servants expect you to receive from the Lord some fearefull thing and let it be a restraint in you of such irreverence in the things spoken of or the like But of this sin Masters are often the causes of it and they that bring it upon themselves First because they have beene such servants to their Masters and so have lived in it ever since without repentance even then when God recompenceth them home yet they will not remember their owne sinne but are still brawling with their servants and so it is Gods just retribution whereas if they would repent of that they should better reforme this Eccles 7.21 22. Take no heed to all words that are spoken lest thou heare thy servant curse thee for oft-times also thy owne heart knoweth that thou thy selfe hast also cursed others It may be applyed to this though it carry somewhat more That a Master when his servant revileth him or useth him irreverently should remember even this sentence to make him penitent and moderate Secondly because they have remitted of that ancient severity in their government which we heare men that can remember times that are past speake of not having those strait eyes nor hard hands over them as they ought not so sharply correcting them as the offence and nature of a servant requireth so that they little reverence them for they feare them not because they forget that of Prov. 29.19 A servant will not be corrected by words for though he understand he will not answer Thirdly because they bring them up too liberally for diet and apparrell and so when the belly is full and the back fine the Master is not so regarded A servant is like in this thing to a Horse full fed and pampered he will cast his rider like to Bucephalus Alexanders Horse while he was bare-backt he would carry any man but if once he had his trappings and furniture none or hardly Alexander himselfe It is the complaint of many that servants are thus insolent to themselves and others many though not all are the causes of it themselves somewhat there is in the nature of a servant and other things for they bring them up so delicately as Prov. 29.21 He that delicately bringeth up his servant from a child shall have him become his sonne at the length Whatsoever their fare is their apparrell is farre exceeding a servant going better than a man of his Masters place and wealth did some few yeares agoe And though they will not allow it themselves yet they can be content their friends or themselves if their fortune be allotted unto them should provide it for themselves And if when they are thus gay without they use them as Hagar did her Mistris when she was bigge with child is it not just with them A great cause of this is taking of Apprentices with great portions and so as Mulier cum dote is imperiosa so they and their friends The cause you must have such portions with them more than in former times is this because they must thus be maintained more than in former times But better it were that you had lesse and kept them more meanely better for you you should have more reverence and respect better for them for thus you bring sin upon them for the present and in future time just contempt as they have contemned you To perswade servants to use their Masters with all reverence and good respect that may be Vse 2 they must feare them and reverence them Nature it selfe hath taught it and heathen servants have performed it as in Naamans servants how much more should religious Christian servants and the more Christian or religious the more they ought to performe this duty not onely not to contemne and despise but to reverence them with all the reverent carriage and speech that may be and that not outward onely but inward for God requires more than Nature his Law is spirituall and he will have all inward and outward respect the heart as well as the tongue and the outward will not be or not continue or if so yet not accepted of God yea he that wants this it can never be expected the other of obedience c. and let him who lookes and hopes to be one day a Master and to have his servants such as he would be now such a servant as he should Ephe. 6.8 knowing that whatsoever good any man doth the same shall he receive of the Lord whether he be boud or free The second duty of servants is obedience for whom men feare Doctrine them they obey Servants must give unto their Masters and governours all obedience hence it followes because they must feare and whom men feare them they obey when they command this proved Ephe. 6.5 Col. 3.26 Titus 2.9 And this obedience if it be such as Christians ought to performe it must neytheir be clipt nor counterfeit not in some things onely nor in shew to the eye for the first Col. 3.21 in all things that is in all lawfull things whether they be liking and tasting unto him or otherwise though never so disliking for he must pleasure his master Titus 2. q. for the 2 Ephe. 6.5 6. Col. 3 22. singlenesse of heart is required and eye service forbidden Because they are bound either by Indenture or condition c. then they must obey Reas 1 Because they are maintained by them Reas 2 and learne and get that under them they may live by hereafter Because if in onely things they like they obey themselves Reas 3 not masters as in obedience of children Because in this obedience they serve God and Christ Reas 4 Ephe. 6.5 6 7. who lookes in the heart and singlenesse of it And though outward and eye service may be for thy master and may bleare his eyes yet not the Lord who as he cannot endure hypocrisie or imperfect serving immediately so not in that which is mediate to man To let servants see their sinnes past or present Vse 1 not obeying and doing the things their masters command but onely such things as they please and when they please and when they doe they clip their service and performe it by halves and doe it in hypocrisie and to the eye and so go no further then nature who teacheth a man onely to save himselfe as neere as he can from any harme that may ensue when his master is displeased or to seek to get somewhat if he have hope of ought by seeking of his favor and so seeming willing to doe any service unto him but they must know that as Barnard si in hoc obedimus non autem in illo fractus est nummus This obedience is like clipt coyne and will not passe for good payment before God though thy master let it passe and be content to put it up yet God will call thee one day to an account for it and though thou canst keepe it close from the one yet thou canst not conceale it from the other and as we see
times have in Gods Rols long Records against them yea great inditments they must plead guilty to for which some of their fellows have answered already for if he that deceives another or defrauds and oppresseth him shall not escape he lesse that deales so with his master But say he spends it not but convert it to his owne use and inrich himself by it he is more bound to make restitution or let him suspect that of Augustine shall be true * Non remittitur peccatū nisi restituitur ablatum August The sinne is not pardoned unlesse the theft be restored and as long as he keeps it he keeps Gods curse with it prosper he never so well for a while and if he leave it to his that it will be a sparke to burne up his house and substance in his sight he shall leave the curse of God with it to his wife and children when he is burning in Hell for it and other sins yet if many be free from this kind of unfaithfulnes yet how few can wash their hands from the other not upholding encreasing their masters state and condition the Apostle forbad not only stealing and pilfering but commands all good faithfulnesse that they by all meanes possible should encrease it by all their diligence skill and speech when as they have beene sloathfull and negligent when they have by their carelesnesse lost their master somewhat which might honestly have been had or not prevented some losse by their wisdome and forecast if they saw it comming yea when they have murmured to breake their sleeps or mend their pace to be are the heat in the day and the frost in the night for their Masters speciall advantage and honest gaine they have not performed this faithfulnesse in all these things looke upon your reckonings your guilty consciences and know you that if God will recompence your wrong to your master Col. 3.25 he will much more recompence you for them if you repent not Now the cause of this unfaithfulnesse to say nothing of Gods retribution and servants corrupt bearts is to be found in some because they doe not take strait accounts of their servants but do it negligently or seldome by which he is imboldened to spend or inabled to shift when his account is to be given Secondly in others because they passe over apparent unfaithfulnes in some of their servants without due correction and punishment and so other of their fellows themselves are heartned to the like when they have no feare of God nor feel nothing from their Masters after their deserts Thirdly from parents that allowed them to spend and brought them up idly before ever they bound them from many a master who would be content his eldest servant should keep good fellowship and company and spend of his owne to bring them customers by which the rest have their teeth set on edge in their corruptions and Gods hand is against them to punish them by others when they had no care of the former Fourthly because they had no care to take such servants as are religious and towardly and such as know how to be faithfull nor yet to teach them any religion when they have them that they might learne to be faithfull of conscience and not for other sinister respect and so when they have no care with Abraham to teach their servants to be faithfull with God no marvell though they be unfaithfull to them in their states bodies children and in all things This may instruct Vse 2 and perswade servants to perform faithfulnesse to their masters for the time to come and to repent make them recompence for that is past if they see their sinne if in mis-spending their masters goods at home or abroad if by negligence losing him commodity or by hindring of it or for want of diligence not advancing it sorrow and mourne for that is past as it is a sin against God and man and make thy master amends by a double care and diligence in thy service else make account that thy sinne stands upon the score against thee for a judgement to come And if thy unfaithfulnes hath been so great that thou hast appropriated his goods unto thy selfe looke whether thou be in his service or out that thou make him recompence and give him his owne againe make him restitution or else all shall not be accepted of God while thou hast his goods in thy hand looke how many pence or pounds so many witnesses against thee yea so many as call for a curse upon the rest of thy substance thou either hast or may have And for other servants let if not conscience restrain them yet this that thou must make restitution or never have remission before God besides the guilt and gall of thy conscience if thou go not asleepe to hell finally let servants in all things shew all good faithfulnesse specially such as have any taste of religion that you may adorn the doctrine of Christ that you make not the wicked scoffe at your profession and the good justly tax you of hypocrisie Chrysost Hom. 16. in Tim. hath these words If not otherwise yet as servants obey and respect their masters so let us the Lord. They expose their lives for their ease it is their work and study to care for their masters the things of their masters they care for all the day but a little part for their owne would God we could this exhort upon as good ground true sure it is so it should be and thus faithfull should every one be and if you be look for Gods blessing by like servants and a reward hereafter with the good servants if you be such of conscience and for the Lord. His Master As we have seen the duty and feare so we must see the parties to whom it is due to be performed To their Master whatsoever he may be so he be their Master it skils not to him must they performe it Servants must give this feare Doctrine and performe all these duties to him that is their Master be he what he may be or let them be what they can be yet while they are servants and they Masters they must performe it say he be in birth in parts in graces in religion inferiour to them say he be cruell and churlish a very Nabal say he be prophane and irreligious an Atheist or Hereticke yet they must feare and in feare performe these duties to them this is that the Apostle speaketh 1 Pet. 2.18 and 1 Tim. 6.1 To what servants speaketh the Apostle to such as did beleeve and were come to the knowledge of the truth of what masters such as yet were enemies to God and his truth loved not knew not had not tasted of the truth Laban was an Idolater yet did Jacob give him faithfull service and all duty yea a churlish and deceitfull unconscionable Master Potiphar was an heathen yet Joseph feared him and served him faithfully The Prophet never forbade Naaman
his service to his Master after he was become a Jew that is a servant of God 2 King 5.23 He speakes to those who are free not to bind themselves to such hereto may we apply that 1 Cor. 7.20 21 22. not to deny service but to alter the manner of service before for feare of Masters displeasure now for conscience of Gods command before their Masters onely now Christ in their Master Because as was noted in Children out of Chrysost Reas 1 it is due to their place not person as Non principi sed principatui so Non magistro sed magisterio The feare is due not to his person and so good or bad high or low gentle or churlish but to his place and authority as a master which he may be of what quality or condition soever he be and from them as servants whatsoever their persons and quality and gifts may be Particularly for such as are religious that they bring not dishonour upon Gods Name and Doctrine Reas 2 1 Tim. 6.1 but may honour him For both because it shall be more respected of God Reas 3 the lesse it is deserved by any thing in thy master for then it is done of conscience and for God as a good worke ought to be This will condemne the Doctrine of the Church of Rome Vse 1 howsoever bragging it selfe to be Apostolicall yet holds it but few of the Apostles doctrines which it hath not either corrupted or taught something to the contrary And in this point most directly to Peter and Paul forbidding feare and faithfulnesse to be performed of servants to their masters and them who put them in trust Symacha saith Instit Cathol Tit. 46. sect 74. that all keepers of forts and all other vassals and slaves are freed from the oath of subjection to their Lord and Master he being an Heretick affirming that by it he is deprived of his civill power he hath over his servants the ground of the unfaithfulnesse of Sr. William Stanly in yeelding up Daventer an act approved and commended by Cardinall Allen how unlike are these spirits to the spirit of Saint Peter and Saint Paul who will have faithfulnesse to the good and bad to the Insidell aswell as the beleever shall not that be verified of them Math. 5.19 But they will say Heresie is a greater sinne then insidelity first I answer not as they make Heresie ut ante secondly be that true of August Sanata vulnere infldelitatis sed gravius percussa vulnere Idololatriae yet all Heresie is not Idolatrie neither can this if it be destroy the knot and bond of this duty which is not faith nor the foundation of divine religion but apolitique title having force and strength from the law of nature which is not to be dissolved by Heresie not contrary to it And the Apostle reason will be here aswell as in Infidelity it will make the name of God and his doctrine ill spoken of But the truth is this is but a shift of theirs for they teach no faith to be kept with such and so no faithfulnesse with such as are heathen or Infidels If we may gather the lesse from the greater Vladislaus he was I take it the King of Hungary and Poland in abattaile against the Turkes Amurath the second of that name had the better hand so that the Turke offered to yeeld to any conditions whereupon Vladislaus and the Turke swore to Articles of Agreement but presently a Legate came frome the Pope and urged Vladislaus to set upon the Turke againe Eugenius 4. neere vanquished already telling him that the Pope had power to dispence with his Oath which he attempted though sore against his will Then the Turke cryed out O Crucifixe crucifixe vide gentem tuam perfidam Oh thou crucified thou crucified take notice of thy treacherous people And so bestirred himself that he overthrew Vladislaus which hath ever since turned to the greatest detriment of all Christendome out of this by proportion we may see it is but a colour of their distinction of Heresie and Infidelity To reprove all such servants as thinke they owe no feare nor duty Vse 2 or lesse feare and duty to their Masters because of some defects in them or some excellency in themselves if he be base borne and they of worshipfull Parents if he be irreligious and they have somewhat or more taste of piety if he be poore so when they came to him or impoverished after c. But they must know that none of these will dispense with omission of any duty Is he their Master If they give him not all respect they sinne against his place and dominion and so against God that hath given it him If God had allowed only rich men or religious men or good and courteous Men to be his Vicegerents in the family then it were somewhat but he hath given this to the rich and the poor alike he hath lightned both their eyes the good and the bad hath the seale of the Commission alike therefore they who doe not alike reverence their masters one as other are guilty of sinne before God and shall have no reward from God because he doth it not in conscience to Gods Commandement but for sinister respect for which they may receive their reward from men but a heavy one from God To perswade servants to feare Vse 3 and doe all duty to their Masters whatsoever they are one or other he that is well borne must forget his father and his fathers house and looke not upon his master whence he came but what he is he that is religious remember he must adorne his profession and looke not upon his master what he is of himselfe corrupt and prophane but what God hath made him his owne Vicegerent and his master and thinke what unworthinesse soever be in thy master yet that thou art most unworthy to doe him any disgrace or to deny him any duty Remember that what is due to him it is not to his person but place indeed not to him but God and to him in Gods stead and the more unworthy he is of any duty the more readily thou perform'st it the more reward thou shalt have from God yea for the present it is a speciall proofe of true grace in the heart For as it is Rom. 5.7 8. so every one will obey a great and a good master but that is true obedience when the master is neither great nor good or great and not good or good and not great for so have good servants and holy men done in times past unto their masters If I be a father where is my honour Here is the application of the former ground and rule to himselfe and them not speaking in generall but applying it particularly teaching in his example what is the best and most profitable kind of preaching when application is joyned with doctrine Vide Heb. 12.1 If I be a father Here is first the father-hood of God to be
most sincere Ministers have beene no better esteemed or regarded 2 Kings 9.11 Jer. 29.26 Acts 2.13 and 26.24 Matth. 11.18 1 Cor. 4.9 ad 14. Because it befell to Christ Reas 1 who was many wayes evill spoken of John 10.20 Matth. 11.19 then no marvell if his Ministers and members be in the same condition for Matth. 10.24 25. The Disciple is not above his Master nor the servant above his Lord. It is enough for the Disciple to be as his Master is and the servant as his Lord. If they have called the Master of the house Beelzebub how much more them of his houshold Because the Ministers of God must deale with and reprove the sinnes of men Reas 2 and not spare them but threaten them for them Now when they are as Basil speaketh like Physitians who make warre not with their patient but with his disease and passion so not with them but their sinnes they thinke hee is their enemy and maketh warre against them therefore they speake evill of him To teach us not to be offended Vse 1 if we finde now many mockers and scorners of the Ministers and Ministery many who regard them not but contemne them and raise up all manner of evill speeches against them it is no new thing for there is none under Heaven It was prophesied it should be 2 Pet. 3.3 mockers 2 Tim. 3.3 despisers of them who are good and therefore still will be while the accuser of the brethren doth rule in the Ayre and is Prince of this world and doth rule in the children of disobedience he will make them mock and despise contemne and slander and oftentimes such as would make reasonable men affraid lest their slanders should be found false yet that troubles them not because they still hope it will make for their advantage he instructing them who taught Machiavill * Detrahe audacter aliquid adhaerebit Machiavil Slander one confidently and somewhat will sticke to him If that be true which Tertullian writeth Adversus Gent. Apol. cap. 1. * Nihil iniquius quà m ut oderint homines quos ignorant etiamsi res meretur odium Tertul. Nothing is worse than to hate men whom they know not though they deserve to be hated What is it then that they should slander men whom they know not when the thing deserveth great honour Vse 2 This must teach the Ministers patiently to abide the base conceits and opinions of men It is no new thing if they did it to the greene tree what will they doe to the dry if to those who have lived before more to these It is that whereunto they were appointed 1 Thes 3.3 that of Christ will be true Matth. 5.11 12. Blessed are you when men revile you and persecute you and say all manner of evill against you for my Name falsely Rejoyce and be glad for great is your reward in Heaven for so persecuted they the Prophets which were before you which if any incurre not lesse or more in his portion he may feare and suspect himselfe whether he be Christs or no seeing Christ so speaketh Luke 6.26 Woe unto you when all men shall speake well of you for so did their fathers to the false Prophets he may suspect himselfe rather false than true That of Plinius Cecilius which he was wont to set upon his Schooles may be applyed Sciamus eum pessimè dixisse cui maximè sit applansum Wee know he that hath most applause hath made the worst Oration VERSE XIII 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 of your hand saith the Lord YE say also behold it is a wearinesse The second corruption here reproved is outward pollution which is double in speech and gesture The speech some expound as spoken by the Priests taking up the breast or shoulder of a carrion sheepe which was his due Levit. 7.31 32. see what I have for my labour but the Priests themselves had a hand in this sinne This speech is expounded as if it were spoken by a crafty dissimulation and arrogant bragging See how I am wearied with carrying this weighty sheepe when a man might have blowne it over or they say they are marvellously weary with carrying so weighty and tidie a beast upon their shoulders and that they might faine it by their gesture they shew it by panting and fetching their breath deepe and drawing of it short Montanus Some expound what a toile is this that we spend all in the service of God the complaint of the people that they were at great toile and paines and excessive cost and charge in Gods service as over-wearied with labour and eaten out and undone with expences especially comming so raw and bare home and therefore God was to content himselfe with it though worse You have snuffed at it Either you blow and pant as tyred with bringing a tidie beast still their arrogant dissembling continued or by a disdainfull and contemptuous gesture you shew your unwillingnesse to serve God and how vile and tedious it is to you it is the gesture of one refusing a thing with disdaine and contempt as Psal 10.5 Saith the Lord of Hoasts Who is most good and pure and a powerfull and just revenger of all such wickednesse And ye offered that which was torne Their practice and dealing their Sacrifice faulty two wayes they brought blind and lame or if any good not their owne First in manner of getting of it it was such as was stolne some expound raptum spoiled and wearied with beasts raptus ex ore lupi which was dainty among the Heathen as finer meate and the tenderer so Calvine If by chance a sheepe or other beast were wearied or so they would be content to bestow it on God But this is not like for Sacrifices were brought quick not dead But raptum rather furto rapina quaesitum as Lyra they brought such to God as was gotten by evill meanes thinking to stop his mouth as mans with part of the booty Psal 50.21 Behold it is a wearinesse The complaint of the people thinking too much of that they did in the service of God Hypocrites Doctr. naturall and wicked men doe thinke all time too much all paines too great all cost too chargeable spent upon the service of God and his worship Amos 8.5 Isaiah 58.3 for it carrieth a kind of repentance in them for that they had done all that in the service of God when they aimed not at his service but their owne profit This is that which was in Judas John 12.5 6. Why is this waste murmuring at it and made a good colour for it that he might also infect others pretending it for the members of Christ against the Head by which hee brought the Disciples into the same sinne with him Matth. 26. Because love is 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 shalt 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 ansereth 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 When men Doctrine 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 Because as Iehosaphat told the Judges Reason 1 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 Because impunity from the Magistrate Reason 2 makes impenitencie in the offenders and brings them on to hardnesse
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. 16. 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. Ezra 6. yeares 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
in mony that is clipped or a piece of gold that wants a little of its waight makes it refused in paiment so the want of obedience in any one thing unlesse thou repent thee in regard of God and make amends to thy master for it shall make God to refuse and not to regard the rest of thy obedience because he requires it to be whole and entire I but say thou doest all yet it is in the eye in presence or sight murmuring when he is gone or regarding not then sayth Bernard falsus est nu mmus ejus plumbum habet non argentum dolosè agit sed in Dei conspectu This obedience is counterfeit in stead of silver it is lead he dealeth deceitfully with his master but he doth it in Gods sight whose eyes no man can bleare or beguile such servants let them know though they may have their masters favour because he can finde no fault with them and can see no further then their outward and open behaviour yet they shall never have but Gods displeasure that regardeth the heart more then the hand the affection more then the action and the manner of doing of it more then the deed So that they when they have received their masters wages or his yeerely allowance or what other matter of no great moment for the most part he shall thinke good to bestow on them they have as Christ said of the Pharisees who did all their workes only to be seene of men they have received all their reward they have all they desired and all they deserved they can looke for nothing at Gods hands for their labour And yet they shall have a reward from him without true repentance lege Talionis such servants who shall performe them such hollow hypocriticall and eye service if they ever come to be able to keepe any or if this feare them not because they thinke they can hamper their servants well enough and being privy to their own corruptions they will provide for them yet let them see what follows they shall have their portion with Hypocrites as Christ said of the bad servant who played revels in his masters absence Math. 24.51 This may perswade and instruct servants Vse 2 to obey their masters and to obey as they ought in things though disliking though he do not over see or can come to knowledge of performe whole and sincere obedience to them knowing that to obey them is to obey the Lord and Nummus istae obedientiae ut Deo debitus ita Deo solvendus saith one As thy master constrayneth thee to obey him so thy God hath commanded thee and it must be payd and performed not according to thy masters power but according to Gods precept not so farre as thy master can urge thee but as farre as God requireth of thee and he is sapiens nummularius imò ipsa sapientia cui necesse habemus reddere hunc nummum obedientiae He can easily discerne if thy payment be any thing faulty or wanting Learne then to obey in all things thy masters will and command must be thy rule square of thy actions and not thy own fancy or pleasure Remember that of Paul they must labour to please them in all things Titus 2.9 Interest enim hoc saith Bernard Inter conjugium servitium that howsoever the wife is bound to obey the voyce of her husband yet he is likewise to have regard of her pleasure Gen. 3.17 therefore is that Gen. 21.12 And God said unto Abraham let it not be grievous in thy sight because of the lad and because of thy bondwoman In all that Sarah hath sayd unto thee hearken unto her voyce for in Isaac shall thy seed be called but in this service there is not this vicissitudo voluntatum required for that were to set master and man almost on equall termes the master is not bound to regard his servants minde but he to observe his masters pleasure and therefore though the master may be somewhat crosse and crooked in his commandement yet the servants obedience is not straight in Gods sight when it swarveth from that which he requireth he must then serve and obey in all things And as thus so not with eye service but as faithfully behinde his backe as if he were present That which Aristotle said should not onely be true Oculus Domini impinguat equum vestigium domini impinguat agrum the masters eye makes a fat horse and the masters footsteps a fertile field as contenting themselves with eye service sight obedience but Christians must learne that of Chrysostome God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an overseer of thir workes and a rewarder of them and so performe them as lawfully exactly when none is by to take notice of it as to do them in the sight presence of others they that shall thus in conscience of Gods will serve them as if they served them in their persons though their masters reward them not yet will God and if they deale liberally with them Gods reward shall be never the lesse because they serve the Lord Jesus Ephe. 6.8 the servant shall have his reward as well as any other in their place of obedience Christ will make him his freeman 1 Cor. 7.14 God shall blesse him with good servants and obedient here and make him partaker with the good servant hereafter Math. 24.46 47. that is partaker of his kingdome But here may be moved the same doubts and questions which were in the obedience of Children First If God and my master command divers things whom must I obey God for the reasons before and that of Christ Math. 23.8 one is your master that is Christ that is chiefe and principall who must first and especially be served But yet thou that are a servant take heed thou make not an opposition when there is none yet at least not in thy obedience though there may be in his command only to shift off his service and to ease thy self or for other sinister respect for this know that thou mayst doe things at his command which happily he commands not lawfully and which thou couldst not doe lawfully without his command Instances will make the point more evident for thee to withdraw thy self on the Lords Sabboth from publique exercises is unlawfull But thy master commands thee to stay at home either whole or part of the day I see not but thou mayst doe it and without sinne The master may command it without sinne if he dwell farre from neighbours as in the Country for the preservation of the things God hath given him and if nigh unto neighbors yet for his children who either must be troublesome to the congregation as too many are and hinder many from hearing or must be kept at home which cannot be without danger if some one of discretion be not with them here he may lawfully command and thou lawfully obey which thou couldest not doe without But he may doe it unlawfully
the Lord for saith St. Peter they have lost their thankes it is not thankes worthy if they had suffered for evill what when they will not undoubtedly let them looke from God which rewardeth every man they shall have their recompence from him if they repent not it may be in this life with the like if not in the life to come with wicked and lewd servants But of this sinne if we may enquire the causes of it we shall find in many to come from the Parents and friends either in their education bringing them up cockeringly never using them to reproofes to the rod and to the yoke but as my young Masters and such as never should come to serve so that when they must to it by no meanes they can apply themselves unto it but in it endure and suffer nothing not so much as sharpe words but no blowes deserved or not But this is not all their fault for it is seconded with as bad when they are in service and find some hardnesse and as they onely thinke sharpnesse they remembring the fondnesse of their affection complaine to them who doe not as they should correct them soundly and send them home againe but goe to their Masters and expostulate the matter for them extenuate the fact aggravate the Masters hard dealing upbraid him with what he gave him with his friend or child and so animate them that they will be in nothing sufferers after or never without grudging and repining Another cause is in the master either because he was such and is such because he hath not repented and so it is Gods retribution ut ante or because he hath beene too remisse to let faults many and little escape without reproofe and correction that when he would for greater he cannot subdue them or passed by some greater faults in some other of his servants for some sinister respect as because he would not be accounted cruell and severe which in the justice of God and the cankred nature of another servant is payed him home because he never feared to be accounted cruell of God and such an one as hates his servant for that will hold in servants Prov. 13.24 He that spareth his rod hateth his sonne but he that loveth him chasteneth him betimes and so being ashamed in a licentious and corrupt age to be accounted hard and strait he hath shame laid upon him by a rebellious servant as we may apply Prov. 29.15 The rod and reproofe giveth wisedome but a Child left to himselfe bringeth his mother to shame A third cause is in the Magistrate to whom the master complains as he may and must in a desperate cause who by the servants friends or meanes he makes to him will either reprove and checke the master which he ought not to doe though there be some small cause nor if great cause yet not before the friends or face of the servant and little or not at all reprove or not severely correct that servant by which not onely he is made more bold against his master but even other servants are animated against theirs and the masters utterly discouraged to seeke any helpe from them To admonish all servants to subject and submit themselves unto their masters to be reproved or corrected by them as well unjusty as justly not answering crosly or rejecting their stripes If they suffer justly it is not thank-worthy for a Christian when a naturall man will doe the same for nature teacheth that it is no hard dealing when they suffer evill that have done evill before Then as Christ except your righteousnesse exceed c. so except your subjection exceed that which a naturall man will performe you shall have no thanke from God no reward How then must you exceed it if not onely this but even when you are wrongfully afflicted reproved and chastised in truth or in your apprehension of things if for conscience sake towards God you endure griefe 1 Pet. 2.19 * Insipida insulsa omnis tum obedientia tum patientia nisi omnium quae agimus vel patimur ipse sit causa Bernard Obedience and patience are unsavoury unlesse God be the cause and it be for conscience But how farre must we suffer I answer So long as he kils not or dismembers not but if wrongfully he be corrected he may expostulate and defend himselfe in humility and meeknes his master giving him leave as Job 31.13 The fourth duty of servants is faithfulnesse for those whom men feare to them are they faithfull if they trust them with any thing Servants must performe all faithfulnesse to their masters that is Doctr. they must not themselves diminish or hinder their estate neither suffer it so much as possibly they can withstand to be hindred by other but by all meanes uphold maintaine and increase it to the utmost of their power This is manifest Titus 2.10 not purloyning but shewing all good fidelity that they may adorne the Doctrine of God our Saviour in all things Where as faithfulnesse is expresly required so the contrary is forbidden and manifested wherein that doth consist by the contrary in maintaining and not diminishing his masters state and condition This Christ teacheth by the faithfull and evill servant Math. 24 45.48 c. As also in the parable of the worldly wise but wicked steward Luke 16.2 Thus Jacob played a good servant Gen. 37 38 39. In this he was a good servant though faulty otherwise 1 Sam. 25.14 15 17. Joab also Chron. 21.3 Because the commandement requires it of every man one to another in common justice Reas 1 Thou shall not steale not diminish another mans substance nay maintaine and increase it in the affirmative then much more a servant Because the masters family is as a little common wealth as that is a great family Reas 2 Now as all subjects are members and ought to labour for the common good and be faithfull to the Prince so every servant is a member and must bee faithfull unto the whole body Because they are put in trust often with part or his whol state where there is trust Reas 3 treachery is intolerable Because by this meanes they shall adorn the doctrine of Christ which they professe Reas 4 Titus 2.10 To let servants see their sinnes that they have not been faithfull Vse 2 but unfaithfull to their Masters unfaithfull first by hindring his profit and diminishing his state either spending his Masters goods riotously at home with his fellow servants as he Mat. 24. or abroad as the prodigall sonne upon harlots and wicked persons playing and dancing drinking and dycing and such like The former of servants accounted no sinne the latter but a small sinne and yet neither of them inferiour to robbery by the high-way and in divers circumstances greater And such a sinne without recompence to his master and repentance in the sight of God shall have his just recompence from God and shall never be forgiven him Many for the sicknes
live in his Church have made a Covenant with him by sacrifice Psal 50. and have bound themselves by Oath to serve him and have covenanted to be his people Jer. 40. Here he meanes both but not of the whole in both but onely of government and covenant for the other in the former and by these he challengeth obedience and service as by the former for that which is required under honour is here under feare the same thing but differing in affection and some circumstances as before But first of his government and jurisdiction in respect of his blessings and preservation Men in respect of Gods government over them Doctrine ought to serve and obey him being under him as subjects are under their Lords and Princes by whose authority and Lawes they enjoy their lives and liberties increase in state and riches So under God he preserving protecting increasing them and their states himselfe If I be a Master and Lord and you enjoy these things by me where is my service and obedience This is proved by Isaiah 1.2 3. That of the devill in accusing Job Chap. 1.9 10. shews that Gods government requires this and his answer to his wife Chap. 2.10 also shews it That of David Psal 71.6 is pertinent and that of Jer. 5.24 Because this is not lesse benefit than the former of Creation Reas for that was once done this is alwayes and as it were every day after a sort God creates man anew ever preserving that he once created shewing in this no lesse power nor love than in the other and if for that obedience is debt for creating in a moment how much more for a continuall preservation This may admonish all men Vse that as their Creation before so their continuall preservation under Gods government his Lordship and Dominion over them requires all the service an obedience they can performe because they are his subjects and servants he their Master and Lord. All Soveraignes and Lords looke for all feare and obedience from such as they governe protect and whose good and peace they procure All Masters from servants they feed and cloath and governe and this they yeeld unto them how much more all men to God who is King of Kings and Lord of Lords their Soveraigne and Lord of all and over all Therefore all high and low Kings and Subjects Male and Female bond and free rich and poore owe this to him and are bound unto him for it For Kings rule the great ones governe the rich prosper the poore live by him yea all are under him he preserveth and governeth all Whatsoever priviledge one man hath above another yet there is no priviledge in respect of God If the King reigned without him if the Noble ruled without him if the rich increased without him it were somewhat but when none of these all is by his providence and from his power which makes him say to all If I be a Master or Lord where is my feare The King is great but in respect of his subjects nothing greater in respect of God than another as the earth is but a small mote or point in respect of the Heavens the rich are wealthy in respect of the poore but but poore compared with the Kings treasure more poore compared with God so that be they all great and as high and as rich as may be yet their Crownes and Crownets their honours and riches their states and lives are in his hands And as a Ship in one day upon the Sea would perish without a governour so would all these in a moment come to nought without him his government protection and providence See then how every one that acknowledgeth God his Lord and Master and feeleth indeed his government and providence for good ought to serve and feare him If thou doest not beleeve that God moves all thy members when thou doest move thou art not worthy the name of a Christian saith one for St. Paul hath taught it Acts 17.28 But if thou doest beleeve it that thou receivest such from him and yet darest provoke and offend him I know not what name is evill enough for thee so for this if thou acknowledge not all is from God through his providence and from his care that thou art as thou art thou art not worthy the name of a sonne or servant but if thou acknowledge it and yet shakest off his feare and performest not obedience to him what name is bad enough for thee nay what punishment is sufficient for such an offence what then if for life and continuance how much more for a well and wealthy being when mens portions are made fatter and their state better both than in former times and also than thousand others Gods providence and care more to them their obedience and service should be more to him And yet it is a lamentable thing my eyes could cast out teares for it in secret as the Prophet to see many men risen of nothing when they had little were diligent and carefull to serve and obey God in themselves and in their families and those who belong to them but after that Gods government was more good to them and they prospering better by it I know not how such is the corruption of our nature they serve him now farre lesse in them and theirs and yet it is thought excusable as if a Subject who lived under his King and that onely lived without wealth or honour or advancement or but with a small pittance of these and then gave him service and all loyall duty should after when he had received these in bountifull measure by his gracious bounty and government either lesse respect him or be lesse loyall or more rebellious and thinke it were tolerable enough because he is now more wealthy worshipfull and honourable But whatsoever he thinks others would condemne him and every of these who deale thus with God then shall they be judged by their owne mouth Oh that they wuld indeed judge themselves that they be not judged of the Lord 1 Cor. 11.31 else undoubtedly he will judge them if his in this life punishing them in those things which have made them by their corruption lesse loyall unto him as wealth riches honour friends and such like that he may so bring them home againe and let them see how they have wronged him for great things giving him lesse If he done not the case is more fearefull he meanes to condemne them with the world And though they will not now acknowledge they injure God any wise in thus dealing outwardly with him yet the day shall come and it is now at hand when this injury shall be made manifest and when as these complaints which are now made by us shall be heard though men have now their eares so heavy and their eyes so shut up and their hearts so fat that they cannot see or heare or understand to be converted and healed It shall saith one be equall and right with God that those
things then upon any other more wealth greater strength more honor for it is the wealth and the strength and the honor of the Land he hath crowned it with much honor and loving kindnesse hee hath given it the Gospell the watring and planting of Paul and Apollo more abundantly then any part of the Land besides he hath freed it from the plague he hath delivered it from the sword which should have been first in the confusion if the enemy had had his wished-for day howsoever it flatter it self in the strength of it the wealth of it would in that day have made it a prey He hath done this and many more that I cannot speake of and yet the contempt of Gods worship name and service is in all from the highest to the lowest Like Magistrates like subjects like Minister like People like Masters like servants parents and children rich and poore bond and free all contemners of the worship and service of God which is the more fearfull and hainous sinne because of the riches of Gods goodnesse his bounty and blessings and he takes it more hainously that when he will visite the land with another judgment the sword or any other as it was the first in the plague it shall be in the other unles it repet and grow more zealous for his service worship More particularly there are many particular men in this City Vse 2 and elsewhere who are carelesse of the worship of God and doe indeed pollute his name and thinke it no fault in them because they are above others in wealth above them in worship or honour exceed them in wit and learning These are the men if a survey be taken who are lesse frequent in Prayer and in hearing most carelesse both privately and publiquely of the worship and service of God either not doing or so doing as if they doe any thing God is more beholden to them then they bound to him As if Gods favor and the fruits of his love were faculties and dispensations to beare them out in dishonouring of him and polluting his name Nay let them know it if they doe not or if they will not now they one day shall to their cost that their carelessenes and contempt is more hainous then of others and he so takes it They shall find these contrary the eyes of God and men in mens eyes a little thing in them that is good is great a great evill but a little not so with God And when every man shall give his account as he shall one day it shal be be farre easier for the unlearned then for the learned for the base then honorable for the poore then rich The benefits of God specially these generall ones are not alwayes proofes of his love but they are ever provocations of obedience and honor from men That if they answer it not as they have received more here so they shall have more hereafter Why doe they deceive themselve or suffer themselves by flatterers to be deceived we will make but them judges and they will give sentence of themselves What is that Courtier worthy of that receives abundance of favor from the King and requites him with contempt or treason so of a father and his sonne of a servant and his master c. will they not take it more hainously and shall not all their benefits and favors increase their faults And are not Gods wayes just more equall and farre above the wayes of men Then let me speak to you rich men c. I beseech you be deceived no longer you ought to be more religious and more carefull then others I pray you correct your error and begin to be more carefull lest you be forced to condemne your selves when it will be too late You who professe your selves in speciall manner mine and specially professe my worship It is a farre more grievous and hainous sinne Doctr. for such as specially professe the worship and feare of God to contemn his name and not regard his worship then for those who make none or very little shew of it and God takes it more hainously from them so here and Mich. 2.6 7. Marke 14.37 2 Pet. 2.21 Because he doth it of knowledge Reas 1 and goes against his knowledge whereas the other as is probable doth not so for his profession argues he knows what is to be done and what ought to be done Now sinnes against knowledge are more hainous the other more excusable Religio scientia Dei est ac per hoc omnis religiosus hoc ipso quod religionem sequitur Dei se voluntatem nossce testatur Sal. ad eccle Ca. lib. 2. as a man professing an Art a fault in this work of his Art is more soul then in another mans work Religion is the profession of God and every religious man in this that he takes up Religion professes that he knowes the will of God saith Salvian Because it is here as it were out of his place Reas 2 where the thing is lighter and not so offensive an element in his place not so heavy a spot upon a foule garment not so uncomely an element out of his place a spot upon the purest garment is the sinne of professors Because these things come commonly unexpected Reas 3 and that which is unexpected and unsuspected it commeth more suddenly it lighteth more heavily and is taken more to heart This made David complaine so much of the injury of a friend as a thing that came so unexpected and did so pierce him To instruct the Minister whose sinnes and contempt of Gods worship he ought specially to dislike Vse 1 to reprove and lay load on It is his part to dislke and reprove all to checke every mans sinne and every mans carelesnesse of Gods worship and service but no mens sinnes no mens negligence and corruption in the service of God ought to dislike him somuch and be so earnest against as the sinnes and carelesnes of those who by some speciall profession come neere to God The Minister should be like affected to his Master the servant to his Lord. What God most mislikes that ought they It may be he may find these more kind liberall and respective unto him he must neverthelesse reprove and if need be use sharpnes The Physitian that finds men kind to him and to honor him when they are in health will neverthelesse when they are fallen into a disease use sharp medicines and it may be sharper to them then others that he may the sooner and sounder restore them It is the signe of a false prophet when his mouth is not filled to prepare and proclaime warre and when it is to cry all peace Mich. 3.5 Thus saith the Lord concerning the Prophets that deceive my people and bite them with their teeth and cry peace but if a man put not into their mouthes they prepare warre against him To admonish all such as come nigh unto God by speciall profession Vse 2 that they
our Church to be a true Church Vse 3 though we have no succession externall and personall which separated from faith makes no Church but we have succession of faith which makes a Church for if these may be separated if there may be a Church where there is no personall succession as before If a personall succession and no Church as also before we holding the true faith of Christ the true doctrine of salvation are notwithstanding the want of personall succession the Church of Christ If they understand an extraordinary succession such as hath oftentimes been in the Church we say we have it Neither hinders that which the adversaries object that an extraordinary succession ought to be confirmed with miracles which we have not for the calling of the Prophets was extraordinary yet had they no miracles to confirme it let them shew us what miracles Ieremy Ezekiel Ioel Hosea Amos had who were called extraordinarily or Iohn Baptist John 10.41 Besides what miracles needs there when as our Pastors either deceased or living bring in no new doctrine or new faith nor erect a new Church but restore the old faith and repaire and purge the Church foully corrupted And whereas they deny us any ordination of Ministers because they which are lawfully ordained must be by an Apostle or one succeeding him immediately they be all fictions of their owne without a word of the Scripture for they are true Pastors which are called of their flockes and of the lawfull Magistrate teaching the people and doing those things which good Pastors should do And for Bellarmines distinction of calling or election which he acknowledgeth was sometime alone of that the people did chuse and grants may be good but not ordination It is answered if election be good we contend not much about ordination for they who have authoritie to chuse and call have to ordain If an orderly ordination be not to be had And finally if all Bishops should be Arrians and such as would ordaine none but them of their owne sect as sometimes they were must ordination by them be necessary or we must have no Ministers Then ought men to labour for knowledge Vse 4 that they be not deceived by the face of men and the Church but that they may know what is the true faith and who they are that bring it knowing them to be the Pastors of the Church by their doctrine Mat. 7.15.16 This fruit is doctrine Yee have caused many to fall by the Law The second thing reproved in them in seducing or mis-leading others making them to fall into sinne It is a manifest corruption in the Ministers of the Church Doctrine a thing wherein they are farre unlike to their faithful predecessors whereby they are made unacceptable unto God when their preaching or carriage is such as men by them are kept in sin caused or occasioned to sinne As this proves it and Isaiah 3.12 Ezek 13.22 And this is done either by not preaching or very negligently that they cannot know what to doe and so must needs sinne and offend Or by not reproving by which they doe not thinke thir sinnes to be sinnes but remaine in them according to that Levit. 19.17 or by dawbing as Ezek. 13.10 and promising life unto them notwithstanding their sinnes as vers 22. or by bad example as Gal. 2.12.13 Because it is against the main and principall end of his calling Reason 1 which is to turne men from sinne and Satan to God and godlinesse and righteousnes As then it is a fault for men to go contratry to the main end of their calling or trade any Artificer as when he should build to pull downe when he should make to marre when he should cure to wound And if we may speake familiarly as we complaine of Tinkers for making two holes when they undertake to stp one or of Chyrurgions that make two wounds when they professe to cure one made already so must it needs be a corruption in these Because he crosseth the desire of God Reason 2 who delighteth much in the conversion of a sinner and would have men converted from sinne and not kept in them This will convince many Ministers of corruption degenerating from the Prophets faithful Ministers of God Vse 1 who so walk in their Ministery as men are hardened by them caused and occasioned to sinne they preach so seldome and carelesly instruct the people they have charge of they reprove so little or smooth so much or are so corrupt and licentious And this not in the Church of Rome only but in the reformed Churches which haue justly separated from her so that sinne abounds every where Now woe be to such watchmen for they shall answer for the bloud of those perishing soules and that which perisheth shall be made good soule for soule And woe unto such dawbers Ezek. 13.13 This may serve for an Apologie for the Ministers of God Vse 2 when they preach and exhort and reprove and threaten but with small thankes from those that heare them yet seeing the contrary is corruption and a degenerating from the faithfull and their steps and a meanes to make them unacceptable to God their Lord and Master It may speake for them if they thus preach and practise It may be if they preached all peace all placentia and waken never a secure man out of his sinne they would cunne him more thanke and all speake well of him But woe unto you when all men speake well of you saith Christ Luke 6.26 this is a signe of a false Prophet a corrupt Teacher but blessed on the contrary vers 22.23 when they speake but that which he hath commanded and do but that he hath enjoyned them Isaiah 58.1 For want of which he reproves and threatens the false Prophets and will condemne all Ministers A Physitian hath two sonnes of a Prince committed unto him the one taken with a frenzie the other sicke of a lethargie upon paine of the Princes displeasure if they mis-carry and be not cured by his default for him to lose life for life if he should be heard and seen chiding and beating and binding the one and pinching and nipping the other and using all such meanes as might cure them he were not to be blamed Yee have broken the covenant of Levi. This is the third thing and the generall of the former the former being a proofe of this that the covenant was broken when they had failed in these particulars Of the covenant and the conditions of it and so of the keeping and breaking of it hath been spoken vers 4. and 5. One thing may we observe which will serve for more generall use which is from this that by two particulars they are made guilty of the breach of the whole covenant One or two particular offences makes a man guilty of the whole covenant which he hath made with God Doctrine And to speake with Jam. 2.10 He that is guilty of one is guilty of all
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 This sheweth the folly of those men Vse 1 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 This 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 The cause why God sendeth generall judgements upon such a City or Land as ours is Vse 2 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 muneraoris 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
please themselves but one another The good things that are in her he must cherish for as in children or servants so in the wife nothing incourageth her more in any good thing then that her husband observeth and approveth those good things are in her The evill things ordinary infirmities he must rather intreat God for them then reprove her but if either he must take his fittest time for it as with Physitians observe her nature as they their patients and do it in love not passion with a grave yet cheerfull countenance letting her see her fault out of the Word rather then from his will and dislike And though he be master Bee and have a sting yet must he seldome or never use it unlesse extremity drive him and that by her peevishnesse rather then his passion or folly in handling of the matter And so may he have comfort by her and fruit of her for shee is therefore compared to a vine which by the care and diligence of the Gardiner in carefull pruning and underpropping it and dressing of it brings forth fruit even grapes whence comes wine which rejoyceth the heart otherwise it will but wallow on the ground and remaine fruitlesse But to conclude provided alwayes that she be dutifull and kinde loving and obedient unto him or else she forfeits her right and then if he be bitter and unkinde to her I do not warrant him but I lesse blame him If she be to him not a turtle Dove but a chattering Pye full of brawlings and contentions because every thing must not be as she would have it I lesse blame him if he delight abroad seeing Salomon hath said Prov. 21.9 It is better to dwell in a corner of the house top then with a contentious woman in a wide house Prov. 19.13 The contentions of a wife are as a continuall dropping If she be as one saith like a vine that were planted in the flowing sea which prospereth least when the water is lowest so his fellowship sweetest when he is furthest off If as many women who tell us they make themselves fine and trim to please their husbands and yet are least trim when they onely enjoy them but onely when they are to shew themselves abroad which in many is rather to please others then their husbands I censure not all so they have no cheerfulnesse and loving carriage in them when they and their husbands are alone never so merry as when he is absent never so solemne and drooping as with him as if his company were a burden and his presence a clog unto them who can to any body else put on cheerfull lookes have lively spirits and finde talke enough but with their husbands can finde none but sit heavie a whole dinner and supper while and not a word from her no token of her joying in his company And upon every discontent be strange a day two or three looking he should seeke to her I say by such dealings she hath forfeited her right and though it bee Summum jus and so summa iujuria to take it such a forfeiture or rather it is indeed injustice yet if het do take it it is but just upon her and though he be not fit to do it yet she hath deserved to suffer it And covered the Altar of the Lord with teares The generall of these words we have heard the particulars we must examine These women though heavie in heart and full of grief yet would they not desist from praying to God and performing their service and offerings to him neither doth he for that reject them and their offerings though he be their husbands afterwards who were the cause of their griefe Though men cannot performe the service and worship of God with that cheerfulnesse and perfection which he requireth Doctrine who loves a cheerfull giver and so a cheerfull worshipper and being Perfection it selfe would have things in perfection yet must they performe them as they are able and he will accept them in their imperfection Manifest as here so by that reproofe of Moses to Aaron Levit. 10.16 The practise of Nehemiah Nehem. 1.4 of David Psal 42.5.6 of Zacharie Luke 1.22 of Christ who might stand for all Matth. 26.38.39 Because many so have obtained a blessing Reason and God hath given it them as Psa 126.5 They that sow in teares shall reap in joy as the Goaler Acts 16.29 came trembling to Paul and Silas but departed with joy of heart vers 34. Vse 1 Not let our infirmities hinder us from prayer Vse 2 To come confidently to God And covered the Altar of the Lord. These did not seeke to revenge themselves they resisted not by giving injury for injury dealing with their husbands as they had dealt with them but patiently bore it and committed it to the Lord. Men who re injured Doctrine oppressed and hardly dealt withall by others ought to beare it patiently and not to revenge themselves and to resist by force and violence To teach every man to beare patiently the injuries done unto him Vse if he have received them do not require them but rather with well-doing let him go to Gods Altar and with Hezekiah spread the letter of the King of Ashur before God with Ioseph carry the hard speeches of his brethren to his father If he have the same spirit he must have the same minde which was in the Lord Jesus and leave vengeance and recompence to him to whom it belongs Thou art injured deprived of thy goods beaten reproached and greatly hurt this way expect the sentence of the Judge If another mans servant shall reproach thee thou wilt not beat him thy selfe but complaine to his master how much more ought thou to do this in respect of God who hath said Vengeance is mine and I will repay it Chrysost hom 22. ad pop Antioch But thou art desirous to be revenged that is the way not to revenge for that is a true though a strange position and speech That they are onely hurt and injured who hurt others and injure them And the injury which is done to others hurts none but those who do it so those who suffer do not repay or be brought to sinne For example what was more unhappy then Cain The death he brought upon Abel hath made him that suffered it to be accounted just in all ages and him that did it a parricide and murtherer What was more miserable then Herodias who desired Iohn Baptists head in a dish and so plunged her owne head in the eternall fire and flames of hell What worse then the Divell who by his malice made Iob more famous that as his glory increased so did the others torments So now And if men be not brought to commit sinne and this in particular what hurt have they by it It is another truth that there is no man hurt but of himselfe for admit a man have his goods taken from him Nemo laditur nisi aseipso Chrys or other injuries done to him
Doctr. by what meanes or howsoever ought to give the praise and glory of it to God so here taught what to doe Psal 50.15 Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Hosea 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the worke of our hands ye are our Gods for in thee the fatherlesse findeth mercy Examples of Moses and Miriam with the people Exod. 15. Of Barak and Deborah Judg. 5. Of Ester and the Jewes Ester 8. of Hezekiah Isa 38. Because it is he alone who is the deliverer and Saviour of his people meanes he often affords them Reas 1 and meanes they use and must lest they tempt God but that meanes are not effectuall it is ever from him else why one and the same meanes bring to some deliverance to others none Hence Psal 144.10 It is he that giveth salvation to Kings who delivereth David his servant from the hurtfull sword Because in this as in all other benefits Reas 2 it is the high way to obtaine moe and new deliverances when we pay the old we run on a new score as men are incouraged to helpe when they receive their just glory for that is past so God is drawne on as it were to bestow new This serves to reprove the common practise of men Vse 1 who are ready to give and doe give the glory of all their deliverances to others then God and not to him If victory in war they ascribe it to the wisdome and power of such and such and oft-times ready to make war among themselves for the honour of the day when God is never thought on In other preservation or establishment to the wisdome of their gravest and experienced Senate from sicknesse to Physitians and such other meanes not at all to the Lord never magnifie nor praise him God seldome made mention of or only cursorily and because of those who are present for which cause he oft taketh from them their meanes that either they may perish in new dangers or else more sensibly discerne that it is he that gives deliverance To instruct all and every one Vse 2 to give the glory and praise of all their deliverances whatsoever unto God and to magnifie his name for them Particular deliverances from danger and sicknesse and such like every man must magnifie God and his Name for it our first seeking in danger should be to him and he should be the first we should praise for the deliverance not as many that doe both send first for the Physitian before they send up to God agree with him before with God and praise him oftner to men then ever they did God But it should not be so he should be magnified principally and chiefely Yea every one for our generall deliverances of which we are all partners should magnifie him of which we may say as Jer. 23.7 8. Behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the Children of Israel out of the Land of Aegypt But the Lord liveth which brought up and which led the seed of the house of Israel out of the North Country and from all Countreyes whither I had driven them they shall dwel in their own Land Many are the deliverances we have had and this nation from the tyranny of Romes Church at the death of Queen Mary from the invincible Navy 88. from the Insurrection of the Earles of Northumberland and Westmerland from the treason of the Duke of Norfolke and Queene of Scots from that of Babington and his fellowes from Arden Somervile Parry Cullen Lopes Squire and such like yet now to this that it may be said the Lord lives that hath delivered his Church from any one or all the former but from the cruell bloody and desperate unmatchable plot of our wicked papists which is the Lords only because the cariage of the thing was his that he would have it wholly ascribed to him Therefore we may say the Lord hath magnified himselfe many wayes but now he hath surmounted them all we ought then to magnifie him and give the glory of it to him not in word only but for ever in deed The Parliament King and Commons to make lawes more for his glory against Sabboth breaking Oathes Drunkennesse Usury Oppression to further his Church and to remove stumbling blockes The Judges to execute them Deus exonerans onerat Bern. without sparing and partiallity All to obey God more constantly and man for God For disburthening us of the danger and feare he burthens us with more obedience and thankfulnesse This all should doe yet if it be not in generall let every one for himself and his family as Joshua and mourn for the sinnes of the time God will marke him when he brings a generall Plague Ezechiel 9. In times of danger many are petentes few promittentes most few persolventes But we must not onely aske deliverance but promise new obedience and perform our vows else let us looke for that Mat. 23.37 38. VERSE VI. 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 sayth the Lord of Hostes unto you O Priests that despise my Name and yee say Wherein have we despised thy Name WEE have seen the first sinne reproved in this people together with the arguing of it and the evincing of them of it The second followeth from this to the ninth verse It is contempt and prophanation of Gods service and worship and in it as in the former we have first Gods accusation secondly the debating of it And in this first their answer and excuse secondly Gods reply manifestly evicting them of it In Gods accusation we consider the vice he accuseth them of secondly the persons In the first the thing and the reason of it which is first set down then applyed The ground is a plaine Axiome in nature or a rule of nature A Sonne honoureth his Father Though the handling of these duties seeme not so essentiall to this place ayming at his own honor rather then theirs yet it being so necessary and the contempt so great it shall not be amisse to stand upon it The coherence and meaning is plaine we must speake first of the duty then of party to them The duty is first inward reverence a reverent affection to them Children sonnes and daughters Doctr. must inwardly reverence their parents carry reverent affections and opinions towards them This is a speciall part of honour to be performed to them Solomon makes it the part of a wicked childe to despise his mother Prov. 15.20 he commands not to despise the mother no not when she is old Prov. 23.22 he threatens a fearfull curse from God to such Pro. 30.17 The eye that mocketh at his father and despiseth to obey his mother the ravens of
when he hath no such occasion yet thou must doe it and may so he imploy thee not about servile workes on that day and in that time The reason is because the Lords day may besanctified privately and publique exercises are not of absolute necessity in the sanctifying of it for then prisoners and sicke persons and such as lye lame should not be able to sanctifie it They onely are of necessity when they can be had without apparent breach of some other commandements and yet maist thou make this unlawfull to thee when if thou be left at home thy Master and Mistris are gone to Church but thou art with a child in thy armes or without gazing at the dore or gadding abroad or having thy companions comming to thee and spendest thy time prophanely when thou oughtest so much as may be to spend it in reading the word meditating on that thou hast heard in the forenoon or former time or such like And in this thou must take heed how thou setst God and thy master one against another another instance thy master commands that is unlawfull for him to bid not for the thing but his affection thou must obey having first wisely and humbly sought to turne thy master from such a sinne As betwixt David and Joabs numbring of the people 2 Sam. 24.2 3. But the thing he commands is unlawfull as well as his affection I meane not simply but by circumstance or consequent yet thou mayst obey as being an Officers Clerke to receive more fees then is due being extortion or a Noble mans bailiffe his extreame racke rents providing that in humility thou shew thy dislike of it seeke to reforme it or doe it with sorrow and griefe while thou art bound to it and get thy self rid of such a service so soone as thou may But if he command thee any thing simply that is sinne as to sweare for his gaine to lye for his commodity to deceive to steale or any such things thou mayst not obey and yet not rebell but suffer If the Magistrate and my Master command divers thing whether must I obey Quest 2 The Magistrate Answ ut supra and for the reasons there besides if it carry not any excuse neither is it any plea in law my Master bids me doe it It must needs follow that the Magistrate must be obeyed It would not excuse Absolons servants their Master bade them kill Amnon for which he was glad to flee for the power of the master is but subordinate to the Magistrate thy obedience then to thy Master hath this restraint because it cannot be lawfull But say the Magistrate commands me that which doth marvellously redound to the hurt of my master whose good I am bound to procure If it be very profitable to the Common-wealth a publique good must be preferred if not prejudiciall to it so there be no contempt of the Magistrate and his authority he being content to beare the penalty if it be executed and exacted from him I see not but he may preferre his master before as in the case of Children and instance of Ester My Master and my Father are opposites whether must I obey Quest 3 I answer as before in Children there is somewhat besides in those who are borne servants Exod. 21.4 Answ My Master and my Husband Quest 4 as the case may fall out in the meaner sort who are to be instructed as others or my state requires this of me wife and children but my Master another I answer his Master the Master is to be obeyed because he ought Psal 15.4 not to change though he swore to his hurt Answ The equity of it stands for any covenant that must be preferred before his profit and if before his owne then his wives or husbands for the man see an example in Jacob who would not labour for his owne family but obey his Master Gen. 30.30 For the woman if she be a servant borne and given in marriage as the manner was still she was to obey her Master Exod. 21.4 If she be a servant by covenant and consent of her Husband during the time of her covenant she is to obey and keepe the conditions of the covenant for he for the time hath remitted his authority The third duty of servants is submission that is to their reproofe and corrections for those men whom they feare they will suffer both at their hands Servants must submit themselves unto their Masters to be controuled and corrected by them Doctr. whether they doe it justly or unjustly whether deservedly or not they must feare them and therefore suffer from them When God allows the Master to reprove and correct his servant as he doth Prov. 29.19 then it must imply that his servant must suffer it 1 Pet. 2.19 for this is thank-worthy if a man for conscience toward God endure griefe suffering wrongfully Tit. 2.9 not giving crosse words one for another Hence is that Gen. 16.9 And the Angell of the Lord said unto her Returne to thy Mistris and submit thy selfe under her hands The example of Abrahams servants is commendable Gen. 17.23 his servants submitted to Circumcision and by proportion the example serves for this purpose Because if it be for well doing in conscience it is thanke-worthy Reas 1 and if it be borne with meeknesse the Lord shall give a man the more reward 1 Pet. 2.19 20. Because they are called to this Reas 2 1 Pet. 2.21 this is the Crosse that Christ hath called them to take up and beare after him this is the Crosse that God hath annexed to their calling as every calling hath some crosse or other and for the wrong that is offered them God as St. Paul saith Coloss 3.25 will right and revenge them c. To reprove many and most servants amongst us Vse 1 who goe not so farre as nature it selfe would teach them few so farre as Religion doth teach them for some cannot so farre subdue their crooked natures to submit themselves to their masters so farre as they can doe no otherwise because it is in vaine to struggle with the yoke when a man cannot slip it nor shift it off But if some come to this yet can they hardly suffer with patience hard measure though they suffer deservedly when as naturall equity condemneth him that doth otherwise And be it that some can thus subdue themselves yet is it no more than the Heathens and Publicanes will doe it is but Canina patientia a dog-like enduring saith Bernard such as God will not accept when either he dare not whine or hath done some foule fact and deserved it But if they have not or thinke they have not deserved it how ready are their answers how soone will they turne upon their Masters and take the rod by the end and if they be rebuked they murmure if they be corrected they either will resist or clamorously complaine or wickedly seeke revenge Let these know and see their sin and looke for a recompence from
hainous those which are against the main end of his calling wherein God hath placed him As the Minister must labour against ignorance idlenesse suffering his gifts to decay not increasing his talent and he must endeavour to search and beat out the simple and sincere sence of Gods word and will and impart it unto the people to bring them to life eternall for it is a hainous sin for him to be ignorant or to handle the word deceitfully or corruptly as Saint Paul speaks or to wrest the sense of it as Saint Peter speaks to their purposes And so as it is Isaiah the 3.12 They that lead thee cause thee to erre So the lawyer must not use unfaithfulnesse or cunning dealing he must search out the proper grounds of the law to direct his client to proceed warrantably to see his wrongs redressed or recover his right for for him to spend his time in devising quirks and distinctions which may serve to obscure the truth and make contentions and suits rather then end any or to delay his clients cause when he may well haste it and bring it to an issue and as many doe use their cunning to this purpose it is the greater sinne in them so a Physitian and a Surgion must imploy all his skill to cure for him to deferre and somtimes to help forwards and then pull backwards againe to make gaine of his patient and empty his purse and hurt his body is very hainous both of them worse then theeves by the high-way making Gods ordinance a cover for their theft not so punishable by humane laws but as culpable before God and shall as severely be punished So if a sonne omit the honour due to his father or a servant the feare due to his master is a greater sinne for others to doe it to the same men is not so hainous so t is the duty of a wife to be a helper that she must indeavour in all things For for her to be as Eve who was given as a comfort to make Adams life more joyous for her to be a broker to bring death she that was taken from him as part to be shot at him as a dart to the wounding and murthering of his soule as Basill speaketh or for her who was taken out of his side to guard and hemme in his heart to be a ladder to the Devill to scale the heart of her husband as Gregory speaketh of Jobs wife was more hainous then when the Serpent and Devill did it who were professed enemyes and so now being directly against the end of her creation and calling and so of all they are thus to thinke of their sinnes and thus to avoyd them That despise my name The sinne they are accused of is contempt of his worship not the omitting of it or the not doing of it at all but the doing of it corruptly carelessely and contemptuously The name of God signifies First himselfe Secondly his properties Thirdly his commands or his authority Fourthly his workes Fifthly his word and worship which is here meant and which they not only omitted which might be through ignorance or some forcible temptation but contemned or despised for many could not pretend ignorance and at this time there was no persecution to compell them to dishonour God but many did it out of a base conceit they had of Gods majesty thinking any kinde of service would serve the turne the word signifies to trample under feet as we doe vile things Math. 5.13 2 Kings 9.33 but did the Preists doe thus Ribera answereth things are oft said to be done which are intended to be done because nothing is wanting in them why it should not be done who have a will to have it done Contempt of Gods name that is when men doe indeed the works of Gods worship and service but doe them negligently Doctrine carelesly and contemptuously thinking if the deed be done it is enough but how for the manner it matters not greatly it is a grievous sinne Manifest that it is here made the grand sinne of this people and these Priests for which the burthen is threatned in the beginning and many particulary judgements afterwards This people did the work of the Lord brought their Sacrifices but they did it carelesly and contemptuously brought any thing as thinking it good enough This was one difference betwixt Abel and Cain though faith was the main yet how carefull the one was that thought the best was bad enough the other the worst would serve for he brought a Sacrifice Gen. 4.3 4. Hence are the qualities of the sacrifices described in the Law God requiring not only Sacrifices but such as were perfect without blemish Levit. 22.20 21 23. Deuter. 17.1 But why this but to shew how he requires the manner of doing aswell as the deed and that he cannot endure corruption here Hence Saul laboured to lessen the fault because they saved the chiefest for the Lord. 1 Sam. 15.15 Hence is that Malach. 1.14 which we shall see hereafter Because this argues a great contempt of God and as we may speake Reas 1 of his persn for when any man is respected either for love or feare there the offices and duties that are performed about him are done neither negligently nor carelesly but with all diligence The Wife that loves her Husband the Child that honours his Father the servant that feares his Master doe their duties with all diligence and care Where the duties are done of course and coldly there is not the respect of the person that should be so it is in our carriage towards God Because it is grosse hypocrisie when men doe thus performe the act Reas 2 and yet their hearts and affections are farre remote and so are no living sacrifices but onely dead carkasses such as must needs stinke in the nosthrils of God yea and thus honouring him they doe dishonour him Isaiah 29.13 St. Salvian speaking of such as worship God corruptly saith Non tam inanis criminis fuisset ad Templum Domini non venire quà m sic venire quia Christianus qui ad Ecclesiam non venit negligentiae reus est qui autem venit sacrilegii minoris enim piaculi reus est si honor Deo non deferatur quam si irrogetur injuria ac per hoc quicunque ista fecerunt non dederunt honorem Deo sed derogaverunt De gubern Dei lib. 8. This being such a sinne argues the age we live in guilty of a great deale of sinne before the Almighty Vse 2 his worship is performed but yet contemned marvellously amongst us As they brought the sacrifices so doe we the workes but so corruptly and carelesly that he speaks to us Ministers and people Ye despise my Name The Word is preached and heard prayers are made Sacraments are delivered and received but alas so carelesly cursarily and customably that it is but the contempt of them and the contempt of God in them How many Ministers preach the Word but for gain
private man if he reprove an offendor when he seeth him comitting sinne he is not bound to enquire and take notice of what they doe or curiously to watch over them but not for a Magistrate Minister c. He must Prov. 27.23 bee diligent to look to the stateof his flocke and look well to his heards The Minister is Episcopus a pryer to signifie it is his charge to pry and look to the lives of those who are committed to him and so ought every particular master of a family for his house is his Diocesse though he may not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meddle in an other family 1 Pet. 4.15 It is not enough for them to take notice of things that are offended in the open view but they must enquire into their secret carriage many imagine they are bound no further then to take notice of open sinnes and thinke ignorance of close crimes will excuse them but such affected ignorance when they might have knowledge increaseth the sinne for they might either prevent it or humble themselves for it as Job or reprove them as Elisha did his servant 2 Kings 5. and free themselves from their sinne The second thing is that they have power to punish when they cannot prevent It is enough for a private man when he sees a sin to reprove to bewaile it and pray for him that sinned but not for him that hath charge he must use the power of the sword being a Magistrate of the keyes being a Minister of the rod being a Master or Parent yea and in obstinacy dis-inherit as Abraham cast out scoffing Ismael and his Mother and expulse his house as David said he would purge his house Psal 101. And without this can they not keep themselves from the sinnes of others To teach ever inferior to submit to his superior Vse 3 or to him that hath charge over him to be pryed into reproved or corrected as their power is It is profitable to have an enemy prying profitable to have a child tell us the cloake hangs awry as Chrysost more profitable to have a friend of whose faithfulnesse we doubt not and whose duty must make us beare with him as with Physitians though they deale with us very homely And you say wherein have we polluted thee The second reply of this people adding denyall to denyall they would not grant that they did so that they offered polluted bread One sinne drawes on an other the first a second that a third Doct. and both a greater we may say of sin as Leah said of her sonne that her Maid Zilpa bore Jacob Gen. 30.11 a troppe commeth we see it in our first Parents in David 2 Sam. 11. in Asa 2 Chro. 19.10 in Peter Because one sinne must serve to bolster and uphold another Reas or else to smother and conceale another This people though it a shame having once denyed their fault not to defend it and stand out to the utmost But it is manifest in the example of David of which Basil thus the Devill seeing that after the doing of it he was ashamed of what he had done and willing to hide his shamefull wound he made that shame of his a broker to another sinne and so drew him to draw one ulcer over another while seeking to cover his adultery with murther he made him an author and so guilty of both This ought to teach men not to give place to sinne Vse 1 to any one great or small but to resist them all for as Proverb 17.14 The beginning of strife is as one that openeth the waters Therefore ere the contention be medled with leave off As when a man maketh a way to a current or streame of a river which when he hath once let into his grounds he cannot stay again though he would never so faine so is the begining of sinne To give the water passage is to let the tongue loose for the carelesse minde slideth away by degrees till it fall and he that is not carefull of idle and harmlesse words at the first commeth soone to wicked and hurtfull words at the last Greg. past 3. the like may be said of other sins The way to Heaven is upward hard and difficult the way to Hell is downward Now he that runneth down a Hill cannot stay when he will or if he set downe with himselfe how farre and where he will stay he is not like to observe it so in sinne he cannot take up himselfe when he would to say thus farre and no further I will sinne for the corruption of his nature is as fierce horses and the devill as the driver he shall not command himself when he would Did not David fall from idlenes to wantonnesse and from adultery to murther from a filthy sinne to a bloody crime did not Salomon from excessive buildings where his sin begun for he was as long again about his own house as he was about Gods house to abundance of wives and from the love of strange women to the service of strange gods Did not Asa fall from distrusting God to the imprisoning of Gods Prophets and from that to oppressing of his people yea from distrusting in God to trust wholly in Physitians and are we better then these who was like them in Israel and what is our strength in comparison of them It is good then that we withstand small sinnes and the first If any be overtaken with sin unawares let him shake it off with speed Vse 2 lest he come to binde sin to sin and so shall he be sure not to escape unpunished let him labor to rise out of it and to stay himselfe as Job 40.5 Once have I spoken but I will not answer yea twice but I will proceed no further So say thou once have I sinned but I will doe not more yea twise but I will proceed no further And to lessen thy fault excuse not thine offence seek no excuses and pretences to cover or colour it for that will bring thee to be more intangled As one saith beginning are with more ease and safety declined when we are free then proceedings when wee have begun so small beginings then continuance the further and longer the harder it will be to rise and the smaller the sinne is the harder haply to rise for hee that fals lightly he makes no great haste to rise againe whereas he that fals hard and foul hee hastens to arise so in this It is Sathans policy not to draw men to great sinnes at first but by degrees lest they should abhorre them before the conscience be inured and somewhat hardened As the way to good is by degrees because of the diffiuclty of it so to evill because of the horriblenesse and shame of it And by one sinne if it be lived in without repentance there is left in in the heart a ore provocation to sinne the same sinne againe yea and a greater pronesse then before to any other sin whatsoever of the same
to God if they were preserved and if God would returne in mercy to the City that they might in safety follow their callings againe for I cannot thinke but that most men specially when God came any thing nigh them were affected and touched for the present which usually brings forth such thoughts and such motions If any were not I think their case is marvellous fearefull to be in the fire and no relenting Then you that did remember your vowes and see where is the performance of them it may be sought for but not early seene or seen in a very few And what is to be expected but these curses and more heavy than we have had If your children or servants all the time you are correcting of them and holding the rod over them promise to learne their books better and doe their worke more diligently whereupon you spare them if they after deale deceitfully with you will not your displeasure be doubled and your anger be increased and you thinke lawfully too thinke Gods waies are more equall and just If thou wouldest avoid this then doe as David said and did Psal 66.13 14. I will goe into thine house with burnt offerings and I will pay my vowes which my lips have promised and my mouth hath spoken in my affliction If a man vow when he is in custody or restraint that when he getteth liberty he will goe and dwell in a place where the Word is if the Word goe from thence he is not bound Ruth 1.16 17. Againe in cases of necessity as a man bound to abstaine from Wine yet if Physitians counsell it for his health he may use it as Jer. 35.11 yet so as hee have a speciall eye to the maine end for which his vow was made as suppose Timothy 1 Tim. 5.23 to abstaine yet for his often infirmities he may drinke For I am a great King saith the Lord of Hostes There is Gods first reason why they ought not to corrupt his worship and deale thus deceitfully with him his greatnesse and power who is able to punish them for evill doing Men ought to obey God Doctr. and to avoid evill and corruption as generally and in all things so in his worship for feare of his power and justice Vide vers 6. where is my feare And a great King It is the Kingdome of power not grace he by his power is absolute King great and the greatest The Lord he is the absolute King of all men and Angells Doctr. and all creatures in the world they are all his subjects so is he here called a King and that 2 Chron. 20.6 Dan. 2.21 This his commanding of all creatures sheweth and their obeying Psal 104.4 Isaiah 37. Joshua 10.12 13. Exod. 14.21 Matth. 8.26 Dan. 3.6 Because he hath created and doth sustaine all Reas 1 it is reason he should be their King and they his subjects Because else there would be no order Reas 2 but all confusion Lactantius de falsa religione lib. 1. cap. 3. hee gives this as a reason for the order of things because there is but one God that governes all For as in an Army if there were as many Generalls as there are Bands Companies and Wings of the Battell it could neither be instructed nor governed because every one would stand upon his owne wisedome and counsell and such dissention would rather hurt than profit So in this world if there were multitudes of Governours if God were not the sole King and Governour there would be nothing but confusion and disorder Uses of this we have before Vse vers 4. The Lord of Hosts FINIS THE SECOND CHAPTER OF THE PROPHET MALACHY AND now Oye Priests this commandement is for you 2 If ye will not he are it nor consider it in your heart to give glory unto my Name sayth the Lord of hostes I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye doe not consider it in your heart 3 Behold I will corrupt your seede and cast dung upon your faces even the dung of your solemne feasts and you shall be like unto it 4 And ye shall know that I have sent this commandement unto you that my covenant which I made with Leyâ— might stand saith the Lord of hostes 5 My covenant was with him of life and peace and I gave him feare and he feared me and was afrayde before my Name 6 The law of truth was in his mouth and there was no iniquity found in his lippes he walked with me in peace and equity and did turne many away from iniquity 7 For the Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the messenger of the Lord of hosts 8 But ye are gone out of the way ye have caused many to fall by the Law ye have broken the covenant of Levi sayth the Lord of hosts 9 Therefore have I also made you to be despised and vile before all the people because ye kept not my wayes but have beene partiall in the Law 10 Have we not all one father hath not one God made us why do 〈◊〉 transgresse every one against his brother and breake the covenant of our fathers 11 Judah hath transgressed and an abomination is commited in Israel and in Jerusalem for Judah hath defiled the holinesse of the Lord which he loved and hath married the daughter of a strange god 12 The Lord will cut off the man that doth 〈◊〉 both the master and the servant out of the Tabernacle of Jaacob and him that offere◠〈◊〉 oâ—â—ering 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 〈◊〉 Wherein Because the Lord hath beene witnesse betweene thee and the wife of thy 〈◊〉 against whom 〈◊〉 hast transgressed yet she is thy companion and the wiâ—â— of thy covenant 15 And did not 〈◊〉 take one yet had he abundance of spirit and wherefore one because he sought a godly seede therefore keep 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 It is the dutie of the
Minister Doctrine 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 Because he is the Lords Steward of his houshold Reason 1 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 Because if they deale thus faithfully Reason 2 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. To condemne those who teach onely generall things Vse 1 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 To stop their mouths who say Vse 2 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 To teach the hearer to endevour to apply that he heareth delivered to himselfe and to learne what is for him Vse 3 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 Malacchy 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 the people they might say they were bare with their long journey and cost of building and they were growne old and if they were not tolerated thus to do they would bring nothing at all and his worship would fall to the ground The Prophet answereth That God hath commanded and therefore they are to doe it whatsoever come of it Whatsoever God commandeth men Doctrine or calleth them to that they must obey and do whatsoever inconvenience may follow of it they must shut their eyes against them all and put their hand into Gods hand to be led by him whithersoever he will So with these Abraham obeyed God to go out of his owne countrey when God called him not objecting the inconveniences Gen. 12.4 And when to offer up Isaac not objecting as he might if he had consulted with flesh and blood infinite things against it Gen. 22. Hereto is that Exod. 34.23.24 Levit. 25.20 Galat 1.16 Because all inconveniences in the world Reason 1 will not excuse the fact mans disobedience it may sometime lessen it in mans reason but not defend it in Gods judgement Because God is able either to take away those inconveniences Reason 2 or to make them turne to his owne glory and the advantage of man who in a sincere conscience doth obey him And he will do so as in Daniel and the three Children To reprove all those who refuse to obey those things they are taught and shewed Vse 1
hosts FOr the Priests lips In this verse is the reason of the precedent duties required in others and commended in those with whom God made his covenant at first generally commanding a duty of the Priest or a double dutie because by knowledge and law some understand two severall things It depends upon the former thus These things he ought to do for he ought to be a man of knowledge c. Some read them Doth preserve in the present tense but commonly it is read in the future Not to note out a promise as if the Priests lips should never erre but should be so kept that he might not erre But it is a commandement shewing how he ought to be qualified Shall keep It is not saith S. Hierom shall bring forth or produce for that was spoken before but shall keep that he may speak it and produce it in time and may give his fellow servants their portion in due time Some take knowledge here for the understanding of the spirituall and heavenly mysteries as the Law after for the rule of the composing of their manners and actions And these are said to be the Priests because they must study the bookes of divine wisedome by which they become more wise and more learned then the rest of the people And they should seek the Law at his mouth That is they ought to require from his mouth who ought to teach it them Levit. 10.9.10.11 1 Tim. 3. Tit. 1. The Law saith Bernard lib. 2. de Con. sid Non nugas profecto vel fabulas Not toyes and fables S. Cyril Ait nomine legis contineri omnium ad bene vivendum necessariorum cognitionem For he is the Messenger of the Lord. This is a reason for confirmation of the former he must be a man of wisedome and knowledge because he is one God hath made choyce of to be his messenger to carry and declare his will unto his people He is called Angelus not that he was so by nature but by office In the verse we observe two things two duties and one reason inforcing both The first is the Ministers duty he must be a man of knowledge learning and understanding The Minister of God Doctrine he that is to go in and out before Gods people ought to be a man of learning knowledge and understanding in the word of God and of the mysteries there delivered It is so here commanded This Elisha knew well therefore 2 King 2.9 he asked a double portion of Elijahs spirit Matth. 13.52 Every Scribe which is taught unto the kingdome of heaven is like unto an housholder which bringeth forth out of his treasure things both new and old Therefore are they compared to starres Rev. 2.1 Made the light of the world Matth. 5.14 To prove that starres should have light that the eye should have sight were needlesse for all know and will confesse it Tit. 1.9 Gods stewards of whom as they must be faithfull 1 Cor. 4.2 so also skilfull seeing he hath the keyes of the kingdome of heaven Haggai 1.13 he is the Lords messenger 2 Cor. 5.20 in Gods stead Because he is Gods messenger Reason 1 as Paul 1 Cor. 5.20 Gods Embassadour now necessarily it followes that the Messenger and Embassadour of a Prince should know and understand his Masters will what he is to speake and to deliver in the name of him that sent to those to whom he was sent so in this Because he ought to instruct the ignorant Reason 2 to strengthen the weake to exhort and excite the slow and cold to confirme the truth to confute errour and improve them that speake against the truth being every way both able and apt to teach as the tenor of the Epistles to Timothy and Titus do run But this cannot be done except he be a man of knowledge and understanding of the word This admonisheth all those Vse 1 who are by God and Man God and his Church put in trust and credited with the choyce and election of fit men for this calling and function that they impose not hands upon any neither admit any to this place but such as are able men such as after triall examination are found fit and sufficient for it If they lay their hands suddenly and foolishly upon any they shall be partakers of their sinnes and not be pure as 1 Tim. 5.22 And where sinne cleaves to the hand the rod and judgement will be upon the backe The Generall that for his proper gaine or private respects shall admit Captaines and Colonels and Marshals for the leading of severall Bands Multo fuisse satius manus suas in spinas imposuisse quam earum impositiono Sabbatium ad gradium designasse Presbiterii Marcianus which have no skill in Warre and Marshall affaires that when the field is to be fought are not able to lead their bands to go in and out before them can never answer it to their Prince if it be known that this is the cause why the Battel succeeds so badly why so many perished and the enemy gathered ground upon him So in this I thinke too many may say of those whom they have ordained as Marcianus said when he heard how Sabbatius demeaned himselfe whom he had ordained a Presbyter It had been better he had layd his hands upon thornes then by the imposition of his hands to have designed Sabbatius to the degree of a Presbyter This reproveth those who thinke any body sufficient for the Ministery As corrupt Patrons and Parents and such like ungodly Patrons to enrich themselves and better their state and portion thinke any body sufficient to discharge if he can change Peters voyce Acts 3.6 Silver and gold have I store or if he want that if he can part stakes and divide it take thirds or stand to his courtesie though he have not a whit of Elisha's spirit nor any knowledge in his lips such a one if they may be judges there is none to him as David said of Goliahs sword and more fit then one that hath Elisha's double spirit doubled upon him and will looke as he may to have that which God hath given him If we will make them judges either the Apostle Paul forgot himselfe or the Printer by negligence left out a word 2 Corinth 2.16 for it should be Who is not sufficient for these things But these Ieroboams which bring in Ministers of the lower sort of the people because they fill the hand shall have Ieroboams punishment 1 Kings 13.33.34 Qui potestatem facit volenti Ecclesiâ—m corrumpere is certè author fuerit coruÌ„ omnium quae perdita illius audacia turbaverit Chrysost de Sacerd. 3. Like to these are carnall parents who bring up their children onely so farre as they may be capable by the law of a living but care not for other sufficiencie onely perhaps for credit and complement sake that they be able now and then to make a Sermon in some place of honour and fame And they will
To convince of sinne all such Vse as though they heare yet seeke not nor desire it have no fervent affection to it The Law That is the simple and plaine words of God not trifles and fables and other vanities of wit but the whole Law whatsoever he is bound to deliver The people ought to heare and receive Doctrine to seeke and desire the Law the pure Law and the whole Law from the Ministers As before the Minister ought to deliver all so here they must affect and receive all So is it here and to the same purpose is that Isai 1.3 For the whole Law is his way This is proved Deut. 5.27 Matth. 28.20 1 Thess 5.20.21 Heb. 6.1.2 This by the contrary Matth. 2.11.2 Tim. 3.4 Because they are his people Reason 1 servants children spouse all which requires they should heare and affect his words his lawes his will and his precepts and them all Because the whole is either concerning God or themselves Reason 2 God as it setteth forth his wisedome power justice mercie and so forth Themselves as it offers mercy or threatneth judgement as it reproveth evill or promiseth good This will serve to reprove many Vse 1 and to convince severall men of severall corruptions some in one sinne and some in another who will heare and seeme to desire the Law out of the Ministers mouth but not the whole There are some who think many things needlesse to be knowne and heard many things not fit to be taught as before v. 6. Besides that was then sayd I say let them see if this be not to check the wisedome of God who hath written both and preserved the whole to the Church and if pride did not transport them beyond themselves it could not be they should be so affected As wisedome would teach them that many things are necessary though not the present profit of them appeare For as in instruments onely the strings sound yet are there other things in the whole body as that whereunto they are tied the bridge the pinnes which help the musicke so in the Prophets though all be not prophesies yet they are things to which these are tied and illustrated Aug de Civ D. lib. 16.2 And sometimes for those things which signifie something are those things which signifie nothing added As the ground is onely plowed and rent up by the plow share yet that this may be other parts of the plow are necessary And humility if they had any would teach to suspect their owne wisedome in not seeing the use and end the profit and fitnesse of things rather then questioning and reasoning against God Others can be content to heare all pleasant things as the promises and mercies of God but judgements and reprooses threats and checks that they cannot brooke like unto those who in medicines affect onely the smell or trimnesse or gaynesse of them as pills rouled in gold but cannot away with the force of purging and preserving And see not that a great company more go to hell by presuming in their lives then by despairing at their deaths Some can willingly heare that which concernes other men and their sinnes their lives and manners but nothing touching themselves at all and their owne sinnes As men can willingly abide to heare of other mens deaths but cannot abide to heare of their owne Oftentimes they will make the Minister to beleeve as they did Jerem. 42.5.6.7 Then they said to Ieremiah The Lord be a witnesse of truth and faith between us if we do not even according to all things for the which the Lord thy God shall send thee to us whether it be good or evill we will obey the voyce of the Lord God to whom we send thee that it may be well with us when we obey the voyce of the Lord our God But when he shall declare unto them the will of God that crosseth their affections they will entertaine him and answer as Chap. 43.2 Thou speakest falsly the Lord hath not sent thee to say thus These and such like are here reproved and convinced of the breach of this duty that they receive not nor desire the Law of God To admonish every one to labour for hearts willing and desirous to receive the whole law and word of God Vse 2 as he shall put it into the mouthes of the Ministers to dispose it unto them whatsoever it may be whether it be pleasant or crossing For if men deale so with their Physitians submit themselves to their prescripts though often they be unpleasant because they are perswaded of their wisedome and that they worke all by Art and yet may they sometimes erre how much more unto all that which God hath spoken and prescribed when they may well know they cannot erre judging of such thoughts as esteemeth any thing superflous or unfit any thing difficult or too deep for them to looke into as suggestions of Satan and their owne corruption and not rising from Gods Spirit condemning in themselves all such thoughts as gain-say the Word and any part of it delivered unto them as unloyall to their Prince and Master Father and Husband yea censuring all such affections as gain-say and repine at the Word which toucheth them to the quicke and their particular sinnes and corruptions as fearfull fore-runners of some dangerous fall and back-sliding specially when in former times they could endure as much as that and happily more to be spoken unto them or were such as condemned other men for spurning when they were 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 The Lord he useth the ministery of man in revealing his will to
the cause equity and justice and not the persons the honour or commodity that is to be had by them not to deale for that partially with the law or in it but strive to divide the word of truth aright and to goe with a right foote unto the Gospell even as God himselfe will do for they are Gods judgements A Ministers resolution should be that of Elihu Job 32.21 22. I will not now accept the person of man neither will I give titles to man for I may not give titles least my maker should take me away suddenly Remembring that as Saul was put out of the Kalender of Gods Kings for his partiallity and is accounted to have reigned but two years when he did many more so shall they be out of the number of Gods worthies if they be partiall whereas their uprightnesse and faithfulnesse will with the good Steward bring them into the joyes of their Master To perswade our hearers to give us leave to divide the word without partiallity Vse 3 and not to be swayed with their greatnesse and riches and frowns and such like but as occasion may be to deale with their sinnes as others and to give them their portion of judgement as well as mercy without the knitting of their browes the strangenesse of their looke the censure at their tables and tavernes among such as are companions with them in the like iniquity but if they will not we must take leave we had rather fall into the hands of men then God wee know that is a fearefull thing It is neither your wealth nor your favour nor honour and credit that either can keepe us from being vile and dispised If God say to men despise them nor will answer for us when we must give an account of our Stewardship VERS X. Have we not all one father hath not one God made us Why doe we transgresse every one against his brother and breake the covenant of our fathers HAve we not all one father The second part of the Chapter beginneth here and continueth to the end containing the reproofe of divers particular vices in the people of Israel in generall both Priest and people in this tenth verse he reproveth their injurious and unequall dealing in the generall Have we not all one father Some understand these words with the next verse as if it were a reason spoken in the defence of their taking of Idolatrous wives by them who had done it their reason is thus That seeing that they had all one father which was Adam and all one Creator which was God there was no reason why they should not marry with them But others doe understand them as two main reasons against their marrying them urged by the Prophet from God himselfe and so the expounding of the words will rather confirme and the greater consent of the learned old and new goe that way Hierom saith that the people being returned out of captivity the Princes and Priests and people put away their wives of the Israelites kindred which by reason of their poverty and injury of the long way and weakenesse of their sexe impatiently bearing the labour were wasted and became both infirme and deformed in body whereupon they matched with strangers who were fresh in yeares beautifull and comely the daughters of rich and mighty men as we may see in the ninth of Ezra that is with the Canaanites Hethites Pheresites Jebusites Ammonites c. Therefore they thinke the Prophet here reproves them first for their marriages and after for their divorces Verse 16. There are two speciall and chiefe causes of love and good will amongst men the one is kindred affinity or consanguinity the other is one and the same society of religion First nature compells men to affect and love earnestly those who are borne in the same family descended from the same parents and stocke which bond cannot be violated or broken off without great wickednesse Secondly men reasonable and wise do thinke those specially to be affected by them who are companions with them in the same religion and worship And though this is the most worthy and sure yet the other goes before and first carries sway with men because it is by nature bred with them and continued from their infancie And these two they are here pressed withall as those which condemnes their fact dealing thus to put away the daughters of Israel the worshippers of the true God and to take unto them the daughters of the heathen worshippers of the false Gods For the first of these reasons it is here said Have we not all one Father That is are we not all men and women descended from Abraham by one Isaac from Isaac by one Iacob Why then should we thus doe dismisse those or passe them over and joyne our selves to the kindred of the heathen and strangers And for the second he saith Hath not one God made us Do we not all acknowledge one God the Creator and worship and serve him with dutie Do you dismisse those wives who acknowledge the same Creator with you and worship him and take unto you those who worship Idols for him and put their trust in them To create or the Creator is not here taken in that common sense as when we speake of Gods creation of the world for then could this be no reason against but rather for them as some would make it a reason in that sort which the Prophet laboureth to confute But this being against them must not be taken in that sense but in another sense as there is a speciall use of it in the Scripture when it speaketh and dealeth of some new secret disposition of things as Jer. 31.22 And so it is used Isaiah 65.18 of such a speciall creation is it here meant where love and dutie is specially due unto those who are of the same religion with us who follow the lawes and statutes of the same Creator and Author Why do we transgresse every one against his brother It is taken by some to be the reproofe of their vice though closely or not so openly as vers 11. it is set downe i. seeing we are of one kindred descended from one father why do we thus transgresse one against another either putting away or refusing our owne kindred in respect of strangers and aliens Brother here some interpret either the sister or daughter of our brother or rather according to the use of the Scripture and Hebrew which by brother understand the female as well as the Male. And the application according to the occasion either both or but the one Both as Jam. 1.2 and the one as here upon this occasion must needs be the female And breake the covenant of our Fathers Some thinks that this is applied unto the second reason because the covenant of the Fathers was That they all and their whole posterity should acknowledge and worship one God onely and one people should be consecrated to one and the same God Others thinke
this for men to be wary how they chuse and women how they are perswaded or give consent seeing it is a knot not to be broken againe for any dislike or discontents whatsoever save onely in the matter of adultery If it were a matter as common bargaines be that a man might lose his earnest if it were with some hazard of his honesty and good report Or if they were taken as some men take prentices upon liking or buy horses to lose so much if they dislike and return them or if Solons law were in force that he who did put away his wife should give her dower and portion with her againe it were the lesse to be thought of but when it is so dissoluble not to be loosed or broken but perpetuall it requires a great care when it is stronger and firmer then the bond betwixt parents and children Therefore should the man take heed how he chuseth for beauty for profit and great portion and not for wisedome and vertue though the other things be not in the like proportion What is more profitable then the Bee saith Saint Chrysost in Psal 50. yet hath it a sting What fairer then a Peacocke but the comelinesse onely is in the feathers not the fruit So many with their great portions and great beauty have often their stings and are not fit helpes that a man had better buy a wife then be bought to her specially when there is no parting And better to have had the contemptible Ant as he speaketh which is the mistrisse of wisedome the meaner and the more huswifely who may soone be worth her portion in good comfort and contentment so the woman how she is wonne or perswaded for the person or riches or kindred of a man because he is able to cloath her in fine apparell to decke her with gold and pearle and many such things having no wisedome to governe or instruct her or to bring up his children in the instruction of the Lord no love but lust for seeing the knot is perpetuall and no cheyce allowed againe she may buy all that deare enough Therefore it is good to be advised in their choyce lest repentance should come too late and be bought too deare and yet make no amends for they cannot be free If the law of polygamy were in force that a man might have two wives the one hated the other beloved or this of divorce he might put her away at his pleasure upon dislike and so è contra the matter were small and men might be as carelesse of this as of the other things but when as he hath made one for one and made the bond so inviolable that there is no parting till one be the others Executor seeing things are thus it is not good not to marry but to be carefull how he or she marrieth Chrysostome perswading men to be carefull of their soules reasoneth thus Omnia nobis duplicia Deus dedit duos oculos duas aures duas manus duos pedes singitur horum alterum laedatur per alterum necessitatem consolamur animam ver ò unam dedit nobis si hane perdiderimus quanam vivemus Vide Chrysost he 12. ad pop Ant. So God hath allowed us two friends or two servants or two houses or two coates one may supply the want of the other but one wife and her for life and the tearme of a mans dayes how ought he to use her well and chuse her carefully and so of a woman I hate putting away Thus he first condemnes this sinne because it is against his will and minde that he dislikes and hates it and by this disswades from it not that we must conceive there is any such passion in God or affection but these things are as August speaketh of anger so of this * Non est perturbatio a nimi ejus sed judicium quo irrogatur poena peccate Aug. It is not any perturbation of his minde but the judgement by which he inflict punishment upon sin And so in the whole he disswades from this because else Gods judgements and punishments will come upon them howsoever they escape mens Now this is not proper to this but common to others whence we have a generall doctrine Men ought to avoyde and eschew unjust divorces Doctrine and every other sinne for feare of the judgements of God and his hatred and punishments which thing is manifest in the law when as every prohibition is not without a threat and a judgement Hence that Deuter. 28.15 And in the particulars through the whole law wheresoever God forbids any sinne usually there is a judgement joyned with it The spirit speaketh not so in vaine but that he would have men to avoyd them for those The point is proved Gen. 17.14 Exod. 22.22.23.24 Isay 1.20 Rom. 6.23 Solomon often threatneth adulterers with shame and poverty and disease to restraine them from it And S. Paul with the judgements to come in the life to come Hebr. 13. Because of their corruptions Reason 1 who as they love not righteousnesse nor desire or hunger after it for righteousnesse sake and in conscience which makes God give them promises and propound rewards unto them to make them obey So they hate not sinne neither flye it because it is sin but as children do Bees not because they are Bees but because they have a sting so they sin because it is hurtfull therefore hath the Lord propounded these not as defirous of their punishment but to have them not to offend as Princes adde penalties to their lawes Because as the malice of Sathan hath feared men Reason 2 from doing well for feare of harmes losses and disgraces which they shall finde in the world and others before them which hath made God ballance them with his promises So his comming tells them that unrighteousnesse hath many pleasures profits preferments and shewes then many that have risen that way and by such meanes therefore God shewes them then the sower of it that for all such things all must come to his judgements Because by them they may subdue and tame their flesh and the corruption of it Reason 3 and make subject to the spirit which alwaies of it selfe rebelleth against the spirit and often ruleth over it to lead it to sinne and disobedience If feare of judgements be a meanes to restraine men from sin Vse 1 it tells us that many men are voide even of this servile feare Vide Mal. 1.6 first effect of servile feare Use 1. To teach every man who would keepe himselfe from it Vse 2 to endeavour and labour for this feare Saith the Lord God of Israel This for confirmation not the Prophet but the Lord the master and not the Minister speakes this which is thus set out to shew the care he had of that people that he had taken the protection and defence of them Now this people being a type of the Church as well as the Church it may teach us this God is the protectour
necessary to salvation Christ is most holy and pure without spot and blemish of sin Doctr. 3 a Sun of Righteousnesse They who are Gods elected and called Doctr. 4 have health under the wings of Christ i. have their sinns purged their spirituall sores cured and they made holy and sanctified 1. Cor. 6.11 Rom. 8.10 Gal. 5.24 Eph. 5.26.27 Because they are made one with Christ and joyned with him Reason 1 and so being in Christ are new creatures 2. Cor. 5.17 New in quality and condition being made partakers of the divine nature 2. Pet. 1.4 as iron put into the fire remains so in the substance but yet is pulled forth wholly burning like fire The same substance with the name remaineth the heat shining brightnesse other accidents are not the irons but the fires Because as a cause of this Reason 2 they being one with him must needs pertake of his spirit and have life from him as members and this life is holynesse They are sanctified wholly 1. Thes 5.23 The mind inlightned with the true knowledge of God Col. 1.9 The memory keeps and remembers that which is agreeable to Gods will wheras naturally it best remembreth lewdnesse and vanity Psal 119.11 The word is hid in the heart The will is sanctified so farre as it is freed from sin that it can will and chuse that which is good and acceptable to God and refuse that which is evill Phil. 2.13 The affections are sanctified and move to that which is good to embrace it and eschew evill Rom. 12.9 The body is sanctified when the members are instruments of righteousnesse Rom. 6.13 And all is from Christ in whom they are and to whom they are joyned In Christ they have a gracious health of mind and spirit and body who tooke whole man In Christo habent c. Aug. de civit Dei lib. 10. c. 27. that he might heale the whole man of all pestilentiall contagion as Saint Aug. speakes But none hath this holinesse in perfection but in part and to dreame of a perfection is a Pelagian fancy contrary to experience conscience our owne confessions to God and to the word of God that hath taught us that we have but here the first fruits Rom. 8.23 And the full measure not accomplisht till after death Col. 3.4 In the meane time he is in hand with the cure and healing of us So that the state of the best is cleane in part and yet in part to be made cleane and must hearken to the Apostle 2. Cor. 7.1 To cleanse themselves from all filthinesse of flesh and spirit St. Bern. in Cant. serm 58. perfecting holinesse in the feare of God knowing they have still an army of vitious desires to fight against which are the Jebusites who dwel in our borders and may be subdued though they cannot be driven out This will answer the Papists slander Vse who affirme in their late pamphlets and by D. Bishop in his Epistle to the King that we say that to thinke of inherent righteousnesse and to stand just by it before God is to rase the foundation of religion and to make Christ a Pseudo-Christ If they understand it of being just imperfectly before God we none of us deny it but if as perfect righteousnesse in Gods sight we say it doth rase the foundation and justleth Christ out of his place and take away from him that honour which the Scripture hath given him to be called the Lord our Righteousnesse Jer. 33.16 and to defeate the worke of God by whom he is made unto us righteousnesse 1 Cor. 1.30 But this is injurious to the inestimable value of Christs blood God cloakes our sinne now and cures it too by degrees and afterward fully he cloaketh and covereth our iniquity with the righteousnesse of Christ which is not a short cloake that cannot cover two Bern. in Cant. 61. as Saint Bernard speakes but being a large and everlasting righteousnesse it will largely cover both thee and me They who are elected and called are redeemed that is are set at liberty and freed by Christ from sinne satan and death and shall goe forth as the words are here from sinne Rom. 7.5.6 Rom. 6.6.14 1 John 3.8 from Satan Joh. 12.31 Col. 1.13 from death heb 2.14 Because they are one with Christ and he having over come those enemies Reason 1 and delivered himselfe they must needs bee freed Because being one with him Reason 2 they have his spirit Now where the spirit is there is liberty 2 Cor. 3.17 Because they must Reason 3 and ought to serve him whose they are that is God which they cannot doe if still they be servants to sinne and Satan for if no man can serve two masters Mat. 6.24 who may in some case be subordinate to one another how may they serve such as are so farre opposite God and sinne Because God hath shewed mercy to pardon their sinne Reason 4 but to what end were that mercy if he should leave them in their former bondage as if one should pay the ransome of a captive and yet leave him still in thraldome Object We see many of them who are partakers of this redemption yet are still overcome of sin and are led captive to transgresse the commandement as Saint Paul was Rom. 7. Falling into sinnne Answer doth no way prove the dominion of sinne Sinne hath dominion when it raignes in a man and when man rebells not strives not against it but is ruled by it But when sinne is Cypr. de circums Epiph. in haeres 64. as Saint Cyprian speakes as a raging beast yet tied and chained up in the utmost passages of the soule Or as Epiphanius as a root sprouting out weeds yet still nipped and checked that they cannot have their growth Then sinne raignes not so that though by reason of this remainder of sinne a man be greatly hindred that he cannot doe the thing he would yet the thing that prevaileth in him is a wil desire of righteousnesse hungring and thirsting after it the drifr and purpose of his life tending wholly to it it is grievous to him that he failes and makes him cry out Rom. 7.27 O wretched man c. Those are still assaulted by Satan and hotly pursued by him Object so that they are no where free from his tentations therefore not freed It is a signe they are the rather freed not because they are tempted Answ but because they are so hotly pursued and have the feeling of them which before they had not and as Cyprian speakes The Divell is therefore more fierce because overcome and would faine conquer his conquerer So that though he goe about like a roaring Lyon 1 Pet. 5.9 yet they are able to resist him stedfast in the faith and so armed with the coate-armour of Gods spirit and his grace that though he may by violence now and then foile them yet doth he not overcome them and leade them captive but the more he assaults the more are
sicke S. Paul complaines though he was in health and had an inward man Rom. 7.22.23 much more such as have nothing but the outward and the carnall man And ye shall goe forth If Christ bring liberty it intimates a bondage before Every man naturally is a slave in captivity and bondage to Satan Doctrine sinne and death Rom. 7.14 Carnall and sold under sinne Rom. 6.16 To whom ye yield your selves servants to obey his servants ye are to whom ye obey John 12.31 The Divell is the Prince of this world 2 Cor. 4.4 The God of this world 2 Tim. 2.26 Who takes men captive at his will Because they serve and obey sinne Reason 1 then they must needs be in subjection to it especially when the service they doe is willing John 8.34 Whosoever committeth sinne is the servant of sinne So Rom. 6.16 and 2 Pet. 2.19 They are the servants of corruption for of whom a man is overcome of the same is he brought in bondage Because if they be slaves to sinne Reason 2 then to Satan also for sinne is the worke of Satan and also to death for by sinne death entred into the world Rom. 5.12 Sinne the only cause saith one which enlargeth deaths dominions and made all the world to become his tributaries Adam had not died had he not sinned This will teach us and warrant us what to judge of those men whom we shall heare Vse 1 if any man speake of liberty and freedome to chalenge it as much as any like those John 8.33 We be Abrahams seed and were never in bondage And yet they live very profanely and wickedly no iniquity subdued but sinne raigning and they subjects to their corruption yea captives to their lusts uncleanenesse ambition pride anger c. When they are Masters of families Magistrates of Cities Captaines of bands Coronels of fields Generalls of Armies Commanders of countries yea Princes yet one base ambitious or covetous or voluptuous lust doth rule over them miserable slaves and if they feel not this their bondage is the greater sinne and Satan have the surer possession when things all are at peace The captivity is the more dangerous the more willing as the malignity of poyson is neere the lesse though it be sweet if yet it be poyson This will confute the Doctrine of Popery Vse 2 who teach that man hath free will to good or to use Bellarmines words that a man may doe things morally good and keep or fulfill the law according to the substance of the things prescribed without the help and assistance of speciall grace But how should this be if he be the slave of sinne We deny not to any man free will for else we should make him no man But we must understand that free will is either good or evill and so according to the distinction of Bernard All that have free wil but to evill are their owne and Satans all that have free will and to good are Gods Gregorius Ariminensis is expresse that to affirme that man by his naturall strength without the speciall helpe of God can doe any vertuous action or morally good is one of the damnable heresies of Pelagius or if in any thing it differ from his heresie it is further from truth And grow up as young calves A further benefit promised of growing up and encreasing in grace and sanctification daily by degrees They who are Gods elect and called shall grow up and encrease in graces Doctrine as in faith hope love and such like As the waters of the Sanctuary they shall rise higher Ezech. 47. They are branches in Christ that beare fruit and are purged that they may beare more fruit Joh. 15.2 Phil. 1.6 Jam. 2.5 1 Cor. 1.4.5 Because he will restore in them by Christ Reason 1 that which was lost in Adam and by him his image of righteousnesse and holinesse therefore shall they encrease and grow up towards it which must be got againe in long time and divers progresse though it were lost in a moment Because some doubt else may Reason 2 be whether their graces they have be true sanctified graces which generally ever encrease though some let there may be as a temptation or some sinne but they doe recover themselves and encrease after the more as fire kept down Mat. 25.25.21.26 This may put many a man to a quaere with himselfe Vse 1 and his owne soule if he encrease not but rather goe backeward and thrive not under good meanes but shame their master as if they had no good food like the blasted eares and leane kine that Pharoah dreamed of These may feare themselves that if they approve themselves in this condition and thinke all is well with them they are not right but if they dislike their dulnesse and backwardnesse in profiting and growing on in sanctification if they bewaile their wants and earnestly use the meanes they may be perswaded that what God hath begun he will performe in them to the end and that he will fulfill the desire of them that feare him To perswade every one to endeavour to goe forward Vse 2 and to grow in grace and piety as the wicked grow worse and worse 2 Tim. 3.13 Phil. 3.13.14 To presse forward like runners in a race who looke not how much they have runne but how much remaineth Upon which place Saint August He had said I am not already perfect and yet afterward he saith as many as be 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
not corrupt the word b 41 they must be holy b 42. They must preach so as to convert men b 45 they ought to be learned in the Scriptures b 48 It is a great corruption when they occasion men to sinne b 67 when they are contemned and hated justly b 70 71 what they are then to doe b 74 they are Gods Messengers b 166 to defraud them of their maintenance is sacriledge b 215 216 219 220 221 225. Ministery of man ordinarily used by God a 12 13. How to be esteemed a 13 14. None may take it upon him without a calling b 26. The efficacy of the Ministry b 291. N Nature teaches not to wrong any b 79. O Obedience due to God in all things b 4 5. How far due to parents a 62 63 64 66. How far due to Masters a 80 81 82. How far due to Magistrates a 63 82. Old men their duty b 30. Omission of duties b 208. 209. Oppression God not pleased with sacrifices of it a 222. 224 225. Oppressors not heard of God b 110 Originall sin b 126 280 P Papists plea of bounty b 214 Parents to take care of childrens soules b 127 128. Passion a 25. Patience under affliction a 4 5. Patience in injuries b 108 109. Peace only to the upright b 45. People of God may be punished a 8 9 10. Their priviledges a 27. Person must be accepted before his praiers are a 189. Perfection whether in this life b 14. Perfididiousnesse a great sin b 82 83 Piety brings prosperity b 250. Plenty promised to the obedient b 31. promist to paiers of tithes b 231 232 233 Polygamie b 122 129 130. Popes may and have erred b 61 62 their Church robbing b 228. Portion how children to submit in that a 67. Poverty of Ministers b 226 227. Power of God a 37. Praise God to be praised for deliverances a 55. Praier not heard how great a judgement a 169 170. When the season of praier a 170. How we must pray a 172. What to pray for a 173. Praier to Saints departed a 175. Praiers of wicked not profitable a 178. Where to pray a 197 198. All need the praiers of others a 174. Praiers of Gods people accepted b 181 182. Preferring man before God how hainous a 160 163. Preist how the word used a 203. Professors their sin most hainous a 210. Prophanesse of heart how knowne a 145. Prophets 3. sorts a 12. Christ our prophet b 172 173 Prosperity b 158 159. Prosperity promist to piety b 250. No note of true Church b 241 242. Providence of God not to be questioned b 160. To deny it is pride against God b 244 245. Whence it is that men doubt of it b 247 248. Gods providence and protection a bond of service a 105. Publicke worship to be attended b 52 53. Punishment Gods owne people punisht a 8 wicked oft doe escape unpunished long b 256. Purgagatory b 178 179 235 R. Redemption of the elect b 277 Regenerate their workes holy a 205 Reigning sinne what b 278 Religion teaches to do no wrong b 80 81 Remembrance God remembers our waies b 262 Repentance onely removes judgements b 6 210 211 Reproofe a 133 134 Revenge the desire of it a 49 Reward to obedience b 33 Riches the way to attaine them b 32 234 whether fit for Ministers b 226 227 Wicked oft encrease in riches b 254 255 Righteousnesse cannot be without religion b 268 269 Righteousnesse inherent b 276 S. Sacraments their efficacy a 142 the Ministers of them b 28 Sacrifices of N. Test a 144 what Sacrifices required of Christians a 202 Sacriledge b 212 215 219 220 221 239 240 Sanctification of Gods elect b 275 276 Scoffing speeches whether lawfull a 167 Sencelessenesse under judgements a 3 4 Separation may not be from a Church for the abuses of it a 177 180 Servants their duty a 76 78 83 86 89 Service of God must be with best a 150 183 Sicke service a 159 T. Temple people not bound to it in prayer a 197 Tempting of God what b. 230 231 Tithes whether still in force b 216. 217. 218. Thoughts are known to God a 138 Toleration of Papists a 179 Truth all of it to be delivered b 39 V. Virginity how to be esteemed of b 136 Vowes to be observed a 234 235 Vsury b 85 W. Wages of hirelings not to be detained b 195 Wards the abuse b 198 199 Watchfulnesse required of us b 260 Widowes not to be opprest b 196 197 Wicked though flourish shall be destroyed b 272 273 Wife is husbands companion b 117 choice a of wife b 144 145 Witches not to be sought unto b 189 190 Word of God how to be preacht a 6 7. How to be heard a 7. must be applyed b 2 3. must be all delivered b 39. it must be heard publikely b 51 52. It must be sought after b 54 55 All things are good or evill as they are with or against the word b 84. Wicked not able to abide the preaching of it b 174 Workes no cause of justification a 189 Worship of God must be holy a 127 Where that is abused God is abused a 138 Worship of God removed for contempt a 229 Worship of God furthered by maintainance of Ministry b 227 228 Wrath of God a 44 45 Z. Zeale a 159 FINIS AN EXERCITATION VPON THE PROPHECIE OF MALACHY Wherein The Context is illustrate by a cleare Analyse The originall Text is examined Most translations extant are conferred The expositions of the ancients and others are weighed Together with some occasionall observations By SAMUEL TORSHELL Intended by way of Addition to a larger Commentary upon the same Prophecy by that reverend and godly Divine Mr. Richard Stock and now since his death at last published with the consent of his Executors by the same Author LONDON Printed by Edward Griffin for Daniel Frere Thomas Nichols and Samuel Enderbey and are to be sold at their shops in little Brittaine and Pope-head Alley 1640. NO BILISSIMO AC HONORATISSIMO DOMINO D. EDOVARDO COMITI DORSET BARONI DE BUCKHURST Serenissimae Dominae Reginae Domino Camerario praenobilis ordinis Periscelidis Militi Serenissimo Domino regi CAROLO a Conciliis secretioribus DEPVRATAE ELOQVENTIAE FACILE PRINCIPI INGENUORVM OMNIVM STVDIORUM fautori Mecaenati Dignissimo IN OMNIBUS NEGOTIIS A D HONOREM REGIUM ac Salutem publicam spectantibus Vigilantissimo ac prudentissimo Consiliario Has EXERCITATIONES in Prophetam MALACHIAM Ut exile quidem at Devotum tamen perpetuae observantiae maximi obsequii Testimonium D. D. D. Sacellanus ejus indignus Humillimus Servus Samuel Torshel To the Reader IT was not choyce but occasion that cast me upon this Subject Having the originall notes of the Sermons of that reverend learned and godly Divine M. Richard Stock upon this prophet Malachy entrusted into my hands and upon perusall of them finding many necessary points most wholesomely treated of I thought it too great an
here is this Iudah the sonne of praise or confession as wee finde the reason of the name in the imposition Genes 29.35 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confessus est laudavit he even Iudah the sonne of praise and he in whom I am well knowne Psal 76.2 hee hath done that which is unto my dishonour Secondly from the subject place In Israel and Ierusalem of Israel see verse 1. Ierusalem was the Metropolis of Iudaea It was first called Salem where Melchisedec was King Genes 14.18 Afterwards it was called Iebus Judg. 19.10 being in the hands of the Iebusites which made our Minsheiu compound it of Iebus and Salem as if the name were Iebusalem and for better sound the B changed into R. But when David got it out of the Iebusites hands he called it Ierusalem of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videbunt pacem They shall see peace And I the rather assent to this derivation then to that of G. Pasor in his Etyma nom propr at the end of his Lexic in N.T. who would derive it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timete Schalemum Feare yee Salem A name as hee thinkes given by the Iebusites to the place out of the confidence of their strength which cannot bee made evident neither doe his other reasons hold See the place in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the rather I say assent to the former derivation because David built to the old City of Iebus or Salem a new addition unto mount Sion which was mount Moriah lying in the midst betwixt Sion and Salem the very place which Abraham long before had named Iireh will See as it is Genes 22.14 Hee called the name of that place Iehovah-Iireh The Lord will see Which haply is the reason why the name of this City hath a duall forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but ordinarily without Iod as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it bee singular because it was made up of two parts or two Citties the upper and lower Concerning the Situation see I. Weemse Expos of Moses Lawes vol. 2. lib. 1. Exercit 6.7 and Lud. Capell Hist Apost pag. 146 c. The meaning of the place as it is an aggravation of their sinne is cleare enough of it selfe Thirdly From the qualitie of the sinne Iudah hath dealt treacherously An abomination is committed And hath married the daughter of a strange God Their marrying of strange women the worshippers of an heathen Idoll was a treachery against the wives of their owne tribes and against God an Abomination or an hatefull thing in Gods sight a thing that he loathes Concerning the question De disparitate cultue whether it bee to bee reckoned Inter Impedimenta Matrimonii besides what we shall finde in the following commentary I referre to Reginald praxis Fori lib. 31. cap. 21. Num. 168. and other Casuists who answer negatively So doe the Geneva Divines in their answer to the 8 questions proposed to them which are inserted among Zanchy's epistles lib. 1 ad finem Epistolae 58. and Lucas Osiander ad hunc loc This question divided S. Augustine and S. Hierom as P. Mart. affirmes comment in 1. Reg. 3.1 Where hee hath a very large discourse against marriage contracted by those of diverse religions yet allowes it in conclusion so that both parties doe meet in the beliefe of the maine Articles of the Creed which he saith hee puts in for the mitigation of the severer sentence which yet was the sentence of the Ancients admitting no marriage with any of another faith as it collected by Gratian cansa 28. qu. 1. cave c. and non oportet c. But of this obiter Hath married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vnlg. Hath had Pagn Hath had to doe with Montan. Hath tooke to wife Piscat Hath had an husbandly dominion over The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath loved Schindler Deamavit hath greatly beloved The word will beare all these and more but ours have translated it according to the prime and most used signification of the word The daughter of a strange God They are called 1 King 11.1 strange women As the heathen Idolls are called Gen. 35.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strange Gods No nation formerly but the Iewes did worship the true God so that any woman of another Nation might bee called The daughter of a strange God which I suppose was the reason of Deodates note A woman of a strange Nation or religion The Lxx here take no notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filia or seem to have mistaken it for some other word and have rendred the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath beene diligent towards other Gods Fourthly the last aggravation of their sinne is from the effect of it For Iudah hath profaned the holinesse of the Lord which hee loved Or ought to love Kodesch The Holines that is the holy and separate land of Iudaea the Country that God had chosen to bee holy and peculiar to him they had defiled and their owne dignity who were a people holy unto the Lord and beloved This interpretation is given by the commentary which is that also of S. Hier. Remigius Hugo c. There are others the Vulg. reades The Sanctification Pagnin and the Tigur the holy place The Chalde Paraphrase They have defiled their owne soule which was sanctified to the Lord or before him and beloved of him The Lxx The holy things Some understand the Temple so Osiander some the Law some Their Religion and the worship of God some as Vatabl Piscat and many others The holy or sanctified ordinance of Marriage made by the Lord. I assent to S. Hierom as above II. The sinne thus discovered is threatned Verse 12. Verse 12 The Lord will cut off the man that doth this the master and the scholar out of the tabernacles of Jacob and him that offereth an offering unto the Lord of hosts He threatens an utter dispersion even of the whole families of such The Lord will cut off The Lord will scatter him so the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cut him downe or loppe off his boughes Piscator expresseth it thus The Lord will cut off his children that doth thus the children that he begets of the daughter of a strange God Haply hee had respect to those Rabbins who interpret this phrase To be cut off To dye without children which the Reader may see in a peculiar discourse of Sixt. Amama Antib Bibl. appendice ad Genes 17.14 pag. 954 c. Where there is more of this phrase Our commentary makes it a Metaphor from the use of Physitians who cut off rotten members or of the Sword or Axe which cuts off the head and so wee have the word 1. Sam. 31.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cut off his head The man that doth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is faeminine but used Neutrally and so it is by all interpreted The
which is worse sayth Saint Chrysostome then to bee a beast because istud naturae illud culpae est which some small difference from them cannot make But say it were greater yet doth it not therefore dissolve the knot or relation betwixt them for it is not in the greatnesse of the sinne but when such a sinne can be given that doth breake the relation for instance Idolatry is a greater sinne then adultery yet this not that breaks and dissolves marriage Because that not this meets in cominter-position with the knot of marriage In that they being and becomming one flesh with another 1 Cor. 6.10 and so cutteth himselfe from her he was knit to before in this they are onely one spirit with an Idol and cease to be one spirit with the Lord. So this It is not heresie for his greatnesse that can dissolve this naturall bond which is perpetuall for it cannot make that he had not his essence and being from his father and the duty depending upon this obey thy father that begat thee hath he begotten thee it is no matter what he is thou must honour him Then impious are their positions but no marvaile if they teach rebellions and diobedience and murthering of Princes if they allow dishonouring of parents To teach every child to performe this honour his Parents Vse 2 whatsoever he is whatsoever they are Art thou higher and richer and wiser than they yet must thou doe them honour and by it shalt thou have these the more Looke upon Joseph Solomon and Christ and nothing can be in thee that can give thee freedome from it when they did it the two first ex debito Christ ex placito to fulfill all righteousnesse and give us example Though then thou be married or advanced or howsoever yet still they are thy Parents and thou must not deny but performe honour unto them for thou hadst thy being from them and till that be dissolved thou owest them still the duties the bonds remaining yea whatsoever infirmity is in them no sinne dissolveth the bond it makes not an annullity of the duty for as Gold is Gold though it be smeared over with durt and filth so are they thy Parents whatsoever their lives and manners be Thinke with thy selfe how their love made them beare with many naturall infirmities of thy Childhood and not to neglect thee for the many untoward carriages of thy youth and not to cast thee off from them And thinke what duty now should bind thee unto if they for their perfect love and upon some hope of comfort many yeares after did passe over all how much more thou in duty and in lieu of thankfulnesse for that which thou enjoyest from them Children must not be like Flies as Plutarch which slip along the glasse where it is smooth but catch hold of it where there are any scratches or flawes They must turne away their eyes from their infirmities and forget their hard usage if it have beene any and not be undutifull for that because they have their being and education from them Take heed of Chams curse and seeke Shems blessing by not seeing their infirmities but covering and performing duty to them accounting it to be a sin to be repented of when they cannot find their hearts so cheerefull in their duties as they ought because of their Parents infirmities A servant his master The second rule of nature the ground or other pillar of Gods reason against this people For the meaning 't is plaine the duties here required are in the generall the same for the most part with the former though not in every particular The first is reverence and this both inward and outward To joyne them together Servants must give all reverence unto their Master Doctr. all inward good affection and estimation of them and all reverent respect in gesture and speech Eph. 6.5 1 Tim. 6.1 Eccles 10.20 It may be applyed to Masters for the King is but a great Master and the Master a little King The outward in words as not replying unreverently Titus 2.9 not speaking their infirmities to others as 1 Sam. 25.17 giving them all reverent speech and submissive gesture as 2 King 5.13 not despising them as Hagar did Sarah Because God hath made them reverent Reas 1 in that he hath communicated unto them part of his excellency and dignity that is his Lordship and Dominion making them his Vicegerents and Lords over their family therefore they ought to reverence them Because his Commandements are spirituall Reas 2 and reach to the inward man and without it were all outward but hypocriticall and counterfeit which is abhominable And this without the outward is imperfect if it may be supposed it may be without it and so cannot be acceptable This is to let servants see their sinnes past or present Vse 1 when they have or doe carry themselves unreverently towards their Masters in heart and outward man in eye and tongue to their faces and behind their backs they are all guilty of the breach of the decree of the most High and indeed all for where shall we finde a servant any thing neere performing the carriage he ought to his Master and Mistris that he hath a base thought opinion and estimation of him appeares by his speech and carriage his speeches so void of reverence nay his answers full of contempt his eye and carriage so full of scorne and disdaine Hagar despising Sarah looking scornfully upon her which must needs argue unreverence in the heart for by these things many a man well knows what is in the privy Chamber of the heart and by this outward pulse thus beating may we discerne how the inward parts are affected For he that will speake so frowardly and looke so scornfully and doggedly as many will it must needs shew he hath no reverence but his heart is full of despight and contempt and he that will speake so to his face and in his presence what will he to others behind his back and in his absence Where is the feare and trembling Paul calls for Where is all the honour Peter exacts when ye will thus bourd them often thus disdaine them when ye will answer them frowardly or murmuring when their backs are turned when you tell their weaknesse not to your fellows but to neighbours servants whereby their estimation is impaired Thinke you the Apostles call for these in vaine or shall such things goe unpunished Assuredly no for when the Apostle saith to servants to encourage them that are good Eph. 6.7 8. with good will doing service as to the Lord and not to men knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free did he not meane the contrary and would have you to understand that whatsoever evill thing a man doth that shall he receive of the Lord whether he be bond or free so expect it in this particular see then that unreverent and contemptuous
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 God judgements against the wicked rest not in them onely Doctrine 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 It is a judgement to the wicked to be cut off eyther naturally or violently untimely or in his ripe age Doctrine 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 It is the nature and practice of carnall and naturall men Doctrine 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. Because it is naturall unto them Reason they have it with other corruptions propagated from their first parents for thus Adam and Eve dealt with the Lord Gen. 3. To see the policy of Antichrist and the Church of Rome Vse 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 cor Pus Domini semel oblatum est in cruce pro debita origi nali sic of fertur jugiter pro nostris quotidianis 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 tantuÌ„â—eccato 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 In vaine do men thinke to appease the wrath of God Doctrine 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 Because God is a Spirit Reason 1 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. Because all offerings a man brings to God Reason 2 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 Because they shew more contempt against the Lord Reason 3 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 By the former poynt wee saw the policy of Popery Vse 1 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 rhey 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