the wife the particular here spoken of and è contra putting one another way or taking others with them when they promised the contrary but of that after Many forsaking one another in extreamity and sickenesse when they promised and that without exception of any sickenesse still to cleave to them In many as it is infidelity to God so is it perfidie to their husbands and so è contra Many masters unfaithfull to their servants not teaching not bringing them up as they promised not providing for them things necessary in health and sickenesse Many servants unfaithfull to their Master like Iudas like Sion more then Gebezâ—i that 〈◊〉 but the gaine his master refused they that which is proper to the master Many men one with another deale unfaithfully promising things they either cannot or never meane to performe or know cannot be so many a seller promiseth his ware shall prove thus and thus when he knowes the contrary Many a buyer to pay at such and such a day when he never intends it and knowes before hand he shall not be able Many promising onely to bee free from the importunity of some or trouble of others onely is a matter of complement without any conscience of it when it is once passed them they are guilty of perfidie and unfaithfulnesse and besides are drawne to many wicked and rash oathes for deceiving they are not beleeved which makes them adde to confirme their credit heady and rush oathes Vse 2 To perswade every one to avoide this and to labour to deale faithfully one with another and to be faithfull and true in promises husband to wife c. Seeing it is coÌ„mended unto us 1. from the example of the Lord himselfe whose fidelity in keeping of his promise is to be imitated of us if we would be repured his children 2. From the testimony of the holy Ghost where it is made one of the notes of Gods children Psal 15.4.3 The promise of a great blessing Pro. 28.20 And coÌ„manded to us not amongst matters of small importance but amongst the weightier points of the law Math. 23.23 Not when it is in great matters but in lesse for as all disobedience is more displeasing when the thing commanded is small because the obedience was so easie August So unfaithfulnesse in the smallest things is the most displeasing to God when fidelity was so easie therefore must we be carefull to performe in all things that we promise and therefore be carefull how we promise that it be of things in our owne power or probability like to be in our power In many things whether we will promise or no it is in our power as Acts 5.4 but when it is made we are bound to the performance of it yea though it cannot be performed without great losse and hindrance And breake the covenant of our fathers That is offend against that law which God gave unto our fathers it being usuall in Scripture to call the law by his name and covenant Psal 119. And this is the royall law according to that James 2.8 Why doe we transgresse c. And break the covenant of c. It is therefore accounted a sinne because it breakes the covenant the law which God hath given unto his people Doctrine Every thing is good or evill righteousnes or sin lawfull to be done or unlawfull not as it is profitable or hurtfull not as it may benefit men or may by Gods providence be turned to his glory and make for it but as it is agreeable or repugnant to the law and word of God Thus he reproveth these because they had gone against the law This is manifest by that 1. John 3.4 Whosoever committeth sinne transgresseth also the law for sinne is the transgression of the law And by that Rom. 7.7 Reason 1 Because the Law and Word of God is the perfect rule of all actions and so ordained of God now in an art whatsoever is according to the rule is good but what is different must needes be corrupt so in this Againe the law is Gods will now every thing is as he willeth or nilleth it good or evil for they are not such and then he willeth or nilleth them but his willing or nilling them maketh them such Reason 2 Because whatsoever is just is good what unjust is evill but whatsoever is agreeable to the law of justice is just and è contra Reason 3 Because whatsoever is agreeable to charity which is the sum of the law is good whatsoever repugnant evill Vse 1 This will confute apoint of Popery whereby they allow things to be done though contrary to the law so they be done with a good intent or with a good zeal for a good end for so it is in the glosse upon Gratians decrees Malum factum excusatur per bonam intentionem And againe Excusatur malum si sit bone zelo propter bonum And upon this ground they allow murdering of Princes massacring of people treason in subjects treachery in servants disobedience in children that they may dishonour their parents deny them and forsake them so it be bono zelo propter bonum And be lawfull to doe any thing And this must make it good contrary to the apparent word of God here and that Rom. 3.8 so contrary is the spirit of Antichrist to Christs spirit Vse 2 To convince amongst our selves men who allow and maintaine many sins because they are profitable to others not hurtfull to them and therefore they think they may be done though they be contrary to the law One or two instances Many hold an officious lye lawfull because it may stand with charity when it is profitable for their neighbour But if against the law and word of God which forbiddeth lyes how should it not be sinne and unlawfull to be done besides they must understand that charity which is the summe of the law hath reference towards God towards our neighbour towards our selves And so is this against charity though helpfull to thy neighbour in whose favour it is told First because it is repugnant to verity and therefore to charity for God who is Truth hath forbidden all untruth as that which is opposite to him and so cannot stand with the charity and obedience we owe to God Secondly it is to the hurt of the teller because Psal 5.6 The lying mouth destroyeth the soule So it cannot stand with love which a man oweth to himselfe Now then though a man may helpe his brother and neighbour with the losse of his goods and hinderance that way but not necessary with the hazard of his life at all times but never with the hazard of his soule as every lyer shall doe Againe things must first be considered whether lawfull or no whether agreeable to the word and then whether profitable or hurtfull that is a second affection of things and a second consideration They cannot be lawfull but they will be profitable though not in our carnal apprehension nor unlawfull
ye say The Table of the Lord is polluted and the fruit thereof even his meate is not to be regarded 13 Ye said also Behold it is a wearinesse and ye have snuffed at it saith the Lord of Hostes and ye offered that which was torne and the lame and the sick thus ye offered an offering should I accept this at your hand saith the Lord 14 But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord of Hostes and my Name is terrible among the Heathen The parts of this Chapter are two 1. A Preface or Inscription 2. The Oracle or Prophecy 1. The Preface in the first verse generall to the whole 2. The Prophecy in the rest 1. An expostulation with the people and Priest for their ingratitude and corrupting of his worship from verse 2. to the 9. 2. A Commination of judgment deserved by it or a Commination of divers judgments from vers 9. to the end In the Preface or Inscription we conceive two things The substance and circumstance of it 1. The substance being the subject or matter of the whole is in that it is-called a Burden 2. The Circumstance of the person which is three-fold 1. From whom as the Efficient 2. To whom as the Object 3. By whom as the Instrument VERSE I. The burden of the Word of the Lord to Israel by the ministery of Malachy THE Burden Here is the matter or subject of this Booke or Prophecy He calleth it a burden usuall with Prophets in their writings all almost in some place or other But Nahum Habakkuk and Malachy thus begin their prophecies It signifies as Hierome a woefull and sorrowfull prophecy full of threats and judgments called therefore a Burden because it presseth those against whom it is spoken the hearts and spirits of them as a burden the body and suffers them not to lift up their heads and themselves as in former times Some thinke it signifies not onely this but also the Commandement of the Lord by which the Prophet was burdened as from the Lord that he should declare it in so many words unto Israel which they thinke follows thence because it is to Israel not against but I feare this is somewhat nice for it was so to them as it was against them for their sinnes and that which is against is as much as a burden to the Prophet but this must be understood Tropicè here being a Synecdoche for the whole Prophecy is not a burden or threatning of punishment but part onely of it and so the whole is denominated of the part Doctrine The punishment of sinne the affliction God inflicts upon men for their sinnes and transgressions is a burden not a light one not such as are the feathers of a bird onus sine onere but as a talent of Lead spoken of Zach. 5.7 heavy and grievous so is it here and in many places of the Prophets as Nah. 1.1 Hab. 1.1 Jerem. 23.33 fine he shewes what is the burden I will cast you off and send you into Babel captives vers 36. that is whosoever shall say The burden he shall for that word beare his burden that is be punished of the Lord it is proved further by Matth. 7.9 Galat. 6.8 Hence is the complaint of David Psal 32.4 Thy hand was heavy upon me Reas 1 Because sinne the deserving and procuring cause is a very grievous burden Psal 38.4 Matth. 27.38 that is to living men and such as have the use of their sences not to dead and benummed men then the punishment is grievous Reas 2 Because the wrath and displeasure of God which is the efficient cause of it is very heavy and grievous The displeasure of a Prince is heavy the Kings wrath is as the roaring of a Lion Prov. 19.12 Now hence are afflictions heavy and burdensome Reas 3 Because none can give ease in it or deliver from it save God onely Hos 1.6 1 Sam. 2.25 2 King 6.26 27. The wound that is had by the biting of a Scorpion is grievous when nothing can cure it but the ashes of that Scorpion much more this Vse 1 This may teach us what to judge of those men who are in some affliction under a judgment and yet finde no burden but goe as light under them as a bird doth under her feathers and sometimes make advantage of them as beggers doe make gaine of their sores they are senselesse they are benummed they are dead men In common sence if any have halfe an hundreth weight laid upon his hand or foot and pressing him sore and he feele it not what judgment is to be given of it but to be a mortified and a dead member so alas how many dead men are in our times and daies The burden not of the Word onely but of the rod of the Lord not threatned but executed hath beene upon our Land and Church by the fearefull Plague now well towards three yeares wee have walked in the land of the dead we have beene in the house of mourning Indeed the living hath laid it to his heart but so few have done it that the dead are more than the living not onely our wanton women and voluptuous men to whom that 1 Tim. 5.6 They are dead while they live but our worldly men our ambitious and others all dead for this they have not felt We sorrowed for fifty odde thousands that dyed in the former yeare we have as much need to sorrow for so many thousands yet living and dead amongst us they never indeed felt nor yet doe feele this burden Their irreligious carriage when it was here amongst us both at home abroad in the City and abroad their small conformity since to the Law of God little reforming of their corruptions nay their monstrous deformity in themselves wives and children perswades my heart as 't is Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before my eyes so that they had no feeling of this at all for they who truely felt it would grow somewhat better if not altogether reformed If an heathenish people who knew not God at the burden of the Word of the Lord did so humble themselves that the Lord said Jonah 8.10 He repented of the evill he said he would doe to you and did it not what shall be thought of Christian men by profession living in the Church of God if at the burden of his Word they repent not nor depart from their evill wayes but Isaiah 8.8 Though they be stricken revolt more and more it is because they are dead men and cannot feele it Oh then weepe not for me but for your selves and children as those not for the departed but for the living dead for if it be true The beginning of the remedy is the sence and acknowledgment of the malady how farre are they from cure that have not yet
and know themselves but men It is a thing that cannot be denied because stories of all times do manifestly prove it that sometimes errours and heresies have so much prevailed that the most part of them who held and possessed great places of office and dignity in the Church of God either for feare flattery hope of gaine or honour or else mis-led through simplicitie or directly falling into errour and heresie and departed from the soundnesse of the faith so that the sincerity of religion was upholden and the truth defended and maintained onely by some few and they molested persecuted and traduced as turbulent and seditious persons enemies to the common peace of the Christian world To say nothing of the times of Christ and after him of the first Churches in the Acts. This was the state of the Christian world in the time of Athanasius when in the Councell of Selencia and Ariminium the Nicence faith was condemned and all the Bishops of the whole world were carried from the soundnesse of the faith save Athanasius and some few Confessors banished with him So that Hieron contra Luciferam Ingemuit totius orbis miratus est factum se Arrianum So Hilarius contra Aux Episc Mill. complained that the Arrian faction had confounded all Paphnutius in the Councell of Nice for the marriage of Ministers was alone But yee are gone out of the way Though they succeeded them in their places yet not in their faith not in the truth of doctrine Doctrine There may be an ordinary and externall succession of place and person without succession of faith and truth of doctrine Manifest here in these Priests who held the places and did ordinarily succeed the Priests who were specially approved of God yet did not succeed them in faith and in soundnesse of truth And as it was in the times before often a succession of the one without the other And this is first manifest by the former doctrine for when it often happened that all the ordinary Priests such as had the outward succession were in errour God exciting extraordinary Prophets to reprove them as Isaiah Ieremie c. It must needs be that there was a separation of these two In particular it is manifest in the time of Elijah 1 King 19.14 So when wicked Ahaz was King 2 King 16.11 Vriah the high Priest corrupting the worship In the Church of the Jewes in Christs time it was so for they condemning Christ and his followers as schismaticall Joh. 9.22 and 12.42 This is further proved Acts 20.29.30 These had their succession from the Apostles and held the same seats the same places which the Apostles held yet had not the same truth and faith So out of the Ecclesiasticall stories it is manifest that the Arrian Bishops as Eusebius Nicomediens and Eustathius and others did derive their succession of place persons seats and Churches from the Apostles For they were called chosen and ordained after the custome of the Church and had no new but the lawfull calling So of the Donatists and Paulus Samosatenus in the Church of Antioch succeeded Peter as well as they did at Rome And the Greeke Church judged by the Papists schismaticall hath her personall succession not onely 1200. yeares as they confesse from Constantines time but long before from Andreas the Apostle as Nicephorus lib. 8. Chronol cap. 6. Reason 1 Because the grace of God and the truth is not hereditary that men should leave it at their pleasure to their heires and successors as they can their places and seats for John 3. as the winde so the Spirit blowes where it lists Not living men can make others whom they gladly would partakers of their faith and truth how should the dead and departed living men more likely Reason 2 Because as in a common wealth new Lords new lawes and succeeding men have different mindes affections wills desires ends c. and so change many things so it is in the Church And though they should leave them it as an inheritance yet we see children hold not their patrimony but many spend all so of this And as is said of Himeneus and Alexander that they made shipwrack of faith 1 Tim. 1.19.20 So of others Vse 1 Then falls to the ground the doctrine of Popery making this externall and personall succession a note of the Church and by it would prove theirs to be the true Church But if there may be such a succession without true faith and if true faith onely makes a true Church then can it be no true nor certaine note Besides it is not certaine nor expressed in the word of God that the Pope was Peters successor no not in place but to be proved onely by tradition and not to be deduced out of the Word as Bellarmine de Rom. Pont. lib. 2. cap. 12. confesseth And so the maine point whereon the government and Hierarchy of the Papacie dependeth hath no word in the Scriptures to prove it and so the whole is hanged upon the conjectures of men as upon a rotten threed For the Scripture not affirming it what assurance can there be for matter of faith the matter must needs be suspitious and doubtfull Againe even the histories which is their proofe are in such various opinions that a man can hardly tell whom to follow touching Peters comming to Rome and his immediate successors Some say he came to Rome in the first yeare of Claudius the Emperour some in the second some in the fourth some in the tenth and it may be that none of these is true sure it is all cannot be true For his successors Tertullian maketh Clement his next successor Optatus nameth Linus and then Clement Irenaeus maketh Linus then Cletus then Clement If they differ thus what certainty where should faith finde any sure ground If then the succession at best is questionable and doubtfull if it may be certaine and yet be dis-joyned from the succession of faith as it is most certainly in them and true faith onely makes a Church then can this be no true note of the Church Vse 2 To teach us not to be deceived with the glorious shew and great boast of such succession specially when there is an apparant digression from the faith or a probable doubt of corruption in it For what succession soever be it never so long or glorious as a greater could not be then these Priests and people could have objected unto the Prophet yet if it be without truth of doctrine and true faith which is the very soule of succession it is nothing else but a very dead carkasse whereas true faith without any such outward succession establisheth and maketh a Church And indeed one of the purest and most excellentest Churches was without such a succession For the Church of which Christ in his owne person was Authour and Master in which the Apostle was brought up instructed had no succession And yet none will or dare deny that it was the best and
followes part of it The sinne is that which is against the ordinance and institution of God that ought not to be done such is this Now it is against his institution because it is against that covenant whereof hee is both Author and witnesse The way of setting down this is by way of question and answer from the people to them from God depending upon the former The Lord had told them it made their prayers to be rejected They aske why it should be so yet ye say wherin or wherfore for what cause or what reason there was why their offerings should be rejected and why he would not receive their prayers As men that would not acknowledge that there was any sin or fault in them but put him to his proofe how he would make it good and shew them wherein they had offended not willing to confesse unlesse he can wrest it from them Because the Lord hath beene witnesse The Lords answer shewing directly that there was cause because they had beene injurious not onely against their wives but against God who was witnesse of the Covenant they made betwixt themselves which Covenant as it was Gods ordained by him that they should be one flesh so was it made he being present called upon by him as witnesse when he bound himselfe to take her for his onely wife So that witnesse betweene thee and thy wife is witnesse of that Covenant that is passed betwixt thee and thy wife and which he ordained Who is the wife of thy youth One whom thou hast had from thy youth who hath beene long delightfull comfortable and amiable unto thee by her beauty helpes and chearefulnesse and other fruits of her youth and of marriage when thou being in thy youth married her a young Virgine And so it is no new reason nor yet any strange and obscure name of your duty mutually to be performed that it may be accounted either a small thing or is to be denyed and lightly regarded but it is most ancient and of long continuance even from your youth neither is there any thing committed by her why thou shouldest violate thy faith and breake thy covenant with her for so that against whom thou hast transgressed Is to be read with whom thou hast dealt unfaithfully breaking thy covenant Those words hath beene witnesse Some understand as if it were meant that he were witnesse of the injuries and indignities done against them And that howsoever some would lessen things yet the Lord tooke notice of them as great injuries yet this meaning the very tenor of the words will not carry it for it is not he is witnesse of you have been unfaithfull to them but between thee her with whom thou hast dealt unfaithfully Others would have it he is witnesse That is he hath contested betwixt thee and her that is hath commanded how thou shouldst carry thy selfe towards thy wife when he said Gen. 2.24 Therefore shall man leave his father and his mother and shall cleave to his wife and they shall be one flesh But though some of the learned as Hierom and Cyril incline to this it seemeth to me somewhat violent Yet is she thy companion This is added to amplifie the crime of unfaithfulnesse because she was united to him in nighnesse of blood being flesh of his flesh and bone of his bone and in society of life admitted to a partaking of his government and goods or companion of his bed and government and that by a covenant made betwixt them whereunto he had bound himselfe Yet is she saith the Prophet that is for all that she is thus thou hast dealt thus and so with her Some for all thou hast dealt thus with her yet is she thy companion c. and not that other thou hast taken and put her away or forsaken her company Because the Lord hath been witnesse between thee Gods answer shewing their sinne in a more heynous degree not against their wives and selves but against him Doctrine They who breake covenant and deale unfaithfully with their wives are not onely injurious to their wives but also sinne against God Let the injurie be the maine one here spoken of or let it be lesse wherein the covenant of marriage is broken And now that which is of the husband to her must be understood of the wives to him So the Prophet here condemnes the mans perfidiousnesse as a sin to God And as much Solomon insinuates for the woman Prov. 2.17 Which forsaketh the guide of her youth and forgetteth the Covenant of her God That a leud woman dealing unfaithfully with her husband sinned against God in breaking the Covenant whereof he was Authour This is further proved because their naturall duties are commanded of God as Ephes 5.22.25 Collo 3.18.19 and other places Reason 1 Because whatsoever is against the Commandement and Word of God is a sinne against him though immediately it hurts man Nay indeed it is onely a hurt to man and the sinne against God seeing he is onely the law giver James 4. Now as the tenor of indictments run you did such a thing against the Crown and dignity of the Kings Majesty The hurt is to the private person but the transgression is against the Prince so in this Reason 2 Because God gave him to her and her to him and joyned them together therefore to transgresse one against another is to transgresse against God which I gather by proportion from that of Deut. 22.15 ad 20. where recompence is to bee made to the father for the injury that is done to the daughter for if there be an injury against him that is but in Gods stead and his vicegerent what to himselfe Vse 1 To perswade husbands and wives not to transgresse or injure one another not to deale unfaithfully one with another For besides that it is uncomely and most unnaturall to see that a man should hurt his owne flesh and so a woman That the body should annoy the head and the head the body it is against God therefore as Ioseph disswaded his Mistresse restrained himselfe Gen. 39.9 so should they one with another when occasion and opportunity is given or infirmity is ready to over-sway they should say one to another How can I doe this great wickednesse and sinne against God The duties of the husband conditioned at the Covenant were to love his wife to be faithfull to her in his body and goods to dwell with her to governe her to instruct her be an example to her give her due benevolence of maintenance and imployment and such like And of the wife to love and be faithfull to him to feare and obey him In any one of these to faile is to transgresse against the Lord. And though sometimes in their corruption they could consent to transgresse one against the other as the husband that his wife should be a harlot and prostrate her for gaine to another or that he might without her reproofe be an adulterer
that displease them and so noting how greatly God was displeased with these sinnes how they offend him Doctrine The blasphemies and other sinnes of men doe marvelously offend and vehemently displease the Lord which as it is affirmed here and the like Isaiah 43.24 So as many threates and menaces so many judgements executed sometimes upon the whole world sometimes upon generall Cities sometimes upon particulars persons through the holy story doth manifest no lesse because when men doe lay about them and smite and punish Irae in deo non est affectio sed poena in nos ea vocabulo nomi natur Chrysost it argues they are offended and displeased hereto belongs these and the like Psal 106.29 Thus they provoked him to anger with their owne inventions and the plague brake in upon them Isaiah 63.10 but they rebelled and vexed his holy spirit therefore was he turned to be their enemy and he fought against them Ephes 4.30 Grieve not the holy spirit of God Reason 1 Because it is the transgression of his law Joh. 3.4 Now he gave his law to have obedience which is delightfull unto him 1 Sam. 15.22 He takes pleasure in obedience then disobedience and transgression must needs displease him Reason 2 Because he is most holy just and good yea goodnesse justice and holinesse it selfe Now as every man is more good so is he least suspicious of evill in another but when it is apparent he is most displeased with it for as things rejoyce and delight in their like so are they distasted and displeased with their unlike and that which is so contrary to them The more righteous the Judge is the more he hates iniquity and sinne he is righteousnesse it selfe The sunne is the greatest enemy to darkenes because it hath light of it selfe and as it were is light it selfe Reason 3 Because it workes the destruction of the creature which he loves Jam. 1.15 Now then loving his creature he must needs dislike and hates this parents hate and dislike those creatures men or beasts who worke the ruine of their children the fruit of their bodies and generally whatsoever a man loves he hates that which worketh the ruine of it Vse 1 For sinnes past which a man hath commited he must be grieved and displeased with himselfe that ever he committed any such things by which he hath grieved and vexed so holy and righteous a God And this ought he to do if either he have love to God or to himselfe Semper in amore cautella est nemò melius diligit quam qui maxime veretur offendere Sal. Ep. To God because where men love they are loath to offend and grieved when they have displeased them so that it is a note of a gracelesse child one without any love to his father that is never grieved when he sees his father grieved and vexed with his leudnesse and evill carriage he may be a child but he is a prodigall sonne and shall never be accepted till he returne and shew himselfe grieved that he hath grieved him True love seekes to please the beloved rather then it selfe and is more grieved that it hath displeased such one As Salvia Qui satis diligunt non citò offendūtur sed si nō facilè offendunt then if it had offended it selfe And whereas men are more displeased of the losse of their owne pleasure then to the displeasure of God how can it be but that selfe love is above Gods love As Salvia saith whom a man is loathest to offend he most loves of himselfe or God but where Gods love raigneth as it ought there this dislike and griefe will be And if this should not make them dislike and grieve yet if any man indeed love himselfe he will dislike and grieve for them because if he doe it not voluntarily he shall doe it by force and constraint for if he judge not himselfe and so take revenge of himselfe for his offending of God the Lord will and make him grieve though oftentimes not as he ought As Chry. of man qui fuerit su◠vinculis bonus nunquā erit profectò bonu◠simulac enim vi nulla cogitur liber ipse ad ingentum subito conversus iterum descesset So I of this griefe because such griefe in judgements is not alwaies true griefe yet he shall grieve as he would not for God will bring upon him that which will make him grieve some judgement or other to shew that as he loves them who love him so will he grieve those who grieve him which if it be come upon them they shall finde that true that a disease is not so soone removed as it is easily prevented So here And that it will grieve them as in diseases not the disease but that they neglected the meanes by which they might have prevented it Vse 2 For the time to come men ought to put away their sinnes and keepe themselves from committing new sinnes or renewing the old for it is that which is a griefe unto the Lord and his Spirit and should not men avoid the grieving of God not words and workes which are against God and doe displease him If sinne were a thing which God regardeth not and he were no waies affected or moved with it to griefe or displeasure lesse matter were to be made of it it were no great matter though men satisfied themselves and pleased themselves but being as it is so displeasing to the Lord such a grief unto him It is not only to be sorrowed for cōmitted but carefully to be avoided If he be a foolish son that is an heavnesse to his mother Prov. 10.1 What is he that is a grief to God his father how foolish and wicked is he One asked this question to one about to sinne Tell me what thou thinkest will he pardon thee or no whatsoever thou answer it shall be against thy selfe Ablatus erat à peccatoribus timor nè posset esse cautela And tanta animorum vel potius peccatorum caecitas fuit ut cum absque dubio nullus perire vellet nullus tamen id ageret ne periret Salvia if thou thinke he will not pardon thee what folly and desperatenesse is that to offend a mighty Prince without hope of pardon if thou thinke he will what ingratitude and impiety is it to offend so gracious and good a God so when thou art about to commit any evill or dost omit some good formerly practised and as thou wouldest be thought to have done it of conscience and so it may be though now asleepe Tell me I say what thinkest thou dost thou grieve and displease God or is it liking to him Answer what thou wilt thou shalt not avoyde but be taken If thou say or thinke it doth not displease him thou thinkest wickedly and shalt know it Psal 50.21 but if thou thinke it displease him what a desperatenesse is this to provoke such a great God so mighty a Prince And
the one they have none of the other for many seem marvelous carefull of the first Table and matter of religion they will heare the word they will be frequent in prayer they will not sweare an oath keep the Lords day hate Idolatry and such like but yet live in some breach of the second Table in hatred and malice lust or covetousnesse cruelty or oppression slandering and discontentment disobedience and disloyalty And these are religious hypocrites On the other side many there are who have care to deale justly to performe faithfullnesse to men are mercyfull liberall loving and kinde c. Yet care not or regard not the duties of religion Are swearers prophaners of the Lords day neglecters of the worship of God carelesse negligent drousie hearers and prayers have little hatred of Idolatry and lesse love of the truth And these are civill hypocrites Both these in the hypocrisie of their hearts perswade themselves that they are in the favour of God and shall escape the wrath of Christ when he shall come to judge either in this life or the life to come And these and none more lie censuring judging and condemning one another and remember not that the Judge standeth at the dore ready to judge and condemne them both seeing he commandeth both he will condemne for the neglect of either and the curse is to him that neglects religion and the first Table as well as the second and honesty Vse 3 To perswade these hypocrites to come out of their hypocrisie and both them and all others to take upon them the care of performing obedience to Christ in both be carefull of religion with honesty and of honesty with religion this must be done and the other must be lest undone Hast thou any knowledge of God any love of the truth any care of the Lords day any feare of his great name any love to heare or to pray See thou be carefull of justice chastity sobriety obedience fidelity and true love to men Or else for all that when thou thinkest to have Christ for thy Saviour thou shalt finde him but a swift witnesse and an irefull Judge against thee So on the contrary Many will easily grant me that if a man be never so religious so devout and carefull of the first Table yet if he be unjust an extortioner a murtherer and such like As they Acts 28.5 judged of St. Paul so the Lord will not suffer him to live but his judgements shall be upon him and condemnation in the life to come But if a man be just chast mercifull and such like though he know not religion be without the feare of God and care of his service though a swearer blasphemer a prophaner of the Lords day yet he may do well enough and no fear of perishing or judgement and so will they speake both in life and death which is all one as if they should thinke a man which is guilty of felony murder and such like must needs be judged by the law of the land but if not of these though he be a traytor to the Kings person yet is there no feare But if a traytor shall die though not guilty of felony and a felone though not culpable of treason by the justice of mans law much more they who shall separate these two Tables Therefore must we endeavour to be religiously honest and honestly religious to avoide the transgressions of both Tables and to do the duties of them lest if we separate these we lay our selves open to the judgements of God in this life and separate our selves from the comfortable and happy presence of the Lambe and him that sitteth upon the Throne Against the soothsayers The first particular whom he will judge and under this all of the like kinde Such Deuter. 18.10 11. Let none be found among you that maketh his sonne or daughter go through the fire or that useth witchcraft or a regarder of times or a marker of the flying of foules or a sorcerer or a charmer or that councelleth with spirits or a soothsayer or that asketh counsell at the dead Doctrine The Lord as he will judge and destroy all other Malefactors so will he soothsayers witches inchanters sorcerers Necromancers wizards and all such like so is affirmed here And if we loke to the old Testament and things that are past we shall finde it true Deuter. 18.12 For all that do such things are an abomination to the Lord and because of these abominations the Lord thy God doth cast them out before thee 2. Kings 17.17 18. And they made their sonnes and their daughters passe through the fire and used witch-craft and inchantments yea sold themselves to do evill in the sight of the Lord to anger him therefore the Lord was exceeding wroth with Israel and put them out of his sight and none was left but the tribe of Iudah onely Mich. 5.12 And will cut off thine Inchanters out of thine hand and thou shalt have no more soothsayers In the new Gal. 5.20 21. Revelat. 21.8 Sorcerers shall have their part in the Lake that burnes with fire and brimstone Reason 1 Because they are grosse Idolaters and the art they use is grosse Idolatry for here is ever either the expresse invocating and calling upon the Devil seeking from him knowledge of things secret and to come helpe in trouble deliverance from danger and such like proper unto God or else some secret and covert invocation on him as under the name of the dead or under some barbarous tearmes which have no signification or by some superstitions and arts of slight invented by him Which Tertul. l b. de anima calleth second Idolatry for as in the first he fained himselfe to be a God so here an Angel or one that is dead and such like in both he seeks to be worshipped when as then they are worshippers of the devill taking from the Lord that was his most gratefull and acceptable to him invocation and his worship and giving it to his most deadly and greatest enemy How should he put it up and not be revenged of such a generation Reason 2 Because they bewitch and deceive many and draw them into the same sins and so bring them to destruction as is said of Simon Magus Acts 8.9 When as therefore they so strive against the glory of God and salvation of others no marvell if the Lord will judge and destroy them Vse 1 To stir up the Magistrate to draw forth the sword of justice against these and to cut off all such workers of iniquity from the City of God for they ought to do as the Lord would and will do seeing they have the commandement for it Exod. 22.18 Thou shalt not suffer a witch to live Levit. 20.27 And if a man or woman have a spirit of divination or soothsaying in them they shall die the death they shall stone them to death their bloud shall be upon them So did Saul while he was assisted of
perfect perfect and yet not perfect perfect travailers but yet not perfect comprehenders Let it alwaies be displeasing unto thee to be as thou art if thou meanest to attaine at length to that which yet thou art not for when thou thinkest well of thy selfe thou goest no farther but if thou saiest it is well thou art undone forget what is past looke not backe lest thou staiest where thou now art Remember Lots wife VERS III. And ye shall tread downe the wicked for they shall be dust under the soles of your feet in the day that I shall doe this saith the Lord of hosts AND ye shall tread downe the wicked The last thing promised to those that belong to God is victory over their enemies A comfortable promise to them that were oppressed and under the winde that God would change the condition and make them now aloft and the other under It is usuall with the Lord when he promiseth redemption and comforts to his to joine also a prophesie of the destruction of their enemies lest they should be grieved with too much emulation at their present prosperity Thus God workes patience in them seeing he would give them after a while cause of triumph over their enemies and that they shall be the Lords Ministers to act this judgement You shall treade downe the wicked they shall be made your foot-stoole And it is added they shall be as dust or ashes shewing their utter and ignominious destruction In the day that I shall doe this Which noteth the time spoken to restraine their desires who haply hearing it would be carried headlong with it in their desires for it therefore by this they are taught to wait with patience till the time come when God wil effect it And this day is partly in this life but fully and perfectly in the other when they shall with Christ judge the wicked and treade upon them Doctrine 1 The Lord he often descendeth to the infirmities of his to let them see their desire upon his and their enemies for his sake and to see their ruine and destruction See a like point to this Cap. 1.5 Your eyes shall see it Doctrine 2 The Lord oftimes destroyes the wicked enemies of him and his Church by the hands of his Church and by their meanes Ye shall tread c. VERS IIII. Remember the law of Moses my servant which I commanded unto him in Horeb in all Israel with the statutes and judgements REmember the law of Moses my servant Here is the second part of this Chapter the precept commanding their reading and remembring the law because from hence they were to have no more Prophets till Christs comming when Iohn should be his forerunner and therefore when they were without Prophets they must give the more diligence to read and be exercised in the law and to submit themselves to the doctrine of piety therein contained Now by naming the law he doth not exclude the Prophets and prophesies that were written his own others but rather including them as commentaries of the law interpreters of Moses So he leaves them not to their owne imaginations but restraines them to that which was left written as being sufficient to direct and governe them My servant Moses was not the author of the Law but only the instrument of bringing it Therefore it is added Which I commanded unto him He was only Gods Minister to utter what he would have him deliver In Horeb. The place where the Law was given which some thinke to signifie the mount Sinai others thinke by both is meant one hill which in respect of that part which lay towards the East was called Horeb of that towards the West Sinai and of this place the Prophet rather speaketh that he may make them call to minde the great Majesty of God which he shewed in that place at the giving of the Law To all Israell He noteth the persons to whom he gave it even to themselves to make them the rather to regard it and obey it above others Psal 147.20 And he saith to all that no man might exempt himselfe whether learned or unlearned base or noble male or female all ought to attend to it and remember it With the Statutes and Iudgements This he speakes the rather to commend this care to them seeing the law is for their profit and good and containeth in it all directions for publicke affaires to teach men to carry themselves in all conditions Doctrine 1 The people of God must remember the whole Law the Minister to teach it and deliver it to the people and they to receive learne and know it Vide Cap. 2.6 Doctr. 2 The people of God must remember this wholly and only Doctr. 3 The people of God must read know and be exercised in the Law This extent and all these degrees are contained in the word Remember It is the character of the blessed man Psal 1.2 It was Davids praier and practise Psal 119. And Christ requires it Joh. 5.39 and Saint Paul Col. 3.16 Reason 1 Because some are such as must teach others and ought to do it Deut. 7.7 No man can teach another what he knows not himself Reason 2 Because they cannot without it preserve themselves from sin ignorance being the fountaine of sin which made the Hebrewes call all sins Ignorances for not knowing sin they can no more avoid it then the bird that sees not the snare but the knowledge of the word will secure and preserve them Prov. 7.1.2.2.4.5 Reason 3 Because whatsoever is done in obedience of God cannot be good if it want knowledge though it proceed from zeale charity devotion or good intention it is howsoever but a blind sacrifice condemned Mal. 1.8 Uses of this point see Cap. 1.8 VERS V. Behold I will send you Elijah the Prophet before the comming of the great and fearfull day of the Lord. BEhold I will send you Eliah The third prophesie in this Chapter touching the comming of Iohn the Baptist of his office and the fruit the Church should have by him in this verse and the last In this verse we have his sending and in it we observe by whom and who is sent his name and office and thirdly the time when I will send This is here spoken of God the Father which Cap. 3.1 was spoken of the Son And to the Father it is also applied Matth. 11.10 Eliah the Prophet Not that Eliah who was taken up in a fiery Chariot but Iohn Baptist who is here called Eliah for the similitude of his minde and manners his graces gifts and office If we admit an heavenly interpreter to tell us the meaning Luc. 1.17 or Christ Matth. 17.10.11.12 who told his disciples that Elias was come and we read in the next verse verse 13. That the disciples understood that he spake unto them of Iohn the Baptist Yet Christ revealed it at another time more plainly Matth. 11.13.14 All the Prophets prophesied till Iohn and this is Elias which
Reason 1 Because Rom. 14.23 whatsoever is not faith is sin Reason 2 Because it is not righteousnesse as it is not a good worke though it be the worke that is good otherwise which hath not a good end and a good ground which hath not the warrant of the word not done in conscience to it because it commands it Jam. 2.8 Then è contra having another end then Gods glory a mans gain or praise or such like hence Christ reproveth the works of hypocrites though they did the works of justice it was not righteousnesse in them Matth. 6.2.5 Now where religion is not it must be that they shall want their ground and have their end corrupt Vse 1 Then not without ground have the Fathers before us and we we now affirme that the works of the Infidels and Heathen are not righteousnesse whatsoever of chastity equity justice virginity or the like but rather splend da peccata for they being void of religion cannot have righteousnesse Jam 2.22 Vse 2 To teach us what to judge of the workes of ignorant and irreligious men such as have no knowledge of religion make no conscience of the service and worship of God certainly we account them not neither can we account them righteousnesse But we say As Jam. 1.26 his religion is vaine no religion though he do the workes of religion which hath not justice and mercy and love joined with it so we say his righteousnesse is vaine which hath not the workes of religion with it we see a man hear the word receive the sacrament be diligent in the works of Gods worship but he is unjust covetous unchast c. we say his religion is in vain and this will every one subscribe to we see men just and chast and liberall in almes c. but he is irreligious he regards not Gods day he neglects the word the sacrament prayer and such like we say his righteousnesse is vaine But this will not all subscribe to but they shall know it at one time or other that it is in vaine not onely so farre as Chrysost speakes of workes without faith comparing them with the reliques of the dead * Cadavera enim etsi c. Chrysost carcases though they be covered with pretious and rich cloaths yet have no heate for them so such as want faith though they shine with glorious workes yet they do them no good now where there is not knowledge nor conscience of religion there cannot be faith But further Orig. in Job goes * Omnia quae faciant homines c. Orig. All things which men doe whether in keeping their virginity or in abstinence or in the chastnes of their bodies or in the mortifying of the flesh or in the distributing of their goods they are all to no purpose and to their losse if they do them not of faith And I infer they cannot be of faith where there is not care and conscience of religion In vaine then shall it be unto them for it shall bring them no fruit no profit For of whom should they have their reward Shall they receive from him whom they have not sought Whom they have not knowne Whom they have not believed Verily they shall not receive from him any reward but judgement and anger and condemnation Vse 3 This may admonish every one to adde to their righteousnesse religion to lay hold of that and not to withdraw their hand from this or rather to make their works of righteousnesse to be righteousnesse by labouring to be religious to have knowledge and faith to have the fear of God and to serve him without which the other is nothing nothing profitable to the doer for as preaching being so excellent a worke as the power of God to salvation to the hearers profits not the preacher if he be unjust unchast impious but it shall be with him as with those who built Noahs Arke so as he that gives almes if he be without knowledge religion and faith he may profit the receiver not himselfe For if the Apostles rule be good Jam. 2.26 faith without works is dead then why not much more saith Chrysost are works without faith which works must needs be where there is not religion and so he shall not have his reward that doth them but they will be unprofitable to him for as he that builds without a foundation loseth his worke and hath only his labour travaile and griefe so is he that would build up works of righteousnesse without faith and religion Orig. And as he saith all the whole year that Noah was preserved in the Arke and the Sun shewed not her selfe nor sent her beames upon the earth the earth gave no fruit for without the Sun it can bring forth no fruit So unlesse the truth of God shine in the hearts of men they can bring forth no fruit of good works or righteousnesse Then must every one endeavour that is just upright chast c. not to rest there but labour to be religious and have knowledge and faith which must sanctifie and make acceptable and so profitable to the other as the Temple the gold and the Altar the offering lest they be to us as Ciprian ser de zelo livore or rather as the spirit of God saith Rom. 14.23 Sin because not of faith THE FOVRTH CHAPTER OF THE PROPHET MALACHY FOR behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hostes and shall leave them neither root nor branch 2 But unto you that feare my Name shall the sunne of righteousnesse arise and health shall be under his wings and ye shall goe forth and grow up as fat calves 3 And ye shall tread downe the wicked for they shall be dust under the soles of your feete in the day that I shall doe this saith the Lord of hosts 4 Remember the Law of Moses my servant which I commanded unto him in Horeb in all Israel with the statutes and judgements 5 Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord. 6 And he shall turn the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with cursing VERSE I. For behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hosts and shall leave them neither root nor branch FOR behold the day commeth that shall burne as an oven In this fourth Chapter we may observe two principall parts First some predictions which are three First a prophesie of judgement to the wicked Verse 1. Secondly of mercy and goodnesse to the godly Verse 2.3 Thirdly of Iohn Baptist his comming and the fruit of it to the
Church Verse 5.6 Secondly a precept or exhortation to reade and remember the Law Verse 4. Now in this first verse is a prediction or denunciation of judgement even an utter destruction to the wicked by it opposing their former blasphemy who had affirmed that God did not respect the things that were done and had altogether cast off the duty and office of a Judge And in this the first word Behold shews the certainty of it poynting at it as if it were already come and present Doctrine The judgement God threatens against the wicked he certainly performes Vide Cap. 1.5 Doct. 1. The day commeth Many thinke this is to be understood of the day of the second comming of Christ when the wicked shall have their full doome and true it is till then this and the like are not fully accomplished the wicked have not their full portion yet doth God so execute his judgements here as may be to manifest his justice and to confirme the faith of his shewing by some few examples and small things that he doth that one day he will fully judge the wicked Therefore their opinion is the more probable and reasonable who think this was meant of the first comming of Christ that upon their ingratefull rejecting of mercy wheras they boasted of a redeemer and looked for a great day The day indeed should come but not such a day as they imagined but such as should consume them like that day Amos 5.20 a day of darkenes and not light And therfore he addeth it shall burne as an Oven a common phrase in Scripture when Gods wrath and mans power to resist are compared Gods wrath is as fire which consumes any dry matter it lights upon for so it followes All the proud yea and all that do wickedly shall be as stubble Which words answer their blasphemy Cap. 3.15 shewing they were in a grosse error to call the proud happy and God will spare them but the event should shew the contrary The day that commeth shall burne them up i. The time that I have appointed in whose power all times and seasons are not when men shall think fit or prescribe mee And shall leave them neither root nor branch An expression noting their utter destruction Doctr. 1 The Lord will destroy and burn up all proud and wicked men Doctr. 2 As the Lord will destroy all wicked men so specially such as the world takes notice of for jolly and happy fellowes such as grow and increase by their wickednesse and unjust dealing It is Davids observation Psal 37.35.36 and Iob's Iob 24.23.24 and Solomons Pro. 3.35 Reason 1 Because this will more magnifie both his justice and power tâ—at he respects not persons in judgement and that he is able to abase every one that is lifted up Reason 2 Because this will make him more generally and throughly feared then if he smote others upon whom there is lesse observation Reason 3 Because it will more plainely prove his providence and government when as in those from whose prosperous estate then made a reason to deny he manifesteth his providence So men come to change their judgement as Act. 28.4.6 Vse 1 This may instruct us when we see wicked men to grow great in wealth and honor by iniquity yet not to envie them for God will destroy them and the rather because they are great We can pitty poor snakes in misery and poverty when they have no knowledge nor feare of God because they must go out of one misery to a greater yet we are ready to envie the prosperity of others as wicked as they who sure have as much need of our pitty as the other being rather nearer and surer of punishment and of sorer as a rebel or traytor the greater his wealth and advancement hath been the greater is his fact and shall be his punishment Vse 2 To admonish the rich and renowned among men that they make not those things they injoy an occasion to harden or harten them in sin if they love their owne safety the higher they are the more holy they ought to be It were a madnes in men who have wealth therefore to presume to transgres the law without feare when as that may sooner bring their lives and states in question So it is in this case The proud shall be Stuble Doctr. 3 Wicked men whatsoever they be great honorable rich powerfull yet have no power to resist Gods So much this similitude sheweth which is more full in Esa 27.4 Who would set the briers and thornes against me in battell I would goe through them I would burne them together See also Psal 37.20 Es 1.31 Nah. 1.10 We have many examples of this in Pharaoh Ahab Sennacherib Herod and notably in him that was both an example of the point and one that taught it namely Nebuchadnezar Dan. 4.30.32 Reason 1 Because God is most powerfull the Lord of hosts and hath all Creatures at command to doe with them as he list Reason 2 Because all men are weake compared with him they are but gras-hoppers Es 40.22 and reputed as nothing Dan. 4.35 Vse 1 To teach great men not to sin and promise safety to themselves for their greatnesse Esa 9.14 Vse 2 To admonish the meaner sort to take heed of provoking God for if the other cannot resist him how shall they escape As he feares not the others power he will not pittie the meannesse of these The firre tree must howle if the Ceader be fallen if the mighty or the Gallants as the word is be spoyled Zach. 11.2 Then as the third Captaine who was of equall strength with the other two when he saw them perish entreated humbly for his life 2. Kin. 1.13 How much more are such to entreat the Lord who see him abasing more mighty then themselves Vse 3 To instruct meane men retainers and followers of others not to commit evill at their command not to be their bauds and pandars their instruments for blood and uncleannes for though they may beare them out sometime against the law of man and the execution of humane justice yet not against God They cannot defend themselves how should they defend them If they command as Absolon did his servants to kill Ammon upon the confidence of his greatnesse 2. Sam. 13.28 Yet consider Absolon could not save himselfe but was hanged and striken through with darts VERS II. But unto you that feare my Name shall the sunne of righteousnes arise and health shall be under his wings and ye shall goe forth and grow up as fat calves BVt unto you that feare my Name shall the sunne of righteousnes arise Here is a second prediction or prophecie which is touching the godly and of good things of a spirituall nature And to them doth he turne his speech that he did not denounce this terrible day to afflict the minds of the good but to terrifie the wicked who shall perish being contemners of God but when that shall come you that