other mens sinnes never caring nor regarding what others doe so they be not like them They can dayly see many Laodiceans neither hot nor cold amongst us many Ephesians that have lost their first love many Jebusites Idolaters amongst us and swarming amongst us these they see and yet they sigh not as it nay either take pleasure or make profit by it it is but a boast they are void of the filiall feare of God because they have no care whether he be honoured or dishonoured pleased or displeased as if a Child could endure his fathers dishonour if not be revenged of them for want of power and such like yet will he mourne and sorrow How should I beare my fathers dishonour and if these much more those who seeke to draw others to sinne swearing whoring drunkennesse and such like they can have no true feare of God as Children The fifth trembling at his judgments threatened or executed upon others Many say they feare God and yet they can heare the wrath and judgments of God denounced against sinne and it may be the sinnes they practise yet are never a whit moved at all but goe as they came as if the Word were but wind As Jer. 5.13 Their hearts melt not nor they mourne not nay when they see Gods judgments upon others they censure and condemne them but feare nothing themselves nay often when they are in the same condemnation if they be not in the same punishment Sure it is they have no child-like feare at all they are worse than the beasts yea senselesse things who tremble at his voice and they shew themselves Children of wrath Onely the children of wrath are fearelesse of wrath Soli filii irae iram non sentiunt Bern. as S. Bernard speaketh If I be a Master where is my feare The application of the second rule of nature we must speak of Gods Lordship then of the feare he requires for it He is a Lord in respect of his creatures either generally or specially First generally jure Creationis gubernationis by right of Creation and government Secondly particularly jure pacti redemptionis by right of Covenant and Redemption First jure redemptionis Exod. 20.2 1 Cor. 6.20 Secondly jure pacti
is joyned with power and might there must needs be danger of some fearefull effect and so makes them suspect the worse It is so betwixt man and man Gen. 50.15 So betwixt man and God Vse 1 This teacheth us that undoubtedly there is a great want of this feare amongst most 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 Vse 2 Particularly every man may try himselfe 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 Reas 1 Because they know there is no wisdome nor power against the Lord 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 Reas 2 Because it will make every man out of love and liking with all things he hath 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 Vse 1 This as the former sheweth that many men are destitute of this feare 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 Vse 2 Particularly every man may try himselfe whether he hath this feare or no 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 thou 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 least what else may be more if not then the contrary for there can be no place for feare where the heart is puffed 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 Reas 1 Because this feare is credulous 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 Reas 2 Because feare breeds a desire 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 Vse 1 This 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 sinne 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 seeke 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 saved and therefore 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 then 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 Vse 2 This may teach every man to try whether he have this feare or no 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
they aske and receive not they seeke and find not they knock and it is not opened unto them And yet they asked things agreeable to Gods word such as in their best understanding are for Gods glory and their owne good yea and their prayers were made in faith in feare and with teares not doubtingly rashly and carelesly for which men had need to pray they bee not imputed as sinnes to them I say they ought to grieve not so much for the want of the things as because they are not heard because their prayers are not received as David 2 Sam. 15.25 26. And now pray before the Lord It is an Irony deriding these but yet instructing others as Michaiah 1 Kings 22.15 though hee derided Ahab and his false prophets yet he meant to instruct good Jehosaphat And so here though those were unfit to pray yet hee teacheth others what is a fit time and when men ought to humble themselves now when judgements were threatned and at the doore Doct. Then is it high time and full tide for men to pray and humble themselves when judgments are denounced and threatned and are imminent and not to stay till they befall them and they feele them So much our Prophet would teach the good by his Ironicall deriding and scoffing of the bad Zepha 2.1 2. Gather your selves even gather you O Nation not worthy to bee loved before the decree come forth and ye be as chaffe that passeth in a day and before the fierce wrath of the Lord come upon you and before the day of the Lords anger come upon you So is the command Joel 2.15 16 17. so hath beene the practice of the Church and Ministers In Ester there they fast when the Decree was out before the Execution Cap. 4.16 17. So the Prophets Jer. 4.19 Micha 1.8 yea this is manifest in Nineveh and Ahab Reas 1 Because the Lord shall have his end and that he seeks for for he threatens not because he would punish but because he would be prevented in punishing Poenitentiam mavult quà m poenam coelestis Pater Just Mart. Apol. 2. for if he would punish hee could doe it without admonishing Reas 2 Because it is wisdome ever to prevent an evill if to withstand the beginnings of an evill much more to prevent the beginnings Diseases are with more ease prevented than when seized upon a part removed Reas 3 Because if it be not prevented it will come for if he speake he will doe He is not as man 1 Sam. 15.29 and they must humble themselves repent and change or else it will not be Vse 1 To reprove and condemne the security of many who for all the threatning and menacing of God yet doe not pray nor humble themselves never take it to be time till the hand and rod be upon their backs such as Jeremy complaineth of Chap. 8. 6 7. I hearkened and heard but none spake aright no man repented him of his wickednesse saying What have I done Every one turned to their race as the Horse rusheth into the battell Even the Storke in the aire knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their comming but my people knoweth not the judgment of the Lord preferring even unreasonable creatures and silly birds before them in their kind more wise than they Therefore it is that they are ready to reproach and deride the Word specially if the blow come not with it as Jer. 20.8 and say as they Jer. 23.33 What is the burthen of the Lord which is in them either from the roote of hypocrisie within their hearts being alwayes like to Haman Ester 6.6 When Haman came in the King said unto him what shall be done unto the man whom the King will honour Then Haman thought in his heart to whom would the King doe honour more than to me He thought none to be so much in the Kings favour as himselfe So they thinke none to be in the favour of God but they if they see any thing upon others they judge it is justly for their sinnes as Luk. 13.1 But as for themselves they are Gods white sonnes they shall never miscarry Or it is from that trust and confidence they have in their riches and estate as Prov. 18.11 The rich mans riches are his strong City and as an high wall in his imagination They are as Rebells in a strong City well victualled well armed and well mann'd that stand out at defiance against all threats and never will submit themselves if ever not till he hath made a breach upon them thinking he is never able to doe it till it be done And then when it is too late could they be content to doe it but 't is their folly and madnesse losing their opportunity of submitting betime Vse 2 To teach every one to be wise to know his time when the tyde is full to humble himselfe and betake himselfe to God not to stay till he smite but when he speaketh Amos 3.6 When the Trumpet is blown it is high time to feare and feare makes men flye either to God or from God from him there is no place to be safe in for where can he be hid that his hand cannot finde him out It is therefore wisdome to bide in their place but to change their manners and minds so may they change the sentence and thing denounced Chrysost Hom. 5. ad Quomodo non mirabile quod quando Judex sententiam tulerit per poenitentiam rei sententiam solverunt non enim urbem fugerunt sicut nos nunc sed manentes sententiam repressere Audierunt quod aedificia corruerent sed peccata fugerunt non discesserunt quisque de domo sua sicut nunc nos sed discessit de viâ suâ Chrysost hom 5. ad pop Ant. pop An. speaking of the Ninevites When the Judge gave sentence the guilty reversed the sentence by repentance they run not out of their City but staying there altered the sentence when they heard their houses should fall they forsooke not their houses but their sinnes This ought men to doe betake themselves to the Lord by forsaking their manners this is a wise mans part Prov. 22.3 A prudent man seeth the Plague and hideth himselfe but the foolish goe on still and are punished But where can hee be safe and be indeed hid but with God himselfe Prov. 18.10 The Name of the Lord is a strong tower the righteous runneth unto it and is exalted God must be the sanctuary to them against his owne wrath Psal 32.7 Thou art my secret place thou preservest me from trouble thou compassest me about with joyfull deliverance And in conclusion this may instruct us and our times God hath spoken the Trumpet hath beene blowne let us feare and thinke it high time we returne to him not deferring lest the next thing be the blow and the judgment when it will be too late Thinke we of that Heb. 3.7 8. To day if
and impunity because the King and his Children the Realms and Dominions may enjoy so many prayers from them unto the Lord their Jesuites and Priests and all would pray for the State The Argument is of force to urge a State to use kindnesse and to intreate lovingly and to speake comfortably unto those both Ministers and people that are truely religious as Darius did well conceive it Ezra 6.9 10. And that which they shall have need of let it be given unto them day by day whether it be young Bullocks or Rams or Lambs for the burnt offerings of the God of Heaven Wheate Salt Wine and Oyle according to the appointment of the Priests that are in Jerusalem that there be no fault that they may have to offer sweet odours unto the God of Heaven and pray for the Kings life and for his sonnes for they often stand in the gap and keepe away much evill yea they prevaile for much good One of these is better than a multitude of others as Chrysost of wicked and godly Hom. 26. ad pop Ant. as one precious stone is better than a thousand pibbles And that breeds but confusion and subversion of all when we desire multitudes as they doe in Theaters and not an honest and good multitude It is I say of force for the good but not for these wicked hypocrites and treasonable Priests and Jesuites and all such specially understanding Papists who have given up their name to Antichrist whose prayers cannot profit the King and State who if they pray pray but as Balaam blessed Gods people against their hearts who if they could pray with their hearts yet should never prevaile nor be accepted being as they are And to them wee may use that of Tertul. Apolog. cap. 34. * Esto religiosus in Deum qui vis eum imperatori propitium Tertul. Apolog. cap. 34. Be thou religious towards God who wouldest have him to be favourable to the Emperour Vse 2 This teacheth the fearefull case and condition of that Church and State where they who should stand in the gap breach before him to turne away his wrath lest he destroy them are men themselves who provoke Gods wrath of whom it may be said as Ezek. 13.4 5. O Israel thy Prophets are like the foxes in the waste places yee have not risen up in the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord undoubtedly that State must expect a judgment from God besides that it is one it selfe when God takes away good men such as were the Charets and horsemen of Israel their defence and preservation who prevailed more by their prayers as Moses Exod. 17. then all the Hoast did by their speares specially when their successours are wicked and prophane men that provoke God to wrath by their wicked lives It goes hard with the Church when her good Prophets are by God forbidden to pray for it as Jer. 14.11 But yet if they remaine with them though they cannot prevaile at one time yet they may at another but more hard when he takes them away when they are without hope of having them to stand up for them againe but worst of all when they are such as are of lewd life who thereby provoke God against them Therefore these both should bee mourned for the losse of the one and the succession of the other for the former are as the King said the Charets and the horsemen of Israel the latter are the Charets and horsemen against Israel for not being with it they are against it of good Ministers we may say as Psal 127.4 5. as are the arrowes in the hand of the strong man so are they who are her good Ministers blessed is the Church that hath a quiverfull of them here is her prosperity and peace hence is the ruine and overthrow of her Enemies And on the contrary may we say of wicked Ministers whose prayers shall never be heard for the Church but rather against it Object This granted then have we a warrant to separate our selves from the Church or congregation where a wicked Minister is for why should we joyne with a Minister that God will not heare Solut. The Donatists made the same objection to August loco praedicto to which the summe of his answer is that when they pray with the congregation they are heard though for their own wickednesse they deserve to bee rejected because of the piety and devotion of the people who joyne with them whence I collect that though the Minister speake the words yet they are not his prayers only but the prayers of the Church As in an other case though the Minister deliver the signes yet it is not his sacrament but Christs and so may be profitable notwithstanding the corruption insufficiency of the Minister so in this For this must be understood that in the congregation some one must conceive a prayer for all the rest lest in a multitude there should be confusion and tumult if every one should in his own words utter his prayer in the Church therefore the Minister he is the mouth of the Church If he be a faithfull one he shall bee heard together with the Church if otherwise not he but the faithfull people who speake to God by his words But you will say then what losse have we if the Minister be wicked I answer many wayes because the corruption of men is such that as they like the Word and Sacrament worse because they dislike him that brings them and finde not such joy and comfort in them as by his hands they like so they cannot bee nor are not so affected to joyne in prayer with a man they like not or thinke not well and reverently of to whose persons they have just exceptions so their prayers are not as they should be neither he with that spirit and affection utters their petitions to God which might affect their hearts to more zeale in prayer Besides they want the benefit of his prayers in private who should mourne for them and pray for them when they are following their necessary affaires or their convenient pleasures or are living in their sins be a Moses to hold up his hands for them a Job to sacrifice for them as Jer. 13.17 or as Paul Act. 20.31 All which a good and faithfull Minister will doe but hee that is not will be as carelesse and secure as he can be and never doe it or if he should yet not be accepted This hath been by your meanes the sinnes of the people are imputed to the Priests because they taught them not better nor reproved them of this ante verse 7. Will hee regard your person Hee will not your office and place and dignity in the Church shall not make him receive your prayers Doctrine As God to elect and call men and to give them the promises and possession of Heavenly things is moved by no outward priviledge or
sinnes and contempt of Gods worship he ought specially to dislike to reprove and lay load on It is his part to dislke and reprove all to checke every mans sinne and every mans carelesnesse of Gods worship and service but no mens sinnes no mens negligence and corruption in the service of God ought to dislike him so much and be so earnest against as the sinnes and carelesnes of those who by some speciall profession come neere to God The Minister should be like effected to his Master the servant to his Lord. What God most mislikes that ought they It may be he may find these more kind liberall and respective unto him he must neverthelesse reprove and if need be use sharpnes The Physitian that finds men kind to him and to honor him when they are in health will neverthelesse when they are fallen into a disease use sharp medicines and it may be sharper to them then others that he may the sooner and sounder restore them It is the signe of a false prophet when his mouth is not filled to prepare and proclaime warre and when it is to cry all peace Mich. 3.5 Thus saith the Lord concerning the Prophets that deceive my people and bite them with their teeth and cry peace but if a man put not into ther mouthes they prepare warre against him Vse 2 To admonish all such as come nigh unto God by speciall profession that they endure the words of reproofe from the mouth of the Minister if he deale more sharply with their sinnes covetousnesse usury envy quarrellings pride and vanities and particularly for the sinne in hand for their cold prayers carelesse hearing sleepy attending negligent or late comming the omission and remission of their care publiquely but specially privately in the worship and service of God they must not grudge and goe away discontented saying He knowes me well he might well have forborne this I have been an old professor and an old disciple hast thou then is thy sinne the greater and God is more displeased with it and so ought his Ministers lesse to spare thee and thou the rather to take it from them As Moses said See Israel will not heare then how will Pharaoh I wonder not many times to see common Christians and carnall men to distaste reproofes when I find professors so disliking them but as their sinnes are the greater sinne compared with sinne their reproofes should be the sharper as in diseases Vse 3 To teach every man to consider of his profession which he makes of Gods service and feare and thereby to know he is more bound to procure Gods name to be honored and in himselfe and his to be most carefull for his service and worship His profession requireth he be more devout in prayer more watchfull and diligent in hearing and in every duty whereby God is immediately worshipped and glorified more carefull This his profession requires of him which if he performe not he must know that as every sinne he committeth is more hainous so his carelessenes and corruption in the service of God is much more intolerable and hainous in the sight of God then his who makes no profession Thou seest a man who is but a state-Christian and professor withdraw himselfe and be negligent to come to the place of Gods worship thou dislikest and yet occasion of friends pleasure or profit will sometime draw thee aside from it thy sinne is farre more intolerable then his So of sleeping thy nod is worse then his halfe houres nap for to thee Christ saith as to Peter Marke 14. Ideo Ethnicis deteriores sumus quia meliores esse debemus quia pugnamus professionem nostram moribus nostris nec sumus id quod profitemur Salv. 37. sleepest thou and so in every duty of Gods worship We are then farre worse then Ethnicks because we ought to be better because our profession and manners are repugnant and we are not what we professe our selves to be Object Then better not professe at all Answ Admit thy conceit but what is gained by it Paul saith Rom. 2.12 For as many as have sinned without the law shall perish also without the law and as many as have sinned in the law shall be judged by the law and Christ Luke 12.47 48. That servant that knew his Masters will and prepared not himselfe neither did according to his will shal be beaten with many stripes but he that knew it not and yet did commit things worthy of stripes shal be beaten with few stipes for unto whomsoever much is given of him shal be much required and to whom men commit much the more of him will they aske There was one had two sonnes Math. 21.28 he that said he would not and did was commendable doe thou like and it shal be well with thee but otherwise thy not profession shall also condemn thee and if it be lesse yet if thou perish thou hast gained little The best is to professe and also perform with all care the service of God then thou shalt be blessed in thy deed Have polluted it The act of these persons the Israelites the polluting and corrupting of the worship of God And here is the cause why God will take his worship and word from them they polluted and corrupted it and made no account of it Doctrine The prophaning of Gods name that is the corrupting and contemning of Gods word and worship is that which procures God to take it away and remove it from a people and land as here and Isaiah 29.10 ad 14. Jer. 7.13 14. Thirefore now because ye have done all these workes saith the Lord and I rose up early and spake unto you but when I spake yee would not heare mee neither when I called would yee answer Therefore will I doe unto this house whereupon my name is called wherein also yee trust even unto the place that I gave unto you and your fathers as I have done unto Shilo Vse 1 This teacheth us to behold Gods just judgment upon the Church of Rome which once was a famous light and a flourishing Church but it grew both to contemn the word of God and to corrupt his worship It preferred the Church above it yea the Pope holding he might dispence with the word of God so Gratian speciall the new Testament so Panormitan the Church can make morall precepts mutable so Gratian with infinite such like The worship it hath corrupted by unwritten and lying traditions by such a burden of ceremonies as never any superstition had by the precepts of men and such like That God hath dealt justly he hath taken from them his word and left them in palpable darknes more then Aegypt 2 Thessal 2.11 And now are they as a man out of his way and yet thinks he is right the further he goes the more he is out of his way and no hope of returning because he perswadeth himselfe he is in the right way Vse 2 This may make us feare that the
of Rome who seeing the nature of man to be such as that they both think to appease the wrath of God and would thus reconcile his favour rather than with true repentance and turning to God to the end they may keepe a multitude still with them and not a little enrich themselves have taught them that with such bodily exercises and temporall things they may appease God and buy out their sinnes as the building of Chappell 's Monasteries religious houses appointing of Masses buying of pardons and bestowing upon the Church whether living or dying nay if they be not able or carelesse of themselves others may for money purchase such things for them Hence it is that the Church as they call it is so glorious and rich that is those Church-men that Nummum addunt nummo in marsupium suffocantes matronarum opes venantur obsequiis Sunt ditiores Monachi quà m fuerunt seculares possideant opes sub Christo paupere quas sub locuplete diabolo non habuerant suspiret eos Ecclesia divites quos mundus tenuit ante mendicos And Epist 4. to Rustic Contra omnem opinionem plenis sacculis moriuntur divites qui quasi pauperes vixerunt Hieron ad Heliod Epist 3. as St. Hierome said to Heliod Epist 3. They adde money to money and stuffe their purses and purchase womens goods by flattery they are richer Monks than they were Seculars and possesse wealth under poore Christ which they had not under wealthy Satan they are rich in the Church who were beggers in the world And in another Epistle Contrary to all mens opinions they dye very rich who lived under a profession of poverty Vse 2 To overthrow the carnall conceit of naturall men who live in their sinnes in their impenitency and thinke by almes and some such things or outward works to satisfie God for other sinnes and often for those sinnes by which they got them Many men when they spend the whole weeke in sinne thinke to make amends for all by acting some outward worke of his service on the Lords day and thinke that their outward and customable serving of God in the morning and evening pro forma tantùm should satisfie for the sinnes of the rest of the day And many when they have spent all their life in sinne thinke by some doale or some gift to satisfie for all the rest that the Ministers can speak more of their gifts than of their sorrow and repentance As one saith sperans aut placaturum pro peccatis aut placiturum non obstante peccato But to such I say as Prov. 31.27 The sacrifice of the wicked is an abomination how much more when he bringeth it with a wicked mind They shall finde they have trusted to a broken reed Vse 3 To teach every man not to let naturall reason deceive him to make him to trust to any such naturall or worldly meanes thereby to reconcile God to him or to appease him these things can no more doe it than oyle will quench the fire such a consuming fire is God that these will rather kindle his wrath And if he be deceived that would thinke to quench fire by that then must he needs be that shall think by this which is matter for the wrath of God he should learne to know that those outward things are not the most acceptable sacrifice to God That which is acceptable is Psal 51.17 The sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise He that receiveth this from God may have comfort that God will accept him as a Physitian that directs a man to the onely restorative Object Daniel 4.24 Redeeme thy sinnes by Almesdeeds Sol. It is answered by some that by sinnes is here understood the punishments of sinne and they think that works proceeding from faith prevaile not a little with God to lessen and mitigate temporall punishments But it is not like seeing he spoke to such a King who could not worke any thing by faith at all But the word is not here redeeme but breake off If it were properly so taken then might men not onely redeeme the punishment of their sinne but the sinne it selfe which opinion is not held Againe if it be a redemption it is not to be made before God but in recompence to those whom he hath hindered and the Prophet speaks not here of the forgivenesse of sinnes as the old Latine Forsan ignoscet Deus but of the prolonging of his peace and prosperity as Tremellius hath it Finally the words are breake off turning from wicked wayes and seeking Gods will and whereas thou hast beene an oppressour of the poore and an afflicter of men in misery shew thy repentance by dealing mercifully with the oppressed and having compassion on them as Zacheus Luk. 19.8 VERSE XIIII But cursed be the deceiver which hath in his flock a Male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hostes and my Name is terrible among the Heathen BVt cursed be the deceiver In this is contained the last judgment against this people and it is positive as before hee had threatned the taking away of their goods so here to inflict some punishment upon them And in this we observe first the judgment secondly the sinne thirdly reasons whereby they may be perswaded the judgment shall come if they repent not themselves of their sinnes and performe their vowes But cursed As woes in the Scripture Matth. 24. and Isaiah 5. and other where are two-fold so are curses First temporall sending of outward evills Deut. 28.15 16 17 20 21 22. or turning of good things to hurt Psal 109.7 and 69.22 Secondly spirituall most fearefull Rom. 1.28 Matth. 27.5 2 Thes 2.10 11. The deceiver The sinne is generall thus expressing the nature of an Hypocrite that he is a deceiver one that carryeth himselfe craftily who casts and fetcheth about in his mind how he may deceive both God and man and who deals craftily with the Lord. Who voweth a Male. The particular sinne vowing and not paying when he is able to performe having a Male that is one without blemish such as the Law required Here is thought to be Epitheti Eclipsis as in Isaiah 1.18 wooll for white wooll But some understand by Male a perfect and absolute offering the use of the word being such in divers Authors Now the vow here spoken of is either the generall vow of their Circumcision or else their particular when willingly they vowed a thing being not tyed unto it by any Law and dealt deceitfully in that which should make it the greater sinne And sacrifice a corrupt thing a weake and feeble so a corrupt thing as it were repenting of their vow they bring unto him a corrupt vitious and unlawfull sacrifice Doctrine The Lord is able and will not onely withdraw good things from men that dishonour him and live profanely and wickedly but
still seeing this sinne is not repented of nor amended amongst us Vse 2 This serveth to meet with the corruption of those who could not nor cannot be wakened with the former judgment and think it a blessing rather then a curse whether they delight in Popery or prophanenesse they affected a superstitious worship or a loose life they would be without controulement and so take themselves not to be hurt because that is but as they desire that the word and worship of God should be gone yet let this feare such a one that the mouth of the Lord hath spoken it he is an accursed man and all the curses of God hang over his head he is so in the decree of God and he shall be so in the execution what a fearefull condition is he in that is in ease and prosperity a sitting at a rich banquet lying in a bed of doune and Ivory having what his heart could desire and yet having over his head a sharp sword with the point down-ward hanging by the smallest haire ready with every blast and every touch to fall upon him How if he had thousands more he that hath these curses over his head as Isaac said I have blessed him and he shall be blessed God hath accursed him and he shall be accursed Cursed be the deceiver The parties upon whom this curse must fall they are accounted deceivers they deale deceitfully in the service of God not serving of him as they are able There are two parts of this deceit described or it is made to consist in two things The one they serve him not as they are able the other for a time they make a great shew and promise piety and great duties of holinesse but eftsoone repent themselves and had rather omit it altogether or performe it negligently because it will be with some cost and expence of their goods that he feares he should be a pooreman if he should be faithfull and constant in the service of God for the first it is said he hath a male for the second he voweth and sacrificeth a corrupt thing For the first Doctr. He that dealeth deceitfully in the Lords service and worship that is that serveth him not as he is able either for his outward goods and parts or for his inward gifts or any such thing when he looks for a blessing from God for his service he shal be accursed cursed is he that hath a male and offereth a corrupt thing Jer. 4.22 It is made a sinne that procured destruction upon the land that they served God not with their best wisdome hence was the curse upon Cain Gen. 4.3.5 Hagga 1.2 3 4 5 6. And Salomon is taxed that he bestowed twise as much time in building his own house as Gods house and Acts 5. Reas 1 Because he contemneth and despiseth the Lord either thinking he cannot know what he doth and how he dealeth with him or that he is unjust and will not punish it or thinking basely of him that this is good enough And therefore no marvell if he contemn him and accurse him as 1 Sam. 2.30 Reas 2 Because he goeth flat against the maine scope and the end of the Law now whereas any breach of the Law deserveth the curse Gal. 3.10 how much more he that goeth against the full scope which is to love the Lord with all his heart minde and strength Vse 1 This teacheth many a man what he may expect from God for his service he doth to him not a blessing as he hopes and flatters himselfe but a curse because what he doth in what part of it soever he knowes well and God knows better that it is not as he is able neither for the faculties of his mind for the powers of his body nor for the portion of his estate for the body many a man and many a woman pretend they are not able to sit so long as the publique prayers and service of God are in hand or they cannot stand and endure thrusts and heate their bodies are weak sickly when they know God knows better then themselves that they can sit longer about a matter of pleasure or pride when they can indure more thrusting heat for a matter of profit They have a male in their flock offer to the Lord a corrupt thing they are deceivers saith the Prophet and from the mouth of the Lord accursed for their mindes they pretend they are not able to sit attentively without sleeping in Prayer or hearing they are not able to conceive of the things delivered they are not bookish to understand what they pray but meane well they have no memories to keepe that is good when they have heard when as they know and God knows better that they as Bernard speaketh tractatu de gradibus humilitatis can vigilare in lecto when they doe Dormire in choro they can as Mich. 2.1 Devise iniquity upon their beds or as they Prov. 4.16 Who sleep not unles they have done wickednes or as the shepheards Luke 2. who watched in the night for their owne flocke that they have wit and skill at will for the world which if they would cause their eare to heare as Salomon speaketh and set themselves to it might conceive and their memories are able to keep evill things when as one chest will hold gold as well as Iron if it were put in and one wax the impression of a golden seale as well as of lead These have a male c. for their state they pretend they are not able to give more then they doe which is little God wot to the poore or to the Church and maintenance of Gods worship when as they know and God knows they can bestow much more on their pleasures on harlots and wicked persons oftner feasting sycophants flatterers and lewd persons then the members of Christ some that have borne place being known to have had moe players the corrupters of youth and ofner at their table then they had the poore and preachers the converters of Soules and their ability would beare that well enough These have a male c. And that shall be true Isaiah 29.15 16. Woe unto them that seeke deep to hide their counsell from the Lord for their workes are in darknesse and they say who seeth us and who knoweth us your turning of devises shall it not be esteemed as the potters clay for shall the worke say of him that made it hee made me not or the thing formed say of him that fashioned it he had no understanding the world sees it and mockes and jests at it God sees it and will judge it these are deceivers and dissemblers of the world and one day shall be uncased when to their sorrow they shall heare the curse Vse 2 To teach every man to labour against this deceitfull dealing with God whereby he shall but deceive himselfe and cannot deceive God himselfe because he shall lose that he looks for not God who seeth and
of the Tabernacle of Jaacob and him that offereth an offering unto the Lord of hostes 13 And this have ye done againe and covered the altar of the Lord with teares with weeping and with mourning because the offering is no more regarded neither received acceptably at your hands 14 Yet yee say Wherein Because the Lord hath beene witnesse betweene thee and the wife of thy youth against whom thou hast transgressed yet she is thy companion and the wife of thy covenant 15 And did not he make one yet had he abundance of spirit and wherefore one because he sought a godly seede therefore keepe your selves in your spirit and let none trespasse against the wife of his youth 16 If thou hatest her put her away sayth the Lord God of Israel yet he covereth the injury under his garment sayth the Lord of hosts therefore keep your selves in your spirit and transgresse not 17 Ye have wearied the Lord with your words yet ye say wherein have we wearied him When ye say every one that doth evill is good in the sight of the Lord and he delighteth in them Or where is the God of judgement VERS I. And now O yee Priests this commandment is for you THE parts of this Chapter are Curses and Judgements threatned against 1. the Priests 2. the People In the first verse is noted the preface to the Priests He applieth his doctrine to the Priests Doctrine It is the dutie of the Minister not onely to teach generall doctrine but to deliver that which may concerne every man and every state and condition of men specially being his auditory charge to apply things to severall estates of men So is it here as Rom. 13.7 So reproofe to whom reproofe judgement mercie encouragement or terrour to whom it is due and belongs Ezech. 3.17.18.19.20 Reason 1 Because he is the Lords Steward of his houshold to dispose to all his servants their due portion 1 Cor. 4.1.2 Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God Moreover it is required in Stewards that a man be found faithfull Reason 2 Because if they deale thus faithfully their reward shall be great at the comming of their Lord and Master If otherwise their recompence shall be fearfull Luk. 12.42 to 47. Vse 1 To condemne those who teach onely generall things generall duties of Christianity or generall points and speake as it were in the clouds never applying the Doctrine to any particular to no men no conditions no state who deale so as civill honest men would be ashamed to do defraud men of their portion In the ages whersoever they lived they would be accounted the best Ministers and the onely men but being unfaithfull servants Luke 12.46 The Lord of that servant will come in a day when he looketh not for him and at an houre when he is not aware and will cut him in sunder and will appoint him his portion with the unbelievers Vse 2 To stop their mouths who say The Minister is beside his text if he speake and apply any thing in particular to mens particular states and callings It is a strange thing men can endure that for the body they cannot for the soule nay that which for the body is complained of as dishonest and unfaithfull when it is not done they cry out of it if it be done to the soule In the body for the health of it men can endure not only prescription but application of Physicke yea of sharpe bitter and biting things If they send for a Physitian who feeles their pulse discerneth their urine and conceiveth of their disease and yet fall onely to discourse of the excellentnesse of Physicke and other diseases and never come any thing to theirs at all they would happily judge him a great Scholar but no wise man nor fit for a Physitian and happily call in question his fidelity But for the soule if the spirituall Physitian apply any thing if it have any sharpnesse in it if being with them and living among them and seeing their estate he touch them and apply it to them he is accounted no wise man hapily a busie and indiscreet fellow The Physitian takes not the way to save their bodies and he is cried out on the Minister takes the way to save their soules and he is cried out of The Physitian that will prescribe and see his patient take it and come to see how it workes with him is much commended for his honesty care and fidelity But if the Minister do the like he is busie and medling but he that will please men is not the servant of Christ and these must know when he deales with their particular sinnes out of a generall text he hath his warrant enough such as shall acquit him Vse 3 To teach the hearer to endevour to apply that he heareth delivered to himselfe and to learne what is for him and that to apply to himselfe for if the Minister 2. Tim. 2.15 must study to approve himselfe a workman that needeth not to be ashamed dividing the Word aright then shall the hearer approve himselfe a workman that needeth not to be ashamed receiving the Word aright They must therefore apply it to themselves The Ministers application may discharge himselfe but not profit them unlesse they will apply and keep it The Patient if he take not and endevour to keep the potion prescribed and brought by smelling of vinegar or the like labouring against the bad humours of the stomacke shall have little profit by the Physick but rather hurt So it is in this they must heare all and labour to retain all but learne that especially which concernes themselves places and conditions One man should not so greedily receive that which toucheth another man and let passe that which is to him or apply that to others which is to himselfe but every man that which is for himselfe He never proves a good Scholar which is busie to learne other of his fellowes lessons and neglecteth his owne nor he a good Christian that can take out other mens duties and not his owne not know what is for him O yee Priests It may seeme he goeth too farre in dealing with the Priests who were the greatest men the time had except their Ruler who then was no King and Malachy but a mean man as other the Prophets were and yet he dealeth with the Priests not excepting the high Priest himselfe Besides this corruption was the personall fault of the people and the Priests might excuse themselves as not to be reproved for other mens faults yet he deals with them This commandment is for you The reason why they are reproved because the charge hereof was by God laid on them God had commanded them to look to this he is thought by this to cut off every excuse which might be made against his reproof either why they have not done it or why hereafter they should not do it As for
to Timothy and Titus by Saint Paul 1 Tim. 5.21 2.4.1 and that 2 Tim. 2.2 All the time Eli was young and able to looke to the worship of God being faithful it was pure and the offerings of God regarded 1 Sam. 1.2 So of Iehoradu 2 Chron. 24.2 Hence that Acts 20.28 Take heed therefore unto your selves and to all the flock whereof the holy Ghost hath made you everseers to feed the Church of God which he hath purchased with his own bloud Hence is that of Hegesippus in Eusebius while the Apostles lived and they who heard Christ teaching the Church remained a pure and incorrupt virgine but when that age was past errour and corruption was spread abroad Reason 1 Because while they are faithfull and watchfull the envious man will not sow his tares They who have desire to corrupt the puritie of doctrine and worship of God will not shew themselves or obscurely or fearfully and if they do yet they will be soone pulled up and the growth of them prevented Reason 2 Because the people shall by their diligence be armed by instruction to discern and withstand corruption from without and be excited against their owne coldnesse and carelesnesse which naturally would come upon them as naturally men thinke any thing too much and every thing good enough for Gods service unlesse they have remembrances to the contrary Vse 1 Then most commonly if not alwayes by the corruption and contempt of Gods service and worship we may gather the negligence carelesnesse and unfaithfulnesse of the Ministery in every Church and è contra for such people such Priests such followers such guides Travellers will hardly go before their guide but follow after him It may sometime fall out otherwise but that happeneth as many a careful master hath corrupt servants though he have never such care over them because his neighbours do not carefully and straitly bring up theirs so from the neighbour parishes But where the Ministers are joyntly faithfull they have not that corruption which otherwise would be Vse 2 To teach as many as desire and love the pure worship of God that it may continue and not be corrupted to do what is in them for their places and condition that there may be continued a faithfull and painfull Ministery Private men use private meanes to pray that the Lord of the harvest will thrust out still more and more labourers Others in their place to speake and advance Lawes and Ordinances for that purpose for if old and faithfull Eli be any way disenabled and his successors be Hophni and Phineas given to their bellies to idlenesse to prophanenesse and yet they may carry it out as they with little or no check and not be compelled to other carriage how shall not the offerings of God and his worship be contemned If Wolves be among the Flocks the Shepheards be asleep and watch them not by night in season and out of season how should they not be spoyled The nature of man of it selfe will be carelesse enough of the service of God how much more if they have corruptions nay if it want encouragers but finde bad and corrupt examples Vse 3 To admonish the Ministers seeing that upon them depends the purity or corruption the honour or contempt of the service of God as they have a desire that he whose they are whom they serve and who hath taken them so nigh unto himselfe may be honoured of his people and have pure and holy worship performed unto him so to be faithfull diligent in their places to teach and instruct to exhort and perswade men unto them As they ought to give the Lord no rest for his people being his remembrancers so not them for him being messenger for if they be carelesse and negligent as the people will grow corrupt so they will like themselves in their corruption For men who carry their sinnes away unrepented will take themselves not to sin and so no glory should be given to his Name How unfaithfull should that servant be who for sparing himselfe a little will let his masters honour fall to the ground so that Minister Be they as watchfull as they can they shall finde that this corruption will sease upon men and settle upon them if they wake them not how much more if they sleep will the enemy sow tares I will even send a curse upon you The curse in generall which is not for their sinne so much as for their impenitencie for so the coherence sheweth and this his long patience towards them I will even send a curse For the contempt of his worship comes many plagues and curses upon men vide cap. 1.14 Vpon you Though his Priests and deare to him yet that would not save them Doctrine No person can be free from the judgements of God if they sinne be they never so neere unto him either in place or particular profession or in generall profession of his Word as it is manifest here So Numb 20.12 Levit. 10.1.2 Eli and his sons 1 Sam. 4.2 Sam. 6. Vzzah Luke 1.18.20 Acts 5. Reason 1 Because when he cannot be sanctified in them he will be glorified Levit. 10.3 that is he will justifie himselfe and his justice when he spares not such as are nigh to him For as it was the greater manifestation of Salomons justice that he put a murtherer to death and a great on Ioab so the more that he put him to death at the hornes of the Altar 1 Kings 2.31 Reason 2 Because he might either purge their present condition or prevent their future sinnes and keep both them and others from presuming What better meanes then sharp medicines and severity in punishing Deut. 13.11 Vse 1 Then from the judgements of God upon men of a speciall or generall profession may not a man condemne the profession because this proves the professors not to be such as they should be as many are ready to condemne the Ministery and the profession of pietie from some judgments that happen unto them that are in the profession Admit that the judgement argue the corruption yet must it not condemne the profession or the place * Si videris sacerdotem indignum non ob id calumniari sacerdotium debes neque enim calumnianda res est sed ille solum meretur onerari convitiis quitanto bono abutatur Non enim si Judas proditor fuit hoc Apostolicae professionis crimen sed unius tantum viri mens improba fuit medici quidem multi carnifices sunt qui pro medelis venenum propinant nec tamen artē vitupero sed qui arte sua iniquus abutitur nautae quamplures navigia amiserunt nec ars navigandi tamen corum perversa voluntas jure damnanda Chrysostom If you see an unworthy Priest you may not presently slander the Priesthood but him who abuses it If Iudas were a traytor it was his owne fault and not to be laid to the Apostolicall profession Many
things would he not be double diligent about it So in this every man should pray earnestly for it and long after it Nehem. 1.11 Psal 86.11 But because many take the comfort to them who have no part in it and perswade themselves they have this feare when they have no portion of it we may not unprofitably call to minde the five effects as five notes to know this childelike feare by handled Chap. 1.6 He was humbled before me The second thing God commendeth in these as the thing he delights in and approved and as the condition on their parts for which he gave them his blessings is humility Doctrine He that is humble and lowly in minde shall receive the blessings of God to him hath God promised them and will performe them James 4.6 But the Scripture offereth more grace and therefore saith God resisteth the proud and giveth grace to the humble Psal 138.6 Prov. 3.34 and 29.23 VERS VI. The law of truth was in his mouth and there was no iniquity found in his lips he walked with me in peace and equity and did turn many away from iniquity THe law of truth was in his mouth Here begins the second reason given of the Lord why he would bring these judgements upon these Priests namely their dissimilitude with the former and first Priests with whom he made the covenant and to whom he did performe it Aaron Eleazar Phineas And in this the order observed is he setteth downe in the first part of the comparison their good and worthy parts which were the predecessors vers 6. and the reason of it vers 7. There are foure worthy parts reckoned of theirs And these were not of private and particular parts as they were private men but they were such parts as were in them as publicke persons As if it had reference with the former he said he did not onely carry himselfe and approve himselfe a good and godly man but he shewed himselfe a wise and compleat Doctor both in teaching the Law and Truth of God and giving most wise grave and wholesome counsell The law of truth was in his mouth The first part of the predecessors which was commendable in them he was ever most studious of the law of God and most skilfull in it and taught it most sincerely to his people ever teaching most sound doctrine to them that they might observe my precepts And there was no iniquity found in his lips The second thing commendable he never propounded or taught any errour he never deceived any of my people to draw them from my true worship but taught ever that which was wholsome and good Iniquity is commonly taken for the pervertion and depravation of the knowne right and is opposite to equity and truth He walked with me in peace and equitie The third thing commendable the summe of it is he lived and performed the duty of his place without all negligence unfaithfulnesse approving himselfe to God and men He walkes with me i. he was most carefull to please me and to approve himselfe unto me to worship me as I required and followed not the wickednesse of the age nor was corrupted with the depravations of the time whereby men were depraved in my service and feare as Gen. 5.22 In peace That is peaceably not provoking me to anger but cleaving fast unto me and obeying my will so that I had no cause of expostulating or quarrelling with him Cyril saith To have peace with God is nothing else but to desire to know and do that which God requires and to offend him in nothing And did turn many from iniquity The fourth thing commendable in them was that by their exact walking and faithfull teaching they helped to turne others from their sinfull wayes Out of the coherence that from their personall and inherent vertues he proceeds to the vertues of their place and their publicke actions and carriages we may note Doctrine It is not enough for a man to be honest and good in himselfe in his owne person but if he have any place either more or lesse publicke he must be good faithfull in that if hee would be approved of God As if he be a Magistrate or Minister or officer or master of a family As this is manifest in the coherence so by that Gen. 18.17.18.19 Exo 18.19.20.21 Hence is both the cōmendations blemish of old Eli he was a good Priest a good Magistrate but a bad father in the more publicke good in the lesse defective 1 Sam. 1.2 Hence we read in Scripture the commendations of good governours and Kings both for their private parts and their publicke vertues In themselves fearing God and in publick discharging their duties sufficiently and faithfully And in the new Testament we finde not onely private and personall duties prescribed to Masters Fathers Husbands to Ministers and Magistrates but specially publicke Ephes 5. and 6. Col. 3. and 4. 1 Tim. 3.2 c. Tit. 1.6 Hence the commendation of the Angell of the Church of Ephesus though he was defective in personall Rev. 2.2 and the reproofe of the Angell of Pergamus verses 14.15 Reason 1 Because he more glorifies God for though his good workes as a private man do glorifie God yet nothing so much as his faithfulnesse in his place publicke which makes that God is glorified much more and of more An annuall Magistrate may procure the glory of God more in that yeare then in all his life not onely because Regis ad exemplum c. but because they may command and compell moe Reason 2 Because this will blemish the other their private parts and bring Gods judgements upon them at least temporall as in Eli and the Angel of Pergamus Vse 1 This may let all those see their errour and corruption who take places or seek them only for the honour and dignity of them without either ability for the duties or conscience and care to performe those publicke duties onely it sufficeth them that they have some faith and feare of God as other private men have and never shew themselves faithfull in their publicke places never regard to doe and execute the places But of few fathers of families can God say as of Abraham nay he knowes the contrary that they tooke the place with no minde to do any such dutie and so execute it still So of Magistrates and Ministers They are brought or thrust themselves before they be called upon the stage of the world and when they are on it do no more then make a dumb shew perform no more then lookes on or but things that must be done of course and would be though they slept which is the fault not onely of men profane or but civilly honest but of men who professe the feare of God and may well be thought to have some good measure of it and go for good and truly honest men Yet it is their blemish that they are carelesse of the duties of their place That as he said
faithfull religious and godly that it might be pleasing and acceptable to God and give him no cause of quarrelling and contending with him Commended here So Mat. 5.15.16 1 Tim. 4.12 Tit. 2.7 1 Pet. 5.3 The reproofs of all of corrupt lives and conversation in the old and new Testament prove this Reason 1 Because they are ever to be neer unto the Lord his remembrancers for his people Now they who must live ever with him and should intreat him for others they had need be such as he will like of and approve They who are ever in Princes Courts nigh them ought to be clad in white and fine apparrell they who must commend the suites of others had need be in favour and liking themselves Reason 2 Because they must deliver his will to his people preach his word and performe his ordinance which lest they should make to be abhorred for their corruptions as queasie and full stomackes will do meat for the sluttishnesse of the Cook and many the gifts of Princes if the bringers be leprous or have the pest As the people abhorred the sacrifice because of the wickednesse of Elies sonnes Vse 1 To reprove the Priests of Popery who impropriate unto themselves to be the onely Priests and Ministers of God To which we may have enough to say out of Bellarmines defence of Iohn 23. lib. 4. de Pont. Rom. cap. 14. He was accused in the councell of Constance for denying the resurrection of the body and everlasting life Bellarmines first answer is that he is not bound to defend him because he was not certainly and undoubtedly Pope For at that time there were three Popes Greg. 12. Benedict 13. and Iohn 23. and whether was could not be determined they all had many and singular portions A monstrous body which had three heads or no head He answeres secondly that he had no such â—â—rour imputed to him for certaine for saith he there were 53. Articles put up against him but all touching his life and manners and were proved by witnesse And other Articles were objected without witnesse whereof this was one Then was he found faultie in his manners in 53. crimes His third answer is that this was onely proved against him by the tumour of the common people who seeing Iohn of so dissolute a life begun to think and to speak it abroad that he beleeved neither eternall life nor the resurrection of the body for it had been unpossible he should have lived so if he had been perswaded of either Now if the head be thus the whole body is sure no better they so depending upon him as they do For to use Pintus similitude in Isaiah one of their owne against themselves As in a fish the head being corrupted and putrified the whole body is corrupted so saith he for a Common-wealth I for their Church when the principall is corrupted the other must needs be and he that would know whether the fish be corrupted must behold the head which is first corrupted So in this Vse 2 To admonish the Ministers that if they would be accepted of God they must walk faithfully before him and with him have their conversations sincere without hypocrisie upright without turning aside after the corruptions of the times They must be as starres fixed in the firmament that though the clouds be carried up and downe with the winde yet the starres being lift above that region should remain fixed seeing God hath taken them into his owne tabernacle of heaven as it were therefore is it not enough for them to exceed others in knowledge but they must also surpasse them in holinesse and pietie They have or ought to have more knowledge after that must be their piety and practise They come neerer to God they should be the liker to him They are the guides of the people they should go before them and be not like to our shepheards which drive their flockes before them but like the shepheards of the Jewes which went before their stocks not like him that said itc but to him who said venite how should they else prevaile with God for his people or with the people for their God when they make themselves unacceptable of God yea hatefull by their sinnes and the offering of God and his service loathsome and to be abhorred of the people for their corruptions The Lord forbad to Aaron and all his for ever strong drinke Levit. 10.9 forbidding by it all excesse which might make them any wayes unfit for the service of God The penalty is death how shall they escape Gods judgements who are drunkards deceivers swearers and such like This commendation given to the Priest may teach also a generall instruction to all Doctrine Every one that walketh with God cleaveth to him in uprightnesse and his worship is acceptable in him Some Papists would hence gather that a man may be perfect in this life For out of this will follow say they that the high Priest was perfect I answer that if either they knew themselves or knew the Scripture they would never gather any such thing for who knowes himselfe and findes not himselfe at the best estate full of corruption as Saint Paul did Rom. 7. Or who knowes the Scripture and can be ignorant that he was never yet found since the fall of Adam which had not his taint and corruption Not the dearest Saint of God And for the particular Aaron the high Priest had his sin divers times For he yeelded to the people to make a Calfe Exod. 32. He are not the offering according to the Law Levit. 10. And so transgressed that God threatned and performed it that he should not set foot in the land of Canaan Num. 6.2 If this be so then could he not be perfect Object But how is it true he had no iniquitie in his mouth and Jam. 3.2 for in many things we sin all if any man sin not in word he is a perfect man and able to bridle all the body Answer It is true if he sin not in his tongue at all but no such thing is here given unto him he is made found in his Doctrine not in his whole speech A man may be perfect in his place but never in his person Again I say as there is a double justice so there is a double perfection one legis which hath all the points and parts of justice and all the perfections of all parts which some call Perfectio graduum obedientiae which was never in any but Christ and Adam for a while Another Evangelii which hath all the parts of true justice but it wants the perfection of those parts As a childe hath all the parts of a true man in the infancie though it want perfection of stature and tallnesse and strength which is called of some Perfectio partium because all are there in truth which is nothing else but the conversion of a sinner with a purpose will and endevour with integritie and sincerity to please God
touched And indeed it is fearfull for it argues he was either an hypocrite before or else by reason of some security and carelesnesse over his own spirituall estate he is fallen into a spirituall disease and some sins he had not before and refusing the remedies or the bitter potion which should recover him he must needs putrifie more The body that is sicke and the part that is wounded if either the remedy be rejected or the salve be pulled off when it is applied will doubtlesse grow worse As he that is sore sicke and grievously wounded gives hope of his recovery while he will submit himselfe to his Physitian and take whatsoever he prescribes him but he that is but a little ill and refuseth to hearken or receive any thing gives no hope at all though his hurt be the lesse So in this Therefore men who would save themselves must receive the whole They who will shew themselves dutifull and loyall either his spouse or children must be content to be reproved and chid when they have given cause and never love the lesse as well as cherished And it is a good signe of a good heart that likes his Ministery best which will reprove and chide him and not his that will sooth and flatter him For he is the Messenger of the Lord. The reason of the former The Priest is Gods Messenger therefore must he be such and such Doctrine The Lord he useth the ministery of man in revealing his will to his people Rev. 3.14 VERS VIII But yee are gone out of the way yee have caused many to fall by the Law yee have broken the covenant of Levi saith the Lord of hosts BVt yee are gone out of the way Or Yee have departed from that way The second part of this dissimilitude followes now in this and the next verse which containes their degenerating and so their corruption vers 8. and the iteration of the judgement vers 9. And in the 8. verse there are three corruptions these Priests be chalenged withall wherein they are most unlike to the former Priests You are gone out of that way that is from the piety and faithfulnesse of those Priests who lived in the first age and with whom I made the covenant at first They neither swarved from that rule but you have forsaken and contemned my law and followed your owne devices and sought your selves and the establishing of your dignity more then my glory and have sought how to make a gaine to your selves of my worship You have done this who have the same place enjoy the same priviledges have the same portion of tythes and offerings they had Yee have caused many to fall by the Law the second difference and dissimilitude That whereas the former Priests by their care and diligence in their places recovered and caused many to returne from their sinnes and the breaches of the Law and to walk uprightly by it They on the contrary by their defect and want in teaching and their passing over their sinnes as if they saw them not that they might purchase grace and procure commoditie to themselves As also by their wicked example they were the cause of the fall of many that is that many have sinned and were not punished as the word sometime signifies By the Law is not meant as if they did so teach and temper the Law as sometime the Priests did in giving liberty by it to sinne as to hate their enemies to lust and covet so nothing were outwardly acted but that they caused many to stumble and go contrary to the Law Yee have broken the covenant of Levi. The third difference They kept my covenant and were faithfull and I performed whatsoever I promised to them but you have broken covenant gone cleane contrary to the agreement which passed betwixt me and your predecessours in whose loynes you were and who made the covenant for you and so by your iniquities have caused me not to performe to you peace plenty and prosperity with length of dayes From the generall I observe this Doctrine Men of what sort and condition soever they be ought to imitate and follow the vertue pietie and faith of their predecessours whether they were in place nature or age And on the contrary it is a great wickednesse and shame to degenerate from their pietie and vertue to be unlike unto them Therefore reproves our Prophet these Priests To this purpose is that Heb. 6.12 and 13.7 and 12.1 inferred upon the 11. and Jam. 5.11 Hence was the commendations of Iehosaphat 1 King 22.43 and of Iosiah 2 King 22.2 On the contrary it was reproved in Iehoram 2 Chron. 21.12 and in the Jewes Joh. 8.39 Reason 1 Because God hath therefore written these he hath written not that they should be knowne as matter of story to be made for delight or speech onely but for matter of life and conversation thereby teaching us what to do in others whose memory is new and fresh that God may have his end Reason 2 Because it will not profit them to have descended from or succeeded such for as he said of Nobility what profiteth it a channell or river flowing from a pure and wholesome spring if it be corrupt and defiled Nay it will the more condemne them as we may well gather from that Matth. 12.41.42 Vse 1 Then are they justly reproved who talk of doing as their forefathers have done being neither willing nor able to examine what they did good or evill but is all one to them so they did it before them Such as our ignorant Papists be who imitate not the faith but the infidelity and errours of their fathers not their vertues and pietie but their vices and prophanenesse their liberty and licenciousnesse No man will condemne their following of that is good in them or rather that which had but the shew of goodnesse in them as their workes which were good for the outward act though not otherwise their workes of mercie and liberality their zeale fervencie and diligence in prayer though their prayers not to be imitated as a man may imitate the diligence and watchfulnesse of a thiefe but not his theft the providence of a bad Steward but not his corruption But to imitate any thing they have done without choyce of their good is that which is justly condemned For if the Apostle must not nor will not be otherwise followed then 1 Corinth 11.1 as he followes Christ If the Prophet forbid us to follow our fathers if they are condemned for following their fore-fathers as did all the Kings of Israel If that be the commendations of Iehosaphat 2 Chro. 17.3 that he walked in the first way of his father David and not that he imitated him in all things Is it approveable to follow those who are farre inferiour to him in all things Nay it is that which shall improve their sin and inhance their punishment as Isai 14.21 with 65.7 Vse 2 To provoke us to read the Scriptures where we
made you to be despised It was others malice and corruption but Gods judgement Reason As other judgements which befall men so this of hatred and contempt and reproach it comes from God though man be the instrument of it therefore saith God I have made you vile Jerem. 23.40 Psal 44.13.14 and 107.40 2 Sam. 16.10 Because all evill as in the City so in every place comes from the Lord Amos 3.6 the evill of punishment Now such is this Quest A question may be made whether this be a sinne or no If it be how should God be free from sinne when he hath his hand in that which man doing sinneth Answ It is not simply a sinne to despise the wicked for it is a marke of the child of God Psal 15.4 To hate the wicked for his wickednesse so it be done simply and onely for that he set at naught all wicked persons as well as one and not this and that onely from whom perhaps he hath received some wrong or whose outward state is contemptible in the world But if man sinne in it and hate the person rather then his wickednesse and doe it in the malice and corruption of his heart yet is God free from sin because as Augustine speaketh of that of Shemei Deus non est tam Author quam ordinator The disposer of his corruption not the Author of it for they having this venome by nature to hate and contempt God leaving them as he justly may to their owne corruption and they will be hating and despising Now he doth order and dispose of this at his good pleasure and makes it fall where he thinkes best where he would punish and for what end he purposeth not for what they intended As Salomon Prov. 16.1 The preparations of the heart are in man but the answer of the tongue is of the Lord. Meaning in the generall that God disposeth of all so in this not unfitly Vse 1 This may shew the folly of those who despise and set naught by the despising and reproaches because they come from inferiours from bule and meane and weake men But these should consider that it is not from them but God and by them and are the signe of his displeasure It is not to be braved of bragged out Men may not think to acquit themselves by answering one reproach with another one contempt with another for this is but to fight against God who hath made them to despise them who if he can not make to returne with such blasts and small windes hath verily sharpe Arrowes and keene Swords hath mighty armies and great store of men of armes to subdue them Vse 2 To teach men when they are in such judgements the way how to have them removed first to have Davids thoughts they cursed because God bids them curse they reproach and contemne them because he hath so made them and then to imagine and consider that he who set them on must snap them check them He must onely charme these Adders that they sting not or he onely must cure their biting therefore must they by prayer seeke unto him for the removing of them who must take these from them so David prayed Psal 119.39 Take away my rebuke that I feare for thy judgements are good And if he a King of that magnificence and greatnesse of that power and authority could not have them removed but by seeking to God if he could not cure the biting of a dead dogge as Abishai calleth Shimei but God must doe it how then shall any other inferiour man be able to helpe himself and remove it without him Thirdly he must humble himselfe and remove his sinne which is the cause of it for if he remove no judgement unlesse man remove the cause if he give not favour in the eyes of men unlesse they have favour in his owne eyes first If Prov. 16.7 When the waies of a man please the Lord he will make also his enemies at peace with him Then must they turne unto him and forsake that which is displeasing and doe that which is acceptable And if a reproach be as they say of words irrevocable yet will God doe him good for the others evill 2 Sam. 16.12 But yee have beene partiall in the law Their particular sinne why he would lay this judgement upon them their accepting of persons in the worke of their Ministery Doctrine As it is in a Magistrate and in him that executes judgement a great corruption to accept persons so is it in a Minister and him that must dispose of Gods mysteries As the Magistrate in distributing of justice may not respect poore or rich friend or foe high or low or any thing besides justice and equity so must not the Minister in dividing the word Therefore are they here reproved as offendors for doing so It is proved by the command to Ieremy Chap. 1.17.18 Hence is the commandement indefinite and generall to preach to all and to reprove all Ezek. 3.18 It is that Paul teacheth 2 Tim. 2.15 And that which he seemeth to reprove in Peter and Barnabas Gal. 2.14 The examples of evill and good Prophets and Ministers shew this Reason 1 Because as Iehosaphat sayd of judgement that it was the Lords and not mans and therefore perswaded the Judges to doe it without respect seeing God himselfe would doe so therefore ought they 2 Chron. 19.6 7. so of this the word is the Lords therefore must they speake it as he would have them Reason 2 Because they ought to be faithfull disposers of Gods mysteries fidelity consisteth in delivering the whole and in delivering the parts to them for whom God hath appointed them Vse 1 To reprove all Ministers who are partiall in the law and dividing of Gods word and mysteries respecting persons and accepting faces they are all guilty of very grievous sin before God Amongst others the whole Cleargy of Rome are guilty of this sinne having fitted the word and disposition of those mysteries to every mans humour as not long since was shewed when as the word is contrary to every mans humour as contrary as light is to darkenesse yet with them they have fitted it making it as they speake of it a shipmans hose a nose of waxe a leaden rule So Pighius and Nicolas Cusanus a Cardinall of Rome writeth to the Bohemians Epist 2. Epist 7. This understand that the Scriptures are fitted to the time and diversly to be understood so that at one time they may be expounded according to the cōmon and customable course but change that and the sense is changed So that it is no marvaile if the custome of the Church at one time interpret the Scriptures after this manner and another time after that and according to this they so deale for time and persons and so prove partiall in the the whole One thing amongst other argues the partiallity of the high Priest of Rome which they would perswade us is part of the Law and Word of
make her a servant to himselfe nor sell her to another which thing they accounted a burden By which things God endeavoured rather to cure such an inordinate love and affection then to give liberty to it Finally some adde that these were used for signes of her repentance and renouncing of her false worship and if she were converted then was it lawfull Object If such doe match together whether is their marriage lawfull or whether a marriage or no Answer Many of the learned doe thinke it is none but ought to be dissolved Tertullian hath called it stuprum The ground of all their reason is because God hath forbidden such mariages to be made therefore they ought to be dissolved but this saving their judgement is not universally true but rather that many things quae fieri non debent facta valent For instance in the like There is a twofold infidell one who doth openly professe it and deny some maine Article of faith as that there is no such Trinity in the Unity Another who professeth in words and denyeth it in deeds and is in heart an infidell It is not lawfull to marry with either of these being known not the later But say a man or woman do marry and after it appeareth whether is it a lawfull marriage or no I presume no man will thinke that after the knowledge of it there ought to be a divorce made But to unfold this as I thinke more fully I would demand this question whether if one of the parties fall after the marriage into heresie whether stands the marriage good or whether ought there to be a divorce Papists generally thinke there should be a divorce à Thoro non à vinculo a divorce unknowne to the Scriptures Celestinus thought à vinculo though Innocentius was much against him Many of our learned men thinke it will breake a contract not a marriage onely they hold liberum divortium That is when all the meanes and wayes are taken to bring them from their errour and heresie and the party infected will not dwell with the other or not without blaspheming or reproaching of Christ they may freely with consent one depart from the other but if he will abide in peace with the sound party he or she is not to put him or her away which by proportion is gathered from that 1 Cor. 7.13.14.15 which place though it be understood of those who were found in their heathenish marriages and visited so of the grace of God And so as Tertullian saith allowes not the faithfull to make marriages with the unbeleevers yet it affoords some equity and direction when they are once made and so that they are lawfull marriages de facto though not lawfully made de jure VERS XII The Lord will cut off the man that doth this both the master and the servant out of the Tabernacle of Iaakob and him that offereth an offering unto the Lord of hostes THE Lord will cut off the man that doth this In this Verse the Prophet threatneth the judgement of God against them for this sinne even the cutting of them off from the tents of Iaakob whosoever commits any such thing whether he that teacheth or is instructed Priest or people whether he stand out obstinately or hypocritically he would seem to appease his anger by some offering The Lord will cut off The Lord will not put up this injury done to him and his daughters but whatsoever he be that either shall doe this hereafter or hath done it and repents and reformes it not every one of them will I cut off and destroy Hierom observes it here as worth the observation that he cuts not men off from pardon or the hope of it for he saith not the Lord curseth him that doth this but hee that shall doe it prolonging his curse as it were for the time to come that he might provoke the offendours to repentance Will cut off It is a phrase like that Gen. 17.14 Exo. 12.15 which Tremelius thus interpreteth that is both here and in the world to come he shall be cut off from the company society of the Saints faithfull The Metaphor as some probably thinke is borrowed from Physitians who cut off the body putrified and rotten members and have often occasion and necessity so to doe As if the wicked were but rotten and putrified members in the Church The man that shall doe this A sentence without exception whosoever he be it shall be all one to him who accepts no mans person Both the master and the servant and particularly both master and servant The Interpreter in the Latine hath Master and Disciple or Scholar following rather the signification then the originall for that is either he that watcheth and answereth or he that exciteth and answereth But for the meaning some difference there is some understand by the watcher or exciter the teacher who watcheth that he may teach true things unto his scholars or hearers and excite their mindes by the answerer the scholar or hearer who followes the master and for further instruction answereth to his demands or questions And so by this should be signified that both the people and the Priests who were authours and warranters or assurers of their course by precept or practice should perish together Others take it more generally and more probably The meaning is one and other and all not one man of those shall escape who are defiled with these profane marriages no not any one of those families shall be left alive but be cut off Out of the Tabernacles of Iacob That is from Gods people or Gods Church some thinke it is taken for the Cities of Iacob as they thinke it to be taken Psal 87.2 But all is to one purpose for those Cities were part of the Church And him that offereth an offering unto the Lord. Some understand these words particularly of the Priest who as we may read Ezra 9. and 10. were not free from this So the Chaldie Paraphrast interpreteth it and Cyril shewing that though he came nigh to the hornes of the Altar yet should he not be there safe with his sins But some understand it more generally though they should be very liberall in offerings unto me and think so to escape my wrath yet though they should be as liberall as the hypocrites Micha 6. yet should not that help for they shall perish with their offerings The Lord will cut off Though the Magistrate will not looke to this evill being carelesse or corrupt though he cannot because many are wrapt in it and the multitude too strong for him or howsoever it be not punished by man yet the Lord will not let it escape his hand but he will cut him off Doctrine When men and they who are in authority to whom the sword of justice is committed do not punish the corruptions and sinnes of their subjects whether they omit it for feare or favour by the greatnesse or the bribery of the offenders or any
such meanes then will the Lord take his rod in hand to punish and gird his sword unto him to cut off every one so sinning and so spared So here So when Adam the Prince of the earth and Magistrate of his sonnes let passe the murther of Abel because Cain was his first borne and his possession yet the Lord did lay to his hand and did punish him Gen. 4.11.12 c. So of the sonnes of Eli 1 Sam. 2.23.24 and 4.11 not simply a judgement to fall in battell but because it was prophesied of them Chap. 2.34 This is manifest further out of the story of Achan while by ignorance of the fact Ioshua did not punish it the Lord did it in the whole people but after the knowledge of it when Iosua had punished it the Lord put up his sword and his wrath ceased Josh 7. To these we may adde that of Numb 25.3.4 c. the cause of the great famine 2 Sam. 21. was the Kings not punishing of a sinne committed by Sauls house which done the famine ended Reason 1 Because as Iehosaphat told the Judges their judgements were his which if they executed he will not because he will not punish one fact twice but if not they then will he because he is just and else should be unjust as well as they for if it be injustice in them to spare the wicked it would be in him Reason 2 Because impunity from the Magistrate makes impenitencie in the offenders and brings them on to hardnesse of heart and security so that they never judge themselves and so neither judged by authority nor by themselves they are judged of the Lord as the contrary proves 1 Cor. 11. For I take it it will hold not onely of those sinnes a man is guilty in foro conscientiae but in foro civili Vse 1 This sheweth the folly of those men who as they make conscience of no sinne and onely care to avoid those sinnes the lawes of men and state will punish them for so when they are fallen into any such offences care onely how to escape the punishment of the law and the hands of the Magistrate which if they can by favour or friendship by bribes or the countenance of others or by dissembling or covering of the fault or howsoever the care is taken and they never feare more Their folly appeareth because then the Lord will take them into his owne hands and that saith the Apostle is a fearfull thing And more cause of feare as Christ speaketh Matth. 10.28 What will it profit them then to escape the one and fall into the hands of the other As much as if a murderer should by means and money either get his fact passed over at the Sessions and fall into the hands of the Judges at the Assizes or scape their hands either by corrupting the Judge or the Sheriffe to pack a Jury for his purpose or the fore-man to lead the rest when the next of kindred is ready to enter an appeale to the Kings Bench where there shall be no such packing All he hath got by it is his repriving for a while but to his greater shame and punishment So with these Many a great man lives in oppressing and injuring others his tenants and inferiours and either there is no civill law against him or if there be either his greatnesse or purse will carry it out well enough that no punishment shall come upon him or take hold of him and then hee sleepeth without feare when he is as a man that hath escaped the rage of a foole and is fallen into the power of a Bear robbed of her whelps As Masters if they live in oppression or usury or deceit or drunkennesse or adultery or some such like and can escape the Magistrates hands by the meanes they make feare nothing That is their folly there is more cause of feare God will take them into his hand Many servants when they have injured and dealt deceitfully with their Masters stealing from them or serving them with eye-service mis-spending their goods and not furthering by their endevours their profites if they can escape their masters hands by lying or shifting or dissembling or by his negligence lenity or remisnesse they never feare this is their folly there is now more cause of feare God will take them into his hand to cut them off by the plague or some other judgement Finally let these and all the like see their folly that thinke there is no feare if they can escape the hand and sword of man by such meanes yet there will be no escaping of the hand of God who will as he saith send serpents that will not be charmed Jerem. 8.17 O consider this yee that forget God! as if hee would not judge the earth when men neglect it least hee teare you in pieces Vse 2 The cause why God sendeth generall judgements upon such a City or Land as ours is why he drawes forth his sword or sends famine pestilence plague or such like It is because the Magistrates of that country or towne are remisse and carelesse suffer sinne unpunished and uncensured for some respect or other making either munera oris or manus or officii For if these did not let them but they would purge the land from the bloud and the adulteries whoredomes thefts oppressions blasphemies and such things wherewith it is defiled there would never come any such generall judgements For if the Justices at the Sessions should reforme throughly and deliver the goale every one to his severall punishment the Judges should have little cause to ride circuit or if they did but to make short ones So if Magistrates God would not punish or if he did yet not so long as three yeares famine and three yeares pestilence So that of all the enemies of a Common-wealth none is so great as remisse carelesse and corrupt Magistrates for they are a cause of Gods generall judgements when as their severity would prevent And none such a fore-runner of some generall judgement as they and their remisnesse and in a Magistrate it is better for the generall good that he be too severe punishing some he ought and might spare then remisse passing by others that deserve it As a Surgeon better too deepe or too nigh then too little in tenting or cutting To teach every inferiour not to seeke and labour to escape the hand and punishing of the Magistrate or his superior who is as a Magistrate unto him his master or parent if he have offended and deserved it specially remaining by that immunity impenitent in his sin for besides that it is sinne to him so to avoyde it it will be but a further meanes to bring him to the hands of God who will punish him more severely and fearefully cut him off from the tents of Iaakob If any say this falls but out seldome here and there one and so no such feare of it I answer with Cyprian l. de laps Plectuntur interim
quidam quo caeteri corrigantur exempla sunt omnium tormenta paucorum These few should be warning to others lest they also perish Againe are there but few who can remember the many thousands that God hath taken away and cut off by the plague of inferiours and servants and such like whose superiors had beene remisse towards them and yet say this befalleth but to few Or lastly who can think of many thousands who are lying broyling in hell and so cut off from the tents of Iakob by the Lord though man winked at them who happily if they had felt the severity of magistracy might have beene saved and yet say there is but a few And though many yet have escaped and doe or may escape though the plague renew upon us with their adulteries c. because this is but the poore mans plague or the servants yet who sees not that even for the rich and the masters the Lord hath a plague for them as Micha 2.3 and happily will it be for them if 1 Cor. 11. they judge not themselves That doth this or that shall doe this God will not presently smite them though they have committed this offence but he will waite for their returne if they continue to do it then will he cut them off Hence the patience of God to sinners waiting for their conversion vide Revel 3. and Isaiah 30. or rather I observe that though the Lord a long time spare the wicked yet he will visite them and pay them home in the end Isa 26.14 Both the master and the servant Both him that wakeneth and exciteth and him that is wakened and answereth the call meaning the whole house and family should be cut off Doctrine Gods judgements against the wicked rest not in them onely but also are extended to their families seed and posterity Isa 26.14 and destroyed all their memory Out of the Tabernacle of Iaakob That is take them out of the land of the living bringeth death upon them and putteth an end to their daies and letteth them be no longer among the living Though it may reach to their cutting off from heaven yea it containeth this whence Doctrine It is a judgement to the wicked to be cut off eyther naturally or violently untimely or in his ripe age Isaiah 26.14 and scattered them And him that offereth an offering Or him also that offered Though he offer noting the nature of men that when they are convinced of their sinnes they thinke to please God by outward things as sacrifices or fastings or outward hearing and multitude of prayers though they continue in their sinnes Doctrine It is the nature and practice of carnall and naturall men when the judgements of God are denounced against their sinnes and the wrath of God declared against them To take any course to free and deliver themselves from them and to appease his wrath rather then humble themselves and forsake their sinnes And sometimes by flying to humane helpes sometimes by religiousenesse as by offerings or fastings afflicting the body outward hearing and multitude of praying and such like It is manifest in these so in Saul 1 Sam. 15.14.15 And Hezekiah when he was led by nature and the common course of men 2 Kings 18.14 So in them Mich 6.6.7 and Isai 58.2.3 c. Reason Because it is naturall unto them they have it with other corruptions propagated from their first parents for thus Adam and Eve dealt with the Lord Gen. 3. Vse To see the policy of Antichrist and the Church of Rome who knowes not from how many things the Antichristian Church of Rome promiseth to her followers remission of sinne and so freedome from the judgements of God never once making mention of true repentance or forsaking of their sinne As the Sacrament of pennance almes-deeds forgiving of injuries and offences abundance of charity holy water sprinkled devout beating of the breast whipping of themselves pilgrimages all sorts of good workes And as the Rhemist in Math. 10. ver 12. Episcopall blessing for Christs death with them doth not take away daily sinnes but originall the sacrifice of the Masse doth that Sicut corpus Domini semel oblatum est in cruce pro debita originali sic offertur jugiter pro nostris quotidiaenis delictis in altari Thomas de sacra Altaris So as the body of our Lord was once offered upon the crosse for our originall debt so it is continually offered upon the altar for our daily sinnes And Catharinus in libro impresso Romae writeth * Christi passionem pro originali tantū peccato satisfecisse actualibus baptis antecedentibus missam vero satisfacere pro peccatis baptismum primam justificationem sequentibus Catharinus in libro impresso Romae That Christs passion made satisfaction onely for originall and such sinnes as went before baptisme but the Masse satisfies for sinnes committed after baptisme and our first justification Finally to say nothing of their Jubile and their Ladies Psalter and her Pantofle and an hundred such things And him that offereth an offering Though he offer an offering and thinke thereby to escape and appease Gods wrath yet shall he not prevaile nor escape Doctrine In vaine do men thinke to appease the wrath of God and to escape his judgements when he is angry and threatneth by any outward means as offerings fastings prayers and such performance of parts of his worship they remaining impenitent in their sinnes and keeping them still So is it here and manifest in that Micha 6.6.7.8 and Isaiah 58. à 2. ad finem Psal 51.16.17 Reason 1 Because God is a Spirit and he will be worshipped in spirit and truth outward things onely cannot please him being different from his nature yea they that onely bring them worship him neither in Spirit nor truth but in body and outward things in hypocrisie and dissembling c. Reason 2 Because all offerings a man brings to God all outward service he performes to him is accepted not for it selfe but if it be it is for him or else rejected for him and not he for it for though men which are corrupt doe accept men for their gifts and disliking their persons yet feeling from their purses they will soone change their mindes and like of them whatsoever they disliked before shall be excused and lessened It is not so with God he accepts men not for their gifts but their gifts for them or else rejects them and their gifts Reason 3 Because they shew more contempt against the Lord then if they never sought him with any such meanes or came before him which is manifest thus A man hath offended his Prince for which he threatneth and menaceth him to execute or destroy him If he seek not to him at all by any outward means or come not to him when he is summoned it is but contumacy not contempt for he may doe it out of feare Now contempt and feare cannot stand together in one subject but if
he come and seek him by outward things never shewing any sorrow for his offence make no promise of his amendment but thinke thus to stay justice it must needs be judged a grosse contempt And where once contempt appeareth there no reconcilement at all can be expected So in this Vse 1 By the former poynt wee saw the policy of Popery by this we may see the impiety of it By the former they please many by this they perish as many And herein appeares their grosse impiety that for their owne gaine they care not how many thousands they lose not that of purpose they would perish them but that else they cannot profit themselves for if they should not teach them that such things forespoken of would please the Lord and free them from his wrath they would be of a small account and lower price and so their gaine and wealth decay because they may say as Acts 19.25 Sirs ye know that by this craft we have our goods Their impiety then is this that they hold them in the error that these things will please God and will not till they perish by such a conceit like deceitfull and unfaithfull Lawyers who to get mony and gaine to themselves perswade their Clyents tearme after tearme till the day of hearing come that a plea they have drawne for them will hold good and then they confesse themselves to be in an error when sentence goes against them and they deprived of their heritage like unskilfull or unfaithfull Physitians who finding what kinde of physicke their patients pallet doth best rellish though it be neither of force to preserve or recover him yet to keepe themselves in request and practice ever prescribe him that though he die for it in the end Such Physitians are they of no value If any man thinke I slander them because they talke much of pennance and confession and such things I answer I doe not to instance in one The schoole-men teach that salvation is in the sacrament or sacrifice of the masse as health is in a medicine which cures though the party doe nothing to helpe never beleeve only receive it They teach then that these reconcile without repentance I deny not that our latter Papists when they find things written scanned and so prove scandalous they have helped things with their late expositions but it is one thing what they are forced to say by argument another thing what they commonly teach to the people who have the one taught to them without the other They deale like some Physitians who when they have to deale with common patients who savour no religion and thinke indeed health is in their power and their medicines they promise them simply and absolutely health by them But when they have patients that know religion or finde a Minister with them who knowes health is not in their power or medicine then they tell them they must looke to God and reconcile themselves to God and then by his blessing they shall doe them good So these Vse 2 To let us see the folly of those men who thinke by those outward things outward meanes to appease and escape and when they have once performed them rest as sure as if they had the band in statute Marchant he should not touch them The Church is full of these fooles for how many are there who if they heare by the Word or see by the shaking of the rod that the Lord is angry thinke by an offering giving almes to the poore by fasting and bowing themselves by a little more frequenting of prayer or comming to heare the Word to escape well enough though they never repent and forsake their sinnes or if God smite them that they are sicke upon their bedâ— and draw neere to the buriall if they give somewhat largely to hospitals and holy uses to Schooles and Churches though they never truly sorrow before God nor satisfie the injuries done to men by restitution and such like yet God will be well pleased with them and they shall not be cut off but enjoy the everlasting Tabernacles of Iacob But fools blinde why should they imagine that should help them which will not another neither ever would Is not he the same and is there not still the same meanes to appease him that which could not then can it now If the body be to be cured if any thing be brought unto them they enquire who ever used it and what effect it had with them and if they heare of many who did use it and none ever recovered by it they will never trust to it and yet for the soule they will go contrary But if these doe not appease him why are they commanded or why is that Heb. 13.16 To doe good and distribute forget not for with such sacrifices God is well pleased I answer they are commanded for other purposes as duties and testimonies and signes of thankfulnesse for it followes not that there is no use of them unlesse this be God ordained them for other purposes And as it is in salves they cure that they were ordained for saith Chrysostome For the salve for the eye cannot cure the cut of the hand And for that Do and live that is understood of the whole and of perfect doing which is impossible for any because of their weaknesse Rom. 8. And that of the Hebrewes doth not tell us that that doth appease God when he is angry but that they please him after he is appeased and reconciled for then he accepts them graciously and favourably For so much riseth out of Heb. 13.15 Let us therefore by him offer the sacrifice of praise alwayes to God that is the fruit of the lips confesse to his Name Where he makes mention of Christ shewing that they please him comming from faith in Christ But when a man lies in his sinne and so purposeth and is without faith and without Christ all the sacrifices of such a wicked man are abomination to the Lord more when they are offered with a wicked minde of deserving at his hands and derogating from Christ and making him to justifie the wicked Vse 3 To teach us now that the Lord shewes himselfe displeased and threatneth to cut us off not to thinke by any outward things to appease and escape it it is not offering and almes not fasting and prayer that will doe it though they are such things as God calls us unto by such judgements as Isaiah 22.12 But in vaine shall we trust unto them if we remaine in our sinnes without repentance and forsaking of them In vaine trusts any man to the Chyrurgion and his salves to cure his disease all the while there is in the wound within the flesh iron remaining August de rectit Catholicae conversat So shall not his prayers and other things prevaile all the while hatred and other sinnes remaine All the while that Achan and his execrable bootie was in the Lords Campe the teares and prayers of the whole prevailed
rejected and condemned afterwards and that very shortly Vse 1 This being a truth serves to confute all of the contrary minde as sometime was that Apostata Bernard Ochin who hath written certaine dialogues and laboured to establish this against the word of God Infinite it were to trouble you with all yet some The greatest is the examples of many of the holy Fathers as recorded in the Scripture who had many wives and are no where reproved I answer First it followes not Their reproofe is not set downe therefore it was not for seeing the Prophet Malachy reproves it why may it not be supposed others did so Besides many things were done that we never finde reproved which argues not the lawfulnesse of them The incest of Iacob and Lot Davids judgement against Mephibosheth and with Siba and such like Thirdly if it were not yet we live by precept not example Fourthly the multitude nor the greatnesse of offenders will excuse neither can antiquity prescribe against the word of God But as for the Fathers it is answered by the learned First that God remitted his law to them which appeares say they because he neither reproved it by his Prophets neither did he at the publishing of the Law expressely condemne it as he did some others as incest Levit. 19. before they thinke Iacobs marriage of two sisters was lawfull therefore he remitted his law yet so as they were not without all sinne in it For sinne they consider either as an aberration or turning aside from the perfect rule of God and so they sinned or else that which offends God so that it provokes him to punish and in this sense they sinned not God thus remitting the Law Others excuse the Fathers because they did it and God so permitted for the increase of the Church and not for any filthy unclean lust to satisfie it which was true in some though it hold not in others As Solomon and some others who cannot be excused of incontinencie Some excuse from some probable ignorance that either they knew not the Law or they thought not of it and so though not no sinne yet a lesse sinne Some the succeeding ages by their predecessors that though their examples make not sinne to be no sinne yet to be smaller sinnes to offend by their example who were otherwise good and holy men then when any thing is done with a wavering conscience and men are boldly the first that doe it for they are to be judged to sinne by error of judgement then perversity of affection Finally it is probable that God did winke at that in this people and their progenitours for the propagation of his people and to give passage to the fulfilling of his promise of the increasing of them and though God used that fact of the fathers well yet will it not follow that they sinned not when they turned aside from the word of God but if they sinned in it and so persevered and dyed impenitent what shall we thinke became of them It is probable they never repented either because they thought they sinned not or else because they well discerned not their sinne and yet might be pardoned it and were It is true to have Gods mercy for pardon requires repentance yet is it not necessary that every man should expressely repent himselfe of every particular sinne How many things are done which are not rightly done yet not done wickedly by us but in a conscience not well informed and so knew it not to be sinne And how many which are forgotten that they were done and yet by a mans generall humiliation for all his sinnes and craving pardon of unknowne sinnes Psal 19. pardon is obtained And those fathers often in their lives confessing themselves miserable sinners and humbling themselves no doubt that repentance and faith in Christ to come did save them But 2 Sam. 12.8 David had his masters wives It is answered by some that he did because God remitted his law to him But others it is never read that he took any one of them to wife neither is it said so but though the phrase into thy bosome is commonly understood of marriages yet it signifies there onely power and authority that is I have given thee all thy masters goods and have not excepted his wives that thou maist have them under thy power as other things Tremelius thus i. res personas etiam intimas charissimas eorum qui prius tui erant domini subjeci tibi But Deut. 25.5 the brother was to take the wife of his elder brother deceased It is answered by most that it was an extraordinary example and a speciall thing but no generall rule for else incest might be proved by it if it were generall Others answer that it must be taken and understood if he have not a wife before And so much they thinke those words carry if brethren dwell together And a reason of it is because it is not like that God would have a man to neglect his owne seed and his owne wife to raise up seed to others but onely he would have his brother substituted in his place I omit many more of no great weight though of some shew against all which the truth will stand and prevaile Vse 2 To perswade the men of our age against it for howsoever the forefathers escaped with it God either for the increase of the Church or by reason of their ignorance and rudenesse winked at it yet as in another case Acts 17.30 The time of this ignorance God regarded not but now he admonisheth all men every where to repent So may we say in this specially seeing Christ by himselfe and by others his Apostles hath declared us the law of the creation and brought it to the first institution he being as Revel 1. Alpha and Omega and as Hierom applies it to this when he found all things at his comming brought to Omega to an extremity and height he reduced them to Alpha to that which was in the beginning And if it were then granted to be no sinne yet will it be now They who excuse the fathers make as of man so of the world foure ages the childhood of it the youth the mans estate and the old age Now many things are fitting for children and may be tolerated in them which may not be in men of riper yeares as S. August saith in old time for men to goe with garments having long sleeves and skirts it was an argument of softnesse and wantonnesse But now if they should weare them with either they should be noted They say againe that that was the time of darkenesse ours of the light for though they were light in respect of the Gentiles they are darkenesse in comparison of us Now many things are tolerable in darkenesse which may not be borne withall in the light Then in this as in many other things we must not study what was done or borne withall but what is lawfull for us to doe and
cognosce quid debeas habere in correptione 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 Doctrine 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 hostes 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 upon the former as an objection made by this people in their own defence against the former accusation as unjustly cast upon them because they had not committed Polygamy seeing they had put away their first wives and that according to the Law Deut. 24. The Prophet answeres the Lord hates putting away and will not indure that they should make his Law a cover for their iniquity Some as S. Hierom understand them as words of the Priest and people in their owne defence pretending the law of God for that they did but most take them as Gods words shewing his dislike of their dealing And if the words be read thus as our vulgar translation hath them then they think them spoken by an Irony which they manifest as they suppose by the words following by which they take a judgement to be threatned And they thinke it is manifest by the like Eccles 11.9 but seeing the words in the originall will not beare the reading neither the second sentence will carry the sense they would have of them They must be thus read For I hate putting away or putting away is an hatred unto me It is a thing that I am so far from approving and liking that I utterly hate and abhor whatsoever Moses for the hardnesse of your hearts did grant unto you and so remitted the judiciall law that it proceeded not against you to death as adulterers when you had put them away for slight causes and married others yet that hath not excused it before me but that it is still a sin and odious unto me It is that which my soule abhorreth Saith the Lord God of Israel This he addeth for confirmation of the former That the Lord God of Israel doth affirme and testifie this who hath before professed himselfe Author of the conjunction betwixt them and witnesse of that covenant And doth professe himselfe protector of the whole Nation of the Israelites and therefore with what indignation must he needs behold their dealing with their wives and how can he suffer that indignity they are offered to be put away and others taken in their places specially when they are strangers and infidells Yet he covereth the injury under his garment The second amplification because they pretended law for that they did covering it by that as the body with a garment which maketh him to abhorre it the more to pretend his law for them when it is cleane against them and all that was was but a permission by Moses in his care and compassion of the women who were abused by them To the former sentence some adde for being a particle which hath the force not of a cause but oftentimes of an affirmation and to this because shewing that therefore he hated it the more because they thus covered it Saith the Lord of hostes He that is able and can command all the hostes of heaven and earth to revenge the injuries and indignities done to his people and daughters Therefore keepe your selves in your spirits The admonition such as we have had before that is seeing you know what the Lord hates and what he loves and likes look well to your selves and your owne hearts take heed of transgressing and dealing perfidiously with your wives Doctrine Divorce that is for a man to put away his wife for any cause save onely for the cause of adultery and for adultery is utterly unlawfull and forbidden of God a thing that doth dislike and displease him so the Prophet affirmeth here This our Saviour the oracle of his father more faithfull in the house then Moses doth shew and teach Mat. 5.32 Mat. 19.9 It hath his force I say unto you that is many assigne other causes but I this one onely adultery To this we may adde that the Apostle allowes not a man to put away his wife for infidelity 1 Cor. 7.12.13 onely if the infidell will depart and make a desertion he sets then the beleever at liberty but else he allowes him not to put her away And if not for Idolatry then not for other causes of farre lesse weight Reason 1 Because as Christ himselfe giveth the reason the bond betwixt them is greater then that which is betwixt parents and children Mat. 19.5 for it was before that for Adam and Eve were man and wife before they were parents and they were man and wife that they might be parents And againe the bond is greater because the good is more publique for this for the propagation of mankinde that onely for the good of the parents Now then if the bond be greater and that is not to be broken for any cause then not this If that rather then this then not this for small and frivolous causes but onely for that which he who bound the knot hath allowed the dissolution of it Reason 2 Because this were for man to take upon him to fever that which God hath joyned when it is done not for such a cause as he hath allowed it to be for for when it is for such a cause then is it God and not man that hath dissolved it Vse 1 To reprove all those who allow and contend for many other causes that divorces may be made besides adultery which opinion of theirs they would establish first from the law Deut. 24.1 When a man taketh a wife and marrieth her if so be she finde no favour in his eyes because he hath spyed some filthinesse in her then let him write her a
say of hearts ease that growes not in every mans garden lesse is it in every mans house so not sanctification it is in few mens hearts and manifest not to be there where there is injustice dishonesty no love of God would we marvaile to see men performe no duties to those they are knowne not to love Love and affection being the ground of all duty if not why this Nay rather seeing the wickednesse injustice and oppression of the time is such we should rather wonder there is any religion at all then that there is no more that there is any love to the truth c. then so little Vse 2 To teach us what to judge of many men who seeme religious who will sit at Gamaliels feet have Christ to teach in their streets and Churches he shall eat at their tables and houses and yet they are workers of iniquity live in some one grosse sinne or another of injustice and oppression deceit or unfaithfulnesse and uncleannesse yea after they have beene convinced by the word remaine still in them know them to be but hypocrites they may talke of religion but they have no truth of it they may have the shew of goodlinesse but not the power of it They honor the word Ministers onely as Saul would have Samuel to accompany him for his owne honor before the people or some other sinister respect It is not a sure consequent a man is carefull of the duties of the second table and therefore religious because hitherto by nature he hath beene so there are some civil hypocrites as well as religious hypocrites but the cōtrary cōsequent is good And oftentimes the issue of things proves not to be good for though they hold out a while in such profession yet at length they fall away either when some trouble comes for it that they may enjoy their lives and liberties and so their sinnes And so as Iust Martyr Apol. Ret. Christian made his reason that they were not as they were accused voluptuous intemperate and such like because they so willingly embraced death for their professions sake for then they would have renounced that and deceived Princes to have enjoyed these So on the contray Or else they after twice or thrice standing are deprived of all that as Sampson was of his strength by Dalilah Vse 3 To teach every man that would either preserve himselfe from irreligion or approve that to others that he seemeth to have to keepe himselfe from or to put from him all injustice dishonesty unfaithfulnesse towards men For else this will abandon religion out of his heart and devour up all true profession as Pharoahs leane kine devoured his fat this wil make men judge as wel they may and with warrant that there is no truth of religion in all that shew I deny not but a man may have the truth of religion and should have wrong done him if he be otherwise judged of and yet lye in some sinne against the second table either because he knew it not or the strength of the temptation hath blinded him or the blow he had by it hath for a while stammered him as did David But if they be once convinced of it and wakened as David If Nathan have reproved them plainely yet not so particular yet so as they knew they were the men if they hold on in that sinne it will soon make them irreligious for it will make them out of love with the word and Ministery and then he that judgeth shall have his sentence sealed up by God And Christ shall make it good with that Luke 13.27 I tell you I know ye not whence ye are depart from me all ye workers of iniquity Ye have wearied the Lord with your words Their words were against God they spake wickedly and blasphemy against him Doctrine To blaspheme God to speake impiously of him of his providence power governement and such like is a fearefull sinne James 2.7 Vse 1 If this be such a sinne and God have an action against this people for it how justly may he nay hath he taken a controversie against us and our City when our words are still against him for how is every place defiled with blasphemies and oathes the streets and houses tavernes and mens private families shops and offices who is free from it neither master nor servant husband nor wife parents nor children old nor young buyer nor seller magistrate nor subject If the law for blasphemers were in force that they should be stoned what a cry would be in our City more then when the first borne was slaine in Egypt for old and young should be taken away but if onely the guiltlesse must cast stones at them scarce one of twenty would be found to accuse or execute others This sinne begunne in a swaggerer a stabber and if it had continued there it had beene well but to cease upon a civill City and civill people that there should be as many oathes sworne within a small compasse in it as in a great band of such desperate ruffians it is most fearefull and if God devour them with the sword for such blasphemies why not us with the plague I say nothing of other blasphemies of accusing the providence power and government of God Vse 2 To teach us to resist and reforme this vice every man in himselfe and in his and labour to feare the great and fearefull name of God and use it with reverence and speak of him and his providence and workes with all humility and honour Give him as much honour as to our garments which are more pretious then others for how is it not most absurd that a man having one garment more excellent then others cannot indure it continually to be abused and yet rashly and upon every occasion abuse the name of God Let us not thinke those excuses of necessity and we cannot be beleeved will goe for currant before God or he provoked me for so the first blasphemer could have said for himselfe But as no man will drinke poyson willingly or upon any necessity so should he not take an oath De probo dicturo dicimus o◠tuum ablue ita commemora nunc verò nomen super omne nomen venerandum in omni terrâ admirabile quod audientes Daemones horrent temerarie circumferemus O consuetudinem Chrysost ho. 26. ad pop Ant. And to make a more speedy reformation write upon the walls of thy house and of thy heart that same flying booke Zac. 5.2.3 And thinke this is flying to judgement and so fly thou as fast from thine oathes And as the Egyptians thrust Israel out of Egypt because for them the first borne of the King and peasant was slaine so doe with your oathes Ye have wearied the Lord with your words The Prophet saith not barely your words are against the Lord As Isa 3.8 but the Lord is wearied and vexed with them speaking after the manner of men who are vexed with things
that displease them and so noting how greatly God was displeased with these sinnes how they offend him Doctrine The blasphemies and other sinnes of men doe marvelously offend and vehemently displease the Lord which as it is affirmed here and the like Isaiah 43.24 So as many threates and menaces so many judgements executed sometimes upon the whole world sometimes upon generall Cities sometimes upon particulars persons through the holy story doth manifest no lesse because when men doe lay about them and smite and punish Irae in deo non est affectio sed poena in nos ea vocabulo nomi natur Chrysost it argues they are offended and displeased hereto belongs these and the like Psal 106.29 Thus they provoked him to anger with their owne inventions and the plague brake in upon them Isaiah 63.10 but they rebelled and vexed his holy spirit therefore was he turned to be their enemy and he fought against them Ephes 4.30 Grieve not the holy spirit of God Reason 1 Because it is the transgression of his law Joh. 3.4 Now he gave his law to have obedience which is delightfull unto him 1 Sam. 15.22 He takes pleasure in obedience then disobedience and transgression must needs displease him Reason 2 Because he is most holy just and good yea goodnesse justice and holinesse it selfe Now as every man is more good so is he least suspicious of evill in another but when it is apparent he is most displeased with it for as things rejoyce and delight in their like so are they distasted and displeased with their unlike and that which is so contrary to them The more righteous the Judge is the more he hates iniquity and sinne he is righteousnesse it selfe The sunne is the greatest enemy to darkenes because it hath light of it selfe and as it were is light it selfe Reason 3 Because it workes the destruction of the creature which he loves Jam. 1.15 Now then loving his creature he must needs dislike and hates this parents hate and dislike those creatures men or beasts who worke the ruine of their children the fruit of their bodies and generally whatsoever a man loves he hates that which worketh the ruine of it Vse 1 For sinnes past which a man hath commited he must be grieved and displeased with himselfe that ever he committed any such things by which he hath grieved and vexed so holy and righteous a God And this ought he to do if either he have love to God or to himselfe Semper in amore cautella est nemò melius diligit quam qui maxime veretur offendere Sal. Ep. To God because where men love they are loath to offend and grieved when they have displeased them so that it is a note of a gracelesse child one without any love to his father that is never grieved when he sees his father grieved and vexed with his leudnesse and evill carriage he may be a child but he is a prodigall sonne and shall never be accepted till he returne and shew himselfe grieved that he hath grieved him True love seekes to please the beloved rather then it selfe and is more grieved that it hath displeased such one As Salvia Qui satis diligunt non citò offendūtur sed si nō facilè offendunt then if it had offended it selfe And whereas men are more displeased of the losse of their owne pleasure then to the displeasure of God how can it be but that selfe love is above Gods love As Salvia saith whom a man is loathest to offend he most loves of himselfe or God but where Gods love raigneth as it ought there this dislike and griefe will be And if this should not make them dislike and grieve yet if any man indeed love himselfe he will dislike and grieve for them because if he doe it not voluntarily he shall doe it by force and constraint for if he judge not himselfe and so take revenge of himselfe for his offending of God the Lord will and make him grieve though oftentimes not as he ought As Chry. of man qui fuerit su◠vinculis bonus nunquā erit profectò bonu◠simulac enim vi nulla cogitur liber ipse ad ingentum subito conversus iterum descesset So I of this griefe because such griefe in judgements is not alwaies true griefe yet he shall grieve as he would not for God will bring upon him that which will make him grieve some judgement or other to shew that as he loves them who love him so will he grieve those who grieve him which if it be come upon them they shall finde that true that a disease is not so soone removed as it is easily prevented So here And that it will grieve them as in diseases not the disease but that they neglected the meanes by which they might have prevented it Vse 2 For the time to come men ought to put away their sinnes and keepe themselves from committing new sinnes or renewing the old for it is that which is a griefe unto the Lord and his Spirit and should not men avoid the grieving of God not words and workes which are against God and doe displease him If sinne were a thing which God regardeth not and he were no waies affected or moved with it to griefe or displeasure lesse matter were to be made of it it were no great matter though men satisfied themselves and pleased themselves but being as it is so displeasing to the Lord such a grief unto him It is not only to be sorrowed for cōmitted but carefully to be avoided If he be a foolish son that is an heavnesse to his mother Prov. 10.1 What is he that is a grief to God his father how foolish and wicked is he One asked this question to one about to sinne Tell me what thou thinkest will he pardon thee or no whatsoever thou answer it shall be against thy selfe Ablatus erat à peccatoribus timor nè posset esse cautela And tanta animorum vel potius peccatorum caecitas fuit ut cum absque dubio nullus perire vellet nullus tamen id ageret ne periret Salvia if thou thinke he will not pardon thee what folly and desperatenesse is that to offend a mighty Prince without hope of pardon if thou thinke he will what ingratitude and impiety is it to offend so gracious and good a God so when thou art about to commit any evill or dost omit some good formerly practised and as thou wouldest be thought to have done it of conscience and so it may be though now asleepe Tell me I say what thinkest thou dost thou grieve and displease God or is it liking to him Answer what thou wilt thou shalt not avoyde but be taken If thou say or thinke it doth not displease him thou thinkest wickedly and shalt know it Psal 50.21 but if thou thinke it displease him what a desperatenesse is this to provoke such a great God so mighty a Prince And
pray so earnestly for Gods jugements upon the wicked that it might appeare that his providence was over the earth Psalm 58. per totum Insinuating else that they would from their prosperity deny his providence He noteth of himselfe that from their prosperity he was tainted infected with this had not the waters of the sanctuary cured him Psal 73.17 And shewes directly that others seeing it by reason of the infirmity of the flesh and astonished at the greatnesse of their prosperity and their owne misery called into question the providence and administration of God Verse 11. Example of this is in Gideon Judges 6.12.13 Then the Angell of the Lord appeared unto him and said unto him the Lord is with thee thou valiant man To whom Gideon answered ah my Lord if the Lord be with us why then is all this come upon us and where be all his miracles which our fathers told us of and said did not the Lord bring us out of Egypt but now the Lord hath forsaken us and delivered us into the hand of the Midianites Reason 1 Because they see not how they can escape the former else to accuse God as a favourer of the wicked and one that loves not the good if they should acknowledge his providence seeing they measure his love by outward things Therefore they fall into this to deny his providence and particular disposition of things Reason 2 Because as S. Peter speaketh they are blinde or blinded with some passion and cannot see a farre off either to call to minde the judgements of God by which they may see what he hath done that he regardeth or to see the time to come that he will doe it but onely looking to the present view are thus deceiued and erre Vse 1 To teach us when we heare many men wrangling and jangling against the providence of God and denying his administration and governement of things here below even from this that those who walke uprightly are under the winde and they who contemne God despise or at least neglect his worship live in Atheisme or irreligion and prophanesse yet they flourish and have all things in abundance as heart could desire for if he did how would he not remedy this and rectifie this confusion Such quarrelling as this is but the old sophystry of Satan and the old corruption of man which hath beene a thousand times confuted in every age and place since it was first invented which might have stopped the mouth of all iniquity in this case were not Satan wonderfull malicious and the nature of man marveylous weake notable to looke to things past or foresee things to come Vse 2 To teach us to take heed of any such corruption as this is to deny or question about the providence of God when we looke abroad and consider things and finde things thus disposed of which seemes so contrary to the course of the world and to stay us we must consider two things The first is that howsoever other arguments and reasons of Gods divine providence and mercy towards all and particular men is to be seene and is manifest of all both in their lives past and present in all places yet are not the examples of his judgement alwaies to be seene but to be expected in their due time such as are reserved for time to come so that though a man may judge by the time past and present and finde nothing nor no part of mans life without apparent proofes of the power wisedome and mercy of God because he still makes his sun to shine and his raine to fall on good and bad yet that part of providence which is in judgements is to be expected in a fit time but it is the future and time to come And that he will manifest unto every one that he certainely doth governe This advice is given Psa 37.1.2.9.10.35.36 And that Job 27. from 7. to 14. and vers 30. Therefore must we with David goe into Gods Sanctuary and consider not the beginnings nor the present state but the ends of these men which will manifestly prove his providence Gods dealing with them and his owne like to Princes with their Hawke and Partridge or their states being like the Partridge and the other as the Hawke The second is the time present that this divers dealing of God with them argues his providence because it is the way to salvation for the one and to destruction for the other As it argues the skill of the Physitian and his wisedome having to deale with two patients one desperately sicke and he cares not for his health the other so sick as he may be recovered he useth divers dyets and manner of usage So God deales with his THE THIRD CHAPTER OF THE PROPHET MALACHY BEhold I will send my messenger and he shall prepare the way before me and the Lord whom ye seek shall speedily come to his Temple even the messenger of the Covenant whom ye desire behold he shall come saith the Lord of hosts 2 But who may abide the day of his comming and who shall endure when he appeareth for he is like purging fire and like fullers sope 3 And he shall sit down to trie and fine the silver he shall even fine the sons of Levi and purifie them as gold and silver that they may bring offerings unto the Lord in righteousnes 4 Then shall the offerings of Juda and Jerusalem be acceptable unto the Lord as in old time and in the yeers afore 5 And I will come neer to you to judgement and I will be a swift witnesse against the soothsayers and against the adulterers and against false swearers and against those that wrongfully keep backe the hirelings wages and vex the widow and the fatherlesse and oppresse the stranger and feare not me saith the Lord of hosts 6 For I am the Lord I change not and ye sons of Jaacob are not consumed 7 From the daies of your fathers yee are gone away from mine ordinances and have not kept them returne unto me and I will returne unto you saith the Lord of hosts but ye said wherein shall we returne 8 Will a man spoyle his gods yet have ye spoyled me but ye say Wherein have we spoyled thee In tithes and offerings 9 Ye are cursed with a curse for ye have spoyled me even this whole nation 10 Bring ye all the tithes into the storehouse that there may be meat in mine house and proove me now herewith saith the Lord of hosts if I will not open the windows of heaven unto you and powre you out a blessing without measure 11 And I will rebuke the devourer for your sakes and he shall not destroy the fruit of your ground neither shall your vine be barren in the field saith the Lord of hosts 12 And all nations shall call you blessed for ye shall be a pleasant land saith the Lord of hosts 13 Your words have been stout against me saith the Lord yet ye say What have
children but that which a father is not able to doe that to one as to another to the youngest as to the eldest to the children of the Church of the Gentiles as it were his second wife as of the Jewes his first wife Provided they have the same faith the same spirit the same mediator when they come unto him which others have had who have beene graciously accepted then shall they be certainely received If they object that they are not so worthy as others have not such strength of faith such greatnesse of grace and such like I answer first this smells of infirmity and pride that as they thought to be heard for their much babling so these for their great worthinesse And secondly that children who seeke any thing from their father and hope to receive as others have done doe not looke upon their worthinesse but the naturalnesse of their fathers love VERS V. And I will come neere to you to judgement and I will be a swift witnesse against the sooth-sayers and against the adulterers and against false swearers and against those that wrongfully keepe backe the hirelings wages and vex the Widow and the fatherlesse and oppresse the stranger and feare not me saith the Lord of hosts AND I will come neere unto you in judgement The Prophet having spoken of the effect of Christs power touching the godly and faithfull and in them he speakes now of it in respect of the wicked whom he would judge and condemne neither should there be any evasion from his judgements neither any way to escape them Seeing he will be both witnesse and judge from whose knowledge and power and uprightnesse they cannot exempt themselves And this is contained in the fifth and sixth verses and hath two generall parts the first is the judgement the second is the certainety of it from the immutability of God And I will come neere unto you in judgement i. You doe much detract from me and disgrace me as if I regarded not what things were done here below but onely beheld them a farre off and let things runne as they would but now I will come neere unto you and seeing you say where is the God of judgement I will come to you not as you would to revenge others for your sake but to exercise severe judgement against you And so he speakes here of a perfect and sensible judgement which they had thought and judged to be farre off And I will be a swift witnesse Another effect i. I who am the judge will also be a swift witnesse I will come speedily and speedily will I lay open all your sinnes for all your windings and turnings all your secret concealing of sins is known to me you think that I am slow in executing of judgement but I will come sooner then you thinke of or will be profitable for you for to your destruction I wil be swiftly present And all your hypocrisie shal not helpe you for I will finde out these sinnes which you cover by fraud and cunning and cloake under one thing or another and cover by some colours he noteth such sinnes as were wont to be done in secret and for which it was hard to finde witnesses to evict them and punish them There shall want no witnesses for these things to prove them though you doe it in great secret I wil be the witnesse of it and for these he numbers up certain particular sinnes such as were done in secret without witnesses The first he calleth sooth-sayers some thinke the word signifies such as we usually call Juglers such as make things seeme otherwise to the eye then they are And under this he comprehends all who use any inchantments or magicke and have society with divells the other particulars see in their places as they follow I will come neer to judgement They because of the long patience of God put farre from them both him and the day of his judgement and thought no evill should come unto them but he threatneth them for the abuse of his patience that he would certainely visite and judge them The Lord properly cannot be said to be farre of seeing ubique totum est and so neither to come neere properly but he is said to come cum manifestatur and to depart cum occultatur but ever present either hid or manifest August Now when he manifesteth himselfe either in mercy or judgement he is said to come neere as in this place Doctrine Howsoever the Lord spare long yet will he visite in the end those who abuse his patience Jer. 6.6 And I will be a swift witnesse against the soothsaiers Anoher effect as some would have it or the manner of his proceeding first swiftly then by way of witnesse and evict them before he condemne them His swiftnesse is not simply for he is slow to wrath but in respect of them who thought judgement farre of and promised themselves safety as before he would come upon them swiftly unlooked for Doctrine The judgements of God come upon the wicked when they least thinke of them and promise to themselves all security and thinke they are furthest by reason of Gods patience Then will he come to judgement sooner then they thought of Mich. 1.3 for behold the Lord commeth A witnesse If he will be a witnesse then a true witnesse and so knoweth all they doe their wickednesse else should he not be a true witnesse Doctrine The Lord he knowes all the waies of the wicked as an eye-witnesse of them all sees and beholds whatsoever they doe and wheresoever Mich. 1.3 Vse 1 To admonish men to take heede what they doe and to looke to their carriage Vse 2 To teach them when they have sinned that it is in vaine to goe about to cover it or to imagine they can by any meanes avoide punishment for it seeing he that is the judge knoweth it and a most righteous judge who as he will reward the godly for their good so will he recompence the wicked for their evill And as neither the malice of wicked men who disgrace their good things calling good evill nor their owne modesty ready to deny or lessen their good As Matth. 25. can hinder them from their reward or keepe good things from them either present or future and all because he knowes them and is mercifull and just so neither the corruptions of others like themselves approving and applauding their evill nor their owne cunning either in staying the passage of mans judgements against them or in smothering humane testimonies and evidences by which they should be cast shall defend them from their just recompence and keepe evill things from them both present and future and all because he knowes them and is most just In vaine is it then for them to take this course As it is a marveilous vaine and bootlesse thing for a malefactor to endeavour to get his examination taken by a Justice out of the Court from the Clearke of Assise or to bribe and stop
the mouthes of those who should give evidence against him To informe the Judge and the Jury when the Judge himselfe was a witnesse of the fact and is ready both to informe the Jury and to give sentence according to his owne knowledge A witnesse i. As a guilty person is condemned by testimony of witnesse the crime proved and manifest so will I give sentence against the wicked of those things which I know they have done Doctrine The Lord proceeds not to judgement to condemne or punish any but upon knowne and manifest causes upon the knowne deserts and merits of men sometimes secret to others sometimes knowne to them This is proved Numb 20.12 Ananias and Saphira Acts 5. Infinite are the examples of knowne sinners as the old world Sodom and Gomorrah Nadab and Abihu Core and Dathan c. Matth. 25. Reason 1 Because he is most just and therefore must proceed upon known cause for it is as well injustice to punish for an unknowne cause upon jealousie and suspition as for no cause for an unknown cause is no cause De non existentibus non apparentibus eadem ratio Reason 2 Because he would manifest his justice to men therefore he usually proceedeth upon knowne causes to them as sometime upon knowne causes knowne to them onely knowne to himselfe to manifest he is not bound to give a reason of his judgements to men Vse 1 If we see one afflicted punished we accounted upright to know Gods proceedings are upright and upon knowne cause And hence may we learne how to free our selves from such doubts when we see what befell Chorah and all their company Achan his when some sinned onely in the known sin yet others were punished We must conclude that it is most just from this ground that he proceedes never but justly though it be secret from us Vse 2 For imitation first for the Magistrates Gods upon the earth they ought not to proceed against malefactours but upon knowne and manifest proved causes not upon slender conjectures or suspitions for so will God himselfe doe and they executing his judgement ought to proceede no otherwise lest they fall into injustice They ought to not to proceede for any hatred to their person or their profession or for any other sinister respect upon accusations halfe had and slender or no proofes The Lawyers say that it is unjust not to weigh and consider the whole Law but to give sentence from some part of it * Veritatem inauditam si damnent leges praeter invidiam iniquitatis etiam suspitionem merebuntur alicujus conscientiae nolentes audire quod auditum damnare non possunt Tertull. Apolog. adversus gentes Cap. 1.10 If the lawes condemne truth unheard besides the note of injustice they will cause a suspition that they are conscious of some unwillingnesse to heare lest after they had heard they could not condemne As Tertull. speakes So of Magistrates Therefore in things not manifest not proved or by such witnesses whose persons are infamous their credit suspitious such as may be suborned or doe things of spleene and malice which may happily appeare to them they ought to take heede how they judge and as they have power rather reprove then condemne Againe in the second place every man ought to judge righteous judgement when he judgeth and censureth the actions of other men but secundum alligata probata not out of his owne humour out of the dislike of their person justifying some because they have affection to them condemning others and their actions because they dislike them or condemning some mens doings onely for the name they have Like unto those who being sick of a feavour or frensie being deceived by the similitude of right lines drawne upon the wall thought they saw some deformed and ill shaped creatures ut Aristot So they out of sicke diseased and corrupt mindes doe not onely deprave the right lines that is the famous and good actions of others but account them as vices and turne them to their reproaches and infamy If that for mens words be true which Luther used to say * Sceleratū est cū noveris esse pium sanū alicujus sensū ex verbis incommodè dictis statuere errorem Luther T is a wicked practise when you know a mans minde and meaning to be good sound yet to catch at his words it may be not so fitly delivered to accuse him of error So for mens actions out of some infirmities or upon some suspitions when they know nothing but good in them and yet beleeve every report against them As Tertullian said it was with him and other Christians in his time Credunt de nobis quae non probentur nolent inquirere ne probentur non esse They beleeve things of us without tryall or proofe and will not examine whether they be so lest they should be proved to be otherwise Against the sooth-sayers He numbers up the particular offendors he would deale with not that he would deale with men no but alledging these as a taste of others or as the sinnes which then ruled and raigned amongst them but we may observe that here are numbered not sinnes of one kind not against the second Table onely or first onely but against both Doctrine The Lord will judge punish and destroy men for irreligion aswell as dishonesty for the neglect or the breach of the first table aswell as the second and è contra and for both manifested here for they are joyned together as it were in one condemnation proved further from the threatnings and executions laid downe in the word where we shall finde the Idolater the Sabboth breaker the swearer c. threatned and punished as well as the Adulterer murtherer and other dishonest and unjust persons In Deuter. 28. All the curses repeated respect the whole law and all the commandements as well as any one or of either of the tables Ezek. 22.6.7.8 Hosea 4.1.2 1. Cor. 6.9.10 1. Tim. 1.9.10 Galat. 5.19.20.21 Revel 21.8 Every where offendors against both Tables are joyned together Reason 1 Because as Jam. 2.11 He that said thou shalt not commit adultery said also thou shalt not kill now though thou doest none adultery yet if thou killest thou art a transgressor of the law So he that commanded obedience to the one and forbad disobedience did so to the other and so he is disobeyed and provoked in the one as well as the other Reason 2 Because the curse was not an appendant to one Table but to both and every precept and every branch of every precept Deut. 27.26 Vse 1 Then under the Gospel there is use of the law morall for this is spoken of Christ which thing would he not neither could he in justice doe if the law were not to them under the Gospel Vse 2 This may teach many in the Church to expect Christ a terrible Judge and swift witnesse against them seeing if they seem to make care of
the one they have none of the other for many seem marvelous carefull of the first Table and matter of religion they will heare the word they will be frequent in prayer they will not sweare an oath keep the Lords day hate Idolatry and such like but yet live in some breach of the second Table in hatred and malice lust or covetousnesse cruelty or oppression slandering and discontentment disobedience and disloyalty And these are religious hypocrites On the other side many there are who have care to deale justly to performe faithfullnesse to men are mercyfull liberall loving and kinde c. Yet care not or regard not the duties of religion Are swearers prophaners of the Lords day neglecters of the worship of God carelesse negligent drousie hearers and prayers have little hatred of Idolatry and lesse love of the truth And these are civill hypocrites Both these in the hypocrisie of their hearts perswade themselves that they are in the favour of God and shall escape the wrath of Christ when he shall come to judge either in this life or the life to come And these and none more lie censuring judging and condemning one another and remember not that the Judge standeth at the dore ready to judge and condemne them both seeing he commandeth both he will condemne for the neglect of either and the curse is to him that neglects religion and the first Table as well as the second and honesty Vse 3 To perswade these hypocrites to come out of their hypocrisie and both them and all others to take upon them the care of performing obedience to Christ in both be carefull of religion with honesty and of honesty with religion this must be done and the other must be lest undone Hast thou any knowledge of God any love of the truth any care of the Lords day any feare of his great name any love to heare or to pray See thou be carefull of justice chastity sobriety obedience fidelity and true love to men Or else for all that when thou thinkest to have Christ for thy Saviour thou shalt finde him but a swift witnesse and an irefull Judge against thee So on the contrary Many will easily grant me that if a man be never so religious so devout and carefull of the first Table yet if he be unjust an extortioner a murtherer and such like As they Acts 28.5 judged of St. Paul so the Lord will not suffer him to live but his judgements shall be upon him and condemnation in the life to come But if a man be just chast mercifull and such like though he know not religion be without the feare of God and care of his service though a swearer blasphemer a prophaner of the Lords day yet he may do well enough and no fear of perishing or judgement and so will they speake both in life and death which is all one as if they should thinke a man which is guilty of felony murder and such like must needs be judged by the law of the land but if not of these though he be a traytor to the Kings person yet is there no feare But if a traytor shall die though not guilty of felony and a felone though not culpable of treason by the justice of mans law much more they who shall separate these two Tables Therefore must we endeavour to be religiously honest and honestly religious to avoide the transgressions of both Tables and to do the duties of them lest if we separate these we lay our selves open to the judgements of God in this life and separate our selves from the comfortable and happy presence of the Lambe and him that sitteth upon the Throne Against the soothsayers The first particular whom he will judge and under this all of the like kinde Such Deuter. 18.10 11. Let none be found among you that maketh his sonne or daughter go through the fire or that useth witchcraft or a regarder of times or a marker of the flying of foules or a sorcerer or a charmer or that councelleth with spirits or a soothsayer or that asketh counsell at the dead Doctrine The Lord as he will judge and destroy all other Malefactors so will he soothsayers witches inchanters sorcerers Necromancers wizards and all such like so is affirmed here And if we loke to the old Testament and things that are past we shall finde it true Deuter. 18.12 For all that do such things are an abomination to the Lord and because of these abominations the Lord thy God doth cast them out before thee 2. Kings 17.17 18. And they made their sonnes and their daughters passe through the fire and used witch-craft and inchantments yea sold themselves to do evill in the sight of the Lord to anger him therefore the Lord was exceeding wroth with Israel and put them out of his sight and none was left but the tribe of Iudah onely Mich. 5.12 And will cut off thine Inchanters out of thine hand and thou shalt have no more soothsayers In the new Gal. 5.20 21. Revelat. 21.8 Sorcerers shall have their part in the Lake that burnes with fire and brimstone Reason 1 Because they are grosse Idolaters and the art they use is grosse Idolatry for here is ever either the expresse invocating and calling upon the Devil seeking from him knowledge of things secret and to come helpe in trouble deliverance from danger and such like proper unto God or else some secret and covert invocation on him as under the name of the dead or under some barbarous tearmes which have no signification or by some superstitions and arts of slight invented by him Which Tertul. l b. de anima calleth second Idolatry for as in the first he fained himselfe to be a God so here an Angel or one that is dead and such like in both he seeks to be worshipped when as then they are worshippers of the devill taking from the Lord that was his most gratefull and acceptable to him invocation and his worship and giving it to his most deadly and greatest enemy How should he put it up and not be revenged of such a generation Reason 2 Because they bewitch and deceive many and draw them into the same sins and so bring them to destruction as is said of Simon Magus Acts 8.9 When as therefore they so strive against the glory of God and salvation of others no marvell if the Lord will judge and destroy them Vse 1 To stir up the Magistrate to draw forth the sword of justice against these and to cut off all such workers of iniquity from the City of God for they ought to do as the Lord would and will do seeing they have the commandement for it Exod. 22.18 Thou shalt not suffer a witch to live Levit. 20.27 And if a man or woman have a spirit of divination or soothsaying in them they shall die the death they shall stone them to death their bloud shall be upon them So did Saul while he was assisted of
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 Doctrine The Lord he will judge and condemne all false swearers 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 take the name of the Lord thy God in vaine For the Lord will not hold him guiltlesse that taketh his name in vaine Not guiltlesse but under that bitter curse of condemnation Deut. 27.26 Zach. 5.2.3.4 James 5.12 But before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Reason 1 Because he hates such oathes Zach. 8.17 And let none of you imagine evill in his heart against his neighbour and love no false oath for all these are the things that I hate saith the Lord now hating these he must needes for them hate those that love and practise them and hatred will procure judgement wrath and destruction Reason 2 Because swearing by others they are idolaters for whereas an oath is not onely Gods ordinance but a speciall part of his worship both because there is invocation and because it is in the first table commanded and of the solemne forme of imposing an oath which was this give glory to God Josh 7.19 And the solemne rite of taking an oath among the Jewes which was to stand before the Altar 1 Kings 8.31 and was a custome among the Athenians and Romanes Then to give Gods worship to another is idolatry and idolaters must be judged and condemned Reason 3 Because if rashly by him the name of God so deare unto him he dishonouring and vilifying it by such usual rash swearing he wil revenge it If seriously yet not in truth for things past or to come knowing them to be false intending not to do them he cals God as a witnesse of his false-hood and a revenger of it and so must he come upon him for this he tempteth God desperately and dareth him as it were to his face to execute his vengeance upon him Vse 1 This may shew us the fearefull estate not of a few but of a multitude and whole troopes of men and women being common and usuall false swearers who can neither buy nor sell meet nor depart neither speake seriously nor in jest neither perswade nor promise neither intreat nor threaten neither relate things past nor draw men to the expectation of things to come without swearing and many oathes oftentimes by those which are no Gods committing idolatry usually rashly and unadvisedly and not seldome wickedly falsly and deceitfully In this sin are wrapped both parents and children masters and servants rich and poore high and low noble and base Minister and people If the Lord that threatneth to be a swift witnesse against such and a severe Judge should now come to destroy and cast to hell all such how fearefull then would we thinke and account their condition to be Verily how nigh that day of Assize and of his glorious appearing is no body can tell few suspect it to bee so nigh as it is but say it be as farre off as they suppose yet doth he judge them every day It is a judgement and a fearefull one that they sinne every day and sweare every houre and see it not to leave and forsake it but the morning swearing is punished with the afternoone this day with to morrow c. And for all these the plague of God and his judgements ready to breake in at the doores though he see it not yet others may see it manifestly Tell me what wouldest thou thinke his state and condition to be that had a bal of fire hanging over his house ready to fal upon him to consume him his wife and children servants and all that he hath in a moment and yet he and they all within doores give themselves to chamberings and wantonnesse to drunkennesse and gluttony to whoredome and uncleanenesse by that meanes to drawe and hasten this to fall upon him and consume him wouldest thou not thinke him in a fearefull condition such is the state of every swearer the plague of God tends upon their house the volume of curses is hovering and flying about their houses and this fire hanging over them and still by their oathes as the Faulconer by his Lure and hallow calling this to fall upon him and their case the more fearefull because custome hath made them when they sweare they deny they did and if they be evicted for it they account it as nothing no more then an ordinary speech As Saint Chrysost ho. ad Baptiz si quis jurantem increpaverit risus movet jocos narrare putatur But the same day or the day after that Lots sonnes in law mocked and despised their fathers admonitions the fire of God devoured them and their City Gen. 19. So may it upon them pitty then their fearefull conditions and feare and flye their society their fellowship their families for though thou hast escaped hitherto yet when the flying book enters in at their doores and windowes thou maiest happily be there then and partake in their plague but in truth thou hast not escaped but as they by the custome of their owne sinne are growne sencelesse so thou by theirs art grown lesse to fear an oath then thou didst before and so hast got more hurt to thy soule then ever they shall be able to doe thee good to thy body and state howsoever thou promise thy selfe great things by them Vse 2 This may serve for secure men who lye in this sinne to hate swearing or are ready to fall into it to perswade
and then Iam. 2.13 There shall be judgement mercilesse to him that sheweth no mercy and mercy rejoyceth against judgement Reason 2 Because God he professeth himselfe the helper of the helplesse and the patron of such as are without succour and friends therefore as he must right their wrongs so must he relieve them oppressed and revenge their oppressions Vse 1 This may admonish those who are in authority and place of justice This will make them like unto the Lord to defend the widowes cause when it comes before them or what power soever they have in their hands as Isaiah 1.17 Plead for the widow whether she be rich or poore for if rich it is but justice but if poore it is both justice and mercy That many will do and it is lesse thanke worthy because they are able to recompence them by some gratefullnesse and other meanes In whom there is a shew of justice but no justice indeed and in truth but a desire of gaine The other is the harder and as just so mercifull and hath the promise of good from God as in the generall Luke 14.14 And thou shalt be blessed because they cannot recompence thee for thou shalt be recompenced at the resurrection of the just Those shall be recompenced of men these of God This they ought then to doe chearefully and not as the unrighteous Judge unwillingly but as Iob 31.16 who would not suffer the eies of the widow to faile Vse 2 Then may all those who are vexers oppressors and injurers of widowes know what they are to looke for from the Lord that howsoever they thinke all safe and he is farre off yet he will come nigh to them to judgement and be swift when they thinke he is slacke either to make their houses destitute or their wives widowes or to bring some such fearefull judgement against them besides the afterclaps that which is to come after this life But who are these that some men may see themselves touched Verily there are divers sorts of them some injure rich widowes who left by their husbands under whose shadow they prospered well are by unjust Executors long kept without their portions and widowes part and never recover it but by long sute in law where the best part is spent before the other is recovered If they have it without any such troubles then are they by unconscionable kindred bought and sold by a peece of money to a man that hath neither wealth vertue nor grace many a man labouring for her making great shew of wealth which in truth many pounds is worse then nothing for poore widowes utterly forsaken of all kindred and friends on both sides never deserving the commendations given by Boaz Ruth 2.20 for they soone cease to do good both to the living and dead And doing thus to kindred what can be expected of those who are not allied to them but that they should leave them destitute and soone subvert their cause or not right their wrong but be readier to vex them some as the Creditors of that widow 2. Kings 4. though in this generally this City lesse capable if they find any reasonable dealing Vse 3 This may perswade every one to avoid this sin if he have no love to justice no affection to mercy yet if he have any feare of punishment let him vex neither the rich nor the poore neither his friend nor one that is friend to him But if he would have his curse turned into a blessing he must have care and do his best that when he rejoyceth and is full the widow may be so too as is commanded in the feast of the Tabernacle Deut. 16.13.14.15 and let her have a part with thee both of the field and vineyard Deut. 24.19.20.21 that thou maiest pray with more boldnesse before the Lord. Deuter. 26.13.15 Then thou shalt say before the Lord thy God I have brought the hallowed thing out of mine house and also have given it unto the Levites and to the strangers to the fathers and to the widow according to all thy commandements which thou hast commanded me I have transgressed none of thy commandements nor forgotten them Looke downe from thy holy habitation euen from Heaven and blesse thy people Israel and the land which thou hast given us as thou swarest unto our fathers the land that floweth with milke and honey And the fatherlesse The third particular of oppression when they injure and vex the fatherlesse such as are without all helpe and hope Doctrine The Lord will come nigh to judgment to all such as vex oppresse and injure the fatherlesse such as are left yong not able for age and counsell and advice to defend themselves So here so in Exod. 22.22.23 And Deut. 27.19 Jer. 22.3.5 Iob shewes this was just with God Job 31.21.22 If I have lift up my hand against the fatherlesse when I saw that I might helpe him in the gate let mine arme fall from my shoulder and mine arme be broken from the bone Reasons as in the former Vse 1 To perswade all in authority to judge for the fatherlesse when his cause comes before them as is commanded Isaiah 1.17 which is not that they should accept persons and pervert justice for the fatherlesse because he is so a thing forbidden by God and horrible before him to favour the person of the poore as to feare the great and rich in an unjust cause but that when the poore fatherlesse cause comes before them against some great men or rich deceivers that seek to vex them they should defend their cause though they sue but in forma pauperis and respect the justice of it as if they were rich and do for them that which is right so shall they shew themselves Gods for where the name is given to them there the duty is injoyned them Psal 82.1.2.3.4 For the Magistrate is specially ordained for these not for such as are great men who neither will doe right nor suffer wrong able enough to right themselves and defend their own causes or not so much for these as for the poore orphanes widowes and such like As the defence is for the little coppes and small trees of grooth not for the great okes they have not such need of fencing against beasts as those Vse 2 Then may many men expect the judgments of God who vex and oppresse for their owne gaine many pore orphanes and fatherlesse children sometimes colourably sometimes openly Often they colour it by pretence of law and are legall oppressors who obtaining Wards do fell them from one to another as men do horses and when they are marriagable tender them such matches as they must live miserably all their lives with if they accept them so far different in nature state religion and such like or if they accept not when they tender of purpose such as they know they wil not regard then make they a further commodity of them that they happily recover not that oppression of many yeares
nothing too much for them so much the Prophet insinuates here and as much is manifest Ezek. 16.16.17.18.19 And thou didst take thy garments deckedst thine high places with divers colours plaiedst the harlot thereupon the like thing shall not come neither hath any done so thou hast also taken thy faire Iewels made of my gold and of my silver which I had given thee and madest to thy selfe images of men and diddest commit whoredome with them And tookest thy broidered garment and coveredst them and thou hast set mine oile and my perfume before them My meat also which I gave thee and fine flower oile and honey wherewith I fed thee thou hast even set it before them for a sweet savour Thus it was saith the Lord God Exod. 32.3 They brake off and gave away their golden ear rings to make an Idoll 2. Kings 16.3 and 17.17 They bestowed their children on Idols Judg. 17.3 The mother of Micha gave 200. shekels of silver to the founder to make a graven and molten Image Reason 1 Because this is a voluntary and free service of their own heads and inventions now we see in all things men spend more freely and more liberally upon their owne inventions then upon those things which they are tied unto Men bestow more upon their own children Reason 2 Because Idolatry an superstition is naturall and sencible agreeable to nature and sense and so more pleasant and delightfull on things that are delightfull and pleasant men bestow more time more tendance and more goods Reason 3 Because Idolatry is accounted adultery and Idol a harlot an Idolater an Adulterer passim in Scripturis Now as one saith non minor suspitionis quam libidinis impetus ad rapiendos homines Men are as mad upon an Idol as upon a harlot and as they will spend all to satisfie their lust so to follow their superstition Vse 1 This may serve to reject and justly the suite of our Papists for favour and forbearance upon this ground because of the great cost which their ancestors they say have bestowed upon this land in building of Schooles Colledges and Hospitalls and endowed them with rich possessions D Bishop prefat they must first presuppose and indeed prove that it is the truth which they professe and that theirs is the true religion else may any idolater in the world make the same reason for himselfe and so may an adulterer plead for favour because he hath been at such cost charges with his harlot and endowed her and hers with such great riches but if not the one why the other why might not the Canaanites by the same reason have pleaded for favour from the Israelites Deuter. 6.10.11 Yet it was not any motive to bring favour unto them nay for all that they were commanded to destroy them And can the Church have a better guide and Christian common-wealthes a better example But it may be that they suppose that this should prove that their superstition is true religion because they thus decked it bestowed infinite cost otherwise upon it By the same reason may any idolater in the world plead that it is the truth and the true worship of God seeing their bounty towards their false Gods hath beene equall in most things and superiour in divers to this of theirs yea by this reason might many a harlot plead against the lawfull and just wife that she was not so but her self because she lives in the house is maintained daintily gorgeously when the other is excluded and shut out in poverty and misery but if not this why that but in all this I grant them but that which may easily be proved to the contrary that our ancestors in the first institution of these things did not intend the Popish faith and religion Vse 2 Then is it not to be wondred at if we see the great liberality of our superstitious Papists towards their superstitions and idolatry for it hath beene so with all idolaters whatsoever and no reason but it should be so with this which is more naturall and fitting the humours and corruption of nature then any other superstition in the world And as some say of Manna that it fitted and was tastfull to every pallate according to the humour of it so may we more certainely say of this as hath beene divers times shewed that it is fitting to the ambitious covetous voluptuous licentious and every one of what affection soever is it any marvaile then though men be marveilous liberall when as every man that hath it cares not what he bestowes upon his humour besides their doctrine of merits hath brought them in no small gaine specially from men who lie a dying who to inrich them though they laboured all their life to inrich their wife and children yet care not how poore they leave them then because they are so taught that by such meanes they may redeeme their soule and satisfie for many things they else might suffer what will not a man give to save his life when he is upon the gallowes more in this Yet ye have spoyled me Their fact and offence in the relation and comparison which standes thus they that is idolaters will not spoyle but they will cleave fast unto their Gods and be very devout yet ye have not done so to me Doctrine Idolaters often cleave faster and are more devout to their Idols and their worship then they who professe the truth cleave or are devoted to the Lord. Vse It should teach us in that to imitate them lest they rise up in judgement and condemne us Let it be our resolution as it is in Mic. 4.5 For all people will walke every one in the name of his God and we will walke in the name of the Lord our God for ever and ever Have ye Upon whom I have bestowed many and great things yet have ye spoiled me and so makes their sinne the greater Doctr. They who have received more from God then others if they contemne and injure him and take from him his due or any such like they offend more then the rest vide Cap. 1.12 but ye have polluted it Spoiled me They tooke away and with-held the maintainance of his Ministers who were the instruments and meanes of his worship therefore he accounts himselfe to be injured and spoiled Hence a generall doctrine Doctr. The injury contempt and abuse committed against the meanes of Gods worship is held to be done against God himselfe Thus God takes this done to his Ministers vide cap. 1.7 The table of the Lord is not to be regarded In tithes and offerings This is that wherein they had offended and God complaines he was spoiled because the portion of their goods which was due to him they had kept from his house and Ministers Doctrine It is a sacrilegious and impious thing for men to with-hold or withdraw the maintenance of the Ministers So much the Prophet affirmeth here so much all those places prove which command such
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 Doctrine Oftentimes it falls out 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 Reason 1 Because God doth use them to punish and correct his * Vtitur in salutem suorum irrationali insensibili c. Bern. de gr 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 the reasonable creature but ill affected as his rod of correction which when his son is beaten he throwes into the fire as an unprofitable twig and he useth good Angels and men as coadjutors and fellow souldiers whom when the victory is had he liberally rewards Now for this every one must have their proportionable strength and power and so the wicked therefore they grow Reason 2 Because by it many are and may be tried who live in the Church who not prospering by their piety and profession because of their hypocrisie in it when they see the prosperity of the wicked and see the afflictions and poverty of the Church will leave and forsake the society of it and joining themselves to the other accounting it to be the better Psal 73.10 And so they shew themselves and hereto I apply that Prov. 28.12 When the wicked come the man is tried Reason 3 Because his judgements and justice might be more eminent and perspicuous when he shall cast them downe that are aloft and were in the eies of men for their greatnesse and riches and glory For as in States though a thousand petty theeves be hanged yet nothing such notice is taken of the justice of the State as when one great offendor of some great note and eminence is executed and hath the censure of the law executed against him Vse 1 Do they not then deceive us or go about to doe it when they would perswade us there is the truth and there is piety in that company and society where is plenty and abundance and for that perswade us to turne in thither because waters in a full cup are wrung out unto us and separated from them many afflictions and many miseries and calamities as the Champions of the Church of Rome do with as good reason the people withstood Ieremie or would have perswaded him that the worship of the Queen of Heaven was rather the better then the worship of the King of Heaven and earth because they prospered for a while in outward things more in the one then the other Jer. 44.16.17 And so may any Idolaters perswade us Vse 2 To teach us not to wonder or be offended with the growing or increasing of the wicked specially if it come by wicked arts and impieties for it is no new thing nor strange to be wondered at nor much disadvantage to be offended with It is no new thing for all ages and places have their examples of it many Atheists Idolaters oppressors persecutors have grown to exceeding height of glory and outward eminency now as that which is hath been so that which hath been is no wonder to see it againe that men by flattery injustice oppression Idolatry and such like should be built up and build up their houses and families neither is there cause we should be offended for they build but to their destruction all shall be but a Babel As they say the Phenix builds her nest with hot spices neither is it our disadvantage that we should grieve though they be our rods for that were too childish to grieve to see willowes birch trees grow because rods are made of them when as it is not in them they hurt us but in our selves for if it were not our own sins they should not be our scourges as rods should never hurt children nor they find the smart of them that rebell not against their father and governours lesse should we so be offended that we should turne into them for that were as if a travailer should joine himselfe with a rout of theeves upon hope to keepe that he hath and incurre by that means the common justice of the land to lose all and life with it Vide August in Psal 91. Nullum mare tam profundum quam est Dei cogitatio ut mali floreant c. Consider that they must be scourges remember these are to trie forget not that they shall make his justice more eminent That as the state carries some to execution by posternes and by-gates and others through the market place So God some to hel and destruction by poverty others by plenty some by basenesse others by honour in the meane time they know they stand but upon slippery places And they that tempt God yea they are delivered Such as live wickedly and contemptuously against him escape his judgements and often are delivered when others fall in them Doctrine It oftentimes fals out with wicked men such as live in the contempt of God and provoke him every day not to be of a long punished and to escape when others are smitten so with these and Job 21.9 Hos 4.14 Psal 81.12 Jer. 10.25 He praieth as thinking it too too long that they escaped So Ioab and Shimei escaped in the plague Reason 1 Because the Lord is very slow to wrath both to execute and to exercise his displeasure the reason that Ionah gave why he went not to Nineveh fearing God would spare when he had spoken and so call his word into question Jonah 4.2 Reason 2 Because their iniquities are not yet full nor they grown ripe for the harvest that God might thrust in the sickle of his wrath Gen. 15.16 Vse 1 Not to thinke it strange if we see wicked men prophane men contemners of God his word and worship go on and enjoy prosperity and peace and no evill happen to them like as to other men but they escape when they fall but thinke then
of the great patience of God and censure not his justice for sparing of them who knowes his times better then we can descerne and reprives but men for their plagues as Judges do malefactors till their iniquity be found out and till their Epha be full and in compassion towards them trouble at the remembrance of their fearfull end when that shall be Job 21.30 But the wicked is kept unto the day of destruction and they shal be brought forth to the day of wrath Vse 2 This may instruct men that in a plague and misery to be spared and to be delivered is not simply and in it selfe a blessing for as all outward things are as the mind of a man is and meates as the stomack so in this deliverance A theefe accounts it a benefit to be reprived for a while yet it is not but according to the intent of the Judge and the use he makes of it So in this we have all escaped Gods rod and his plague blowing up and destruction offer it we all blesse God but to all it is not a benefit in it selfe seeing even wicked men are spared and delivered that their sin may be full and they receive the more full revenge and a more fearefull reward Vnusquisque consideret non quid alius passus sit sed quid pati ipse mereatur nec evasisse se credat si eum interim poena distulerit cum timere plus debeat quem sibi Dei judicis censura serva vit Cyprian de lapsis 21. As he that hath escaped a serpent and is fallen into the power of a Lion Therefore let every one examine whether it be a blessing to him to be thus delivered if the patience of God hath brought him to repentance and reformation but otherwise thou art delivered rather in anger then in mercy and art deceived as the sicke man that thinks a good turn is done him when he hath what meat and drinke he desires unlesse that which the fire could not soften the sunne do and that thy heart relent as Saule at Davids kindnesse who had spared his life when he might have taken it away 1. Sam. 24.17 VERS XVI Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard and a booke of remembrance was written before him for them that feared the Lord and that thought upon his name THen spake they that feared the Lord. The Prophet having reproved the blasphemy of the wicked shewed their grounds on which they denied the providence of God he now answereth them First in this vers by opposing unto them the contrary opinion of these who did truly fear God Secondly vers 17. By a sweet promise on Gods part of great goodnesse and mercy towards the godly who rested in his pomises Thirdly verse 18. Denouncing a judgement which the wicked should have experience of when they should see the difference betwixt them and those who feared him Then spak they that feared the Lord. In this verse the Prophet brings in the godly answering and incouraging one another contrarie to that which the wicked had said And so it is i. The godly of those times though happily but few at what time the wicked spoke thus blasphemously did mutually exhort one another not to faint or be dismaied by those speeches of the wicked or by them to be drawne from their pietie to wickednesse and corruption but they had their mututall speeches to further one another in their good course as the others had to harden one another in their wicked courses But what said they St. Hierom and some others thinke that the Prophet hath not told us but that telling us the just did speake it must be supposed that they spoke fitting and good things in defence of the providence of God and his government and such things as they had learned by the Scriptures and had received from the instruction of their teachers but saving their judgments I rather encline to those who think the words following to be theirs and not Gods words who seemeth not to speake till the 17. verse Thus then in comforting one another they sayd The Lord harkened and heard i. Howsoever they imagine that the Lord sees and heares nothing respecteth nor regardeth what is done or said yet he hath heard and doth most diligently observe what is said and done for so much hearkening doth carry and will import namely care and diligence As Psalm 5.2 2 Chron. 6. And so by this they confirme the contrary to that which the wicked had said that God did not regard that it is manifest that he heares their words not a word drops from them which is unknowne to him much more all their actions are diligently and attentively regarded And that it may appeare it is not for a space or a short time but perpetually therefore he hath a booke of remembrance which is not spoken as if God had any such booke or stood in need of it as if he were subject to forgetfulnesse but it is spoken in respect of men by which they may be assured that the will and decree of God touching them and the wicked is certaine and constant which is better expressed by a booke then by words for that which is written is more durable and permanent whereas things spoken vanish away and are blown away in the aire For them that feared the Lord That is for such as feare him that he will not forget their labours and obedience but will recompence and reward it even to their very thoughts and intents thinking and remembring his commandements to observe and doe them Therefore spake they who feared the Lord. The Prophet answereth the blasphemy of the wicked in this verse by opposing unto them the contrary opinion of those who did truely feare God And in this First their encouragement Secondly their ground First Gods hearing and regarding Secondly his certaine decree for shewing good to them The first thing here is the encouragement one of another Doctrine It is the duty of every one fearing God to encourage and strengthen one another in the service and worship of God Here and Heb. 3.13 But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sin And 10.24 And let us consider one another to provoke unto love and to good workes Mich. 4.2 And here we may make that generall which was spoken particularly to Peter as to all Ministers so to Christians Luke 22.32 I have prayed for thee that thy faith faile not therefore when thou art converted strengthen thy brethren So Baruch and the Princes did helpe one another Jerem. 36.11.13.15.16 When Michaiah the sonne of Gemariah the sonne of Shaphan had heard out of the bookes all the words of the Lord Then Michaiah declared unto them all the words that he had heard when Baruch read in the booke in the audience of the people And they said unto him sit downe now
should come to afflict and correct them it should be in compassion and love Doctrine The Lord when he afflicts and corrects his he doth it in compassion and love grieving to do it retaining ever his fatherly affection towards them Isaiah 27.4 Rev. 3.19 VERS XVIII Then shall you returne and discerne between the righteous and the wicked between him that serveth God and him that serveth him not THen shall you returne and discerne c. The third part of the answer to these threatning a judgement to these who spoke thus blasphemously against the Lord. The sum is that such a judgement should come upon them as should open their eies which they winked on now and make them see and acknowledge a difference as well in the things as in Gods affection betwixt the good and bad Then shall you who now blaspheme God and say you have found nor reaped any profit by my service Shall returne that is be smitten with a late and unprofitable yea damned repentance no true and serious returning And discerne Out of wofull experience when you shall feele your owne misery and see the happy estate and condition of the godly shall you know in how farre better estate the righteous that is he that is carefull and conscionable in all the duties of justice honesty and equity And the wicked him that hath no conscience at all but is unjust unfaithfull uncleane or any waies wicked yea you shall discerne and know how excellent his estate is that serveth God that is conscionable in all the duties of the first table and is studious and zealous of religion And him that serveth him not who hath no care of any such thing but is prophane and in all things irreligious You shall discerne you shall be made to know that God sleepeth not in Heaven when men doe give themselves to all licentiousnesse and iniquity even with greedinesse upon earth and by experience will perceive that men shall not go free for all their sinnes but shall come to an account and reckoning and so the meaning is that by their owne punishments which God shall lay upon them they shall discerne the difference for when as God shall spare them he shall rise in judgement against you and come armed upon you and then you shall know that he tooke notice of all things done by men and that he would not suffer sinne unpunished though he have dissembled as it were for a time You returne This may be taken for the sense of Gods judgement wherewith the wicked shall be affected though they shall not repent though their madnes against God may by this be repressed it breake not forth no more Doctrine The judgements of God shall make the wicked to acknowledge the providence of God that he governes and takes care of men and things which are done here upon earth So much is the scope and sum of this verse manifest by that Isaiah 28.19 and that Psal 58. per totum specially verse 11. the example of Pharoah shewes it and that Dan. 4.22.32 Isaiah 26.11 Reason 1 Because though all his mercies and blessings should draw them to it yet they doe it not even the best are apt to grow secure and fat under them whereas his justice and judgements doe more waken them those daube up these cleare as sharpe things especially clear the sight when they make the eies smart Reason 2 Because they shall see and feel themselves smitten when the other are spared as Egipt and Goshen or smitten otherwise then they Isaiah 27.7.8 Discerne between the righteous and the wicked c. That is how excellent one is above the other that whereas they thought this far more happy and honourable they should see their error and be made to confesse that the other is far more excellent happy and honourable Doctrine The righteous and he that serveth God he that maketh conscience of his waies both with men and God in righteousnesse and piety is farre more excellent happy and glorious then the wicked and him that serveth him not then he that is given to pride and contemnes God c. The Lord saith they shall discerne it then must it needs be so yea it is so though not discerned of them that of the Covenant sheweth it Gen. 12.2.3 And I will make of thee a great Nation and will blesse thee and will make thy name great and thou shalt be a blessing I will also blesse them that blesse thee and curse them that curse thee and in thee shall all families of the earth be blessed That of Balaam Num. 23.10 Let me die the death of the righteous let my last end be like his Wishing the worst part as is commonly accounted and so shewing what he thought whose testimony is without suspition he being an enemy That of Isa 27.2 â—lias the Church a vineyard they as vines when the wicked are compared to thorns verse 4. hence that of Cant. 2.2 of the Church and members more excellent as the Lilly then the thornes Reve. 2.1 As gold is more excellent then other mettals yea as in the goldsmiths shop it surpasseth the iron tongs and the hammer the anvile and the coales so these all the rest Reason 1 Because they are in speciall favour and love with God and specially beloved of him whereas the other is in his high hatred In a State what subject more happy and excellent then he that is in the Kings favour who more miserable then he that is in the hatred of the King specially when there ever is matter found in him that he may shew his displeasure in justice How gracious and happy How ignominous and unhappy was Haman successively the book of Ester sheweth Reason 2 Because they are Gods sonnes they but his servants at best at the worst and in truth the slaves of Satan Sons better then the servants of a good King much more then the slaves of such a Tirant Reason 3 Because they are the members of Christ as the Church is his body then such an head must have glorious members whereas the other are the members of Satan The righteous and him that serveth God These two the Prophet joineth together as the other two opposites by these he teacheth this Doctrine There is no justice where there is not the worship and service of God no righteousnesse where there is not religion for these two go still together and hand in hand so much this conjunction of the Apostle sheweth as that Acts 10.35 He that feareth God and worketh righteousnesse Hence Micha 6.8 To doe justly and walke humbly with God are joined together Therefore as Saint Paul makes faith the establishment of the law A justifying faith containeth this faith of profession in it Rom. 3.21 So St. Iames makes workes and righteousnesse the perfection of faith James 2.22 That is that which shewes it to be sincere and lively or living Both that there is no faith without righteousnesse so no true righteousnesse without faith
Reason 1 Because Rom. 14.23 whatsoever is not faith is sin Reason 2 Because it is not righteousnesse as it is not a good worke though it be the worke that is good otherwise which hath not a good end and a good ground which hath not the warrant of the word not done in conscience to it because it commands it Jam. 2.8 Then è contra having another end then Gods glory a mans gain or praise or such like hence Christ reproveth the works of hypocrites though they did the works of justice it was not righteousnesse in them Matth. 6.2.5 Now where religion is not it must be that they shall want their ground and have their end corrupt Vse 1 Then not without ground have the Fathers before us and we we now affirme that the works of the Infidels and Heathen are not righteousnesse whatsoever of chastity equity justice virginity or the like but rather splend da peccata for they being void of religion cannot have righteousnesse Jam 2.22 Vse 2 To teach us what to judge of the workes of ignorant and irreligious men such as have no knowledge of religion make no conscience of the service and worship of God certainly we account them not neither can we account them righteousnesse But we say As Jam. 1.26 his religion is vaine no religion though he do the workes of religion which hath not justice and mercy and love joined with it so we say his righteousnesse is vaine which hath not the workes of religion with it we see a man hear the word receive the sacrament be diligent in the works of Gods worship but he is unjust covetous unchast c. we say his religion is in vain and this will every one subscribe to we see men just and chast and liberall in almes c. but he is irreligious he regards not Gods day he neglects the word the sacrament prayer and such like we say his righteousnesse is vaine But this will not all subscribe to but they shall know it at one time or other that it is in vaine not onely so farre as Chrysost speakes of workes without faith comparing them with the reliques of the dead * Cadavera enim etsi c. Chrysost carcases though they be covered with pretious and rich cloaths yet have no heate for them so such as want faith though they shine with glorious workes yet they do them no good now where there is not knowledge nor conscience of religion there cannot be faith But further Orig. in Job goes * Omnia quae faciant homines c. Orig. All things which men doe whether in keeping their virginity or in abstinence or in the chastnes of their bodies or in the mortifying of the flesh or in the distributing of their goods they are all to no purpose and to their losse if they do them not of faith And I infer they cannot be of faith where there is not care and conscience of religion In vaine then shall it be unto them for it shall bring them no fruit no profit For of whom should they have their reward Shall they receive from him whom they have not sought Whom they have not knowne Whom they have not believed Verily they shall not receive from him any reward but judgement and anger and condemnation Vse 3 This may admonish every one to adde to their righteousnesse religion to lay hold of that and not to withdraw their hand from this or rather to make their works of righteousnesse to be righteousnesse by labouring to be religious to have knowledge and faith to have the fear of God and to serve him without which the other is nothing nothing profitable to the doer for as preaching being so excellent a worke as the power of God to salvation to the hearers profits not the preacher if he be unjust unchast impious but it shall be with him as with those who built Noahs Arke so as he that gives almes if he be without knowledge religion and faith he may profit the receiver not himselfe For if the Apostles rule be good Jam. 2.26 faith without works is dead then why not much more saith Chrysost are works without faith which works must needs be where there is not religion and so he shall not have his reward that doth them but they will be unprofitable to him for as he that builds without a foundation loseth his worke and hath only his labour travaile and griefe so is he that would build up works of righteousnesse without faith and religion Orig. And as he saith all the whole year that Noah was preserved in the Arke and the Sun shewed not her selfe nor sent her beames upon the earth the earth gave no fruit for without the Sun it can bring forth no fruit So unlesse the truth of God shine in the hearts of men they can bring forth no fruit of good works or righteousnesse Then must every one endeavour that is just upright chast c. not to rest there but labour to be religious and have knowledge and faith which must sanctifie and make acceptable and so profitable to the other as the Temple the gold and the Altar the offering lest they be to us as Ciprian ser de zelo livore or rather as the spirit of God saith Rom. 14.23 Sin because not of faith THE FOVRTH CHAPTER OF THE PROPHET MALACHY FOR behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hostes and shall leave them neither root nor branch 2 But unto you that feare my Name shall the sunne of righteousnesse arise and health shall be under his wings and ye shall goe forth and grow up as fat calves 3 And ye shall tread downe the wicked for they shall be dust under the soles of your feete in the day that I shall doe this saith the Lord of hosts 4 Remember the Law of Moses my servant which I commanded unto him in Horeb in all Israel with the statutes and judgements 5 Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord. 6 And he shall turn 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 VERSE I. For behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hosts and shall leave them neither root nor branch FOR behold the day commeth that shall burne as an oven In this fourth Chapter we may observe two principall parts First some predictions which are three First a prophesie of judgement to the wicked Verse 1. Secondly of mercy and goodnesse to the godly Verse 2.3 Thirdly of Iohn Baptist his comming and the fruit of it to the
Church Verse 5.6 Secondly a precept or exhortation to reade and remember the Law Verse 4. Now in this first verse is a prediction or denunciation of judgement even an utter destruction to the wicked by it opposing their former blasphemy who had affirmed that God did not respect the things that were done and had altogether cast off the duty and office of a Judge And in this the first word Behold shews the certainty of it poynting at it as if it were already come and present Doctrine The judgement God threatens against the wicked he certainly performes Vide Cap. 1.5 Doct. 1. The day commeth Many thinke this is to be understood of the day of the second comming of Christ when the wicked shall have their full doome and true it is till then this and the like are not fully accomplished the wicked have not their full portion yet doth God so execute his judgements here as may be to manifest his justice and to confirme the faith of his shewing by some few examples and small things that he doth that one day he will fully judge the wicked Therefore their opinion is the more probable and reasonable who think this was meant of the first comming of Christ that upon their ingratefull rejecting of mercy wheras they boasted of a redeemer and looked for a great day The day indeed should come but not such a day as they imagined but such as should consume them like that day Amos 5.20 a day of darkenes and not light And therfore he addeth it shall burne as an Oven a common phrase in Scripture when Gods wrath and mans power to resist are compared Gods wrath is as fire which consumes any dry matter it lights upon for so it followes All the proud yea and all that do wickedly shall be as stubble Which words answer their blasphemy Cap. 3.15 shewing they were in a grosse error to call the proud happy and God will spare them but the event should shew the contrary The day that commeth shall burne them up i. The time that I have appointed in whose power all times and seasons are not when men shall think fit or prescribe mee And shall leave them neither root nor branch An expression noting their utter destruction Doctr. 1 The Lord will destroy and burn up all proud and wicked men Doctr. 2 As the Lord will destroy all wicked men so specially such as the world takes notice of for jolly and happy fellowes such as grow and increase by their wickednesse and unjust dealing It is Davids observation Psal 37.35.36 and Iob's Iob 24.23.24 and Solomons Pro. 3.35 Reason 1 Because this will more magnifie both his justice and power tâ—at he respects not persons in judgement and that he is able to abase every one that is lifted up Reason 2 Because this will make him more generally and throughly feared then if he smote others upon whom there is lesse observation Reason 3 Because it will more plainely prove his providence and government when as in those from whose prosperous estate then made a reason to deny he manifesteth his providence So men come to change their judgement as Act. 28.4.6 Vse 1 This may instruct us when we see wicked men to grow great in wealth and honor by iniquity yet not to envie them for God will destroy them and the rather because they are great We can pitty poor snakes in misery and poverty when they have no knowledge nor feare of God because they must go out of one misery to a greater yet we are ready to envie the prosperity of others as wicked as they who sure have as much need of our pitty as the other being rather nearer and surer of punishment and of sorer as a rebel or traytor the greater his wealth and advancement hath been the greater is his fact and shall be his punishment Vse 2 To admonish the rich and renowned among men that they make not those things they injoy an occasion to harden or harten them in sin if they love their owne safety the higher they are the more holy they ought to be It were a madnes in men who have wealth therefore to presume to transgres the law without feare when as that may sooner bring their lives and states in question So it is in this case The proud shall be Stuble Doctr. 3 Wicked men whatsoever they be great honorable rich powerfull yet have no power to resist Gods So much this similitude sheweth which is more full in Esa 27.4 Who would set the briers and thornes against me in battell I would goe through them I would burne them together See also Psal 37.20 Es 1.31 Nah. 1.10 We have many examples of this in Pharaoh Ahab Sennacherib Herod and notably in him that was both an example of the point and one that taught it namely Nebuchadnezar Dan. 4.30.32 Reason 1 Because God is most powerfull the Lord of hosts and hath all Creatures at command to doe with them as he list Reason 2 Because all men are weake compared with him they are but gras-hoppers Es 40.22 and reputed as nothing Dan. 4.35 Vse 1 To teach great men not to sin and promise safety to themselves for their greatnesse Esa 9.14 Vse 2 To admonish the meaner sort to take heed of provoking God for if the other cannot resist him how shall they escape As he feares not the others power he will not pittie the meannesse of these The firre tree must howle if the Ceader be fallen if the mighty or the Gallants as the word is be spoyled Zach. 11.2 Then as the third Captaine who was of equall strength with the other two when he saw them perish entreated humbly for his life 2. Kin. 1.13 How much more are such to entreat the Lord who see him abasing more mighty then themselves Vse 3 To instruct meane men retainers and followers of others not to commit evill at their command not to be their bauds and pandars their instruments for blood and uncleannes for though they may beare them out sometime against the law of man and the execution of humane justice yet not against God They cannot defend themselves how should they defend them If they command as Absolon did his servants to kill Ammon upon the confidence of his greatnesse 2. Sam. 13.28 Yet consider Absolon could not save himselfe but was hanged and striken through with darts VERS II. But unto you that feare my Name shall the sunne of righteousnes arise and health shall be under his wings and ye shall goe forth and grow up as fat calves BVt unto you that feare my Name shall the sunne of righteousnes arise Here is a second prediction or prophecie which is touching the godly and of good things of a spirituall nature And to them doth he turne his speech that he did not denounce this terrible day to afflict the minds of the good but to terrifie the wicked who shall perish being contemners of God but when that shall come you that
perfect perfect and yet not perfect perfect travailers but yet not perfect comprehenders Let it alwaies be displeasing unto thee to be as thou art if thou meanest to attaine at length to that which yet thou art not for when thou thinkest well of thy selfe thou goest no farther but if thou saiest it is well thou art undone forget what is past looke not backe lest thou staiest where thou now art Remember Lots wife VERS III. And ye shall tread downe the wicked for they shall be dust under the soles of your feet in the day that I shall doe this saith the Lord of hosts AND ye shall tread downe the wicked The last thing promised to those that belong to God is victory over their enemies A comfortable promise to them that were oppressed and under the winde that God would change the condition and make them now aloft and the other under It is usuall with the Lord when he promiseth redemption and comforts to his to joine also a prophesie of the destruction of their enemies lest they should be grieved with too much emulation at their present prosperity Thus God workes patience in them seeing he would give them after a while cause of triumph over their enemies and that they shall be the Lords Ministers to act this judgement You shall treade downe the wicked they shall be made your foot-stoole And it is added they shall be as dust or ashes shewing their utter and ignominious destruction In the day that I shall doe this Which noteth the time spoken to restraine their desires who haply hearing it would be carried headlong with it in their desires for it therefore by this they are taught to wait with patience till the time come when God wil effect it And this day is partly in this life but fully and perfectly in the other when they shall with Christ judge the wicked and treade upon them Doctrine 1 The Lord he often descendeth to the infirmities of his to let them see their desire upon his and their enemies for his sake and to see their ruine and destruction See a like point to this Cap. 1.5 Your eyes shall see it Doctrine 2 The Lord oftimes destroyes the wicked enemies of him and his Church by the hands of his Church and by their meanes Ye shall tread c. VERS IIII. Remember the law of Moses my servant which I commanded unto him in Horeb in all Israel with the statutes and judgements REmember the law of Moses my servant Here is the second part of this Chapter the precept commanding their reading and remembring the law because from hence they were to have no more Prophets till Christs comming when Iohn should be his forerunner and therefore when they were without Prophets they must give the more diligence to read and be exercised in the law and to submit themselves to the doctrine of piety therein contained Now by naming the law he doth not exclude the Prophets and prophesies that were written his own others but rather including them as commentaries of the law interpreters of Moses So he leaves them not to their owne imaginations but restraines them to that which was left written as being sufficient to direct and governe them My servant Moses was not the author of the Law but only the instrument of bringing it Therefore it is added Which I commanded unto him He was only Gods Minister to utter what he would have him deliver In Horeb. The place where the Law was given which some thinke to signifie the mount Sinai others thinke by both is meant one hill which in respect of that part which lay towards the East was called Horeb of that towards the West Sinai and of this place the Prophet rather speaketh that he may make them call to minde the great Majesty of God which he shewed in that place at the giving of the Law To all Israell He noteth the persons to whom he gave it even to themselves to make them the rather to regard it and obey it above others Psal 147.20 And he saith to all that no man might exempt himselfe whether learned or unlearned base or noble male or female all ought to attend to it and remember it With the Statutes and Iudgements This he speakes the rather to commend this care to them seeing the law is for their profit and good and containeth in it all directions for publicke affaires to teach men to carry themselves in all conditions Doctrine 1 The people of God must remember the whole Law the Minister to teach it and deliver it to the people and they to receive learne and know it Vide Cap. 2.6 Doctr. 2 The people of God must remember this wholly and only Doctr. 3 The people of God must read know and be exercised in the Law This extent and all these degrees are contained in the word Remember It is the character of the blessed man Psal 1.2 It was Davids praier and practise Psal 119. And Christ requires it Joh. 5.39 and Saint Paul Col. 3.16 Reason 1 Because some are such as must teach others and ought to do it Deut. 7.7 No man can teach another what he knows not himself Reason 2 Because they cannot without it preserve themselves from sin ignorance being the fountaine of sin which made the Hebrewes call all sins Ignorances for not knowing sin they can no more avoid it then the bird that sees not the snare but the knowledge of the word will secure and preserve them Prov. 7.1.2.2.4.5 Reason 3 Because whatsoever is done in obedience of God cannot be good if it want knowledge though it proceed from zeale charity devotion or good intention it is howsoever but a blind sacrifice condemned Mal. 1.8 Uses of this point see Cap. 1.8 VERS V. Behold I will send you Elijah the Prophet before the comming of the great and fearfull day of the Lord. BEhold I will send you Eliah The third prophesie in this Chapter touching the comming of Iohn the Baptist of his office and the fruit the Church should have by him in this verse and the last In this verse we have his sending and in it we observe by whom and who is sent his name and office and thirdly the time when I will send This is here spoken of God the Father which Cap. 3.1 was spoken of the Son And to the Father it is also applied Matth. 11.10 Eliah the Prophet Not that Eliah who was taken up in a fiery Chariot but Iohn Baptist who is here called Eliah for the similitude of his minde and manners his graces gifts and office If we admit an heavenly interpreter to tell us the meaning Luc. 1.17 or Christ Matth. 17.10.11.12 who told his disciples that Elias was come and we read in the next verse verse 13. That the disciples understood that he spake unto them of Iohn the Baptist Yet Christ revealed it at another time more plainly Matth. 11.13.14 All the Prophets prophesied till Iohn and this is Elias which
expositions of the ancients and others are weighed Together with some occasionall observations By SAMUEL TORSHELL Intended by way of Addition to a larger Commentary upon the same Prophecy by that reverend and godly Divine Mr. Richard Stock and now since his death at last published with the consent of his Executors by the same Author LONDON Printed by Edward Griffin for Daniel Frere and are to be sold at his shop in little Brittaine 1640. NOBILISSIMO AC HONORATISSIMO DOMINO D. EDOVARDO COMITI DORSET BARONI DE BUCKHURST Serenissimae Dominae Reginae Domino Camerario praenobilis ordinis Periscelidis Militi Serenissimo Domino regi CAROLO a Conciliis secretioribus DEPVRATAE ELOQVENTIAE FACILE PRINCIPI INGENUORVM OMNIVM STVDIORUM fautori Mecaenati Dignissimo IN OMNIBUS NEGOTIIS AD HONOREM REGIUM ac Salutem publicam spectantibus Vigilantissimo ac prudentissimo Consiliario Has EXERCITATIONES in Prophetam MALACHIAM Ut exile quidem at Devotum tamen perpetuae observantiae maximi obsequii Testimonium D. D. D. Sacellanus ejus indignus Humillimus Servus Samuel Torshel To the Reader IT was not choyce but occasion that cast me upon this Subject Having the originall notes of the Sermons of that reverend learned and godly Divine M. Richard Stock upon this prophet Malachy entrusted into my hands and upon perufall of them finding many necessary points most wholesomely treated of I thought it too great an injury both to his Name and to the publicque to make them onely mine and to keepe them to mine owne use and therefore I resolved not without the judgement and approbation of other men to communicate them unto the use of others But withall observing that his aime being only the edification of a popular audience he had onely indeavored to apply the Text to the condition of his present hearers and had left somewhat to be done to make it a Compleat Commentary I set my selfe to examine the original to conferre translations to inquire into the severall glosses and expositions of the Antients and Modern's and have thereupon made up what you see by way of Exercitation Not out of any opinion of mine owne ability or an ambition to be upon the stall or out of any more peculiar delight that I take in this kind of study which yet is a study most worthy of a Divine and which may exercise the most able especially these more difficile pieces I meane the prophecies which according to the Hieroglyphique of prophecy which they say doth hang among other pictures in the Vaticā library at Rome are like Matrones with their eyes covered In regard of which difficulty it was that Paulinus Bishop of Nola a man much commended by S. Aug. and S. Hier and one that had not any resolution against writing for he wrote other tractes as Verses and Epistles would not bee drawne to write commentaries though he were intreated by many of his friends as deeming himselfe unworthy though hee were indeed very able I commend his spirit though I follow not his example and I have given you the excuse above I have every where followed the Grammaticall which is the lawfull and genuine sense a Iac. Armin Disp priv Thes 9 of Scripture Men have been too wanton with Allegories Origen S. Ambrose S. Hierom himselfe and others of the Ancients have been blamed for it by learned men It were easy to multiply instances but it were needlesse I have also sought the most proper grāmaticall sense not alwayes the first but the most agreeable to the nature of the context which while it hath not beene observed many absurd interpretations have been made Corn. a lapide * Corn. a lap proleg in proph min. saith hee heard one preach that Moses dyed kissing of God Because of that place Deut. 34.5 He dyed upon the mouth of the Lord. Not observing the use of that phrase among the Hebrewes which also the Septuagint the Chalde the Vulgar Latin our English and for ought I know all interpreters doe expresse He dyed according to the word of the Lord. But I will not enlarge my selfe here because I speake unto the same point in the Epistle before M. Stocks commentary I wil only request this of the learned reader if any such shall vouchsafe to bestow his eye so meanly that hee make a favourable judgement of what defect or other blemish hee may discerne in a worke of this nature which could not bee smoothly wrought nor wrought in all things to mine own satisfaction having the use of no books but mine owne and living almost an 100 mile from any publicque library Yet such as I have J have not neglected to consult willing to cast off that untrue and slanderous aspersion which Francis Ribera * Riber Com. in Hos 13. Num. 12. hath throwne upon Protestants Jnterpretaters that they reade not the Commentaries of the holy fathers but being furnished with some poore measure of knowledge in the tongues Sed vide Guil. Perkinsi propheticam cap. 3. they reade the Scripture as if they were to reade Livie or Cicero Whatsoever it is that I have done in this I submit it to the censure of this Church of England of which I am a part member and in which I make my dayly prayers unto Almighty God that truth and peace may still be maintained and that she may still flourish with prosperity reputation notwithstanding the ill will and ill-opinion of al sorts round about her S. T. A Table of the Digressions OF Malachy who he was His Country and parentage Malachy Ch. 1. Ver. 1 A Discourse about the names of Angels Malachy Ch. 1. Ver. 1. A discourse about the giving of names to children Malachy Ch. 1. Ver. 1. A discourse concerning the name of Altar Malachy Ch. 1. Ver. 7.2 13. Concerning the honor due to Gods house and service Malachy Ch. 1. Ver. 7. Concerning the admitting of such only into sacred orders as are fit and worthy Malachy Ch. 1. Ver. 8. A discourse about Preaching and Catechising Malachy Ch. 2. Ver. 7. Concerning the question whether disparitas cultus be an impediment of Matrimony Malachy Ch. 2. Ver. 11. Concerning Polygamy the distinction of Bigamy Malachy Ch. 2. Ver. 15 Of the question whether a judge be bound to give sentence secundum allegata probata Malachy Ch. 3. Ver. 5. A discourse of the ancient severity against adulterers Malachy Ch. 3. Ver. 5. A discourse of the care of Widowes and Orphans Malachy Ch. 3. Ver. 5. A discourse of the discovery of Atheisme Malachy Ch. 3. Ver. 5. Of the ill consequence of keeping the Clergy poore Malachy Ch. 3 Ver. 8. Of Tythes Their kinds use and how due Malachy Ch. 3. Ver. 8. A discourse of the Division of the Bible into Chapters and verses Malachy Ch. 4. Ver. 1. A discourse of the Phaenix and the aenigmatical use of it Malachy Ch. 4. Ver. 2. A discourse of Samson how in his name a type of Christ Malachy Ch.
transferred to speech which is the fruite of the tongue as Esay 57.19 I create 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruite of the lippe Where the Targum is Mamlal and the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sense seemes to bee so I create speech or the word of the lippes But here it is in its proper signification the fruite The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Vulg. followes That which is put upon it with the fire that doth consume it So the Vulg. mistaking the originall word as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comedens illum but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cibus ejus His meate The Chald. The Table of the Lord is despised and the gifts thereof The Tigur The provision thereof is vile because as Vatabl. notes the fat and entrailes that were offered were vile S. Hier. otherwise The fruite that is the fire and the meate of the fire that is the victime or sacrifice I rather take it as our translation hath exprest it for two nounes put absolutely or as wee say per appositionem Both the Altar and the fruite even the meate upon it were despised by them The revenue The Income of it so the Italian in the Text Or the fruite so in the margin Vers 13 Secondly in their words ver 13. Yee said also Behold what a wearinesse is it Besides what conceit yee have cherished yee have also uttered enough to discover your hypocrisie and profanenesse Behold what a wearines is it or as the Geneva It is a wearinesse The Vulg. Behold this out of our labour Somewhat like to that of the Lxx Behold these out of our affliction We are returned poore this is as much as our labour or poverty can allow But it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De labore of labour but as Pagn and Vatabl. observe and as it is in our best copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matlaa either there is a double Heemanticke as they call it or it is two words as Rab. Abr. would have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so also Sixt. Amama ad loc in his Anomal Special Quis Labor Oh how I am weary How I pant in bringing it it is so fat and heavy or how are we tyred and spent in Gods service This I take to bee the sense There are other interpretations as that of Winkleman the beast is not faulty but onely it is weary The Priests so hypocritically excusing themselves in taking any offering that came to hand Or as some others who also make these the words of the Priest some one of them taking up the shoulder or the breast of some carrion sheepe saying See what we have for our labour what a wearinesse is it to serve so fruitelesly But I rest in the sense before Thirdly in their deeds expressed 1. More darkely II. More clearely First more darkly And yee have snuffed at it Or Whereas yee might have blowen it away your very cariage hath exprest your hypocrisie and pride and contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huntly the Scottish Iesuite contends from Galâ—â—anus that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was formerly reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the vindication of the uncorrupted reading of which place See Solom Glassius Philol. sacr lib. 1. Tr. 1 pag. 50. Yee have snuffed at it Behold what a labour and yee throwe it down So Pagnin As if they would take breath pretending to be weary in the carying of it being so fat and weighty Yee say Oh how weary because the beast is fat and heavy whereas ye might have blown it away being so thin light So Tremell expresseth it and Iohn Tarnovius Or It is worthy to be blowen away so Hier. Remig. Lyr. you paht as if it were weighty but I blow it away with scorne So also Hier and Theodoret. The Septuag in editione Romana reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have blowen it away But Cornel. A lap tells us that in the edition of the Lxx in Bibliis Regiis which I had not yee have puffed or blowne Ioh. Winkleman gives a singular sense That the Priests by a kinde of writhing of their mouthes and drawing in their breath would though in a scornefull way extenuate lessen their fault in receiving corrupt offerings Why The beast is not faulty but only weary Is this such a matter As if forsooth c. I rather will propound this sense you blow and pant as if tyred and thinke all too wearisome and snuffe and shew dislike at it Snuffing or Puffing with the breath being a signe of dislike and contempt and pride So the souldier in Plautus Quojus tu legiones difflavisti Quasi ventus solia aut peniculum tectorium So God shewes his contempt of his enemies Psal 10.5 As for all his enemies he puffeth at them So Prov. 29.8 Scornefull men bring a City into a snare or Set a City on fire That is with their breath Or Difflant ciuitatem As Drusius renders it Hebraic Quaest lib. 3. qu. 22. Secondly more expressely And yee brought that which was torne and the lame and the sicke Thus yee brought an offering should I accept this at your hand saith the Lord yee cared not what you brought or offered Thus yee brought Mincha observe that that word is used here too as well as verse 11. where the Papists so much contend for it an offering indeed such as it is but such as I cannot nor will accept That which was torne That which you got by rapine and oppression so the Vulg. Yee say yee afford it out of your labour but yee lie It is what you steale and of that too not of the best So that here are three sinnes discovered together Rapine Irreligion and lying And thus S. Hier. Remigius and Lyran. understand it That which was rent and torne so Tremel and therefore Calvin understood it that they brought sheepe that were worried But they brought the beasts alwaies alive therefore the former exposition is received by most That which you snatcht away by oppression But how doth this agree with the description of the offering in the next words lame and sick I therefore encline to Calvins and it might be woorried and torne and yet alive Deodate in his Italian gives both senses and leaves it to the readers choyce Thus much of the threatning of judgements privative we have in the next II. A positive judgement threatned ver 14. where V erse 14 First the judgement threatned A curse But cursed be the deceiver Cursed with curses temporall spirituall and eternall Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forespoken or execrated The ordinary word of the Lxx Deut. 27.15 c. And of the new Testament as Gal. 3.13 Secondly the sinne 1. generally 2. in particular First Generally set downe The deceiver deceitfull against the faith of Religion and against ordinary justice Tremel calls him Machinator Hee that can devise wayes of deceite covertly The crafty deceiver The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of fatherlesse children It were easy to outvie the popish and to parallell the ancient times with examples of charity in this kind since the Reformation Among others that Honorable reverend Prelate D. Andrew's Lord Bishop of Winchester shines not more in his learned writings which yet make him famous in the gates then in his Legacies to the poore among which this was not the least commendable that he gave 501 per Annum to the binding of poore Orphans to be apprentices A man deserving all the honor and right which those honorable and learned personages have done him who have gratified the English Church with the History of his life But I must take my selfe off from this argument remembring that these Excursions will haply be judged by some to bee too frequent and not proper for these short notes I confesse it yet who would not be large upon the least occasion given in the just commendations of those rare examples especially when so many on the contrary doe build up their estates and houses upon the ruines and distresses of Orphans and Pupills committed to their trust The sinne that is here threatned in the text and questionles a great sinne and provided against fully in the ancient law so that in the Institutions of Iustinian we have fourteen titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. Tit. 13 c. And Greg. Tholosan hath found enough to collect to make two bookes in his Syntagma lib. 12. and 13. with whom I leave the Reader Sixthly And against those that turne aside the stranger that is from his right as our last translation supplyes it even in the text The Geneva and Vulg. Against those that oppresse the stranger The Lxx. and the Chalde That pervert the judgement of the stranger See how it is exprest Exod. 23.6 Thou shalt wrest the judgement The stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is he that dwells where he was not borne or one that hath dwelt but a while where hee doth and so through want of friends and of acquaintance with the Law is more easy to bee wronged for whose defence therefore God provided by many Lawes See Exod. 22.21 and 23.9 Deut. 10.18.19 Levit. 19.33.34 Ierem 22.3 Ezek. 16.18 Zach. 7.10 Seventhly And against those that feare not me saith the Lord The particulars before mentioned are summed up in this which is the fountaine also and head of other sinnes and that against which the Lord will come neare in judgement As Primus in orbe deos fecit Timor and where the feare of God is it will command the heart and restraine from sinne so the little or no feare of God argues that men cherish little or no beliefe of God when according to the ingenious conceit of Nic. Caussin the Iesuite in his Table or picture of worldly policy Holy Court pt 2. The Statesman sect 2. In a Chamber hideously blacke the study of Lucifer the brave spirits of the time under the regency of Herod and Tiberius doe study to finde out the way How to believe in God no longer The truth is while most men instead of contending for the faith have but wrangled about the differences of Religious they are growne Irreligious and into a disposition unto Atheisme which how it may be discovered cured will bee worthy the labour of all such who are set over men for the cure of their soules Thus wee have seene the judgment threatned and against whom Vers 6 II. The certainty of the judgment verse 6. For I am the Lord I change not therefore yee sonnes of Iacob are not consumed Or as the Vulg. and Montan. and the Geneva read it I change not And yee sonnes of Iacob are not consumed It is the reason of what was before said and threatned you say I regard not to punish or reward but though I deferre a while yet I will come neare to judgement for I constantly love good and hate evill I change not So Cyril Theodor. Remig. Rupert Hugo Lyr. Vatabl c. For the latter clause of this 6th verse I shall with submission take leave to depart from our learned translators and reade not as they Therefore but as Montanus and as it is in the Hebrew And I change not And yee sonnes of Iacob are not consumed And that is And yet Though I threatned you and change not yet my patience is such that yee are spared and not yet consumed But I leave this place to such as can better search the Prophets mind for here I confesse I doe take off my owne unskilfull pen without cleare satisfaction in my selfe about the coherence of this verse especially this latter clause with the verses precedent The Reader may finde it somewhat otherwise exprest in Tarnovius And thus much of the 5th Contestation VI. The sixth Contestation Vers 7 Sixthly he contests with them for their impenitence verse 7. That they had sinned and continued in sin and yet would not be convinced 1. That they had continued in sinning against Gods lawes Even from the dayes of your fathers ye have gone away from mine ordinances and have not kept them He exprobrates their old and inveterate trade of sinning From mine Ordinances Vulg. A legitimis meis that is as they tell us who being bound to receive the vulgar Latine as Authentick doe study to make the best sense of it a legibus meis You are gon from my lawes The Tigur My Statutes Pagn My institutes The things which I have described drawne out constituted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That they would not yet bee convinced which is urged I. By a declaration of Gods Grace in exhorting them and encouraging them to Repentance 1. Exhorting them Returne unto me saith the Lord that is by Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among many other uses that it is put unto signifies to repent as Deut. 30.2 1 Kings 8.33.35 Lam. 3.40 Hos 7.16 and in many Texts God though he might consume them offers them mercy and shewes them a meanes to prevent his wrath II. Encouraging them And I will returne unto you saith the Lord that is I will shew you favour This is another use and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is applyed unto God So Zach. 1.3 2. By their stiffenesse and difficulty to be convinced But yee say wherein shall we returne As if they were righteous and needed no repentance This is the nature of man to make contradiction to Gods grace and resistance to the motions of Gods Spirit either convincing the world of sinne or perswading to obedience And this people did alwayes so as Saint Stephen testifies of them Act. 7.51 and the Apostle Rom. 10.21 To Israel he saith all day long I have stretched forth my hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the disobedient or unperswadeable and a gainsaying people So the translation of the Septuagint whom Saint Paul followed did with severall words expresse that which in the Hebrew text Esa 65.2 is delivered in one A
downe the good services done unto them As we have an instance of that custome Esth 6.1 Wherein Mordecai's service was remembred And Corn. a lapide tells us that the Pope hath a booke of the merits of his Prelatesi whom hee promotes accordingly The prophet speakes Anthropologicè not that God needs any memoriall but because men doe keepe such bookes and the Lord will as surely remember to reward his as if they were written in a register Sepher Ziccaron The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A booke of memorialls A chronicle An history As God hath a bottell for his peoples teares so he hath a Chronicle for their sufferings Vers 17 Thirdly he answers their blasphemy by declaring Gods gracious promises of dealing well with the godly and such as feare him ver 17. And they shall bee mine saith the Lord In that day when I make up my Iewells and I will spare him as a man spareth his sonne that serveth him A text of most sweete and comfortable contents But for the choyce and practicall Notions which it doth afford for the encouraging and supporting of the soule I doe refer to a discourse upon this verse by that excellent preacher my Reverend and worthy friend D. Richard Sibbs now with God They shall bee mine Vulg. and Genev. They shall be to me In that day when I make up my Iewells Vulg. They shall bee to me in the day in which I doe that is Doe judgment as they that follow the vulgar make good the sense as well as they can for peculiar The Geneva they shall be to mee in that day that I shall doe this for a flock The old autorised English Bible They shall be to me in the day that I shall doe judgement a flock And Peculium the word of the Vulg. Latine sometimes signifies a flock As in Plautus Asinar Quanquam ego sumsor didatus Frugi tamen sum nec potest peculium numerari But properly it is that part of the flock which the father 's granted their children or the masters to their servants as a stock whereon to exercise their industry according to Hottoman A stock of Cattell peculiar And so it somewhat agrees with the Hebrem Segulla a select portion So Deut. 6.6 The Lord hath chosen thee to be Segulla a speciall people unto himselfe But it is properly some rare or deare treasure a brooch or rich tablet or pendant a Jewell a rich and peculiar treasure As Eecle 2.8 I gathered me Segullath melachim the peculiar treasure of Kings Exod. 19.5 yee shall bee a peculiar treasure unto mee above all people Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar people The Lord promiseth to take such care of the godly and to lay them up so safely as one would a speciall jewell And I will spare him as a man spareth his sonne The Geneva his owne forme that serveth him I will bee indulgent towards and have pitty upon the godly I will deale tenderly pardon and remit their punishment See 2 Sam. 22.7 David spared Mephibosheth Or I will have compassion So the word is ordinarily translated as 1 Sam. 23.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have compassion on me Vers 18 Fourthly he answeres their blasphemy by warning them that Gods dealings and judgements shall bee so manifest even in their owne fight that they shall be clearly discerned from the godly ver 18. Then shall yee returne and discerne between the righteous and the wicked betweene him that serveth God and him that serveth him not You oh wicked blasphemers shall change your opinion and whereas you said the wicked prosper and it is in vaine to serve the Lord yee shall see a great difference betweene them and how much they gaine by it that serve the Lord. So. S. Hierom c. See the point wholesomly and profitably handled in a Treatise of D. Prestonâ— on Eccles 9.1 2 3 4 annexed to his treatise of The new Covenant Verse 1 Fifthly and lastly Chap. 4. he answers by a further amplication of that which was proposed before to shew Gods different dealing with the righteous and the wicked by an Hysterosis the righteous were first named in the proposition verse 18. but the wicked are first treated of in this amplication Chapter 4 â—h as the Hebrew Bibles that we now use and the Latine and our English and most others doe distinguish it which yet Tremellius and Piscator and some others doe continue to the former Chapter making but 3 Chapters of this prophecy and so the first verse of this Chapter to be the 19th verse of the third and so on Where let me take oocasion by the way to note it that all antiquity was ignorant of the division of the Bible that wee now use which was made about the yeare 1250 The worke as Genebrard thinks of those Schoolemen who assisted Hugh the Cardinall in gathering The Concordances and an invention so usefull and so much approved that the Iewes themselves after followed it in the Hebrew Bibles The Ancients indeed had their Titles and Chapters or versicles too but not so as wee divide them but usually in shorter periods as appeares by that of Caesarius We have saith he foure Gospells which consist of one thousand one hundred sixty two Chapters And Euthymius quoting Math. 26.58 calls it the 65th Title and quoting Mat. 26.74 calls it The 66th Title Their Titles were as our Chapters and their Chapters much what as our verses For instance S. Mathew which we divide into 28 Chapters they divided into 68 Titles and 355. Chapters But all distinguished not alike As the Iewes had their Parschiot as namely Bereschit Noah c. according to which they cited the Scripture of the old Testament So the fathers some of them divide bookes according to the Histories as Cyrus Prodromus makes his First title In the beginning was the word his second Title There was a marriage in Cana His third Title Christs night disciple Nicodemus c. Some divided them according to the miracles as Gregory one Title Of the mariage in Cana another Of the five Loves c. Cyril as hee wrote 12 bookes upon Iohn so hee divides the Evangle the first begins at Ioh. 1.1 The second at Ioh. 1.29 The third at Ioh. 5.35 c. S. August makes a Period in every Tract and S. Chrysost in every Homilie S. Hierome on these small prophets oft begins a booke in the middle of a Chapter as we have them now divided In Oecumenius his Enarrations hee hath 40 where we make 28 Chapters on the Acts hee hath 20 where wee make but 16 in the Epistle to the Romans c. many of them indeed oft end their paraphrases and discourses where our Chapter end But that is because the matter in hand breakes off there The truth is Distinguishing of the Bible into Chapters and verses much helps the reader but it is so divided as sometimes obscures the sense as we oft finde in reading the Bible and of which the learned
among you seeme religious and refraineth not his tongue but deceiveth his owne heart this mans religion is vaine And Matth. 12.34 O generation of vipers how can you speake good things when yee are evill for of the abundance of the heart the mouth speaketh Hence is that Matth. 26.73 So after a while came unto him they that stood by and said unto Peter surely thou art also one of them for even thy speech bewrayeth thee Though the tongue may now and then prove a false glasse yet it is then when it maketh shew not of the worse but of the better as false glasses doe commonly make men seeme fairer than they are and not fouler Reas 2 Because the nature of man is so hypocriticall and willing to be accounted good that if any thing be in the heart that good is it will shew it selfe nay though nothing be in it yet it will dissemble at least for time and place so when there nothing appeares but evill and the whole course is nought it must follow that the heart must needs be starke naught Many Apples rotten at the heart are whole skinned but if rotten in the outside they have the taint of the heart Vse 1 This controuleth such rash censurers as will goe further than Gods Prophet as will judge of men not by their lives and their actions but by their owne fancies and conceits contrary to their actions If the Prophet a man of that wisdome and revelations did content himselfe with their actions and joyne issue with them upon their outward carriage shall these men who have no such thing nor any extraordinary gifts to discerne spirits sit upon mens soules and judge their secrets and condemne them for hypocrites and contemne them for deepe dissemblers though they can find nothing in their lives that may argue their hypocrisie and hollownesse Object But doe such wise men of the world these things without ground Answ It cannot be neither is but they are deceitfull grounds The first is the strict course of life that the parties take they thus judge a marvellous thing different spirits The Prophet condemnes men for their dissolute lives these for the straitnesse of their lives Thus if any man doe make conscience of sinne he is by them noted as a Pharisee that is an hypocrite That as he said Non potest esse salvus qui non vult esse malus salvus saltem à linguis maledicis so it is 1 Pet. 4.4 It seemeth unto them strange that ye runne not with them unto the same excesse of riot therefore speake they evill of you But as S. Bernard said that Balaam when he thought to have cursed Gods people for hyre did blesse them againe and againe though against his will so these men more commend than discommend these persons where they seeke so to disgrace them while unwillingly they heape praises as reproaches upon them and while they goe about to back-bite them against their wills they acquit them because they object good things instead of evill against them as if they could find no matter of evill in them Object But Matth. 23.23 Christ condemnes the Scribes for strictnesse in paying tythes Answ But the latter part answers the former and it sheweth they are hypocrites not for doing the lesse but omitting the greater as on the other side that they are hypocrites who doe the greater and omit the lesse If they cannot justly challenge them for omitting the greater they cannot make them hypocrites nay happily these that are censured may justly by Christs rule judge their censurers as hypocrites because they omit the lesse and are altogether negligent in them For undoubtedly the heart can be sound in neither that is not in both Luke 16.10 He that is faithfull in the least he is also faithfull in much and he that is unjust in the least is unjust also in much It is a sure token of an hypocrite for a man to live apparently in the practice of any one known sinne though in other things hee seeme never so strict For Eccles 10.12 Any one dead Fly corrupts the oyntment But to condemne a man for an hypocrite in being stricter than our selves in some cases and for being nice in matters of small moment when the whole tenour of his life is otherwise righteous also it is to condemne him for that which Christ will commend him for at the last when no man shall take his praise or his joy from him Matth. 25.21 But these men thus condemne themselves for as the Heathen Vt quisque optimus est ita quemque optimum esse putat so Vt quisque pessimus c. as Heliogabalus thought every man dishonest in heart because he was so himselfe so these men thinke that men cannot without hypocrisie either be nice in small things or very carefull and zealous in greater things because themselves are not come to that sincerity to make conscience of them themselves and therefore if they should seeme to doe it they should but dissemble and they measure other mens consciences by their owne In a word thus to judge is a most corrupt course as if a man would needs have it that the tree is rotten at the roote because the fruit of it seemed to be good or at least because the fruit of it shewed better and fairer then the fruit of many other trees that grew neer it Then as Math. 7.1 Judge not that yee be not judged Else if thou thus judge Gods servants take heed of a censure from him and it may be from those whom thou thus censurest because 1 Cor. 6.2 The Saints shall judge the world The second ground of these mens judging is some strange judgment that befals them that seeme thus religious and carefull for if one that hath made conscience of his wayes be overtaken with any judgement an unusuall crosse or dye suddenly then judge they of him as Jobs friends did of him that God hath found out his hyprocisie what would they doe if he had dyed in that misery and yet might he have done well enough for all that and did trust in God Job 13.15 Loe though hee slay me yet will I trust in him and I will approve my wayes in his sight Thus the Barbarians judged of St. Paul Acts 28.4 And so the Disciples John 9.2 But as men shall not be judged before God for that they have suffered but done so men shall not be judged of men for so Christ shewed by crossing his Disciples judgement John 9.3 as also theirs Luke 13.3 5. as he sheweth not only by this which might come from the malice of Pilate but from that of the 18. who perished under the Tower of Siloam for the like may befall to another and themselves Object But may not a man judge at all by Gods judgements Answ Yes in these and the like cases if God have foretold such a thing Numb 16.29 30. when it comes we may judge or if the judgment befall him that hath been and
so continues a notorious wicked man as in Athens when a beame 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. Vse 2 This tels how it is warrantable to judge and censure of other men such as are wicked and prophane 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 whil◠he would deceive others to beare men in hand that he is soun◠at heart when he is unsound and corrupt in his life as if a man might be perswaded 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 they 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 Doctr. Men ought to offer their best things to God and to thinke nothing too deare for him either to give to him or for him Gen. 22.2 2 Sam. 24.24 Vse 1 This serves to reprove all hypocrites 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 fare 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 Lords 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
that he sleepeth and must be awaked Eccles 11.9 Isaiah 44.12 13 c. 1 Kings 22.15 Now examples are warrants where precepts be not against them Reas Because this is a speciall meanes as to shew a mans detesting of such things so to draw them to the disliking of such things as they are affected with or dote upon such speeches often more prevaile then greater matters men being more impatient of a scoffe then many serious reproofes Vse 1 This refelleth their conceit who deny any use of these things Object they deny there are any such things in the Scripture they say they are lyes they say that the Apostle forbids them Ephe. 5.4 neither jesting Answ I answer that there is an use of them and that in the Scripture as the former examples prove Neither are they supposed unfitting the Majesty of the Scripture For though it be true that a man speakes one thing and thinkes another yet the manner of his words and speech doth bewray his minde and that indeed there is no contrariety for the hearer may easily discern his minde As in that of Michaiah 1 Kings 22.15 for verse 16. Ahab discerned well his meaning that he did but scoffe at him and his false Prophets so that he speakes as he thinkes not for the very words but for the matter of the words Neither makes the place in the Ephesians against this because it forbids scurrility when men scoffe and reproach others rashly when there can be no edifying of others or good to the party but their malice and disdaine shewed and as well the modest and temperate hearers as the sufferers are offended which is that which differeth farre from these things we can not bring these within compasse of a lye unlesse we make the Spirit of truth a lying Spirit And in these a man hath no intent to have his words otherwise taken then he meaneth them Vse 2 This warranteth the use of them as sometimes our men have done in deriding and scoffing at the folly of Papists at their Idols and Idolatrous service and foolish superstitions and ever are lawfull to be used when a man doth it not for revenge or to wreck his anger wrath upon some person that is his particular enemie but to reprove and condemn impious and idolatrous worship and such like Now for the matter and first for that which is generall here in the whole God will not accept their prayers that is the thing threatened Doctr. It is a heavy thing and fearefull judgement that men should pray and not be heard that they make long prayers to God but he will be as though he heard not but reject their supplications and they be as men beating the ayre It is threatned here So Isaiah 1.15 And when you shall stretch out your hands I will hide mine eyes from you and though you make many prayers I will not heare for your hand are full of blood Proverb 1.28 Then shall they call on me but I will not answer they shall seeke me earely but they shall not finde mee Hosea 8.13 The contrary is promised as a blessing and performed as a blessing and acknowledged as a blessing Isaiah 30.19 Surely a people shall dwell in Zion and in Jerusalem thou shalt weep no more he will certainly have mercy upon thee at the voyce of thy cry when hee speaketh he will answer thee 2 Chron 7.14 Psal 116.1 2. Reas 1 Because it is a manifest signe that the persons are out of favor and he is dispeased with them for the accepting of their prayer is a proofe of the acceptation of person because he first looks to the person In sacrificiis quae Abel Cain primi obtulerunt non munera eorum Deus sed corda intuebatur ut ille placeret in munere qui placebat in corde Cypr. de Orat Dom. 11. then the prayer as first Abel was accepted then his sacrifice And what can bee more fearefull though it is not alwaies felt then to live out of favor with God If in the displeasure of a Prince there be danger more of Gods to carry Gods marke about with him as Cain that he is out of favor Reas 2 Because this is the meanes by which all blessings are obtained the key that opens and shuts Heaven Oratio justi clavis est coeli ascendit precatio descendit Dei miseratio Aug. ut nihil sanctū nisi illo sanctificante nihil potens nisi illo roborante Prayer the wall of the City Ita nihil faelix nihil auspicatum nisi illo prosperante Cipr. as Elijah it opens the right hand of God for blessings shuts the left hand from cursings Now when a man can receive no blessing neither escape any curse hath no meanes for it because as good be without the meanes as when they are not regarded must it not be a heavy thing Many things befall many men without prayer if that be no prayer which is without understanding and affection yet are they but common blessings such as are common to them and other men yea creatures unreasonable and senselesse Reas 3 Because as one saith verè novit rectè vivere qui rectè novit orare so he can only live well who can pray well For as St. Augustine out of Saint Cyprian Quae implenda jubentur in lege in oratione poscenda sunt but if they can not or shall not be heard in praying where shall they have strength to performe Vse 1 This noteth the senselessenes of many men who though they pray often and prevaile seldome or never yet never mourne under it as under a judgement sorrow not much for it It may be they can mourne that they have not that they desire for want of the thing it self but not that their prayers are not heard It is that they grieve for because they receive not from God but never that their prayers are not received of God like him that puts up a Petition to the Prince and is little or not at all troubled that he reads it not but gives it over to another that will smother it but his griefe is that he relieves him not and this appeares because their hearts desire any meanes else though never so unlawfull to supply that they want and to give that which God will not grant and if the opportunity be offered they will not stick to use them as Saul did the witches things condemned by him before Secondly because if those meanes be of force and by them they prevaile their hearts are cheared up well enough little or not at all sorrowing that he heard them not not much caring though he did not Thirdly if they prevaile not by those meanes yet never will they returne again to God nor seeke from him if not the things yet patience and comfort in the want of them Vse 2 To teach the whole Church and particulars of it to groane under this as under a judgement of God that their prayers are not heard