God gives thee eyes to see the sins of thy parents and to fly from them Ezek. 18. Humble thy self even for thy fathers sins See Dan. 9. Neh. 13.18 But specially learn to fly from them and for this cause inform thy self by the word of God touching thy duty and ever set thy self these bounds to follow thy father no farther then he follows the Lords commandment great is the benefit of such wisdom Prescription in errour is no feasible plea in the Court of the Lord. What if thou couldest say Popery whordom covetousness c. had continued in thy lineage to a thousand descents This may aggravate thy sin but shall not excuse it And therefore observe every where how the Lord adds this as the aggravating circumstance Psal 95.10 Fourty years long was I grieved with this generation and Act. 7.51 Alwayes ye have resisted the Holy Ghost as your fathers did so do ye And therefore Vse vain and hellish is that speech of prophane ones amongst us that because they are able to prescribe in sinning therefore procure themselves immunity from the wrath of the Lord. How often hear we those speeches from our people Thus have I alwayes used and my father before me Now brethren put it in some other case in sins against the second table and see how odious a defence this would be if a man should plead thus in his whordom thus my father hath used before me if in theft c. How should we abhorr him And yet in sins as vain as the excuse is must go for currant Psal 78.8 Be not as your fathers a disobedient and rebellious generation and Psal 95.9 in tempting God and hardness of heart Ezek. 20.18 Walk not in the ordinances of your fathers to defile your selves with Idols and for thâ—s cause see Zech. 1.5 Your fathers where are they and remember what Peter speaks 1 Pet. 4.3 It s enough if any thing were enough that we have spent the former part of our life in vanity ignorance c. To the dishonour of our God Sins never so long continued shut not out from mercy if repentance unfeignedly be performed Observ 3. Luk. 19.42 If thou hadst known in this thy day c. that is if after all this contempt of my word all this innocent blood of my Prophets shed amongst you if in this day thou knewest and wouldest embrace the things that concern thy peace happy wert thou Act. 17.30 The times of this ignorance God regarded not but now he admonisheth every man to repent The reason is nothing but the endless mercy of the Lord that knows no limits of time so be it repentance can be performed If a man turn whensoever he turn he shall live Ezek. 18. c. Now mark the forward use prophane men make of this doctrine Vse sith there is place for pardon after so long continuance in disobedience vain therefore to take thought too soon a little in old age or on the death-bed will serve the turn for Gods mercy never rejects repentance from pardon if at any time heartily performed Well beloved this is true But shall we continue in sin that grace may abound God forbid Rom. 6.1 Know we therefore that that God who hath promised to give pardon whensoever repentance is performed hath not all-wayes given repentance when it 's sought for nay hath threatened to deny repentance to them that contemning it offered in the means respit the day of their conversion unto God How howls Esau for the blessing How fain would he come to heaven How bewailes he the loss of Gods favour with tears Heb. 12.17 and yet obtains it not and what saith wisdom Prov. 1 24 26. I called you heard not you shall call but shall not be heard you shall seek mee early but not finde mee And therefore mark what Esay saith Isa 55.6 Seek the Lord while he may be found Is there any time when the Lord will not be found Answ Yes no doubt not but that his mercy is everlasting but for that men cannot seek it when the time is over-slipt Ezek. 24 13. Hence then let us learn beloved that perhaps have lived long in our sins now at the length to seek God if he may be found of us And mark how lovingly the Lord invites us who have gone astray c. a long time yet return unto mee and I will turn unto you as if he had said yet at the length return there is hope of mercy and forgiveness Beloved the Lord is the same to us as he was to Israel and still saith to us as to them though ye have long gone astray yet if now at length we could return there were hope of mercy and forgiveness Let me thus apply it to every of us and let us all think this spoken to our selves Thou that art ignorant and lived thus all thy life long if now at length thou couldest be admonished to repent God regards not thy past sins upon performance of present repentance so to all other sinners and mark how the Lord protests he delights not in our death why will ye dye saith the Lord See Hos 13.9 And let not Sathan prevail with thee so far as to think as the saying is too late now for the promise of remission is made to repentance without all limitation of time person or number of offences and this be assured out of the word of God that howsoever there is no sin so light but deserves a thousand hells yet none deadly in the event but impenitency yea the very sin against the Holy Ghost were capable of pardon if capable of repentance And Observ 4. if these things move us not what shall we say but as the Lord by his Prophet thy destruction is from thy self salvation of me this only be sure of that thou bring repentance What that is we shall see anon if we shall first observe the state of man during impenitency which is the next thing to be considered in the text The State and condition of impenitency it s nothing else but a continuall straying from God as Ier. 2.27 They have turned unto me the back therefore 1 Pet. 2. ult We are said to go astray like sheep and the Scripture every where calleth it a wandring from God And beloved let this be holden of all men whose hearts are not turned and renewed by the Holy Ghost Let their civill honesty be never so great their zeal and devotion never so fervent till the heart be changed all is but celer cursus extra viam What learn we hence Surely to take notice of our own misery whose hearts the Lord hath not yet turned unto him we are as men in a wilderness fain perhaps we would finde the way to heaven but cannot nay the more we strive the further out of the way and this is the misery of every impenitent sinner Then hence learn all such to pray with Ieremy Chap. 31.18 19 Convert thou us O Lord and we shall be converted
are hard Rich blame the poor and its a plague for them few or none enters into his heart to say what have I done that all this wrath is come upon me Ier. 8.6 Whereas if we would not flatter our selves how many causes of these and far greater judgments should we find in our selves Oaths drunkenness abusing Gods graces to wantonness contempt of the word c. And I wish there were such hearts in us thus to do how should we finde the Lord true in the proof to remove his judgments and wrath from us and till this be done never look we for peace Levit. 26.21 c. 2 King 19.22 Again Observ note here how the Lord would have us behave our selves in those things that serve to maintain the worship of God Bring all c. Two things he commendâ— unto us 1. Voluntarines 2. Faithfulness Bring Even withour craving Al nothing detained When the tabernacle was to be erected mark what charge the Lord gives touching it and what manner of offerers thereto he required Exod. 25.2 of every man whose heart giveth it freely and 35.5 21 22. their practice followed in both kinds Exod. 36.5 6. So plentifull that they were fain to restrain bringing See also 2 Chr. 31.5 6. Herein especially that hath place The Lord loves a chearfull and liberall giver 2 Cor. 9.7 But ah brethren what times are we fallen into under the Gospell As an eminent Divine hath well observed our blessings are more in the meanes of salvation revelation clearness burthen less c. And yet how unwillingly come even a little to the painfullest Minister And those that upon a kinde of conscience pay other duties think all lost that goes to the maintenance of the Ministery and that with such repining as if that were money of all other worst bestowed And secondly scant-handedness this way how is it seen in the best that we need not wonder at it in those that never tasted the sweetness of the word of God at the building of the tabernacle they were fain to proclaim a sufficet and 2 Chro. 31.5 6. They brought it in by heapes when Hezekia'hs commandement went forth But I conclude this point with the saying of the Apostle Gal. 6.8 He that soweth to the flesh shall of the flesh reape corruption he that soweth to the Spirit shall of the Spirit reape life everlasting Follows now the reason Gods promise which is not barely propounded but in a Rhetoricall permission Prove me now with this as if he had said many means you have assayed to remove my judgments and to supply your penury and all to no purpose and it may be you think guessing by second apparent causes that this is impossible at least unlikely well prove me with this c. make tryall of this one meanes for recovery of my favour Two things 1. What the Lord permits to his people prove me 2. Wherein or how they should take experiment of him Prove me Make but a tryall and if the event answer not then say I have forgotten my truth Observ This kinde of speech is not frequent in Scripture some thing like it is that of David Psal 34.8 Where having set out the notable and to wicked men incredible priviledges of the Children of God at length he thus speaks tast and see how gracious the Lord is and you shall finde it true that blessed is the man that trusteth in him And beloved if those wretches that make a mock at the counsell of the poor because God is his hope and cannot be perswaded of the sweetness that is in religion would but make triall a little if they would but make proof how comfortable the service of God is how happy were they David Psal 4.7 Speaking of the joy the wicked had in earthly things professed that he found far more comfort and joy in the service of God then they had or could have in the encrease of their corn wine and oyle And if those sluggardish fooles amongst us that have a price put into their hands to get wisdome but have no heart would consider this They think it is too late to learn their wits and memories are grown dull Oh yet do but prove the Lord wait at the posts of his doors hear read confer pray God prove him a little he hath promised that they that seek wisdome shall finde Prov. 2.4 Prove him and see whether thou finde him not full as good as his promise There is an unlawful and damnable proving and trying of the Lord we call it commonly tempting God It is when men presumptuously make needless experiments of the truth of God especially in his threatnings The Lord hath given charge unto the people of Israel that they should on the evening of the Sabbath provide for that might suffice on the Sabbath and told them that on the Sabbath they should finde none notwithstanding there went out some Exod. 16.27 To gather on the Sabbath day they would try whether the Lord would be as good as his word So likewise a charge he gave that if the manna they gathered for every daies provision they should keep none till the morning yet were there some that would needs reserve for experiment to see what would come of it it was full of worms and stank He had likewise given strict charge unto the people that they should take heed of doing any thing presumptuously against the Lord and told them they should dye there goeth out one notwithstanding Num. 15. To gather sticks he would try what the Lord would do to him and the Lord caused him to be stoned And of this kinde of presumptuous proving the Lord the world is full The Lord hath threatened to him that encreaseth his riches by usury and unjust gain that he shall lay it up for another yet mark notwithstanding this be exemplyfied still in the course of Gods providence they will prove the Lord and they will see whether goods so gotten may not be permanent So likewise that the companion of Drunkards shall be cloathed with raggs how often see we it exemplyfied and yet how many are there that presumptuously will herein prove the Lord The Lord hath taught us that theordinary means to come by faith is by the word of God and that prayers are all cursed and abominable when that is despised Prov. 28.9 Yet mark how many presumptuously make trial of the Lord and they forsooth wil see whether by other means they cannot be saved He hath threatned that he that deferrs repentance when it 's offered shall never come to repentance Ezek. 24.13 Yet how many be there that herewith prove the Lord they will put it to the trial and see whether repentance may not come on the death-bed Beloved this is a fearful provoking sin and they that thus prove him shall finde him in the proofe a terrible God to them What then is this proof of the Lord herepermitted unto the people of God It is when a man in faith of Gods
industry and learning meet with encouragements Errata PAge 14. line 2. for works r. makes p. 15. l. 19. for Election r Reprobation p. 20. l. 30. for denied r. dicreed p. 21. l. 23. for security r. scarcity p. 37. for Matth 21.12 r. 43. p. 41. l. 21. Of inherence aboundeth l. 35. for thou r. though p. 52. l. 24. r. all the world for a good conscience p. 66. l. 30. put for verse 15. v. 12. p. 71. l. 30. for v. 28. put v. 20 p. 74. l. 13. for Mark. 15. r. 14. and l. 26. ib. for v. 18. put v. 13. p. 82. l. 26. for seems r. serves p. 89 l. 20. r. to bribery p. 90. l. 20. r. covering p. 93. l. 28. for like r. light esteem and l. 36. for pleaseth r. pleased p. 94. l. 1. for hath r. had p. 96. l. 5. for the r. thee p. 97. l. 4. for heardened r. hardened p. 99. l. 17. for Iob 21. r. 31. p. 100. l. 2. r. Psal 32. p. 10. l. 36. for Inferiours Authority r. Superiours for p. 114 115. r. 106 107. p. 108. l. 21. r. I know not what l. 27.1.2 Pet. 2.19 l 29. for oak r. cloak p. 109. l. 23. for Andâ— r. An. p. 111. l. 15. for continance r. continuance p. 112 l. 3. r 2 Tim. 4.2 p. 117. l. 1. r. 2 Tim. 2.24 p. 118. l. 13. for yet r. ye p. 119. l. 24. for hem r. them p. 123. l. 35. r. and for an p. 126. l. 21. for workip r. worship also p. 127. l. 15. p. 135. l. 25. r. seasonable p. 136. l. 14. for wast r. shalt p. 138. l. 20. r. to be your Saviour p. 142. l. 28. Of abundat p. 148. l. 29. r. bring them up p. 156. l. 22 is abundat p. 162. l. 20. for amongst r. amongst p. 182. l. 15. r. who is not with him p. 200. l. 19. r. converted A brief Commentary with Notes upon the Prophet Malachy CHAP. 1. VER 1. The burden of the word of the Lord to Israel by Malachy FOr the Argument it matters not much to speak it is well given in our English Bibles The Book hath these parts 1 Inscription v. 1. 2 Oracles And those of two sorts 1. Comminatory wherein 2. Consolatory cap. 3.4 wherein Causes Judgements Admonitions prescribing remedies In the Inscription are these particulars 1. The Denomination of the Book Onus verbi Jehovae The burden of the word of the Lord. 2. The Subject or Persons to whom it was sent to Israel 3. The Person by whose Ministery it was delivered Malachy Of the first The name of the Prophecie The burden of the word of the Lord So called not in respect of Malachy as Lyra but in respect of Israel Lyra thus Onus id est officium denunciandi verbi Divini The office of denouncing the word of God but amiss For Israel were they that were to beare this burden Malachy but the Minister to denounce it But so I take it is this Prophecy called of the greater part of the Contents thereof viz. The Judgments and Afflictions which the Lord was now about to impose upon Israel for their transgressions Metaphora compare Isa 13.1 The burthen of Babel Isa 15.1 of Moab Isa 17.1 of Damascus Nah. 1.1 of Nineveh Zech. 12.1 so the sense is this The Judgements or Afflictions which the Lord by Malachy denounceth against Israel As if he had said Observ The burthen of every Impenitent sinner is fire and Brimstone The burthen of a drunkard is to be cloathed with Rags to have share with Hypocrites in the Lake The burthen of an Usurer to have his substance taken from his Posterity Of a Sabbath-breaker to have a fire kindled in his Gates c. And that they are justly called Burthens appears because they presse and oppresse him that they light on See even David Gods own Child Thine a Psal 32.4 hand is heavy upon me And again My sins that is Thy wrath which for my sins I apprehend is gone over my head and are like a sore b Psal 38.4 burthen too heavy for me to beare In which sence is that to be meant Gen. 4.13 My sin that is my punishment greater than I can beare And Gal. 6 5. Every man shall beare his own burthen Vse 1 First then here see that sin is no such light matter as the world commonly esteems it it brings with it a burthen intollerable even a load of Gods wrath to every man that continues obstinately and securely in it Beloved we have a Proverb concerning unprofitable Talk it is called Light talk and so it is indeed more light than vanity it self if we respect the weight of profit it should carrry with it but heare what our Saviour saith Mat. 12. v. 36. Idle words are accountable nay more than this what think ye of gross Oaths Words are but wind What of whoredome A trick of youth What of drunkenesse It is merriment and good fellowship c. Yea what sin so heavy that to our people seems not light because they never saw the burthen of Gods wrath that is due unto it Now Brethren consider these light sins they have a burthen coming after them even the burthen of Gods heavy and intollerable wrath and let us come to weigh it as it is in the ballance of Gods Sanctuary It hath made Gods Children to cry out under the sense thereof Yea our Saviour Himself under the sins of others take it with the wrath of God and the Curse due unto it Children were wont to have a Riddle What is heavier than Lead Here we find Sin See Zech. 5.8 Vse 2 Secondly Be hence admonished to take heed of sin even of every one seeing none so light but brings this Burthen Beloved It is the fashion of profane men to make Gods Children as wonderments for Preciseness when as they run not with them to the same excess of Riot not to drink with good-fellows not to talk much that is vainly or filthily no sport on the Sabbath c. too precise O Beloved had you felt what Gods Children have felt in a measure the burthen of Gods intollerable wrath pressing your Consciences you will befoole your selves and bewaile your senceless estate that having such a burthen upon you had not grace to feele it but rather to encrease your Load Vse 3 Thirdly Is it a burthen when thou seest any man pressed with it favour him help to beare his burthen by Compassion and to lighten him of it by Consolation In Exod. 23. It was the Law of God that if a man had seen his enemies Ass v. 5. lying under his Burthen he should not forbear to help him up hath God care of Oxen Or is it not rather spoken because of us Beloved we have many pressed with Afflictions Famine is it not a burthen shall we cease to help Agony of Conscience a burthen shall we cease to help Job 6.14 but men have forsaken the feare of the Almighty and
them that feared the Lord and that thought upon his name IN the words before is set down the blasphemy of the wicked In the words now read is expressed the behaviour of those that fear God they spake 2. The blessedness of them that fear him they are 1. Gods peculiar 2. Fatherly clemency promised them and the use and even of it containing a confutation of the blasphemy of the wicked men shall return and put difference c. In the barrenest times of the Church of God the Lord hath some that fear him Observ 1 and that stand up to justifie his truth against the blasphemies of the wicked Experience of all times shews it Gen. 6.12 When all flesh had corrupted their wayes there was found a Noah upright before God and a Preacher of righteousness In the days of Elijah 1 King 19.18 Seven thousand reserved Isai 6.13 A tenth in the days of our Saviour when all was overgrown with superstition were found Zachary and Elizabeth Luk. 1.5 6. Rev. 3.4 A few names that had not defiled their garments In the very heat of Antichrists raign two witnesses Rev. 11.3 A few that stood up for maintenance of Gods truth in times of Arius when the whole world groaned to see it self become an Arian Athanasius raised up to maintain Gods truth Reason that his Covenant and promise may stand His promise and Covenant made with the Church is perpetuity and howsoever it be not tyed to any certain place nor in all times hath like number yet some in all times in some places stirred up to maintain his truth Rom. 3. Though some unfaithful and deale untruly in the Covenant yet God faithfull vers 7. Mal. 3.6 I am the Lord and change not and ye sons of Jacob are not consumed A second reason is because his worship must be everlasting and without interruption upon earth he will have alwaies some to worship him in spirit and in truth A third reason for a testimony unto the wicked that they might not at any time plead ignorance of the truth which they have oppugned and blasphemed as the Gospell must be preached if not for conversion yet for a testimony unto them Mat 24.14 This Vse if any thing should abate the fury of all the enemies of Christ and his Church that rise up against his kingdome Psal 2.6 The drift of the Psalm is to perswade all men to submit themselves to the dominion of Christ and sundry reasons are set down as 1. They indeed consult and binde themselves but it is but a vain thing yet saith the Lord have I set my King upon my holy hill of Zion And what though tyrants in all times have set themselves to extirpate the very name of Christ yet out of the very ashes of those slain for his testimony have sprung up others to defend the Lords cause 2 Tim. 2.9 I suffer trouble even unto bonds yet the word of the Lord is not bound that still hath its free passage and that the swifter by meanes of persecutions Phil. 1.10 And let it admonish all those amongst us if any such that oppose themselves against Gods truth to lay down all their intendements many attempts there have been to put out from amongst us the very light of Gods truth c. Yet still the Lord stablisheth it yea beloved as our Saviour speaks Luk. 19.40 When the Pharisees would have had our Saviour rebuke his Disciples for acknowledging him the Messiah If these should be silent the stones would cry that is rather then God will have his truth unconfessed undefended he will make the very stones of the streets to publish it Wherefore kiss the son lest he be angry that is submit to his dominion lest yee peâ—ish from the way Observ 2 The properties and behaviour of men truly fearing God 1. That they stand up to stop the mouth of blasphemy and to maintain Gods truth against the adversaries thereof 2. That they labour to stablish one another in perswasion of Gods truth and care of his children 3. That they think upon his name The first of these properties see in all the Saints of God Iob 32.19 When Elihu had heard the fond reasonings and censures of Iobs friends as if afflictions could not with Gods justice be inflicted on Gods servants the Spirit was in him even as new wine in vessels without vent and he could not keep silence Ieremy cap. 20.9 when he saw that the word of God became a reproach unto him that the people fell a scoffing at his most serious reprehensions and severe denunciations of judgment against the sins of the people he professeth of himself that in his weakness he had resolved and almost vowed to speak no more in the name of the Lord but thy word saith he was in me as fire and he was weary of bearing when he heard the railing and blasphemy of the multitude Psal 39.3 David he also had a purpose to keep silence before the wicked but that samefiery Spirit of God would not let him be at rest he must speak or burst assunder c. See also Act. 17. I might be infinite this way If any man demand the reason of it it 's nothing but this the ardent and fiery love that is in them to the glory of God having tasted of his love in Christ they cannot indure to see Gods name dishonoured life it self not so precious unto them as Gods glory Besides this is the very work of the Spirit of God as our Saviour Matth. 3.11 he is compared unto fire as in other respects so for this also that he is of a strong and operative nature in the hearts of the children of God as Gen. 6.3 He is sayd in Noah to have striven with men By this let us try our selves whether our hearts be possessed with the fear of Gods name indeed or no Beloved we cannot have a surer testimony of the soundness of Gods graces in us then this the fearless maintaining and defending of the Lords cause against the adversaries and blasphemers of Gods truth Look then and see how thou findest thy heart affected when thou hearest the blasphemies of the multitude Beloved these and as great blasphemies we are some of us forced to hear from prophane men in the Church of God It s vain to serve God and what get they by theirzeale but hatred and obloquy and trouble amongst men Now when thou hearest any of Gods truth 's blasphemed and evil spoken of how feelest thou thy self affected Goeth it not to thy heart nearer than any thine own outward reproach else suspect thy self And alas beloved to see the state of most men this way argues a nullity of Gods fear in their hearts If it be but a friends name called in question how do we startle If our own credit never so little impeached and questioned that kindles us and sets all on fire but if Gods name be blasphemed his word traduced his ordinances violated c. How keep we silence as
p. 168. A minister truly described in his characters and proper marks p. 67. Gods special regard of such p. 63. Ministers Gods ordinary instruments of conversion p. 69. On them the people must depend for conversive knowledg p. 71 153 dangerous to despise ministers because ministers p. 70 72. Vitious life of ministers breeds a vile esteem of them p. 183. Peoples sins sometimes layd to their neglect of duty p. 32. Marriage duties p. 100 106. And of more than one at once unlawful p. 102. with Idolaters very dangerous for infection p. 86. N NAme of God how taken in vain and despised p. 25 43 45. A good name a blessing means to gain it p. 83 84. The contrary a punishment p. ib. P PArents Godly a great blessing p. 81. Their example in evil very prevalent p. 147. Particularizing in reproofe of sin with due cautions warrantable to a minister p. 26 58 59. Partiality what it is and when lawful p. 84. People of God a peculiar people p. 187 188. Perfection and purity of the Saints wherein it consisteth p. 38 41 66 67. Peace of a Saint wherein it consisteth p. 174. Prayers rejected of God a sore judgment p. 30. Causes of such rejection and the special sins occasioning it p. 30 31. Preparation to Christ necessary naturally men want it p. 125. Punishments of the wicked of divers sorts p. 121. Posterity improsperous an heavy judgment with the causes of it p. 13â— Proving of God what and when lawful p. 167. Prosperity of the wicked dangerous p. 177 178 179 189. Purgatory an absurd fable p. 133. c. Polygamy unlawful p. 102. R Religious corruptions of two sorts p. 60. most dangerous p. ib. Religion it self planted in nature p. 19. the profit of it p. 173. Reformation of religious corruptions to be endeavoured of all p. 126. Repentance what it is p. 153. Signs and benefits of it p. 154 169. Never too late if true and serious p. 150 151. Returning to same sins very dangerous p. 90 Reasons and meanes of avoiding p. 91. Reprehension must follow conviction with the reasons of it p. 112. 113. Reprobation what it is of whom the motives p. 15. 16. Rewards of Gods services most sure p. 34. 185. 186. Riches given to the wicked but prove their hurt p. 176 177 c. Remission of sins peculiar only to Gods Children p. 188. S SAcraments with what due qualifications and reverence to be received p. 44. Notes of sanctification p. 12. Salvation is not of all individually p. 138. 190. Sacriledg p. 155 156 160. Servants not to follow Masters in sinning p. 89. Services when accepted or rejected of God p. 95. c. Soothsaying condemned p. 42. Sins most secret not hid from God p. 109. Continued under judgments more hainous p. 19 20 162. They are concatenate and lead on to extremities p. 172. T TEmpting of God what it is p. 166. 178. Testaments new and old how they differ p. 40. 41. Threatnings without intervenient repentance certainly inflicted p. 60. 61. Tythes in the question thereof stated 157. c. V VNthankefulness most odious where favours have been great p. 35. 36. Vniversality of grace p. 40. Vowes described in the full nature of them p. 52. 53. c. W VVArning given by God before execution of judgments p. 461. Wearisomeness in Gods service rejected with the causes of it p. 50. Wicked how to be conversed with p. 161. 162. are easily destroyed p. 191. Will-worship forbidden p. 25. Wives subjection enjoyned p. 106. Word of God the sole pillar of the promises Witchcraft unlawful in all kinds p. 14. Words sinfull engage to wrath p. 117. 118. Worship of God not slightly to be performed p. 27. But with reverence and fear p. 42. Word and worship translated from a people an heavy judgment p. 37. Places of Scripture explained in this Commentary Act. 11.20 21. p. 129. GEn. 4.13 p. 2. Gen. 42.21 Levit. 27.30 Num. 23.21 p. 34. Deut. 18.10 11. p. 144. 1 Sam. 2.30 Iob 20.20 Iob. 21.15 p. 173. Psal 2.6 p. 180. Vers 9. p. 192. Vers 12. p. 132. p. 138. Psal 34. â— p. 138. Psal 37.37 38. p. 165. Psal 50.21 22. 117. Psal 73.13 14. Psal 94.7 8 9. p. 101. Prov. 1.10 Prov. 4.23 p. 114. Prov. 30.8 Eccles 7.10 p. 80. Eccles 9.1 p. 12.18 Isa 1.12 p. 27. Vers 15. p. 89. Vers 24. p. 117. Isa 9.9 10. p. 19. Isa 10.17 p. 163. Isa 27.7 8 9. p. 18. Isai 51.2 p. 80. Ier. 3.15 Ier. 5.3 p. 162. Ier. 23.33 p. 6. Ier. 32.40 p. 65. Ier. 48.10 Ezek. 18.20 p. 80. Hos 6.5 Mat. 5.16 p. 48. Mat. 17.11 p. 195. Mat. 1â— 8 9. p. 104. Mat. 22.14 p. 48. Mat. 23.5 p. 90. Luke 17. p. 125. Luk. 3.5 p. 125. Luk. 16.15 Luk. 18.7 8. Luk. 19.40 vers 42 Luk. 22.32 p. 383. Ioh. 3.17 p. 137. Ioh. 5.14 p. 135. Ioh. 9.39 p. 137. Ioh. 16.8 9. p. 116. Vers 13. p. 117. 1 Ioh. 4.1 p. 117. Act. 4.12 p. 129. Rom. 1.16 Rom. 8.28 p. 196. Rom. 11.22 1 Cor. 1.30 p. 192. 1 Cor. 7.6 p. 159. 1 Cor. 9.1 c. p. 160. 1 Cor. 11.29 p. 43. 2 Cor. 1.12 p. 133. Gal. 2.13 14. Eph. 4.6 1 Thess 5.20 1 Tim. 1.9 p. 138. 1 Tim. 4.8 p. 173. 1 Tim. 4.16 1 Tim. 5.21.25 p. 84. 2 Tim. 2.9 Tit. 2.14 Heb. 6.10 Heb. 10. Heb. 11.41 p. 123. Heb. 12.6 p. 17. Heb. 12.28 p. 42.44.56 Iam. 2.1 p. 85. Iam. 5.5.6 Rev. 11.3 p. 196. Rev. 18.4
Preaching Tà m vivâ quod aiunt voce quà m per Epistolas posteà as k Tertullian de Praescript advers Haeret. c. 21. Tertullian speaketh as well by their Epistles absent as by their lively voyces present They delivered precepts both of doctrine and manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome saith both without writing and with it the which is also insinuated by St. Paul 2 Thess 2.15 where he exhorts his Thessalonians to stand fast and hold the traditions to wit of doctrine which they had been taught by word or their Epistle And indeed in its degree a man may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as m Clemens Alexandr l. 1. Strom. See Eccles 12.10 Clemens Aexandrinus phraseth it Preach as by his tongue so by his pen. David compared his tongue to the n Psal 45.1 pen of a ready writer that what he spake might as o 1 Tim. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a written letter * litera scripta manet last and as the Spirit is said to speak expresly so is the Scripture that is the written word to p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 4.5 say A writer is a silent as a speaker is a vocal Orator Either sanctified winneth glory to the Lord and much advantage to the Church of Christ faxit l Rom. 6.17 So Dr. Fulk expounds it against the Rhemists num 17. on 2 Thess 2. * Chrysost Hom. 4. in 1 Thess 2. Now it may be thought not well beseeming me or at all my Herauldry to blazon the coat of my fathers graces the crest whereof is glory Perhaps it might be lawful for me who knew him both in word in life in writings better then another did or could but as the Doctor of the Gentiles said of his own rapture and visions q 2 Cor. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not expedient doubtless for me to glory though after Solomons expression such a Father may be my r Prov. 17.6 glory Let his own works praise him in the Gates he was a fair Copy for me to write after and as it s written of righteous Abel He being dead yet t Heb. 11.4 speaketh and what saith he Surely me-thinks as the ghostly Father of Timothy to him 2 Tim. 3.10 14. Thou hast fully known my doctrin manner of life c. Continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them now my own desires and endeavours are that as I resemble him they say in * Sic oculos sic ille manus sic ora ferebat Virgil Aen. 3. de Astyanact Hectoris fâ—lio visage as a son by natural birth so I may do likewise in religious imitation adding only as in all dutiful acknowledgments of him what Nazianzene wrote as an Epitaph on his Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His doctrine was thunder and his life lightening the one to startle sinners rock't asleep in security the other to u Matth. 5.16 shine before good eyes and to dazle others who shun'd illumination He was in his native disposition as Moses abounding in mansuetude and * Num. 12.3 meekness yet in the cause of Christ x Act. 7.22 mighty in words and deeds So Å¿ Prov. 31.31 * Joh. 8.39 See this book c. 2. v. 8. p. 78 79 80 81. and him also on Psa 116. p. 174 175. that my hope is the y Prov. 10. memory of him as of a just man both is and shall be blessed And I am the rather induc'd to think so for that in the perusal of divers Modern writers I finde him quoted often as an approved Textuary and of a sound judgment in those Scriptures and Sermons which he undertook to treat of some whereof were set forth and revised by himself in his own life time some published by me since his decease As concerning this book which I thought meet to style A brief commentary with notes on the Prophet Malachy the materials of it were meditated and Preached some years before his death of whom what concerneth mine own private estate I say no more but as Philip sayd of Hipparchus being gone Sibi maturè mihi citô he dyed in a good time for himself but for me too-soon but as the Hebrewes are wont to express that in the z In prophetis praeteritum pro futuro poni crebrò solet Joh. Drusius Lect. in Obad. v. 7. praeter-tense which was to be accomplished in the future thereby denoting the certainty of what they foretell so what was uttered by him as in Exposition of this Prophecie for divers yeares past was as an apt mould for these very times He was no Prophet or Prophets son much less a favourer of bold * Contra Enthusiastas lege Bulling l. 2. c. 1. adv Anabapt Dieteric In feriâ 3a Penecost Enthusiasmes or a pretender to extraodinary a 2 Cor. 12.1 revelations under a constitution of * See Dr. Sclater on Psal 116. v. 13. p. 127 128. ordinary means b Zanch. de Divinatione per Insomn p. 163. by God Yet certainly as Aristotle the Patriarch of Philosophers writes of some that they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were forespeaking and after Zanchy's expression praesagient * See 1 Tim. 4.13 conjecturing natures peculiari vi c Conrad Dietericus Dominicâ post Circumcis Domini num 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futuros eventus praesagientes as Conradus Dietericus hath it so surely finding withal in experience the d Psal 25.14 Prov. 3.32 secret of the Lord to be with him God gave him a e Prov. 22.3 foreseeing eye and by a prudent yea Political observation of Gods exemplary dealings with other Nations and Churches sinning or reforming seemed to discover how the pulse of this land began to beat and by foregoing symptomes guessed at the approaching disease that was growing upon this Church and State and which since in great measure hath broken out For the style it might in all likelihood have been better polished if he had surviv'd to have drawen his last and smoothest hand over it yet to any who have pleased to be conversant in his other writings it shall be found alike that is as himself was somewhat after the stature of Zacheus f Luk. 19.3 short curt and strict though withal full and clear And indeed sententiousness not loquacity in serious Theology is to be preferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His skill was somewhat choyce in searching and springing the mine of an intricate obscure scripture sparing no devotion or Logick til he had found out the right veine where the treasure lay hid And in this respect he hath been heard to say that he would warily adventure to start the hare with any man which done a common ingenuity may finde scope enough to pursue a text g Homer II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the method it
profession is that they hire not servants for Gods service but for their own And therefore for matter of Religion and the worwip of God let them do as they will all which argues an earthly minde and by the presence of such servants what blessings can be expected Surely as the Lord many times blesseth a whole family for the presence of one religious servant Gen. 30.27 39.5 So for one graceless profane servant the whole family tasts of the Lords wrath A second neglect is herein perhaps more tolerable but yet as dangerous and that is this that you may observe even in some of Gods own Children some care of civility they have which restrains them from gross breaches of the second table drunkenness whoredome c. Perhaps look also to externall conformity but for matter of judgment in religion altogether careless These things ought not so to be but Instruction and Correction must this way go together To every one of us also may this duty be pressed for even we also are Temples for the Lord to dwell in 1 Cor. 6.19 And therefore must we also be carefull this way to keep our selves from pollutions in the worship of God and if any have crept upon us labour to purge them See Deut. 4.12 13. And for this cause positive duties this way tending are 1. Continuall attendance unto the word of God as the only comfortable rule of the worship of God Mat. 15. 2. Beware of Philosophy and vain deceit Col. 2.8 3. Relying too-much upon the authority and judgments of men or of their writings Augustine prayed for his mother Monica And this one cause of Romish Idolatry whilest the word of God was laid aside and writings of men advanced into their room Not that I condemn judicious reading of them but yet bring all to the touch yea even commands and prescripts of Princes Hos 5.11 Ephraim afflicted and broken in judgment because he willingly followed the Commandement The messenger or Angel of the covenant He speaks here of the covenant of grace made betwixt God and the seed of Abraham touching life and salvation to be obtained by faith in Christs blould Now Christ is called the Angel of this covenant in two respects 1. In respect of revelation 2. In respect of mediation and procurement In respect of revelation so Divines teach that the Lord before incarnation pleased by Christ to reveal his covenant unto man so Christ that first talked with Adam that renewed covenant with Abraham that led the Israelites c. And of himself Ioh. 1. He only reveales the Father unto us he means as making this covenant of grace for otherwise God known to the wicked from the beginning as creatour governour preserver but as a Saviour and Redemer known only in Christ In respect of mediation because that in him and for his sake this covenant was made see 1 Tim. 2.5 The mediatour between God and man and in and by him it hath accomplishment 2. Cor. 1.20 Now whereas Christ is the revealer of his covenant me thinks it will follow that those to whom Christ was not known they never knew this covenant and therefore could not be partakers of salvation I mean the Gentiles to whom it pleased not God to reveal himself by Christ And therefore that error though compassionate yet foul of some that taught that even the Gentiles before Christ that knew not Christ were saved I say not but some Gentiles were saved but that any was saved that knew not God in Christ the scripture no where sheweth Act. 4.12 No other name Isa 53.11 The knowledg of my righteous servant Hence we are taught to pray to Christ the interpreter to manifest it unto thee and with all take heed how we despise the word and tenour of this covenant Heb. 2.3 the reasons are there given Again whereas Christ alone is made the mediatour of the covenant mark how fouly Papists delude themselves and rob Christ of his honour and set up saints and Angels for mediatours They have coyned a distinction of intercession and redemption severing those things that God hath combined in the person of Christ the high Priest a type of both and Rev. 8.3 Christ the Angel that stands to perfume our prayers And this the unspeakable comfort of a childe of God it 's true that God hath been gracious unto us in entring covenant but this our misery that we keep not the condition yet this again our comfort that the promises of God have not their ratification in us but in Christ Jesus Alas what would become of us if salvation depended upon the merit of our own obedience how full of unbeliefe how weak in obedience How presumptuous in disobedience Yet this the comfort that in Christ the promises of God are yea and Amen 2 Cor. 1.20 Followeth the ratification saith the Lord of Hostes So you shall see that the Lord tyes his children to no other evidence but his word for the accomplishment of all his Promises and predictions Thus saith the Lord and The mouth of the Lord hath spoken and this indeed is faith torest in the assurance of Gods promises because he hath promised Other sciences have their demonstrations and we have liberty to enquire a reason of them and not bound to rest in any mans ipse dixit But for matter of faith the Lords word must be our only warrant Now as the Lord propounds this as the only thing wherein he would have his servants rest Vse so let us labour and learn to rest and relye only upon the word of God for accomplishment of all his promises This is notable in Abraham Rom. 4.18 though no likelihood to obtain feed yet having Gods promise he believes and Heb. 11.19 When the Lord commands him to take his son Isaac in whom was the only apparent hope of the blessing promised yet spares not him being assured that he who had promised was able also to perform Beloved in Christ many excellent promises are given unto us in Christ life eternal and glory unspeakable promised to all believers yet as Paul speaks Col. 3.3 This life is hid with Christ in God and 1 Joh. 3.2 It doth not yet appear what we shall be And look to the outward State of Gods children in this life nothing more miserable Well yet we have the Lords word The Lord of Hosts hath said it and though we had no other evidence me thinks this should suffice us God hath promised to dwell with a contrite heart and to revive him that is of an humble spirit Isa 57.15 Beloved perhaps at present we see nothing less than reviving perhaps even killing Iob. 13.15 Here now is the power of faith then to expect life when we feel our selves in death Godliness hath also the promises of this life 1 Tim. 4.8 Food in famine Psal 37. Perhaps we see no means but now the Lord will prove our faith And indeed thou canst never assure thy self that thou hast any sound faith till thou are