this Vse 2 and to labour to deale faithfully one with another and to be faithfull and true in promises husband to wife c. Seeing it is cōmended 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 reputed 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 cōmanded 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 Every thing is good Doctrine 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 be 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 Because the Law and Word of God is the perfect rule of all actions Reason 1 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 Because whatsoever is just is good Reason 2 what unjust is evill but whatsoever is agreeable to the law of justice is just and è contra Because whatsoever is agreeable to charity Reason 3 which is the sum of the law is good whatsoever repugnant evill This will confute a point of Popery whereby they allow things to be done Vse 1 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 bono 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 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 but unprofitable though we alwaies see it not A second instance is for the matter of usury many allow it if it bee moderate and if it be not joyned with the hurt but the profit of the borrower But whereas usury is simply unlawfull and evill I may answer with some of the learned when men make question of moderate usury whether that be lawfull or no Chemnitius they might as well make question whether moderate adultery or moderate lying or moderate theft be lawfull for as they are things in themselves unlawfull so is this Again I answer it is very hurtfull and against charity for though it be not against the profit of the particular yet is it against publique charity for usury is many waies noysome to the common wealth as is easie to be shewed Again it is against charity and our allegeance to God who hath forbidden it denounced his judgements against it made gracious promises to them who will do the contrary Lastly it is against love we owe to our owne soules for whosoever putteth out to usury or taketh increase he shall not live but dye the death Ezek. 18.13 But for the benefit of the borrower if it sometimes so fall out by the providence of God and his paines and hazard that is no thanke to the lender for it is without all question he never intendeth it though he may sometimes pretend it and so though it might make it no sinne in it selfe yet that makes it sinne to him for gaine the
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 agreat 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 The punishment of sinne Doctrine 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 Because sinne the deserving and procuring cause Reas 1 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 Because the wrath and displeasure of God Reas 2 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 Because none can give ease in it or deliver from it Reas 3 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 This may teach us what to judge of those men who are in some affliction under a judgment and yet finde no burden Vse 1 but goe as light under them as a bird doth under her feathers and sometimes make advantage of them as beggers doe make gaine of their sores they are senselesse they are benummed they are dead men In common sence if any have halfe an hundreth weight laid upon his hand or foot and pressing him sore and he feele it not what judgment is to be given of it but to be a mortified and a dead member so alas how many dead men are in our times and daies The burden not of the Word onely but of the rod of the Lord not threatned but executed hath beene upon our Land and Church by the fearefull Plague now well towards three yeares wee have walked in the land of the dead we have beene in the house of mourning Indeed the living hath laid it to his heart but so few have done it that the dead are more than the living not onely our wanton women and voluptuous men to whom that 1 Tim. 5.6 They are dead while they live but our worldly men our ambitious and others all dead for this they have not felt We sorrowed for fifty odde thousands that dyed in the former yeare we have as much need to sorrow for so many thousands yet living and dead amongst us they never indeed felt nor yet doe feele this burden Their irreligious carriage when it was here amongst us both at home abroad in the City and abroad their small conformity since to the Law of God little reforming of their corruptions nay their monstrous deformity in themselves wives and children perswades my heart as 't is Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before my eyes so that they had no feeling of this at all for they who truely felt it would grow somewhat better if not altogether reformed If an heathenish people who knew not God at the burden of the Word of the Lord did so humble themselves that the Lord said Jonah 8.10 He repented of the evill he said he would doe to you and did it not what shall be thought of Christian men by profession living in the Church of God if at the burden of his Word they repent not nor depart from their evill wayes but Isaiah 8.8 Though they be stricken revolt more and more it is because they are dead men and cannot feele it Oh then weepe not for me but for your selves and children as those not for the departed but for the living dead for if it be true The beginning of the remedy is the sence and acknowledgment of the malady how farre are they from cure that have not yet the feeling
doctrine There may be an ordinary and externall succession of place and person without succession of faith and truth of doctrine 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 snot 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. Because the grace of God Reason 1 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 Because as in a common wealth new Lords new lawes Reason 2 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 Then falls to the ground the doctrine of Popery Vse 1 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 To teach us not to be deceived with the glorious shew and great boast of such succession Vse 2 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 purest Church For whom succeeded Christ and his Apostles Did he succeed Aaron and the Leviticall Priesthood Did he elect his Apostles out of them Nothing lesse For he succeeded not Aaron but Melchisedech being a Priest after his order not the others and so the succession was interrupted for many hundred yeares and so may be still And on the contrary there may be succession and no true Church when the faith is corrupt and not sound which made the Fathers when they speake of succession not urge a naked and externall succession but a true succession and such as was joyned with the succession of faith and religion * Non sanctorum filii sunt qui tenent loca sanctorum sed qui exercent opera eorum S. Hierom. They are not the children of the Saints who hold their seats but who follow their workes * Nonex personis fidem sed ex side persones probari oportet Tertul. lib. de Prescr avers Haeret. We must not prove the faith from the persons but the persons from the faith So say we let them prove the persons from the faith and not faith from the persons They have not the inheritance of Peter who have not the faith of Peter All which shewes they would not have us to stand upon the succession of the place and person but the faith and doctrine * Non habent haereditatem Petri qui fidem Petri non habent Ambr. lib. 1. de poenit c. 6. This wil prove
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 They who breake covenant Doctrine 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 Because whatsoever is against the Commandement and Word of God is a sinne against him though immediately it hurts man Reason 1 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 Because God gave him to her and her to him Reason 2 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 To perswade husbands and wives not to transgresse or injure one another not to deale unfaithfully one with another Vse 1 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 and è contra And so it may seeme to be no injury because of that that volenti non sit injuria yet is it a sinne against God and that which may procure the curse of God upon them to the ruine and destruction of the whole family together with them It is usuall with men that they are carefull not to transgresse one against another in those things especially which are against the law of the Prince therein they will refrain themselves that they trespasse not though they take some liberty in lesser things If married folks can transgresse in any thing which is not against God and his law let them take liberty to themselves but in things that are as what omission of duty or commission of contrary be it lesse or more is not let them refraine themselves and that in the least For though a friend may be a mediator betwixt them and reconcile them soone yet who shall reconcile them to God It was a weighty speech spoken gravely of old Eli to his sonnes if they had had grace to have thought of it 1 Sam. 2.25 If one man sinne against another the Iudge shall judge him but if a man sinne against the Lord who shall intreat for him which may be applied to this To teach man and wife Vse 2 when they have been injurious one unto another one transgressing against the other that it is not enough if upon their second thoughts and after wits upon calme and advised
are some civil hypocrites as well as religious hypocrites but the cōtrary cōsequent is good And oftentimes the issue of things proves not to be good for though they hold out a while in such profession yet at length they fall away either when some trouble comes for it that they may enjoy their lives and liberties and so their sinnes And so as Inst Martyr Apol. Ret. Christian made his reason that they were not as they were accused voluptuous intemperate and such like because they so willingly embraced death for their professions sake for then they would have renounced that and deceived Princes to have enjoyed these So on the contray Or else they after twice or thrice standing are deprived of all that as Sampson was of his strength by Dalilah To teach every man that would either preserve himselfe from irreligion or approve that to others that he seemeth to have Vse 3 to keepe himselfe from or to put from him all injustice dishonesty unfaithfulnesse towards men For else this will abandon religion out of his heart and devour up all true profession as Pharoahs leane kine devoured his fat this wil make men judge as wel they may and with warrant that there is no truth of religion in all that shew I deny not but a man may have the truth of religion and should have wrong done him if he be otherwise judged of and yet lye in some sinne against the second table either because he knew it not or the strength of the temptation hath blinded him or the blow he had by it hath for a while stammered him as did David But if they be once convinced of it and wakened as David If Nathan have reproved them plainely yet not so particular yet so as they knew they were the men if they hold on in that sinne it will soon make them irreligious for it will make them out of love with the word and Ministery and then he that judgeth shall have his sentence sealed up by God And Christ shall make it good with that Luke 13.27 I tell you I know ye not whence ye are depart from me all ye workers of iniquity Ye have wearied the Lord with your words Their words were against God they spake wickedly and blasphemy against him To blaspheme God Doctrine to speake impiously of him of his providence power governement and such like is a fearefull sinne James 2.7 If this be such a sinne Vse 1 and God have an action against this people for it how justly may he nay hath he taken a controversie against us and our City when our words are still against him for how is every place defiled with blasphemies and oathes the streets and houses tavernes and mens private families shops and offices who is free from it neither master nor servant husband nor wife parents nor children old nor young buyer nor seller magistrate nor subject If the law for blasphemers were in force that they should be stoned what a cry would be in our City more then when the first borne was slaine in Egypt for old and young should be taken away but if onely the guiltlesse must cast stones at them scarce one of twenty would be found to accuse or execute others This sinne begunne in a swaggerer a stabber and if it had continued there it had beene well but to cease upon a civill City and civill people that there should be as many oathes sworne within a small compasse in it as in a great band of such desperate ruffians it is most fearefull and if God devour them with the sword for such blasphemies why not us with the plague I say nothing of other blasphemies of accusing the providence power and government of God To teach us to resist and reforme this vice Vse 2 every man in himselfe and in his and labour to feare the great and fearefull name of God and use it with reverence and speak of him and his providence and workes with all humility and honour Give him as much honour as to our garments which are more pretious then others for how is it not most absurd that a man having one garment more excellent then others cannot indure it continually to be abused and yet rashly and upon every occasion abuse the name of God Let us not thinke those excuses of necessity and we cannot be beleeved will goe for currant before God or he provoked me for so the first blasphemer could have said for himselfe But as no man will drinke poyson willingly or upon any necessity so should he not take an oath De probo dicturo dicimus o◠tuum ablue ita commemora nunc verò nomen super omne nomen venerandum in omni terrâ admirabile quod audientes Daemones horrent temu arie circumferemus O consuetudinem Chrysost ho. 26. ad pop Ant. And to make a more speedy reformation write upon the walls of thy house and of thy heart that same flying booke Zac. 5.2.3 And thinke this is flying to judgement and so fly thou as fast from thine oathes And as the Egyptians thrust Israel out of Egypt because for them the first borne of the King and peasant was slaine so doe with your oathes Ye have wearied the Lord with your words The Prophet saith not barely your words are against the Lord As Isa 3.8 but the Lord is wearied and vexed with them speaking after the manner of men who are vexed with things that displease them and so noting how greatly God was displeased with these sinnes how they offend him The blasphemies Doctrine 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 Ira in deo non est affectie sea poena in nos ea vocabulo noms 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 Because it is the transgression of his law Joh. 3.4 Reason 1 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 Because he is most holy just and good yea goodnesse justice Reason 2 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
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 concelleth with spirits or a soothsayer or that asketh counsell at the dead The Lord as he will judge and destroy all other Malefactors Doctrine so will he foothsayers 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 sounes 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 Because they are grosse Idolaters and the art they use Reason 1 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 Because they bewitch and deceive many Reason 2 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 To stir up the Magistrate to draw forth the sword of justice against these and to cut off all such workers of iniquity Vse 1 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 the Lord and Iosias 2. Kings 23.24 And this as well such as hurt as helpe and though they do neither yet if they have familiarity with a spirit as both the law of God and our Land requires And slender it is which is objected to say now there are none when this place speaketh of the time of the Gospell and never would the Apostle have threated any if there had not beene such sinnes and such offendors to have thus fought with a shadow To perswade men to avoide this sin Vse 2 and not to fal into it to become sooth-sayers wizards wisemen c. upon hope of gaine for desire of revenge affecting vaine-glory to know and reveale things to come or for any such cause knowing that though they can escape the law and punishment of man either hurting not or covering their sorcery and witch-craft by medicines and hearbes or deny they consult with any spirit yet shall they not the judgement of Christ who is the witnesse and sees the secret of their compact with Satan beholds their invocation and worshipping of him either in secret place or in secret maner and howsoever it is and will judge them and doth judge them in this life with blindenesse hardnesse of heart oftentimes poverty and such like but sure he shall judge them in the life to come and give them their portion with him who have sought to better their portion by him To disswade men from seeking to sooth-sayers and sorcerers Vse 3 c. or having any commerce or fellowship with them in
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 This may admonish every one to adde to their righteousnesse Vse 3 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 teligious 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 dezelo 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 slatutes 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 even 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 aprecept 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 The judgement God threatens against the wicked he certainly performes Doctrine 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
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 The Lord he often descendeth to the infirmities of his Doctrine 1 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 The Lord oftimes destroyes the wicked Doctrine 2 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 The people of God must remember the whole Law Doctrine 1 the Minister to teach it and deliver it to the people and they to receive learne and know it Vide Cap. 2.6 The people of God must remember this wholly and only Doctr. 2 The people of God must read know Doctr. 3 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 Because some are such as must teach others and ought to do it Reason 1 Deut. 7.7 No man can teach another what he knows not himself Because they cannot without it preserve themselves from sin Reason 2 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 Because whatsoever is done in obedience of God Reason 3 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 was for to come The Papists understand this of the true Eliah and that he shall come againe in person Ribera hath three reasons for it First The authority of Chrysostom Riber in Lo. Aug. Ambr. Theod. Cyril Aquin. c. We answer one Angel is more then all these especially Christ who is our sole Doctor and hath otherwise interpreted Secondly The Septuagint in stead of Prophet reads Thesbite We answer that the originall is Prophet so Ribera himselfe confesses and so the King of Spains Bible hath it Must we then reforme the Fountaine by the Chanell or this by that Thirdly His third reason is from the last words of the verse Lest I come c. which are he saith understood of the second comming of Christ because his first comming was to save not to judge or destroy I answer It is not Christ that speakes these words but the Father who verse three was called The Lord of Hosts a title not given to Christ And the words are not meant of the destruction of the wicked at the last judgement but of Gods plaguing them in this life for contemning of Christ as their owne Montanus doth also interpret it Bellarm ine also would prove it as Ribera doth that the words referre to Christs second comming because that day is called Great and fearfull whereas Christs first comming is acceptable and a day of salvation I answer that Christs second comming in respect of no other thing nor to any other persons is great and fearefull then his first comming is and contra for