as a faithfull dispenser giving to every one his portion where and to whom the Spirit of God hath set them downe to Priest and people to old and to young to married and unmarried to the good and prophane without feare and flattery or any other sinister affections remembring that this in the first is in the whole and to every verse it is the word of the Lord fearing to corrupt as well as to adde lest that I heare as 't is Prov. 30.6 Adde not to his words lest he reprove thee and thou be found a lyer remembring that of Luke 12.42 that I may be a faithfull and wise Steward that I may obtaine that Vers 43 44. which how soone it may be generall or to me in particular whether before I have gone through the whole or this Chapter or this verse I know not This teacheth all to whom I am to speake Vse 2 first they must heare for it is the word of the Lord and never withdraw themselves negligently or carelesly preferring vaine pleasure and profit of no value before it If any withdraw himselfe the soule of God shall have no pleasure in him to use the words rather than the full sence as Israel said to Sihon King of the Amorites Judg. 7.24 so wouldst not thou heare that thy Prince Father or Master saith unto thee nay will not Idolaters heare that which their gods say unto them how much more you that the Lord shall speake to This is the word that we shall speake is but the delivering of it in moe words which is here set downe in fewer pressing it at large which is here set downe more briefly this as a clew of thread wound up by us it is but drawn out at length yea and it must be heard as the word of God with all reverence received with humility believed by faith obeyed with care for the Lord having spoken it it was not for the time and persons present onely but for all successive ages and people As the Lawes of Princes and Decrees of Parliaments are not onely for them that live then but for whosoever shall afterwards be borne subjects to the same Soveraignes therefore not any sinne is here reproved but it is reproved in whomsoever it is found nor is there any judgment threatened but menaced against the men of our time that heare it not any duty commanded but it is appertaining to us as to them because it is the word of the Lord who is our Lord as well as theirs of the Gentiles as of the Jewes I cannot say as Daniel 4.19 fine so the Prophecy is for others and the interpretation of it is for others and judgments to your enemies but as Peter Act. 2.39 It is to you and to your children so these things here commanded and reproved are for you and your children But why should I speake thus sharpely unto you Verily because God will neverthelesse bring these if I should hold my peace and by speaking I may prevent he should not if so be my exhortations this day may finde place in your hearts and hereafter in your lives But shall I come unto you not with a rod but in love and the spirit of meeknesse 1 Cor. 4.21 then as Chrysostome ad pop Antioch Hom. 27. by our mutuall love yours and mine by all the travell I have felt for you till Christ be formed in you fully Gal. 4.19 give me that wherein I may glory before men and devils and in the presence of God And what is my glory but your progresse and increase in piety here and your salvation in the life to come Believe me beloved Si fieri potest me pro vobis certamen bene gerere vos autem bene gestae rei praemia ferre nunquam profectò vobis tantum turbationis ingererem sed non licet boc nobis non licet inquam Chrysostom de virtut vitiis sermo If it were possible for me to undergoe the Combate and you to beare the Trophies of the victory I would not put you to so much trouble But this may not be this may not be for every one must live by his owne faith and passe to heaven by his owne piety and obedience It is neither bought nor borrowed oyle in our Lamps will serve to enter in with the Bridegroome To Israel The second person to whom as the Subject to Israel that is to the whole people who were lately delivered out of Captivity and now enjoyed their Land and the liberty of Religion and as men not sufficiently instructed under the rod and crosse or forgetting their former calamities returned to their former corruptions and sinnes whose sinnes were the worse by that they had received and made the more inexcusable when they should have beene bettered by his mercies they grew worse By Israel he understands the whole company both Priest and people calling it Israel which for distinction was before called Judah after the rent happened betwixt the ten and two Tribes Judah and Benjamin and some of Levi to the house of David and the rest to Jeroboam for the ten tribes by Salmanassor were so led into Captivity that they never returned he now called these two Tribes by the old and wonted name To Israel then his owne people chosen out of the world yea reserved to himselfe from those ten Tribes thus specially beloved he sends though with griefe thus threatning God will punish his Doctrine even his owne for their sinnes and offences how deare soever they be unto him it is indeed his love unto them that he will passe by many infirmities and weaknesse in them as Matth. 7.18 but yet sinnes of greater nature habit and custome he will not passe by unpunished 2 Sam. 7.14.18 not onely the threatnings but the execution of many afflictions and plagues recorded in the Word upon the whole Church of Israel upon particular persons on Moses Numb 20. on Miriam Numb 1. David often and other the good Kings who were punished proves this manifestly Because hee loves his owne Reas 1 therefore will hee correct and punish them for the sparing of the rod is hatred not love Nulla ira magna ira the fondnesse of affection not the favour of judgment Prov. 13.24 It is love because of that 1 Cor. 11.32 when we are judged we are chastened of the Lord that we should not be condemned with the world Because he would be justified Reas 2 not as wisdome of her children onely but even of wicked and enemies for if he should spare his owne then would they say God were wicked like them as the wicked when he spares themselves say Psal 50.21 hence was the death of Davids child denounced and performed to prevent or to stay the blasphemy of the wicked 2 Sam. 12.14 as he insinuates in his Psalme of Repentance Psalme 51.4 Because he may manifest his hatred of sinne Reas 3 when he punisheth it not in those that are wicked onely whose persons he may seeme to hate but in
To convince of sinne all such Vse as though they heare yet seeke not nor desire it have no fervent affection to it The Law That is the simple and plaine words of God not trifles and fables and other vanities of wit but the whole Law whatsoever he is bound to deliver The people ought to heare and receive Doctrine to seeke and desire the Law the pure Law and the whole Law from the Ministers As before the Minister ought to deliver all so here they must affect and receive all So is it here and to the same purpose is that Isai 1.3 For the whole Law is his way This is proved Deut. 5.27 Matth. 28.20 1 Thess 5.20.21 Heb. 6.1.2 This by the contrary Matth. 2.11.2 Tim. 3.4 Because they are his people Reason 1 servants children spouse all which requires they should heare and affect his words his lawes his will and his precepts and them all Because the whole is either concerning God or themselves Reason 2 God as it setteth forth his wisedome power justice mercie and so forth Themselves as it offers mercy or threatneth judgement as it reproveth evill or promiseth good This will serve to reprove many Vse 1 and to convince severall men of severall corruptions some in one sinne and some in another who will heare and seeme to desire the Law out of the Ministers mouth but not the whole There are some who think many things needlesse to be knowne and heard many things not fit to be taught as before v. 6. Besides that was then sayd I say let them see if this be not to check the wisedome of God who hath written both and preserved the whole to the Church and if pride did not transport them beyond themselves it could not be they should be so affected As wisedome would teach them that many things are necessary though not the present profit of them appeare For as in instruments onely the strings sound yet are there other things in the whole body as that whereunto they are tied the bridge the pinnes which help the musicke so in the Prophets though all be not prophesies yet they are things to which these are tied and illustrated Aug de Civ D. lib. 16.2 And sometimes for those things which signifie something are those things which signifie nothing added As the ground is onely plowed and rent up by the plow share yet that this may be other parts of the plow are necessary And humility if they had any would teach to suspect their owne wisedome in not seeing the use and end the profit and fitnesse of things rather then questioning and reasoning against God Others can be content to heare all pleasant things as the promises and mercies of God but judgements and reprooses threats and checks that they cannot brooke like unto those who in medicines affect onely the smell or trimnesse or gaynesse of them as pills rouled in gold but cannot away with the force of purging and preserving And see not that a great company more go to hell by presuming in their lives then by despairing at their deaths Some can willingly heare that which concernes other men and their sinnes their lives and manners but nothing touching themselves at all and their owne sinnes As men can willingly abide to heare of other mens deaths but cannot abide to heare of their owne Oftentimes they will make the Minister to beleeve as they did Jerem. 42.5.6.7 Then they said to Ieremiah The Lord be a witnesse of truth and faith between us if we do not even according to all things for the which the Lord thy God shall send thee to us whether it be good or evill we will obey the voyce of the Lord God to whom we send thee that it may be well with us when we obey the voyce of the Lord our God But when he shall declare unto them the will of God that crosseth their affections they will entertaine him and answer as Chap. 43.2 Thou speakest falsly the Lord hath not sent thee to say thus These and such like are here reproved and convinced of the breach of this duty that they receive not nor desire the Law of God To admonish every one to labour for hearts willing and desirous to receive the whole law and word of God Vse 2 as he shall put it into the mouthes of the Ministers to dispose it unto them whatsoever it may be whether it be pleasant or crossing For if men deale so with their Physitians submit themselves to their prescripts though often they be unpleasant because they are perswaded of their wisedome and that they worke all by Art and yet may they sometimes erre how much more unto all that which God hath spoken and prescribed when they may well know they cannot erre judging of such thoughts as esteemeth any thing superflous or unfit any thing difficult or too deep for them to looke into as suggestions of Satan and their owne corruption and not rising from Gods Spirit condemning in themselves all such thoughts as gain-say the Word and any part of it delivered unto them as unloyall to their Prince and Master Father and Husband yea censuring all such affections as gain-say and repine at the Word which toucheth them to the quicke and their particular sinnes and corruptions as fearfull fore-runners of some dangerous fall and back-sliding specially when in former times they could endure as much as that and happily more to be spoken unto them or were such as condemned other men for spurning when they were touched And indeed it is fearfull for it argues he was either an hypocrite before or else by reason of some security and carelesnesse over his own spirituall estate he is fallen into a spirituall disease and some sins he had not before and refusing the remedies or the bitter potion which should recover him he must needs putrifie more The body that is sicke and the part that is wounded if either the remedy be rejected or the salve be pulled off when it is applied will doubtlesse grow worse As he that is sore sicke and grievously wounded gives hope of his recovery while he will submit himselfe to his Physitian and take whatsoever he prescribes him but he that is but a little ill and refuseth to hearken or receive any thing gives no hope at all though his hurt be the lesse So in this Therefore men who would save themselves must receive the whole They who will shew themselves dutifull and loyall either his spouse or children must be content to be reproved and chid when they have given cause and never love the lesse as well as cherished And it is a good signe of a good heart that likes his Ministery best which will reprove and chide him and not his that will sooth and flatter him For he is the Messenger of the Lord. The reason of the former The Priest is Gods Messenger therefore must he be such and such The Lord he useth the ministery of man in revealing his will to
that God hath commanded because of some inconveniences they foresee will follow They shall happily be debarred of their pleasure or deprived of their profit or be discountenanced of great ones or derided of inferiours therefore they will not be religious nor professors nor reforme their manners nor be carefull of their lives and seek to make conscience of their wayes as if God cannot bring these upon them for evill as well and more then man for good Or as if these had not befallen men in their disobedience as well as those who have obeyed him As if these can excuse a man when he shal come before the Judge or he shall not be stript naked of them all and be left alone to answer for his disobedience Men are taught they ought to deale plainly and truly with others in weight and measure to speake truth and not to lie and such like They see then they shall not grow rich as others and be esteemed of as others as they think and therefore they chuse rather by such meanes to grow rich then to obey God as if their comming into the world was onely to get riches and not to honour and obey God Teach them to be liberall unto the poore for good causes and to make them friends with the riches of iniquity Luk. 10.9 and that God will give them use for it They will answer or thinke as the widow of Sarepta did 1 Kings 17. they have little enough for themselves and theirs and they feare to want before they die or not to leave enough for theirs As if that they left behinde them were theirs and not rather that they sent before As Princes have more use of that they send by their Harbingers then of that they leave in their standing houses so should they have more profit by that they give before then that they leave behinde Perswade them to make restitution of that they have wrongfully taken from men or else God will not justifie them but condemne them Micha 6.10.11 They see they shall call their names in question they pretend slandering of the Gospel To these I say Saul disobeyed God as he pretended to sacrifice to God or to have that he might and not for private use but it excused him not he lost his kingdome for it let them take heed they lose not the kingdome they say they hope and look for To teach every man when he hath a commandment of God Vse 2 to obey and not to cast at the inconveniences to hinder himselfe from obeying for he that will looke at such things shall be like him Eccles 11.4 He that observeth the winde shall not sow and he that regardeth the clouds shall not reap he shall neither sow any obedience nor reap any reward If he see no inconvenience imminent and obey it is not much worth for he pleaseth himselfe rather then God but if there be it is the more acceptable As disobedience in small things is more offensive because the obedience was easie so obedience in great things and when there are great inconveniences is more acceptable because it is harder Therefore if God command we must shew our selves the children of Abraham and of the faithfull What though inconveniences will follow what though the world shall condemne us and the wicked flout us and the Divell and our owne flesh set themselves against us Deny thy selfe as Abraham did and thine owne reason dispute not of the commandment of God but obey and commit the event to God Worthy is that saying of * Quihabet certum Dei verbum in quacunque vocatione credat tantū audeat dabit Deus haud dubia secundos exitus Luth. Luther to be written in the tables of our hearts He that hath Gods word for what he doth in any calling let him beleeve and go boldly on and no doubt God will give a good issue If God command them and they see great inconvenience passe and mount over them all by thy faith as Abraham did and beleeve Gen. 22.8 God will give an evasion and thou shalt have occasion to say vers 14. In the mount the Lord will provide And as Philo when he pleaded the cause of his Nation being brought to a great exigent before Caligula said It cannot be but that Gods aid is neer when all mens help faileth us This commandment is for you The care of Gods service to see it be done as it ought to direct the people to reprove their corruption to refine their corrupt offerings belongeth to the Minister of which I have spoken in the former Chapter VERS II. If ye will not heare it nor consider it in your heart to give glory unto my Name saith the Lord of hosts I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye do not consider it in your heart IF ye will not heare it In the matter of this curse we consider first the exception which is treble to heare and apply and give glory to God The summe is repentance unlesse they will consider things well and enter into their hearts and returne to do things worthy their place and fitting their calling these things must come upon them so that without this these must come nothing can hinder it There is no means to keep away or turn away Gods judgements Doctrine 1 but repentance Revel 2.5 Except thou repent In the particulars the first is to hear they were the Ministers of the Assemblies such as were able to teach others why should they heare or what need of hearing Yet they must heare They who have knowledge and understanding of the word of God Doctrine 2 and the mysteries of salvation ought still to heare it from others hence it is required of these And hereto belongs the often rehearsing of that sentence He that hath ears to hear let him hear as often in the Gospel and Matth. 13.9.43 1 Pet. 2.2 Heb. 6.1 Acts 13.42.43 17.32 Because Reason 1 by this meanes there may be added to their knowledge faith and the perswasion of their heart of those things they know and conceive in the braine and so they may have a sanctified knowledge and a conscience of the practice of things they know Rom. 10.17 To bring to minde those things which they know and beleeve Reason 2 for they often forget or think not of them even then when they have most occasion either to practise or to receive benefit and comfort by them 2 Pet. 1.12 either naturall forgetfulnesse or passion hinders As in a great disease a Physitian himself may have oblivion of his Art and the things good for him To stir up their affections Reason 3 and to work upon them to the greater love of good things and hatred of evill even of particular sins 2 Pet. 1.13 2 Tim. 1.6 To teach men to examine themselves hereby after hearing Vse and as often as they heare whether they are good hearers or no which is not
and so without it can they not make triall of his goodnesse and fidelity Because it is no faithfulnesse nor goodnesse of God to give things that he hath promised as blessings Reason 2 to those who doe not the things he requires for them but is rather the anger and displeasure Magna est ira Dei peccatoribus non irasci Saint Hierom. And that Hosea 4.14 And so to blesse them and give them the things he hath promised they not performing is a hurt to them and a curse rather then a blessing Then have we many more tempters of God Vse 1 then religious tryers of his faithfulnesse and goodnesse seeing most men make account of and promise to themselves to finde the faithfulnesse of God though they never doe the things he requires they should doe but rather the cleane contrary for whereas he hath promised all earthly blessings to such as feare him and keepe his commandements Levit. 24.1 howsoever they have cast off his feare and the care of his commandements yet they doubt not but to enjoy his blessings and they will put him to the tryall whether he will be his words master or no and make no doubt but to finde him performing these to them and often when they enjoy some of these things promised it may be in a plentifull measure their deceitfull hearts flatter them that they come from the faithfulnesse of God and his goodnesse though they never did the things he required to be done and as in earthly things so in spirituall things and matters of salvation they no lesse tempt God because they perswade themselves to have and obtaine remission of their sinnes though they never repent to have salvation though they live in blindnesse ignorance and infidelity or unbeliefe though hee hath promised none of these but upon condition that they know him and believe and repent John 17.3 and 3.16 Acts 2.38 Must not these then tempt God and not try him had not Christ tempted him when there was an ordinary way if hee had taken the extraordinary at the suggestion of Satan because of Gods promise should not they tempt him if when they should passe over the water upon some mans suggestion they should refuse the bridge or boate and leape into the water because he hath promised to give his Angels c. It will be granted yet because the Lord hath appointed an ordinary and the promise is onely in their wayes that is doing that he hath commanded Is it not then so in this And if in those kindes they can looke for no performance of his faithfulnesse why in this but that they are deluded by Santan and their corruption and as fooles led to the stockes and as oxen to the slaughter Seeing God hath put himselfe and his faithfulnesse upon their tryall and is so content that they doe not tempt him Vse 2 but try him that is they looke for his goodnesse and fidelity when they performe that he requires of them for till then they have made no tryall of him but tempted him and if he performe not then cannot they blame him nay they must blame themselves for if they had not forsaken him and beene wanting to themselves hee would never have beene wanting to them If I will not open the windowes of Heaven The blessing promised as the second reason to make them to bring tithes into his house and not to withhold the portion of his Ministers then he will give them plenty The Lord he will blesse with plenty and abundance all such as deale faithfully with him Doctrine and give to his Church and Ministers liberally and plentifully give unto them their due competent maintenance So much is affirmed here no lesse is laid downe Prov. 3.9.10 Honour the Lord with thy riches and with the first fruits of all thine encrease so shall thy barnes be filled with abundance and thy presses shall burst with new wine Haggs 2.20 Deut. 26.12.13.15 God would not bid them pray for a plentifull blessing but that he meant to give it them for their bounty to him and his Levites Because of that Reason 1 Matth. 25.40 In as much as ye have done it unto these ye have done it unto me is true in this Now such is the magnificence and greanesse of his minde that he will give much more then he received as Princes in the greatnesse of their mindes give many fold more then they receive much more will God even an hundred fold Because it is a speciall meanes for upholding and maintaining of his worship and service Reason 2 because it enables the present Ministers to follow their studies with chearefulnesse and with freedome of minde and encourageth others that are the seed of the Ministery to goe forward with their studies that there may be still men to preach the Gospell Then no marveile if he promise and will performe a blessing to those who shall doe it Because the Ministery of the word and the labour of the Ministers is for the good and nourishment of the soule Reason 3 and for the making of it every day more and more like unto him the renewing of the image of him and the making of men his and every day more and ore like unto him James 1.18 Now when men are carefull to have their soules made his and made like to him and will be liberall that way which argues their care he will be liberall to them and for their bodies This serves to meete with the covetous distrustfulnesse and distrustfull covetousnesse of many Vse 1 who grudge and repine to give unto the Ministers that due and portion which belongs unto them of their goods specially if they be not able as the rich men in the Gospell to give of their abundance and superfluity they will part with nothing of their poverty at least not willingly not freely and all because they distrust the Lord thinke that they have is little enough for themselves and looke what they give they thinke so much lost and so much diminished of their substance thinking as it were they have cast their bread upon the waters and their seed not in any firme ground but in some puddle where it should be choaked and they never see the fruit of it It seemes that this was the sinne of this people that when penury was they held from the Levites their tithes which makes the Prophet thus to speake to them and their sinne also Nehem. 13.10.11 distrusting the Lord that if they gave any thing to him and his then they should want not beleeving the Lord and his word worse then the heathen Gen. 47.22 whose Priests had a portion assigned them in the greatest scarcity and then Idolaters 1 Kings 18.19 Iezabell fed 400. false Prophets at her table whereas they contrary which must needs come from covetousnesse making a man diffident that they shall never bee the better or the richer at the yeares end but so much the poorer To perswade men to give unto the Levites
them we are now lesse fortunate then in former times because we suffer the Christians and because we do not with that religion and devotion worship Iupiter and other of the Gods as we did before therefore are the Gods angry with us so the Papists from a temporal felicity measure piety and gather that God doth favour them because he gives them these outward things by it would condemne us and al other Churches But if the Heathen reasoned absurdly they conclude not well but very impudently but if the conclusion would follow it would be on our sides rather then theirs who have for these 48. yeares not been inferiour to any Kingdome in the world for peace plenty and prosperity and specially when we have beene most severe not in persecuting but correcting of their impieties Idolatries For projustitiâ persequentes persecutores sunt propter flagitium correctores August contra lit Petil. lib. 21. ca. 84. And for victory in warre which is the principallest they stand of we have given them more foiles then ever they us and have often carried the day and triumph both by sea and land blessed be our God for it Therefore must they let this argument this weapon goe or else we will sheath it in their owne sides If this be a blessing Vse 3 then have we cause to stirre up our selves and soules to God to give him thankes for that he hath performed to us which he promised to this land and people that we have had such peace plenty and prosperity as we have beene accounted of all blessed and happy and of our enemies mightily maligned and envied That we use that of August de Civit. D. l. 1. c 7. Quisquis non videt caecus quisquis nec laudat ingratus quisquis laudanti reluctatis in sanus est And yet seeing it is no perpetuall blessing but such as the Church is often deprived of and hath beene let us see we walke worthy of it lest he pull us downe as low as he lifted us up high and make us as vile as he hath made us honourable As he did divers times with his people Deuter. 29.22.24.25 which was then and shall be when they are worse and walke unworthy of this and we be as Salvian ad Catholicum Ecclesiam lib. 1. * Ac sic nescio quomodo c. I know not how but thy felicity flights against thy selfe so much as thou art encreased in people thou art almost as much encreast in vices by how much thou hast more abounded thou hast lost in discipline and thy prosperity hath brought with it a great encrease of evills for the professors of the faith being multiplyed the faith it selfe is lessened and her children encreasing the mother is sicke and thou O Church of God! art made weaker by thy fruitfulnesse and the more children the lesse strength for thou hast spread through the whole world the professors of thy religious name but not having the power of religion as if thou wert rich in men poore in faith wealthy in multitude needy in devotion enlarged in body strengthned in spirit c. VERS XIII Your words have been stout against me saith the Lord yet yee say What have we spoken against thee Your wards have been slout against me Your words have been stout against me faith the Lord of Hosts The Prophet proceedeth to reprove this people of another sinne and to expostulate the thing with them The sinne of it is the denying of Gods providence both over the evill and good not punishing the one and not providing for the other This people afflicted of God with penury and want for other of their sinnes but especially for spoiling God his Levits and Church they thought and spoke blasphemously against God but accusing his providence as not regarding those who worship and professe him but such as dishonoured him and were wicked and never would they accuse themselves of their sinnes which is that he saith their words have been great against him they spoke hard and odious things of him as the words following shew that these were they Yet yee say What have we spoken against thee They answer for themselves not denying simply that they had spoken any such thing but putting God to his proofe as thinking that he did not know nor understand as those who had oftentimes said among themselves that God regarded not the things here below neither tooke notice of what men did Therefore this question of theirs tendeth not to any deniall of the deed but to the tempting of God For if hee could not or did not answer directly and shew them what they had said then would they conclude as before they had that he did not regard nor understand the things that were said and done by men which if he did then could he tell in particular what words they had spoken against him and not thus insist in the generall Your words have been stout Observe Doctrine God takes notice of the words of men as well as their actions and will reprove them for them and call them to an account and judge them Jam. 2.12 Your words have been stout against me They deny the providence of God and his wise disposing of things upon earth among men as the verses following shew and so are accused to have spoken against God himselfe though they have not denied him or blasphemed him They who deny the providence of God Doctrine and his governing of things here below do speak proudly and wickedly against God specially if they deny his providence and government in disposing the states and affaires of men This is the sinne these are chalenged withall Such was that which we have Psal 73.11 And they say How doth Bod know it or is there knowledge in the most High If it be referred to the tenth verse it is the infirmitie of Gods people if to the ninth it is the pride of the wicked In either it is a sinne against God And that Psal 94.4.5.6.7 They prate and speake fiercely all the workers of iniquitie vaunt themselves they smite downe thy people O Lord and trouble thine heritage they slay the widow and the stranger and murther the fatherlesse yet they say The Lord shall not see neither will the God of I cob regard it Such were they Zeph. 1.12 And at that time will I search Jerusalem with lights and visit the men that are frozen in their dregges and say in their hearts The Lord will neither do good nor do evill Job 22.13.14 But thou sayest How should God know Can he judge through the darke cloud The clouds hide him that he cannot see and hee walketh in the circle of heaven Ezek. 9.9 Then said he unto me the iniquity of the house of Israel and Judah is exceeding great so that the land is full of bloud and the citie full of corrupt judgement For they say The Lord hath forsaken the earth and the Lord seeth us not Because God doth chalenge these things unto himselfe
the businesse was through the occasions of the Roman Sea intermitted more then 20 yeeres from the dissolving of the Councell till Sixtus the V. performed it Lucas Burgensis in a particular tract hath collected all the Corrections made in that Edition That of Sixtus was two or three yeeres after purged by Clement the VIII and yet Brugensis hath found a Catalogue of Errata still and brings in Bellarmine confessing as much and yet the worke from the first to the last was not lesse then of 46. yeeres and boasted of with high and Papall language Sixtus his Bull is now left out of the Bibles and so is Clements Breve Apostolicum out of most Antib Bibl. p. 162. which yet the reader shall finde carefully preserved and to good use by Amama in his Antibarbarus Biblicus Wee for our part count no Translation authenticall and esteem it a tyrannie both in the Popish and Lutheran Churches that no man without circumlocutions and insinuations and apologies may shew the very least dissent But the strife about the Translation equals not that which hath been about the Sence The Acts that have beene used by the Romanists for the settling and establishing The Right of Interpretation upon the Bishop of Rome have been well known wherby they have laboured to make him the Oracle to the world as the Turkish Mufti is by the relation of Busbequius in those parts Busbeq epist 3. finding it to be the most expedite way to gaine the opinion of the publique and authorised interpreter But we have little reason to yeeld over the Title to him knowing how readie he and his servants are to make advantage of every thing that hath any likelihood to advance them yea how they wrest and abuse Scriptures to the maintenance of everie cause of theirs especiallie the intolerable pride and usurpations of the Pope Arch B. of Cant. in his 2 enlarged Edition of his most learned relation of the Confe sect 26. nu 12. p. 209. An instance of this wee have in that notable observation which my Lord of Canterbury his Grace hath made upon the Frontispice of John de Puente his booke of The Agreement of the two Catholike Monarchies where the Text Genes 1.16 is applyed as Innocentius had done long before and the words Luminare Majus The greater light are over the Portraiture of Rome An observation out of a Picture whereby his Grace hath done the same service for the discovery of the Romish Arts which that other noble protestant my Lord Duplessis Myster Iniqui in presat did out of another picture or Frontispice printed before two bookes one at Bononia An. 1608. the other at Naples An. 1609. wherein Pope Paul the V. is lively pictured in a Table with this Inscription TO PAUL THE FIFTH VICE-GOD THE MOST INVINCIBLE MONARCH OF THE CHRISTIAN COMMON WEALTH AND THE MOST STOUT MAINTAINER OF THE PONTIFICIAN OMNIPOTENCIE This Table hangs within a triumphall Arch on either side hung with Crowns Diadems and Scepters after the severall fashions and wearings of the Kings of the whole world At the foot of the Arch sit on the one hand Europe and Africa with these words of the Prophet Kings shall be thy nursing fathers and Queens thy nursing mothers on the other hand Asia and America with the following words With their face towards the earth they shall licke up the dust of thy feet Esai 49.23 Above there are winged Schroles in one upon the right hand over some ruines of buildings is that text in Jer. 27.8 but somewhat altered The Nation and Kingdome which will not serve him that Nation will I punish saith the Lord with the Sword and with Famine and with pestilence In the other on the left hand that place Dan. 7.14 applyed with more blasphemy There was given him dominion and a Kingdome and all people shall serve him his dominion is an everlasting dominion which shall not passe away and his Kingdome that which shall not be destroyed Others also of them have beene as bold with the holy Text. The Bishop of Bitonto in his Sermon at the opening of the Councell at Trent Hist Conc. Trid. l. 2. ad m. 15.45 advising men to obey the Councell said Else it will be said the Popes light is come into the world and men loved darknesse rather then light So applying the Text Joh. 3.18 But the judicious writer of the History notes it That many were offended with that speech It will alwaies prove an intangled title to the Pope Who then must be the Judge Erasmus is faine to leave his Butcher and Fishmonger wrangling in this point Eaas Colleq 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have said all yet unresolved There are many that would cast it upon the Fathers and that we must stand to what they say But that were to make them not expounders but lawgivers Wee regard them highly but yeeld them not the Royalty of a Mint as Mornay speakes besides we neither finde all difficulties explicated by them D. Fr. White Orth. Faith ch 4. parag 1. nor in what they doe explicate an agreement In the very Councell of Trent another saying of Cardinall Cajetans That a new sence of Scripture is not to be rejected though it be against the old Doctors seeing power is left now also to interpret was by some much commended who thought it a tyranny to forbid the faithfull the use of their owne proper ingenie others indeed opposed it accounting License worse then Tyranny among others Richard of Mans a Franciscan friar went so farre as to say The Doctrine of faith is now so cleared that we ought to learne it no more out of the Scriptures which heretofore were read in the Church for instruction but now only are read to pray by not to study There were not many that adhered to him the better part elivered themselves as Dominicus à Soto did That it was fit to keepe every wit within limits for matters of faith and manners but else to leave them to their liberty for the sense Others of them yet more plainely That it was not fit to restraine the understanding of the Scriptures to the fathers only whose expositions were most part Allegoricall seldome ltierall and those fitted to their owne time And many men have profitably used their liberty especially such as have sought out the literall sence The Allegory Luth. in Gen. 30. Luther cals it a beauteous whore that inticeth idle men who thinke themselves in Paradise and Gods bosome when they fall upon such speculations Such was their interpretation who by the cleane beasts in the Arke understood Virgins and by the uncleane Married Persons See Bp. Morton Appl. pn 2. l. 5. Ch. 15. And theirs upon Psal 74.13 Thou brakest the heads of the Dragons in the waters that is Devils are expelled by holy water sprinkled by the Priests Luke 5.4 Duc in altum that is Peter goe thou to Rome the head and chiefe Citty and
there spread thy net 1 King 17.6 Crowes brought flesh to Eliah that is Lay-men are to give all necessary things to Monks Philol. Sacr. l. 2. Tr. 2. pt sect 3. art 4. Solomon Glassius hath collected many examples I will only adde that of Antonius Archbishop of Florence upon Zach. 11.7 of Dominick and his Order Zachariah spake in the person of God Anton. Hist pt 3. Tit. 23. I tooke unto me two staves the one I called Beauty and the other funiculum Bands Beauty is the order of Preachers funiculus the Order of Minors who are girt with a cord Thus as the Camels they drinke not of the fountaine till they have pudled it with their feet St. Hierome had been much delighted this way Hier. in prolog ad Obad. but found his owne error When I was young saith he I interpreted the Prophet Obadiah allegorically because I was ignorant of the History I thought then I could read a sealed booke No man can write so ill but some will like it Such a one praised it but I blush't I now freely professe that was the worke of my childish wit this of my mature age But I shall not need to enlarge against this which even Salmeron and Ribera and other Jesuits themselves have inveyed against But the literall sence is the most noble and on all hands most allowed And that sence our Learned and Reverend Author Mr. Richard Stock hath every where sought and followed throughout this his plain and most wholsome Commentary on Malachy every where observing so many of those circumstances as his Text would give him leave to observe which Glassius hath put together into two verses Quis Scopus Impellens Sedes Tempusque Locusque Et Modus Haec Septem Scripturae attendito Lector The Author Scope Occasion Theme Time Place and next The Forme These seven let him attend that reades the text I have published him out of his owne Originall notes and as largly as himselfe writ Onely whereas on the third Chapter verse the seventh he had more largely treated of the Doctrine of Repentance upon the request of his Auditory who desired him to divert his ordinary course as appeares by his Dedicatory Epistle to the Lord William Knowls that I have omitted because himselfe did publish it in his life time Anno 1608. I have followed his owne manner in the publishing of this and have set his quotations of Fathers and other Latine Authors in their owne words in the Margin and the Greeke Fathers rendred into Latine because many readers understand not the Greeke which is his own reason given in his Epistle to the Reader before that Treatise Out of which Epistle of his I will also answer to those that may dislike his frequent use of the Fathers in his own words If any saith hee dislike my alleaging of Fathers as some have my using of reasons to confirm the Doctrine but with very little reason as I suppose I must pray them to give me leave to use them till I can see that unlawfulnesse which they affirme to be in the practise and to censure me in charity for the use of them as I doe them for not using them I will looke as well to my heart in the use of them as God shall inable me and when I shall see the hurt of them I will as much indeavour to avoid them in the mean time I will make the best use I can of them to edifie the Church of God But I will detaine thee no longer in a preface but commend the booke to thy reading and that to Gods blessing Thine in the Lord SAM TORSHELL A Breviat of the Testimony given by Mr. Gataker to Mr. Richard Stook at his Funerall Sermon THAT the Reader if hee were not acquainted with the Author of this Commentary in his life time may know what he was I have thought fit to present unto him a briefer view of that more large Testimony which Mr. Thomas Gataker preaching at his funerall did deservedly give him After he hath commended him for his unweariable industry and singular proficiency in his owne and his abilitie and willingnesse to bee helpefull to others Studies even while hee was young in the Colledge Hee descends to the consideration of him in his publique calling That he proved a painefull a faithfull Minister of Christ a skilfull a powerfull dispenser of Gods word The proofes of which were his constant and incessant imployments in Preaching twice every Sabbath for many yeeres besides his Catechising the younger sort in the week days which he did with notable discretion the males and females apart the riper and forwarder in the presence of the ruder and rawer and then the rawer by themselves together with other offices of his Pastorall function privatly performed Which Ministery of his was very effectuall so that besides many other Christian Souls converted by him in which successe few Ministers were to bee compared with him many faithfull Ministers also received their first beginnings of light and spirituall life and grace from his Ministery So that he did not only winne many soules but many winners of Souls Those two things which make a Compleat man had an happy conjunction in him namely Integrity and Judgement The proofes of which were both the desire that many had to use him for the oversight of their last Wils and for the disposing of their estates And that so many reverend Ministers from all parts of the Realme did by Letters or otherwise usually seeke to him for the resolution of their doubts As these made him a Compleat man so he had that which made him a Compleat Minister namely That he could speake his mind fitly and That he durst speake it freely For the former his ability to expresse himselfe with cleare Method sound proofes choise words fit phrase pregnant similitudes plentifull illustrations pithy perswasions sweet insinuations powerfull inforcements allegations of antiquitie and varietie of good literature he was such an one as many strove to imitate not many of them matched For the other his freedome of speech in reproving of sinne even to the faces of the greatest many are able to testify and some accidents made it more publikely knowne then his desire was it should have been Among other particular commendations of him One was his zealous and earnest pursuit of reformation of some prophanations of the Sabbath wherein he prevailed also for the alteration of some things in that kind offensive as well with the maine body of the City as with some particular Societies Another was his pious care diligence in the religious instruction and education of those that were under his private charge children and others In these and the like imployments hee spent his time he spent his strength till God put an end to his incessant labours here and translated him to the place of his endlesse rest February 1. 1639. Imprimatur THO. WYKES The Summe or Argument of the whole Prophesie THE Israelites
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
of it I feared the Plague by a naturall infirmity though God enabled me to abide upon my calling in the hottest brunt of it and mercifully preserved me hitherto to his Church and to speake this to you this day But if it should now come by the providence of God upon me that he beginnes to threaten it to the City I should willingly embrace it as thinking God to be marvellous mercifull unto me and whosoever he should smite by it to take it thus into his owne hand and not to leave us to more fearefull judgments which I cannot say but I marvellously feare is even at the doore to the wakening of dead men and women or the sweeping of them away I am no Prophet I pray God my words be no prophecy but what peace c. This ought to teach men in affliction if a judgment come and imposed by the hand of God to beare it patiently and meekely as David 2 Sam. 15.25 26. for it is a burden The way to be eased is not strugling with it but meekely to beare it for a prisoner to be free from his fetters is not in the Jaylors sight to seeke to breake them or to file them off that is the way to procure more or the longer lying in them So to be eased of a burden is not to wrestle with it when one is under it but to goe softly there is more ease while it is on his back and sooner comes he to be released of it A man may with impatiency wrestle and use unlawfull meanes to ease himselfe and God happly will let them prosper for a while but after he will bring a more heavy and inevitable burden on him that with his former shifts shall make more heavy to him There is a fable but it hath his Morall for this purpose A certaine Asse laded with Salt fell into a river and after he had risen found his burthen lighter for the moisture made it melt away whereupon he would ever after lye him downe in the water as he travailed with his burthen and so ease himselfe His owner perceiving his craft after laded him as heavy with Wooll the Asse purposing to ease himselfe as before laid himselfe downe in the next water and thinking to have ease rising againe to feele his weight found it heavier as it continued with him all the day The Morall is that they who impatiently seeke meanes contrary to the will of God to ease themselves of their burden shall have it more and more encrease upon them That men should make a speciall restraint to themselves to keepe from sinning Vse 3 because an heavy and grievous burden else is ready to be laid upon their shoulders Sinne it selfe is an heavy burden but few feele it and fewer feare it but to this burden shall the burden of punishment be added and who is sufficient for these things if the first burden feare them not because there is some pleasure in sinne to the flesh yet let the second which hath no pleasure at all When thou art tempted to sinne by which thou must needs tempt and provoke God learne to cast thy accompts well consult if thou bee able to meete him that comes against thee Luke 14. so if thou bee'st able to meete him and beare his burden goe on and spare not delight in all thy wayes restraine thy selfe from no sinne but if not if we may invert and resolve Doe we provoke the Lord to jealousie are we stronger than he 1 Cor. 20.22 then let this restraine us if nothing else will let us imitate Porters who called and offered money to beare a burden will poise and weigh the burden in their hands first which when they see they are not able to beare no gaine will entice them so in this case let us doe Of the Word of the Lord The circumstance of the person sending the efficient and authour as of other prophecies so of this he comes not unsent he spoke not of himselfe hee came not without the Lord but from him so he affirmeth and truely to get more reverence credit and authority with them and that it was thus from the Lord and so Canonicall the testimonies of Christ and his Apostles alledging him divers times for confirmation of Doctrine and reformation of manners proveth it but he addeth the Word of the Lord not onely to shew that he had but the word the rod and execution would come after God making his word good but as some thinke to shew that he had not a free Embassage but that he was to deliver it in certaine and set prescribed words Sometime when Prophets were more frequent and perpetuall in the Church and God spoke to them by dreames or by visions and apparitions they had divers kinds of words and had liberty for divers manners of speaking and delivery But our Prophet was such a messenger that the Commandement hee had received and was credited with he must deliver in so many words and the same he received them in and so he doth for in the whole he never useth his owne person but the Lord onely as Chap. 1.2 and 2.1 and 3.1 and 4.1 Here we might observe that the Writers of the Scriptures are not the Authors but God himselfe of which Rev. 2.7 But one particular may we herein observe this following This Prophesie is the very word of the Lord Doctrine it is of divine not humane authority which is not onely here affirmed but lest it should be doubtfull it hath the testimony of the new Testament the 3. Chap. ver 1. hath testimony Mark 1.2 and Chap. 4.2 hath testimony Luke 1.78 and Chap. 1 2 3. Rom. 9.23 Because this was written by a Prophet Reas 1 for as all the Old Testament was written by the Prophets so whatsoever was written by them was and is Canonicall Scripture therefore 2 Pet. 1.19 Luke 16.39 Heb. 1.1 Ephes 2.20 now all men hold Malachy for a Prophet the last among the Jewes till the comming of John Baptist Because the Church of the Jewes Reas 2 the onely Church of God did receive this and so acknowledged it as the word of God That they did so appeares Matth. 17.10 and the Apostles and the Evangelists alleadging of it for it is a farre more impious and heinous thing to take away Scripture than corruptly to interpret them or to adde Scripture if it were not of it I take instructions from hence Vse 1 entering the opening and expounding of this prophesie how I ought to labour with my owne heart and to seeke from the Lord assistance and grace to handle this as his word not carelessely handling the word and worke of God negligently taking his name in vaine comming to speake out of it without due preparation and constant study and speaking so talke as of the word of God 1 Pet. 4.11 not handling it with vanity and affectation not making merchandize and playing the huckster with it delivering it with a sincere affection dealing faithfully with it
third person is the Instrument and by his hand that is by his worke and ministery some thinke it is said rather by the hand than the mouth to shew how uncorruptly hee delivered this and not by the mouth because the mind and mouth are more apt to corrupt a message than the hand which carrieth sealed letters But without opposition I take it to be the phrase of the Scripture to note the Ministery of him and others as 1 Sam. 11.7 and 28.17 The Lord hath done as he hath spoke by my hand Malachy signifies my Messenger or my Angell whence riseth the errour of Origen as Hieronimus in hunc locum that an Angell came and tooke the shape of man and delivered this But Hierome shews that the nature of a person is not to be taken notice of from the notation or Etymologie of his name for then whereas Hoseah signifies a Saviour and Joel the Lord God these should not be men but Angels or the Lord or the Saviour of the world which if it follows not then not this But whether he was Mordecai as some thinke or Ezra as most it is not certaine the conjectures of men for the latter are probable but easily answered It is safer to content our selves with that which is revealed than rashly or slenderly to affirme any thing in so weighty matters especially when it is not so needfull that we should enquire into it whether hee had his name from his birth or circumcision or it is a name of office it is not knowne It hath ever beene thought a vaine curiosity to make enquiry for the Messengers name and title when the message is most certaine Judg. 13.18 as here it is by the testimony of the New Testament There were in the Church three sorts of Prophets some that were to be perpetually in it and to exercise a perpetuall office to answer men when they enquir'd of them after the custome of time and manner as Samuel Hosea Elisha Some for a time both for this and also to stand up in Gods person for some particular thing to fore-tell it which being done they ended their office as Amos who prophesied for two yeares before the Earthquake Thirdly some who were onely once to prophesie and fore-tell things which done their office ceased as Jonah to the Ninevites Abdias to the Edomites and of this sort is our Prophet God in revealing his will and publishing of his heavenly riches Doctrine the mysteries of Christ and his Salvation hath and doth ordinarily use the ministery of Man ordinarily I say because at some time he hath used Angels to some particular and upon extraordinary occasions yet never ordinarily and generally in an ordinary established Church but alwayes the ministery of men which thing is witnessed by the testimony of all times and all Churches as well in the Stories of the Scriptures as other Prophets Priests Apostles Ministers How often that in the Old Testament I rose up earely and sent my Prophets In the New as they were men imployed under Christ Ephes 4.8 We have this treasure in earthen vessels 2 Cor. 4.7 and we are Embassadors for Christ 2 Cor. 5.20 Because Angels presence would have beene fearefull Reas 1 as Luke 1.12 and so unprofitable their Ministery for things would have passed away as they heard it for feare breeds such a lassitude in the joynts that man lets that goe he seemed to hold so of the mind To honour the nature of man for if to be mans Reas 2 much more Gods Embassadour He could have done all by an Angell Poterat utique per Angelum omnia fieri sed abjecta esset humana conditio si per homines hominibus Verbum suum administrare nolle videretur Aug. De doctr Christiana lib. 1. praefat but the humane condition had beene vilified if he had seem'd not to administer his Word by men unto men Because the message rather than the messengers should be regarded Reas 3 and if any thing be effected it might be given to the power of God and not the meanes If hee had not sent it in earthen vessels but by some glorious Angell they would have left the thing and have worshipped the person Revel 22.8 or if any thing had beene wrought they would have attributed it to the power of the meanes not to God but that they should not he thus disposed 2 Cor. 4.7 This ought to be matter of encouragement to the Ministers of God that their labour in preaching Vse 1 and performing the worke of their Ministery be not tedious unto them when it is so thanklesse an office unto man and the more they labour in it the lesse they partake of their double honour 1 Tim. 5.17 nay full of contempt and as Jeremy 20.7 8. yet they serving the Lord in their Ministery he vouchsafing them that honour ought to swallow up all these knowing that we are not to be ashamed of the Gospell of Christ because it is the power of God to salvation Rom. 1.16 and whosoever shall finde it and receive it by them to beleeve beautifull shall their feet be unto them though others charge them as Pharaoh did Moses that they see their face no more But if none will yet he will not suffer them to goe unregarded because he hath set them on worke they are his Ministers as Esay 49.4 5. I said I have laboured in vaine I have spent my strength for nought yet surely my worke or my reward is with my God And though Israel be not gathered yet shall I be glorious in the eyes of the Lord. To teach men not to be offended Vse 2 or basely to accompt of the ministery of the Word and the mysteries of Salvation because they are brought unto them in such earthen vessels by so weake meanes for it is the worke and word of the Lord howsoever by the ministery of man weake and base Was it that he wanted glorious Angels that he used not them he had thousand thousands of them but for mans infirmity Was it that he had no power over the Kings and Nobles of the Earth that hee imployed not them if he had spoken the word they could not have resisted He that had David a Prophet and Solomon a Preacher though not ordinary could have made them and other Princes ordinary Preachers and Ministers but their greatnesse would have obscured his power Why then hath he chosen meane men That the basenesse and meane condition of the person might give place to his glory that men might not dote on the person but delight in the ministery and message therefore as Princes shut up their treasures not in goodly and sumptuous chests but in caskets of no price and of base matter to deceive the theefe and to convay it whither they would have it so God these to lay a stumbling blocke to the reprobate but as many as are called and chosen to make it the power of God and the wisdome of God to them * Nihil
good to them that love God to them who are the called according to his purpose But who have more enemies then these they make themselves as a prey all hate them Answ When their love and favor shal be better to them then their hatred they favor them and shall doe so but when their hatred is good for them they profit by it are exercised and purged and made fitter for heaven The Lord is the Lord of hosts who thus can make it work They shall build but I will destroy He threatens to overthrow them and all the meanes they have to establish themselves that though they prosper a little by his connivence and suffer them yet they should faile of their hope for he would destroy all they had done All the hopes and endevours of the wicked shall be frustrated and vaine Doctr. so that that which they hoped to establish themselves by shall be their ruine God will destroy it after them by it so here Ps 112.10 The wicked shall melt away his desire shal perish all their studies counsels desires endeavours this hath usually fallen out as Hosea 10.6 Ephraim shall receive shame and Israel shall be ashamed of his owne Counsell No marvell then if we see every day wicked men disappointed of their hopes Vse 1 when they thinke by any unlawfull meanes to build up or edify themselves their names houses or posterity they may happily build a while and prevaile as Babel but it wil be their ruine nay it hath been to many of them by usury and oppression they have got lands and livings they have left them to their babes they have builded houses and called them by their names but in a few successions how they are destroyed and come to others how they hold not herein to the third heire how they have been their destruction who sees not so for ambition many seeking to rise like Haman accusing despising and maligning the people of God have had like ends and destruction above all we may remember as others so this last enterprise of the Papists with joyfull remembrance I pray God with as thankfull hearts and lives how God hath disappointed the hope of our wicked perjured and perfidious Catholiques and Papists who had thought to have built up themselves and to have reestablished all their Idolatrous estates by their bloudy and cruell barbarous and savage attempt yet that they built God hath and none else destroyed and we doubt not but it wil be to their greater ruine among us for howsoever the State hath used too much mildnesse towards them yet they will no doubt upon this lay to their hand and draw forth the sword To admonish a State as ours that it will be in vaine for them Vse 2 to imagin to establish themselves without the Lord by using unlawfull meanes and policy for God will destroy them The danger hath been lively before our eyes upon that connivence of ours and little strength they had gotten what if they should be suffered to grow with us is not that which Pharaoh feared of Israel Exod. 1.10 Come on let us deale wisely with them lest they multiply and it come to passe that when there falleth out any war they joyne also unto our enemies and fight against us and so get them up out of the Land more justly to be feared of these for they never held it lawfull to take away lives of Princes to take up armes against them to depose them because they were Idolatrous and rejected of God But these doe as Simanca in his institutions Tit. 23. sect ij and 13. and Dominicus Bannes in 22. Sum. Tho. quaest 12. Art 2. that subjects are bound to deny obedience to such Soveraignes and to take up armes against them if they have power to doe it for by Heresie he is deprived of all dominion and he expresseth himselfe what is meant if they have power because saith he with great detriment with the danger of life and losse of goods they are not bound to take armes against them or to exempt themselves from obedience if they be not in danger of a mortall sin that is of falling from the catholique faith and therefore it follows that the faithfull of England and Saxony are to be excused who do not exempt themselves from the power of their Princes neither take up armes against them because they have not power to make their wars against their Princes and they are incident to great perils if they stirre By which it is apparent that they waite but till they have strength if their secret plots bee thus frustrated So that he which will speake for favour to be shewed towards them he is either ignorant of this or else he is a secret enemy to the State in plaine reason besides the judgments of God who will overthrow when men thinke thus to build But I will destroy it The Lord takes this to himselfe to overturne all their buildings and destroy their strength and their kingdome It is the Lord Doctr. that as he plants so puls up Kingdomes Nations and men that casts out and brings in that sets up and puls downe that make and destroyes states publique or private at his pleasure they are all in his hand and done by him and fall not out by any fortune or by an ordinary revolution and vicissitude of things or yet from men though they be the meanes but this evill is of the Lord as here so Micha 2.4 Jer. 18.6 7. O house of Israel cannot I doe with you as this Potter sayth the Lord behold as the clay in the Potters hand so are yee in my hand O house of Israel Dan. 2.21 He changeth the times and seasons he removeth Kings and setteth up Kings he giveth wisedome to the wise and knowledge to them that know understanding Luk. 1.52 He hath put down the Mighty from their seats and exalted them of low degree Because he is absolute Lord over all Reas 1 all the kingdomes of the Earth are not Satans as he falsely affirmed Math. 4. but the Lords Psal 24.1 The earth is the Lords yea 1 Sam. 2.8 The pillars of the earth are the Lords and he hath set the world upon them Because the smallest things are not without Reas 2 but by his power and providence In omnibus quaedam dispositio divina ordinat quaedam potentia divina sustinet quaedam sententia divina judicat the falling of a sparrow the putting downe of one mans estate and from his estate Psal 75.6 7. in all these a certaine divine disposition orders divine power susteines divine sentence judges Because it happens unto them Reas 3 then onely when they have defiled the land and defied the Lord and as it were set up sin and Satan against his will and word This may teach us when we see kingdomes overturned Vse 1 and wars raised whereto to impute it what to make the cause of it vid. Mich. 1.15 I will bring an heire unto thee O inhabitant
as they think God will deale farre better with them than the other If he care for servants more for sonnes so to think he will no lesse spare them than servants because they thinke he loves them his judgments then must they especially look upon and consider As children are specially affected with their fathers anger when it is but against servants or others then they feare and tremble seeke to please him and to avoid such things by which he is provoked especially when there is any good nature in them at all so ought they that as it is written of the Lion that he trembles to see a Dog beaten before him so if they have any alliance to the Lion of the Tribe of Judah they must see and feare feare and flee when the wicked are smitten more when it is upon his owne who are in the Church and of the Church as David Psal 119.120 My flesh trembleth for feare of thee and I am affraid of thy judgments And 2 Sam. 6.9 And David was affraid of the Lord that day and said How shall the Arke of the Lord come to me And Act. 5.5 11. And Ananias hearing these words fell downe and gave up the Ghost and great feare came on all them that heard these things And great feare came upon all the Church and upon as many as heard those things not on as many as take no notice of the judgments of God at all as not of other of his workes but as they thinke all things fall out by naturall course or common skill and providing and fore-cast of men for good so they thinke for evill and as they are not affected with Gods blessings to love him because they are common so not with his judgments but onely when they feele them Your eyes shall see it Edom hated Israel enemy unto her whose destruction as they sought and had rejoyced at so Israel would have beene glad to have seene Edom's and for feare was ready to faint as if they should never see it The Lord descends to her infirmity and assures her she shall see it The Lord he often descends to the infirmities of his Doctr. to let them see their desires upon their enemies and to see their destruction as here so Psal 37.8 9.10 Cease from anger and forsake wrath fret not thy selfe in any wise to doe evill for evill-doers shall be cut off but those that waite upon the Lord they shall inherit the earth for yet a litle while and the wicked shall not be yea thou shalt diligently consider his place and it shall not be Psal 59.10 The God of my mercy shall prevent me God shall let me see my desire upon mine enemies And Psal 54.7 For he hath delivered me out of all trouble and mine eye hath seene his desire upon mine enemies Israel saw Egypts ruine the Jewes Hamans and their enemies Daniel his accusers Dan. 6. Peter Herods Act. 12. Because he might strengthen and confirme the weake faith of his children Reas 1 which would often stagger in this kind without these stayes as the best have done upon the sight of the prosperity of the wicked as Davids Psal 37. and their suffering at their hands Therefore God deales with them as Parents with their children when they are not able to goe alone and of themselves they have tressels and formes to goe along by so God affords these helps Because he would asswage and appease their impatient minds that can hardly be perswaded God is appeased towards them Reas 2 and at one with them after he had scourged and afflicted them by the hand of the wicked till they see his hand turned upon the wicked the rather because God saith Psal 81.13.14 O that my people had hearkened unto me and Israel had walked in my waies I should soone have subdued their enemies and turned my hand against their adversaries As then a father to shew his child he is friends with him againe is content to throw the rod into the fire and to burne it before his eyes and face so God to shew him pacified againe towards his people is content in their sight to plague those he hath punished them by before But this must be understood not as a thing that God alwayes doth but as it is said of signes that he gave some though not many and usuall lest men should depend on them and be out of heart when they want them yet some for the confirming of the feeble and converting of the unbeleevers so he doth not alwayes shew them the confusion of the wicked their enemies in this life because he would not have them to looke for it and to inure them to goe without a stay and to swim as it were without helpe without blathers and yet sometimes lest they should faint when they see the rod of the wicked rest upon the lot of the righteous and never turne againe upon their oppressors but if ever he deny it he gives them another prop to assure them they shall see it though not now when they shall judge with him the world and Angels To admonish the wicked enemies of Gods people Vse 1 if they would take notice of it that oppose themselves and persecute the people of God to give over in time and not to doe it with such despight and malice as usually they doe lest God comfort his servants in their confusion and recompence unto them that they have done unto the Church and measure to them as they have meted and having beene fire to them that is to purge them he extinguish them for though they have them never so sure as they suppose in their clutches yet God can free them as a bird out of the snare of the Fowler and take them in their net they thought to have taken others his people in who would have believed it at least Haman himselfe would never have given credit to it that Mordecai should ever have seene him hang upon the tree that he had prepared in his owne house for Mordecai or that the Jewes that he had enclosed by vertue of the Kings Letters as Deere in a toyle should ever have had their will upon his house and see that end of his sonnes that after they came unto yet so it was a thing so unlikely God brought to passe even he 2 Pet. 2.9 He knows how to deliver his out of trouble yea and how to lay trouble upon those that trouble them to the refreshing and comfort of his who would have believed at least not our Nobles Knights and Esquires with their dependants who are now forth comming with hundreths more of the said associates If the day before it had beene told them that the Church and people of God should have seene them in hold and see them come to their just reward to the ruine of themselves and their houses when they intended all their destructions and to have subverted Church and Common-wealth Or if it had beene told the Pope at Rome whence this
came who would have beene ready to have done as Sixtus Quintus in his Consistory when Clement the Monk and bloody Parricide had staine Henry 3. King of France 1589. a Catholick King his eldest sonne did not punish it but excuse it not that onely but defend it not that alone but praised it and that with that choise and excellent comparison from the birth of Christ Heb. 1.5 commanding Heavens to open and receive therein the Parricide and shut out the other yea and denyed him the prayers of their Synagogue yea Princely Funerall yea honest buriall preparing the way to Heaven not by the blood of Christ but by the blood of Kings not by the Crosse but by a murdering knife See the Martyrs of the Romish Church with what ashes it is increased I have stept aside but to come home if it had beene told him I say and all his slaves and our fugitives and all his in other Countries who were not without the knowledge at least of these things they would not have believed but see it is even so 2 Pet. 2. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of Judgment to be punished It were well for their owne good they would be warned at length when they see God fights for us every where and watcheth over us in every place and brings all their purposes to nought It were better if they as the people enemies of the Church Ester 8.17 became Jewes the feare of the Jewes falling upon them so they could become Protestants and renounce their Antichrist our feare falling upon them when they see they are not onely so bloody as Haman but so bootlesse before such a thing befall them This may serve to cheere up and comfort those who are the Lords in the middest of dangers and troubles Vse 2 they are never so farre from God but God may yet ere they dye or be overthrowne relieve them by temporall deliverance and send those packing before them who thinke to make a spoile of them and let them see the miserable and wretched ends of those who make full reckoning to seeke their blood and ruinate their state How many distressed soules in the dayes of Queene Mary thinke we in this Land lay looking dayly for death when God by the death of one made an end of that bloody time that had cut off the lives of so many of Gods servants and let them see even the ruine of such as made full account of theirs What hope had the Israelites but to be even eaten up by the Egyptians and to be cut off as one man when God in the turning of a hand overturned them that even opend their mouths and swallowed them up quick and overwhelmed them before their eyes in the Red Sea Little thought Daniel when he was cast into the Lions den that he should see his accusers devoured there before him And very unlikely it was that Peter should have lived to have seene Herod consumed with wormes and eaten up with lice when Herod had him forth comming and had killed James before him Act. 12. And small probability as we may now discerne was there that we or Kings c. should have escaped the cruell designes of our bloody Edomites the Papists when their barbarous plot was come to the ripenesse and had beene concealed so many Moneths small presumption was there that our eyes should see the times as they are now and the ruine of them who were set on murder and blood yet may we use that Psalme 48.8 As we have heard so we have seene in the City of the Lord of Hosts in the City of our God God will establish it for ever And with David Psal 54.7 For hee hath delivered me out of all trouble and mine eye hath seene his desire upon mine enemies that we may learne to cleave to the Lord who hath thus fought for us and let us see his salvation and say as the three resolved servants of God Dan. 3.17 18. If it be so our God whom we serve is able to deliver us from the burning fiery Furnace and he will deliver us out of thine hand O King But if not be it knowne unto thee O King that we will not serve thy gods nor worship thy golden Image which thou hast set up So not to shrink from him but say we know our God is able to destroy our enemies before our face but whether he doe or no we will depend ever upon him Your eyes shall see it The Edomites when the Jewes were surprised by the Caldeans stood looking on and laughing at their destruction Obad. 12.13 Now God telleth them they should be served with the same sawce themselves the Jewes should see their calamities that should befall them and be comforted in their fall who rejoyced before over them in theirs It is a just and usuall thing with God in the generall Doctr. as to recompense a man as he hath done with others as he said Jud. 1.7 and to measure as is meted Matth. 7.2 so in this particular when they rejoyce at the fall of other men to make other glad at their fall So was it told Edom Obad. verse 15. For the day of the Lord is neare upon all the Heathen as thou hast done it shall be done unto thee thy reward shall returne upon thine owne head And Prov. 24.17 18. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turne away his wrath from him Because he hath made a law for the Magistrate Reas 1 executing his justice and judgments to doe so as Levit. 24.19 20. and that not for the deed onely but for the endeavours when the end of them are made manifest and he must not pitty him Deut. 19.19.21 Now if he make a law for others he will not break it himselfe when it is fitting and comely for him for some things befit him not no more saith one than a Countrey-mans coate becomes a King but this being not of that nature he will doe it Because of his owne reason to the Judge Reas 2 Deut. 19.19 20. no way so excellent to prevent much evill and oppression and hurting of others for men would abstaine not in love to others not for love of righteousnesse but for feare of this law of retribution Besides it is a speciall meanes to break off sinne at least that for feare of more in the party so offending Then you taught us false doctrine before Object when you taught we may rejoyce at the destruction of the wicked for if this be just with God then is not that lawfull with men This is not contrary to that Solut. because there was spoken of publick enemies here either of no enemies or private enemies such as dislike us and we them for some sinister respect As it is lawfull to kill a publick enemy of a State but not
Doctr. by what meanes or howsoever ought to give the praise and glory of it to God so here taught what to doe Psal 50.15 Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Hosea 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the worke of our hands ye are our Gods for in thee the fatherlesse findeth mercy Examples of Moses and Miriam with the people Exod. 15. Of Barak and Deborah Judg. 5. Of Ester and the Jewes Ester 8. of Hezekiah Isa 38. Because it is he alone who is the deliverer and Saviour of his people meanes he often affords them Reas 1 and meanes they use and must lest they tempt God but that meanes are not effectuall it is ever from him else why one and the same meanes bring to some deliverance to others none Hence Psal 144.10 It is he that giveth salvation to Kings who delivereth David his servant from the hurtfull sword Because in this as in all other benefits Reas 2 it is the high way to obtaine moe and new deliverances when we pay the old we run on a new score as men are incouraged to helpe when they receive their just glory for that is past so God is drawne on as it were to bestow new This serves to reprove the common practise of men Vse 1 who are ready to give and doe give the glory of all their deliverances to others then God and not to him If victory in war they ascribe it to the wisdome and power of such and such and oft-times ready to make war among themselves for the honour of the day when God is never thought on In other preservation or establishment to the wisdome of their gravest and experienced Senate from sicknesse to Physitians and such other meanes not at all to the Lord never magnifie nor praise him God seldome made mention of or only cursorily and because of those who are present for which cause he oft taketh from them their meanes that either they may perish in new dangers or else more sensibly discerne that it is he that gives deliverance To instruct all and every one Vse 2 to give the glory and praise of all their deliverances whatsoever unto God and to magnifie his name for them Particular deliverances from danger and sicknesse and such like every man must magnifie God and his Name for it our first seeking in danger should be to him and he should be the first we should praise for the deliverance not as many that doe both send first for the Physitian before they send up to God agree with him before with God and praise him oftner to men then ever they did God But it should not be so he should be magnified principally and chiefely Yea every one for our generall deliverances of which we are all partners should magnifie him of which we may say as Jer. 23.7 8. Behold the dayes come saith the Lord that they shall no more say the Lord liveth which brought up the Children of Israel out of the Land of Aegypt But the Lord liveth which brought up and which led the seed of the house of Israel out of the North Country and from all Countreyes whither I had driven them they shall dwel in their own Land Many are the deliverances we have had and this nation from the tyranny of Romes Church at the death of Queen Mary from the invincible Navy 88. from the Insurrection of the Earles of Northumberland and Westmerland from the treason of the Duke of Norfolke and Queene of Scots from that of Babington and his fellowes from Arden Somervile Parry Cullen Lopes Squire and such like yet now to this that it may be said the Lord lives that hath delivered his Church from any one or all the former but from the cruell bloody and desperate unmatchable plot of our wicked papists which is the Lords only because the cariage of the thing was his that he would have it wholly ascribed to him Therefore we may say the Lord hath magnified himselfe many wayes but now he hath surmounted them all we ought then to magnifie him and give the glory of it to him not in word only but for ever in deed The Parliament King and Commons to make lawes more for his glory against Sabboth breaking Oathes Drunkennesse Usury Oppression to further his Church and to remove stumbling blockes The Judges to execute them Deus exonerans onerat Bern. without sparing and partiallity All to obey God more constantly and man for God For disburthening us of the danger and feare he burthens us with more obedience and thankfulnesse This all should doe yet if it be not in generall let every one for himself and his family as Joshua and mourn for the sinnes of the time God will marke him when he brings a generall Plague Ezechiel 9. In times of danger many are petentes few promittentes most few persolventes But we must not onely aske deliverance but promise new obedience and perform our vows else let us looke for that Mat. 23.37 38. VERSE VI. A Sonne honoureth his Father and a Servant his Master If then I be a Father where is mine honour and if I be a Master where is my feare sayth the Lord of Hostes unto you O Priests that despise my Name and yee say Wherein have we despised thy Name WEE have seen the first sinne reproved in this people together with the arguing of it and the evincing of them of it The second followeth from this to the ninth verse It is contempt and prophanation of Gods service and worship and in it as in the former we have first Gods accusation secondly the debating of it And in this first their answer and excuse secondly Gods reply manifestly evicting them of it In Gods accusation we consider the vice he accuseth them of secondly the persons In the first the thing and the reason of it which is first set down then applyed The ground is a plaine Axiome in nature or a rule of nature A Sonne honoureth his Father Though the handling of these duties seeme not so essentiall to this place ayming at his own honor rather then theirs yet it being so necessary and the contempt so great it shall not be amisse to stand upon it The coherence and meaning is plaine we must speake first of the duty then of party to them The duty is first inward reverence a reverent affection to them Children sonnes and daughters Doctr. must inwardly reverence their parents carry reverent affections and opinions towards them This is a speciall part of honour to be performed to them Solomon makes it the part of a wicked childe to despise his mother Prov. 15.20 he commands not to despise the mother no not when she is old Prov. 23.22 he threatens a fearfull curse from God to such Pro. 30.17 The eye that mocketh at his father and despiseth to obey his mother the ravens of
nothing so currantly with God neither when we looke for so much from God Man will not give God so much give him our selves and that we have received one will give him his heart another his body not his heart another will part both with him as if he created not both as one as if his title be not as great to one as to another or to the whole as to part He is the Father of our spirits and the Father of our bodies or if thou wilt give one and not the other thou condemnest thy selfe by the one for with-holding the other for his right is in this respect to both and must have both and be honoured in the whole But why pay they as much because they would receive more and have not yet enough So in this no man is perfect though he have received much And why hath not God made him perfect Verily it was as one said not because he was covetous and niggard but because he was loving and bountifull knowing that it was good for him to be such an one not that he should be poore but humble not as alwayes needy but as alwayes looking up to him and remembring to honour him with that he hath given him that he may receive that he wants and further perfection pay then thy debt and pay it to receive more that thou mayest be perfect and thinke he speakes to every one If I be thy Father honour me remember me thy Creator in the dayes of thy youth and thy age even as one saith so often as thou breathest so often thou oughtest to remember God And seeing thy being is ever in one so thy thankfulnesse should be ever both for thy ever being And as Chrysostome thou wilt say Lord keepe me as the Apple of thine Eye he will answer thee againe Keepe my Commandements as the Apple of thine eye so thou wilt come to God and say Lord keepe me for thou hast made me I am thine and the workes of thy hands God will answer thee then Keepe the words of my mouth and so honour me for thou art the workes of my hands The election of God Doctr. by which he hath freely chosen men to be his sonnes and to be heires of eternall life binds them to obedience service and honouring of him so the Lord reasoneth here if I be a father if I have adopted and chosen you for sonnes where is my honour He challengeth but that he hath title To this purpose is that Ephe. 1.4 1 Pet. 1.17 Math. 5.16 Because his choise and adoption is so free Reas for it is without any merits of deserts of man of his owne free will and pleasure Ephe. 1.5 long before there was any merit of man for it was before he was it is ancienter then the world it is coeternall with God himselfe for as he is from all eternities so he hath loved his from all eternity then free and most franke is this choice of men to be sonnes Now benefits the more free undeserved the more they bind men to performe thankfulnesse for them So in this And this is that God would have for it Honour him Because it is so rare a benefit not all not many Reas 2 but few of many Math. 20.16 few chosen Benefits that are rare are pretious rara chara and so deserve and exact more when as then God amongst so many Nations of barbarous men and in such a multitude of condemned men hath called a man to so happy a condition that he should be in the number of those who are chosen his sons and to inherit eternall life the benefit being so much the greater as the number is smaller must needs binde to this duty This may serve to stop the mouth of desperate wretches Vse 1 that make the doctrine of Gods decree an occasion of carelesnesse and from it take liberty to dishonour God that reason if they be elected they are sure to be saved whether they live well or ill and so è contra whence they give all liberty to themselves and live licentiously and dishonour God of these I would demand whether they thinke the former testimonies and this particular preface was written by the spirit of Christ If they say no they shew themselves in the state of reprobation what soever God hath decreed of them If they say it is then let them compare the spirit they speake with and this spirit by which these are written and see themselves not to be led with the spirit of Christ which can not so contradict it selfe It requireth duty and reverence service and honour because thou art his thou wilt give none because if perhaps thou beest thou needest not if not it is bootlesse and doubtfull in this thou determinest not to honour God but to dishonour him Tell me this thou thou art a father and disposest of all thy goods in secret before ever thy sonne knows how or hath enquired and used means to know how if he should set light by thee and carry himself undutifully towards thee as if he would give thee an occasion to give all away from him if thou hast not done it already wouldest thou not thinke it a marvellous preposterous and impious course and yet this is that which thou wilt doe with God like a desperate miscreant not knowing whether God hath purposed thee salvation and heaven which he had disposed and made his will of in secret yea not taking so much paines to search and enquire by the booke of God and the notes in it whether thou be in the number but yer ever thou seeke after it to know whether thou be in his booke so wilfully behavest thy selfe as if thou meantst to make him alter his will if it were possible if he were purposed to deale well with thee before But know thou if he were purposed to disinherit thee yet thou oughtest to honor him because he is the father And this without all consideration of Heaven and Hell much more if he have elected thee and thou be his sonne this way too oughtst thou to honour him And know that if thou beest his no such thought can possesse thy heart long lesse allow thy mouth to speake it boastingly in a secure and carelesse course of life what may come from a man of a troubled minde and in a temptation that is not to this purpose but the other can never bee Nay know that God disposeth all things sweetly and orderly to bring a man to this end if he have once chosen him As a father that aymes at some state of life for his sonne as to make him a Lawyer or a Divine he traines him up so and brings him up in learning and studies and directions This should admonish every one who by a divine search findeth himselfe the son of God by adoption or election Vse 2 or thinks himselfe is one to remember what he is and what it requires of him even to honour God as a father The former bindes
restitution then thou shalt be accounted a fraudulent and deceitfull man and every body will cast it in thy teeth upon any breach if privately thy credit will so sinke for thon art not able to drive a trade as before and to maintaine thy selfe wife and children Know this thou art void of this servile feare while thine heart is so full of pride that it will not stoope to God and his commandement for if thou fearedst his power and justice thou wouldest not stand upon this reputation with men Can he not make thy wickednesse knowne to thy shame and can he not make thee as poore to thy dishonour If thou diddest feare this thou wouldest never stand upon that The like may be said of men who make profession of conversion and Religion and yet neglect the duties of it for feare of the scornes and reproaches of men and stand upon reputation they have no feare But if thou canst be content to hazard thy credit to obey him that gives credit and honour and riches to whom he will and takes them from he pleaseth it will prove to thy selfe and to others that thou hast this feare at lease what else may be more if not then the contrary for there can be no place for feare where the heart is passed up with pride To obey God in honourable things and things to be done without crosse or hazard of credit is but to serve themselves The fifth effect of this feare is diligence and carefulnesse that is it will never let a man rest till he have used all the meanes whereby he may have any hope to escape that which he is afraid of Instance for the feare of man in Jacob Gen. 32.6 c. manifest in Ahab 1 King 21.27 Exod. 9.20 Acts 2.37 Acts 9.6 Ninevites Because this feare is credulous Reas 1 makes a man beleeve that will come which is threatened and that such things are not scarre-crowes but if they be not prevented they will come and suspects often more than is uttered Now that men beleeve they use meanes to compasse it if good to avoid it if evill If good hope for it if evill feare it and so seeke to avoid it Because feare breeds a desire Reas 2 whether a man feare he shall not enjoy some good he would have or lest some evill should come upon him he would escape the desire to have and the desire to escape is increased by his feare He that feares neither may have some desire but when feare comes it increaseth his desire yea as the feare increaseth so doth this Now a desire and a desire enlarged gives a man no rest till he use the meanes to have or escape desire is never without endeavour for it or against it to use all the meanes knowne unto the desirer This Vse 1 as the other two argues great want of this feare because men are so secure and use no meanes at all to avoid Gods judgments here or to come or use them carelesly and coldly which must needs prove want of feare when they heare that no adulterer usurer blasphemer or any that loves and lyes in any smne shall inherit Heaven but shall have their portion in the burning Lake without faith and repentance which can never be had but by diligent and carefull hearing of the Word this they contemne or regard not if it come not to them well they will not feeke after it if these fall into their mouths well it is but otherwise they will never trouble themselves further about either of them For if they be elected they are sure to be faved and the refore they will leave all to Gods disposition Thus some say desperately but more deale thus and shew plainely there is no feare of God in their hearts or before their eyes for that would keepe another manner of coyle in them and would not suffer them to sleepe so securely in sinne never regarding what became of themselves If they had this we should not need to threaten the wrath of God nor to excite them to flye from the wrath to come and by well-doing to seeke honour and immortality And we should need lesse to doe it or at least we should more prevaile with them for them workes the hammer when the Iron and metall is mollified and softened by the fire then the Word when men are softened and mollified by this feare then the Word is most regarded when the heart is wakened by the present feeling or feare of judgment to come Questionlesse the generall security that hath overgrown the whole body of our people that they neither seeke to escape the vengeance to come of themselves nor yet when the Ministers of God doe with one consent threaten them though many Johns have preached for a long time that the Axe is laid to the root of the tree yet they come not to enquire what to doe as the people did Luk. 3.9 10. Our age as Chrysostome observed is like to the old world our Cities like Sodom and Gomorrah still secure The plague of God that was upon our houses and persons hath not wakened them the Sword that was even at our heeles hath not made them shake off security and begin to feare what is this but a fearing of some judgment that will make our hearts to ake and the eares of posterity to tingle when it shall be told them according to that of Jer. 2.19 Thine owne wickednesse shall correct thee and thy turnings back shall reprove thee know therefore and behold that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of Hosts Yea finally to knit this to our present matter what proves this else but that the men of our times are so farre from the truth of Christianity howsoever they professe themselves to be Christians that they are not come so farre as yet to be Gods servants worse than servants yea than beasts yea than Sathan Jam. 2. who beleeves and trembles This may teach every man to try whether he have this feare or no Vse 2 feare breeds carefulnesse to avoid that is feared or is and ought to be fearefull Doth any man heare of the judgments of God sounded out many wayes by the words and workes of God is he carelesse of them for himselfe for his family if he have a charge and possessed with the security of the age not seeking all meanes to avoid them not as the masters of the families Exod. 9.20 such then as feared the Word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses But as Gedaliah when it was told him by many the danger by Ishmael he beleeved it not and so would not prevent it Jer. 40.14 16. and saith the Lord will doe no such thing and so will not take the meanes to avoid them thou hast not so much as this feare And dost thou thinke thy selfe a good
for vain glory for law and for custome and not of conscience as law and customes bind them when they have gifts and body able to doe it oftner to the edifying of the Church some in preaching make it serve their own turne and serve themselves out of it and not God How many hearers that heare for law or custome that being present sleepe or suffer their eyes to steale away their hearts or let their soules and minds be possessed with their severall feares joyes pleasures profits that they are present in body and absent in mind thinking yet that is good enough for the Lord. For prayer how many Ministers runne it over like journey-workes without affection and zeale making the people to abhorre the sacrifice of the Lord How many of the people come late carry themselves without all reverence sitting gazing reading and such like and there is no fault all is well enough The like may be said of Sacraments any preparation any affection good enough but of the particulars more afterwards How many that deferre the service of God till they be old till the even the morning and fresh thoughts of themselves and servants for the world for their Chapmen not for God drowsie prayers spirits spent good enough for him Here I may apply that of Seneca * Qui ut bonus sit in senectute differt apertè ostendit se nolle virtuti dare nisi tempus ad omnia alia inidoneum Seneca He who deferres to be good till he be old shews plainly he would not give himselfe to vertue if he were fit for any thing else So of both these and their like who shew therein the contempt of Gods Name thinking any thing good enough for him To teach every man to labour to see and know himselfe guilty of this sinne Vse 2 to humble himselfe for it and to repent of it as of one of his great sinnes Now there is no repentance where there is perseverance in it when it is not left and the former good done for as he verily is wicked that is not just he is ungratefull that is not thankfull so doth he despise that doth not honour God The contrary evill is ever where the good is not where and when it ought to be therefore must every one labour for the good that is to honour God not to doe the things and workes of his service onely but to doe them as his service should be done being more carefull for the heart and affection which God more respects than the action thinking not as hypocrites any thing is good enough but that nothing is sufficient As Paul who is sufficient so what is sufficient what care diligence endeavour of the heart and whole man It is not the omitting of the worship of God nor the neglect to leave some things undone that is onely displeasing unto the Lord but when the Act is done he may be as much offended As here the not offering of the sacrifice was not the thing that displeased him but when the sacrifices were not so qualified as they ought that he accounted contempt because it argued contempt so in this the quality of the service is that which he accounts contempt when they thought the deed was enough The outward worke must be done as the sacrifice ought by them to have beene offered so God hath commanded so must example be given to others but the intention the heart is that which must make it acceptable unto God as Gregory And ye say wherein have we despised thy Name Here is their excuse and defence in which they adde more impiety to their former prophanenesse they put God to his proofes and seeme to charge him for accusing them unjustly They stand upon their defence Wherein have we c. we have highly thought of thy Name and spoken of thee most religiously why then are we accused But observe we Gods reply VERSE VII Ye offer uncleane bread upon mine Altar and you say Wherein have we polluted thee In that yee say The Table of the Lord is not to be regarded YEE offer uncleane bread upon my Altar Here is Gods reply to their defence They who offer polluted things to God despise his Name but such are you for ye offer polluted bread upon my Altar where we must examine the sense of three words First Altar Secondly Bread Thirdly polluted or uncleane First by the Altar there are some and not of the meanest who understand in this place the table of Shew-bread that stood in the Temple and Tabernacle just over against the Candlestick on the North-side and the right hand of it In the Tabernacle there were three distinct places the Tabernacle the holy place and the most holy The table of Shew-bread was in the second whither the Priests onely came By the Altar then is understood the Altar of burnt offerings which stood in the outward Court whither both Priest and people came and had like accesse when the Law was read and their dayly sacrifices were offered And thus doth Theodoret and Cyrill understand it upon this place so that we expound not this by that which is in the end of the Verse but that by this because we find in the Scripture the Table put often for the Altar but not the Altar for the Table Secondly by bread some understand onely the Shew-bread as Hierome some of bread which was offered with the burnt-offering on the Altar Levit. 6.20 Numb 28.6 Some not of the bread onely but of the flesh also or whatsoever thing else was offered there upon the Altar which is the best acceptation for the word here used signifies not bread alone but also other victuall and meat as it is used in the word and as Cyrill expoundeth this place and some other for the bread of the sacrifice and especially the Prophet himselfe vers 8. when he shews that he meant the sacrifices and meat that was offered upon the Altar Thirdly by uncleane what is meant it is agreed of by most that it is not any thing that is uncleane by nature or naturally that is such a thing as is abhominable to humane sense as Ezek. 4.12 13. nor yet any thing that is uncleane morally as all things are said to be morally vile and polluted that God doth disallow and dislike of Nullum cadaver tam foedumaut faetidum as Gregory saith to us as the sinners soule in the sight of God But it is mystically unclean that is in regard of some mysticall signification God having pronounced them typically unclean to instruct some further matter that thereby he would inure men the rather to abhorre them And thus are all things said to be unclean which are prohibited in the law ceremoniall and so it is in this place But these things were either unclean by others or of themselves in the first by touching a dead corps or any uncleane thing in the second either in their kinde as Isaiah 66.17 or in quality only that is when it comes by
despise him Reas 1 but he that contemnes the meanes doth deny it him for he will have none but by the meanes he hath appointed all others are things he abhorres And this we may observe from Micha 6.6 7 8. Because he delighteth to magnifie his Word Reas 2 Isaiah 42.21 and to be magnified above all things by his Word Psal 138.2 Then the contempt of it must needs be the contempt of him Because he hath given unto them things that are proper to himselfe Reas 3 which argues he would exalt them and takes their disgrace to himselfe To the word it is given to save and to destroy and to judge when it is he that doth it by it Jam. 1.21 Joh. 12.47 48. the Passeover is called Christ and Christ it 1 Cor. 5.7 1 Cor. 10.16 and 11.24 Baptisme is said to save us T it 3.5 and such like It must then be the dishonoring of him to dishonor them This proves that our times and age are full of many contemners of God Vse 1 because we have so many contemners of the meanes of his worship the Word Prayer and Sacraments To say nothing of A thiests that are amongst us who make a scoffe at all things and make the word mans invention and such like To passe by our Papists who account the word hard difficult insufficient the cause of error and Heresies I say to passe by these in the number of Protestants who would goe for good Christians are many who contemne the Lord there is such contempt from them in the meanes of his worship sundry waies and in sundry manners they contemn them they have too much of this light food their soules loath it Some men like the words only in a new teacher and can never long tye their eare to any no not their own Pastor Like those that like any meat better abroad then at home though more wholsome and better dressed It were infinite to descend to all particulars How many contemn the word and Sacraments Prayer and Preaching when they have nothing neere so much care to prepare themselves to the hearing or receiving or performing them as they have for the comming to their own table To take heed how we use and account of the meanes of Gods worship Luke 8.18 The Table of the Lord is not to be regarded The reason they thought thus basely of the table of Lord was because the blood and far powred upon the Altar were things but base and vile in themselves so they thought of the worship of God it self not considering for what end God had appointed these things to be done and what spirituall use they were to make of them Doct. The maine cause and originall of the common contempt and neglect of holy things is because men fix their eyes only on the outward meanes and regard not the end and use of them and the grace and blessing of God accompanying those base meanes that he hath sanctified in that sort to all those that in holy and reverent manner have to doe with them as is manifest here As it was with Naaman the Syrian 2 Kings 5. who for a time contemned that which God purposed him health by because he fixed his eyes upon the basenesse and commonnesse of the meanes the water of Jordan vers 10 11 12. so doe men these holy and spirituall things because they looke but unto the outward things To this purpose is that where Paul sheweth that neither Jewes nor Gentiles regard the Preaching of the word for that they thus looked upon the outward things 1 Cor. 1.22 23. The Jewes require a signe and the Grecians seeke after wisdome But we preach Christ crucified unto the Jewes even a stumbling block and unto the Grecians foolishnesse As if he had said the Jewes looked for strange great worldly workes to be wrought by the Messias at his comming they dreamed all of an earthly Monarchy and a worldly estate such as Salomons was which because they saw not in Christs person they would none of The Gentiles and specially the Grecians noted for learning and the Philosophers busied in the studies of humane wisdome they look for deep matters and profound principles of Philosophy and finding the Scripture written plainly ad vulgi captum not in words of humane wisdome 1 Cor. 2. for this cause they contemne it as too base a subject for them to busie their brains and take up their time with and this made him in the 21. vers to call it foolishnes of Preaching not ex animo but ex eorum opinione 1 Tim. 4.12 thus much he intimateth Let no man despise thy youth but be an example in word in conversation c. intimating that without better carriage of himselfe his young yeares would be an occasion to hinder the profit of his ministery men would be apt to contemn the ministery for some infirmity in the meanes This is intimated in as if the meanes and instrument were more glorious and admirable Luke 6.30 good would be effected and for the basenes of the instrument they contemn holy things This is that which the Apostles saith that men eate and drink unworthily 1 Cor. 11.29 because they put not a difference betwixt this spirituall food 1 Cor. 10. and that corporall food because they judge not aright of these holy mysteries Because men live by sense and sight Reas not by faith They are not able to discerne of things that are hidden but esteem of things as they see or feele them They wanting faith cannot pierce within the vayle and draw as it were the curtaine to see the excellency of spirituall mysteries in earthen and base vessels which makes them grow in contempt and neglect which the Apostles shews 1 Cor. 1.24 for if faith makes that men conceive and understand them and receive profit by them it is manifest that the other is caused by want of faith this may teach us Vse 1 why in and under the simplicity of the Gospell there is not so much devotion to holy things and the service of God as among Idolaters there is a madding and unreasonable superstition to their Idolatrous service for there is good reason for it because under the Gospell all outward things are plaine without ompe and glorious shewes to the eye onely plain and simple whereas in Idolatrous service all things are made glittering and glorious for the outward shew by which the nature of man is marvellously catched and kept as fishes with baits It is wondered of many why Idolaters should brag so truly of a multitude as they doe and so many follow after them when the Gospell injoyes nothing so many the reason is because here all things are plain and simple as was said of Christ There was no beauty in them for outward things to make the flesh desire them therefore they easily soon contemn them Isaiah 33. As God dealt wisely with the Church in her infancy seeing her infirmities so have they dealt cunningly with his people
he to hold them to himselfe they to draw them from the Gospell Because saith Chrys the people of Israel who were brought up in Aegypt had polluted themselves with Idolatry would have sacrifices ceremonies so that if they were not permitted unto them they were ready against to fall to Idolatry though God desired a people to worship him in spirit truth yet he granted them unto them dealing as a wise Physitian who having a patient sick of a feaver by reason of heat desiring earnestly cold water and unlesse it be given him he is ready to seek a halter to strangle himselfe or some waies to destroy himself there the Physitian compelled by necessity gives him a cup of water prepared by himselfe and commands him to drinke but forbids him to drinke of any other but that so God gave the Jewes goodly ceremonies but so as it was not lawfull for them to use any other And then were they grieved saith he when he shewed his wrath upon them for making a calfe of their ear-rings c. So in cunning and mischievous policy hath the Church of Rome when they saw how the nature of man was affected with holy things because of the outward meanes when simple and base because the Gospell is such they little regarded them but glorious things were those that affected them therefore have they fallen from the simplicity of the Gospell to that whorish Babylonish pride they are now in when it was with her as Boniface the Bishop and Martyr said to one that asked whether it was lawfull to administer the Sacrament in woodden cups he answered In times past they had golden Priests and woodden Chalices then would they bragge of nothing such a multitude as now when they have woodden Priests and golden Chalices since Pope Vrban hath made all the ministring attire golden and gay and so because they are led by their sences therefore they are violently carried after this superstition This teacheth us Vse 2 why in the Church the meanes of Gods worship his word and table are so little esteemed or regarded because men are so led by their sences and when the meanes are base and simple they thinke so of the worship it selfe as Hierome said putabant altari deesse religionis sanctimoniam quia deerat aedificationis ambitio they thought the Altar was not to be so religiously regarded because it was not richly bedecked and adorned such are they as give no respect to the word because the Minister is of no great respect but a meane plaine man who have not learned more to esteem the earthen vessels for the treasure but lesse to account of the treasure for the earthen vessels Hence many set light by the holy Table because they see nothing here but bare bread and wine very base and meane elements such as they use ordinarily to feed on else where and so as a foole or a naturall if he light on an obligation or a deed he maketh no more reckoning of it then of a piece of parchment a little wax because he understandeth not the contents and end of it So in these things not considering the end and use of them by whom they were appointed As there are some who overvalue these mysteries specially the Sacraments that tye the grace of God inseparably to them and make the opus operatum a matter of sufficient vertue that ascribe some divine power to the very outward elements and so bring a divine adoration of them that of holy mysteries make magicall miracles as the Church of Rome doth so againe are there many in the Church of England that undervalue them that make no other reckoning of them then as of ordinary elements and repaire unto them as to the bodily food because they are in nature and substance the same the Doctrine here being the ground of it they being so dull sighted they can look no further then that which is object to the sence of them they can see no end nor use of them more no secret grace nor vertue in them and that which is worse will not submit themselves to be taught or if taught not believe when oportet discentem credere To teach every one in these actions sursum corda habere Vse 3 and to lift the eyes of his minde upwards as with his bodily eyes he seeth the outward elements here so with the eye of faith to apprehend the matter of it that which these outward things represent to the minde The word of God for letters and syllables is but the same with other humane writings but it hath another manner of worke with it in regard of the spirit and grace of God accompanying it unto those that heare it with a sanctified eare As we see that ordinary water and aqua vitae in a viall or glasse look both alike but they differ much in work and effect because there is a kind of Spirit in the one which is not in the other so the Word and the Sacrament though the same in substance with ordinary Bread and Wine yet they have a farre divers worke and effect with them unto those who receive them with a holy heart and a faithfull in regard of Gods covenant whose seales they are in regard of the mercy of God of which they more assure us in regard of Christs Death that they represent unto us and put us in minde of and in regard of the grace of Gods Spirit that accompaineth them in those that so receive them for the effecting of these former matters VERSE VIII And if yee offer the blind for sacrifice it is not evill and if yee offer the lame and sicke it is not evill offer it now unto thy Prince will he be content with thee or accept thy person saith the Lord of Hostes ANd if you offer the blinde for sacrifice The Lord proceedeth to prove that they despise him and his table shewing how they have erred both against his law and the rule of honesty and comelinesse Levit. 22.21 22. And if you offer the blinde for sacrifice it is not evill These words are read of some by way of interrogation When yee offer the blinde is it not evill Now a negative interrogation ever affirmeth strongly q. d. it is very evill and yet yee doe it Hierom Junius others read these words by way of affirmation God continuing to tax their thoughts you think it not evill you think it is good enough for God you make it no fault and this is the common reading which is more agreable to the context but the matter is not great how we take it both tend to one end and one effect both a disliking disallowing of such sacrifice For the sacrifice here spoken of some understand it only of the sacrifice the Priests offered for themselves Levit. 4.3 Heb. 5.3 Others for the sacrifice the people brought which when they were burnt offerings which were all consumed upon the Altar the Priests nothing regarded but the
Preacher Almes to the poore is a gift to God as the Scripture teacheth but how many have we I do not say rich churles like him in the Gospell that will not give crums to Lazarus but that will give something but it is almes of moldy bread tainted meat that scarce doggs will eate or cannot be spent otherwise whose rust of their siver their motheaten gartments shall be awitnes against them eate their flesh Any thing is too much for these nothing too good for their bellies pleasures Jam. 5.2 3. or pleasant compaions who delight them Miseri homines parasitis assentatoribus distribuert malunt quam Christo qui tot sibi benecia contulerit Wretched men had rather give to parasites and flaterers then to Christ from whom they have so many benefit These shall have of the best those of the worst these liberally those sparingly If I should tell you that a Citizen in the end of the sicknesse being some few miles from the City when the plague was beginning hotly going thither but of pleasure at his meate would have given a Crown for a set of Musitians to delight himselfe withall when otion was made in the company to give somewhat to the relief of the sick and poore in that towne as men who could not forget the miseries of the poore from the experience of their own he among the rest gave but a penny or two pence at the most I say if I should tell you of such an one I say not I know the party and the thing I know you would all condemn him in your thoughts But this I say I know many who will not sticke to spend a crowne 10 20 30 40 s upon one idle journey for their pleasure and delight which I doe not simply condemn when as it will grieve them and they cannot smother it to bestow in a whole yeere upon the Lords Levites and his poore Lazarites a crowne or 10 s. or the like portion farre inferior to their ability how are these not reproved here And if these then those who give to the Lord not the flower and youth of their age but to the flesh and devill and the dregs of their age to God their strength and health to the world their weaknesse and sicknesse to God The first fruits are too good for God though he call for them the gleanings are good enough Many have children some are of good parts good gifts and towardlines it is pitty they should serve the Lord andbe for his ministery they are fit to stand before Kings and in great places Dan. 1.3 4 5. but if any be of no gifts hee is fit for no others use turne him to the ministery 1 Kings 12.31 2 Chron. 13.9 and this must be his refuge against poverty many betake themselves to the reading of the Word and come to the Church when they have nothing else to doe neither their bellies to feed nor their backs to deck nor the world to follow the weather not for them to walk in the fields as Luke 9.59 61. Many will offer small and petty sins to God that they have no pleasure or profit by but retaine their maine sinnes which give delight 2 Kings 10.28 29. Mark 6.17 18 20. Math. 23.23 yea many can be content to part with their outward goods not inward corruption but buy out their sins with almes Mich. 6.6 7. Now a number of such hypocrites as these are manifestly here reproved that they thinke things too deare for the Lord and please themselves when they offer of the worst unto him To reach every man to honour God with the best he hath to thinke nothing too good for him Vse 2 if he call for it To take Solomons advice Prov. 3.9 Honour the Lord with thy riches and with the first fruits of all thine increase Defraud not his Levites of their portion thinking it too much that is bestowed on them for 1 Cor. 9.11 If we have so wen unto you spirituall things is it a great thing if we reape your carnall things Nisi dederit oleum populus extinguetur lucerna in remplo Orig. And Galat. 6 6. Let him that is taught in the Word make him that hath taught him partaker in all his goods And if men be straitened this wise it may be just with God to take their Ministers from them * Unlesse the people bring Oyle the light will goe out in the Temple so in ordinary course and Gods judgment Feed the poore with the best and deale liberally with them Deut. 14.29 Nehe. 8.10 Make them heires and co-heires with thy children and kindred as Chrysost When thou art dying and going though it is farre better thou shouldst nourish them living and before thou depart Hom. 25. ad pop Ant remember God in the best of thy dayes health youth strength Eccles 12.1 Deut. 6.5 If thou hast children thinke none too good for God to carry Gods Name to stand in Gods stead 1 Cor. 2.16 and 5.20 And if God will have him if he be as Isaac freely offer him the better the more acceptable to himselfe Give God the time that is meet and he requireth though it be precious to thee and may be imployed to profit otherwise Exod. 34.21 Offer to God the greatest and sweetest sinnes neerest and dearest Marth 5.29 30. as Heb. 11.17 yea give God the heart and honour him with outward holinesse Prov. 23.26 In all things be an Abel not a Cain Gen. 4. The blind Sacrifices were Types both of head and body and for body of the persons and service And thus God rejecting their sacrifices for their blindnesse shews how hee condemnes blindnesse in those who serve him And blindnesse is ignorance and want of knowledge Revelat. 3. 2 Pet. 1.5 9. And so from hence observe Nothing that is done in obedience of God can be good Doctr. or a good worke unlesse it be of knowledge zeale charity devotion good intention cannot make it good if knowledge be wanting for it is a blind offering The knowledge we speake of is a generall knowledge of the Will and Word of God and speciall knowledge of the lawfulnesse and goodnesse of that action 2 Pet. 1.5 9. Deut. 5.27 Matth. 28.19 20. Rom. 10.2 3. Rom. 14.23 Reas 1 Because the Lord respects not the outward shew and pompe of works as the multitude and greatnesse of them but considers them inwardly whether they flow from true obedience or no. Now true obedience is then when we beleeve by the Word of God that both he requires such workes and they are those which please him Now this cannot be without some measure of knowledge Because as he condemnes the vaine pompe and outward shew of Hypocrites so doth he all fained service and will-worship Reas 2 Col. 2.23 Now then it is will-worship not onely when things not commanded are done and men thinke by them to doe God good service but when things commanded are done and they know not the command but
obeyes and doth service to his father or master and knowes it is not acceptable and yet if he be told what way he may take to have it accepted will not so in this if there be any desire to please him labor not so much to doe as how to doe or to know what you doe and this not onely by siting at Gamaliels feet and hearing the Ministers but by reading the Scriptures and word of God your selves diligently and painfully Col. 3.16 for the Apostle so perswades Let the word of Christ dwell in you plenteously in all wisdome teaching and admonishing your selves in Psalmes and Hymnes and spirituall Songs singing with a grace in your hearts to the Lord not as Chrysost well saith that the word should be in you that is come as a stranger and stay for a night a season and gone againe but it must dwell in you and that not sparingly but copiously and abundantly Chrysost exhortation is not so necessary for these times and this audience to get them Bibles for they must have them in their hands and houses but to use their Bibles which most neglect Therefore as he de Lazaro Semper horter hortari non desinam ut non hic tantum attendat is iis quae dicuntur verum etiam cum domi fueritis assiduè divinaruÌ„ scriptur arum lectioni vacetis Quod quidem iis qui priv atim mecum ingressi sunt non desisto inculcare Chrysost Hom. 3. I againe and againe exhort you not only here to attend to the things that are spoken but when you are at home to read the Scriptures carefully which I use to presse upon them that are about me If this may prevaile a little more may that of Moses Deuter. 6.6 7 8. and that of Christ John 5.39 and the former of S. Paul But alas how may that complaint of Chrysostome be applyed Homil. 13. in John QuinostruÌ„quaeso repetit domi aliquid out Coristiana dignum opus aggreditur Quis Scripturarum sensus perserutatur Nemo sane sed alveâ—los talos frequenter invenimus libros quam rarissimos Chrysost Who is it that when he comes home doth any thing worthy of a Christian who is it that seekes the meaning of the Scripture None at all we may ordinarily finde you at Tables or Dice but very seldome at your Bibles Doth not he describe many of our Christians and their familes and so that being without knowledge all they doe is unacceptable Let us labor then for this knowledge and be not Idols in the Church who have eyes and see not so much knowledge is required as there is capablenese and meanes And if yee offer the lame Lame sacrifices forbidden signified the dislike that God had of such service as was done by halfes in body and not in minde è contra inhypocrisie for fashion and custome and such like Lame service which is done to God Dorct is unacceptable unto him whether it be done with the body without the heart or pretended to be done with the heart when the body goes another way when it is hypocriticall and dissembling or by parting or sharing with God it is abominable and not acceptable unto him therefore rejected he the lame sacrifices the ceremony leads to this substance the shaddow to this body 1 Kings 18.21 And Eliah came unto all the people and said how long halt yee between two opinions If the Lord be God follow him but if Baal be hee then goe after him And the people answered him not a word This God complained of Isaiah 29.13 Jer. 12.2 Ezek. 33.31 Act. 4.36 with 5.1 2. Math. 6.2 5. Because all and the whole is his Reas 1 both body and soule by his three-fold right of creation redemption and preservation or gubernation therefore he will have all or nothing can be accepted of him Because this is to make a false God of him Reas 2 for it is a position full of truth that a true God as hee will not be worshipped with fained and counterfeit worship so not with partiall worship but he will have all or none whereas false gods will be content so they may have but a share But the true God is like the true Mother 1 King 3.26 will not have it divided This condemneth all presenting of the body before an Idoll Vse 1 or in Idols service under pretence of keeping the heart to God whether it be done by feare fancy or for profit and gaine This is to offer up a lame sacrifice to God such as he abhorres it is without any president or precept in the Scriptures nay the Commandements precepts lawes admonitions judgments of the Law and Prophets of the Old and new Testament are all against it commanding to fly Idols and Idolatry The companions of Daniel chose rather to bee cast into the fiery fornace then to bow to the Kings Idol The mother in the Maccabees and her children embraced death rather then they would eare swines flesh contrary to the law of God Infinite are the Martyrs of all times who have couragiously embraced death before they would doe any such thing who had been all very unwise and fooles if this would have served and God would have accepted such lame sacrifice But for all this a man may goe to masse and such superstitions Object may he not No more to the one then to the other Answ for this is the greatest Idol in the world and for it more abominable Idolaters are the Papists then any other for never any worshipped the thing it selfe as they doe the breaden God and the crosse but they worshipped God at it and in it as their old distinction hath been But we goe to make us abhorre it Object when we see their follie and vanity This were as if a man should goe into a harlots house or stews Answ under pretence to see and to abhorre whom shall he make beleeve that is his end if it were apparent yet what madnesse were it for a man to lay himselfe open to bee taken with such a danger He presumes of his strength nay he provokes God to take his strength from him and to let him fall into it as in Peter This is not the way to abhorre it But as he that would abhorre uncleanenesse or drunkennesse must not take that course to go to stewes or to frequent tavernes for that is to make him more in love with them but must labor for a chaste and sober heart and that will make him abhorre it so here for a religious and holy heart for it is not the seeing of evill that makes men abhorre it but the seeing of good If men labor for true grace they shall easily abhore sinne and in this as in all others evill must not be done that good may come Nay though never so much good would ensue yet when God hath forbidden it when he dislikes it it must be avoyded This condemneth all prophane men who talke of serving God with
their hearts Vse 2 howsoever they serve him not with their bodies and they doubt not but God will accept them The Lords day is a day God hath required men to doe him publique service in how many spend that day either in journeying for some small affaires or withdrawing themselves upon some small occasion and yet tell us they doubt not but God will accept their thoughts and their heart as they ride or the like as if he that dishonors God in his body could honor him in his heart at one the same time or if he could he would accept it As if he could serve him within that rebels against him without As if a child or servant could think to perswade his father or master that hee respected and served him in his heart when he disobeyed and dishonoured him in all his outward carriage and did not that he bade him Nay the contrary is most true so for alms that it is enough to looke upon the poore rufully and speake mournfully to them and seeme to have affections within but their goods they bestow upon harlots and vaine persons their labour and strength upon them And yet they thinke God will accept their heart as if a subject should pretend a loyall heart to his Prince and thinke to be accepted for it when he gives his goods and spends his strength in a service against him serving his Enemy Here is condemned all lame service of God Vse 3 when men will give their bodyes but reserve their hearts from him they will come before him and draw neere to him with the outward man heare the word pray and offer him prayses and receive the sacraments but in the meane time their hearts are absent they are without their soule for all things are done without understanding praying and hearing c. they were as good be done in a strange tongue in respect of them yea better for they had the more excuse Their affections which are as their hands either to receive that is offered to them or to hold up that which they bring to God are so full of their covetousnesse and worldlinesse of their feares joyes severall pleasures and delights that they can receive nothing else but whatsoever is offered them is as water powered upon a vessell that hath the mouth full stopped and so all runneth by or if they receive a little yet their pleasures or covetousnesse or such like doe soon exclude them or choak them as thornes doe the corne or seed To reach every man to endeavour Vse 4 and performe services to God both in body and soule as 1 Cor. 6.20 seeing his right is to one as well as the other and the giving of him one condemns a man for not giving of him the other If God was so angry with Ananias and Sapphira that he divided them because they had devided that which they ought to have given whole unto him how will he accept a man that shall divide himselfe when he comes to him Their heart is divided now shall they be found faulty Hosea 10.2 we must bring both body and soule to the service of God to pray with the mouth and to pray with the understanding to hear with the eare and to speake with the heart for the body hath both os and aures to speak to God and to hear him Men must give God the bodily presence when hee calleth for it they must come to his service but they may not leave their hearts behinde them or suffer them to be carried away when they are present but leave every thing when they come behind them that may hinder them as Abraham did at the foot of the mount yea when they would fall upon his service as the fowls would upon Abrahams sacrifice Gen. 15.11 drive them away and performe all duties with the whole man that it may be a whole and so an acceptable sacrifice 2 Sam. 5.8 And sicke Sick sacrifices of beasts were condemned to shew how God dislikes that service that is without spirit and affection faintly and drowsily performed Sick service God dislikes Doctrine when things are performed without spirit and affection when the duties are done without zeal and fervencie without alacritie and cheerfulnesse This was the reason why Aaron and his sons would not eat the sin-offering because they could not doe it cheerfully Levit. 10.19 Hee would have all things done cheerfully fervently zealously Isaiah 58.13 1 Cor. 9.17 Rom. 12.8 11. 2 Cor. 9.7 Eccles 11.1 Because when things are done dully and coldly by one Reas it argues little account of Gods Person and small desire of the things he hath but the contrary is when they are done fervently and busily when a man sets his heart to the work as that Dan. 6.14 when as the cold and carelesse performing of these things argues no account nor love to God and his service no marvell then though he dislike it and contrariwise accept it being done with fervencie This condemneth those who condemn zeal fervencie Vse 1 and heat in the service of God To teach every man to labour to doe all things in the service and fear of God with zeal alacritie and earnestnesse Vse 2 not to goe about it as sick men doe about the works of their callings faintly and feebly but earnestly whether they pray or preach hear or give almes whether for a short time or long It is not enough that the Lords day be kept that the Word is heard and preached that the Prayers be made almes given and such like unlesse they have that affection which God requires and be done with that sense and feeling that zeal and fervencie which is fitting The work is common to hypocrites and profane men with the Children of God the affection is proper to his owne not that the other have not the naturall affection but that they have not the sanctified affection Their affections are about worldly things pleasant or profitable these about pirituall things As the vaine men or worldly men are tickled and marvellously affected with the things they goe about so ought men in the service of God And though happily it is not to be attayned unto to have as fervent affections to the things of God as carnall men have to the things of the world because they are wholly carnall these but partly sanctified they have nothing to hinder them these have great hinderances and pull-backs even their own corruptions yet must they endeavour what they may to doe every thing with all cheerfulnesse and even grieve to see them goe about their sports and profits their delight and gaine with greater spirits and more cheerfully then themselves about these holy things yea let it grieve them that they themselves follow worldly things more eagerly and affectionately then spirituall things and find greater chearfulnesse in the one then in the other And so things done drowsily and heavily without cheerfulnesse shall not be accepted But what if this affection be wanting Quest shall a man
agreeable to Gods word such as in their best understanding are for Gods glory and their owne good yea and their prayers were made in faith in feare and with teares not doubtingly rashly and carelesly for which men had need to pray they bee not imputed as sinnes to them I say they ought to grieve not so much for the want of the things as because they are not heard because their prayers are not received as David 2 Sam. 15.25 26. And now pray before the Lord It is an Irony deriding these but yet instructing others as Michaiah 1 Kings 22.15 though hee derided Ahab and his false prophers yet he meant to instruct good Jehosaphat And so here though those were unfit to pray yet hee teacheth others what is a fit time and when men ought to humble themselves now when judgements were threatned and at the doore Then is it high time Doct. and full tide for men to pray and humble themselves when judgments are denounced and threatned and are imminent and not to stay till they befall them and they feele them So much our Prophet would teach the good by his Ironicall deriding and scoffing of the bad Zepha 2.1 2. Gather your selves even gather you O Nation not worthy to bee loved before the decree come forth and ye be as chasse that passeth in a day and before the fierce wrath of the Lord come upon you and before the day of the Lords anger come upon you So is the command Joel 2.15 16 17. so hath beene the practice of the Church and Ministers In Ester there they fast when the Decree was out before the Execution Cap. 4.16 17. So the Prophets Jer. 4.19 Micha 1.8 yea this is manifest in Nineveh and Ahab Because the Lord shall have his end and that he seeks for Reas 1 for he threatens not because he would punish but because he would be prevented in punishing Poenitentiam mavult quà m poenam coelestis Pater Just Mart. Apol. 2. for if he would punish hee could doe it without admonishing Because it is wisdome Reas 2 ever to prevent an evill if to withstand the beginnings of an evill much more to prevent the beginnings Diseases are with more ease prevented than when seized upon a part removed Because if it be not prevented Reas 3 it will come for if he speake he will doe He is not as man 1 Sam. 15.29 and they must humble themselves repent and change or else it will not be To reprove and condemne the security of many Vse 1 who for all the threatning and menacing of God yet doe not pray nor humble themselves never take it to be time till the hand and rod be upon their backs such as Jeremy complaineth of Chap. 8.6 7. I hearkened and heard but none spake aright no man repented him of his wickednesse saying What have I done Every one turned to their race as the Horserusheth into the battell Even the Storke in the aire knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their comming but my people knoweth not the judgment of the Lord preferring even unreasonable creatures and silly birds before them in their kind more wise than they Therefore it is that they are ready to reproach and deride the Word specially if the blow come not with it as Jer. 20.8 and say as they Jer. 23.33 What is the burthen of the Lord which is in them either from the roote of hypocrisie within their hearts being alwayes like to Haman Ester 6.6 When Haman came in the King said unto him what shall be done unto the man whom the King will honour Then Haman thought in his heart to whom would the King doe honour more than to me He thought none to be so much in the Kings favour as himselfe So they thinke none to be in the favour of God but they if they see any thing upon others they judge it is justly for their sinnes as Luk. 13.1 But as for themselves they are Gods white sonnes they shall never miscarry Or it is from that trust and confidence they have in their riches and estate as Prov. 18.11 The rich mans riches are his strong City and as an high wall in his imagination They are as Rebells in a strong City well victualled well armed and well mann'd that stand out at defiance against all threats and never will submit themselves if ever not till he hath made a breach upon them thinking he is never able to doe it till it be done And then when it is too late could they be content to doe it but 't is their folly and madnesse losing their opportunity of submitting betime To teach every one to be wise to know his time Vse 2 when the tyde is full to humble himselfe and betake himselfe to God not to stay till he smite but when he speaketh Amos 3.6 When the Trumpet is blown it is high time to feare and feare makes men flye either to God or from God from him there is no place to be safe in for where can he be hid that his hand cannot finde him out It is therefore wisdome to bide in their place but to change their manners and minds so may they change the sentence and thing denounced Chrysost Hom. 5. ad pop An. speaking of the Ninevites Quomodo non mir abile quod quando Judex sentcntiam tulerit per poenitentiam rei sententiam solverunt non enim urbem fugerunt sicut nos nunc sed manentes sententiam repressere Audierunt quod aedificia corruerent sed peceata fugerunt non discesserunt quisque de domo sua sicut nunc nos sed discessit de viâ suâ Chrysost hom 5. ad pop Ant. When the Judge gave sentence the guilty reversed the sentence by repentance they run not out of their City but staying there altered the sentence when they heard their houses should fall they forsooke not their houses but their sinnes This ought men to doe betake themselves to the Lord by forsaking their manners this is a wise mans part Prov. 22.3 A prudent man seeth the Plague and hideth himselfe but the foolish goe on still and are punished But where can hee be safe and be indeed hid but with God himselfe Prov. 18.10 The Name of the Lord is a strong tower the righteous runneth unto it and is exalted God must be the sanctuary to them against his owne wrath Psal 32.7 Thou art my secret place thou preservest me from trouble thou compassest me about with joyfull deliverance And in conclusion this may instruct us and our times God hath spoken the Trumpet hath beene blowne let us feare and thinke it high time e returne to him not deferring lest the next thing be the blow and the judgment when it will be too late Thinke we of that Heb. 3.7 8. To day if you will heare his voice harden not your hearts Meeting by this with the voice of Satan Mihi bodiè cras Domino nosce
obsecro inimici dolos ut omnino à Deo averter is consulere non audet novit enim hoc grave admodum Christianis verùm artibus insidiosis aggreditur intelligit autem quemadmodum nos praesens tempus libenter recipimus omnisque actio humana in praesens contendit spectat Quamobrem hodiernum tempus nobis furatur astutè spem facit crastini postquam crastinum venerit rursus malus divisor sibi hodiernum crastinum verò Domino dari petit Basil Exhortatio ad Bapt. saith Basil exhort ad Bapt. who saith Serve me to day and God to morrow I beseech you be acquainted with the craft of the Enemy he dares not advise thee altogether and presently to forsake God for he knows Christians would not endure that but he deales craftily being a Serpent and subtle to beguile hee steales upon us for the present and puts off the next day for God and when that day comes still he puts it off to the next Therefore the Lord to meet with that comes thus calling upon us to day partly quia qui non est hodie cras minùs aptus erit Because hee that is unfit to day to morrow will be more unfit and partly for that this is the time lest judgment doe come upon us and we have no evasion for wee cannot tell what to morrow may bring forth Before God Though he deride these yet he directs others and teacheth them that in prayer they are before the Lord. They who pray Doctrine are before Gods face and in his preence If they who heare be as Cornelius said Hee and his company were Acts 10.33 before the Lord to heare one speake in his Name and him speaking mediately to them more when they speake immediately to himselfe Therefore was the Arke of Gods presence ever in the Temple before which they prayed and from which they received answer Psal 84.7 That he may have mercy upon us It is that they were commanded to pray for before and to require for the people In prayer men must not aske what they list Doctrine but that for which they have a commandment to aske and a promise to recive To reprove all those praiers Vse 1 those who frame their praiers not according to Gods will but their owne lusts and fancies whatsoever their vaine hearts desire that they utter before the Lord and make their requests unto him for it never regarding whether good or evill how agreeable or disagreeable to the word having their owne affections the rules of their prayers such prayers they would be ashamed to put up to men as they preferre to God making Christ a mediator for them if hee will doe it for them for things they would blush to desire the helpe of man in some praying as Saint Augustine who confesseth of himselfe that hee prayed to God to let him live a little longer in his sinnes so they in their corruptions desiring still meanes and opportunities to fulfill their lusts and desires Some aske temporall things simply as they Psal 78.18 who asked meate for their lust who importune the Lord to prosper their journey endeavour for honours as Balaam be the means what may be who have their prayers sometimes in mercy denyed as Jam. 4.3 and sometimes in wrath granted to them as Psal 79.29 30 31. Mercy That is be gracious and favourable unto us and lift up his gracious countenance upon us In prayer men ought especially to pray for Gods favour Doctr. the chiefest thing they ought to desire is his mercy and loving kindnesse 2 Cor. 7.14 this is called seeking Gods face Because this is the fountain from whence all things else come Reas 1 all good things we receive for Rom. 8.32 He who spared not his owne sonne but gave him for us all to death how shall he not with him give us all things also And the cause of that was his favor and love Joh. 3.16 For God so loved the world that he hath given his only begotten sonne that whosoever beleeveth in him should not perish but have everlasting life Because no temporall blessing asked neverso earnestly Reas 2 nay though it be sought with teares as Esan his blessing can be obtained till a man have his sinnes forgiven Hence Math. 6.11 12. the petitions are joyned with a copula as inseparable This reproveth their folly and error Vse 1 who pray more for the things of this life then for the favor of God or remission of their sinnes 2 Chron. 7.14 To teach us to pray for temporall things Vse 2 but specially Gods favor and the remission of our sinnes For us Both Prophet and People he would bee prayed for as well as the people acknowledging as it seemeth those things in himselfe which he reproved in them the better to affect them No man is so excellent in the Church of God Doctrine so indued or abounding with gifts and graces that needeth not the prayers of the rest This the Prophet sheweth that he exempteth not himselfe but would be prayed for as others So Hosea 14. sure including himselfe This our Saviour Christ shewed when teaching his Church in the person of his disciples to pray hee taught them to pray one for another and taught them they had need of the prayers one of another Math. 6. This is shewed by Saint Pauls earnest request unto them Rom. chap. 15.30 repeated to the Corinthians 2 Cor. 1.7 so Col. 4.3 2 Thes 3.1 and for the Saints Ephes 6.18 Because his excellency excludeth him not from the communion of Saints Reas 1 as the excellency beauty or proportion of any part doth not exclude it from the fellowship of other members Now one part of this communion is prayer one for another Because his excellency is imperfect Reas 2 for here all things are but in part 1 Cor. 13.9 Therefore he hath need of prayers as his owne so others many prevailing more with God then one Because the excellency and goodnesse a man hath is as Basil exhort ad Bapt. brings in some making the objection The saurus servatu difficilis Reas 3 a treasure hard to be kept Therefore as he said Opus est vigilia wee had need to be more watchfull and he adviseth to take three adjutors Orationem Jejunium Psalmodiam Prayer Fasting and singing Psalmes Now as for keeping of treasures a man will use other meanes and helpes and all little enough so in this should he be carefull This reproveth those who think they have no need of the prayers of others Vse 1 but can pray well enough for themselves their owne private prayer is sufficient they need not the prayers of others or the publique congregations as some men thinke they have no need of publique teaching they can instruct themselves well enough with reading of good books at home so for prayer they can inrich themselves of themselves and need not the helpes of others If any thinke I wrong men in judging thus of them I answer no because I judge
irasci 't is a signe of greater displeasure The master that respects his servant corrects him for a small fault if he let him alone Chrysost in Mat. ho. 17. it may be thought he doth it till great faults bee joyned to it land he may either punish more or cast him out of his house so in this Neither will I accept an offering at your hand Because he is displeased with them therefore he will not accept their offerings nor their service and prayers The person of a man must first please God before his prayers Doctrine his offerings or any worke that he doth can be pleasing or acceptable to him That is before reconciliation just sication they are unaccepted It is hence manifest because he rejecteth their offerings being displeased with their persons hereto belongs that Ge. 4.4 that Prov. 15.8 The sacrifice of the wicked is abomination to the Lord but the prayer of the righteous is acceptable unto him Hence Isaiah 1.13 19. 1 Pet. 2.5 And yee as lively stones hee made a spirituall house an holy priesthood to offer up spirituall sacrifices acceptable to God by Christ Jesus Hebr. 13.16 Because all workes are made acceptable to God by faith Reas 1 as all things are made pleasing to men by the light so Chrysost and without it nothing is Hebr. 11.16 Now faith is that which makes the person accepted for by it we are justified Rom. 5.1 and made the sonnes of God Rom. 3.26 Because before they are strangers Ephe. 2.19 yea and enemyes Reas 2 Rom. 5.10 now things done by strangers are not greatly gratefull but by enemies they altogether distaste us This confuteth the Papists who make good workes the cause of our justification and reconciliation to God when Vse 1 as they can not be good so they cannot be acceptable before we be reconciled and acceptable in his sight How doe they then justifie us and reconcile us for that which must justifie and reconcile another must needs it selfe be in favor for as that is true of S. Augustine Opera non praecedunt justificandum sed sequuntur justificatum So that is as true whensoever they come they are not acceptable in themselves because they are imperfect our evill works are perfectly evill and so deserve to be cast out of favour but our good works are not perfectly good and so cannot procure favor of themselves Object If any object as some of our Papists sticke not to doe that we are justified by works because by faith for faith is a worke I anser faith is not our worke but Gods in us John 6.29 Againe Answ though having received faith we doe beleeve yet it is not faith or the worke of it that doth justifie us but the righteousnes of Jesus Christ apprehended by faith for as a hand that hath taken a treasure doth not inrich us but the treasure and it is not the mouth receiving the meat but the meat that doth nourish us so in this And being thus justified then we work and our works are acceptable because we are first accepted in Christ To stirre up every man to the tryall of his estate and himselfe whether he be indeed reconciled to God or no Vse 2 whether justified or no that if he be not he may labor and endevor to be because while he is in that condition whatsoever things he doe as they are but splendida peccata August so they are altogether unacceptable to God whether he heare or give or receive or pay a heavy condition of a servant that doe what he can yet he can not please But happily thou art desirous to know whether thou art reconciled or not Quest and if not how to come by it I answer thee Answ if thou hast true faith then shall this be like the fait 2 Kings 2.21 which healed the spring of waters and of it may be said as there This comforts God children Vse 3 who are justified in Jesus Christ and so accepted in his sight their works their sacrifice and worship liketh him howsoever they are done in imperfections and in many great weaknesses and are not so fully with their whole foule minde and heart as they should be but carry the touch of mans corruption and are not able to abide the strict and streight judgment of God yet because they proceed from them who are accepted in Christ they please him and the imperfections are pardoned in Christ and they taken for pure and holy Prov. 15.8 1 Pet. 2.5 As a little thing done of a child is more acceptable then much done by a servant VERSE XI For from the rising of the sunne unto the going downe of the same my Name is great among the Gentiles and in every place incense shall bee offered unto my Name and a pure offering for my Name is great among the heathen saith the Lord of Hosts FRom the rising of the sunne Here is the second part of withdrawing Gods mercy from these Jewes And this is the removing of his worship word from Jewes to Gentiles set down by a comparison of dissimilitude betwixt Jewes and Gentiles The proposition of the Gentiles and their great care and respect of his worship verse 11. the reddition of the Jewes and their corruption and carelesnesse of his worship renewing the former expostulation verse 12 13. In this we are to consider the worship of God the circumstances of it In it we consider 1. the ground of it my name is great repeated in the beginning and ending of the verse for more certainty of the thing 2. the matter incense and oblation 3. the manner and quality of it pure opposit to the Jewes prophane and polluted service of God The circumstances 1. persons Gentiles 2. place everywhere Now for the meaning The Papists have wrested this place to establish the doctrine of their Masse but how absurdly shall appeare before we have ended with the Verse in the meane time we will search the true meaning of them as they ly in order For from the rising of the Sunne These words expresse the place some expound them in the time present and these either take them absolutely thus The Gentiles though they have no knowledge of God but by nature as much as they may learne out of the great bookes the Heavens and the Earth and the revolutions and changes of them by the rising of the Sunne and the going downe of the same yet they offer unto God oblations in their kind Thus Montanus But this cannot b e because of the quality of the sacrifice following for it is said to be pure which could not come from them in that dimme light they had Or conditionally that the Gentiles would offer a pure sacrifice if God did reveale himselfe to them as he hath to the Jewes But the words are so absolutely spoken they cannot thus be taken Others with more generall consent on all sides take them in the future tense or time to come that the time should come when
to God if they were preserved and if God would returne in mercy to the City that they might in safety follow their callings againe for I cannot thinke but that most men specially when God came any thing nigh them were affected and touched for the present which usually brings forth such thoughts and such motions If any were not I think their case is marvellous fearefull to be in the fire and no relenting Then you that did remember your vowes and see where is the performance of them it may be sought for but not early seene or seen in a very few And what is to be expected but these curses and more heavy than we have had If your children or servants all the time you are correcting of them and holding the rod over them promise to learne their books better and doe their worke more diligently whereupon you spare them if they after deale deceitfully with you will not your displeasure be doubled and your anger be increased and you thinke lawfully too thinke Gods waies are more equall and just If thou wouldest avoid this then doe as David said and did Psal 66.13 14. I will goe into thine house with burnt offerings and I will pay my vowes which my lips have promised and my mouth hath spoken in my affliction If a man vow when he is in custody or restraint that when he getteth liberty he will goe and dwell in a place where the Word is if the Word goe from thence he is not bound Ruth 1.16 17. Againe in cases of necessity as a man bound to abstaine from Wine yet if Physitians counsell it for his health he may use it as Jer. 35.11 yet so as hee have a speciall eye to the maine end for which his vow was made as suppose Timothy 1 Tim. 5.23 to abstaine yet for his often infirmities he may drinke For I am a great King saith the Lord of Hostes There is Gods first reason why they ought not to corrupt his worship and deale thus deceitfully with him his greatnesse and power who is able to punish them for evill doing Men ought to obey God Doctr. and to avoid evill and corruption as generally and in all things so in his worship for feare of his power and justice Vide vers 6. where is my feare And a great King It is the Kingdome of power not grace he by his power is absolute King great and the greatest The Lord he is the absolute King of all men and Angells Doctr. and all creatures in the world they are all his subjects so is he here called a King and that 2 Chron. 20.6 Dan. 2.21 This his commanding of all creatures sheweth and their obeying Psal 104.4 Isaiah 37. Joshua 10.12 13. Exod. 14.21 Matth. 8.26 Dan. 3.6 Because he hath created and doth sustaine all Reas 1 it is reason he should be their King and they his subjects Because else there would be no order Reas 2 but all confusion Lactantius de falsa religione lib. 1. cap. 3. hee gives this as a reason for the order of things because there is but one God that governes all For as in an Army if there were as many Generalls as there are Bands Companies and Wings of the Battell it could neither be instructed nor governed because every one would stand upon his owne wisedome and counsell and such dissention would rather hurt than profit So in this world if there were multitudes of Governours if God were not the sole King and Governour there would be nothing but confusion and disorder Uses of this we have before Vse vers 4. The Lord of Hosts FINIS THE SECOND CHAPTER OF THE PROPHET MALACHY AND now Oye Priests this commandement is for you 2 If ye will not he are it nor consider it in your heart to give glory unto my Name sayth the Lord of hostes I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye doe not consider it in your heart 3 Behold I will corrupt your seede and cast dung upon your faces even the dung of your solemne feasts and you shall be like unto it 4 And ye shall know that I have sent this commandement unto you that my covenant which I made with Leyâ— might stand saith the Lord of hostes 5 My covenant was with him of life and peace and I gave him feare and he feared me and was afrayde before my Name 6 The law of truth was in his mouth and there was no iniquity found in his lippes he walked with me in peace and equity and did turne many away from iniquity 7 For the Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the messenger of the Lord of hosts 8 But ye are gone out of the way ye have caused many to fall by the Law ye have broken the covenant of Levi sayth the Lord of hosts 9 Therefore have I also made you to be despised and vile before all the people because ye kept not my wayes but have beene partiall in the Law 10 Have we not all one father hath not one God made us why do 〈◊〉 transgresse every one against his brother and breake the covenant of our fathers 11 Judah hath transgressed and an abomination is commited in Israel and in Jerusalem for Judah hath defiled the holinesse of the Lord which he loved and hath married the daughter of a strange god 12 The Lord will cut off the man that doth 〈◊〉 both the master and the servant out of the Tabernacle of Jaacob and him that offere◠〈◊〉 oâ—â—ering unto the Lord of hostes 13 And this have ye done againe and covered the altar of the Lord with teares with weeping and with mourning because the offering is no more regarded neither received acceptably at your hands 14 Yet yee 〈◊〉 Wherein Because the Lord hath beene witnesse betweene thee and the wife of thy 〈◊〉 against whom 〈◊〉 hast transgressed yet she is thy companion and the wiâ—â— of thy covenant 15 And did not 〈◊〉 take one yet had he abundance of spirit and wherefore one because he sought a godly seede therefore keep your selves in your spirit and let none trespasse against the wife of his youth 16 If thou hatest her put her away sayth the Lord God of Israel yet he covereth the injury under his garment sayth the Lord of hosts therefore keep your selves in your spirit and transgresse not 17 Ye have wearied the Lord with your words yet ye say wherein have we wearied him When ye say every one that doth evill is good in the sight of the Lord and he delighteth in them Or where is the God of judgement VERS I. And now O yee Priests this commandment is for you THE parts of this Chapter are Curses and Judgements threatned against 1. the Priests 2. the People In the first verse is noted the preface to the Priests He applieth his doctrine to the Priests It is the dutie of the
prophecied of two in this verse Famine and Reproach Thus hath God decreed to punish those but before he will execute he makes it knowne to the Prophet and tells him what he will doe When the Lord purposeth to bring a judgement upon his people Doctrine 1 he communicates his counsels with his Prophets and Ministers I will corrupt your seed The first judgement in this verse is Famine for the seed corrupted that it can bring forth no fruit must make that must cause famine For the iniquities of a land and people Doctrine 2 the Lord will lay dearth and famine upon them even for their sin and for this in speciall for contempt of his Worship and Word So here and 2 Chron. 7.13.14 Levit. 26.19 20. Psal 107.34 Ezech. 5.16.17 Amos 4.4.5.6 8.8.13 Because this Reason 1 when many other things prevails not is a meanes to make men retire and returne to God by repentance As the instance in the prodigall son Luke 15.16.17 Because as S. Chrysostome speaks Reason 2 Indigni sunt uti creaturis Deum glorificantibus ipsum blasphemantes quoniam filius contumelia patrem afficiens servorum ministerio fungi non est dignus Chrysost Hom. 25. ad pop Antioch they who blaspheme God deserve not the use of those creatures which glorifie him because the son which reproaches his father is unworthy of the ministery of servants Because it is just with God to starve their bodies Reason 3 who by the contempt of the word starve their owne souls as Haggai 1.4 God called for a famine upon the people because they contemned his house and decked their owne So in this the soule being his perpetuall house where he would dwell for ever and their bodies their owne clay houses and momentarie To informe mens judgements Vse 2 who when such judgements are upon them to ascribe them to second causes as to the winde and weather to the disposition of heavens and earth or to the crueltie of men in hoording up and making a dearth as the sick often imputeth his disease to his meat or bad diet or taking the cold such like and never to their sins as the cause of it these may be the means and so thought of and as in health and prosperity there is somewhat to be given to them as means so in this But the principall is their sins thus provoking God thus shutting heaven and opening it against them either by drouth making a dearth as in Judea or by moisture making a famine as in England or howsoever else it comes yet the cause of it is mans sins the imquities of the people out of the Church sins against honesty and the second Table and in the Church both those and sins against the first Table contempt of Gods Worship and Word To teach us in our land and time what we may expect Vse 2 as by the course of Gods dealing adding famine to pestilence before he bring the sword and other destructions As Princes do with rebels in a walled towne or intrenched in a fence cut off their provision and victuals to make them yeeld so the sins of the time abounding as it was prophesied of the latter times and the contempt of the word being marvellous great amongst us even among all sorts of all degrees If it was just with God for sending a famine upon Israel three yeares yeare after yeare for breaking their faith with the Gibeonites and not regarding their word they had passed to them 2 Sam. 21.1 what will it be with God to send it so upon us who have so often broken faith with him and contemned his Word and his Promise Are not they unworthy of the creatures of God which glorifie him not in their places who do daily blaspheme his Name and Word and make it to be evill spoken of Are such sons as contemne their father and regard not his word and command unworthy of the help of any of his servants Let us sit as Judges in the generall and we will give sentence against others that it is so To us Nathan the Prophet speaketh We are the men Therefore what expect we else nay what can we expect better And if we have not been bettered by Gods hand as Dauid called the pestilence It is better we fall into the mercie of insensible creatures then into the crueltie of unreasonable men To direct men when they are under such a judgement Vse 3 God sends cleannesse of teeth and scarcenesse of bread not to quarrell with the meanes and complaine of this and that but for a man to quarrell with his owne sinnes and consult not with flesh and bloud which will make him accuse the meanes but with the Oracle of God which will make him accuse himselfe and let him see where the sinne is that it may be reproved and he humbled and the land cured David tooke this course though it was long before he did it to enquire of the Lord the cause of their famine in the end of the third yeare and understanding why it was and that the satisfying of the Gibeonites I will corrupt The word signifies to rebuke i. I will with a word of my mouth destroy it God is able with his bare Word to bring judgement and destruction upon a whole land and people Doctrine if he but speake the word they shall soon come to naught and perish he that is powerfull in the voyce of the people by the sound of Rams hornes to the overthrowing of the walls of Jericho Joshua 6. can be powerfull by his owne word to overthrow whom he will Or thus it is as easie for the Lord to punish and destroy men as it is for man to speak a word Jer. 18.6.7 Psa 104.29 Because he made all things with ease Reason 1 and with his own word Gen. 1. Now it is a farre lesser thing to destroy thousands then to make one A man can more easily overthrow whole Cities in shorter time then build one house sooner sinke a Navie then make one ship Because he is Lord over all Reason 2 and hath all creatures at his command being Lord of hoasts Now how easie it is for Princes to destroy their enemies or those they hate and are displeased withall when they are of a great command To teach men not to rely Vse 1 or put confidence in man or any creature There is in it selfe that which might keep men from it being well thought of and considered because they are in themselves mortall and mutable very uncertaine and deceitfull but more when this comes to be considered that God can so easily destroy them with a word or blowing upon them which to trust and put confidence in them will certainly procure him to do and which done will make a man marvellously ashamed that he hath put any confidence in them To let us see the fearfull condition Vse 2 and the danger wherein they stand who live by reason of their corruptions and iniquities out of the
carefully to their conversation to keep themselves holy It was taught Lev. 22.2 ed 10. how unblemished the Priest should be for if the whole people must be holy more they And if they must be carefull of their offering and sacrifices more of themselves And if they be not then ought authoritie like Ashpenaz Dan. 1.3.4.5 to chuse out the most unblemished and looke to them and suffer not them to be good fellows gamesters and such like Covenant with Levi. They took not this calling to themselves but were chosen to it of God and he made the agreement and covenant with them None may take this calling upon them Doctrine to be Gods Ministers Gods Messengers and to meddle in these spirituall things which are proper to the Ministers but he that is called of God and with whom God hath made this covenant The affirmative inferres the negative Heret belongs that Numb 1.51 and 16.10 and 4.15.20 Ezra 2.62.63 Heb. 5.4 This made the Apostles ever avouch their calling Gal. 1.1 Jam. 1.1 Pet. 1.1 Hereto is that Rom. 10.15 There are three kindes of callings when men are called by men and not by God as first all teachers Secondly of God by Ministery of the Word all ordinary Ministerie Thirdly by Christ immediately as Apostles Gal. 1.1 The first to be abhorred the third to be admired the second to be expected of all in an ordinary planted Church Rom. 10.15 The calling is double or hath two parts the first inward ability for gifts and aptnesse for minde willingnesse and abilitie The second is outward the calling by man and the Church Hereto belongs the descriptions of a Bishop and Ministers set out by Saint Paul 1 Tim. 3.2 whereto else may it tend if every one may intrude himselfe into the Church and the calling without the call of it and that 1 Tim. 5.22 Because it is a sin unto them who shall Reason 1 and a curse belongs to them for medling with things that are holy when they are not separated and appointed for them They are thereby liable to Gods judgements as was Vzzah 1 Chron. 13.10 and Vzziah 2 Chron. 26.18.19 Because else the Church should be too much burdened Reason 2 for when as 1 Tim. 5.17 The Elders that rule well are worthy of double honour Therefore many for ambition and ease would chalenge the Ministery and take it upon them for the honours sake Because 1 Cor. 14.40 Reason 3 Let all things be done decently and in order Therefore must there be a calling and chusing of them by the Church for the other is to make all confusion an disorder This serves to confute all Anabaptisticall dreames Vse 1 who contemne all ordinary callings vocations and thinke that every man may at his pleasure and when he list take this calling and those Ecclesiasticall functions upon them For if this be sound and true that must needs be false and corrupt that any should take any part of this calling without warrant from God and besides the order that God hath appointed Yet I deny not but there is a difference where a Church is not yet planted where every one that knowes Christ may preach him and labour to gaine others that are ignorant of Christian religion and are not to look for an ordinary ordination For then is he chosen by the silent suffrages and voices of those who heare and that is his calling yet is he not to refuse the ordinary calling if after it be to be had But when a Church is already planted and established because all things must bee done in order then is required an apparent ordination by voyces or imposition of hands that trouble and confusion might be avoided Neither do I deny but sometime there is an extraordinary function as were the Prophets not of the Leviticall stocke not ordained of the Priests which God stirred up when ordinary Ministers could not reforme the corruptions of the time but what he did extraordinarily is to be admired rather then imitated For we must follow the prescript rule that is given us which is that every man have his ordinary calling which is from God by men 1 Cor. 16.15 Now brethren I beseech you Object know ye the house of Stephanus that it is the first fruits of Achaia and that they have given themselves to minister unto the Saints The meaning is not that they called themselves Answer but that they set themselves apart to the Ministerie of the Saints in the purpose resolution of thehir owne hearts and not contemning or neglecting the calling of God by the Church To let private men and women see their danger in medling with those things which are proper to the Minister Vse 2 when they have not a calling to it If Vzzah if Vzziah were smitten how shall they escape whether they can pretend the authority of the Church as in the Romish Church they can for women to baptize yet shall they not escape for excuse of necessitie it will not serve because that it is not from God but it is from mans folly or ignorance If it be objected that it is not then a Sacrament which is given by them when they have no authoritie to deliver a Sacrament I answer yes for the Seale is the Princes although some other then the Lord Keeper set it to by some indirect dealing And though such a Minister sinne in dealing with the Word and Sacraments yet are they such to the hearer and receiver Againe that which S. Augustine * Vera sacramenta licet non veri ministri quia dant non sua sed Dei Aug. lib. 2. cont Petil. hath in his second book against Petill. They are true Sacraments though they are not true Ministers because what they give is not their owne but Gods To teach every man to be sure Vse 3 that he hath a calling of God to the Ministery before he take it upon him that he may be able to say as Jer. 7.16 I have not thrust in my selfe for a Pastor after thee neither have I desired the day of misery thou knowest that which came out of my lips was right before thee His calling is his inward gifts and conscience abilitie and care to use them and the outward calling of the Church 1 Tim. 3.10 For without this may he not do it though he be never so excellent as it is dangerous for him to meddle with this without the other And if his gifts be inferiour to many or as it may be but in his owne sense yet if it be the judgement of others he may not by modesty or shamefastnesse refuse though at first he may professe what he thinketh of himselfe yet if they will not change then must he yeeld and submit himselfe VERS V. My covenant was with him of life and peace and I gave him feare and he feared me and was afraid before my Name MY covenant was with him of life and peace The dignity bestowed upon these Priests consisting in the speciall
goe for currant servants will not abide with me if I instruct correct and restraine them as duty and reason requireth First see whether thou art not the cause why they are so untractable either not seeking by prayer a blessing upon thy government or dealing hardly and passionately in thy government as if thou hated them rather then loved good things or thy servants see thee doe contrary to that thou directs them for if none of these God will perswade them to be tractable and bend their hearts or else know that he would have thee purge thy house of them as David said and did his of his said lewd servants lest as God prospers a bad houshold for a good servant so he curse a good houshold for a bad servant Ministers excuses of the untractablenesse and unwillingnesse of their people which may happily come from their former negligence or indiscretion or if God doe not blesse his labours to them his reward shall be never a whit the lesse nor he lesse acceptable so he doe his duty Magistrates and Officers that they shall be accounted busie officious and pragmaticall and it may be when they are out of their office they shall have actions against them for this and that usage they may happily be justly so accounted because they follow and doe things in humour not in conscience If they doe not they neede not doubt of Gods protection and of good successe and should rather feare an action from God then men besides the losse of the good they may have by doing it But to all I say as she said to the Heathen King doe me justice or else cease to be my King So let them either doe the duties of their places or else never take them or speedily give them over and leave to be masters c. Or else they must know that if God will not justifie he will condemne The law of truth was in his mouth He taught the truth and word of God and nothing but that and that wholly The Minister of God must deliver to his people Doctrine the law of truth and it onely onely the word of God and nothing else Rev. 2.7 heare what the spirit saith The law of truth was in his mouth He taught the truth and nothing else but the truth and the whole truth all the truth not keeping any thing from them The Minister must deliver to his people the whole truth of God Doctrine all his will and counsell whatsoever he hath commanded and revealed Levit. 10.11 Deut. 5.27 Mat. 28.20 Acts 10.33 and 20.27.35 Because else he cannot be free from the blood of his flocke Reason 1 that is the perishing or slaughtering of them sanguinis i. caedis saith Chrysostome upon Acts 20.26 For if Paul be free from their blood and from their murther because as he said Acts 20.26.27 I take you to record this day that I am pure from the blood of all men For I have kept nothing backe but have shewed you all the counsell of God Then will this by the contrary follow Because else they should not be faithfull neither to him that sent them nor to them over whom they are set Reason 2 for what fidelity can there be when for their owne pleasures or respects they shall not deliver the whole he commanded and might be profitable to them 1 Cor. 4.2 And as for the rest it is required of the disposers that every one be found faithfull This will crosse their opinion who affirme many things in the word are unfit to be delivered and taught to the people Vse 1 and are ready to scandall and stumble at it when at any time they are But if the Minister must deliver the whole truth If Rom. 15.4 Whatsoever things are written aforetime are written for our learning that we through patience and comfort of the Scriptures might have hope If Deuter. 29.29 The secret things belong to the Lord our God but the things revealed belong unto us and to our children for ever that we may doe all the words of this law Why should they not be taught It is certaine that many things ought to be spoken wisely discreetely in their fit and due times but yet all things must be delivered That which Hierom counselled Laeta for her daughter that the booke of Canticles she should read last of all the Scriptures when without danger she might lest in reading it in the first place she should be wounded when she was not able to discerne spirituall things and spirituall love under carnall words It may be a rule for all things of the like kind for as Hilar. Psa 134. As an unskilfull man comming into a field abounding with wholsome hearbs passes by all as of no more use then the grasse but a skilfull one otherwise So of the Scriptures * Vt imperitus in agrum salubribus herbis divitem venerit omnia inutilia promiscuè genita existimans praeteribit peritus contra Ita de Scripturis Hilar. Psal 134. And as Bernard Why may I not draw a sweet and wholesome repast of the Spirit out of the sterile and insipide letter as grain from out the huskes as the nut from out the shell as the marrow from out the bone And as Basil * Quidni dulce eruam ac salutare epulum spiritus de sterili insipidâ literâ tanquam granum de palea de testa nucleum de osse medullam Bernard in Cant. serm 73. All bread affoords nourishment for health but of no use oft-times to the sicke or queamish * Omnis panis nutrimentum affert ad salutem aegris autem saepè inutilis sic omnis Scriptura mundis munda Basil ad Chyl de solita vita so is the Scripture pure unto the pure And if any seeme unclean and uncomely it is to those that are such in themselves For other things that men thinke unfit to be taught because of the greatnesse of the mystery and the depth of them I say as to the former If Paul have written of election and reprobation and hath said All things that are written are profitable and are for learning in the same Epistle where he specially handles those things why should they not be taught but with wisedome in their place That which S. Chrysostome speaks in another case we may apply to this * Magister literarum puerulum de gremio matris acceptum ignarum omnium primis tantummodo imbuit elementis quem rursus alius magister accipiens perfectioribus instruit disciplinis Chryl Hom. 9. in Gen. A petty School-master that takes a young childe from his mothers lap ignorant yet of all things onely teacheth him his first letters whom another master takes and instructs after in higher learning so in the knowledge of the Scriptures For as all men cannot dive and fetch pretious stones from the deepe but he that is cunning and hath the Art of it so not all but the wise can either teach or conceive the
labour and so to walke that by the blessing of God upon his endeavours many may be gained to God out of the bondage of sin and Satan be called and converted unto God This is given unto the Word Psal 19.7 in the Ministers preaching of it Rom. 10.14 Isai 49.5 Ezek. 3 17 c. and 33.7 c. Matth. 28.19 Acts 18.9.10 2 Tim. 2.24.25.26 Because he shall be free from their bloud and perishing Reason 1 not onely if he convert but if he so labour as they may be converted though they never be for it not being in his power to work upon the heart and to alter it if he do what he can by all meanes to the outward man he is free else he must be culpable and guilty of his perishing If in Ezekiels parable Chap. 33. a watchman set up of themselves shall answer for their bodies if they perish for want of warning what shall he do that is set up of God Because if God do make his labour effectuall Reason 2 his honour shall be the more I cannot say as Chrysost Non minus praemii if hee come without them he shall not lose his labour but lesse sure because of that Dan. 12.3 And they that bee wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the starres for ever and ever This reproveth and condemneth all Preachers and Ministers Vse 1 who do not labour so in doctrine and live so in practise that men may be converted to God from iniquity but by negligence and corruption suffer men to remaine still in their sinnes yea harden them in their iniquities They are farre from their dutie and farre unlike to these Priests who were thus approved and commended of God To teach all Ministers so to preach Vse 2 and so to live that they may convert men to God and turne them from iniquity They must exhort improve and rebuke with all meeknesse long-suffering constancie and courage that there may be nothing wanting in them why they should not be turned This is his dutie and he that is a Priest and rebukes not delinquents he forsakes the office of a Priest In the doing of it faithfully he may well expect a blessing from God because of that Isaiah 55.10.11 Surely as the raine commeth downe and the snow from heaven and returneth not thither but watereth the earth and maketh it to bring forth and bud that it might give seed to the sower and bread to him that eateth so shal my word be that goeth out of my mouth it shall not returne unto me void but it shall accomplish that which I will and it shall prosper in the thing whereto I send it And if he doe waste himselfe hazard his life and spend his strength and gain but one or few it will be the recompence of his labour The Captaine that redeems and recovers but one captive whose freedome is desired by his Prince shall not lose his reward though he shall have greater that recovers more So in this Dan. 12.3 And if God do not blesse his labours yet if he be not wanting in his dutie care and endeavour but be found wise and faithfull he shall be rewarded Isai 49.5 And now saith the Lord that formed me from the womb to be his servant that I may bring Iacob again to him though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength This may teach us why the Ministery of the Word Vse 3 and the Ministers of it are so harsh and so unacceptable unto most men if they be faithfull and will seeke by all means to convert men to God because they must turne them from their sin separate them and their iniquities which they love so dearly as Micha 6.7 Sin is either naturall or by custome or both naturall diseases are almost incurable and no lesse diseases that grow into a custome which is another nature And the Physitian that should go about to cure these against a mans will should have little thanke for his paines and be not greatly welcome when such things cannot be removed without most sharp and bitter medicines great paine and griefe So in this And here is the cause why many a mans ministery at the first comming to a place is very acceptable for a while because he speakes things good and wholesome but somewhat generally because he knowes not the state of his flocke and people but after he hath lived some yeares and sees their sinnes and begins to speake home unto them then is he unacceptable because he would part them and their sins As that Minister that should perswade a divorce betwixt a man his wife which he loves most dearly should never be welcome to his house or company so in this It may be it is but the same he hath often spoke of before but then it was borne because they probably conjectured he meant not them but when he hath been a while with them that it is like he may know them to be guilty of that sinne though happily and ten to one he did not then is it tolerable because they thinke he would separate them and their beloved sinne their profitable and delightfull sinne All the while he will preach peace and comfortable things to them and bring the word of reconciliation and tell them of Gods love and Gods mercie and that he is sent to wooe them to be married to God all that while he shall be kindly welcome As he that should sue for a Prince to win the love of a woman to him all the while he tells of his honour and riches and beauty and such things he shall be kindly welcome but if he come to tell her that she must separate her selfe from some place and company she loves well and change her manners and forsake her friends and fathers house he shall finde his entertainment both for usage and countenance changed So in this Which makes oftentimes Ministers if they be not the more faithfull grow cold and carelesse and so fall into many grievous sins And turne many from iniquity In themselves and of themselves by nature they were in iniquity carnall and sold under sinne Rom. 7. till the Minister by the word brings them out of it and turnes them to God from sinne and makes them his No man naturally is Gods but a slave to sinne and Satan Doctrine 1 till he be turned and converted by the preaching of the Word and work of the Ministerie Turne from iniquity Their conversion to God Doctrine 2 and their calling is thus noted By turning from iniquitie To note this unto us Those who are truly called and converted are turned from their sinne and corruption that is washed cleansed and purged from them 1 Cor. 6.11 VERS VII For the Priests lips should preserve knowledge and they should seek the law at his mouth for he is the messenger of the Lord of
oftentimes blinded by one meanes or another they see not what is fit for them and if any thing dislike them not willing to take it to them then had they need of another This will convince of sinne all those who hold either in opinion or practice Vse 1 no such necessity of resorting to the publicke Congregations where the Law is to be had from the mouth of the Ministers for if it be a duty that they should then must it be a sinne to thinke they ought not and to withdraw themselves from it contemning the ministery of the Word being the ordinance of God by which he would teach them the Law Their pretences they hold forth in their defence are vaine First they can read at home and it may be better Sermons then he they should heare can preach any Let me grant them they can yet followes it not they will for he that accounts little of Gods publicke ordinance will hardly performe any such private dutie mans nature being more apt to publicke then private duties But say they can and will and doe it yet is it faultie because it is crosse to Gods commandment who could as well have commanded private at that time as publicke And though it be in it selfe good yet being out of it fit time it is evill It is good and lawfull for a man to follow his calling or to build Churches or to get in his harvest or to recreate himselfe in their times but to do these upon the Lords day is evill As in the body the bloud that is the continent of life is good so it be in the proper vessels the veines but if out it is hurtfull and breeds putrifactions and diseases And as all the members are good in their proper place but one in another is monstrous and hurtfull as the finger upon the hand and in the eye so it is of these things Againe what is this but to crosse the ordinance of God What is it else but to chalenge more wisedome to themselves then God hath who hath commanded it who hath given Pastors and Teachers to the Church who hath bid them preach in season and out of season Secondly they are begotten already therefore they need not heare Nay they are therefore not begotten because they think it needlesse For there cannot be life but ther â—eill be a desire of food They cannot be Gods but they have his Spirit and where his Spirit is there cannot be contempt of his ordinance but it argues they have not his Spirit nor are not begotten Thirdly you cannot prove we ought to heare so often Thou must learne and heare from him the whole Law of God which cannot be heard in a mans life in so seldome hearing as they can bee content onely to hear and much lesse learned If they must heare out of season then oftner then they would or do But shall I tell you the true cause of this refusall It is either pride of heart whereby they are puffed up with their owne knowledge and condition and thinke they know as much and need no more and are as the speech is as well as meat can make them which is plain hypocrisie or it is pride of state when they are puffed up with their wealth and state and thinke it enough for the poore to receive the Gospell and presse upon it It is not for their state and worship to be over attendant to strive and thirst after the Word they come more to honour the Word or to be well thought of by men then for any good they look to receive by it which is a spice of Atheisme or it is because of the guilt of their consciences who finde the galling of the Word who thinke if they should continually heare it they should have no quietnesse in themselves at all when they can hardly quiet themselves that heare so seldome which is carnall security or else he that hath them in a snare at his will is afraid to lose them And when he findes that one Sermon makes Agrippa almost a Christian he is afraid of a constant hearing lest they should become Christians altogether and he be cast out knowing the Preacher is the power of salvation To teach every one to make conscience of this duty Vse 2 to heare and receive the word of God at the mouth of his Ministers in the publicke assemblies it is the commandment of God he that maketh not conscience of this duty maketh not conscience of any For he that maketh no conscience of all knowne duties maketh none of any Therfore should we be glad with David to go into the house of God so shall we subscribe to the wisedome of God who hath so ordained and given men gifts not in vaine not for themselves when as little would save them but as teats to the mother and Art to the Bee to make hony c. so shall we be begotten of God to be sonnes or reformed of God to be holy sonnes or repaired by God who decay in minde as well as in body and had need of continuall instruction as of daily eating For our work is not like others saith Saint Chrysostome who finde it as they left it They should seek the Law This is the commandment touching the people that they must receive the Law from the Ministers mouth and not onely receive it but seeke or require it as it were exact it as men do for their due or as servants require their portion from the Steward when he was slack in giving The people must not onely heare and receive the word of God at the mouth of the Ministers Doctrine but they must seek it and require it seeke it with earnestnesse and servent desire So here and to the same purpose is that when the Spirit speakes of buying the truth Prov. 23.23 and Isaiah 55.1 And hence are the comparisons when it made as milke and men as new borne Babes 1 Pet. 2. when it is compared to gold Rev. 2.18 to a treasure and men to purchasers Matth. 13.44 to pearles and men to Merchants vers 45.46 Because it is that which will make men rich spiritually with riches of faith and pietie Reason 1 and such like which had will enrich men will they seek very earnestly Because here Christ Reason 2 and with him eternall life and all happinesse is to be found and no where else Joh. 5.39 Search the Scriptures for in them ye think to have eternall life and they are they which testifie of me Rom. 10.6.7.8 Hence Joh. 6.67.68 Jesus said to the twelve Will ye also go away Peter answered Lord to whom shall we goe Thou hast the words of eternall life Hence the Gospell is The grace of God bringing salvation Tit. 2.11 Because without this Reason 3 whatsoever a man hath else whatsoever state and condition he is in better or worse health or sicknesse c. he can use no state well for the blessings of God 1 Tim. 4.5 are sanctified by the Word
corruption and they will be hating and despising Now he doth order and dispose of this at his good pleasure and makes it fall where he thinkes best where he would punish and for what end he purposeth not for what they intended As Salomon Prov. 16.1 The preparations of the heart are in man but the answer of the tongue is of the Lord. Meaning in the generall that God disposeth of all so in this not unfitly This may shew the folly of those who despise and set naught by the despising and reproaches Vse 1 because they come from inferiours from base and meane and weake men But these should consider that it is not from them but God and by them and are the signe of his displeasure It is not to be braved or bragged out Men may not think to acquit themselves by answering one reproach with another one contempt with another for this is but to fight against God who hath made them to despise them who if he can not make to returne with such blasts and small windes hath verily sharpe Arrowes and keene Swords hath mighty armies and great store of men of armes to subdue them To teach men when they are in such judgements Vse 2 the way how to have them removed first to have Davids thoughts they cursed because God bids them curse they reproach and contemne them because he hath so made them and then to imagine and consider that he who set them on must snap them check them He must onely charme these Adders that they sting not or he onely must cure their biting therefore must they by prayer seeke unto him for the removing of them who must take these from them so David prayed Psal 119.39 Take away my rebuke that I feare for thy judgements are good And if he a King of that magnificence and greatnesse of that power and authority could not have them removed but by seeking to God if he could not cure the biting of a dead dogge as Abishai calleth Shimei but God must doe it how then shall any other inferiour man be able to helpe himself and remove it without him Thirdly he must humble himselfe and remove his sinne which is the cause of fit for if he remove no judgement unlesse man remove the cause if he give not favour in the eyes of men unlesse they have favour in his owne eyes first If Prov. 16.7 When the waies of a man please the Lord he will make also his enemies at peace with him Then must they turne unto him and forsake that which is displeasing and doe that which is acceptable And if a reproach be as they say of words irrevocable yet will God doe him good for the others evill 2 Sam. 16.12 But yee have beene partiall in the law Their particular sinne why he would lay this judgement upon them their accepting of persons in the worke of their Ministery As it is in a Magistrate Doctrine and in him that executes judgement a great corruption to accept persons so is it in a Minister and him that must dispose of Gods mysteries As the Magistrate in distributing of justice may not respect poore or rich friend or foe high or low or any thing besides justice and equity so must not the Minister in dividing the word Therefore are they here reproved as offendors for doing so It is proved by the command to Ieremy Chap. 1.17.18 Hence is the commandement indefinite and generall to preach to all and to reprove all Ezek. 3.18 It is that Paul teacheth 2 Tim. 2.15 And that which he seemeth to reprove in Peter and Barnabas Gal. 2.14 The examples of evill and good Prophets and Ministers shew this Because as Iehosaphat sayd of judgement Reason 1 that it was the Lords and not mans and therefore perswaded the Judges to doe it without respect seeing God himselfe would doe so therefore ought they 2 Chron 19.6 7. so of this the word is the Lords therefore must they speake it as he would have them Because they ought to be faithfull disposers of Gods mysteries Reason 2 fidelity consisteth in delivering the whole and in delivering the parts to them for whom God hath appointed them To reprove all Ministers who are partiall in the law and dividing of Gods word and mysteries Vse 1 respecting persons and accepting faces they are all guilty of very grievous sin before God Amongst others the whole Cleargy of Rome are guilty of this sinne having fitted the word and disposition of those mysteries to every mans humour as not long since was shewed when as the word is contrary to every mans humour as contrary as light is to darkenesse yet with them they have fitted it making it as they speake of it a shipmans hose a nose of waxe a leaden rule So Pighius and Nicolas Cusanus a Cardinall of Rome writeth to the Bohemians Epist 2. Epist 7. This understand that the Scriptures are fitted to the time and diversly to be understood so that at one time they may be expounded according to the cōmon and customable course but change that and the sense is changed So that it is no marvaile if the custome of the Church at one time interpret the Scriptures after this manner and another time after that and according to this they so deale for time and persons and so prove partiall in the the whole One thing amongst other argues the partiallity of the high Priest of Rome which they wuold perswade us is part of the Law and Word of God that is Purgatory which they dispose in respect of persons the rich and great ones able to give much shall not long be in it they who can give lesse the longer they who are able to give nothing perpetually If he had any charity in him of which they bragge much he would free all and freely seeing they teach it is the Popes peculium but if he had but equity and justice in him he would free one as well as another and not accept persons and be thus partiall But not to trifle with them The partiallity is oftentimes too papable in the reformed Churches and the Ministers of them when in dividing the word they looke not as the Cherubimes to the Arke they to the word to speake as it would teach them which is not partiall but to those who sit before them and apply it so making it as some write of Manna that it tasted after every mans pallat and stomacke so this But they are guilty of this sinne and though as fooles and wicked persons they enjoy honour for a time yet they shall have dishonour Prov. 3.35 It is said of the Panther that he is so greedy after the excrements of a man that if they be out of his reach and naturall power he stretcheth himselfe so much that he kills himselfe in the end so may I apply it to these To perswade the Ministers of God not to be partiall Vse 2 but upright in the law To respect as just Judges will doe
borrower or not he will have security for his principall and gaine and an absolute covenant and makes no provision for the borrowers indemnity for he will have it lose he or gaine he all is one to him And so it falleth sometimes out against charity but if not it is ever against charity in them Calvin who is much pretended for the defence of this and indeed upon Ezek. 18. saith that a man may in some cases take usury and cannot precisely be condemned for it yet in the same place he saith apertly we must alwaies hold it to be a thing scarcely possible that he which taketh usury should not wrong his brother And therefore it were to be wished that the very name of usury were buryed and utterly blotted out of the memory of men but howsoever it may be profitable and as they thinke so agreeable to charity yet it is unjust in it selfe against the law of justice then the rule holds Rom. 3.8 To teach men when they have done any thing Vse 3 or when they are about to doe any thing to examine it whether it be lawfull or good not by the event and fruit which may follow of it or hath but by the law of God how agreeable it is to it and how profitable it is or may be nor how it is fallen out for Gods glory but how lawfull and warrantable by the word for a man may profit another and gloryfie God by that for which he may be condemned As in Iudas and the Jewes If then a man hath done any thing and it is fallen out to the profit of man and to the glory of God it is never a whit better for him unlesse he finde the thing he hath done to be agreeable to the word of God for if he have done evill and good come of it it is no thanke to him but to the providence of God who so disposed it So if a man be about to doe any thing if not agreeable or repugnant to the word he must not think it good lawfull for to be done because he sees it may profit man or honour God as if he had need of his lyes and unlawfull actions neither if he be to doe that which is agreeable he must not thinke he must abstaine and not doe it onely because he doubts of the consequent of it but that is lawfull and which he must doe by his place that he ought to doe and leave the other to God for not the effects make a thing good but the ground of it not the fruit makes a tree good but the roots of it A man may spoyle a good action agreeable to the word by his corrupt end affection or defect of faith but he can never make it good by them nor any thing else if it be not with that agreeable VERS XI Iudah hath transgressed and an abomination is committed in Israel and in Ierusalem for Iudah hath defiled the holinesse of the Lord which he loved and bath married the daughter of a strange God IVdah hath transgressed In the former verse he hath generally reproved them for transgressing one against another here he sets downe one particular their refusing of their owne kindred and marrying of strangers whereby they were both injurious to their brethren and transgressers against God The sinne is that they have married with the daughters of Idolaters the heynousnesse of which sinne is amplified from the persons as that it is Judah which hath done this evill whom he had chosen before all the world and specially reserved to himselfe in the defection of the ten Tribes they whose name is Faithfull is become unfaithfull from whom no such thing was expected that they should doe so yet they had transgressed From the subject In Israel among that people whom the Lord hath enriched and endowed with so many blessings and benefites In Jerusalem in the place which he chose to place his Sanctuary which was the Kings seat and mother Citie whence whatsoever comes whether pietie and honesty or the contagions of vice and iniquity may and will easily spread themselves abroad For the thing it is called an abomination that is such an evill as the LOrd abhorreth Abomination generally is taken for any thing that is done against law and right against some ancient decree or the custome of lawes and manners As generally Gen. 46.34 Hence in Scripture is this word Abomination used so much when it speaketh of mixing of seed when caution is had left any thing be done but that which is right and lawfull It is amplified further because they have polluted Gods Holinesse By holinesse is here meant that holinesse which was in this people because they were dedicated to God and the inheritance of the Lord and his owne proper people gotten and purchased to himselfe which holinesse they had violated in that they had mixed themselves with strange women Thus Hierom expounds these words and it is most like to be the meaning for so is it taken Psal 114.2 Iudah was his Sanctuary or holy place That land was dedicated to God and possessed of God and by that is made holy and there he exerciseth his power by directing and governing them as his owne people and those who are dedicated to him There are some who understand by it the bond of marriage ordained and sanctified of God in Paradice But the words following argue the first exposition more like to be the meaning Which he loved That is which the Lord loved which is spoken of this people and land And hath married the daughter of a strange God In the originall it is Hath the daughter but the meaning is Hath married the daughter that is such as professe and worship a strange God not that they were Gods or thus acknowledged by him and the Word but it is an usuall thing in rhe Scripture to call things not as they are or as the Scripture judgeth of them but after the affection of those of whom he speaks as 2 Cor. 4.4 Phil. 3.19 So these were not true Gods nor no Gods indeed but so accounted of And this name is communicated to them Origen hom 14. in Numeros hath this rule That wheresoever the name Iehovah is there is meant the true God the creator of the world but the other names of God are attributed both to the true God and to false Gods Iudah hath transgressed an abomination is committed Thus the Prophet speaketh not for the particular onely but the generall that transgressions even all are an abomination to the Lord those things he abhorreth And so that is the point Transgression and sinne Doctrine all and every one is an abomination to the Lord that which his soule loathes hates and abhorres Hence he speaketh so often of sinne and gives it this name of abomination as in very many places in the bookes of Moses as Levit 18.26.27.28 Deut. 20.18 Hence he speaketh of particular sinnes as Prov. 11.1 and 12.22 Rev. 2. Hence he is said
to abhorre the man that is wicked not that he doth his person as he is his creature which he loves but as hee hath made himselfe such Psal 5.6 Because he is righteous and holy himselfe Reason 1 Now the more righteous the Judge is the more he hates iniquity and sinne He is righteousnesse and holinesse it selfe Now as the Sunne is the greatest enemy to darknesse because it hath light of it selfe and is as it were light it selfe So in this Because he loves his creature and sinne is that which destroieth it Reason 2 Now no man can indeed love any man but he will hate that which is the cause of the ruine and destruction of him This may let us see Vse 1 and give wicked men themselves to understand in what state they stand Vera calamitas Deum offenderet eorum quae ipsi non placent ali quid facere Chrysoft by reason of their sinne God hates their sinne and abhorreth it and them for it How fearfull then is their condition for he cannot hate but unreconciled his face and hand shall be against them for their sinnes Revel 2.6 Object Then is every one in a fearful case for all sin even the best Ans. The first is true yet followes not the second because though they sinne and have it yet they hate it Now God onely hates men for their sinne when they love it not when they hate it and he will onely then judge them when they will not judge themselves 1 Cor. 11.31 As in a land and state when the Magistrates will not punish then God will goe the circuit and hold an Assize and bring his plagues and judgements upon them but when they doe it is an explication of his wrath so in a particular man which is a little world a little countrey To teach us Vse 2 that it is dangerous to have societie with men who embrace their sin and love it For imitation Vse 3 if God hate sin and it is abomination to him it should be so to his they should hate it first and principally in themelves and their dearest friends for if it be not first that hee hate the same sinne in himselfe and friends he hates it not though he oppose it in others But if he be Gods he hates the evill in himselfe which he doth then hates he it in others and must doe it for that God commends in the Church of Ephesus and so commands in others Rev. 2.6 In Israel and in Ierusalem The people and place which he enriched with such benefites honored with such priviledges made it the place of his worship and the Kings seat therfore them to do it it is more heynous Their sin is the greater and more heynous Doctrine who have received the most blessings from God or the greatest priviledges Vide cap. 2.12 Doct. 1. For Iudah hath defiled the Holinesse of the Lord. This is a further amplification of their sin because it did pollute the people and place dedicated to the Lord and so made holy to him Sinne is a filthy and polluted thing Doctrine that which polluteth and defileth both places and persons where and by whom it is committed So here and Zachar. 13.1 sinne is called Vncleannesse Hierom translated it as the word will carry it Menstruata menstruous then which saith he Nihil er at in lege immundiùs quae quicquid tangebat immundum faciebat Rev. 3.18 Thy filthy nakednesse And Micha 2.10 Because it is polluted To teach every man to be willing to receive a reproofe Vse and to indure to be told of his offences and corruptions from this reason because they are they which pollute and defile him In a garment saith Chrysost ho. 17. ad popul Antioch Put on auquerly or unhandsomely if a boy tell thee of it thou wilt not much blush because it is no great shame the greater shame were to goe with it so out of order And if durt be upon the garment or face and one tell thee of it thou wilt thanke him and take it kindely how ought thou in this for by this reformation may be had and thou mayest be made cleane and kept clean for though it is somewhat difficult and hard for a man to part with his sinnes and overcome them himselfe yet if he have many admonitors or be often admonished at length he may be rid of them The holinesse of the Lord. So is the Church called either because of Gods presence which makes it holy or else because they were dedicated to God and made his proper and peculiar people for sanctified in Scripture so signifies to be set a part to a holy use and a sanctified end as is said of the Sabboth The Church and children of God must be holy unto the Lord Doctrine separated from the world and corruption and dedicated to him and his service sanctified and set apart for holy things and holy worship as the instruments of the Temple the sacrifices and other holy things once dedicated to God might not be taken and applyed to prophane uses or common uses no more may men once dedicated to God give themselves to corruption and sin nay much lesse for those things were but the shadowes men are the substance those but the types they the truth Therefore must they be continued to holy things by his service as they are dedicated James 1.27 Pure religion and undefiled before God even the father is this to visite the fatherlesse and widowes in their adversity and to keepe himselfe unspotted of the world To which we adde 1 Pet. 2.9 Rom. 6.13 This condemneth all late repentance Vse 1 all deferring of repentance from day to day till a man be sicke or a dying because where repentance is not a turning from sin to God there can be no holinesse at all for where sin raignes there holinesse can have no place One heaven can better have two suns and one kingdome two kings then one man and one heart these two while then they remaine impenitent and doe it ex professo they must nedes be impure And hath marryed the daughter of a strange God This is their sinne that they had marryed with Idolaters with them who were of a false worship and worshipped a false God It is a sinne and impiety for Christians and Gods people to make marriages with Infidells Doctrine those who are of a diverse and contrary Religion which are not the servants and professors of the God of their fathers the true God and true Religion And this is manifest by inhibition first in generall Exod. 23.32.33 Thou shalt make no covenant with them nor with their Gods Neither shall they dwell in thy land lest they make thee sinne against me for if thou serve their Gods surely it shall be thy destruction In particular Deut. 7.3 Neither shalt thou make marriages with them neither give thy daughter unto his sonne nor take his daughter unto thy son 2 Cor. 6.14 Be not unequally yoked with the Infidels for
parties fall after the marriage into heresie whether stands the marriage good or whether ought there to be a divorce Papists generally thinke there should be a divorce à Thoro non à vinculo a divorce unknowne to the Scriptures Celestinus thought à vinculo though Innocentius was much against him Many of our learned men thinke it will breake a contract not a marriage onely they hold liberum divortium That is when all the meanes and wayes are taken to bring them from their errour and heresie and the party infected will not dwell with the other or not without blaspheming or reproaching of Christ they may freely with consent one depart from the other but if he will abide in peace with the sound party he or she is not to put him or her away which by proportion is gathered from that 1 Cor. 7.13.14.15 which place though it be understood of those who were found in their heathenish marriages and visited so of the grace of God And so as Tertullian saith allowes not the faithfull to make marriages with the unbeleevers yet it affoords some equity and direction when they are once made and so that they are lawfull marriages de facto though not lawfully made de jure VERS XII The Lord will cut off the man that doth this both the master and the servant out of the Tabernacle of Iaakob and him that offereth an offering unto the Lord of hostes THE Lord will cut off the man that doth this In this Verse the Prophet threatneth the judgement of God against them for this sinne even the cutting of them off from the tents of Iaakob whosoever commits any such thing whether he that teacheth or is instructed Priest or people whether he stand out obstinately or hypocritically he would seem to appease his anger by some offering The Lord will cut off The Lord will not put up this injury done to him and his daughters but whatsoever he be that either shall doe this hereafter or hath done it and repents and reformes it not every one of them will I cut off and destroy Hierom observes it here as worth the observation that he cuts not men off from pardon or the hope of it for he saith not the Lord curseth him that doth this but hee that shall doe it prolonging his curse as it were for the time to come that he might provoke the offendours to repentance Will cut off It is a phrase like that Gen. 17.14 Exo. 12.15 which Tremelius thus interpreteth that is both here and in the world to come he shall be cut off from the company society of the Saints faithfull The Metaphor as some probably thinke is borrowed from Physitians who cut off the body putrified and rotten members and have often occasion and necessity so to doe As if the wicked were but rotten and putrified members in the Church The man that shalt doe this A sentence without exception whosoever he be it shall be all one to him who accepts no mans person Both the master and the servant and particularly both master and servant The Interpreter in the Latine hath Master and Disciple or Scholar following rather the signification then the originall for that is either he that watcheth and answereth or he that exciteth and answereth But for the meaning some difference there is some understand by the watcher or exciter the teacher who watcheth that he may teach true things unto his scholars or hearers and excite their mindes by the answerer the scholar or hearer who followes the master and for further instruction ansereth to his demands or questions And so by this should be signified that both the people and the Priests who were authours and warranters or assurers of their course by precept or practice should perish together Others take it more generally and more probably The meaning is one and other and all not one man of those shall escape who are defiled with these profane marriages no not any one of those families shall be left alive but be cut off Out of the Tabernacles of Iacob That is from Gods people or Gods Church some thinke it is taken for the Cities of Iacob as they thinke it to be taken Psal 87.2 But all is to one purpose for those Cities were part of the Church And him that offereth an offering unto the Lord. Some understand these words particularly of the Priest who as we may read Ezra 9. and 10. were not free from this So the Chaldie Paraphrast interpreteth it and Cyril shewing that though he came nigh to the hornes of the Altar yet should he not be there safe with his sins But some understand it more generally though they should be very liberall in offerings unto me and think so to escape my wrath yet though they should be as liberall as the hypocrites Micha 6. yet should not that help for they shall perish with their offerings The Lord will cut off Though the Magistrate will not looke to this evill being carelesse or corrupt though he cannot because many are wrapt in it and the multitude too strong for him or howsoever it be not punished by man yet the Lord will not let it escape his hand but he will cut him off When men Doctrine and they who are in authority to whom the sword of justice is committed do not punish the corruptions and sinnes of their subjects whether they omit it for feare or favour by the greatnesse or the bribery of the offenders or any such meanes then will the Lord take his rod in hand to punish and gird his sword unto him to cut off every one so sinning and so spared So here So when Adam the Prince of the earth and Magistrate of his sonnes let passe the murther of Abel because Cain was his first borne and his possession yet the Lord did lay to his hand and did punish him Gen. 4.11.12 c. So of the sonnes of Eli 1 Sam. 2.23.24 and 4.11 not simply a judgement to fall in battell but because it was prophesied of them Chap. 2.34 This is manifest further out of the story of Achan while by ignorance of the fact Ioshua did not punish it the Lord did it in the whole people but after the knowledge of it when Iosua had punished it the Lord put up his sword and his wrath ceased Josh 7. To these we may adde that of Numb 25.3.4 c. the cause of the great famine 2 Sam. 21. was the Kings not punishing of a sinne committed by Sauls house which done the famine ended Because as Iehosaphat told the Judges Reason 1 their judgements were his which if they executed he will not because he will not punish one fact twice but if not they then will he because he is just and else should be unjust as well as they for if it be injustice in them to spare the wicked it would be in him Because impunity from the Magistrate Reason 2 makes impenitencie in the offenders and brings them on to hardnesse
Physitians who finding what kinde of physicke their patients passet doth best rellish though it be neither of force to preserve or recover him yet to keepe themselves in request and practice ever prescribe him that though he die for it in the end Such Physitians are they of no value If any man thinke I slander them because they talke much of pennance and confession and such things I answer I doe not to instance in one The schoole-men teach that salvation is in the sacrament or sacrifice of the masse as health is in a medicine which cures though the party doe nothing to helpe never beleeve only receive it They teach then that these reconcile without repentance I deny not that our latter Papists when they find things written scanned and so prove scandalous they have helped things with their late expositions but it is one thing what they are forced to say by argument another thing what they commonly teach to the people who have the one taught to them without the other They deale like some Physitians who when they have to deale with common patients who favour no religion and thinke indeed health is in their power and their medicines they promise them simply and absolutely health by them But when they have patients that know religion or finde a Minister with them who knowes health is not in their power or medicine then they tell them they must looke to God and reconcile themselves to God and then by his blessing they shall doe them good So these To let us see the folly of those men Vse 2 who thinke by those outward things outward meanes to appease and escape and when they have once performed them rest as sure as if they had the band in statute Marchant he should not touch them The Church is full of these fooles for how many are there who if they heare by the Word or see by the shaking of the rod that the Lord is angry thinke by an offering giving almes to the poore by fasting and bowing themselves by a little more frequenting of prayer or comming to heare the Word to escape well enough though they never repent and forsake their sinnes or if God smite them that they are sicke upon their beds and draw neere to the buriall if they give somewhat largely to hospitals and holy uses to Schooles and Churches though they never truly sorrow before God nor satisfie the injuries done to men by restitution and such like yet God will be well pleased with them and they shall not be cut off but enjoy the everlasting Tabernacles of Iacob But fools blinde why should they imagine that should help them which will not another neither ever would Is not he the same and is there not still the same meanes to appease him that which could not then can it now If the body be to be cured if any thing be brought unto them they enquire who ever used it and what effect it had with them and if they heare of many who did use it and none ever recovered by it they will never trust to it and yet for the soule they will go contrary But if these doe not appease him why are they commanded or why is that Heb. 13.16 To doe good and distribute forget not for with such sacrifices God is well pleased I answer they are commanded for other purposes as duties and testimonies and signes of thankfulnesse for it followes not that there is no use of them unlesse this be God ordained them for other purposes And as it is in salves they cure that they were ordained for saith Chrysostome For the salve for the eye cannot cure the cut of the hand And for that Do and live that is understood of the whole and of perfect doing which is impossible for any because of their weaknesse Rom. 8. And that of the Hebrewes doth not tell us that that doth appease God when he is angry but that they please him after he is appeased and reconciled for then he accepts them graciously and favourably For so much riseth out of Heb. 13.15 Let us therefore by him offer the sacrifice of praise alwayes to God that is the fruit of the lips confesse to his Name Where he makes mention of Christ shewing that they please him comming from faith in Christ But when a man lies in his sinne and so purposeth and is without faith and without Christ all the sacrifices of such a wicked man are abomination to the Lord more when they are offered with a wicked minde of deserving at his hands and derogating from Christ and making him to justifie the wicked To teach us now that the Lord shewes himselfe displeased Vse 3 and threatneth to cut us off not to thinke by any outward things to appease and escape it it is not offering and almes not fasting and prayer that will doe it though they are such things as God calls us unto by such judgements as Isaiah 22.12 But in vaine shall we trust unto them if we remaine in our sinnes without repentance and forsaking of them In vaine trusts any man to the Chyrurgion and his salves to cure his disease all the while there is in the wound within the flesh iron remaining August de rectit Catholicae conversat So shall not his prayers and other things prevaile all the while hatred and other sinnes remaine All the while that Achan and his execrable bootie was in the Lords Campe the teares and prayers of the whole prevailed nothing Joshua 7. but he taken out of the way and stoned they prevailed To prevaile then with God and to have him reconciled and to escape his displeasure these cannot doe it unlesse we cast out the execrable thing If Moses and the Rulers will hang up the heads of the people before the sunne and Phineas execute justice the plague shall cease if every one will doe so with his sinnes he shall not be cut off or if he die he shall live The Marryners who were in a storme Jonah 1. tooke the contrary course to helpe themselves and save their lives by unlading their Ship and casting all into the sea but it served not the turne nor helped them till Ionas was cast into the sea upon whom the lot fell who had offended so in this many may give their goods c. and yet it will not serve cast lots it will light upon thy sinnes and if that will not be cast into the sea thinke that there will be no calming of it Now before we leave this verse it may be some Papists will gather hence as from the like places that the Church standeth not of the elect and predestinate onely as we affirme for none elected can be cut off from it specially if we understand the cuting of them off from the everlasting Tabernacles Therfore they now condemne this in us as the counsell of Constance condemned Iohn Husse and burnt him But this neither any the like place confuteth that we hold who doe not
please themselves but one another The good things that are in her he must cherish for as in children or servants so in the wife nothing incourageth her more in any good thing then that her husband observeth and approveth those good things are in her The evill things ordinary infirmities he must rather intreat God for them then reprove her but if either he must take his fittest time for it as with Physitians observe her nature as they their patients and do it in love not passion with a grave yet cheerfull countenance letting her see her fault out of the Word rather then from his will and dislike And though he be master Bee and have a sting yet must he seldome or never use it unlesse extremity drive him and that by her peevishnesse rather then his passion or folly in handling of the matter And so may he have comfort by her and fruit of her for shee is therefore compared to a vine which by the care and diligence of the Gardiner in carefull pruning and underpropping it and dressing of it brings forth fruit even grapes whence comes wine which rejoyceth the heart otherwise it will but wallow on the ground and remaine fruitlesse But to conclude provided alwayes that she be dutifull and kinde loving and obedient unto him or else she forfeits her right and then if he be bitter and unkinde to her I do not warrant him but I lesse blame him If she be to him not a turtle Dove but a chattering Pye full of brawlings and contentions because every thing must not be as she would have it I lesse blame him if he delight abroad seeing Salomon hath said Prov. 21.9 It is better to dwell in a corner of the house top then with a contentious woman in a wide house Prov. 19.13 The contentions of a wife are as a continuall dropping If she be as one saith like a vine that were planted in the flowing sea which prospereth least when the water is lowest so his fellowship sweetest when he is furthest off If as many women who tell us they make themselves fine and trim to please their husbands and yet are least trim when they onely enjoy them but onely when they are to shew themselves abroad which in many is rather to please others then their husbands I censure not all so they have no cheerfulnesse and loving carriage in them when they and their husbands are alone never so merry as when he is absent never so solemne and drooping as with him as if his company were a burden and his presence a clog unto them who can to any body else put on cheerfull lookes have lively spirits and finde talke enough but with their husbands can finde none but sit heavie a whole dinner and supper while and not a word from her no token of her joying in his company And upon every discontent be strange a day two or three looking he should seeke to her I say by such dealings she hath forfeited her right and though it bee Summum jus and so summa iujuria to take it such a forfeiture or rather it is indeed injustice yet if het do take it it is but just upon her and though he be not fit to do it yet she hath deserved to suffer it And covered the Altar of the Lord with teares The generall of these words we have heard the particulars we must examine These women though heavie in heart and full of grief yet would they not desist from praying to God and performing their service and offerings to him neither doth he for that reject them and their offerings though he be their husbands afterwards who were the cause of their griefe Though men cannot performe the service and worship of God with that cheerfulnesse and perfection which he requireth Doctrine who loves a cheerfull giver and so a cheerfull worshipper and being Perfection it selfe would have things in perfection yet must they performe them as they are able and he will accept them in their imperfection Manifest as here so by that reproofe of Moses to Aaron Levit. 10.16 The practise of Nehemiah Nehem. 1.4 of David Psal 42.5.6 of Zacharie Luke 1.22 of Christ who might stand for all Matth. 26.38.39 Because many so have obtained a blessing Reason and God hath given it them as Psa 126.5 They that sow in teares shall reap in joy as the Goaler Acts 16.29 came trembling to Paul and Silas but departed with joy of heart vers 34. Vse 1 Not let our infirmities hinder us from prayer Vse 2 To come confidently to God And covered the Altar of the Lord. These did not seeke to revenge themselves they resisted not by giving injury for injury dealing with their husbands as they had dealt with them but patiently bore it and committed it to the Lord. Men who re injured Doctrine oppressed and hardly dealt withall by others ought to beare it patiently and not to revenge themselves and to resist by force and violence To teach every man to beare patiently the injuries done unto him Vse if he have received them do not require them but rather with well-doing let him go to Gods Altar and with Hezekiah spread the letter of the King of Ashur before God with Ioseph carry the hard speeches of his brethren to his father If he have the same spirit he must have the same minde which was in the Lord Jesus and leave vengeance and recompence to him to whom it belongs Thou art injured deprived of thy goods beaten reproached and greatly hurt this way expect the sentence of the Judge If another mans servant shall reproach thee thou wilt not beat him thy selfe but complaine to his master how much more ought thou to do this in respect of God who hath said Vengeance is mine and I will repay it Chrysost hom 22. ad pop Antioch But thou art desirous to be revenged that is the way not to revenge for that is a true though a strange position and speech That they are onely hurt and injured who hurt others and injure them And the injury which is done to others hurts none but those who do it so those who suffer do not repay or be brought to sinne For example what was more unhappy then Cain The death he brought upon Abel hath made him that suffered it to be accounted just in all ages and him that did it a parricide and murtherer What was more miserable then Herodias who desired Iohn Baptists head in a dish and so plunged her owne head in the eternall fire and flames of hell What worse then the Divell who by his malice made Iob more famous that as his glory increased so did the others torments So now And if men be not brought to commit sinne and this in particular what hurt have they by it It is another truth that there is no man hurt but of himselfe for admit a man have his goods taken from him Nemo laditur nisi aseipso Chrys or other injuries done to him
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
upon the former as an objection made by this people in their own defence against the former accusation as unjustly cast upon them because they had not committed Polygamy seeing they had put away their first wives and that according to the Law Deut. 24. The Prophet answeres the Lord hates putting away and will not indure that they should make his Law a cover for their iniquity Some as S. Hierom understand them as words of the Priest and people in their owne defence pretending the law of God for that they did but most take them as Gods words shewing his dislike of their dealing And if the words be read thus as our vulgar translation hath them then they think them spoken by an Irony which they manifest as they suppose by the words following by which they take a judgement to be threatned And they thinke it is manifest by the like Eccles 11.9 but seeing the words in the originall will not beare the reading neither the second sentence will carry the sense they would have of them They must be thus read For I hate putting away or putting away is an hatred unto me It is a thing that I am so far from approving and liking that I utterly hate and abhor whatsoever Moses for the hardnesse of your hearts did grant unto you and so remitted the judiciall law that it proceeded not against you to death as adulterers when you had put them away for slight causes and married others yet that hath not excused it before me but that it is still a sin and odious unto me It is that which my soule abhorreth Saith the Lord God of Israel This he addeth for confirmation of the former That the Lord God of Israel doth affirme and testifie this who hath before professed himselfe Author of the conjunction betwixt them and witnesse of that covenant And doth professe himselfe protector of the whole Nation of the Israelites and therefore with what indignation must he needs behold their dealing with their wives and how can he suffer that indignity they are offered to be put away and others taken in their places specially when they are strangers and infidells Yet he covereth the injury under his garment The second amplification because they pretended law for that they did covering it by that as the body with a garment which maketh him to abhorre it the more to pretend his law for them when it is cleane against them and all that was was but a permission by Moses in his care and compassion of the women who were abused by them To the former sentence some adde for being a particle which hath the force not of a cause but oftentimes of an affirmation and to this because shewing that therefore he hated it the more because they thus covered it Saith the Lord of hostes He that is able and can command all the hostes of heaven and earth to revenge the injuries and indignities done to his people and daughters Therefore keepe your selves in your spirits The admonition such as we have had before that is seeing you know what the Lord hates and what he loves and likes look well to your selves and your owne hearts take heed of transgressing and dealing perfidiously with your wives Divorce that is for a man to put away his wife for any cause save onely for the cause of adultery and for adultery Doctrine is utterly unlawfull and forbidden of God a thing that doth dislike and displease him so the Prophet affirmeth here This our Saviour the oracle of his father more faithfull in the house then Moses doth shew and teach Mat. 5.32 Mat. 19.9 It hath his force I say unto you that is many assigne other causes but I this one onely adultery To this we may adde that the Apostle allowes not a man to put away his wife for infidelity 1 Cor. 7.12.13 onely if the infidell will depart and make a desertion he sets then the beleever at liberty but else he allowes him not to put her away And if not for Idolatry then not for other causes of farre lesse weight Because as Christ himselfe giveth the reason Reason 1 the bond betwixt them is greater then that which is betwixt parents and children Mat. 19.5 for it was before that for Adam and Eve were man and wife before they were parents and they were man and wife that they might be parents And againe the bond is greater because the good is more publique for this for the propagation of mankinde that onely for the good of the parents Now then if the bond be greater and that is not to be broken for any cause then not this If that rather then this then not this for small and frivolous causes but onely for that which he who bound the knot hath allowed the dissolution of it Because this were for man to take upon him to sever that which God hath joyned Reason 2 when it is done not for such a cause as he hath allowed it to be for for when it is for such a cause then is it God and not man that hath dissolved it To reprove all those who allow and contend for many other causes that divorces may be made besides adultery Vse 1 which opinion of theirs they would establish first from the law Deut. 24.1 When a man taketh a wife and marrieth her if so be she finde no favour in his eyes because he hath spyed some filthinesse in her then let him write her a bill of divorcement and put it in her hand and send her out of his house To which I answer and oppose Math. 19. so that if it were lawfull then yet not now neither doe I herein make Christ contrary to the decrees of God by Moses but we must understand that that law in Deuteronomy was a civill and judiciall law And Christ he meddles not with civill or judiciall courses but morrall things For they who governe common wealths propound this end unto themselves that if two evills or two inconveniences happen and meete they admit the lesse lest they fall into the greater As in some Cities they have admitted stewes and harlots to avoide as they say greater evills which the law of God will not suffer in his common wealth And so to this purpose of marriage when unhappy unfit and unequall marriages are made the one of these two inconveniences seemed to be necessarily that they who hated their wives would either perpetually afflict and vex them and at length kill them or they must have liberty to put them away The permission argues no simple lawfulnesse This latter was thought more tolerable therefore it was allowed in that common wealth but so allowed as if God by it would make them keepe their wives and use them better For first God would have him make a bill of divorce by that to affect so hard cruell a husband to drive him to consider what an unfit unworthy a thing it was for him to put away one he had enjoyed
and defender of his Church and children Doctrine hee that doth keepe preserve and defend it Vide Revelation 2.1 Christ walketh in the middest of the golden Candlesticke Yet he covereth the injury under his garment The amplisying of their sin that they pretended the law of God as a cover of it that it might be no sinne unto them It is a thing which makes their sinnes the greater Doctrine who pretend the law for a cover of their sinne and iniquities of cruelty or oppression unfaithfulnesse or whatsoever other corruption such was these mens dealing such was that of Iezabell 1 Kings 21.13 of them Joh. 19.7 the Jewes answered him we have alaw and by our law he ought to dye because he made himselfe the sonne of God And James 2.8.9 Because the law was given either for a light and lanthorne to keepe men they should not sinne or transgresse Reason 1 or after a glosse to let them see their sinnes James 1. Or as a Cocke to Peter Now to pervert it to the contrary is to abuse the law and so to adde to their former sin this second and to increase both To make that which is good cause of sinne Because this argues that the sinne is not in infirmity Reason 2 but obstinacy when men any wayes defend and excuse it more when they excuse it by that which doth accuse it and busie their heads to wrest it to bolster out their sinne when they do as Hierom Oceano of some who non voluntatem legi sed legem jungunt voluntati frame the law to their wills and not their wills and wayes to the law To condemne and convince of greater sinne all such sinners as doe not simply sinne Vse 1 but would sinne with warrant from that which is the onely opposite to all sinne whatsoever and make this as some men doe Christs sufferings the pack-horse of all their sinne so this the patron and defence first here are condemned all heretiques who doe not onely erre but defend it with colour of the Scripture for never any heretique hath beene who did not pretend the Word for their heresies The Scriptures they oftentimes contemne because they finde them little to favour them yet use they them as Merchants doe their Counters sometime they stand with them for hundreds and thousands and sometime for cyphers when the letter helpes they urge with full mouth but when the spirit hurts and crosseth them they appeale to others Make them as Aug. of the Donat. Accipientes ergo perverso corde-Scripturas non cas faciunt obesse nobis sed sibi Cont. lit par l. 2. c. 1. Non periclitor docere ipsas quoque script sic esse ex Dei voluntate dispositas ut haereticis materiam subministrat cum legam oportere haereses esse quae sine Scripturis esse non possunt Tertull. praescript advers haeret and either Fathers or Councels or the Pope must impose a sense upon them not draw it out of them and so have no error but either by the letter or the inforced sense they will maintain as by these words he that takes not up his crosse and followeth me certain Monkes made them crosses of wood and carried upon their shoulders Cassianus Colla 8. Cap. 3. By those words Here are two swords the Popes temporall and spirituall jurisdiction By those The Lord made two great lights the Sunne the greater therefore the Pope is greater then the Emperour By those They that walke in the flesh cannot please God Innocent condemned marriages and stablished single life and many such things Like unto these are many other who search the Scripture for no other purposes Affectus locutus est non intellectus Bernar. sup Cirat ser 87. A. but to see if they can finde any thing in it which will defend them in their sinne Therefore we shall finde a voluptuous man who hath no knowledge in the Scripture for to further his salvation hath that to uphold uncleannesse Acts 15.29 words without sense The wanton for her painting That oyle makes a cheerfull countenance The drunkard that Wine was given to make the heart cheerfull The covetous that he who provides not for his owne as worse then an Infidell The Usurer hath his distinctions of biting and multiplying usurie of lending to the poore and stranger and to rich and brother of putting money into the banke and such like To teach every man to take heed how he goes about to cover any sinne he hath committed Vse 2 by the word of God for as he cannot doe it without injuring of the Word which is most pure and holy so that injury will by the Word redound to God himselfe who hath given and written that Word for if it favour any sin he must needs doe the same when He and his Word are one Now it would be monstrous impietie that any one should make God the patron of his sinne As if a man should make the Prince the cause of his treason it were without excuse and hope of pardon But this is done when the Word is made a covert and so a mans sinne is increased as Adams was who accused both Eve and God The woman thou gavest me the word thou gavest me But to avoid this we must endevour to read the word without prejudice or being fore-possessed with opinion Many men make the Scriptures favour their errors because they read them with resolute mindes to hold that they have and so seeke but to confirme themselves out of that they read and apply it to their errors and not their mindes to it and sometimes sticke upon the letter and sometime make it speake that it never thought knowing not that it is like to a fertile field which bringeth forth many things which nourish the life of man without any seething or roasting by the heat of the fire Some things that are hurtfull unlesse they be boyled Some things unboyled offend not and yet having felt the heat of the fire are more wholesome Some that are in their kindes profitable for beasts though not for men So the Scripture hath some things literally understood which profit and help as Heare O Israel c. Others unlesse they be mitigated by the heat of the spirituall fire and be spiritually understood hurt more then profit as that Sell thy coat and buy a sword If he strike thee on the right cheeke turne to him the left Take up his crosse and follow me and such like Therefore at all times it is not good to take the words but labour for the sence specially not in those places where they seeme to favour any thing condemned in plaine words in another for there saith Augustine is certainly a figure VERS XVII Yee have wearied the Lord with your words yet ye say Wherein have we wearied him When yee say Every one that doth evill is good in the sight of the Lord and be delighteth in them Or where is the God of judgement YE have wearied the
Lord with your words The Prophet proceedeth now unto the last sin reproved in this Chapter which was in this people the former was touching men this is concerning God the former dishonesty and unfaithfulnesse towards men this impietie against God Before he accused them as some speake of felony now of treason before for their deeds now for their words and speeches contumeliously uttered against God denying the providence of God both over the good and bad not providing for the one and not punishing the other It is thought that the Jewes being now returned out of Babylon from their captivity and saw both the Babylonians and divers other Nations and people to abound with wealth ease and glory though they served their Idols and themselves the onely worshippers of the true God to be in want and poverty they thought and spake that God he regarded not them that worshipped him but the wicked were good in his sight and he delighted in them Or at least if it be not so where is God that judgeth uprightly Yee have wearied the Lord with your words Some thinke the wearinesse here spoken of is a fainting which commeth from too much striving and labouring whence commeth a remitting of the care and indevour which he tooke before time And so the meaning they would have to be You say the Lord who is mercifull and aboundeth with mercy and hath been ever constant in it and prone to it he is now wearyed in descending and providing for and in doing good unto those that serve him And so it should not be a wearinesse imposed upon him but one that is imputed unto him And so onely in opinion it should be so and not in truth but how this will agree with the Prophets answer to their demand I cannot see neither can it possibly for then he would have said In that ye say the Lord hath no care or hath cast of the respect of his but he speaketh otherwise The meaning is then you have grieved and vexed the Lord with your speeches and reproaches and blashemies against him It is spoken after the manner of men because they are so with the speeches of others like that Isaiah 43.24 Thou hast wearied me with thine imquities Yet ye say wherein c. Their answer for themselves putting him to his proofe and to make good that he had spoken and shew wherein else would they not confesse their faults When ye say Though not in his hearing who was able and would reproove them but amongst the ignorant people in companies where they came still inculcating and repeating such things and so make them cast off all feare of God and care of honesty and piety He that doth evill Not the good nor the righteous is respected of God but the wicked for they flourish and prosper and he is good in his sight that is approved of God From men they proceed to approach to God and to impeach and disgrace him and cast reproaches upon him and being unfaithfull injurious and unjust to men they are irreligious towards God They who are unfaithfull and unjust towards men Doctrine will be irreligious towards God such as have no care of honesty will have no care of piety not of charity not of religion and ècontra So much this insinuates and that 1 John 4.20 If any man say I love God and hate his brother he is a lyer for how can he that loveth not his brother whom he hath seen love God whom he hath not seen And James 1.27 Pure religion and undefiled before God even the father is this to visite the fatherlesse and widowes in their adversity and to keepe himselfe unspotted of the world Tit. 2.12 Matth. 25.42 Not that men shall not be condemned for irreligion but that this is manifest to others and shewes that there can be no religion Because men they see Reason 1 and converse withall daily and so not with God Now if they have no care of the present what is expected towards the absent not of visible none of the invisible As 1 John 4.20 Because care of religion proceedeth from the love of God Reason 2 which makes Christ Math. 22.27 include the whole first table which is concerning God and religion under the title of love Now there can be no love of God but where there is love to man for that 1 John 4.20 Men love not the person if not the picture love to man is naturall to God spirituall that as naturall men this as spirituall and regenerate If any be unnaturall is it not like he will and must needs be irreligious To teach us not to wonder Vse 1 as many men doe that there is so much impiety and prophanenesse in our age so little or no care of the Lords day little or no love of the word zeale for Gods glory care of his worship hatred of idolatry and such like but ècontra much and great prophaning of the Lords day c. Wee are in the age wherein charity is growne cold and iniquity hath gotten the upper hand It is true which August saith Euchi 1. ad Laur. 117. Regnat carnalis cupiditas ubt non est Dei charitas And it will be as true if ubi be placed before regnat for there can be never any true and constant love to religion where there is not true love to God that cannot be unlesse men be sanctified and regenerated Now sanctification is as some say of hearts ease that growes not in every mans garden lesse is it in every mans house so not sanctification it is few mens hearts and manifest not to be there where there is injustice dishonesty no love of God would we marvaile to see men performe no duties to those they are knowne not to love Love and affection being the ground of all duty if not why this Nay rather seeing the wickednesse injustice and oppression of the time is such we should rather wonder there is any religion at all then that there is no more that there is any love to the truth c. then so little To teach us what to judge of many men who seeme religious Vse 2 who will sit at Gamaliels feet have Christ to teach in their streets and Churches he shall eat at their tables and houses and yet they are workers of iniquity live in some one grosse sinne or another of injustice and oppression deceit or unfaithfulnesse and uncleannesse yea after they have beene convinced by the word remaine still in them know them to be but hypocrites they may talke of religion but they have no truth of it they may have the shew of goodlinesse but not the power of it They honor the word Ministers onely as Saul would have Samuel to accompany him for his owne honor before the people or some other sinister respect It is not a sure consequent a man is carefull of the duties of the second table and therefore religious because hitherto by nature he hath beene so there
are some civil hypocrites as well as religious hypocrites but the cōtrary cōsequent is good And oftentimes the issue of things proves not to be good for though they hold out a while in such profession yet at length they fall away either when some trouble comes for it that they may enjoy their lives and liberties and so their sinnes And so as 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
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 Because it workes the destruction of the creature Reason 3 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 For sinnes past which a man hath commited Vse 1 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 cautel la 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 ailigunt 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 As Chry. of man quifuerit sub vinculis bonus nunquā erit profectò bonus simulac enim vi nullacogitur liber ipse ad ingentum subito conversus iterum descesset So I of this griefe 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 * 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 For the time to come men ought to put away their sinnes Vse 2 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 agcret 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 though thy sinnes bring thee in never so much pleasure and profit for a time never so much contentment and satisfaction yet while God is displeased and offended yea grieved with it thinke the end will be worse for thee For doe they provoke me to anger saith God and not themselves to the confusion of their faces As if he said As Cyprian de lapsis Plus imò delinquit qui secundū hominem Deū cogitans evadere se poenā criminis credit si non palam crimē admisit sun̄ doe they imagine I will long beare my griefe and goe mourning away and not pay them home and ease my selfe yes they shall finde that I have said Isaiah 1.24 Therefore saith the Lord God of Hoasts the mighty one of Israel ah I will ease me of mine adversaries and avenge me of mine enemies Therefore let men put away their iniquities cease of firming and not grieve the Lord. Let no man imagine that this he will not part with but yet doe something which may please God As prophane Esau with his father Gen. 28.8.9 for if they doe it shall be with them as with him though his father meant to blesse him yet God would not have it so though men and the worke blesse them yet shall it not be so For imitation if God be grieved at the sinnes of others Vse 3 then ought they to be so too vide Mal. 1.6 in properties of filiall feare And if it doe grieve them indeed then will they not use familiarity with those whose words and workes are bitter and sharpe
God by which they may see what he hath done that he regardeth or to see the time to come that he will doe it but onely looking to the present view are thus deceiued and erre To teach us when we heare many men wrangling and jangling against the providence oif God Vse 1 and denying his administration and governement of things here below even from this that those who walke uprightly are under the winde and they who contemne God despise or at least neglect his worship live in Atheisme or irreligion and prophanesse yet they flourish and have all things in abundance as heart could desire for if he did how would he not remedy this and rectifie this confusion Such quarrelling as this is but the old sophystry of Satan and the old corruption of man which hath beene a thousand times confuted in every age and place since it was first invented which might have stopped the mouth of all iniquity in this case were not Satan wonderfull malicious and the nature of man marveylous weake not able to looke to things past or forsee things to come To teach us to take heed oif any such corruption as this is Vse 2 to deny or question about the providence of God when we looke abroad and consider things and finde things thus disposed of which seemes so contrary to the course of the world and to stay us we must consider two things The first is that howsoever other arguments and reasons of Gods divine providence and mercy towards all and particular men is to be seene and is manifest of all both in their lives past and present in all places yet are not the examples of his judgement alwaies to be seene but to be expected in their due time such as are reserved for time to come so that though a man may judge by the time past and present and finde nothing nor to part of mans life without apparent proofes of the power wisedome and mercy of God because he still makes his sun to shine and his raine to fall on good and bad yet that part of providence which is in judgements is to be expected in a fit time but it is the future and time to come And that he will manifest unto every one that he certainely doth governe This advice is given Psa 37.1.2.9.10.35.36 And that Job 27. from 7. to 14. and vers 30. Therefore must we with David goe into Gods Sanctuary and consider not the beginnings nor the present state but the ends of these men which will manifestly prove his providence Gods dealing with them and his owne like to Princes with their Hawke and Partridge oir their states being like the Partridge and the other as the Hawke The second is the time present that this divers dealing of God with them argues his providence because it is the way to salvation for the one and to destruction for the other As it argues the skill of the Physitian and his wisedome having to deale with two patients one desperately sicke and he cares not for his health the other so sick as he may be recovered he useth divers dyets and manner of usage So God deales with his THE THIRD CHAPTER OF THE PROPHET MALACHY BEhold I will send my messenger and he shall prepare the way before me and the Lord whom ye seek shall speedily come to his Temple even the messenger of the Covenant whom ye desire behold he shall come saith the Lord of hosts 2 But who may abide the day of his comming and who shall endure when he appeareth for he is like purging fire and like fullers sope 3 And he shall sit down to trie and fine the silver he shall even fine the sons of Levi and purifie them as gold and silver that they may bring offerings unto the Lord in-righteousnes 4 Then shall the offerings of Juda and Jerusalem be acceptable unto the Lord as in old time and in the yeers afore 5 And I will come neer to you to judgement and I will be a swift witnesse against the soothsayers and against the adulterers and against false swearers and against those that wrongfully keep backe the hirelings wages and vex the widow and the fatherlesse and oppresse the stranger and feare not me saith the Lord of hosts 6 For I am the Lord I change not and ye sons of Jaacob are not confirmed 7 From the daies of your fathers yee are gone away from mine ordinances and have not kept them returne unto me and I will returne unto you saith the Lord of hosts but ye said wherein shall we returne 8 Will a man spoyle his gods yet have ye spoyled me but ye say Wherein have we spoyled thee In tithes and offerings 9 Ye are cursed with a curse for ye have spoyled me even this whole nation 10 Bring ye all the tithes into the storehouse that there may be meat in mine house and proove me now herewith saith the Lord of hosts if I will not open the windows of heaven unto you and powre you out a blessing without measure 11 And I will rebuke the devourer for your sakes and he shall not destroy the fruit of your ground neither shall your vine be barten in the field saith the Lord of hosts 12 And all nations shall call you blessed for ye shall be a pleasant land saith the Lord of hosts 13 Your words have been stout against me saith the Lord yet ye say What have we spoken against thee 14 Ye have said It is in vaine to serve God and what profit is it that we have kept his commandement and that we walked humbly before the Lord of hosts 15 Therefore we count the proud blessed even they that worke wickednesse are set up and they that tempt God yea they are delivered 16 Then spake they that seared the Lord every one to his neighbour and the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought upon his Name 17 And they shall be to me saith the Lord of hosts in that day that I shall do this for a flocke and I will spare them as a man spareth his own son that serveth him 18 Then shall you returne and discerne between the righteous and the wicked between him that serveth God and him that serveth him not VERSE I. Behold J will send my messenger and he shall prepare the way before me and the Lord whom ye seek shall speedily come to his Temple even the messenger of the Covenant whom ye desire behold he shall come saith the Lord of hosts IN this Chapter are two things laid down one an answer to the blasphemies reproved vers 17. of the former which is contained in the 6. first verses The other an expostulation or contestation with them of their prophanesse obstinacy and other impiety ad finem For the first The sum of it is thus Hitherto hath God so shewed himselfe a most equall and upright Judge that yet before
hath decreed it and the mouth of the Lord hath spoken it Some understand these words of his second comming as the others of the first As August and Theodoret But Cyril and Rupert otherwise as we and the third and fourth verses prove it because those things are exercises of the Church upon earth In the Prophesie we first observe what toucheth the forerunner That he is sent and the end of his sending I send Math. 11.10 It is said God the Father sendeth noting the unity of essence Christ is God equall to the Father and coeternall with him Doctrine 1 Revel 2.8 first and last Christ he sendeth Ministers and appoints them over particular charges Doctrine 2 as Pastors Re. 2.1 My messenger or Angel Iohn is the inessenger of Christ one by whom he would make his will known and the spirituall and heavenly verity manifest unto his people which is not peculiar to Iohn but that which is given unto all the Ministers of God and so teacheth us a generall thing The Ministers of God are his messengers and Angels to receive from him and reveale to Doctrine and teach his people his will and pleasure those by whom he will convey unto them the knowledge of his divine Mysteries which is not to be understood exclusively as if they should have no knowledge of it by any other means But this is the principall means by which he hath ordained thus to manifest it Hence is this name of Angel or messenger so usually iven unto them And that of Embassadours 2. Cor. 5.20 And that of any Interpreter Iob 33.23 And that they bring is called the Lords message Haggai 1.13 Hence that Math. 29.19 go ye and teach Luke 16.29 Abraham said unto him they have Moses and the Prophets let them hear them Because of mans infirmity Reason 1 therefore he speakes not himselfe neither sendeth by an Angel which is one by nature knowing the naturall feare of a man that he is able to indure neither As that sheweth Deuter. 5.25 26. Now therefore why should we die For this great fire will consume us if we heare the voice of the Lord our God any more we shall die For what flesh was there ever that heard the voice of the living God speaking out of the midst of the fire as we have and lived Luke 1.11 12. Then appeared unto him an Angel of the Lord standing at the right fide of the Altar of incense And when Zacharias saw him he was troubled and fear fell upon him As also his superstition who would leave attending the message and worship the messenger As Revelat. 22.8 But he willing to have the message rather regarded sends it in earthen vessells Because they might know better and more fitly Reason 2 to deliver and apply this word both with more compassion and with other affections seeing they are partakers of the like infirmities and so better know the infirmities of men It is the reason the Apostle giveth why the Priesthood was taken from men to be for men in things appertaining to God Heb. 5.1 2. Which is that the Apostle said 1. Cor. 9.20 Vnto the Iewes I become as a Iew that I may win the Iewes to them that are under the law as though I were under the law that I may win them that are under the law Which was saith Augustine * Compassione misericordiae non simulatione fallacia fit enim tanquam agrotus qui ministrat agroto non cum sefebrem habere mentitur sed cum auimo condolent is quemâ—dmodum sibi ministare vellet si ipse aegrotaret sic spse aliis aegrotantibus ministrando compatitur August Epist Hierom Epist 9. In compassion pitying them not in dissimulation to deceive them He became as a sicke man himselfe to tend the sicke not feigning that he had a fever but with such a tender and condoling heart as he would be tended with if himselfe were sicke To confute those who thinke any sufficient for the Ministery Vse 1 to be Gods Messenger Vide. Cap. 2. verse 7. doc 1. use 1. To reprove all ignorant Ministers Vse 2 and to admonish men to take heed how they take this calling Vide ibid. verse 6. and 4. Vse 3 To confute those who thinke there is no necessary to heare Gods Ministers Vide ibid. doc 2. use 1. To teach men to make conscience to heare the Ministers Vse 4 Vide ibid. And he shall prepare the way before me Here is Iohns office alluding to an harbindger before a Prince whose duty it is to prepare the way for his Prince remove all lets and impediments that he may passe more easily and more freely So ought Iohn according to that Luke 3.4.5 And it is all ohe with that Luke 1.17 To make ready a people for the Lord. To whom he would come Iohns preaching then is the preparing of a people and Christ comes when men have entertained that Men who would receive Christ Doctrine must entertaine his word by his Ministers and be first prepared by it and then will he come Luke 1.76 and Rev. 3.20 If any heare my voice He shall prepare the way Iohn prepares the way for Christ by preaching repentance and bringing men to the sight and acknowledgement of their sins which is manifest by his preaching Matth. 3.2 3 7 8. As Christ comes to none but such as have received the word Doctrine So to none but to such who have so received it that by it they are brought to the sight and feeling of their sins and to see and acknowledge their fearefull condition and damnable estate by reason of their sins Therefore it is that one speaking of this of Iohns comming and preparing saith it is like as when the sicke is admonished oif the comming of the Physitian that he knowing and feeling his disease might reverently receive him and submit himselfe to him So in this And to this end belongs that Matth. 11.28 Come unto me all ye that are weary and laden and I will ease you As also when he sendeth his Apostles abroad Matth. 10.6 7. But goe rather to the lost sheep of the house of Israel And as ye go preach saying the kingdome of Heaven is at hand Luke 1.76 77. And thou babe shalt be called the Prophet of the most high for thou shalt go before the face of the Lord to prepare his waies And to give knowledge of salvation unto his people by the remission of their sins And the Lord whom ye seck The second Prophesie touching Christ the Lord In this verse he Prophesieth of his person and comming and he is first called the Lord that is King and Governour of the Church Christ is the Lord and King Doctrine and the Governour of his Church the government of it is his peculiar and proper Whom ye seek whom ye desire Christ was desired and sought for of the Jewes two waies as they were diversly affected some were meer naturall men they sought for him as a temporall deliverer others
either perfectly which is either in this life by imputation of his holinesse putting on his garments upon them as Ionathan did to David after their league or else in the life to come by full perfection inherent when they shall be like him in holinesse and glory Or it is partially and begunne in this life whereas they are inlightned as the Moone by the Sunne yet have their spots their errors so are they sanctified and put in a new hew as the fuller doth a cloth or garment yet the old threeds appeare in them Of this is it here spoken and for this is he thus called and to this tends that 1 Corinthians 1.30 But ye are of him in Christ Iesus who of God is made unto us wisedome and righteousnesse and sanctification and redemption And Cap. 6.11 and such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus and by the spirit of our God Heb. 2.11 Ephes 5.26 VERS III. And he shall sit downe to try and fine the silver he shall even fine the sonnes of Levi and purifie them as gold and silver that they may bring offerings unto the Lord in righteousnesse AND he shall sit downe to try He shall sit downe to try and fine the silver The third similitude by which Christ is described is from the Goldsmith The summe is that as he sitting in his shoppe by his fornace doth purge the drosse and corruption from the silver so will Christ purge corruption from those which are his He shall sit Noting the dilligence and constancy and care of Christ in this worke i. He shall not doe it lightly or cursorily but seriously and dilligently being marveylous attentive upon the worke for then we sit when we would doe any thing seriously and with all care and endeavour So Psal 1.1 and 50.20 And fine the silver Septuag and fining as silver or as a man that fineth silver for the Hebrewes often omit the note of similitude and the people some thinke is compared to silver because they are so excellent in respect of others which are but iron to them Some because silver hath this of it nature that it is most mixed with other mettalls and mineralls and by the fire is made most pure so they by the vertue of Christs death And he shall purge the sonnes of Levi. The parties whom he should purge understanding not those who were such by nature but such as were spirituall Priests such as were true and lawfull Priests dedicated to the perpetuall and holy service of God And purifie them as gold and silver Hee expresseth the same thing againe and againe that it might be more certaine and firme and to shew that their purity should be very great for these mettals are of all others most accurately purged with the fire lest any rust or drosse should remaine with them That they may bring offerings Here is an effect of Christ purging of them that their sacrifices being polluted and corrupt before should now be pure and holy and be made acceptable to the Lord. In these words are noted the purity of them in the next the acceptablenesse of them Christ is to his as a Goldsmith Doctrine or Goldfiner he that purgeth and purifieth them from their drosse of sinne and corruption which is as the former perfectly in the life to come when as all blots and every spot shall be removed Ephes 5.27 or partially in this life where as all is pardoned so purged but not whole sinne neither if it were can he be perfectly free because living in an infected ayre they cannot but draw in some corruption which though it prevaile not to death yet it will corrupt them still and infect them But Christ he purgeth them and hence is washing of us given unto him Revel 1.5 and cleansing 1 John 1.7 And the baptisme of spirit and fire Matth. 3.11 that as fire he takes away drosse and rust Hence he is said to be Iesus Matth. 1.21 because he saves his people from their sinnes not à culpa onely and à poena but à contagione Hence that Rom. 6.3 we are partakers of his death to make us to dye to sinne and sinne to dye in us Galat 6.14 Because he might make way for holinesse and purity Reason 1 for else the new man cannot be put on unlesse the old man be destroyed men cannot be renued in the spirit of their mindes unlesse they cast off the old man and he be taken from them As the Serpent cannot receive new strength unlesse she first put off her old skin or coate passing and pressed by the straitnesse of her denne or hole So cannot we put on the new unlesse we put off the old August de doct Christi lib. 2. cap. 16. Therefore to make way for that Christ first must purge us from sinne Because he might make us like him Reason 2 he was made like us in all things save in sinne this makes us unlike this then will he take and purge from us that we might be as he without sinne Because we might serve him Reason 3 he desires to have service from us which cannot be unlesse he purge away sinne and destroy it in us for else we shall serve it and we cannot serve two masters Therefore hee destroyes this that wee might not serve it Rom. 6.6 And so might be free to serve him Luke 1.74 To try and fine the silver Drosse is not easily separated from mettall and silver but with the violence and heat of the fire is it tryed and fined insinuating unto us by this how hardly and with what force sin is separated from us how close it sticks by us and with what a doe it is separated The sinnes and corruptions of Gods children sit close to them Doctrine and cleave fast are not to be separated but with much force and violence As drosse to silver Heb. 12.1 To shew this belong those speeches of sacrificing Galat. 5.24 Of mortifying Collo 3.5 of cutting off and pulling out the right hand and right eies Mat. 5.29 30. proved also by that Jer. 13.23 Can the blacke Moore change his skin Or the Leopard his spots Then may ye also do good that are accustomed to do evill And Mich 6.7 Men wil give any thing rather then part with sin Because it is naturall unto them as to others Reason 1 brought into the world with them Now as the proverbe That which is bred in the bone will hardly out of the flesh And as naturall and hereditarie diseases stricke the fastest and most heard to be cured so it is of sinne Because besides nature Reason 2 custome and continuance in them is adjoyned now custome is another nature and things bound with such a twofold cord both so strong will hardly be separated Custom oftentimes prevailes much and jura didicit immitare naturae Saint Chrysost But when custome and nature are joyned together who or what shall alter them No
their art to seeke from them the knowledge of things to come the finding of things lost the helping of creatures ill affected and such like for besides that it is absolutely forbidden in the word God and threatned Levit. 20.6 Manifested in the example of Saul 1 Sam. 28. This may disswade because they shall be partakers of their sinne and consequently of their punishment and be judged by Christ for judging these he will judge them who communicate with them in the same sinne yet is it lamentable and fearefull to see what flocking there is of men but more of women to men and women who cannot chuse but be witches and have familiarity or commerce openly or closely with the Divell sometimes for things lost sometimes for barrennesse sometimes for long and extreame diseases of their children not fearing this that Christ will judge them then those who communicate with them and are the causes of their practises for as no receivers no theeves so no frequenter to those no such specially such as are called white and good witches or sorcerers but they will say they are bewitched Ergò they may seeke to be helpt Answer As if there were not a God in Israel that ye goe to enquire of Beelzebub the God of Ekron 2 Kings 1.3 Or that God were not able to dissolve the workes of the Divell Did Iob this when no doubt he discerned as well as these that he was bewitched But ease and deliverance often followeth after this In possessions Divells depart in other extremities things are appeased Answer This is nothing for first Divells know how to agree among themselves to deceive men and none of us would trust or commit his businesse to one that is deceitfull and perfidious Now the Divell is not onely a lyer but the father of a lye Secondly if health and ease follow it may be it is the effect of the lawfull meanes which was used before and God seeing how corrupt and impatient thy heart was to abide his leasure and make use of them gave thee over to thy corruption and let thee have thine owne will even then to use such an unlawfull meanes when health and ease was at hand as if it had been an effect of that to confirme thee in thy blindenesse and infidelity or lastly it may be like that Deut. 13.3 Thou shalt not hearken unto the words of that Prophet or unto that dreamer of dreames for the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soule And therefore for thee to take heede how thou hearkenst to these lest thou bewray thou lovest not the Lord. But they use nothing but good words and lawfull meanes prayers and hearbs and simples and such like I answer first with Saint Chrysost * Christiana mulier est haec excantans nihil aliud loquitur quam Christi nomen Chrysost ho 21. ad popul Antioch Proptereà namque mag is odi aversare quod Dei nomine ad contumeliam utitur quod se dicens esse Christianam gentilium opera facit Etenim Daemones Dei nomen fatebantur tamen erunt Damones Chryso she is a Christian women that useth the spell and nothing but the name of Christ They spake these words before going when they excused themselves for the like He answereth For that cause hate and detest her the more because she vilely abuses the name of God profes sing her selfe a Christian she doth the workes of an heathen for so the Divells confesse the name of God and yet were Divels still For they said Luke 4.41 Thou art Christ the son of God yet he rebuked them and cast them out Therefore I would intreate you to beware of this deceit for as they who are tempering bitter cups for children first rub the mouth with hony that that headlesse age when it shall perceive the sweetnesse shall not feele and feare the bitternesse and they who give poysonfull hearbes give them the titles of medicines that no man then reading the superscription of a remedy should suspect poison So deal these Besides in their hearbes the Divell is but Gods Ape who seeing him not doe things but by meanes useth the like that no man might suspect him as he appeared in like habit to Samuel But to conclude what colour and covert soever is made Christ is the witnesse and knowes all and he wil be the Judge to reward all who shall thus pollute and defile themselves And against the adulterers The second particular adultery in the Etymology of it is a going up to another mans bed As Gen. 49.4 Thou wast light as water thou shalt not be excellent because thou wentest up to thy fathers bed then didst thou defile my bed thy dignity is gone In the nature of it it is the carnall knowledge of a woman who is bound to another man but no doubt in this place not onely this but under it fornication and wantonnesse and all uncleanenesse is contained as in the commandement the Lord as he will judge Doctrine condemne and destroy all wicked men so adulterers whoremongers fornicators buggerers and other uncleane persons here and Gal. 5.19.21 Ephes 5.5 Heb. 13.4 Marriage is honourable among all men and the bed undefiled but whore-mongers and adulterers God will judge Revelat 21.8 This ought to make every one flye adultery Vse though he can escape the punishment of men yet for Gods judgement in this life often wasting of the body and fearefull diseases poverty reproach and ignomy such as shall never be put out that fearefull judgement Iob speakes of Cap. 31.9.10 But if these be not feared because they befall in a few and yet may he be of the few yet this should Eccles 11.9 that Christ will judge him and condemne him exclude him heaven cast him into hell and the fire that burnes for ever And against false swearers The third particular which is not set downe barely as the others but with this addition of falsly or vainely The reason is because to sweare is not simply unlawfull as the other but a thing that a man is oftentimes bound to for the glory of God and for the profit and necessity of others so it be by the Lord alone and taken in truth not swearing a lye and false thing in judgement advisedly and upon necessary occasion in righteousnesse promising by oath nothing but that is lawfull and just and undertaken for the glory of God the discharge of duty the appeasing of controversie the satisfying of others and the clearing of a mans innocency But these and their like being wanting it is a false oath and men sweare falsly The Lord he will judge and condemne all false swearers Doctrine such as sweare by others then himselfe false things not in truth rashly not in judgement unlawfull things not in righteousnesse neither respecting Gods glory the good of others discharge of duty c. So here and Exod. 20.7 Thou shalt not
first hath the reproofe in generall for committing evill and omission of doing things commanded and a denyall of it by the people The second hath an exhortation to repentance with the promise of a gracious acceptance From the daies of your fathers c. The generall reproofe or in particular for committing things forbidden and omitting things commanded but in these first words their sinnes are amplified from the time and continuance in them i. It is not yesterday or a few dayes since you transgressed against me your sinnes are not of short time and small continuance but you have beene long rebellious against me even since the dayes of your fathers so long have I beene patient towards you so much are you the more hardened in your sinnes and have the lesse to say for your selves and I may the more justly punish you The exhortation to repentance is pressed and urged with the benefit that will follow it God will returne to them and by this promise would he intice and provoke them meaning he would declare and make manifest he was appeased towards them mitigating and lessening their punishments and calamities and restoring many blessings unto them This of Gods returning is figurative for he properly cannot be said to change either place or minde Cujus est deomnibus omnino rebus tam fixa sententia quam certa praesentia Vide August de Civ D. l. 15. Cap. 25. But ye say wherein shall we returne The Propher returns to his expostulation with the people about their sins and here reproves them for their impudent hypocrisie and pride that they said they needed no repentance or returning to God being guilty unto themselves of no sinne no transgression or falling away from God i. What have we committed or when did we fall from the Lord Thou calst us to returne They had so long accustomed themselves and not to restore and pay unto the Lord that was his that now they say they ought no such thing now these words containe the continuance of their rebellion or obstinacy When men once give way unto sin entertaine it Doctrine they are often and easily drawne on to continue it from time to time day to day and to grow aged and ancient in sin especially if the Lord punish them not for it so much is here and in the old world and in Sodom c. Isaiah 65.2 and Hosea 10.9 Ob Israel thou hast sinned from the daies of Gibeah That is either from the time of the Iudges when they made war against the Benjamites touching the Levites wife from which time they continued Idolatry or as some from the times of Saul or Salomon example of Davids sinne for many months for not repenting he continued it but Solomon many years Because the preserver of men from sinne is the grace of God Reason 1 either generall as in Abimelech Gen. 20. or particular as Isaiah 30.21 restraining or sanctifying grace now this the Apostle calls fire 1. Thessal 5.19 or compares it to it that as fire by withdrawing of matter oile from lamp or fuell from fire or by adding contrary as water so the spirit is quenched or forced to recoile by sinnes no marvaile then when the resister is gone or grieved if there be long continuance Because custome is another nature and things by custome Reason 2 are in us as if they were bred Now naturall things are hardly changed the continuance easie a man can hardly forget his mothers tongue hardly a speech he hath been accustomed to so in this Because the custome of sinning takes away the sence of sinne Reason 3 even a little custome and giving way to it Now when a man is without the sence of sinne hardly seeing and knowing of it Consuetudo peceandi tollit sensum peccati lest feeling how it woundeth and pierceth him but finding for the present sin pleasant or profitable no marvaile if he continue it and say Prov. 23.35 They have stricken me but I was not sicke they have beaten me but I know not when I awoke therefore will I sccke it yet still To teach men to take heed how they give way to sin Vse 1 but if sinne enter upon them as who sinneth not then with speed to part with it and shake it off lest custome and continuance follow So that when he hath a will he shall have no power to rise out he will be so intangled as with him that taketh up money for necessity he shall easily finde that he may continue it and be in the usurers bonds upon good security but when he would out of them the longer he hath continued the lesse he will finde himselfe able and so be desirous to continue it till he have stript himselfe out of all so in this then must he labour to rise out of them and give no place nor way to them Then it is a goodnesse Vse 2 and mercy of God to a man when he gives a means to him either to keep him for giving way to sin or for sitting downe in sin which of himselfe he will soone do Vide Mal. 1.7 doctr 1. Now in that they had continued thus long and were not consumed it commends another doctrine The Lord is long suffering Doctrine and patient towards such as sinne and provoke him Rev. 3.20 Gone away from mine ordinances Reprooving them for their sinnes he tells them that is sin which is disagreeing to his laws and ordinances to his word That is evill and sin Doctrine and unlawfull to be done which is repugnant to the law of God or a departing from it may it seem to be never so profitable to man or bring glory to God as on the contrary that is good and righteousnesse which is agreeable to the law and word of God seem it never so unprofitable to men or not behoofull for Gods glory Vide Cap 2.10 Doctr. ulti And have not kept them They are accused not only because they committed things contrary to the law but because they did not things agreeable to it not onely committed the forbidden but omitted the commanded They do not onely sinne Doctrine who offend against the law doing the things forbidden by it but those who do not observe and do the things commanded by it but leave them undone manifest by that as a breach of the first Table and Precept Jer. 10.25 Powre out thy fury upon the families that have not called upon thy name Dent. 28.58.59 and 27.26 Matth. 25. Because the law is affirmative Reason 1 and commanding as well as negative and forbidding and though the precepts and commandments run most negatively save only the fourth and fifth yet they all carry the affirmative as the Prophets their Interpreters shew and as those two affirmatives carry their negative so the eight negatives carry the affirmatives so that an omission is as well a transgression as a commission and so a sin Because they go against love Reason 2 and charity and therefore sinne for charity to God
the Lord thy God Deut. 6. where men are forbidden to try the Lord in things not written or commanded but here they are commanded If I will not open the windowes of Heaven Namely to make plenty for drought made ever a dearth with them and so he promiseth abundance of rain which ever made plenty i. I will send showre downe on you as much raine as if the windowes of Heaven were open The manner of speech is an oath and so set down imperfectly and is thus to be supplied else account me a liar or such like for it is usuall with the Scripture that things which are fearefull to be spoken or carry with them blasphemy to be silent and let men rather conceive of them then utter them or use some honest and comely speech And powre you out a blessing Because the windowes of Heaven were once opened for a judgement Gen. 7. and might so be againe therefore he expresseth his meaning that it should be for a blessing to make things prosper and fruitfull he sending them the first raine and the latter in the earing and the harvest Without measure The originall that shall not suffice i. I will give you such an abundance of fruit that your garners and barns shall not suffice to containe them as the rich mans barnes did not suffice but made him consult to make greater Some interpret these words more then enough as much as should suffice and more that they should have such abundance that there should be sufficient and more then they needed and the more to confirm them he addeth the next verse VERS XI And I will rebuke the devourer for your sakes and he shall not destory the fruit of your ground neither shall your vine be barren in the field saith the Lord of Hosts AND I will rebuke the devourer for your sakes I will not only give you abundance of raine but take from you other devourers of the fruits of the earth which it hath brought forth meaning the Caterpiller Cankerworme Grashopper c. by which he did as often afflict them with famine as by want of raine And so God destroying these devourers they should have the fruits of the earth and not be deceived of their hope when they looked for the fruit of the vine for God prospering nothing shall devoure The exhortation is to pay tithes and deal faithfully to bring all unto him Men ought to give to God and to his Church and Ministery his whole due and full right to deale faithfully with him and give all their tithsas here and all their honour their double honour 1. Tim. 5.15.16 and that wholly not in part so much is also insinuated by that Levit. 27.31.33 The Lord would not that the Levites should gaine out of other mens losses but because the people used to make a gaine craftily by turning the tithe into money he meeteth here with their deceit lest the Levite should lose any thing of his due which is also the reason that God would suffer no eprmutation or commutation fo the beast or redemption because then nothing that was good should have come to the Levites no far or well fed beast and so he should not have had his due because they were so griping and covetous and so their evill manners have brought forth a good law To these I adde Prov. 3.9 Honour the Lord with thy riches and with the first fruits of all thine increase Acts 5. Gal. 6.6 Let him that is taught in the word make him that hath taught him partaker of all his goods Because they have as much right to the one part as another Reason 1 and they are bound as much to pay one as another every part is as much theirs as one the whole as a part and so though it be lesse injustice and robbery to keep any part then the whole yet it is as well injustice and robbery Because if he labour carefully and painfully Reason 2 he is worthy of all as Tim. 5. and that he brings for change is far more excellent he given greater things then he receiveth any Reprofe of many who though they give somewhat to the Minister Vse 1 give him not all his due It may be all the Law ties them to for maintenance but nothing of that the Apostle calls for honour but if he be not a Minister just of their owne minds that he answere not their conceit as face answeareth face in the water they will hardly speake so base of any man as of him never reverence him at all But many for maintenance do not give him the whole though somewhat for whereas in most places of the Land all things should be paied unto them in kinde both by the law of God and of the Land they have sought by all meanes to alter the course and have prevailed so far as they have brought upon the Ministers a number of injurious customes of paying little or nothing for that which is of Good value And although at the first this was not done without the indulgence of the Minister yet many times it happeneth that the Minister either not able to sue for his right or not willing to disadvantage his Ministery by a perpetuall brawle is forced to yield of his right both for peace and hope to do good yet the peoples offence must needs be great that they will not yield the things themselves in kinde or the value of them And hence it comes to passe that what the Minister hath of favour once yielded unto and for peace they hold him thereby bound for ever though the tithes and price of things do never so much alter And againe against all right they binde the successor to the fact and fault of his predecessor whereby in many things it comes to passe that where a shilling is due there commeth not a penny to the purse of the Minister As in many places there is lest to the Minister but two pence a Cow by the yeare and so much for an acre of meadow yea in many places nothing tithable though men have never so great pastures and so many thousands of sheep because Abbey land these fulfilling the iniquity of those Fathers who then robbed the Church for their owne bellies Of this sort should many in this City be as the Ministers do complaine who bring not all their tith unto the Lord. But they could be content to pay them if their Minister were as he should be I wonder what a kinde of man a Minister should be that every one would thinke worthy of his tiths for though to one Minister some might be like them Gal. 4.14.15 The triall of me which was in my flesh ye despised not neither abhorred but ye received me as an Angel of God yea as Christ Iesus What was then year felicity for I beare you record that if it had been possible you would have plucked out your owne eies and have given them unto me Who yet afterwards changed so do they
then proudly doth any thing and commit their cause to God as the just revenger knowing that vengeance is his to which purpose they understand those words before the Lord of hoasts that is before God the revenger and so they account the observation of piety and religion not profitable to men as that which did not make the worshippers prosperous nor keepe them from injuries nor defend them grieved And of both these they give themselves for instance and speake out of experience that they had found none and so chalenging themselves to be just religious and godly and so endeavoured their owne honour and to detract from the providence of God and his worship and it is worth the noting that they produce not others of the godly but themselves for the first might easily have been refuted either by producing the examples of those who have had testimony of their piety from God and where they enjoyed his blessings or else by answering them that neither they nor any other were able certainely to judge whether those they named did truely and sincerely worship God or no and imbrace piety for no man can be a certaine witnesse of anothers conscience his owne he may well know therefore these brought not forth others against God but themselves The misery poverty affliction Doctrine and adversity of the children and Church of God and the prosperity of the wicked makes men out of their ignorance or corruption out of their infirmity or malice to deny or doubt of the providence of God videca 2. ver ult Doct. ult proofes Reason and Use 1. To teach us to suspect our conceit or judgement when it carries us that way to question and reason about Gods providence Vse as if he did not dispose of the things here upon earth because things goe thus among men and to checke our selves suspecting our wisedome that cannot see the causes of things and Gods course in disposing of them when he deales diversly and not as we would thinke reason he should yea and ceasing from our wisedome to search into things more then we can comprehend * An tu cum medieum sepius c. Chrysost de vig. When thou seest a Physitian sometimes cutting sometimes burning the same ulcer yea and oft times missing his art yet thou dost not unmannerly object But in God who never erres but disposed all things rightly and orderly according to his wisedome thou a poore mortall art busie to know the reason of his counsells and doings and dost not ascribe all to his infinite wisedome Is not this extreame madnesse but admit it lawfull and fit to enquire he certainely is purblinde that cannot see even the speciall providence of God when the hands of God goe thus crosse like old Iaakobs hand upon the heads of Iosephs children and thinke with Ioseph that they should be otherwise for is it not a speciall wisedome in a Physitian to keepe some whom he loves in a strict and spare diet and others of whom he hath not neither hath cause to have the like care to give them liberty to eate and drinke what they list Is it not speciall providence in a father if he keepe his sonnes bare and have a strait hand over them all the while they are at none-age and suffer servants to have more liberty Not of a husbandman to keep the sheep he would have live longer and have wooll and lambe of them when those he means shall soone come to the shambles he feedes and in a large and fat pasture And is it then want of wisedome and providence in God if things thus goe with his and the wicked Nay is it not the wise providence of God to put his children in such a condition as they may most shew the graces they have and grow towards that they want and ought to have and the wicked in such a state as may most manifest their corruption and by which they may best fulfill the measure of their iniquity Now for the first is affliction of any kinde Psal 119. Before I was afflicted I went wrong c. * Adversitas magis auget c. Greg. Epist 26. Narsae Adversity enlarges our desire to God as the seedes covered with ice are more fruitfull And as in trees if one plucke off the fruit and the leaves and loppe of the boughes too so the stocke remaine the tree will grow fairer so if the roote of godlinesse remaine though riches be taken away and the body be afflicted all will tende unto greater glory Ye have said it is in vaine to serve the Lord. In a more particular examination of these words other things are to be observed as first that they are said to have spoken against God and blasphemed him because they account the service of God of no profit nor fruit Doctrine For men to thinke or speake that it is a fruitlesse and unprofitable thing to serve God and to obey and worship him to study piety and godlinesse is a wicked speech and blasphemous thought against God For that are these here chalenged It is that Ieremy accuseth the men and their wives the women and all the women in Pathres of Jer. 44.15.17.18 David confesseth this had ceased somewhat and for the time upon him Psalm 73.13 This was that by which the Divell provoked Iobs wife to tempt him and so was her blasphemy Job 2.9 And Micha 7.10 Job 21.15 Because it is flat contrary to his word Reason 1 which witnesseth the contrary every where that they shall be happy and have all things necessary that feare him Psa 1. and 34.9.10 with infinite other places and many examples in the Scriptures Because by this they make God unfaithfull and so no God Reason 2 who hath promised such fruit to them who sow in righteousnesse Because by this they deny the bounty and liberality of God and is a great prejudice to his honour and glory Reason 3 that hee should dimisse such as serve him and belong to him empty handed Then have we many who must answer at Gods judgement seate for blasphemy and proud speaking against him Vse 1 with whom nothing is so common as upon any even the slightest occasion to condemne piety and the feare of God for the most fruitlesse and the unprofitablest profession in the world If they see any man who professeth Gods feare and seemes carefull of his wayes if he any way miscarry in his state and decay in that the world deemed him to have had or if he increase not as other men doe by a lawfull and honest profession as they by all their by = waies and indirect courses What doe they will they enquire the just cause of it and search what may be a let he prospers no better of which many just causes may be given of severall men and well found out yet they never search further then this their piety and profession and the service of God though they will not directly speake as these because that were
palpable yet they spare not these speeches you may see what comes of this professing of all their piety and godlinesse And this they whisper every where like the ten spies of the holy and promised Land and bring up an evill report of it Num. 13.33 and a slander upon it Num. 14.37 But let them know that upon those ten spies upon all who beleeved them the judgements of God befell and they fell in the wildernesse and never came to set foote in the Land of Canaan Such recompence let these expect from the Lord not to come into the promised Land when as those they said should bee a prey If we may allude to Numb 17.31 they shall not lose their recompence To teach men when they see those who professe the feate of God and piety Vse 2 not to grow in the world or to decay not to be in so prosperous estate as others are not to accuse their profession and piety lest they be found upon the returne of their triall guilty of blasphemy against God denying his faithfulnesse dishonouring him as suffering his followers to be without reward and recompence for their service And of two evills it is lesse and the better to accuse man of hypocrise in his service and of some secret sinne which lying hid hinders his encreasing as Iron in a wound hinders the curing of it Or safer it is to apprehend here the wisedome of God who dealing like a wise Physitian and seeing a full dyet hinders the health of his Patient he for the time forbids him many things as possessed with a fever forbids him strong wines and drinkes and hard meates of digestion and such like So God Or were it not safer and the best course to impute it to his particular profession that it is not so gainefull or his want of skill he cannot make it or his want of providence in disposing of businesse or to imagine the truth that the prosperous estate of Gods stands not so much in riches as in graces not so much in that they must leave behinde them as that they must carry with them as the wealth of pilgrimes and strangers standeth more in their Jewells and gold things light of carriage and well portable then in house and land To instruct men who do professe the feare and service of God to walke carefully and prudently in their callings Vse 3 that they may increase in an outward estate to prevent the blasphemies and slanders of the wicked who will sooner blaspheme God for their poverty then glorifie him for their piety which exhortation is necessary for some who thinke it enough to professe and excuse their poverty by the condition of Gods Saints when the neglected lawfull meanes by which they might have encreased and beene able to give rather then receive which is a more blessed thing and whereby they might have more honoured God and therein the more culpable that they make this a cover of their idlenesse and happily injustice for which God curseth them adding this sinne to the other that they dishonour God But if any man shall upon this or the like pretence neglect the best things the onely thing necessary and growing in spirituall graces when God and his owne heart can tell him it is but upon a covetous and amibitious humour that man shall beare his iniquity But if for conscience as to be able to discharge the necessity of nature person or place so the rather to glorifie God and to stop the mouthes of such as would reproach their profession he first seeking Gods Kingdome shall have these things cast to him here and so in all things he seeking the glory of God in the kingdome of grace shall find glory and happinesse in the kingdome of glory What profit is it that we have kept his commandments Doctr. 1 These wicked men doe chalenge unto themselves righteousnesse and obedience and upon that accuse God of injustice for their want and affliction whence we may observe That hypocrites and wicked men chalenge to themselves righteousnesse and obedience in the pride of their heart when they have no such thing verse 7. Wherein shall we returne It is the property of Hypocrites and wicked men Doctr. 2 when they are in Gods judgements in misery and affliction to justifie themselves as not having deserved any such thing to accuse God of injustice as an angry God that hath causlesly afflicted them So did these and those Isaiah 58.2.3 And Iehoram 2. Kings 3.13 And Elisha said unto the King of Israel What have I to do with thee Get thee to the Prophets of thy father and to the Prophets of thy mother And the King of Israel said unto him nay for the Lord hath called these three Kings to give them into the hand of Moab i. it is but your spleene against me to upbraide me with any such things because I favour them more then you but if it were a finne yet is not that the cause seeing these two Kings are in the like misery with me So far were they Jer. 44.17.18 from acknowledging their sinnes the cause of any misery either present or falling upon them that they thought it came because they had not gone forwards in them This is the cause why the Prophets when the people were in any judgement did still put them in minde of their sins and cleared the Lord and put the people often to accuse God if they could Mich. 6.3 And when they threatned any to come they ever produced and alleadged their sins Because being ignorant and blind men Reason 1 without the Law and knowledge of it their sin is dead as Paul Rom. 7.8 they seem to be living Peccatum mortuum quod non agnosceretur Chrysost And so it doth not accuse them which makes them not accuse themselves but God rather Because if by the preaching of the Minister Reason 2 when he shall Isaiah 58.1 lift up his voice like a trumpet and tell the people of their sins and by the comming of the Law Rom. 7.9 They find themselves to be dead yet they love their sinnes so dearly that they are very loth to part with them now if they should once confesse it and accuse themselves either they must part with it or else looke that Gods hand should be more sharply upon them Vse 1 This may direct men in their judgement both themselves and others when the hand and judgement is upon them to discerne so far as such a thing can manifest a mans condition whether Gods or no or but hypocrites and wicked carnall men they are pressed with Gods hand his rod is upon their back do they ingeniously and freely confesse their sinnes and accuse themselves and give glory unto God as bringing that justly upon them and not only so but confessing that it is his mercy that they are not consumed As Lame n. 3.22 their sinnes deserve so much more then they feele or beare It is a good probable note that they
the reasonable creature but ill affected as his rod of correction which when his son is beaten he throwes into the fire as an unprofitable twig and he useth good Angels and men as coadjutors and fellow souldiers whom when the victory is had he liberally rewards Now for this every one must have their proportionable strength and power and so the wicked therefore they grow Because by it many are and may be tried who live in the Church Reason 2 who not prospering by their piety and profession because of their hypocrisie in it when they see the prosperity of the wicked and see the afflictions and poverty of the Church will leave and forsake the society of it and joining themselves to the other accounting it to be the better Psal 73.10 And so they shew themselves and hereto I apply that Prov. 28.12 When the wicked come the man is tried Because his judgements and justice might be more eminent Reason 3 and perspicuous when he shall cast them downe that are aloft and were in the eies of men for their greatnesse and riches and glory For as in States though a thousand petty theeves be hanged yet nothing such notice is taken of the justice of the State as when one great offendor of some great note and eminence is executed and hath the censure of the law executed against him Do they not then deceive us or go about to doe it Vse 1 when they would perswade us there is the truth and there is piety in that company and society where is plenty and abundance and for that perswade us to turne in thither because waters in a full cup are wrung out unto us and separated from them many afflictions and many miseries and calamities as the Champions of the Church of Rome do with as good reason the people withstood Ieremie or would have perswaded him that the worship of the Queen of Heaven was rather the better then the worship of the King of Heaven and earth because they prospered for a while in outward things more in the one then the other Jer. 44.16.17 And so may any Idolaters perswade us To teach us not to wonder or be offended Vse 2 with the growing or increasing of the wicked specially if it come by wicked arts and impieties for it is no new thing nor strange to be wondered at nor much disadvantage to be offended with It is no new thing for all ages and places have their examples of it many Atheists Idolaters oppressors persecutors have grown to exceeding height of glory and outward eminency now as that which is hath been so that which hath been is no wonder to see it againe that men by flattery injustice oppression Idolatry and such like should be built up and build up their houses and families neither is there cause we should be offended for they build but to their destruction all shall be but a Babel As they say the Phenix builds her nest with hot spices neither is it our disadvantage that we should grieve though they be our rods for that were too childish to grieve to see willowes birch trees grow because rods are made of them when as it is not in them they hurt us but in our selves for if it were not our own sins they should not be our scourges as rods should never hurt children nor they find the smart of them that rebell not against their father and governours lesse should we so be offended that we should turne into them for that were as if a travailer should joine himselfe with a rout of theeves upon hope to keepe that he hath and incurre by that means the common justice of the land to lose all and life with it Vide August in Psal 91. Nullum mare tam profundum quam est Dei co gitatio ut mali floreant c. Consider that they must be scourges remember these are to trie forget not that they shall make his justice more eminent That as the state carries some to execution by posternes and by-gates and others through the market place So God some to hel and destruction by poverty others by plenty some by basenesse others by honour in the meane time they know they stand but upon slippery places And they that tempt God yea they are delivered Such as live wickedly and contemptuously against him escape his judgements and often are delivered when others fall in them It oftentimes fals out with wicked men such as live in the contempt of God Doctrine and provoke him every day not to be of a long punished and to escape when others are smitten so with these and Job 21.9 Hos 4.14 Psal 81.12 Jer. 10.25 He praieth as thinking it too too long that they escaped So Ioab and Shimes escaped in the plague Because the Lord is very slow to wrath Reason 1 both to execute and to exercise his displeasure the reason that Ionah gave why he went not to Nineveh fearing God would spare when he had spoken and so call his word into question Jonah 4.2 Because their iniquities are not yet full nor they grown ripe for the harvest Reason 2 that God might thrust in the sickle of his wrath Gen. 15.16 Not to thinke it strange if we see wicked men prophane men contemners of God Vse 1 his word and worship go on and enjoy prosperity and peace and no evill happen to them like as to other men but they escape when they fall but thinke then of the great patience of God and censure not his justice for sparing of them who knowes his times better then we can descerne and reprives but men for their plagues as Judges do malefactors till their iniquity be found out and till their Epha be full and in compassion towards them trouble at the remembrance of their fearfull end when that shall be Job 21.30 But the wicked is kept unto the day of destruction and they shal be brought forth to the day of wrath This may instruct men Vse 2 that in a plague and misery to be spared and to be delivered is not simply and in it selfe a blessing for as all outward things are as the mind of a man is and meates as the stomack so in this deliverance A theefe accounts it a benefit to be reprived for a while yet it is not but according to the intent of the Judge and the use he makes of it So in this we have all escaped Gods rod and his plague blowing up and destruction offer it we all blesse God but to all it is not a benefit in it selfe seeing even wicked men are spared and delivered that their sin may be full and they receive the more full revenge and a more fearefull reward Vnusquisque consideret non quid alius passus sit sed quid pati ipse mereatur nec evasisse se credat si eum interim poena distulerit cum timere plus debeat quem sibi Dei judicis censura fervavit Cyprian de lapsis 21. As he that hath
escaped a serpent and is fallen into the power of a Lion Therefore let every one examine whether it be a blessing to him to be thus delivered if the patience of God hath brought him to repentance and reformation but otherwise thou art delivered rather in anger then in mercy and art deceived as the sicke man that thinks a good turn is done him when he hath what meat and drinke he desires unlesse that which the fire could not soften the sunne do and that thy heart relent as Sault at Davids kindnesse who had spared his life when he might have taken it away 1. Sam. 24.17 VERS XVI Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard and a booke of remembrance was written before him for them that feared the Lord and that thought upon his name THen spake they that feared the Lord. The Prophet having reproved the blasphemy of the wicked shewed their grounds on which they denied the providence of God he now answereth them First in this vers by opposing unto them the contrary opinion of these who did truly fear God Secondly vers 17. By a sweet promise on Gods part of great goodnesse and mercy towards the godly who rested in his pomises Thirdly verse 18. Denouncing a judgement which the wicked should have experience of when they should see the difference betwixt them and those who feared him Then spak they that feared the Lord. In this verse the Prophet brings in the godly answering and incouraging one another contrarie to that which the wicked had said And so it is i. The godly of those times though happily but few at what time the wicked spoke thus blasphemously did mutually exhort one another not to faint or be dismaied by those speeches of the wicked or by them to be drawne from their pietie to wickednesse and corruption but they had their mututall speeches to further one another in their good course as the others had to harden one another in their wicked courses But what said they St. Hierom and some others thinke that the Prophet hath not told us but that telling us the just did speake it must be supposed that they spoke fitting and good things in defence of the providence of God and his government and such things as they had learned by the Scriptures and had received from the instruction of their teachers but saving their judgments I rather encline to those who think the words following to be theirs and not Gods words who seemeth not to speake till the 17. verse Thus then in comforting one another they sayd The Lord harkened and heard i. Howsoever they imagine that the Lord sees and heares nothing respecteth nor regardeth what is done or said yet he hath heard and doth most diligently observe what is said and done for so much hearkening doth carry and will import namely care and diligence As Psalm 5.2 2 Chron. 6. And so by this they confirme the contrary to that which the wicked had said that God did not regard that it is manifest that he heares their words not a word drops from them which is unknowne to him much more all their actions are diligently and attentively regarded And that it may appeare it is not for a space or a short time but perpetually therefore he hath a booke of remembrance which is not spoken as if God had any such booke or stood in need of it as if he were subject to forgetfulnesse but it is spoken in respect of men by which they may be assured that the will and decree of God touching them and the wicked is certaine and constant which is better expressed by a booke then by words for that which is written is more durable and permanent whereas things spoken vanish away and are blown away in the aire For them that feared the Lord. That is for such as feare him that he will not forget their labours and obedience but will recompence and reward it even to their very thoughts and intents thinking and remembring his commandements to observe and doe them Therefore spake they who feared the Lord. The Prophet answereth the blasphemy of the wicked in this verse by opposing unto them the contrary opinion of those who did truely feare God And in this First their encouragement Secondly their ground First Gods hearing and regarding Secondly his certaine decree for shewing good to them The first thing here is the encouragement one of another It is the duty of every one fearing God Doctrine to encourage and strengthen one another in the service and worship of God Here and Heb. 3.13 But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sin And 10.24 And let us consider one another to provoke unto love and to good workes Mich. 4.2 And here we may make that generall which was spoken particularly to Peter as to all Ministers so to Christians Luke 22.32 I have prayed for thee that thy faith faile not therefore when thou art converted strengthen thy brethren So Baruch and the Princes did helpe one another Jerem. 36.11.13.15.16 When Michaiah the sonne of Gemariah the sonne of Shaphan had heard out of the bookes all the words of the Lord Then Michaiah declared unto them all the words that he had heard when Baruch read in the booke in the audience of the people And they said unto him sit downe now and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes Reason 1 they should not onely themselves but by all other meanes seeke it in others and draw others to it Because they are members one of another Ephes 4.25 Reason 2 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others Vse 1 and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man To condemne their practice who either out of this error of their minde or out of the corruption of their heart Vse 2 altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous
to discourage the forward and shew themselves in the number of the former wicked rather then in these who feare the Lord. I say to say nothing of these the other shew themselves to have little or not such care and zeale for the worship and service of God as sonnes should have for their fathers honour and little love or care of others goods as fellow members and brethren should have one for another And doe they not give just suspition they are neither sonnes nor members or but dead and rotten members of the body not of the soule of the Church as Saint August As that member which hath no feeling of the weakenesse and fainting of another and seeks not to support it may be materially but not formally of the body so in this Or if they be yet can they not avoide to be guilty of their falling away and perishing as he that sees his neighbour fainting or perishing and hee able to sustaine him and both knowes and hath that might helpe him and doth not is guilty of his perishing To teach every one to practice this duty and to shew that he is possessed with the feare of God by exciting and exhorting others Vse 3 by strengthening and confirming others according to the grace he hath received which as it will testifie they are Gods and manifest their love unto their members so will it be gainefull unto them the gaine of it should incite them As S. Chrys of converting I of keeping and confirming When non minor virtus quam quaerere parta tueri If one should promise thee a piece of gold for every man whom thou reformest thou wouldest use all thy study endeavour perswading and exhorting But now God promiseth thee not one piece nor ten nor twenty nor an hundred thousand nor the whole world but that that is more the Kingdome of Heaven as a recompence of thy labour in this kinde What excuse can we have after such a promise if we neglect the salvation of our brethren If Physitians for a piece of gold will come to strengthen the body If Lawyers will defend a mans title how ought we the soule for so much and that we may doe it we must take but the Apostles lesson Heb. 10.24 to observe one another not to triumph over their weakenesse and infirmities but as Physitians that enquire into the state of their Parients bodies and into their carriage and diet to cure them We had neede of others helpe because the gift we have is apt to decay 2 Tim. 1.6 Wherefore I put thee in minde that thou stirre up the gift of God which is in thee by the putting on of my hands Thes 5.19.20 Zach. 4.1 And the Angell that talked with me came againe and waked me as a man that is raised out of his sleepe And the profit of this duty will be great for as Prov. 27.17 Iron sharpeneth Iron so doth man sharpen the face of his friend And the Lord hearkened and heard So they arme themselves against those instances given with assurance that the Lord did regard things done The Lord he taketh notice and knoweth all things that are done and spoken by men Doctrine whether good or evill as his eyes are every where Prov. 15.3 so his eares Isaiah 22.14 and Psal 94.9 He that planted the eare shall he not heare or he that formed the eye shall he not see And Psal 139.4 for there is not a word in my tongue but loe thou knowest it wholly O Lord To teach us to keepe a watch over our mouth and lips not let them runne at randome Vse 1 i. for quantity let our words be few be not talkative let them be like Gods Psal 12.6 The words of the Lord are pure words as the silver tryed in a furnace of earth fined seaven fold Prov. 10.20 the tongue of the just man is as fined silver but the heart of the wicked is little worth Eccles 5.2.3.6.7 For as a dreame commeth by the multitude of businesse so the voyce of a foole is in the multitude of words When thou hast vowed a vow to God deferre not to pay it for he delighteth not in fooles pay therefore that thou hast vowed for in the multitude of dreames and vanities are also many words but feare thou God If in a countrey thou seest the oppression of the poore and the defrauding of judgement and justice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they The wicked talke boldly their tongue walketh against heaven Psal 73. but God in heaven heareth what is spoken in earth therefore consider that of Solomon Prov. 10.19 In many words there cannot want iniquity but he that refraineth his lips is wise Secondly for quality looke to the matter of speech that it be godly and religious Ephes 5. Let not foolish talking be once heard amongst you as becommeth Saints but let it be savoury Collos 4.6 Let your speech be gracious alwaies and powdered with salts that ye may know how to answer every man If a great man overheard us or one we stood in awe of we would be carefull of our speech An encouragement for Gods children Vse 2 that are talking together of good things a strong motive to move them to conferre together of good things as Psal 82.1 God standeth in the assembly of Gods he judgeth among Gods So in the assembly of Saints servants if they perceive that their masters overheare them talking of any thing or oversee them doing of any thing speake and doe well this is eye service or eare service yet God would be served with eye and eare service and he that seeth in secret will reward openly And the words are Attendit Iehovah audit He hearkened and heard he so heares that he also attends or regards it A man may overheare a thing and not regard it and so as good as he heard it not Eccles 7.22 But God as he heares so he regardeth Contrary to that the wicked say Psa 10. That God regardeth it not Zeph. 1.12 But God doth regard the words of the tongue because he hath made a law as wel for the words as deeds God made the tongue and therefore will have the fruit 1 Cor. 6.20 For ye are bought for a price therefore glorifie God in your body and in your spirit for they are Gods so with tongue as well as hand and therefore we must looke to give account of words as well as of our actions Matth. 12.36 But I say unto you that of every idle word that men shall speake they shall give account thereof at the day of judgement Jude verses 14.15 And Enoch also the seaventh from Adam prophesied of such saying behold the Lord commeth with thousands of his Saints to give judgement against all men and to rebuke all the ungodly among them of all their wicked deeds which they have ungodly committed and of all their cruell speakings which wicked sinners have
stream Rev. 3.4 For them that feared the Lord. The Lord hath a booke of remembrance for them which is not barely to remember what they have done but effectually to remember it that is to reward it and so much for them importeth that it is for their benefit and profit and to recompence and reward them It is not in vaine to serve the Lord Doctrine but godlinesse is gainefull and they who feare the Lord and thinke upon his commandements to doe them they shall be blessed and have their reward in their measure in this life in the full measure in the life to come so much is affirmed directly here Jam. 1.25 Blessed in the deed Because justice requires it Reason and equity that he should not dismisse his servants empty handed specially old and who have spent their strength in his service Heb. 6.10 But of this point formerly VERS XVII And they shall be to me saith the Lord of hosts in that day that I shall do this for a flocke and I will spare them as a man spareth his own son that serveth him AND they shall be to me saith the Lord Here is the Prophets second answer from a gracious and sweet promise of God of his goodnesse and favour towards them who feare him even as an effect of his remembrance and a proofe he did not forget them And the sum of this promise is that in the time of the Gospell he would make his choice and refusall of the good and bad when it should appeare who was more excellent then others so that those who did believe should be taken into his family and should enjoy great commodities and great dignity both be his and so respected and enjoy the benefits belonging to his And they shall be to me And Here hath the force of an illation or reference to the former sentence ending that and beginning this i. To shew that I remember them I will make them mine so much the phrase in the originall signifies In that day when I shall make them my treasure my peculiar The Lord to shew how dear they should be unto him how he would defend them how he would honour and adorne them used this word which is used Ex. 19.5 translated chiefe treasure It signifies a portion of wealth got by a mans owne labour and industry which men used to love more earnestly and keep more diligently when they have it and so by this he tels them how dear and pretious they should be unto him who did receive the Gospell and truly professe him Some understand this of the last judgement only and that day which is not probable Some both of the day the Gospell and the judgement which hath great probability with it I will spare them or I will use mercy and compassion towards them I will receive them and specially love them and will shew my love in this in sparing them when they offend or as some in winking at their infirmities and corruptions and not rejecting their service for them which the similitude doth shew As a man spareth c. A similitude illustrating the promise of compassion and mercy shewing how great and how tender his compassions should be toward them when it should be as of a father to his sonne whom he loves both as his sonne and also because of that reverence honour and obedience he hath done unto him Now this that is first promised is that they shall be his for so is the phrase they shall be mine like that which we have Gen. 48.5 And now thy two sonnes Manasseh and Ephraim which are borne unto thee in the land of Egypt before I came unto thee into Egypt shall be mine as Ruben and Simeon are mine i. They shall not be as my Grand children but as my owne sonnes and in the division of the Land shall have their portions as any one of my sonnes so here they shall be mine i. I will adopt them and make them mine who are not so by nature nor of themselves No man is of himselfe and by nature not of his parents the child of God but adopted so of God to it Reve. 2.17 Doctrine and in thee a new name written In that day that I shall do this for a flocke Or rather in that day when I shall make them my chiefe treasure as it is translated Exod. 19.5 But all comes to one end to note how deare the Church and people of God are unto him They who feare God and thinke of his name Doctrine delight in his waies are more excellent then others and more pretious deare and beloved of God Rev. 2.9 with 1. Pet. 2.9 And I will spare them c. Another matter promised unto them in it two things First That he would wink at and passe by their infirmities when they served him and did the duties of his worship and passe by many infirmities in them which he will not do in another Secondly That when he did visite them yet he would do it in love and compassion and use them as a father his son that serveth him This is a speciall thing Doctrine promised to Gods children proper to them that in their obedience when they endeavour to serve and performe duties commanded he will accept it though it be mixed with many infirmities and will winke at them and passe by them as though he never saw them Mich. 7.18 I will spare them or have compassion of them When he should come to afflict and correct them it should be in compassion and love The Lord when he afflicts and corrects his he doth it in compassion and love Doctrine grieving to do it retaining ever his fatherly affection towards them Isaiah 27.4 Rev. 3.19 VERS XVIII Then shall you returne and discerne between the righteous and the wicked between him that serveth God and him that serveth him not THen shall you returne and discerne c. The third part of the answer to these threatning a judgement to these who spoke thus blasphemously against the Lord. The sum is that such a judgement should come upon them as should open their eies which they winked on now and make them see and acknowledge a difference as well in the things as in Gods affection betwixt the good and bad Then shall you who now blaspheme God and say you have found nor reaped any profit by my service Shall returne that is be smitten with a late and unprofitable yea damned repentance no true and serious returning And discerne Out of wofull experience when you shall feele your owne misery and see the happy estate and condition of the godly shall you know in how farre better estate the righteous that is he that is carefull and conscionable in all the duties of justice honesty and equity And the wicked him that hath no conscience at all but is unjust unfaithfull uncleane or any waies wicked yea you shall discerne and know how excellent his estate is that serveth God that is conscionable in all the
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
injury both to his Name and to the publicque to make them onely mine and to keepe them to mine owne use and therefore I resolved not without the judgement and approbation of other men to communicate them unto the use of others But withall observing that his aime being only the edification of a popular audience he had onely indeavored to apply the Text to the condition of his present hearers and had left somewhat to be done to make it a Compleat Commentary I set my selfe to examine the original to conferre translations to inquire into the severall glosses and expositions of the Antients and Modern's and have thereupon made up what you see by way of Exercitation Not out of any opinion of mine owne ability or an ambition to be upon the stall or out of any more peculiar delight that I take in this kind of study which yet is a study most worthy of a Divine and which may exercise the most able especially these more difficile pieces I meane the prophecies which according to the Hieroglyphique of prophecy which they say doth hang among other pictures in the Vaticā library at Rome are like Matrones with their eyes covered In regard of which difficulty it was that Paulinus Bishop of Nola a man much commended by S. Aug. and S. Hier and one that had not any resolution against writing for he wrote other tractes as Verses and Epistles would not bee drawne to write commentaries though he were intreated by many of his friends as deeming himselfe unworthy though hee were indeed very able I commend his spirit though I follow not his example and I have given you the excuse above I have every where followed the Grammaticall which is the lawfull and geunine sense a Iac. Armin Disp priv Thes 9 of Scripture Men have been too wanton with Allegories Origen S. Ambrose S. Hierom himselfe and others of the Ancients have been blamed for it by learned men It were easy to multiply instances but it were needlesse I have also sought the most proper grāmaticall sense not alwayes the first but the most agreeable to the nature of the context which while it hath not beene observed many absurd interpretations have been made Corn. a lapide * Corn. a lap proleg in proph min. saith hee heard one preach that Moses dyed kissing of God Because of that place Deut. 34.5 He dyed upon the mouth of the Lord. Not observing the use of that phrase among the Hebrewes which also the Septuagint the Chalde the Vulgar Latin our English and for ought I know all interpreters doe expresse He dyed according to the word of the Lord. But I will not enlarge my selfe here because I speake unto the same point in the Epistle before M. Stocks commentary I wil only request this of the learned reader if any such shall vouchsafe to bestow his eye so meanly that hee make a favourable judgement of what defect or other blemish hee may discerne in a worke of this nature which could not bee smoothly wrought nor wrought in all things to mine own satisfaction having the use of no books but mine owne and living almost an 100 mile from any publicque library Yet such as I have J have not neglected to consult willing to cast off that untrue and slanderous aspersion which Francis Ribera * Riber Com. in Hos 13. Num. 12. hath throwne upon Protestant Jnterpreters that they reade not the Commentaries of the holy fathers but being furnished with some poore measure of knowledge in the tongues Sed vide Guil. Perkinsi propheticam cap. 3. they reade the Scripture as if they were to reade Livie or Cicero Whatsoever it is that I have done in this I submit it to the censure of this Church of England of which I am a part member and in which I make my dayly prayers unto Almighty God that truth and peace may still be maintained and that she may still flourish with prosperity reputation notwithstanding the ill will and ill-opinion of al sorts round about her S. T. A Table of the Digressions Malachy Ch. Ver. OF Malachy who he was His Country and parentage 1.1 A Discourse about the names of Angels 1.1 A discourse about the giving of names to children 1.1 A discourse concerning the name of Altar 1.7.2 13. Concerning the honor due to Gods house and service 1.7 Concerning the admitting of such only into sacred orders as are fit and worthy 1.8 A discourse about Preaching and Catechising 2.7 Concerning the question whether disparitas cultus be an impediment of Matrimony 2.11 Concerning Polygamy the distinction of Bigamy 2.15 Of the question whether a judge be bound to give sentence secundum allegata probata 3.5 A discourse of the ancient severity against adulterers 3.5 A discourse of the care of Widowes and Orphans 3.5 A discourse of the discovery of Atheisme 3.5 Of the ill conse quence of keeping the Clergy poore 38. Of Tythes Their kinds use and how due 3.8 A discourse of the Division of the Bible into Chapters and verses 4.1 A discourse of the Phaenix and the aenigmatical use of it 4.2 A discourse of Samson how in his name a type of Christ 4.2 A discourse of the necessity and benefit of acquaintance with Gods Law 4.4 A Table of all such Texts of Scripture as are occasionally quoted or illustrated in the exposition of this Prophecy Genesis Malachy  Ch. Ver. CH. 2.1 1.4 Ch. 2.18 2.14 Ch. 4.3 1.11 Ch. 4.14 4.6 Ch. 5.24 2.6 Ch. 6.4 1.6 Ch. 7.11 3.10 Ch. 8.12 3.10 Ch. 14.18 2.11 Ch. 16.5 2.16 Ch. 17.1 2.6 Ch. 18.21 3. 5 Ch. 19.6 1,10 Ch. 22.14 2.11 Ch. 25.23 1.3 Ch. 25.30 1.4 Ch. 28.17 4.5 Ch. 29.31 1,2 Ch. 31.7 3.5 Ch. 31.38 3.11 Ch. 31.41 3.5 Ch. 31.50 3.5 Ch. 32.13 1.11 Ch. 33.11 3.10 Ch. 35.2 2.11 Ch. 37.10 2.3 Ch. 38.11 3.5 Ch. 38.14 3.5 Ch. 39.35 2.11 Ch. 41.5.7 4.6 Ch. 24.33 1.6 Ch. 24.36 3.11 Ch. 43.11 1.11 Ch. 47.12 2.9 Ch. 49.28 3.1 Exodus Malachy  Ch. Ver. Ch. 2.10 4.4 Ch. 3.1 4.4 Ch. 7.11 12 3 5 Ch. 9.35 1 1 Ch. 10.2 4 4 Ch. 16.18 2 9 Ch. 19.5 3 17 Ch. 22.18.21 22 3 5 Ch. 23.6.9 3 5 Ch. 23.17 1 14 Ch. 23.18 2 3 Ch. 29.38 39 40 41 1. 11 Ch. 32.26 2 5 Leviticus Malachy  Ch. Ver.  1 7 Ch. 1 2 3 1 11 Ch. 2.1 1 7 Ch. 3.11 2 3 Ch. 7.32 2. 13 Ch. 18.18 3 5 Ch. 19.33 34 1 7 Ch. 22.20 1 14 Ch. 22.23 3 8 Ch. 27 32.  Numbers Malachy  Ch. Ver. Ch. 4.37.45 1 1 Ch. 6.21 2 9 Ch. 6.25 1 9 Ch. 14.22 3 5 Ch. 25.7 8 2 5 Deuteronomy Malachy  Ch. Ver. Ch. 2.8 1 2 Ch. 6.1 4 4 Ch. 6.1 16 ◠10 Ch. 10.18 19 3 5 Ch. 15.21 1 7 Ch. 18.10 3 5 Ch. 21.15 1 2 Ch. 24.14 15.17 9. 5 Ch. 27.15 1. 14 Ch. 30.2 3. 7 Judges Malachy  Ch. Ver. Ch. 1.15 3. 10
Lucani Pharsalia 1. 3 M. Luther 1. 8 2. 16 Lyranus passim  Guil Lyndwood provinc Constit 1. 1 3. 8 M MAtth. Westmonast 3. 5 Maimon Tr. de Sacrif 1. 9 11 Margin of the old English Bible 1. 10 Of Geneva 1. 2 10 2. 13 Magdeburg Centuriae 3. 5 Maiola Dier Canicul 4. 2 H. Mason of Hearing and Doing 4. 4 Martial Epigr 1. 1 Pet. Martyr Virmill Loc. Com 1. 1 2. 11 4. 5 Pet. Martyr of Milan Decads of Ind 3. 10 Jos Meade Comment ad Clavem Apoc 4. 5 Menasseh Ben Israel Conciliator 1. 4 6 3. 10 Mercerus 4. 2 Steph Menochius passim  Joh. Minshaei Ductor in Ling. 1. 1 2. 11 Missale sec usum Sarum 3. 1 H. Mollerus in Psalm 1. 10 Arias Montanus passim  Tho. Mortoni Episc Dunelm Antidot de mer 2. 7 O ODon Archiep Cant Constit 3. 8 Oecumenii Enarrationes 4. 1 Offae regis Donatio apud Spelman 3. 8 Ordinarium Div Offic. sec usum Sarum 4. 2 Origen 1. 1 Lucas Osiander passim 3. 1 4. 5 P PLauti Comoed 1. 13 Pagnini Versio passim Lexicon 2. 15 David Pareus in Romanos 1. 2 Proleg ad Hos 1. 1 Phil. Pareus in vita Patris 1. 1 4. 4 G. Pasor Etyma nom propr 2. 11 4. 2 Matth. Paris Hist 3. 8 Gabr. Pennotti propugnac hum libert 1. 1 Bened Pererius in Exod. 3. 5 In Daniel 4. 5 De Antichristo 4. 5 W. Perkins of witchcraft 3. 5 Joh. Piscator passim  Prosa seu sequentiae Eccl. 4. 2 Plin. Hist Natural 3. 2 11 Plutarchi Parallel 3. 5 Rich. Preston New cov 3. 18 R DOctor Reinolds Confer with Hart 1. 8 Reginaldi praxis fori poenitent 2. 11 3. 5 Remigius 1. 1 Quirin Reuteri Supplem ad Zanch. in Thessal 4. 5 Sergii Risii Archiep. Damasc Arab. Versio 2. 9 Andr. Rivet praelect in Exod. 3. 5 Doct. Tho. Ridley View of Civill and Canon Law 3. 8 Fr. Ribera passim in Obadiam 1. 4 5 Praelud in min. proph 1. 1 Coel. Rhodigini Lect. Antiq. 3. 5 10 Herebert Rosweyd in vita Th. à Kempis 4. 4 Sir Benjamin Ruddiard Sp. in Parliam 3. 8 Rupertus passim  S SAnchez in proph 3. 2 Scaligeri exercitationes 3. 11 Scaliger notae apud Billianam N.T. in press 4. 5 Shelford of Antichrist 4. 5 Simon Schardi Hist 3. 5 Ioh. Scapulae Lexic Gr. 1. 11 Scharpius de Antichristo 4. 5 Valent. Schindleri Pentaglot 1. 1 4  2. 6 11 Seder Olam Zuta 1. 1 Sepher Hakkabala 1. 1 Ioh. Selden de Dis Syris 1. 4 7 Septuag Versio passim  Rich. Sibs Sermons 3. 16 Silvest Prier Summa 3. 5 Dom. H. Spelman Concil Pam. Brit. 1. 7 Archaeolog 2. 7 Rob Stephani Thesaur Ling. Lat. 1. 8 Rich. Stock Comment on Malachy passim  Syriaca Versio 1. 11 T TAciti Descr Germ. 3. 5 Thargum 1. 4 11 12 Ioh Tarnovii excertation Biblic 2. 3 Paul Tarnonii Comment in Iohe 3. 1 Tertullian 1. 1 11 Tigurina Versio Passim  Theodoret. 1. 1 Theodor Mopsvestenus 3. 1 Greg Tholosani Syntag Iuris 2. 15 Tollet Instructio Sacerd 3. 5 Eman Tremel passim in Marg. ad Zach. 4. 6 Ioh. Tritenhem de Orig. Franc. 3. 5 V LAur Vallae Castigat vulg Lat. 4. 5 Fr. Vatablus passim  Vigilius Papa 3. 1 Virgil. 1. 10 Gerard. Vossius in Serm. S. Ephr. 3. 2 Iac. Vsher Archiep. Armachan Antiq. Eccl. 4. 2 Vulg. Lat. Versio passim  W WAlafridus Strabo de exord Eccle. 3. 8 Mich. Waltheri Harmonia S. Scr. 2. 16 Ioh. Weemse Exposit of Moses Law 2. 11 4. 4 Christian Synagogue 3. 8 Degenerate sonnes 3. 5 Iodoc Willichius in Taciti German 3. 5 Ioh. Winckleman Passim  Wierus de praestig Daemon 3. 5 Ioh. Wolphius in addit ad P. Mart. in Reg. 3. 5 Z ZAnchius in Epistol 2. 11 De Divortio 2. 16 The end of the Catalogue AN EXERCITATION VPON THE PROPHESIE OF MALACHY IN the whole Booke of Malachy which seemes to be but one Prophecy or Sermon we may without any prejudice of others whose opinions the Reader may see in Ioh. Tarnovius in Mal. proleg 6. observe as the parts of it First The inscription or the preface vers 1. Secondly The prophecy it selfe Vers 2. c. ad fin proph I. The inscription or the preface vers 1. The burden of the Word of the Lord to Israel by Malachy Which is the title or head of the whole prophecy wherein we have First The subject The burden of the Word Secondly The circumstances of the persons 1. From whom The Lord. 2. To whom To Israel 3. By whom By Malachy I. The subiect or the subiect matter of the whole booke The burden of the Word So our last translation the Geneva English the Italian of Deodate a Ilcari◠Mintan Winkleman The Prophecy so Pagnin and Piscator The burthensome prophecy so Tremell The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roote in Hebr. Nasa signifies To lift or take up to carry to beare According to which wee have a phrase in Scripture To take up a proverb And so wheras the Septuagint sometimes renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum The word sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Oracle or Divine answer sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vision here they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The assumption or lifting or taking up the word of the Lord. And they have exprest the Originall The lifting up of the Word against Israel Though the Greeks use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and especially the Latines in another sense among whom Lemma is that word or short sentence which is lifted up upon the head of the discourse to bee the title or summary argument of the rest So the titles of Epigrams are called Lemmata as in Martial Epigr. Lib. 14. Lemmata si quaeras cur sint adscripta Docebo Vt si malueris Lemmatasola logas If why the titles are ore-writ you aske I say The titles only if y 'had rather reade you may And in another place Vivida componis epigrammata Mortua ponis Lemmata The Epigramm's thou dost compose are quick but dull The titles are Much unto which purpose wee usually call the Versus intercalaris or the foote of the ditty which ordinarily containes and repeates the chiefe summe The burden in the Song But wee must finde more in the use and application of the word Burden here the burden of the whole prophecy is a burden against and upon Israel or the inscription title head or argument of this prophecy carries its signification with it It is a burden taken up at the command of God by the Prophet to bee layd upon Israel to crush them to make them sensible of their sinne and Gods wrath And therefore the Tigurine translation though it have as the French b La charge contre Israel also hath mistaken the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually signifies
Ad To and so both our english translations have it according to most other translaturs To Israel and never c See Schindler pentagl in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I can finde Contra Against hath exprest unto us the meaning of the Prophets phrase in rendring it The burden against Israel And our old English autorised before this last for the Church hath a marginall note which short notes were made before those of Geneva which gives us the same meaning The Burden that is The grievous and threatning prophecy layd upon them as a Burden So in 2 Kin. 9.25 where the words are Nasa eth hammassa which Schindler renders He lift up that prophecy against him And so also Drusius lect in Nahum 1.1 That we have in our last translation The Lord layd this Burden upon him Secondly the circumstances of the persons I. The Author from whom the Lord. The burden of the Word of the Lord. There is no difficulty in the words but for the emergent questions hence One that this booke is canonicall and from the Lord I refer the Reader to the commentary Another that prophecying or divining is not naturall I referre to Cornel. à lapide Canones in min. proph Can. 21. And to a much larger discourse of it in Gabr. Pennot Propug hum libert lib. 10. cap. 78.11 II. The Object To whom To Israel the Jewes returned from the captivity principally Judah and Benjamin with such of the ten Tribes as were dispersed among them to which ten Tribes the name of Israel did properly and solely belong after the schisme made by Ieroboam and till the captivity but after that the names of Israel and Iudah were used alike and chiefly if not solely for the two other Tribes of Iudea and Benjamin An observation that will give light to many places Of the name Israel the diverse absurd derivations of it among the fathers and the true and genuine originall of it see Sixtiu Amama in his Antibarb Bibl. p. 428.429 ad Gen. 32.28 III. The Minister By whom By Malachy or by the hand or In the hand of Malachy or as the French By the meanes d Par le moyen de Malachie of Malachy That is by the ministry of Malachy by his mouth the Mouth being called the Hand by a Catachresis see Exod. 9.35 As the Lord spake by the hand of Moses 1 by his mouth Num. 4.37.45 Accordingly the spirit of prophecy in the mouth of the prophets is called The hand of the Lord. 2 King 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand of the Lord which the Targum renders the spirit of prophecy from the Lord. Came upon him Esa 8.11 The Lord spake to me with a strong hand or in the strength of hand and instructed me By Malachy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremell reades it Maleaci Piscator well findes fault with that because Caph having not a point in the belly of it sounds as Ch and reades Maleachi and so Montan The vulgar Malachias both our Engl. Malachy For the signification of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence Maleach is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angel is in the Greeke that is A messenger or One that is sent Minshieu enterprets it The Angel of the Lord compounding it of Malach and Iah upon a mistake and mistaking his author too for hee cites Isidore the place he meanes though he name it not is lib. 7. cap. 8. and the words there though somewhat obscure seeme to mee to carry another meaning for following the reading of the Lxx hee gives that sense of the word that they doe not The messenger or Angel of the Lord but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Angel which Etymon also Hierom gives in his Preface to Ioel where hee derives the names of all the Prophets and hee is followed not onely by the composer of the table of proper names to the Geneva and by Rob. F. Herrey the corrector and enlarger of that table printed with our authorised translation but our last translators also themselves have so rendred the very same word into English in the Text of Esa 42.19 Who is deafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as my messenger But to leave this the greatest adoe is who this Malachy should be First the Lxx as was said turne it my Angel which reading as the anoients generally follow so Origen tooke thence an occasion to conceive that it was an heavenly Angel in humane conversation whom God employed and Tertullian seemes to be of that opinion 2. But 't is more generally received and upon better grounds that hee was a man 1. Some say some man of another name and called an Angel for his office sake and because of his eminency The Iewes some of them thinke he was Mordecai some that he was Zachary some as Deodate notes because of that Hag. 1.13 that hee was Hagge but the most of them that hee was Ezra according to Buxtorfius in comment Masoretico cap. 3. who having set down Elias Levita his preface in Hebr. rythine beginning Aala Ezrahu Malachi e Ezra went up The same is Malachy upon occasion of that quotes R. David in Loc. affirming it to be the generall opinion Yet see in his 10. Chap. Abarbanel and Maimony alledged who seem to be of another mind reckoning Malachy and Ezra as distinct men in the catalogue of the heads of the great Synagogue But the most are that he was the same with Ezra a man indeed very eminent who though he were not high priest was next in dignity and of great authority both with his own and the Persians of notable sanctity and of that age that hee saw both temples see the learned Bishop of Chichester now of Norwich his Apparatus ad Orig Eccles App. VI. sect 23. being borne to Saraiah before the captivity as appeares Ezr. 7.1 compared with 2 Ki. 25.18.21 and returned into the land about the 130. yeare of his age about the time of this prophecy where he dealt also in the same subject and against the same corruptions which was one argument that led the Iewes and after them S. Hierom Remigius Rupertus of late Ribera the Pontifician and our Pet. Martyr Loc. Commun Claus â— cap. 15. sect 48. to be of that conceit that he was Ezra or at least that it is probable as Luc Osiander and Dav. Parâ—us proleg 〈◊〉 Hos Who would see the reasons such as they are for this opinion I referre him to the following commentary where they are also answered Secondly I follow those that take this name of Malachy to be the Prophets own proper name And so besides that Aben-Ezra quoted by Buxtorfius in the place recited Athanasius Chrysost Theo. Aug. Lyran. Vatabl Montan. and Genebrard too though hee speake obscurely Chro. p. 180.4 distinguish Ezra and this Prophet It seemes also to be so taken by the Apocryphall Ezra lib. 2. c. 1. v. 40. who reckons his name among the other Prophets and then adds the signification of it
they might object what is that to us that thou hast loved our fathers and hatest us Secondly the proofe of it Where I. The occasion of it There questioning with God II. Gods answer to it First the occasion is their questioning and unthankfull denyall of his love Yet yee say Genev. And yet yee say Vul And yee have sayd Trem. Pisc And yee say Vatable And yee will say So he because Vau turnes the preter into the future Chald. And if yee shall say This variety yet alters not the sense Yet yee say wherein hast thou loved us or dost thou love us so Trem. What testimony is there of thy love It is the objection of the people rising partly from their oscitancy and forgetfulnesse partly from the observation and sense of their former and present miseries Secondly Gods answer to their objection by way of proofe of his love 1. That he chose them before Esau and his posterity Hee chose their family and the father of it and preferd him before Esau though equall to him in other respects being his brother his twin-brother yea his elder brother Was not Esau Iacobs brother Vse 3 saith the Lord yet I loved Iacob and I hated Esau The sense is The Anomaly in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see in Amama Gram. l. 1. c. 10. Nu. 21. I have loved and chosen Iacob and you his posterity before Esau and the Idumaeans Which was true First When both the fathers of these families were in the wombe before any desert or actuall fault The History is Gen. 25.23 I have hated 1 lesse loved Esau Iacob being before and above him So Leah was sayd to bee hated Rachel being preferd before her Gen. 29.31 And in that sense Christ will have us hate Father and Mother that is he will be preferd before them Luke 14.20 with Math. 10.37 See also Deut. 21.15 Prov. 13.24 and 19.6 7. Math. 6.24 And besides Esau is to be taken at least in this place not so much personally as Originally for some thinke Esau himselfe did not fall away to idolatry though the Edomites afterwards did Vide Apparatus ad orig Eccl. 1. Appar sect 24. yet he was a prophane person and if he remained impenitent was reprobated so Par ad Rom. 9. Dub. 4. But however it were with him here the context sheweth the Lord speaketh of the posterities and their whole posterities the whole border or nation but election is of certaine persons not of any whole nation Secondly when the Iewes were preferd before the Idumeans They had the Law of God and his ordinances the Temple and Gods worship the ministery of the Prophets yea and the rule and dominion over Edom. 3. And cheifely at that present when Malachy prophecyed when the Iewes were returned into their Country and the Edomites left in captivity Unto this temporall condition of theirs the Geneva note applyes all and so the meaning of the place seemes to be unto me though the Apostle citing this place rises higher to treate of praedestination Ro. 9 11 12 13. And what use hee makes of this place to that purpose is more fit there to enquire to the commentators on which I doe therefore refer the Reader Secondly that he now shewed a different dealing toward them That whereas they were now againe in their owne land which is onely intimated here yet Edom was left wast and un-inhabited And they might the rather consider this as a testimony of Gods love to them that this was done to Edom for their sake for so wee finde it in Obadiah ver 10.11 That their unmercifulnesse in Hierusalems destruction is payd home unto them This desolation of Edom is set out to bee 1. Extreame ver 3. 2. Unrecoverable ver 4. 3. Notorious ver 4 5. I. Extreame I hated Esau and layd his mountaines and his heritage wast for the Dragons of the Wildernesse It is a circumlocution to expresse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that totall ruine of Edom. His Mountaines 1. The Mountaines of Seir so named not of Esau but of Seir the father of the Horites as Bonfrerius argues against both Eusebius and S. Hierom in his Onomasticon A stony and hilly Country being part of Arabia Petrea like unto Tirolis or Helvetia among the Alpes or as our Country of Wales So it is described to bee by all the Prophets that mention it and prophecyed against it as Ieremy Ezekiel Obadiah A large tract it is though a barren larger then Christianus Adrichomius hath described it to bee as Jac. Bonfrerius proves against him Annot. 5. in Chorogr Tabulam because Elath and Ezion-gaber which are seated upon the red Sea were within it as appeares Deut. 2.8 1. Kin. 9.26 2 Cro. 8.17 To which also agrees M. Mores map And his heritage The land which the posterity of Esau possessed haereditario jure for as God gave the Canaanites to the Iewes so hee gave the Hortons the old inhabitants of that part into the hand of the Edomites Wast Ruinous and desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all signifie the same thing and when an utter desolation is to bee exprest Two of them are sometimes put together as Ezek. 35.3 O mount Seir I will make thee Shemama Umeshamma wastnes and desolation Or as our English reades it most desolate And ver 7. of the same Chapter two more are together I will make mount Seir Shimama Ushemama desolation and desolation Or Wastnes and Wastnes or as ours most desolate And how that is wee see ver 15. Thou shall be desolate O mount Seir and all Idumaea even all of it That is no place fit for men to dwell in but as it is in the next words For the dragons in the Wildernesse The French and Deodate Exposed to Dragons Another phrase to expresse an utter desolation usuall in the Prophets Lam. 5.18 Esay 13.19.20.21 22. Which description of the ruining of Babylon will give light to this phrase and of which place Benjamin In Itinerario observed and relates That that old Babylion is utterly overthrowne in which Nebuchodonosors stately ruines are yet to be scene but inaccessible for men became of the diverse and harmefull kinds of Serpents and Dragons lurking there And they are here called The Dragons of the Wildernesse either because where they abound they will turne a place into a Wildernesse by driving men from their habitations Or because they doe usually breed and live in such uncouth and forlorne places or which wee may observe because it was the Wildernesse of this Country of Edom where the Israelites were stung with fiery Serpents this Country a great part of it being Wildernesse and abounding naturally with Serpents they should swarme and possesse the rest of the land which how great a judgement it is wee have notably and excellently set forth by Lucan in his Pharsalia lib. 9. describing Cato's dangerous passage through the Lybian Desart But for
this utter wastnesse of Edom see more in the Prophets Iere. 49.9.13 Ezek. 25.13 Obad. ver 3 4 5. II. Unrecoverable Verse 4 Whereas Edom sayth Wee are impoverished but wee will returne and build the desolate places Thus saith the Lord of hosts they shall build but I will throw downe Their endeavours shall bee vaine and to no purpose to repaire their ruines for I will crosse their designes and though they obtaine liberty of those in whose land they are held to returne and restore things yet they shall not be able A like passage we have Esay 9.9 10 11. see the place Whereas Edom saith so ours and Montan. Though Edom say so Genev. If Edom shall say so Ragnin Pisc and the Ital. the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare all these and the sense differs not Edom a name of Esan which his father or some body else gave him upon his greedy desire or mocking his intemperance which made him double the word through earnestnesse Gen. 25.30 Esau sayd to Iacob feed me I pray thee min-haadom haadom with that red that red pottage therefore his name was called Edom. But it is here taken for the Country or rather the inhabitants of the Country Edomites N.B. The Rabbins cited by Galatinus de Arcan lib. 4. c. 28. usually by Edom understand Rome and so render diverse places as Lam. 4.21 O daughter of Edom the Thargum reades it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roma Impia wicked Rome the cup also shall passe thorough unto thee They say also that Iulius Caesar and the succeeding Emperors were originally of Edom. S. Hierome on Esay 21.11 where Edom is called Duma gives us the reason of the Iewish error their mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so reade Roma for Duma But their error hath more malice in it then meere mistaking as will appeare by their applying of all places mentioning Edom against the Christians under the name of Romans See Ribera in Obad. ver 1. We are impoverished so ours the Gen. Chald. Pagn Mont. Vatabl. We are destroyed so Vulg. Russasnu ad extremam inopiam reducti brought to extreame want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is possessione destitutus exterminatus fuit put out of all or as wee use to say thrust out of house and home Their Townes of trading and fields yielding encrease being destroyed But vau is sometimes adversative though usually copulative as Montan. Pisc doe render it here And. Wee will returne and build Piscat puts it into one word Reaedificabimus wee will rebuild as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in construction with another verb were used adverbially for Ruâ—suâ— againe The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will turne againe and build againe The desolate places Vulg Those things which were destroyed Hharabot Solitudes Wasts so the word is used Esay 61.4 A metonymie of the forme Wasts that is wast places Solitudes Solitary or desolate places Thus saith the Lord of hosts The Lord God of hosts So Piscat But Elohe God is not in the Text. About the name Jehova there hath beene much adoe about the writing pronouncing and use of it It would too much enlarge these notes here to undertake the examination I referre the reader to Menasseh ben Israel his Conciliator Quaest 3. in Exod. Drusius Hebr. Quaest lib. 1. qu. 56. lib. 2. qu. 68.69 lib. 3. qu. 6. a. b. but especially lib. de Tetragr Mr. Broughton consent of Script p. 1. and ad An mundi 274 1. Beza Annotat. Majores in Apoc. 1.4 Sixtin Amama his Dissertatio de Keri p. 26. and De recta lectione L. 5. p. 57. but especially his Dissertatio de Nom. Tetragram in his Antibarb Biblicus at pag. 473. c. Mr. Selden De dis Syris 1. Syntagm 2. Cap. 1. p. 110 111.117 The Lexicons of Buxtorfius and Schindler in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The French bibles constantly render Iehova L'Eternel Eternall somewhat answering the signification of the word Iehova but Mr. Deodate in his Italian doth still expresse it according to their usuall speaking Signore which is the same with the Spanish Senor and Don and the English Lord. The Lord of hosts many interpreters retaine the Hebrew word in their translation Dominus Zebaoth so doth the Lxx most usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the new Test from them as Rom. 9.29 But in this place and so throughout this Prophecy which may be noted here once for all See Conrad Kircheri Concord Gr. they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord omnipotent Onely the fragment of Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so ours Lord of hosts Zaba is an Army or an host set in order the plurall Zebaoth Gen. 2.1 And the Lord is thus called having the command First of the Angels Secondly of the Starres Thirdly of all Creatures on the earth This is his name as it is Amos 5.27 Saith the Lord whose name is the God of hosts They shall build but I will destroy you are repaired but not they Their labour is vaine Here the Lxx againe use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rebuild I will destroy the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subvert I will throw downe what they build 1. King 19.10 They have throwne downe thine Altars The same word that is here Wee have an English word from the French Harasser of the same sound with the Hebrew and much of the same sence To harase Thus their desolation is set out to bee extreame and unrecoverable and in the last place notorious III. Notorious It is now and shall bee taken notice of to after times that Edom your enemy is under my indignation Notorious 1. To the world to all 2. to you the Iewes First To the world And they shall call them or They shall bee called An impersonall locution as wee say That is all that passe shall hisse and point at them and shall call them The Border of wickednesse the people against whom the Lord hath indignation for ever The calamity of Edom shall goe for a proverbe It shall lose its old name among men and carry a name of infamie and a marke of Divine vengeance The Border of wickednesse A poore cursed land layd wast for sinne The Border That is the land of wickednesse or the wicked land French the Country of wickednesse and so the Ital. Contradad empietà the street precinct or Country of wickednesse The border or terme or limit being put for the land it selfe Or it is so exprest because men shall onely come to the border or marches and standing there and entring no farther on shall as it were point and say Ahwicked Ah wicked place And the people against whom the Lord hath indignation for ever Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people against whom the Lord fights The people whom he abhorreth and despiseth For the Orig. signifies to abhorre and contemne as well as to have
indignation against For ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually is translated Ever signifies a long time or a time whose duration is hid from us for the roote of it is Alam to hide Yet according to our use and sense of the word It is true that Edom though it were a people againe after this time as appeare by Josephus Antiq. lib. 13. cap. 16 17. and Belli Judaici lib. 6. cap. 7. yet the Lord had indgnation against it for ever for First Their captivity was never revoked by any decree Some reliques only stayd in some few un-observeable places of Idumaea and those few and other colonies that came in because the land was open encreased somewhat and were called Idumaeans though they were Mistanatio Secondly And these also such as they were were subdued shortly by Hircanus the Jewish high Priest received or as Ludov. Capell Hist Apost p. 93. were forced to receive circumcision and were made Iewes So their estate was changed for ever Thirdly after the Iewish warre their very name by degrees perisht no memory of them being left in posterity 2. Notorious also in speciall to the Iewes the Church Verse 5 the people of God And your eyes shall see the Italian supplies Lo It in a smaller character shall see it and yee shall say The Lord will bee magnified from the border of Israel French above all that are upon the frontiers of Israel This Tremell reades otherwise which your eyes shall see from the border of Israel and yee shall say c. The Hebr. From the border or upon or from upon The border that is the region of Israel is opposed to the border or region of wickednesse God had indignation at that but here they shall see that God will make his name great Through his goodnesse towards them or as Ioh. Tarnovius Hee will manifest his goodnesse from above from heaven upon their border See Psal 126.2 3. Ioel. 2.21 The Chald thus Let the glory of the Lord bee multiplyed for hee hath enlarged the borders of Israel To wit the Idumaeaus being subdued and made Iewes by Hircanus Or as some the Lord will be magnified by enlarging the Iewes borders over other nations Piscat seemes to encline to this How much God enlarged their borders see in Ribera comment in Obad. ver 19. fully Or as Osiander let the Lord be praysed who hath againe restored and made our land to flourish Or as others in a yet different sense the Lord will be magnified from beyond the borders of Israel through the World Thus much of their Ingratitude In the next place II. He expostulates with them for their Contempt and Profaning of Gods worship ver 6 7 8. In which wee have First Gods accusation of them ver 6. Secondly the debating of the accusation ver 6 7 8. Thirdly Gods accusation of them 1. more tacite and implyed 2 more open and expressed First Verse 6 Gods accusation of them is more tacite and implyed inlaying a ground of discovery of their contempt which ground is an Axiome in nature A Sonne honors his father and aservant his Master A sonne honors 1 loves reverences obeyes and if need bee sustaines and relieves his Father Hee will honour so Montan. and Pisc that is Honorare solet Not onely the divine law but humane reason and nature teaches him it and hee doth it And the servant his master Here is an Ellipsis of the verb supplyed by Piscator Reveretur Hee feares or reverences His Master the Hebr. His Masters or Lords So Ioseph is called Genes 42.33 The Lords And the man Adone haarets Domini terrae The Lords the Lord of the Country spake unto us A verb singular is in construction with a noune plurall And it is observed to bee ordinary in this word honoris gratiâ to carry with it the dignity of the person Secondly his accusation of them is more open and expresse I. In the applicatioÌ„ of that naturall law If then I be a Father where is my honour that is which is due to mee you confessing mee to bee and calling me father And if I bee a Master Adonim plurall as before If as Tarnovius it have not a farther meaÌ„ing to set out the mystery of the Trinity Where is my feare my reverence so Tremel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morai of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and to reverence and to venerate and worship But of Iare there are two nounes Ijra which is that Tiâ—â—or by which wee religiously worship Gods and Mora that feare whereby we are in awe of one that is terrible and that is the word here II. The accusation is exprest in the direct accusation where First who accuseth T is God Where is my feare saith the Lord of hosts See ver 4. Secondly who are accused The Priests Vnto you oh Prists the Italian supplies unto you O Priests I speake S. Hier. Theodor Remig. Hugo c. thinke all the people are reproved for neglect of God and his service And they are so afterwards but here 't is more specially directed to the Priests Gods primo-geniti his sonnes peculiar to him which heigthens the accusation Chohen is a Minister in politicis as well as in Sacris 2 Sam. 20.26 Ira the Iairite was chohen a prince or chiefe ruler about David See Menas ben Israel Conciliator Qu. 29. in Exod. But here the whole context is cleare for interpreting it Priests Thirdly the crime they are directly charged with you that despise my name this is the generall head under which the particulars after mentioned are comprehended The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee that esteeme my Name at a low rate The French yee misprised my Name My Name that is Me My glory or fame and Dignity Renowned men are called men of name Genes 6.4 In opposition to which Base men are called Beli shem men of no name Iob. 30.8 Thus God accuseth them we have next 2. The debating of that accusation First they traverse it They put him to the proofe And yee say or a the â—ulg And yee have sayd wherein have we despised thy name Doe wee contemne thy Name so Tremel The Tigurine here is rather a paraphrase then a translation In what thing have we counted thy Name vile and is it irregarded by us Secondly Verse 7 Gods reply to convince them ver 7. Yee offer polluted bread upon my Altar The Ital. Supplies it In asmuch as yee offer c. Such as offer polluted bread upon my Altar despise my Name But you doe so Therefore you despise my name Yee offer So Pagnin also turn'd it and 't is agreeable to the mind of the place though that of Montanus correction bee more to the letter yee cause to come or that of Tremel yee bring for so the word signifies Maggishim of Nagash to come neare or To bring Bread S. Hierom Remig. Lyr. Hugo understand The Shew-bread being not wheaten and unleavened but contrary to the law of barly branny and leavened and
of ours that lie in the Sea into which the Sunne is said To goe downe which is an expression of the old Greeke Poets see Ioh. Scapula in Them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Prophet here useth such a word in the other originall when the West is called according to the vulgar conceit The Sun-set or The sunnes going downe or Going in introitus solis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lie downe or Goe in My name great the Gen. supplies IS we supply it shall be great Gods Name what it is we saw ver 6. Shall bee great Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorified Among the Gentiles in the end of the verse they are cal'd The heathen but the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iewes theselves are also ordinarly called Gojim Esa 9.3 Thou hast multiplied the nation Hagoi The Thargum there the people of the house of Israel Ezek. 2.3 I send thee to the children of Israel to a rebellious Nation Gojim Nations called so in the plurall because though they were but one people they were many tribes or divided into many factions But when the word is opposed to the Jewes as here it denotes other people that are not of the seed of Abraham who in the new testament are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Math. 10.5 Goe not into the way of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.11 Praise the Lord all ye Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word the Lxx use here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though this word also be used for the Iewes even in the new Testament Luc. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee loved our Nation That is the Iewes But the Iewes used the word ordinarily to signifie another people and a people of another worship and to this day they use to call a Christian Goi A gentile As wee now also doe use the words Heathen Gentiles Pagans for such people as are without Christ or are without the covenant At in the Apostles time they ordinarily called all such as were not of the Church or which used to bee called Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greekes because the greatest part of the East Country spake Greeke and that people were the principall among the Gentiles which were knowne unto the Iewes But the Syriacke of the new Testament instead of Grecians usually turnes it Aramaeans see Tremell Marg. ad Act. 20.21.21.28 Rom. 29. And the difference of the Graecian and Graecist in the language of the new Testament see in Goodwyn Mos Ar. lib. 1. cap. 3. And in every place incense offered So also the Lxx. Arab. Syr. Pagn The Tigur Arias Mont. For Kitter and Ktora Ktoreth and the word that is here Muktar doe all signifie Incense or Perfume It is spoken in the language of the Leviticall Law which is ordinary with the Prophets to set out the spirituall worship of God under the time of the Gospell Yea under the Law it selfe Prayer was resembled by the Psalmist unto Incense Psal 14.1.2 And the same resemblance is used in the new Testament Apoc. cap. 5.8 Offered and so the Lxx Pagn Tigur Put so the Syr. the Arab. of Antioch Made but the other Arab. reades it Brought All agreeable both to the signification of the word Muggash of Nagash To drawe neare Or To come neare that which is offred it Drawes neare unto God and to the use of Incensing Onely the Vulg. Lat. translates it Sacrificed but improperly Yet the popish interpreters make use of that translation for their purpose in the interpreting of the next words of the Sacrifice of the Masse though without reason as wee shall see And a pure Offering This I say the Pontificians interpret of the Masse for say they the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minhha signifies specially that offering of fine flower Levit. 2.1 which was say they a type of the Eucharist But I Mincha doth not alwayes signify a sacrifice as wee shall see afterwards And. 2. The words of the Prophet cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally bee understood of the Masse for the popish Priests doe not offer Fine flower and oyle and frankincense which goe all to the making of this Mincha of which see the place Levit. 2.1.2 and Maimon Tr. de Sacrif cap. 13. s 5. And for farther answer to this interpretation see the following commentary fully together with Chemnit Examen parte 2ª lib. 6. de Missa arg 8. There are diverse other interpretations The roote of this Hebr. word is Manahh an Arabique verbe signifying To give and Minhha is any solemne gift or present To man as Genes 32.13 Iacob tooke Mincha a present for Esau So Genes 43.11.1 Sum. 10.27 and 2 Sam 8.6 The Syrians became servants to David brought gifts He. Mincha gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But especially it is a present or gift to God which when it is of cattel it is called Korban and when of things inanimate as flower cakes wafers c. it is called Mincha So Gen. 4 3. Cain brought of the fruite of the ground Mincha an offring to the Lord. But most strictly it signified those particular kindes of meate offerings mentioned Lev. 2. There were five kinds of thē in that Chapter and among them that of fine flower which was to be offred every morning and evening Exod. 29.38.39.40.41 This Mincha was primarily a figure of Christs Oblation who gave himselfe for an offering to God for us Eph. 5.2 So Heb. 10.5 c. The Apostle openeth the 40th Psalme A type of Christ but not of the Eucharist Secondly it figured the persons of Christians who through Christ are sanctifyed to bee pure Oblations to God Prophecyed of Esa 66.20 The Gentiles shall bee brought for an offring Mincha to the Lord. To which place or rather to this of the Prophet Malachy the Apostle seemes to allude Rom. 15.16 where hee calls the convrtsion of the Gentiles through the Gospell An oblation or offering or Sacrificing of the Gentiles unto God in which respect also hee calls his preaching a Sacrifice as Erasmus reades it also Sacrificans Evangelium Though the phrase be obscure Hugo's interpretation here was of the Proselytes who should be an offring to the Lord to the Temple Ex omni loco from every place But it is not so in the Text but In every place And this sense agrees better with the conversion of us the Gentiles Thirdly it figured the fruites of grace and good works particularly Prayer The Iewish interpeters say this pure offering is meant of the prayers of the holy Iewes every were disperst So the Chalde paraphrase I will receive your prayers and it shall bee like a pure offering before mee But the place speakes of the Gentiles Therefore it is that Tertullian occasionally and Vatabl. and Calvin ad Loc. understand it of Christians their performing of worship to God in the dueties of holinesse and love Hence dueties of love are called Sacrifices Hebr.
brought an offering should I accept this at your hand saith the Lord yee cared not what you brought or offered Thus yee brought Mincha observe that that word is used here too as well as verse 11. where the Papists so much contend for it an offering indeed such as it is but such as I cannot nor will accept That which was torne That which you got by rapine and oppression so the Vulg. Yee say yee afford it out of your labour but yee lie It is what you steale and of that too not of the best So that here are three sinnes discovered together Rapine Irreligion and lying And thus S. Hier. Remigius and Lyran. understand it That which was rent and torne so Tremct and therefore Calvin understood it that they brought sheepe that were worried But they brought the beasts alwaies alive therefore the former exposition is received by most That which you snatcht away by oppression But how doth this agree with the description of the offering in the next words lame and sick I therefore encline to Calvin and it might be wcorried and torne and yet alive Deodate in his Italian gives both senses and leaves it to the readers choyce Thus much of the threatning of judgements privative we have in the next II. A positive judgement threatned ver 14. where First Vers 14 the judgement threatned A curse But cursed be the deceiver Cursed with curses temporall spirituall and eternall Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fore spoken or execrated The ordinary word of the Lxx Dent. 27.15 c. And of the new Testament as Gal. 3.13 Secondly the sinne 1. generally 2. in particular First Generally set down The deceiver deceitfull against the faith of Religion and against ordinary justice Tremel calls him Machinator Hee that can devise wayes of deceite covertly The crafty deceiver The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was able Taking the word in the Text Nochel to come of Iachal potuit whereas it is of Nachal To deale perfidionsly Secondly in particular Which hath in his flock a male and voweth and sacrifieeth to the Lord a corrupt thing That hath better for if hee had not ability God would not require at his hands but hee should bee more blameles and yet thinks the worst good enough for God Hee must have a flocke and a male in it that is a sacrifice fit perfect and without blemish according to the law or else God doth not require or so strictly expect from him And voweth and sacrificeth to the Lord A corrupt thing that is that voweth a perfect or sound thing for they were by the law to vow Levit. 22.23 Males and perfect but comes short of his vow and sacrificeth a corrupt not answerable either to the purpose of his vow or to the law There was no man that would vow a corrupt thing though through fraud hee sacrificed or offer'd such a one Therefore the Greekes have exprest this sense cursed bee the deceiver that hath a male and his vow being upon him sacrificeth a corrupt thing And accordingly the Vulg. Lat. That making a vow sacrificeth a weake thing A corrupt thing Vulg. a weake Pagn aspotted or blemished The Tigur a faulty The Hebr. word Maschat is weakened guelded maimed corrupt To the Lord Hebr. Adonai This is the first time in this Prophet that God is directly named by any other name then Iehovah Adon is a Lord who as a foundation or a columne sustaines his people and it is applyed to God who is the Lord of the whole earth who is called Adam Exod 23.17 All thy males shall appeare before Haadon the Lord God But of this appellative there is formed a proper name or epithete of God Adonai with Cametz having the same points with Iehovah Thirdly the reason both why the deceiver is cursed and to assure him he shall be so For I am a great King saith the Lord of hosts and my name is dreadfull among the heathen The Italian For asmuch as I am a great King The sense is It will not stand with my glory to suffer my people to profane and despise that name which the Heathen magnifie and feare Dreadfull Arias and the Genev. Terrible The Vulg. horrible Tremell Reverend The Chald. Potent Onely the Lxx render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illustrious as if the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To see but it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bee afraid And this verse seemes to refer to the sixth If I bee a master where is my feare The very Heathen acknowledge mee to bee so by their dread and feare of my Name Thus having expostulated with them and threatned them for their ingratitude and contempt in the next place in the former part of the next Chapter III. Verse 1 He amplifies the former expostulation and threatnings Chap. 2. ver 1. to the 10th where First to whom he chiefely applies his speech verse 1. And now O yee Priests this Commandement is for you The French Is addressed unto you And so Deodates Ital. also supplies it Hee here returnes his speech to the Priests whose avarice and profanenesse had beene the fountaine of much other evill and profanenes among the people Cursed be the deceaver who ever he be But to you O Priests it is principally to bee applyed My name is dreadfull even among the heathen If it be profaned by you that are neare me in attendance and service the curse is chiefely against you And now or as Tremell Now therefore Their objection is prevented all that hath been said touches the people not us Yes This Commandement is for you or as Montan. To you This Commandement this increpation this intimation of my mind is for you Or this Commandement is for you that is of you I principally required and expected to be honored at my Altar in my sacrifices Secondly the matter of the speech mixt of contestations and threatnings or a conditionall threatning of many judgments unles they repented We will consider 1. Verse 2 The conditions of exemption from his judgements If you will not heare and if you will not lay it to heart To give glory to my name saith the Lord of hosts Here are three conditions of exemption To heare God To lay his Commandement or their duety to heart To give glory to Gods name The Summe of them is repentance Lay to heart The phrase is usuall and frequent The Geneva Consider it in your heart Chald. paraphrase unles yee put my feare upon your heart Lay it what my precepts so Vatabl. your duety so Tremell my glory so others 2. The things that are threatned I. Set down more largely ver 2 3 4 5 6 7 8. II. Repeated againe with more brevity ver 9. 1. Set down more largely 1. In generall verse 2. 2. In particular vers 3.4.5.6.7.8 1. In generall I will even send a curse upō you The vulg I will even send want upon you And they translate it so because
more or receiveth it with good will at your hand The teares and groanes of your wives move God more then your sacrifices doe so that he regards them not hee will not lookeat them or turne his face towards them The adverb of denying is not here in the latter member but it is to bee repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the former member and so to be supplyed as serving in common to both he regards not nor receives Thirdly the third aggravation of this sinne is in vers 14 15. That it is against the Ordinance of God Where observe I. Verse 14 The transition or the manner of the Prophets passing from the former head of aggravation unto this God regards not your offering Yet ye say wherefore the Vulg. And Mont. But. But yee say why not regard it An objection it is proceeding from their blindnesse or petulancy not willing to bee convinced But the answer is ready because the Lord hath seene that you have gone against his ordinance as it is in the next words II. Vers 15 The matter which hee urges against them Because the Lord hath beene witnesse betweene thee and the wife of thy youth against whom thou hast dealt treacherously yet shee is thy companion and the wife of thy covenant And did not hee make one yet had he the residue of the spirit And wherefore one That hee might seeke a godly seed This was their sinne that they dealt treacherously against their wives in taking others whereas the Lord had appointed and they had made promise to one another in marriage and onely to one another as God had ordained in the very first in stitution of marriage when hee could have made many women for one man but hee made onely one for one This is the summe but there are many particular arguments against polygamie which wee shall observe in the examination of the words in the order as they lye Because the Lord hath beene witnesse betweene thee and thy wife Hee alludes to the use of contracting Deo teste God being called to witnesse and his name being called upon in the action And he as it were protested then the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is as Mont. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Protestatus or Obâ—estatus est that his mind and will was that marriage should bâ—e insoluble to you two and you two should remaine solely to each other This sense S. Hierom gives and those that usually follow him Theod Remig. Lyr. Hugo but most clearly Ribera The wife of thy youth Hebr. of thy youthes Thy young wife so Piscator Or thy wife whom thou didst marry when thou wert young In whom thy first love did rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whole age of Adolescence or youth from infancy till the 25th yeare The wife The Lxx every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman We render it here Wife and that rightly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A woman when a Genitive followes is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is here and presently after and then it constantly signifies a Woman a Wife and it is so written once Psalme 58.9 though not in construction Against whom thou hast dealt treacherously The Geneva transgressed The Chald. Lyed Montan. Praevaricated dealt cunningly and falsely The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leavest or forsakest that is treacherously for another Yet is shee thy companion Vulg. Thy partner Pagn Thy fellow The Tigur thy consort the name as Menochius observes by which the Italians doe call their wives So Eve was made for Adam that he might not be alone Gene 2.18 The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by them in the Faeminine shee partakes with thee in common And the Wife of thy Covenant The Wife with whom thou didst Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before And did not hee make one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The note of interrogation is wanting which is usuall in Scripture 2 Sam. 13.26 2 King 5.26 lob 2.10 As and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually also in the new Testament Matthew 6.26 and 17.24 Marke 6.3 and 11.17 1 Cor. 9.8 9. 2 Thes 2.5 So also the Latines speake as Virgil Eclog. 3. Non ego te Vidi Damonis pessime Caprum Excipere insidiis Non for Nonne But besides the various interpretation of this hath made the place very obscure The Vulg. Did not one thus Pagnin boldly inserted Abraham here Did not one Abraham thus as you doe Montan. in his correction of Pagnin leaves out Abraham yet seemes to understand it in the same manner so doth Vatablus Hence many stumbling at this stone interpreted it as a prevention of an objection that they might make for their owne excuse that they did but as Abraham did who had Sarah to his wife yet hee tooke Hagar also But Abraham did it having an excellent spirit and knowing what hee did expecting the promise of God concerning a blessed seed and not knowing that hee should receive him of Sarah therefore tooke Hagar that the promise might not bee voide and he tooke Hagar with Sarah's consent Hee had no children by Sarah as you have he despised not Sarah as yee doe so that his fact and yours are much unlike The Chalde paraphrase seemes to have layd this stone and led to this exposition and most of them that use the Vulg. follow it and among the protestants Winkleman and Osiander Lutherans But S. Hierom found out a righter and Theodoret Lyra Remigius and of moderns Junius Tarnovius The Italian of Deodate both in the text and margin the Geneva our old and our last English doe entertaine it Did not he that is God make one God made one Eve for Adam and therefore the first sanction of unity in marriage is not to bee infringed This sense also Menochius gives though the translation that he is tyed unto will not yield it Yet had he the residue of the spirit or The excellence so our margin But I am not satisfied why out most learned translators have put it in for I find not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that signification Yet I will not conceale that the Tigurine Vatabl. and Pagn so translate it and not only A lapide but Conrad Kircher in his greeke Concordance who in the Rootes usually followes Forster but in this Sanct. Pagn at the Roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Remainder or Residue and excellencie However the text reading of our last translation is here as for ought I know every where else to be preferd before the marginall And the meaning is God made but one Woman for Adam though hee had the Remainder of the spirit or breath so that hee could have made many Hee gave part to Adam and the rest to Eve and made no more in that
extraordinary way though it had bin easy unto him as our old English and the Geneva expresse it Hee had aboundance of spirit That is that spirit or breath which hee breathed into Man And wherefore one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That hee might seeke a godly seed or A seed of God That is God requires you should cleave to your Wives and not take the daughters of a strange God lest your seed bee educated in Idolatry So S. Hierom But I suppose there is more in it The very issue of Polygamy is spurious in some sense It is not a godly seed or the seed of God that is which he appoints but accursed Thus every member of these two verses have afforded severall arguments against Polygamie But all this is to bee understood to bee against Simultaneous Polygamy but not Successive against the having two wives at once not against Second marriages though troopes of the ancients as Mr. Gataker speakes in his Treat of Lots cap. 8. sect 18. have condemned them yet as he saith what Divine or other doth now make doubt of them Not Protestants See instead of all that Sermon which upon this verse the late Reverend and godly Bishop of Bath and Wells D. Lake preached and applyed at the pennance of a man that had two Wives together to which Sermon I refer the Reader for more upon this 15th verse Nor Papists See Gregor Tholosanus Syntag. Iuris lib. 9. cap. 29. Guil. Cantarell Var. Quaest in Decal lib. 1. cap. 98. Num. 426.427 And if you will that great pretender to devotion Nic. Caussin the French Jesuite in his Holy Court pt 1. lib. 3. sect 37. Though hee discourse a long while upon this argument like a Montanist as indeed all the Church of Rome have a little tang of Montanisme in that 1. They deny a blessing in the Church to second marriages See Canones Aelfrici can 9. apud Spelman Conc. p. 574. but whether it bee agreeable to the Canon of Concil Neocaesar quoted by Gratian. caus 31. qu. 1. De his qui frequenter let the Reader compare the places with the glosse at the letters m and o and judge and 2. That they put Bigamie even successive Bigamie among Irregularities as it to be seene in their Casuists and Canonists See excerptiones Egberti ad An. Dom. 750. excerp 32. and 89. apud D.H. Spelm. in Conc. â—ambrit p. 261. The reason such as it is we have in Pet. Damian a devout Author in a most corrupt time lib. cui titulus Dominus Nobiscum cap. 12. apud Ioh. Cochlaei Speculum p. 156. who yet speakes of it with a Quis non miretur that Bigamy successive Bigamie he speaks of allowed by the ancient Ecclesiasticall Canons should bee a greater Irregularitie and sinne then Fornication expressely condemned in holy writ But of this also enough being only obiter And thus much of the reproofe of the sin we have next 2. A dehortation from this sin in the latter part of the 15. verse and vers 16. which is 1. Propounded 2. Repeated First the dehortation is propounded verse 15. Therefore take heed unto your spirit and let none deale treacherously against the Wife of his youth Verse 16 Vers 16. For the Lord the God of Israel saith That hee hates putting away for one covereth violence with his garment sayth the Lord of hosts Take heede to your spirits The Geneva keepe your selves in your spirit Remigius and Lyra keepe your spirit your Wife is the residue of your spirit keepe and cherish her The Tigurine keepe and preserve and tender your Wives as dearely as you doe your owne soules Corn. a lap Take heede to your breath you breath on one another breath not on a stranger keep thy self solely to thy Wife Conceited interpretations Arias Montanus came nearer the sense Be wary and not rash I like best that of our Commentary Be sober and containe your selves keep a watch upon your spirits and affections to content your selves with your lawfull Wives And let none deale treacher ously Or unfaithfully That is In taking other Wives and when you are convinced of the sinfulnesse of keeping two Wives deale not treacherously to put away your old pretending law for divorces and that you may safely doe it for the Lord hates this treachery in making needlesse divorces and thereby cloaking your sin And this I take to be the meaning of these and the next words For the Lord the God of Israel saith That hee hates putting away for one covereth violence with his garment saith the Lord Deale not treacherously with your Wives after your vexing them by taking other Wives unto them then to put them away and pretend that the law allowes you to give them Bills of divorce for this is but the covering of your violence and injury with that garment or cloake but the Lord is so farre from allowing divorces in such cases that he hates them The Lord hateth putting away Or To put away The younger Tarnovius gives here the same sense with us The Lord hates your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dimitte the imperative in Piel you have Dimitte Dimitte much in your mouthes Put her away Put her away but the Lord hates your Dimitte So it is an ironicall repetition of their owne usuall word which the Lord rejects with indignation Or else he takes it for the Infinitive in Piel put for a Noune Hee hates to put away that is putting away And so is our text-reading Our margin indeed is If he hate her put her away Pagnin otherwise If shee that is thy Wife hate thee that is be perverse Put her away The Geneva and our old English If thou hatest her put her away And so doth Zanchy reade it in that discourse of divorces which he wrote upon occasion of Andreas Pizzardus his divorce as indeed agreeing best with the matter hee undertooke to defend And so reade The Vulg. Vatabl and among others Michael Walther a Lutheran in his Harmonia Scripturae lib. 2. sect 185. Followes this reading of the Vulg. and therefore takes a needlesse paines in reconciling this place to that of Christ Mat. 19.11 for reading it aright according to our last and approved translation there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all between them And Montanus tells us that Rab. Hananus a Jewish interpreter interprets it also as we doe God hates him who puts away his wife For one covereth violence with his garments The Vulg. Latine But iniquitie will cover his garment Corn. a Lap. who is bound to follow it labours much to make good sense of it First he tells us we must take His for Thine Put her away but iniquity will or shall cover thy garment But how is that meant 1. Iniquity that is the punishment of thy iniquity shall cover thy garment that is shall be upon thy body in regard of diseases c. 2. Upon thy garment that is thou shalt be punished in thy cloathing naked ragged c. 3. punishment shall be
upon thee the garment taken for the man Thou shalt be openly punished Thus he from others for the Vulg. of which translation Steph. Menochius a latter Iesuite gives another sense The Iewes excuse themselves Why doe you reprehend us seeing the law permits us to put away our Wives If thou hate her put her away But which he makes the Prophets answer your iniquity shall thereby so abound and swell that no garment will be able to cover it The Law permitting it onely for the hardnesse of your hearts but not freeing you from sinne if rashly and without cause you put them away A better sense then that of A lapide but for which he is faine to take his farewell of the authorized Vulgar translation If thou put her away give her some part of thy garments to cover her something to live on So Luther occasionally expounds it which sense Osiander followes give her a good dowry that if she be put away shee may marry another Let him put her away for while hee keepes her he covers his injury and makes as if he loved her so the Geneva and Winkleman Much like to the Chalde paraphrase Put her away and cover not thy hatred with a pretense that thou lovest her and keepest her and makest her a drudge Vatablus is singular as if their fault were that they put away their Wives and covered their iniquity under a garment that is discovered not their fault as the Law required they should and so wanting a formall bill of divorce they were made uncapable of a second marriage and so they added to the injury Some take it for an Ironic Put her away doe so but thy sinne shall overtake thee All these mistake the sense I rest in that above The Lord hates needlesse divorces and the more when the Law is pretended for one that is the man that doth this doth but daube and colour and cloake his sin His iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppression or injury or wrong So Genes 16.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My wrong be upon thee 2. The dehortation is againe repeated Therefore take heed to your spirit that yee deale not treacherously of which before And thus much of the 4th Contestation V. The fifth Contestation Fiftly hee contests with them for their contumelie and blasphemy against God and his providence as if God were not just or tooke no notice of the affaires of men verse 17. to ver 7. of cap. 3. where observe 1. Their blasphemy ver 17. 2. The answer that is made unto it chap. 3. verse 12 3 4 5 6. First Vers 17 their blasphemy and unworthy contumelies against God verse 17. Yee have wearied the Lord with your words yet yee say wherein have wee wearied him When yee say every one that doth evill is good in the sight of the Lord and hee delighteth in him or Where is the God of Iudgment you have added this sinne to the rest that by your Atheisticall conceits and blasphemous speeches ye have wearied and vexed me saith the Lord in that you call in question my being and my justice and my providence Yee have wearied the Lord Lxx provoked Chald. Molested or cumbred The Tigur and Arias wearied and toyled Vatabl. Troubled Wee have the same word Esay 43.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast wearied me with thine iniquities Which is further set out in the words next before Thou hast made mee to serve with thy sins So here yee have wearied and toyld mee that I am weary I cannot beare your words Yee say he that doth evill is good in the sight of the Lord that is accepted and approved of him An usuall phrase among the Hebrews which is cleare by the next And he delighteth in him An high accusation of God for injustice that hee should justifie the wicked nay more take pleasure in him Or where c. Or is either a new accusation of God yee say thus he delights in the wicked or yee say thus where is the God c. Or else it is their proofe that they bring of their former accusation of Gods Justice he delights in the wicked or else where is the God of judgement or as the French Otherwise where is the God of judgment If hee did not delight in him he would punish him Where is the God of judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrative hath great Emphasis where is the God of that 1 of that great exact free just precise impartiall judgment which respects neither persons nor gifts but onely justice as his Character is usually given by the Prophets where is he Lxx the God of righteousnesse Chald. The God who doth judgment This was their sin their blasphemy against God We have in the next Chapter Secondly the answer that is made unto their blasphemy Vers 1 Chap. 3. ver 1. to the 7th Yee say where is the God of judgemēt It shal appeare sayth the Lord that I am the God of judgment when the Messiah shall come into the World as he shall come shortly who shall dispense mercy and comfort to the godly but judgment and evill to evillmen S. Hierom also and Theodoret allow of this context and resolution Wee have this layd downe in a prophecy of Christ and his Fore-runner the comming of them both 1. The comming of the Fore-runner the Baptist 2. The comming of the Messia I. The cōming of the Fore-runner Part of the 1. ver where 1. His comming 2. His worke 1. His comming Behold I will send my Messenger Behold to the question which it appeares by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstrative they would have to bee taken notice of they receive an answer which carries with it a note of Pregnancy used by the Prophets concerning things eminent and certaine to make men attent I will send It may bee taken to bee the speach of Christ himselfe according to that of Luc. 1.76 Where Iohn Baptist is called his Prophet or the speech of God as it is Mat. 11 10. My messenger or Angel for so it is in the He. of which see before Ch. 1.1 Ch. 2.7 See also Dan. Heinsius his Exercit. Sacrae lib. 5. Cap. 4. in Act. 7.53 in which place and Gal. 3.19 and Heb. 2.2 by Angels hee understands the Prophets as hee doth also 1 Tim. 3.16 exercit lib. 14. cap. 3. To me I confesse a new exposition of those places having sometime heretofore In a briefe comment on some part to the Galatians given an other interpretation which the Reader if hee please may there see though I have there also noted that the exposition which is now offered by that most learned Heinsius was anciently St. Ambros his If any shall vouchsafe to see my reasons for interpreting the word Angels properly in that place of Gal. 3.19 Let him please also to correct an error in the same page 163. where whether it were through the mistake of the Printer or the transcriber of my Copy
The same Epistler is put for The same Apostle A title most unworthy of that great and chosen Vessell being that which we use for sorry and worthles Letter-scriblers But this onely by the way because I would not leave any title of Diminution upon that great Apostle To returne to the Text This Messenger or Angel is Iohn the Baptist as the exposition is put out of all controversie by Christ Mat. 11 10. This is hee of whom it is spoken behold c. None doubt but it is meant of John but who Iohn should bee hath been some doubt Hee is called An Angel and Origen thought he was one and so thought the latter Iewes because of his Heremiticall life but S. Hierom concludes sounder he was an Angell in office not in nature In nature he was a man and we know whose sonne he was A man sent from God Ioh. 1.6 from God hee had his instruction wee finde no other teaching hee had Some take Messenger Syllepticè for all the Prophets if any betweene Malachy and Christ but that it must bee meant of one see Iunius his Parallel li. 1. par 50. Thus of the comming of Iohn 2. His worke He shall prepare the way before mee the French accoutre or dresse the way It is a metaphor from the use of Kings who when they goe in progresse their Messengers and Harbingers goe before them to fit and make all ready and in the way The greatest Ministers of state goe next before the King Many Prophets went before Christ but Iohn Baptist went next him before his face hard by neare before him as S. Chrysostome speakes on Math. 11. and therefore Christ calls him in respect of other Prophets The greatest borne of Women hee came as the Deane of the Quire Chorum prophetarum claudens He was borne a little before Christ was borne It was the sixth moneth with Elizabet when the blessed Virgin conceived and so hee came into the World but a little before his master to prepare the way by preaching repentance by baptising by giving testimony unto Christ by taking up lodgings in the hearts of men for Christ He shall sweepe the way so Pagnin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove all obstacles and impediments and all filth out of the way and out of sight Zephan 3.15 it is rendred Cast out Hee hath cast out thine onemy Psalme 80.9 To make roome Tremell reades it To cleare the way That is to take out all stumbling blockes and obstacles See Esa 57.14 and Esay 62.10 And what Iohn was to doe see Esay 40.3 Luc. 1.76 77 78. Let mee also observe here that because of this office of his To goe before Christ and to serve for a time or season till the appearing of Christ who rose as the Sunne doth in the morning and so hee is called The sunne in the next Chapter that for this reason I say Iohn is called A burning and shining light in whose light the Iewes did rejoyce for a season as it is Ioh. 5.35 Lights and Candles are of good use and doe service till the morning appeares or the Sunne rises and therefore Lampes were kept burning in the Temple till the morning as we find 1 Sam. 3.3 where it is said that the Lord called to Samuel yer or before the Lamp of God went out in the Temple that is before it was morning So in the darke night of things under the Law The Prophets were lights and especially Iohn was A burning light for that season till that Christ manifest himselfe and then it was day And thus much of the comming office of the fore-runner II. The comming of Christ the Messiah We have 1. His person ver 1. 2. His comming ver 1. 3. His power ver 2. 4. The effects of his comming ver 3 4 5 6. First his Person The Lord whom yee seeke The Messenger of the Covenant whom yee delight in Christ the Messiah is set out unto them by these two names The Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille Dominus The Lord by an excellence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominator as the Vulg. Of this appellative Adon see before cap. 1. ver 14. Some Hebrewes whom Remigius also follows understand by the Messenger Elias and by The Lord the Dominator Antichrist but the following words declare the unsoundnesse of this interpretation where hee is called the Angel of the Covenant Theodorus Mopsvestenus infected with the haeresie of the Ebionites who denyed the Divinity of Christ as Arrius after understood by The Lord here Ezra or some such person who should restore the Iewish worship Which error was Damned by the Fathers of the Fifth generall Councell and about the same time at Rome under Vigilius Of late Eniedenus the Socinian in explic Loc. V. N. Test hath quarrelled such Texts in which the title of Lord is given unto Christ as Ioh. 20.28 for the vindication of which and the like Texts see that late industrious Divine Gasp Brockman System Tom. 1. art 5. cap. 2. qu 3. The Rabbins also pervert such places See Ioh. Alstedi paratitla Theo. in verbo Dominus Whom yee seeke They had a certaine notion of the Messiah and were in expectation of him But the most part had hope and expectation of corporall deliverance only by him as Iohn Deodate notes The Angel or Messenger of the Covenant Christ is here set out by his sacerdotall office He that was covenanted for or promised or He that should administer the Covenant Whom yee delight in They delighted in his day though a farre off according to that Ioh. 8.56 See the Elder Tarnovius In Dub. ad 4. partem c. 8. Ioh. qu. 18. The Geneva Whom yee desire We have that phrase Hagge 2.8 He was 4000 yeares desired and earnestly See Gen. 49.18 Esa 64.1 Secondly his comming He shall suddenly come to his Temple Behold he shall come saith the Lord of hosts Suddenly It is the same word that is used Psal 64.7 and Esa 30.13 The Geneva speedily Yet it was 500 yeares after Malachy before Christ was borne a short time in respect of the long expectation of the Patriarkes But after Iohn Christ came Suddenly hee was conceived speedily within a few moneths after Iohn and borne speedily after Iohns birth and taught publiquely speedily after Iohns preaching and baptising He shall come to his Temple Pagnin had rendred it so but Montanus in his correction To his pallace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Pallace or A Court 1 King 21.1 Naboths vineyard was hard by the Pallace of Ahab Hecal Ahab And though the word bee used for the Temple yet peculiarly for that part of the Temple which is called the pallace or the Court which was the greater part the middle part betweene the Porch and the Oracle answereable to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A temple in the restrained use of the word is now onely taken for the body of the Church But the whole Temple is here called by that name as Christians also
liquor or liquid matter is transmitted or streined thorough a narrow vessell seive or cloth so that the purer part may goe through and the dreggy may bee left The Lxx Hee shall powre forth as metall which is melted Pagn Hee shall melt them Montan. Hee shall boyle them The Chald reades as we doe He shall purge them Theodoret understood this of the conversion of many Levites to the Faith of Christ as Ioses Acts 4.36 and many Priests Acts 6 7. S. Hier. Remig. Rupert Eyr c. understand it of a new order of Levites to bee instituted for the service of the Gospel And we know that the Ministers of the Gospell are prophecyed of under that name and of Priests Esay 66.21 See the learned conference with Hart chap. 8. divis 4. pag. 470. But Ioh. Deodate interprets it of all true Christians and refers to Apo. 1.6 Rom. 12.1 Him I assent to Secondly the end of his worke in purging them That they may offer unto the Lord an offering The Geneva that they may bring offerings The word is Mincha here too of which see before Hee still speakes in the propheticall phrase They shall be purged that they may serve God purely and acceptably or offer an offering 1. Pure 2. Acceptable I. A pure offering That they may offer an offering in righteousnesse that is holily and purely performed according as is required See the phrase Ps 51.19 II. An acceptable offering ver 4. Verse 4 Then shall the offerings of Judah and Jerusalem be pleasant to the Lord. And so the Vulg. Acceptable so the Geneva Chald. shall bee entertained freely Vatabl. and Pagn shall bee sweete So wee have rendred it Ierem. 6.20 Nor your sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sweet unto me That the place is meant of the Service of the Church as it is Now I doubt not but that Judah is the Latine Church and Ierusalem Rome as Ribera would have it I passe as a partiall fancy of a Romish interpreter As in the dayes of old and in the former or ancient times As acceptable as were the Sacrifices which Abel Noah Melchisedec Abrabam Moses Aaron c. Offered 2. The effects of his comming in respect of the wicked exitiall and terrible ver 5.6 where wee may consider 1. The judgement ver 5. 2. The certainty of the judgement ver 6. I. Verse 5 The judgement ver 5. where 1. What it is 2. Against whom First what the judgment is And I will come neare to you in judgment and I will bee a swift witnesse against c. you said where is the God of judgment I will make it appeare unto you that I am hee The Tigurine I will come and I will draw neare A phrase like that Genes 18.21 I will goe downe and see that I may punish A metaphor from the custome of Itinerarie Iustices or Iudges that hold Assises in their Circuits I know this most interpreters ancient and others who understand the former of Christs first Comming doe thinke this is meant of his Second for which I cannot see reason but rather thinke this to bee the sense Though the comming of the Messiah bring so much comfort along with it and bring salvation to the World yet against such as continue in their sinnes and thereby encrease the guilt of them the more by how much more grace is offered unto them against such I will come to judgment and will bee a swift witnesse against them And thus I make it to bee the speech of God taken Substantialiter who is in the end of the Verse againe called The Lord of hosts as all along the prophecie and not Personaliter for Christ Which interpretation notwithstanding I doe submit as I doe all the rest And I will bee a swift witnesse against An hasty witnesse so the Tigur Vatablus Ready Tremel most speedy The Lxx as we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A swift witnesse The Trope here also is a Metaphor and the affection of the Metaphor seemes to be a Catachresis witnesse being put for Iudge I will soone upon the evidence of your fact give judgement against you Among men the witnes and the judge must be distinct That of Ioh. Bodin De republ lib. 6. pag. 1185 is generally received If the fact be onely knowne to the judge he may bee a witnes of it but a judge hee cannot bee And to the question whether a judge be bound to give sentence Secundum allegata probata The Canons speake affirmatively Gratian. Caus 2. qu. 1. et 7. plerunque c. and so also to omit others it is determined by the learned Henr. Bocerus de Iurisdict cap. 6. sect 34. and by Ioh. Weems Exercit. vol. 2. lib. 2. cap. 17. And there is reason it should be so among men But God being infinitely present an eye-witnesse of every fact and infinitely wise free from all possibility of error and infinitely holy out of all suspicion of being corrupted may be and is both witnesse and judge See for further light Gene. 31.50 Iud. 11.10.1 Sam. 12.5 Iob 16.19 Ierem. 29.23 Ioh. 8.16 17 18. See also Ioh. Buxtorf in Comment Masoret cap. 14. in Litera ◠We have seen thus what the judgment is 2. Against whom it is against 1. Sorcerers 2. Adulterers 3. False swearers 4. Oppressors of hirelings 5. Oppressors of Widdowes and fatherlesse 6. Oppressors of strangers 7. Such as feare not God First Against the Sorcerers The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sorcerers or Poysoners But of Pharmaci and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Rhodigin Antiqu. Lect. lib. 6. cap 12. lib. 9. c. 23. the Hebr. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is He that exercises delusions and jugling sleights so that a thing is made to appeare otherwise unto ones eyes then indeed it is Exodus 7.11 12. Upon which two verses the Reader may satissie himselfe in the second disputation and the nine following of Ben. Pererius in cap. 7. Exod. to whom and to Delrio and Wierus I refer him for curiosities of this argument The word is here translated A Sercerer but usually a Witch as Exodus 22.18.2 Chron. 33.6 Dent. 18.10 in which one text are reckoned up the severall sorts of Divination that are forbidden all which are fully explicated by M. Gataker in his Tr. of Lots and all which are to bee understood here under this one head Concerning which and the severall cases about them besides the Popish Casnists Cajetan Peccat Summ. in verbo Divinatio Silvester in eod Tit. Tollet instructio Sacerd. lib. 4. cap. 14 15. Guil. Cantarell Var. Quaest lib 2. Num 474. Bizozerus Sum. Cas pt 2. cap. 4. Memb. 5.6 Fumi Armil Aurea Verbo Divinatio Reginald praxis fori poenit lib 17. cap. 16 17. Martin Bresser de Consc lib. 6. cap. 21. And ours M Perkins of Witchcraft Ioh. Alsted Theol. Cas cap. 13. sect 11. Andr. Rivet Praelect in Exodus 20. pag. 20. Gasper Brockmond System Theol. Tom. 2. arti 18 cap. 18. Cas 11
inveterate trade of sinning From mine Ordinances Vulg. A legitimis meis that is as they tell us who being bound to receive the vulgar Latine as Authentick doe study to make the best sense of it a legibus meis You are gon from my lawes The Tigur My Statutes Pagn My institutes The things which I have described drawne out constituted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That they would not yet bee convinced which is urged I. By a declaration of Gods Grace in exhorting them and encouraging them to Repentance 1. Exhorting them Returne unto me saith the Lord that is by Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among many other uses that it is put unto signifies to repent as Deut. 30.2 1 Kings 8.33.35 Lam. 3.40 Hos 7.16 and in many Texts God though he might consume them offers them mercy and shewes them a meanes to prevent his wrath II. Encouraging them And I will returne unto you saith the Lord that is I will shew you favour This is another use and signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is applyed unto God So Zach. 1.3 2. By their stiffenesse and difficulty to be convinced But yee say wherein shall we returne As if they were righteous and needed no repentance This is the nature of man to make contradiction to Gods grace and resistance to the motions of Gods Spirit either convincing the world of sinne or perswading to obedience And this people did alwayes so as Saint Stephen testifies of them Act. 7.51 and the Apostle Rom. 10.21 To Israel he saith all day long I have stretched forth my hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the disobedient or unperswadeable and againsaying people So the translation of the Septuagint whom Saint Paul followed did with severall words expresse that which in the Hebrew text Esa 65.2 is delivered in one A rebellious people But thus much of the sixth Contestation VII The seventh Contestation Seventhly hee contests with them for their Sacriledge vers 8 9 10 11 12. both I. Arguing against their sinne vers 8. and 2. Expostulating with them that it were better for them yea even in their outward estates to deale righteously with God vers 9 10 11 12. I. He argues against their sinne vers Verse 8 8. 1. From a ground of equitie 2. By an application of their fact unto the ground 1. He argues from a generall ground of right and equitie Will a man rob God Yet ye have robbed mee Will fraile weake man Adam doe violence unto or defraud Elohim the great and mighty God Yet you have done so Robbe The French Pillage Geneva Spoile will a man spoile God So also Pagn and Vatab. Crucifie wound or pierce so the Vulgar and the Tigurine and that is indeed the first signification of the originall word So the Translator of the New Test into the Syriack useth the word Coloss 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And nayled or pierced it unto his Crosse But by a Metaphor it signifies to Oppresse or To rob or To spoile as Prov. 22.53 The Lxx. here taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metathesis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is To supplant or Deceive reade Will a man supplant his God But in the sense there is an agreement Will a man or is it fit that a man should grieve defraud pierce or spoile his God as you doe who rob his Priests and Ministers of their maintenance whereby you undermine and overthrow even Religion it selfe and Gods worship When the portions of the Levites were not given them the Levites and Singers that did the worke of Gods house fled every one to his field and so Gods work that is his worship was left undone as Nehemiah observed Neh. 13.10 The truth is When the Ministers of God are kept under the burden of Poverty The Lords work is either not done or done deceitfully when the Priests are forced to comply with their humors from whom they expect their maintenance and so serve not God but them flattering them that feed them as it is Micah 3.5 They bite with their teeth and cry peace which I interpret according to the Chalde Paraphrase He that maketh them a feast of flesh to him they preach peace But hee that putteth not into their mouths they even prepare war against him And so they make the people to erre And it cannot bee otherwise whiles as it is in the eleventh verse of that chapter The Priests teach for hire and the Prophets divine for money that is are faine to maintaine themselves with sordid and unworthy flatteries To prevent which it was a most pious and commendable care in King Hezekiah which is recorded 2. Chron. 31.4 He commanded the people that dwelt in Ierusalem to give the portion of the Priests and Levites that they might attend upon the Law of the Lord so the Vulg. That they might confirme themselves in executing the Law of the Lord. So Tremel but as we reade that they might be encouraged in the Law of the Lord. Dependancie and expectation of arbitrary maintenance is a great Alay to the purer temper and spirit and zeale that ought to be in them that serve at the Lords Altar in whom according to the usuall Apothegme of a reverend Divine of ours Innocencie and Independencie breeds the best courage And by such is God best served The scandals that are given by Ministers doe much diminish the reputation of Religion and undermine it but Scandalous livings are a great cause of Scandalous Ministers Which was the observation of a learned Gentleman and worthy member of the House of Commons in the Parliament Anno 1628. who also promised that he would never give over solliciting the cure and remedie of this while Parliaments and he should live together And well may he or some other effectually pursue it especially having so much encouragement in it by the pietie and tendernesse of our present Religious and most gracious Soveraigne who according to the example of his Royall Father for planting a setled competencie for the Churches throughout Scotland hath shewed so much readinesse and gracious disposition this way that as he deserves it I doubt not but such as shall deliver his reigne hereafter to posterity will among his other vertues give him this Title The Patron and Father of his poore and injuried Clergie and will mention that great Councellour of his in Ecclesiasticall matters with his due honour for promoving it in him with so much zeale to the welfare of this Church But of this obitèr and Currente calame 2. He argues against their sin by an application of their fact unto that ground of generall right Yet yee have robbed mee But yee say Wherein have we robbed thee In Tythes and in Offerings They deny the Assumption and he proves it That they robbed him because they dealt deceitfully about the portion of his Priests The Tythes he had of old assigned unto them There were three sorts of Tythes The first were given to the
under what heads you will all must bee brought and of every kinde Into the storehouse Vulg. Into the barne The tyth-barne So the word is Ioel. 1.17 The Garners are layd desolate the barnes are broken down But it is usually rendred Treasury Beth haozar The house of treasure or store It seemes they had a standing place for tythes as it is called Nehem. 13.11.12 13. see the place and 1. Chron. 26.20 That there may be meate in my house Vulg. That there may bee spoyle and the Hebr. Tereph signifies so much It is a Synechdoche and the affection of the Trope is a Catachresis Spoyle that is meate there 's the Catachresis the spoyle which the beast makes to get food being put for meate and then the Synechdoche meate put for all necessary provision Meate in my house that is in the storehouse for the use and necessity of my house that is of my Priests and Levites that serve in my house my temple And prove mee now herewith saith the Lord of hosts Menasseh Ben-Israel Quaest 3. in Deut. makes the doubt how these words may be reconciled to those in Deut. 6.16 Yee shall not tempt the Lord your God and answers well that Malachies words are not to bee understood Causaliter but Consecutivè namely that they should indeed finde by experience that if they offered their tythes they should finde the Lord gracious and bountifull See him more fully in the place cited in his Conciliator So that here the promise of good things followes In which let us observe the artifice used in persuading Prove me c. If I will not open you the windowes of Heaven whether I will not Piscat and our Comment make this forme If I will not an oath Which cannot bee cleare without some supply to the text to make up the sense which needs not but the sense doth facilely offer it selfe thus I will open them unto you and powre you out so much raine a great blessing in those hot and dry Countries as if the windowes of Heaven were opened A phrase noting great plenty 2. Kin. 7.2 The windowes of Heaven Vulg. The Catarracts of Heaven Catarracts are gushings downe of much water with volence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defluere such as are those outragious streames of fresh water which Peter Martyr of Millan a Counsellor to the King of Spaine describes in his Decades of the new World Dec. 1. lib. 6. which so violently issue and fall headlong into the Sea that they drive back the salt water a good way though rough and forced with contrary winds They rush downe from the tops of the mountaines of Paria which Christopher Columbus the first discoverer was strongly conceited of to bee the seate of Paradise The French translate it here The Shutts Menochius expresseth the Vulgar Catarracts by the Port-Cullisses The Sluses or Dammes of Heaven And so Cael. Rhodiginus lect Antiqu. lib. 23. cap. 24. doth expresse it taking occasion to interprete that place in Genes 7.11 Upon which place and Genes 8.2 See Ioh. Piscators Scholia The Clouds are the windowes or floud-gates of Heaven in the sense of this place And powre you out or empty you out a blessing that is a shower of raine bringing a blessing with it of plenty Among the Hebrewis A blessing as when it is used concerning words it signifies a salutation or good wish so when it is used concerning things it denotes some reall good or gift as Genes 33.11 Take I pray thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my blessing which is brought unto thee that is my gift So Iudg. 1.15 Give me a blessing The Chald reades A possession and that appeares to be her meaning by the next words Give also springs of water Shee desired some low grounds And we also in our use of speaking have such a meaning when we speake of A mothers blessing That there shall not be roome enough to receive it the Hebr. being concise hath only That not enough The rest our English translation hath supplyed The Geneva I will powre you out a blessing without measure The Vulg. A blessing even to aboundance The Lxx Till it sufficeth The Chald. So that yee shall say It is enough The French As much as you can have no more The sense of all this variety of expression is the same and cleare Your storehouses roomes and vessells shall not bee able to hold and containe the plenty like as the Prophet dealt with the widow whose History wee have 2. King 4.3 4 5 6. And I will rebuke the devourer for your sake that is The Locusts or other harmefull Wormes or Creatures When there is much raine and plenty many times these Insects eate up all as we see Ioel 1.4 and in the History of the plagues of Aegypt It is among the most wonderfull stories and most lamentable which the Historians doe relate of the plague of Locusts in France about the yeare 852. Wheresoever they fell they pitched their camp as it were and devoured all for 20. Miles space in a day And still a small company went about a dayes journey before the rest as harbingers and guides of the rest to choose where the whole multitude should a light which accordingly would follow and devoure all before them Some Countries have beene almost layd wast by them Pliny saith that in the Isle Lemnes the magistrates were faine to take it into their care to appoint unto every inhabitant what measure of them to destroy so to keepe them under Yea Scaliger Exerc. 192. sect 3. tells us of a kind of Insects that usually in the Northern parts of Norway fall in showres of raine which if they be opened as some as they fall have raw and indigested hearbs found within them and when and where they alight they bite and eate up all that is greene Against these Devourers the Lord promises to provide and to secure them And he shall not destroy or corrupt the fruite of your ground neither shall your vine cast her fruite before the time in the field Vulg. Geneva and the French your vine shall not be barren Or abortive so others The Buds and Grapes shall not fall off unripe They are called Orbi palmites among the Latines that beare not The word is used Gen. 31.38 Thy shee-goates have not cast their young And Gen. 42.36 Me have yee bereaved of my children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly a blessing of reputation or good name verse 12. And all Nations shall call you blessed Verse 12 for yee shall bee a delightsome Land saith the Lord of hosts All shall speake of your blessednesse shall magnifie and prayse you So the sense is in Job 29.11 When the eare heard me it blessed me that is It praised me And thus the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yee shall bee a delightsome Land Vulg. a desirable Geneva a pleasant land Your land shall be greene and flourishing so Cyril You shall inhabite a fertile land so Vatabl. I rather take
it as S. Jer. All Nations shall desire to live in your Land a fruite of that reputation they should have if they honored God with their substance And to this sense the Lxx and our following comment Yee shall be as a pleasant land praised and commended by all that passe by you Thus much of the seventh Contestation VIII The eighth and last Contestation Lastly hee contests with them for their blaspheming of Gods providence for their Atheism and stubborn perverse contempt of Gods worship and of repentance verse 13. to the end of the Prophecy We have 1. Their blasphemous Atheisme proposed verse 13.14 15. 2. Answered verse 16 c. ad fin 1. Their blasphemous Atheisme is proposed and set downe 1. In generall verse 13. 2. In particular verse 14 15. First Verse 13 in generall verse 13. Your words have beene stout against mee saith the Lord yet yee say what have we spoken so much against thee They thought and spake proudly of and against God Your words have beene stout Lxx troublesome Vulg. they have prevailed over me 1 against me Chazku your words are strong confirmed or as the French hath it enforced against me You persist stoutly and clamorously in your blasphemy so Lyr◠your words are troublesome and presse me as a load stone so S. Hier. Remig. c. Your words overcome me and mine you pervert more then my Prophets can prevaile with to the contrary by your saying It is in vaine to serve the Lord c. so the Tigurine Yet yee say what have we spoken so much against thee They deny the accusation The Geneva what have wee spoken against thee But there is more in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal signifies a continuall speech as our translators have well exprest what have we spoken so much against thee And so the Targum or Childe paraphrase in what have we multiplyed speech against thee Secondly in particular verse 14 15. Yee have said Verse 14,15 It is vaine to serve God and what profit is it that wee have kept his ordinance and that wee have walked mournefully before the Lord of hosts And now wee call the proud happy yea they that worke wickednesse are set up yea they that tempt God are even delivered This is the proofe of the accusation against them These were their stout words against God Yee have said It is vaine to serve God Vulg. He is vaine who serveth God There is nothing got by it A profane atheisticall conceit now adayes also entertained of many And what profit is it that wee have kept his ordinance or his observation sayth our margin The Geneva his Commandement The Hebr. is Shamarnu mishmartò That wee kept his custody or his ward that is the office imposed by him upon us So Esay 21.8 I am set Mishmarti in my ward whole nights 1 Chron. 9.23 They had oversight by wards Mishmaroth The priests were divided in 24 Mishmaroth Custodies or Wards which they entred upon by their turnes every Sabbath To which here seemes to bee an allusion And that we have walked mournfully or in blacke before the Lord Pagn and the Geneva that we have walked humbly The Lxx suppliant The Chald. With a spirit cast downe Piscat Mournfully before that is for feare of Iehova that we might reconcile him unto us The French that wee have walked in poore estate The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurely in mourning or in black We have the word 1 Kings 18.45 The Heavens Hithkadderu were black with Clouds And Ps 35.14 Koder I bowed downe heavily as one that mourneth for his mother Black is the colour of mourning Our comment gives this sense What profit have we that we have walked humbly that is that wee have not resisted nor revenged our selves but referred all to God what have wee got by it Now then or Therefore we call the proud happy They who tread upon modest men and rayse themselves high and worke their own ends confidently and daringly they thrive and therefore them wee call that is count happy Hierom here calls them arrogant men Boyling raging men swelling and presumptuous Zedim comes of a roote that hath all these significations Yea they that worke wickednesse are set up or built up that is They have children houses lands and honors c. Chald. They are established The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are reedified They prosper and have all things well about them As the word is Iob 22 23. If thou returne to the Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be built up that is Thou shalt prosper Yea they that Tempt God are even delivered The grudging and blasphemous speeches of these wicked men are still continued those that continue in sinning and ad sinne to sinne and as it were dare God to try what he will doe or how hee will deale yet they are delivered we see them to bee safe secure bold and prosperous See Ps 95.9 2. This blasphemy of theirs thus discovered is answered First by opposing the contrary discourse of the godly verse 16. Secondly by shewing Gods taking notice of both ver 16. latter part Thirdly by declaring gods gracious promise to deale well with the godly ver 17. Fourthly by warning the blasphemers that Gods dealings shall be manifest even in their eyes ver 18. Fifthly by a further amplification of that point of Gods manifest dealing chap. 4. ver 1. ad fin First Verse 16 their Atheisme and blasphemy is answered by opposing to these blasphemous conceits and words of wicked men the contrary opinion and discourse of the godly ver 16. Then they that feared the Lord spake often one to another In the greatest apparent Ataxy and disorder and in the time of the stoutest language and behaviour of ungodly men They that feared the Lord being acquainted with his wayes and manner of working spake often for their mutuall encouragement and otherwise to one another that there would come a day or that God is righteous or that he only deferres or such like things they spake whereby they defended the cause of God against wicked Atheists This I conceive to be the sense of these words but for the manner of the Prophets bringing them into his discourse interpreters have not satisfied me I conceive him in the midst of his discourse wherein in the person of God he bends and directs his speech all this while to them that were before him the wicked whom hee laboured to convince Now hee breakes off and turnes his speech to God or to his owne scule or to the godly yet with an intention in a fine and insinuating way to instruct the wicked blasphemers that heard him In this manner your words have bin stout yee have said t is in vaine to serve God That men thrive most by wicked courses but oh my God thou knowest or oh thou my soule thou knowest or oh yee that feare God yee know whatever these blind and profane men use to thinke and
say yet then in the greatest seeming disorders yet then they that feared God have other conceits and encourage one another and speake otherwise and thou oh God takest notice of them or oh my soule thou knowest or oh yee that feare God yee know that the Lord hearkens and heares and sets downe all in his booke c. But this conceit upon the place I doe with all submission leave to the judgement of those that can more clearely and with more facility give satisfaction to themselves about the coherence of these words Secondly he answers their blasphemy by shewing Gods taking notice of the different speeches and cariages of men ver 16. The latter part of it Then the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought on his Name I take not these to be the words of the godly as Tremell Tarnovius and generally all understands them by supplying the text with the word Saying They that feared the Lord spake to each other Saying The Lord hearkned c. But I conceave as I said in the former member of the verse that they are the words of the Prophet who answers their blasphemy by telling them in that way of rhetorique that I have exprest above that God is not so regardlesse as they imagine and speake but hee heares both their Atheisme and likewise what defense the godly doe make and puts it downe as it were for a remembrance to reward it in them I herein follow S. Hierom and desire leave to depart from the reverend author of our commentary who interprets them as the speeches of the people according to the supply in the Tremellian Bible And a booke of remembrance was written before him for them c. It is a Metaphor from the use of Kings to set downe the good services done unto them As we have an instance of that custome Esth 6.1 Wherein Mordecai's service was remembred And Corn. a lapide tells us that the Pope hath a booke of the merits of his Prelates whom hee promotes accordingly The prophet speakes Anthropologicè not that God needs any memoriall but because men doe keepe such bookes and the Lord will as surely remember to reward his as if they were written in a register Sepher Ziccaron The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A booke of memorialls A chronicle An history As God hath a bottell for his peoples teares so he hath a Chronicle for their sufferings Thirdly Vse 17 he answers their blasphemy by declaring Gods gracious promises of dealing well with the godly and such as feare him ver 17. And they shall bee mine saith the Lord In that day when I make up my Iewells and I will spare him as a man spareth his sonne that serveth him A text of most sweete and comfortable contents But for the choyce and practicall Notions which it doth afford for the encouraging and supporting of the soule I doe refer to a discourse upon this verse by that excellent preacher my Reverend and worthy friend D. Richard Sibbs now with God They shall bee mine Vulg. and Genev. They shall be to me In that day when I make up my Iewells Vulg. They shall bee to me in the day in which I doe that is Doe judgment as they that follow the vulgar make good the sense as well as they can for peculiar The Geneva they shall be to mee in that day that I shall doe this for a flock The old autorised English Bible They shall be to me in the day that I shall doe judgement a flock And Peculium the word of the Vulg. Latine sometimes signifies a flock As in Plautus Asinar Quanquam ego sumsor didatus Frugi tamen sum nec potest peculium numerari But properly it is that part of the flock which the father 's granted their children or the masters to their servants as a stock whereon to exercise their industry according to Hottoman A stock of Cattell peculiar And so it somewhat agrees with the Hebrew Segulla a select portion So Deut. 6.6 The Lord hath chosen thee to be Segulla a speciall people unto himselfe But it is properly some rare or deare treasure a brooch or rich tablet or pendant a Jewell a rich and peculiar treasure As Eccle. 2.8 I gathered me Segullath melachim the peculiar treasure of Kings Exod. 19.5 yee shall bee a peculiar treasure unto mee above all people Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar people The Lord promiseth to take such care of the godly and to lay them up so safely as one would a speciall jewell And I will spare him as a man spareth his sonne The Geneva his owne sonne that serveth him I will bee indulgent towards and have pitty upon the godly I will deale tenderly pardon and remit their punishment See 2 Sam. 21.7 David spared Mephibosheth Or I will have compassion So the word is ordinarily translated as 1 Sam. 23.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tee have compassion on me Fourthly he answeres their blasphemy by warning them Vse 18 that Gods dealings and judgements shall bee so manifest even in their owne fight that they shall be clearly discerned from the godly ver 18. Then shall yee returne and discerne between the righteous and the wicked betweene him that serveth God and him that serveth him not You oh wicked blasphemers shall change your opinion and whereas you said the wicked prosper and it is in vaine to serve the Lord yee shall see a great difference betweene them and how much they gaine by it that serve the Lord. So S. Hierom c. See the point wholesomly and profitably handled in a Treatise of D. Prestons on Eccles 9.1 2 3 4 annexed to his treatise of The new Covenant Fifthly and lastly Chap. 4. he answers by a further amplification of that which was proposed before Vse 1 to shew Gods different dealing with the righteous and the wicked by an Hysterosis the righteous were first named in the proposition verse 18. but the wicked are first treated of in this amplification Chapter 4th as the Hebrew Bibles that we now use and the Latine and our English and most others doe distinguish it which yet Tremellius and Piscator and some others doe continue to the former Chapter making but 3 Chapters of this prophecy and so the first verse of this Chapter to be the 19th verse of the third and so on Where let me take occasion by the way to note it that all antiquity was ignorant of the division of the Bible that wee now use which was made about the yeare 1250 The worke as Genebrard thinks of those Schoolemen who assisted Hugh the Cardinall in gathering The Concordances and an invention so usefull and so much approved that the Iewes themselves after followed it in the Hebrew Bibles The Ancients indeed had their Titles and Chapters or versicles too but not so as wee divide them but usually in shorter periods as appeares by that of
Caesarius We have saith he foure Gospells which consist of one thousand one hundred sixty two Chapters And Euthymius quoting Math. 26.58 calls it the 65th Title and quoting Mat. 26.74 calls it The 66th Title Their Titles were as our Chapters and their Chapters much what as our verses For instance S. Mathew which we divide into 28 Chapters they divided into 68 Titles and 355. Chapters But all distinguished not alike As the Iewes had their Parschiot as namely Bereschit Noah c. according to which they cited the Scripture of the old Testament So the fathers some of them divide bookes according to the Histories as Cyrus Prodromus makes his First title In the beginning was the word his second Title There was a marriage in Cana His third Title Christs night disciple Nicodemus c. Some divided them according to the miracles as Gregory one Title Of the mariage in Cana another Of the five Loves c. Cyril as hee wrote 12 bookes upon Iohn so hee divides the Evangle the first begins at Ioh. 1.1 The second at Ioh. 1.29 The third at Ioh. 5.35 c. S. August makes a Period in every Tract and S. Chrysost in every Homilie S. Hierome on these small prophets oft begins a booke in the middle of a Chapter as we have them now divided In Oecumenius his Enarrations hee hath 40 where we make 28 Chapters on the Acts hee hath 20 where wee make but 16 in the Epistle to the Romans c. many of them indeed oft end their paraphrases and discourses where our Chapter end But that is because the matter in hand breakes off there The truth is Distinguishing of the Bible into Chapters and verses much helps the reader but it is so divided as sometimes obscures the sense as we oft finde in reading the Bible and of which the learned Isaac Casaubon complained In many places those things are now divided which were better to be read together for example Mat. Chap. 20. is ill divided for the first 16 verses doe manifestly agree with the former Chapter So this fourth Chapter of Malachy were haply better to bee continued to the former Yet I will not presume to alter in these notes what our owne Bibles direct mee unto though I consent to the I content to the judgement of those great men I meane Casaubon and Heinsius that wee are not superstitiously to adhere to our late division Casaubon wisht that some great Divine would take the paines to restore the Ancient division and Heinsius prolegom ad Exercit. pag. 20. though he take no notice there of Casaubons desire wishes too that it were done exactly and promises to doe it Which surely will bee of great use for much depends upon a right division else the sense may be much darkened But of this enough and too much by way of Digression unlesse the nature of Essay or Exercitation which this poore labour of mine is will beare it out and allow it But I returne to the Text wherein The different dealing of God with the wicked and the godly is set out by evident comparisons For I. To the wicked The day of the Lord shall be terrible Vers 1. For behold the day commeth that shall burne as an Oven and all the proud yea and all that do wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hosts that it shall leave them neither root nor branch The word For shewes the inference of this upon the proposition in the former verse yee shall discerne between the righteous and the wicked for the day comes that will be terrible to the wicked as to the godly it shall be comfortable This coherence St. Hierome and the ancient Expositors allow The comming of Christ which is prophecied of even his first comming in regard of the issue of it and upon mens unthank fulnesse and unbeliefe and refusing of mercy shall be terrible So it is also described to be Matth. 3.12 Ioh. 9.39 Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the rising againe of many in Israel is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the fall of many that is of ungodly and unbeleevers Luc. 2.34 The day commeth that shall burne as an oven That is The day shall be when wicked men shall be burned as we use to say The grand Assizes will hang many and make a gaole-delivery that is The Judges at their Assizes Now whether this Burning signifie onely Christ the Judges wrath as Hier. and Remigius or properly and ultimately that fire which shall burne the world and afterward in hell as Lyra Vatabl. c. to mee is not materiall For though I understand with Montanus the whole course of the prophecie contained in this period and that of it which is of most difficulty vers 5. to be meant of Christs first comming yet the execution also of Christs wrath upon unbeleevers in the very day of Judgement may be lookt at without any prejudice to the safe and warrantable interpretation of these things as Christ himselfe applyes them Matth. 11.14 and 17.10 11 12. to his first comming as we shall see when we come to the fifth verse And therefore I interpret it without any Respect only in this generall sense as a prophecie of Gods judgements against the wicked who will not receive Christ when God shall send him for the restauration of the Church And all the proud yea and all that doe wickedly shall be stubble Though in this life they be iron and brasse stout and proud against God yet they shall be weake and unable to make resistance against him See Esa 47.14 They shall be as stubble Chalde hhallashim chekash weak as stubble they shall not deliver themselves from the flame As little straws and small sticks stubble that by reason of its lightnesse may be driven with the wind Ierem. 13.24 And the day c. shall burne them up c. It shall leave them neither root nor branch It is an amplification to shew the full and utter destruction of the wicked as when the root is stockt up the tree can grow no more Which I say may not unsafely be understood of the day of Judgement upon Christs comming the second time though Winckleman Osiander and some others doe think the place fulfilled in the destruction of Ierusalem and the calamities that came upon the unbeleeving Iewes upon their refusall of Christ in his first comming which is also a probable exposition 2. Vse 2,3 To the godly the day of the Lord shall be full of comfort and an happie day vers 2.3 But unto you that feare my Name shall the Sunne of righteousnesse arise with healing in his wings and yee shall goe forth and grow up as calves of the stall And yee shall tread downe the wicked for they shall be ashes under the soles of your feet in the day that I shall doe this saith the Lord of hoasts But unto you That adversative forme shewes the opposition of these
in further light Adde also Luk. 1.17 where observe that the word of the Lxx is not used theirs is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but S. Lukes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Evangelists Apostles though usually they follow yet sometimes take liberty to depart frō the Lxx concerning the vulgar Latine translation Ioh. Gagneius a Sorbonist professeth hee cannot tell the meaning of it but falls very foule upon Cardinall Cajetan Yet his owne conjecture of the misplacing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there in the originall text is bold See him ad loc together with Beza his larger Annotations on the same place Lest I come and smite the Earth with a curse The coherence of this and the meaning see before Objection 2. and the Answer Lest I come The comming of Christ is not uncertaine but the smiting I reade it lest I smite when I come And smite the Earth S. Hier. earthly men not Iudaea onely though sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee taken for a particular region as Genes 41.57 Esay 13.5 yet probably the calamity of the Iewes may be principally respected With a curse Geneva cursing Chald. extermination Pagnin slaughter The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest I smite the earth with utter destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is An utter curse or Devoting to ruine which Cherem the Rabbins say doth enter into the members of the body the number of which they observe to bee according to the numerall letters of this word The Iewes had three sorts of Anathema's 1. Niddui Rejection or Removing Hee that was Menuddeth was removed out of the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 9.22 Thus they hold Caine was excommunicate Genes 4.14 Esay 66.5 This was of the nature of profligation or proscription among the Romans 2. Cherem which is more properly that which is Anathema among the Greeks which is the curse that they layd upon him whom they put out of the Synagogue if he mended not A giving over to Satan 1 Cor. 5.5.1 Tim. 1.20 At this they lighted Candles and put them out againe to note that such an one was deprived of the light of Heaven This is the word used here And this among us is the highest Ecclesiasticall censure according to the Tables of D. Richard Cosin who Polit. Eccl. Anglic. Tab. V. A. makes these degrees 1. Interdictio divinorum 2. monitio 3. Suspensio vel ab ingressu Ecclesiae vel a perceptione sacramentorum 4. excommunicatio 5. Anathematismus Contra haereticum pertinacem 3. There is a third degree among the Iewes cal'd Sham-atha The extreame and highest degree of excommunication The Etymology of which word is either 1 of Sam Desolate and attha Thou Thou art desolate or Be thou desolate 2. of Sham There and Mitha death There is death Or an Excommunication to death As 1 Ioh. 5.16 There is a sinne unto death Or 3. of Shem or Sama in the Chalde The Lord or The Name that is the Tetragrammaton Iehovah and Atha he comes The Lord comes A forme of speech used by them in sudden accidents as the most learned Heinsius observes exercit lib. 7. c. 15. and especially by such as suffered any oppressions whereby they still comforted the selves This is the same with that which S. Paul useth afterthe Syriack where Maran is The Lord. Maran-atha The Lord comes 1. Cor. 16.22 He that loves not the Lord Iesus let him be Anathema Maran-atha Which curse they fetch from the first words of Henochs prophecy Iude verse 14. And thus much for the last contestation and for the whole Text. For the close wee may take notice of a double observation 1. That in many copies though not here in Montanus his Interlin nor in two others that I have the last verse but one in Esaiah Ecclesiastes Lamentations and this prophecy of Malachy is repeated againe after the Text but without points because all these bookes have sad closes and therefore the Scribes thought fit to leave the verse before to be last for the recreating the spirits of the Reader as containing more comfortable matter See Ioh. Buxt of de Abbrev. Hebraic more in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That all the Prophets execept Jonah and Nahum◠expressely and in some prophecy concerning Christ Hee being the marke at which all of them chiefely aimed And let him bee our Aime likewise Blessed is he who carefully expects his second appearance Come Lord Iesus come quickly FINIS
adeò est quod obduret mentes hominum quà m simplicitas divinorum operum quae in actu videntur magnificentia quae in effectu repromittitur Tertul. De bapt lib. cap. 2. Ipsi miramur quia credimus caeterùm incredulit as miratur non credit miratur simplicia quasi vana magnifica quasi impossibilia Idem There 's nothing that so much hardens mens minds as the simplicity of Gods workes that are seene and the greatnesse of the efficacy which is promised when as to the godly it is farre otherwise They are marvellously wrought upon by them because they look to him who workes by them here is the difference of faith and infidelity beleevers and infidels We wonder because we beleeve incredulity wonders but beleeves not it wonders at simple things as if they were vaine at great things as if impossible Wee are the Ministers of God Vse 3 and your servants for Jesus sake that we bring to you is the message and commandement of God Looke that ye receive not us if ye can dis-joyne us and our message but that we bring heare it beleeve it obey it That we have delivered that we doe and shall deliver as his commandement his will Looke therefore to it that you receive it for it both you and I must give an account I for the faithfull delivery of it you for the fruitfull receiving of it both of us for the carefull obeying of it Let no man thinke much I call so much for hearing and obeying when there is in the most still performance with the least and scarce with the least Tell me when you lend your money doe you not put your Debtor in minde of it when you meet him so doe we and so must I doe for I feare lest in that day I heare that Matth. 25.26 Thou wicked and slothfull servant thou oughtest to have put my money to the exchangers that at my comming I might have received mine owne with usury I have often put forth Gods stock unto you you must pay usury Vsura vero est auditae monitionis per opera exhibitio Your usury is to witnesse your profitable hearing by your workes See then that you obey and doe that as Nathan said to David 2 Sam. 24.13 so I may to you Now advise and see what answer I shall returne to him that sent me The burden by the ministery of Malachy Malachy must carry to this people a burden not onely things acceptable but displeasing and grievous The Ministers of God must not onely serve him in preaching the Gospell and comforts but also threatnings and judgments VERSE II. I have loved you saith the Lord yet yee say Wherein hast thou loved us Was not Esau Jacobs brother saith the Lord yet I loved Jacob. I Have loved you saith the Lord The second part of the Chapter is the matter and Prophesies consisting in two parts on Gods expostulation with the people and Priest for their sinnes and his judgments against them for those sinnes The first is hence to the 9. verse Their sinnes are two ingratitude contempt of him and corruption of his worship The 1. to the 6. verse Their ingratitude is expressed that they did not acknowledge nor account of his love nor yet of his benefits the fruit of his love which hee had from time to time bestowed upon them that they might by the greatnesse of the one or by the weight of the other be drawne to performe the duties of Piety unto him their God and King who had deserved so well at their hands and of them First for his love I have loved you A speech spoken with affection specially by valuing his love and disdaining to have it so neglected of those upon whom he had bestowed it Some thinke it is a speech imperfect broken off and interrupted with griefe when he would have added more I have loved you griefe not suffering him to speake more The supply may be I have loved you alwayes but you acknowledge it not neither answered me with love againe but for this repayed me with sinnes Love given to God signifies not a passion nor affection for there is no such thing in God Ira Dei non perturbatio animi ejus sed judicium quo irrogatur poena peccato August of the anger of God De civitate Dei lib. 15. cap. 25. So of this it is no passion but his free election to bestow yea an actuall giving to them the adoption of sonnes and eternall life For God is said to be angry when he doth that which commonly men doe when they are angry and to love when he doth that which men doe when they love Now this cannot be understood of his generall love of which all are partakers men and Angels blessing preserving sustaining them for then were it no great matter that he affirmes here to his But of a speciall love that is his choosing of them to be sonnes and to bestow on them eternall life I have loved you that is I have chosen you to be my people and I will be your God to be my children and I will be your Father and to give you the inheritance of sonnes than which what can be greater Hierome thinkes he denies now to love them because he useth the preter-tense But it is no rule when as the pretertense doth often include the present Rom. 1.24 Psal 1.1 The first sinne reproved is unthankfulnesse the reproofe being covertly insinuated rather than openly set downe under the recording and recalling of Gods love and the fruits of it whereof they had beene partakers Hierome observeth here lest the punishment should seeme unjust and God should without cause afflict them and lay the burden upon them he addeth the reproofe of their sinnes Hence we may observe The punishing and afflictions comming to men Doctr. 1 are caused by their sinnes Hosea 14.1 Thou hast fallen by thine iniquity Now to the sinne here reproved in particular Doctr. 2 which is unthankfulnesse Ingratitude and unthankfulnesse unto God for his love and the fruits of it the blessings men receive either spirituall or temporall is a very great sinne So the Lord shews it here by his Prophet when he puts it in the foremost of all other sinnes in this people and as the principall which makes him threaten this burden unto them So Isaiah 1.2 sets it before all other sinnes It is by the Apostle put among the sinnes of the last dayes when iniquity shall get the upper hand and must abound 2 Tim. 3.2 This sinne is committed five waies or there are five kinds or degrees of unthankfull men First when men doe not acknowledge God as the Authour and giver of their benefits and blessings but finde out others as Hosea 2.8 9. Shee knew not that the Lord gave her Corne. Secondly when men doe forget him and his benefits against which David laboured Psal 103.2 Blesse the Lord oh my soule forget not all his benefits And confessed among sinnes Psal 106.7 our Fathers
remembred not the multitude of thy mercies Thirdly when they doe not give him praise in word and affection doe not utter it before men Such were the nine Lepers Fourthly when not onely these but recompense him evill for good as that Isaiah 1.2 I have brought up children and they have rebelled against me Deut. 32.5 6. Fiftly not faulty in any of these but doe not walke worthy of such mercies when he doth not render according to the benefit done unto him as it was said of Hezekiah 2 Chro. 32.25 Because the contrary is a duty so often commanded Reas 1 and so earnestly call'd for in Scripture even in every thing 1 Thess 5.18 In all things give thankes for this is the will of God in Christ Jesus towards you Then the other must needs be a sinne Because the Saints of God have much laboured against it in themselves and others Reas 2 which they doe not but that which is evill and sinne Because the contrary is the honouring of God Reas 3 the crowning of him and the araying of him with honour and glory Psal 50.23 Who so offereth praise glorifieth me Then this is a great dishonour and then 't is evill That which is against the Crown and dignity specially immediately of a Prince is heinous and grievous This being such a sinne thus committed Vse 1 argues our age guilty before the Almighty some one way some after another yea who can say I am free Many and the most receive and devoure daily the blessings of God and know not or acknowledge not that he gave them but thinke they come naturally or by friends or by their owne labour and so as Habacuck 1.16 Therefore they sacrifice unto their net and burne incense unto their yarne because by them their portion is fat and their meate plenteous and so commit Idolatry with their friends with the earth and heavens with their labours and hands But say they be so farre instructed that they confesse him the giver yet how some have forgotten him and his benefits A second brings the oblivion of the first a third of that c. As one naile drives out another but an affliction makes all to be forgotten as with men one injury they doe us makes us forget they ever did us good But say benefits be remembred and oftentimes spoken of yet not so much as the afflictions and troubles or if at one time many words to expresse the passion in suffering few in receiving or if of them yet as Courtiers bragge of the Kings favour as Haman Ester 5.11 12. more to magnifie himselfe than the Kings liberality for a long story they will tell you of their wealth and honour and children and such like but a few words and that very unsavourily will they drop out of praise to God They make not their Song or Psalmes of thankesgiving as the faithfull have done But if any can plead not guilty here and be culpable in none of these yet his unthankfulnesse appeares that he still remaines in his sinne and rebells against the Lord not onely offending him but by those things he hath received from him more than any married and modest woman will doe to her husband by the Rings Chaines Bracelets Apparrell and ornaments he gave her to adorne her so she might be acceptable to him not that shee should give to an adulterer to entice him to folly And yet what else doe many but by their riches and honours their health and beautie by their strength and valour and such like dishonour him By their riches they waxe proud against God by their honours and high places they oppresse others without feare health makes them study the adorning and trimming of the body by their beautie they entice others by their valour they contemne others and like mighty Nimrods they tyrannize in peace and warre so that God for all his cost hath not Grapes but sower Grapes as Isaiah 5. But say that herein they are not to be charged yet are they ungratefull because they have not walked worthy of such benefits because they have not rendered according to their reward and every benefit hath not beene answered with obedience and more care to please God To teach every man to labour to see and know himselfe guilty of this sinne Vse 2 to humble himselfe for it and repent of it as of one of the greatest sinnes he hath and the greater as in the degrees he finds himselfe guilty of it Now because there neither is nor can be true repentance where there is perseverance in it nor unlesse it be forsaken and the former good acted for he is ungratefull that is not thankfull as he is wicked that is not just the contrary evill is ever where the good is not where and when it ought to be Therefore must every one labour for the good and strive to be thankefull to acknowledge to remember to praise to abstaine from evill to reward with all good offices for such great kindnesse Hee must stirre up the best instrument that he hath to praise the Lord whose nature as one saith is such In conferendis beneficiis est liberalissima ita in gratiarum actionibus reposcendis est avarissima that in conferring of benefits hee is most liberall and most covetous in requiring acknowledgment This is most acceptable to him like the scent of all sacrifices Levit. 3.16 17. Let it repent us that we have deprived him of so much as is due to him and now strive to it singing the songs of thankesgiving with cheerefull hearts when hee calls us to it not loving him otherwise than hee hath done us both in word and deed ceasing to grieve him seeking to please him and to recompence as he hath rewarded us Et si gravia praeterierunt tamen gravium memoria ne praetereat non ut doleamus sed ut gratias agamus Chrysost Hom. 12. ad popul Ant. But Hom. 25. Vera gratiarum relatio haec est cum haec agamus unde Deus glorificari debet cum ea fugiamus à quibus jam fuimus liberati Nam cum Rege contumeliis affecto cum poenas luere deberemus honorati fuissemus mox iterum affecissemus contumelia tanquam ingratitudinis extremae rei maximam merito poenam priore multo graviorem dare deberemus Whereas on the contrary to be truely thankefull is a great treasure it is the way to more riches because a man doth anew draw at the Well of Gods bounty for to him that hath shall be given if hee use it for his Maisters glory and the evill avoided which else would come upon them I have loved thee This is understood not of his generall love but his speciall and that after a speciall manner not such as he loves whole mankind by but such as he loves his Church by The love of a whole Family of his Spouse and children is different one more excellent than other and so both more speciall and more excellent God hee loves
things then upon any other more wealth greater strength more honor for it is the wealth and the strength and the honor of the Land he hath crowned it with much honor and loving kindnesse hee hath given it the Gospell the watring and planting of Paul and Apollo more abundantly then any part of the Land besides he hath freed it from the plague he hath delivered it from the sword which should have been first in the confusion if the enemy had had his wished-for day howsoever it flatter it self in the strength of it the wealth of it would in that day have made it a prey He hath done this and many more that I cannot speake of and yet the contempt of Gods worship name and service is in all from the highest to the lowest Like Magistrates like subjects like Minister like People like Masters like servants parents and children rich and poore bond and free all contemners of the worship and service of God which is the more fearfull and hainous sinne because of the riches of Gods goodnesse his bounty and blessings and he takes it more hainously that when he will visite the land with another judgment the sword or any other as it was the first in the plague it shall be in the other unles it repet and grow more zealous for his service worship More particularly there are many particular men in this City Vse 2 and elsewhere who are carelesse of the worship of God and doe indeed pollute his name and thinke it no fault in them because they are above others in wealth above them in worship or honour exceed them in wit and learning These are the men if a survey be taken who are lesse frequent in Prayer and in hearing most carelesse both privately and publiquely of the worship and service of God either not doing or so doing as if they doe any thing God is more beholden to them then they bound to him As if Gods favor and the fruits of his love were faculties and dispensations to beare them out in dishonouring of him and polluting his name Nay let them know it if they doe not or if they will not now they one day shall to their cost that their carelessenes and contempt is more hainous then of others and he so takes it They shall find these contrary the eyes of God and men in mens eyes a little thing in them that is good is great a great evill but a little not so with God And when every man shall give his account as he shall one day it shal be be farre easier for the unlearned then for the learned for the base then honorable for the poore then rich The benefits of God specially these generall ones are not alwayes proofes of his love but they are ever provocations of obedience and honor from men That if they answer it not as they have received more here so they shall have more hereafter Why doe they deceive themselve or suffer themselves by flatterers to be deceived we will make but them judges and they will give sentence of themselves What is that Courtier worthy of that receives abundance of favor from the King and requites him with contempt or treason so of a father and his sonne of a servant and his master c. will they not take it more hainously and shall not all their benefits and favors increase their faults And are not Gods wayes just more equall and farre above the wayes of men Then let me speak to you rich men c. I beseech you be deceived no longer you ought to be more religious and more carefull then others I pray you correct your error and begin to be more carefull lest you be forced to condemne your selves when it will be too late You who professe your selves in speciall manner mine and specially professe my worship It is a farre more grievous and hainous sinne Doctr. for such as specially professe the worship and feare of God to contemn his name and not regard his worship then for those who make none or very little shew of it and God takes it more hainously from them so here and Mich. 2.6 7. Marke 14.37 2 Pet. 2.21 Because he doth it of knowledge Reas 1 and goes against his knowledge whereas the other as is probable doth not so for his profession argues he knows what is to be done and what ought to be done Now sinnes against knowledge are more hainous the other more excusable Religio scientia Dei est ac per hoc omnis religiosus hoc ipso quod religionem sequitur Dei se voluntatem nossce testatur Sal. ad eccle Ca. lib. 2. as a man professing an Art a fault in this work of his Art is more soul then in another mans work Religion is the profession of God and every religious man in this that he takes up Religion professes that he knowes the will of God saith Salvian Because it is here as it were out of his place Reas 2 where the thing is lighter and not so offensive an element in his place not so heavy a spot upon a foule garment not so uncomely an element out of his place a spot upon the purest garment is the sinne of professors Because these things come commonly unexpected Reas 3 and that which is unexpected and unsuspected it commeth more suddenly it lighteth more heavily and is taken more to heart This made David complaine so much of the injury of a friend as a thing that came so unexpected and did so pierce him To instruct the Minister whose sinnes and contempt of Gods worship he ought specially to dislike Vse 1 to reprove and lay load on It is his part to dislke and reprove all to checke every mans sinne and every mans carelesnesse of Gods worship and service but no mens sinnes no mens negligence and corruption in the service of God ought to dislike him somuch and be so earnest against as the sinnes and carelesnes of those who by some speciall profession come neere to God The Minister should be like affected to his Master the servant to his Lord. What God most mislikes that ought they It may be he may find these more kind liberall and respective unto him he must neverthelesse reprove and if need be use sharpnes The Physitian that finds men kind to him and to honor him when they are in health will neverthelesse when they are fallen into a disease use sharp medicines and it may be sharper to them then others that he may the sooner and sounder restore them It is the signe of a false prophet when his mouth is not filled to prepare and proclaime warre and when it is to cry all peace Mich. 3.5 Thus saith the Lord concerning the Prophets that deceive my people and bite them with their teeth and cry peace but if a man put not into their mouthes they prepare warre against him To admonish all such as come nigh unto God by speciall profession Vse 2 that they
endure the words of reproofe from the mouth of the Minister if he deale more sharply with their sinnes covetousnesse usury envy quarrellings pride and vanities and particularly for the sinne in hand for their cold prayers carelesse hearing sleepy attending negligent or late comming the omission and remission of their care publiquely but specially privately in the worship and service of God they must not grudge and goe away discontented saying He knowes me well he might well have forborne this I have been an old professor and an old disciple hast thou then is thy sinne the greater and God is more displeased with it and so ought his Ministers lesse to spare thee and thou the rather to take it from them As Moses said See Israel will not heare then how will Pharaoh I wonder not many times to see common Christians and carnall men to distaste reproofes when I find professors so disliking them but as their sinnes are the greater sinne compared with sinne their reproofes should be the sharper as in diseases To teach every man to consider of his profession which he makes of Gods service and feare Vse 3 and thereby to know he is more bound to procure Gods name to be honored and in himselfe and his to be most carefull for his service and worship His profession requireth he be more devout in prayer more watchfull and diligent in hearing and in every duty whereby God is immediately worshipped and glorified more carefull This his profession requires of him which if he performe not he must know that as every sinne he committeth is more hainous so his carelessenes and corruption in the service of God is much more intolerable and hainous in the sight of God then his who makes no profession Thou seest a man who is but a state-Christian and professor withdraw himselfe and be negligent to come to the place of Gods worship thou dislikest and yet occasion of friends pleasure or profit will sometime draw thee aside from it thy sinne is farre more intolerable then his So of sleeping thy nod is worse then his halfe houres nap for to thee Christ saith as to Peter Marke 14.37 Ideo Ethnicis deteriores sumus quia meliores esse debemus quia pugnamus professionem nostram moribus nostris nec sumus id quod profitemur Salv. sleepest thou and so in every duty of Gods worship We are then farre worse then Ethnicks because we ought to be better because our profession and manners are repugnant and we are not what we professe our selves to be Then better not professe at all Object Answ Admit thy conceit but what is gained by it Paul saith Rom. 2.12 For as many as have sinned with out the law shall perish also without the law and as many as have sinned in the law shall be judged by the law and Christ Luke 12.47 48. That servant that knew his Masters will and prepared not himselfe neither did according to his will shal be beaten with many stripes but he that knew it not and yet did commit things worthy of stripes shal be beaten with few stipes for unto whomsoever much is given of him shal be much required and to whom men commit much the more of him will they aske There was one had two sonnes Math. 21.28 he that said he would not and did was commendable doe thou like and it shal be well with thee but otherwise thy not profession shall also condemn thee and if it be lesse yet if thou perish thou hast gained little The best is to professe and also perform with all care the service of God then thou shalt be blessed in thy deed Have polluted it The act of these persons the Israelites the polluting and corrupting of the worship of God And here is the cause why God will take his worship and word from them they polluted and corrupted it and made no account of it The prophaning of Gods name Doctrine that is the corrupting and contemning of Gods word and worship is that which procures God to take it away and remove it from a people and land as here and Isaiah 29.10 ad 14. Jer. 7.13 14. Therefore now because ye have done all these workes saith the Lord and I rose up early and spake unto you but when I spake yee would not heare mee neither when I called would yee answer Therefore will I doe unto this house whereupon my name is called wherein also yee trust even unto the place that I gave unto you and your fathers as I have done unto Shilo This teacheth us to behold Gods just judgment upon the Church of Rome Vse 1 which once was a famous light and a flourishing Church but it grew both to contemn the word of God and to corrupt his worship It preferred the Church above it yea the Pope holding he might dispence with the word of God so Gratian speciall the new Testament so Panormitan the Church can make morall precepts mutable so Gratian with infinite such like The worship it hath corrupted by unwritten and lying traditions by such a burden of ceremonies as never any superstition had by the precepts of men and such like That God hath dealt justly he hath taken from them his word and left them in palpable darknes more then Aegypt 2 Thessal 2.11 And now are they as a man out of his way and yet thinks he is right the further he goes the more he is out of his way and no hope of returning because he perswadeth himselfe he is in the right way This may make us feare that the day of the mourning for the Gospell is not farre Vse 2 at least in Gods justice and his dealing with others because though corruption hath not seased upon his worship yet contempt of the word is every where The Church and the chiefe in it the Magistrates are here admonished Vse 3 if they desire that the Gospell and his worship should abide amongst us that they take heed it be not corrupted nor contemned which is the very life and breath of the Church the vitall spirits which being corrupted bring death to the whole they ought to make lawes against error and heresie superstition other corruptions and severely to execute them against whosoever dare privately or publiquely secretly or openly sowe any cockle with the pure wheat of Gods word and labor to keep it in as much sincerity and simplicity as may bee labouring to keep the fire upon the Lords Altar the Lampes burning in the Temple and the Levites unforsaken labouring for the mainteynance of the faith which was given unto the Saints Jude verse 3. correcting and punishing all contemners of it who or howsoever lest God doe remove it from us To teach every man as he desireth there should be peace and truth in his dayes so to repent of his corrupting Vse 4 polluting or contemning of this whether before or since his calling and now to labor for his part to keep it in integrity and purity to have it
and worship we may gather the negligence carelesnesse and unfaithfulnesse of the Ministery in every Church and è contra for such people such Priests such followers such guides Travellers will hardly go before their guide but follow after him It may sometime fall out otherwise but that happeneth as many a careful master hath corrupt servants though he have never such care over them because his neighbours do not carefully and straitly bring up theirs so from the neighbour parishes But where the Ministers are joyntly faithfull they have not that corruption which otherwise would be To teach as many as desire and love the pure worship of God Vse 2 that it may continue and not be corrupted to do what is in them for their places and condition that there may be continued a faithfull and painfull Ministery Private men use private meanes to pray that the Lord of the harvest will thrust out still more and more labourers Others in their place to speake and advance Lawes and Ordinances for that purpose for if old and faithfull Eli be any way disenabled and his successors be Hophni and Phineas given to their bellies to idlenesse to prophanenesse and yet they may carry it out as they with little or no check and not be compelled to other carriage how shall not the offerings of God and his worship be contemned If Wolves be among the Flocks the Shepheards be asleep and watch them not by night in season and out of season how should they not be spoyled The nature of man of it selfe will be carelesse enough of the service of God how much more if they have corruptions nay if it want encouragers but finde bad and corrupt examples To admonish the Ministers Vse 3 seeing that upon them depends the purity or corruption the honour or contempt of the service of God as they have a desire that he whose they are whom they serve and who hath taken them so nigh unto himselfe may be honoured of his people and have pure and holy worship performed unto him so to be faithfull diligent in their places to teach and instruct to exhort and perswade men unto them As they ought to give the Lord no rest for his people being his remembrancers so not them for him being messenger for if they be carelesse and negligent as the people will grow corrupt so they will like themselves in their corruption For men who carry their sinnes away unrepented will take themselves not to sin and so no glory shold be given to his Name How unfaithfull should that servant be who for sparing himselfe a little will let his masters honour fall to the ground so that Minister Be they as watchfull as they can they shall finde that this corruption will sease upon men and settle upon them if they wake them not how much more if they sleep will the enemy sow tares I will even send a curse upon you The curse in generall which is not for their sinne so much as for their impenitencie for so the coherence sheweth and this his long patience towards them I will even send a curse For the contempt of his worship comes many plagues and curses upon men vide cap. 1.14 Vpon you Though his Priests and deare to him yet that would not save them No person can be free from the judgements of God Doctrine if they sinne be they never so neere unto him either in place or particular profession or in generall profession of his Word as it is manifest here So Numb 20.12 Levit. 10.1.2 Eli and his sons 1 Sam. 4.2 Sam. 6. Vzzah Luke 1.18.20 Acts 5. Because when he cannot be sanctified in them he will be glorified Levit. 10.3 that is Reason 1 he will justifie himselfe and his justice when he spares not such as are nigh to him For as it was the greater manifestation of Salomons justice that he put a murtherer to death and a great on Ioab so the more that he put him to death at the hornes of the Altar 1 Kings 2.31 Because he might either purge their present condition Reason 2 or prevent their future sinnes and keep both them and others from presuming What better meanes then sharp medicines and severity in punishing Deut. 13.11 Then from the judgements of God upon men Vse 1 of a speciall or generall profession may not a man condemne the profession because this proves the professors not to be such as they should be as many are ready to condemne the Ministery and the profession of pietie from some judgments that happen unto them that are in the profession Admit that the judgement argue the corruption yet must it not condemne the profession or the place * Si videris sacerdotem indignum non ob id calumniari sacerdotium debes neque enim calumnianda res est sed ille solum meretur oner ari convitiis qui tanto bono abutatur Non enim si Judas proditor fuit hoc Apostolicae professionis crimen sed unsus tantum viri mens improba fuit medici quidem multi carnifices sunt qui pro medelis venenum propinant nec tamen arteÌ„ vitupero sed qui arte sua iniquâ—s abutitur nautae quamplures navigia amiserunt nec ars navigandi tamen corum perversa voluntas jure damnanda Chrysostom If you see an unworthy Priest you may not presently slander the Priesthood but him who abuses it If Iudas were a traytor it was his owne fault and not to be laid to the Apostolicall profession Many Physitians are murtherers who poyson in stead of curing yet I condemne not the Art but such as abuse it Many Mariners make shipwracke yet we condemne not the Art of Navigation but their badnesse And mens mindes who in such things must needs be occupied should rather exercise themselves to meditate of the justice of God and to justifie him that spares not sinne no not in those who are most nigh unto him giving a purgation as it were to his owne house as David said he would do to his Psal 101. And laying the fault where it is not upon the profession but the person In this Iobs friends were better then many who of the two when they could not sound the depth of Gods dealing they accused him rather then his profession that he had been but an hypocrite in it And as not anothers profession so never his own where he findes Gods judgements in it As many men draw neere to God and take some holy profession upon them and thinke then all should be safe with them and then feare nothing which when it befalleth unto them begin to contemne their profession as the Jewes Jer. 44.15.16.17.18 so they But as the Jewes never considered their present corrupt service of God nor their by-past corruption and Idolatry unrepented of vers 21. whereby they might have seen that it came upon them for that not for their profession So with these To teach all who draw neere to the Lord Vse
3 either by some speciall office in the Church or profession of his Word not for that to presume to live in any sin as if that should be his sanctuary for if others have been smiten as it were at the hornes of the Altar why should he thinke to escape nay he shall the lesse escape then an other further from God because he hath these examples and hath not feared 1 Pet. 4.17 And for profession as Salvian of a particular sin yea of all Licet gravè in omnibus praecipuè in t is tamen quae in consimili crimine etiam profâ—ssio sanctitatis accusat nay he ought the rather to labour for more holinesse the neerer he comes to God and to avoyd even the lesse corruptions for the Lord will lesse bear it in them for he will be sanctified in them that draw neer unto him if not by their holinesse yet by his own justice in punishing them more sharply to the end that as the wax the more neerer it approcheth to the fire so much more the heat of the fire approacheth in melting of it so the holinesse of God may better be known in uncasing of such hypocrites or hypocrisie approaching to him and so he may be the more glorified of the people in such judgements And will curse your blessings The first particular curses in cursing their blessings already bestowed on them which is either by taking from them the power they have to nourish and he hath by his ordinance given unto them or else so that they shall not be comfortable unto them or else in making them turn to their hurt Then doth God curse men when they have abundance of outward things Doctrine 1 and have not the comfort by them which happens either by his taking away the staffe from the creature or the strength from the eater Micha 6.14 Thou shalt eate and not be satisfied All creatures have the power to help Doctrine 2 nourish and comfort man and to preserve his life not of themselves but from God and his blessing Meat without him are fitter to choke then feed as clay to put out eyes Joh. 9. rather then to give sight This teacheth why the rich as well as the poore must pray Vse 1 Give us the day c. and those who have abundance as well as those who want Not to trust and rely upon them Vse 2 when we have them and use them for Luke 12.15 A mans life consists not in the abundance of things which he possesseth Not to feare or distrust when our means are never so small nay Vse 3 wanting because he that can by the means can also help without them where he hath himselfe denied them and man not by his fault deprived himselfe of them so much is that of Matth. 4.4.7 There is another remedy in the hand of God who though he give not food can prolong the life of man with his beck and will and word onely he that could make the garments of the Israelites last longer then by reason or in their nature they could can make the life of man which is more excellent to last Yea I have cursed them already An amplification or confirmation by way of correction shewing how they had not profited by his judgements though they were upon them and had been long The judgements of God profit not the wicked Doctrine but rather of themselves make them worse They benefit not by them but grow worse and worse They diminish not their sins but adde to them The experience of all times in the Church sheweth it Isaiah 1.6 Jer. 5.3 Pharaoh and his servants Saul and his court Because they are ignorant and blinde Reason 1 not knowing who smit them nor why neither the authour nor the end nor the cause Like the pur-blinde Philistims 1 Sam. 6.9 who would rather impute it to chance then the hand of God and so think some other cause then their sin and some other end then their forsaking their sin Because they are like to the servant in the Law Reason 2 Exod. 21.5.6 that when he should have gone out free yet so loved his wife and children that he would remaine a servant for ever and with a publicke disgrace So these love their sins that they had rather be servants still and under affliction and judgements then part with their sins which makes them impute that they suffer to any thing rather then their sins finde out some other causes and so blinde themselves Like men when they have surfeited of some meat when the Physitian comes to them had rather hazard their health then tel him what is the cause lest he should forbid it them To put a difference betwixt the good and bad Vse 1 Gods children and the wicked who often happen into the same judgement and affliction together as chaffe and wheat into the same sive gold and drosse into the same fornace yet are they diversly affected in it and by it Gods children are made the better more neere heaven more holy As trees when they are pruned and lopped from their water boughes do grow higher and bring forth fruit more plentifully So he increaseth the more and is more excellent As the Arke of Noah the more the waters of the flood increased the higher it was carried and came neerer to heaven So they But the wicked are more hardened as the Smiths Anvill or Stithie This may teach us that nothing but the Word is able to win men unto God and to bring them out of their sins and corruption Vse 2 the benefites and the blessings God bestoweth upon men and the judgements and curses he layeth upon them may prevaile with a man already converted as he that knows the use and end of all but not before Deut. 32.15 2 Chron. 28.22 They may prepare men for the Word they may open the eare that a man shall attend to the Word Job 33.16 They may as fire make a man pliable for the hammer of the Word that it may work upon them 2 Chron. 33.12.13.18 To teach men not by their affliction Vse 3 but by the fruit of their affliction to discern themselves whether Gods people or no. Isaiah 27.9 And this is all the fruit the taking away of his sin Gods judgements not regarded Doctrine 1 men not profiting by them they are fore-runners of greater warning-pieces of more fearfull plagues Hosea 5.12.13.14 Amos 4.2.11 Isaiah 9.12.13.14 Levit. 26.18.21 Because ye do not consider it in your heart The reason of this curse because they had not applied themselves to the Word and it to them but had rejected it and made light by it When the Word Doctrine 2 and admonitions by the Word are rejected then followeth the rod of God upon their backes Micha 6.9 Heare the rod. VERS III. Behold I will corrupt your seed and cast dung upon your faces even the dung of your solemne Feasts and you shall be like unto it BEhold I will corrupt your seed The future judgements