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lord_n	day_n	keep_v	week_n	11,303	5	10.2397	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93917	A learned and very usefull commentary upon the whole prophesie of Malachy, by that late Reverend, Godly and Learned Divine, Mr. Richard Stock, sometime Rector of Alhallowes Breadstreet, London, and now according to the originall copy left by him, published for the common good. Whereunto is added, An exercitation vpon the same prophesie of Malachy / by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation upon the prophecie of Malachy.	1641 (1641)	Wing S5692A; ESTC R184700	652,388	677

afford them time to pray unto God unlesse it be to mumble a few prayers when they are washing their hands as Papists or other like or putting on their apparell But upon the Lords day the service of God must permit them unnecessarrily to doe things that might have been before or may be done after or have no necessity to be done at all All the perswading a man can use yet shall he not prevaile in a weeke to perswade them to spend some houres in reading and praying in keeping the bookes of their consciene in good order when as upon the Lords day no perswasion needeth to make them keepe at home and bee busie in their account of the world ever against the service of God they object their calling their children their wives profits pleasures and such like but never the service of God against them doe they not shew they are uncalled unconverted To instruct as many as are called and converted Vse 2 how carefull they ought to be of the worship and service of God yea to shew and seale up their calling by this Peters wives mother delivered from her feaver presenly administred unto Christ when Elijah did but cast his mantle over Elisha 1 Kings 19.19 20. he ranne after him to serve him they must then remember Gods end and not defeat him of it They must remember what they were and see his mercy what they are and acknowledge his bounty who hath of bondslaves made them free of servants sonnes If he had but delivered them all a man could doe were little enough more that he hath thus advanced them Therefore must they doe him the more honor and be more zealous of his service and worship and if they be upbraided for it they must answer as David did 2 Sam. 6.21 22. Then David said unto Michal it was before the Lord which chose mee rather then thy father and all his house and commanded me to be ruler over the People of the Lord even over Israel And therefore will I play before the Lord and will yet be more vile then thus and will be low in mine owne sight and of the very same maid servants which thou hast spoken of shall I be had in honor Incense and an offering By the reall and outward sacrifice of the Jewes he understandeth the spirituall sacrifice of the Gentiles and Church under Christ Under the Gospell Christians are freed from all outward Doctr. and reall sacrifices to be offered immediately to God and of them are only required spirituall sacrifices as their soules and bodies their prayers and praises their repentance and almes Rom. 12.1 Hebr. 13.15 16. 1 Pet. 2.5 Phil. 4.18 Iohn 4.23 Because their priesthood is only spirituall Reas 1 therefore is his sacrifice only spirituall such as the priest such his sacrifice 1 Pet. 2.5 And yee as lively stones he made a spirituall house an holy priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ Because all those outward ceremonies were shadows types Reas 2 now the body and truth being come they are abolished Because ceremonies and sacrifices were given the Church for her infirmities Reas 3 and onely as a help to keep her from the corruptions of Idolaters til she had received the spirit of God in a larger sort and measure Si quis uxorem habet propensam ad impudicitiam eam certis locis concludit cubiculis conclavibus ut ei non liceat vagari pro arbitrio addit praetere à Eunuchos pedissequas ancillas qui eam diligentissimè custodiant ut fides ejus non amplius esset suspecta ita Deus cum Judeis Hos 2.19 verum ille populus admodum fuit infirmus ac debilis ad adulteria idolatriae ultra modum proclivis Quare Deus eam separavit à caeteris nationibus in terra Canaan seorsim habitare voluit à ceremoniis ritibus undique ceu à paedagogis custodiri ut fides ejus non esset amplius suspecta ita ut maritus sic Deus cum jam spiritum sanctum per Christum ecclesiae donavit custodiam ceremoniarum ab ea removit Chrysost St. Chrys compares the Church to a wife and God to a husband and thus expresseth his purpose If a man have a wife wantonly disposed he confines her to some certaine places to her chambers and private roomes that shee may not gad abroad at her pleasure and appoints her Eunuches chambermaids diligently to attend her that her honesty may not be suspected so God dealt with the Jewes Hosea 2.19 that people was much inclined to adultery of false worship therefore God shut them up from other Nations and made them dwell alone in Canaan and kept guard upon them with rites and ceremonies as so many pedagogues that their faith to him might not be suspect But now when God had given his holy Spirit by Christ unto his Church he removed from her the custody of ceremonies Our bodies are reall sacrifices so are our almes Object The first is not outward Solut. the second is not immediately offered to God And the sacrifice is not the thing given but the affection as appeares by the difference which Christ put betwixt the widow and the rich rulers in their offering to the treasury Then are there now no externall reall Priests Vse 1 such as were under the Law because no externall reall sacrifice he who tooke away the sacrifice tooke away the sacrificer And as he was the end of the Law that is of the morall Law because he was the consummation perfection of it working and perfecting that the Law could not so was he the end of the ceremoniall law as death is the end of all living creatures because by it they cease to be so so Christ their period for by him they are abolished And if they then the Priesthood he being the last externall and reall Priest for otherwise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used in the new Testament but either to Christ in respect of his propitiatory sacrifice or to all true Christians in respect of their spirituall sacrifices and never applyed to any Ecclesiasticall order or function of men as we commonly take the word for a sacrificer but as by the etymology of it it signifies an elder a Presbyter or Priest To meet with a generation that lives upon the earth who being carelesse of God his worship and service Vse 2 as he hath prescribed and commanded the same doe pretend that if he would require such sacrifices as were in use under the law they would be at any cost with the Lord like those hypocrites Mich. 6.6 7. Where with shall I come before the Lord and bow my selfe before the high God shall I come before him with burnt offerings and with calves of a yeare old will the Lord be pleased with thousands of rams or with ten thousand rivers of oyle shall I give my first borne for my transgression even the fruit 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

Antioch whereas God conferres benefits on us he is content to doe it privately yet wee will never worship God but before witnesses and for ostentation sake saith Saint Chrysostome Hezekiah turned himselfe to the wall and prayed A comfort for all those who by any occasion may be excluded from the publique assemblies and places of Gods worship Vse 3 whether unjustly excommunicated or cast out of the Church as he was that was cast out Joh. 9. or otherwise hindered by the violence of man or the hand of God yet wheresoever he be in every place may he worship God and God will respect and accept that worship from him He that found out the once blind now seeingman though cast out will be found when he is sought though out of the Temple and Church he that was found of Hezekiah in his bed of Paul and Silas in the prison of Jonas in the Whales belly of Paul upon the Sea and in every place where they held up pure hands unto him he is the same still and will be found of them that seeke him aright every where Princes have their times and places out of which if they be taken and petitions put up they that doe so offend and for favour carry displeasure Sometime they are like to Ahashnerosh Ester 4.11 sometime as Darius Dan. 6.7 8. but God is ever ready to heare Incense shall be offered and a pure offering The matter of this worship The Papists affirme that by this can be understood nothing else but the most holy sacrifice of the body and blood of Christ offered in every place in the sacrifice of the Masse we understand it of spirituall sacrifices not reall whether is most probable we must enquire They to overthrow ours and to establish their owne say Object 1 Bellarm. The word used for offering Mincha signifies an externall sacrifice which was made of Oyle and Incense and so no spirituall sacrifice To this I answer Answ 1 that then it cannot be the sacrifice of the Masse which consisteth not of any such things but of the formes of Bread and Wine Againe it is false which they say Answ 2 for it is used for spirituall sacrifice Psal 141.2 But secondly spirituall sacrifices were amongst the Jews Object 2 and he speaketh of a sacrifice which was not amongst them therefore it must be understood of the Masse for he speaketh of a new sacrifice It is answered here is never a word of a new Sacrifice Answ but of a pure one Not making the opposition betwixt new and old as if they in the old Testament had never used these sacrifices spoken of but that they did not so frequently neither relyed upon them somuch as upon their externall outward sacrifices But the opposition is betwixt the Leviticall sacrifices which were offered in one only place for which God was offended that they were so corruptly offered and the cleane sacrifices among the Gentiles Thirdly Object It is called a pure sacrifice Now that cannot bee of spirituall sacrifices when ye say all the works of the godly are imperfect and impure as a menstruous cloth and only the sacrifice of the Masse is pure To this is answered Answ That the worship of God performed according to his word and will in it selfe is pure and though there be many infirmities and spots in the faithfull and in their manner of offering of them yet because they offer up spirituall sacrifice by Jesus Christ who by his bloud hath purged his Church that he might make it without spot and so their sacrifices they are pure Hebr. 13.15 1 Pet. 2.5 And as for their Masse it is most impure and to have it pure they require the devoute and religious intention of the Priest which being wanting makes it impure But that this cannot be understood of the Masse and the sacrifice in it is thus proved we would demand of them whether they take these words properly or figuratively If properly then this place must needs be understood of legall worship and so doth not pertaine to the new Testament yea then must they offer incense in the Masse as well as bread If figuratively then is the Masse a Metaphoricall and figurative sacrifice and not a true reall and outward sacrifice as they say it is But if they will take the first metaphorically and the latter properly besides the monstrous absurdity of it see what follows the word signifies a sacrifice made of flowre oyle and incense a breaden sacrifice Levit. 2.1 then overthrow they their transubstantiation for if they offer bread it is not his body finally that this cannot be understood of the sacrifice of the Masse is apparent from circumstance of place and person for this may be offered every where that not but upon an Altar only This by all the Gentiles that by Priests only By this then we understand onely spirituall sacrifices of the new Testament as it is usuall with the Prophets to set them out by the names of the sacrifices of the old Testament that they might more familiarly shew to them of this age that the Gentiles are called to the true religion Incense shall be offered He sheweth that the Gentiles called and converted unto God will worship him Those who are effectually called Doctrine and truly converted unto God must and will worship him be carefull and zealous of his worship and service Isaiah 27.13 In that day also shall the great trumpe be blowen and they shall come which perished in the land of Ashur And they that were chased into the land of Aegypt and they shall worship the Lord in the holy mount at Jerusalem Isaiah 2.3 1 Pet. 2.9 see it practised 2 Kings 5.17 Moreover Naaman said shall there not be given to thy servant two mules load of this earth for thy servant will henceforth offer neither burnt sacrifice nor offering unto any other God save unto the Lord. Acts. 12.41 42. Because this is the end of their calling and conversion Reas Luke 1.73 now every thing tends to his proper end and is carried to it by nature as a stone is to his Center and fire to his sphere Hence we may gather why so many and the most Vse 1 are so little carefull for the service and worship of God being either neglecters or contemners of it they are men uncalled unconverted called they are by the sound of the word Math. 22. but not effectually called and converted and therefore no marvell if they worship him not neither be carefull for his service when they are forward enough for dutyes to men yea and by this may we judge them not to be called when every thing else hath his time and they are carefull and diligent about the duties of civill honesty and the workes of their worldly callings and can find no time for the service of God and his worship and think every houre or minute too much that is spent in offering up incense to the Lord Their calling in week the day will not

Covenant is here amplified by the parts of the Covenant First on Gods part which is double a Gratious promise of life and peace and a faithfull performance My Covenant was with him of life and peace That is I covenanted with him and tooke him into favour and made a league and agreement with him and by my covenant I bound my selfe to give him first life that is length of dayes here on earth Saint Hieroms opinion of the life of grace here and of glory hereafter is not greatly probable hardly any instance of the like interpretation and that peace following after not so to be understood of spirituall peace but of an outward prosperity in this life and so they who incline to Hierom in the former understand it And it must needs be according to that which is Numb 25.12.13 Wherefore say to him Behold I give unto him my covenant of peace and he shall have it and his seed after him even the covenant of the Priests office for ever because he was zealous for his God and hath made an attonement for the children of Israel For the covenant of peace is expounded by the perpetuall Priesthood And in other places the branches of this covenant are set downe in the abundance of outward things by the offering and other means both to the Priests Numb 18.8 ad 20.26.30 and for the Levites Numb 18.21.24.31 And I gave them him Gods performance As I promised him these things so I did very certainly and assuredly perform to Aaron and Phineas and others who did performe conditions and covenant with me and will do to as many as shall so deal also with me For my feare Now he comes to the second containing the conditions performed by Levi and these are the fear of God and humilitie Some read it I gave him my fear which is true and agrees well with the doctrine of faith for the feare of God is the gift of God Jer. 32.40 but the words are otherwise I gave him these for the feare wherewith he feared me Because he beleeved my word and honoured me in his place and lookt to my worship in himselfe and others I honoured him and gave him these things And was afraid before my Name Iunius readeth it He was destroyed for my Name i. for not honouring my Name Numb 20.12.24.28 But the whole speech here is against it for he intending to set forth the care which Aaron and his sonnes had of the worship of God and to commend him rather then tax his infirmities It is rather he was humbled before me he walked humbly and lowly and did all in humility not lifting up himselfe either for his high calling or for his faithfull service The parts of the covenant which is the Priests dignity And first on Gods part and first his promise Long life and the length of dayes is the blessing and gift of God Doctrine that which he promiseth and performeth to all those who feare him and walke in his wayes Prov. 10.27 The feare of the Lord increaseth the dayes but the yeares of the wicked shall be diminished and 16.31 Exod. 20.12 Deuter. 25.45 1 Kings 3.14 And if thou wilt walke in my wayes to keepe mine ordinances and my commandments as thy father David did walke I will prolong thy dayes Psal 91.16 Because God will be glorified by his in this life Reason 1 as the Psalmist I will not dye but live and declare the workes of the Lord. Now the longer they live the more they may glorifie God then it is a blessing Because it is a blessing to helpe many Reason 2 and to draw many unto God in this life but that is done by living long seeing it is so long before a man comes to be able to doe either many of his yeares and dayes spent before he be fit for it But many of the children of God dye untimely Object and live not long how then is this true This is not simply a blessing Answer as if he were happy that lives long but as a symbole or signe of Gods good favour and love If then he shewes his love to some rather by taking them out of this life then by prolonging their daies he doth the rather performe his promife then breake it A man promiseth ten acres of ground in one field and gives him an hundreth in another he hath not broken his promise So if God have promised long life that is an hundred yeares here and after not give it him but gives him eternity in the heavens hath not broken his promise for it being not promised as a blessed and happy thing in it selfe but as a signe of his good will which is greater sometimes to be taken out of this life As Ieroboams good sonne was that he might not be infected with the sinnes of his fathers house and not afflicted with the sight of those horrible judgements that were to fall upon that gracelesse family which was no ill bargaine to be taken from earth to heaven from the conflict to the triumph from the battell to the victory from men to God and to the company of his Angells and Saints This is to admonish old men to be thankefull unto God for his mercy in preserving them so long Vse 1 and lengthening their dayes specially if they have beene found in the way of righteousnesse Prov. 16.31 If they have feared God and walked uprightly and humbly before him it hath beene his blessing upon them and mercy to them otherwise it hath beene but a curse unto them for they have but lived to heape up wrath against the day of wrath and to make up a greater measure of their sinnes that God may make a greater measure of vengeance So that it had beene better for them never to have beene borne or else to have dyed so soone as they were borne for the longer they live the more sinnes they commit and the greater shall be their torments But greater shall be his glory that is found in the way of righteousnesse and in wel-doing because he hath more glorified God And he ought still to use this as a blessing of God that he may glorifie him more and fit himselfe more for him and for his service imagining that as old age is a blessing so is it a bond that he should performe as Psa 71.17 18. O God thou hast taught me from my youth even untill now therefore will I tell of thy wonddrous workes Yea even unto mine old age and gray head O God forsake me not untill I have declared thine arme unto this generation and thy power to all them that shall come And if he have borne it in his youth it will be lesse burdensome in his old age for to others it is heavy Then is it lawfull for a man to pray for long life Vse 2 that he may live to glorifie God here so did David Psalm 102.27 so Hezekiah Isaiah 38.3 True it is that a Christian man should be equally prepared to life or

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

justice of God and so cannot be unlesse he can cease to be God for the instance of David 2 Sam. 12.13.14 and some other of Gods children whose sinne remitted the affliction remained is not against this because in him it was not a punishment but a clearing of the justice of God before the wicked as the place sheweth and in others they are but purgers or preventers To teach the Church and every particular Vse 2 to acknowledge it to be the mercy of God that they live and are not consumed when they see many others are and know themselves to have deserved the like The Church wherein we live and we our selves here present have beene delivered from many and strange dangers and confusions whom shall we ascribe this unto shall we sacrifice to the wisedome of our state to the valor of Marshall men to the power of armes to the multitude of our people to our owne workes and worthinesse to our profession of his truth or practise of piety our justice and equity and such like so may we provoke the Lords anger indeed to consume us Whither else must we ascribe it but to this being taught every where it is the mercy of God that we are not consumed whose compassions failed not and so as the Church begunne her prayer we may our prayses Psal 115.1 Not unto us O Lord not unto us but unto thy name give the glory for thy loving mercy and for thy truthes sake For considering the height of our sinnes the greatnesse of our iniquities and rebellions whereto else can it be ascribed And his mercy hath drawne him to spare us partly for our selves and partly for posterity and those who shall come of us As Saint Chrysostome hom 80. ad popul Antioch for our selves that his mercy might draw us to repentance and to fear him for posterity * Parcit frequenter radici ut fructus conservet qualiter audi Terah pater Abrahae fuit Idolorum cultor sed in hoc mundo impietatis poenas non dedit merito Nam si Deus praeveniens cadicem praecidisset unde tantus fidei fructus exortus fuisset Sic Esau fornicator fuit immundus matricida patricida fratricida quantum in ipsius fuit proposito Deo exosus Mal. 1.2 Quarè non perditur quarè non exciditur Bonum est verâ dilectissimi causâ dicere si succisus fuisset maximam eleemosynae fructum justitiae mundus amisisset qualem audi Esau genuit Raguel hic Zara hic Iob. Vides quantus tolerantiae fructus esset perditus si praeveniens Deus à radice poenas exigisset Chrysost hom 8. ad popul Antioch He spares oftimes the roote that he may preserve the fruit And heare how Terah Abrahams father was a worshipper of Idolls yet in this life God punisht not his impiety for if God had cut downe the roote then whence had we had such great fruit of faith as in his sonne So Esau was a fornicator and uncleane and as much as in him lay a murtherer of father mother and brother and of God hated Mal. 1.2 Why is he not destroyed why is he not cut downe Truely beloved to tell you the cause t was good to be so Esau begat Raguel he Zara and he Iob you see what plentifull fruit of patience had been lost if God preventing had stricken the roote So of us that we might leave the seede of the Church and piety behinde us This is mercy but the former the greater else we have as little profit of it as Terah and Esau And it is to be acknowledged the speciall mercy of God when others perish and their workes like that they escape As Saint August de Nat grat 8. c. 5. of the great salvation Vniversa massa poenas debet Qui ergò inde per gratiam liber antur non vasa meritorum suorum sed vasa misericordiae nominantur To teach men when destruction and calamity is at hand Vse 3 and Gods judgements are threatned the way how they may escape and not be confounded is they have Gods mercy towards them and upon them therefore for this must they pray and labour their flying truely to this will be like the City of refuge where the avenger of blood could not slay a man-slayer Then shall they be sure either to be kept from them or delivered from them kept in them or taken out of them for when as Gods mercy doth bring remission of sinne it must needs bring the removall or change of the punishment either it will be gone or if it abide the nature will be changed for sinne taken away that cannot continue or not in the former nature and a man shall be safer and more comfortable with this in divers afflictions then without it though he be never so free * Verius acjucundius gaude bis de bona conscieutia inter molestias quam de mala inter delicias August you shal rejoyce more cheerefully and more truely with a good conscience in the midst of troubles then with an evill in the midst of many pleasures Now thus it is from the feeling of the mercy of God and remission of sinne * Si Deum benevolū habeas licet in furnacem cadas ne desperes sicut si succenseat licet in paradiso sis ne confidas Adae peccanti nihil profuit paradisus pueris benè agentibus nihil obfuit fornax Chry. ho. 4 adpo A. If you have Gods favour despaire not though you fall into a fornace whereas if he be angry you may not be bold in Paradice Paradice did no good to Adam sinning and the hot fornace could doe no harme to the three Children that were innocent And if they obtaine this it shall not onely be their sanctuary thus but it shall be to them as a fountaine whence all blessings as rivers shal rise and spring It will be like the Philosophers stone that will turne all mettall into gold so this all miseries into happy comforts Even like the Arke brought into the house of Obed Edom 2 Sam. 6.11 that brought a blessing upon the house and al that he had So Gods mercy brought into the heart will be the cause that they and their house and all that they have shall prosper and be preserved for ever to his glory and their eternall comfort VERS VII From the dayes of your fathers ye are gone away from mine ordinances and have not kept them returne unto me and I will returne unto you saith the Lord of hostes but ye said wherein shall we returne FRom the dayes of your fathers are you gone away In this verse beginnes the second part of the Chapter containing an expostulation with this people as touching their sins mixt with an exhortation to repentance which of some is accounted the third part of this Chapter Now in this verse are both these a reasoning with them as concerning their sinnes and an exhortation to repentance the

The Table of the Lord is polluted and the fruit thereof even his meate is not to be regarded 13 Ye said also Behold it is a wearinesse and ye have snuffed at it saith the Lord of Hostes and ye offered that which was torne and the lame and the sick thus ye offered an offering should I accept this at your hand saith the Lord 14 But cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am agreat King saith the Lord of Hostes and my Name is terrible among the Heathen The parts of this Chapter are two 1. A Preface or Inscription 2. The Oracle or Prophecy 1. The Preface in the first verse generall to the whole 2. The Prophecy in the rest 1. An expostulation with the people and Priest for their ingratitude and corrupting of his worship from verse 2. to the 9. 2. A Commination of judgment deserved by it or a Commination of divers judgments from vers 9. to the end In the Preface or Inscription we conceive two things The substance and circumstance of it 1. The substance being the subject or matter of the whole is in that it is called a Burden 2. The Circumstance of the person which is three-fold 1. From whom as the Efficient 2. To whom as the Object 3. By whom as the Instrument VERSE I. The burden of the Word of the Lord to Israel by the ministery of Malachy THE Burden Here is the matter or subject of this Booke or Prophecy He calleth it a burden usuall with Prophets in their writings all almost in some place or other But Nahum Habakkuk and Malachy thus begin their prophecies It signifies as Hierome a woefull and sorrowfull prophecy full of threats and judgments called therefore a Burden because it presseth those against whom it is spoken the hearts and spirits of them as a burden the body and suffers them not to lift up their heads and themselves as in former times Some thinke it signifies not onely this but also the Commandement of the Lord by which the Prophet was burdened as from the Lord that he should declare it in so many words unto Israel which they thinke follows thence because it is to Israel not against but I feare this is somewhat nice for it was so to them as it was against them for their sinnes and that which is against is as much as a burden to the Prophet but this must be understood Tropicè here being a Synecdoche for the whole Prophecy is not a burden or threatning of punishment but part onely of it and so the whole is denominated of the part The punishment of sinne Doctrine the affliction God inflicts upon men for their sinnes and transgressions is a burden not a light one not such as are the feathers of a bird onus sine onere but as a talent of Lead spoken of Zach. 5.7 heavy and grievous so is it here and in many places of the Prophets as Nah. 1.1 Hab. 1.1 Jerem. 23.33 fine he shewes what is the burden I will cast you off and send you into Babel captives vers 36. that is whosoever shall say The burden he shall for that word beare his burden that is be punished of the Lord it is proved further by Matth. 7.9 Galat. 6.8 Hence is the complaint of David Psal 32.4 Thy hand was heavy upon me Because sinne the deserving and procuring cause Reas 1 is a very grievous burden Psal 38.4 Matth. 27.38 that is to living men and such as have the use of their sences not to dead and benummed men then the punishment is grievous Because the wrath and displeasure of God Reas 2 which is the efficient cause of it is very heavy and grievous The displeasure of a Prince is heavy the Kings wrath is as the roaring of a Lion Prov. 19.12 Now hence are afflictions heavy and burdensome Because none can give ease in it or deliver from it Reas 3 save God onely Hos 1.6 1 Sam. 2.25 2 King 6.26 27. The wound that is had by the biting of a Scorpion is grievous when nothing can cure it but the ashes of that Scorpion much more this This may teach us what to judge of those men who are in some affliction under a judgment and yet finde no burden Vse 1 but goe as light under them as a bird doth under her feathers and sometimes make advantage of them as beggers doe make gaine of their sores they are senselesse they are benummed they are dead men In common sence if any have halfe an hundreth weight laid upon his hand or foot and pressing him sore and he feele it not what judgment is to be given of it but to be a mortified and a dead member so alas how many dead men are in our times and daies The burden not of the Word onely but of the rod of the Lord not threatned but executed hath beene upon our Land and Church by the fearefull Plague now well towards three yeares wee have walked in the land of the dead we have beene in the house of mourning Indeed the living hath laid it to his heart but so few have done it that the dead are more than the living not onely our wanton women and voluptuous men to whom that 1 Tim. 5.6 They are dead while they live but our worldly men our ambitious and others all dead for this they have not felt We sorrowed for fifty odde thousands that dyed in the former yeare we have as much need to sorrow for so many thousands yet living and dead amongst us they never indeed felt nor yet doe feele this burden Their irreligious carriage when it was here amongst us both at home abroad in the City and abroad their small conformity since to the Law of God little reforming of their corruptions nay their monstrous deformity in themselves wives and children perswades my heart as 't is Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before my eyes so that they had no feeling of this at all for they who truely felt it would grow somewhat better if not altogether reformed If an heathenish people who knew not God at the burden of the Word of the Lord did so humble themselves that the Lord said Jonah 8.10 He repented of the evill he said he would doe to you and did it not what shall be thought of Christian men by profession living in the Church of God if at the burden of his Word they repent not nor depart from their evill wayes but Isaiah 8.8 Though they be stricken revolt more and more it is because they are dead men and cannot feele it Oh then weepe not for me but for your selves and children as those not for the departed but for the living dead for if it be true The beginning of the remedy is the sence and acknowledgment of the malady how farre are they from cure that have not yet the feeling

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

a mans private enemies so of rejoycing against the enemies of God and his truth not their owne Therefore saith Solomon Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth Then may men expect for this retribution from the Lord Vse 1 upon many whom they see oppressing undermining disgracing and triumphing over others when they have wrought their fall often by indirect and vile meanes Histories of all times are full of examples besides the Scripture one we may observe of Constantine sonne of the Empresse Irene who put out the eyes of Nicephorus and by retribution from God had his owne eyes put out by the cruelty of his Mother the very same day sixe yeares or there abouts The like of the destruction of Jerusalem that it was as in the same day that they crucified Christ Lege Euseb l. 3. c. 5. fine so it was by the same men that put him to death the Romans as Basil observes They are living who can remember in former Princes times Henry 8 Edward 6 Qu. Mary how justly God did repay our Nobility when they cut off one anothers heads The like may be expected in future time as they have done shall be done unto them nay the like we have a comfortable aspect or may have to see how God justly doth make that true 1 King 21.19 And thou shalt speake unto him saying Thus saith the Lord thy God Hast thou killed and also taken possession and thou shalt speak unto him thus saith the Lord In the place where dogs lickt the blood of Naboth shall dogs lick thy blood even thine When our Papists had thought our blood should have beene licked up theirs shall be God holding his owne law doing to them as they would have done to us or seeing that is not done in the strict justice that God requireth we may fearefully expect for this sinne of ours this retribution from the Lord as in 1 King 20.42 And he said unto him Thus saith the Lord Because thou hast let goe out of thine hand a man whom I appointed for utter destruction therefore thy life shall goe for his life and thy people for his people To teach every man to take heed how he carries himselfe to others Vse 2 how he injures and oppresseth them and to doe but that to others the like he would have others to doe and receive from them The rule of nature is Quod tibi non vis alteri ne feceris and that of Christ Matth. 7.12 All things whatsoever ye would that men should doe to you doe ye even so to them for this is the Law and the Prophets Of which Tertul. God hath measured out my actions by my will that I should not doe that unto others which I would not have done unto my selfe and should doe to others as I would have others to doe to me And if that of James will and shall be true Jam. 2.13 He shall have judgement without mercy that sheweth no mercy and mercy rejoyceth against judgment how much more extream cruelty shall be inflicted upon them who carry themselves cruelly to others men should take heed then how they abuse their power and authority to the oppressing and wronging of the weak their skill and cunning to circumvent and beguile the simple their countenance and credit to use men at their pleasure lest God meet with them as he did the Edomites In the particular Vse 3 to take heed how that he insult not over the fall of his enemy lesse of another lest God give them the like occasion by so casting us downe It is that which Solomon advised Prov. 24.17 18. It is a crime which Job laboureth to cleare himselfe of Job 31.29 30. If I rejoyced at the destruction of him that hated mee or lift up my self when evill found him neither have I suffered my mouth to sin by wishing a curse to his soule Teaching that a man should be free not onely from outward shew but from inward touch of joy the first is easie partly by nature and partly by cunning and hypocrisie to cover it at least from a multitude or many but the other is hard and the harder more commendable more to be laboured for the outward odious to man so the inward to God which look not in facie but in corde as Cyprian And a speciall meanes to make him turne his hands upon us Avoyd it labor against it if it steale upon us check it repell and cast it out And yee shall say the Lord will be magnified The second thing in this verse the magnifying of God the thing is a speciall effect which Gods judgments work in his people Church differing from the wicked and Gentiles for they see it and but jibe and jest onely at the Edomites as they had at Israel but Israel sees it and magnifies God for it the words are originally somewhat otherwise the Lord doth magnifie himselfe true for so he doth in destroying these magnifies and honors himselfe and they religiously so confesse it and celebrate his magnificence and greatnesse for delivering themselves his Church and people and destroying their enemies hence we may observe two things and lessons It is the glory of God to deliver his people Doct. and destroy their enemyes it is that which doth honor and magnifie him much and spreadeth his fame farre and nigh So it is here and Isay 30.18 And therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you for the Lord is a God of judgment blessed are all they that waite for him Dan. 9.15 19. And now O Lord our God that hast brought the people forth out of the Land of Aegypt with a mightty hand and hast gotten thee renowne as at this day we have sinned we have done wickedly O Lord heare O Lord forgive O Lord hearken and doe deferre not for thine own sake O my God for thy City and thy people are called by thy name Psalm 74.10 11. O God how long shall the adversary reproach shall the enemy blaspheme thy name for ever Why withdrawest thou thy hand even thy right hand pluck it out of thy bosome Because he is their God and King these his people and subjects Reas 1 Psal 74.12 For God is my King of old working salvation in the midst of the earth It were a shame and dishonour for a Prince to suffer his subjects to lye in misery distresse specially if he be able to releeve them è contra it spreads his fame farre and neare when he succoreth and saveth them Because they are rebels Reas 2 't is the princes honor to overthrow them They shall say the Lord doth magnifie himselfe That is they shall give the honor of their deliverance and the glory of their preservation to God when the enemy is destroyed and they safe The people of God in all deliverance and preservation from what danger soever

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

servants expect you to receive from the Lord some fearefull thing and let it be a restraint in you of such irreverence in the things spoken of or the like But of this sin Masters are often the causes of it and they that bring it upon themselves First because they have beene such servants to their Masters and so have lived in it ever since without repentance even then when God recompenceth them home yet they will not remember their owne sinne but are still brawling with their servants and so it is Gods just retribution whereas if they would repent of that they should better reforme this Eccles 7.21 22. Take no heed to all words that are spoken lest thou heare thy servant curse thee for oft-times also thy owne heart knoweth that thou thy selfe hast also cursed others It may be applyed to this though it carry somewhat more That a Master when his servant revileth him or useth him irreverently should remember even this sentence to make him penitent and moderate Secondly because they have remitted of that ancient severity in their government which we heare men that can remember times that are past speake of not having those strait eyes nor hard hands over them as they ought not so sharply correcting them as the offence and nature of a servant requireth so that they little reverence them for they feare them not because they forget that of Prov. 29.19 A servant will not be corrected by words for though he understand he will not answer Thirdly because they bring them up too liberally for diet and apparrell and so when the belly is full and the back fine the Master is not so regarded A servant is like in this thing to a Horse full fed and pampered he will cast his rider like to Bucephalus Alexanders Horse while he was bare-backt he would carry any man but if once he had his trappings and furniture none or hardly Alexander himselfe It is the complaint of many that servants are thus insolent to themselves and others many though not all are the causes of it themselves somewhat there is in the nature of a servant and other things for they bring them up so delicately as Prov. 29.21 He that delicately bringeth up his servant from a child shall have him become his sonne at the length Whatsoever their fare is their apparrell is farre exceeding a servant going better than a man of his Masters place and wealth did some few yeares agoe And though they will not allow it themselves yet they can be content their friends or themselves if their fortune be allotted unto them should provide it for themselves And if when they are thus gay without they use them as Hagar did her Mistris when she was bigge with child is it not just with them A great cause of this is taking of Apprentices with great portions and so as Mulier cum dote is imperiosa so they and their friends The cause you must have such portions with them more than in former times is this because they must thus be maintained more than in former times But better it were that you had lesse and kept them more meanely better for you you should have more reverence and respect better for them for thus you bring sin upon them for the present and in future time just contempt as they have contemned you To perswade servants to use their Masters with all reverence and good respect that may be Vse 2 they must feare them and reverence them Nature it selfe hath taught it and heathen servants have performed it as in Naamans servants how much more should religious Christian servants and the more Christian or religious the more they ought to performe this duty not onely not to contemne and despise but to reverence them with all the reverent carriage and speech that may be and that not outward onely but inward for God requires more than Nature his Law is spirituall and he will have all inward and outward respect the heart as well as the tongue and the outward will not be or not continue or if so yet not accepted of God yea he that wants this it can never be expected the other of obedience c. and let him who lookes and hopes to be one day a Master and to have his servants such as he would be now such a servant as he should Ephe. 6.8 knowing that whatsoever good any man doth the same shall he receive of the Lord whether he be boud or free The second duty of servants is obedience for whom men feare Doctrine them they obey Servants must give unto their Masters and governours all obedience hence it followes because they must feare and whom men feare them they obey when they command this proved Ephe. 6.5 Col. 3.26 Titus 2.9 And this obedience if it be such as Christians ought to performe it must neytheir be clipt nor counterfeit not in some things onely nor in shew to the eye for the first Col. 3.21 in all things that is in all lawfull things whether they be liking and tasting unto him or otherwise though never so disliking for he must pleasure his master Titus 2. q. for the 2 Ephe. 6.5 6. Col. 3 22. singlenesse of heart is required and eye service forbidden Because they are bound either by Indenture or condition c. then they must obey Reas 1 Because they are maintained by them Reas 2 and learne and get that under them they may live by hereafter Because if in onely things they like they obey themselves Reas 3 not masters as in obedience of children Because in this obedience they serve God and Christ Reas 4 Ephe. 6.5 6 7. who lookes in the heart and singlenesse of it And though outward and eye service may be for thy master and may bleare his eyes yet not the Lord who as he cannot endure hypocrisie or imperfect serving immediately so not in that which is mediate to man To let servants see their sinnes past or present Vse 1 not obeying and doing the things their masters command but onely such things as they please and when they please and when they doe they clip their service and performe it by halves and doe it in hypocrisie and to the eye and so go no further then nature who teacheth a man onely to save himselfe as neere as he can from any harme that may ensue when his master is displeased or to seek to get somewhat if he have hope of ought by seeking of his favor and so seeming willing to doe any service unto him but they must know that as Barnard si in hoc obedimus non autem in illo fractus est nummus This obedience is like clipt coyne and will not passe for good payment before God though thy master let it passe and be content to put it up yet God will call thee one day to an account for it and though thou canst keepe it close from the one yet thou canst not conceale it from the other and as we see

when he hath no such occasion yet thou must doe it and may so he imploy thee not about servile workes on that day and in that time The reason is because the Lords day may besanctified privately and publique exercises are not of absolute necessity in the sanctifying of it for then prisoners and sicke persons and such as lye lame should not be able to sanctifie it They onely are of necessity when they can be had without apparent breach of some other commandements and yet maist thou make this unlawfull to thee when if thou be left at home thy Master and Mistris are gone to Church but thou art with a child in thy armes or without gazing at the dore or gadding abroad or having thy companions comming to thee and spendest thy time prophanely when thou oughtest so much as may be to spend it in reading the word meditating on that thou hast heard in the forenoon or former time or such like And in this thou must take heed how thou setst God and thy master one against another another instance thy master commands that is unlawfull for him to bid not for the thing but his affection thou must obey having first wisely and humbly sought to turne thy master from such a sinne As betwixt David and Joabs numbring of the people 2 Sam. 24.2 3. But the thing he commands is unlawfull as well as his affection I meane not simply but by circumstance or consequent yet thou mayst obey as being an Officers Clerke to receive more fees then is due being extortion or a Noble mans bailiffe his extreame racke rents providing that in humility thou shew thy dislike of it seeke to reforme it or doe it with sorrow and griefe while thou art bound to it and get thy self rid of such a service so soone as thou may But if he command thee any thing simply that is sinne as to sweare for his gaine to lye for his commodity to deceive to steale or any such things thou mayst not obey and yet not rebell but suffer If the Magistrate and my Master command divers thing whether must I obey Quest 2 The Magistrate Answ ut supra and for the reasons there besides if it carry not any excuse neither is it any plea in law my Master bids me doe it It must needs follow that the Magistrate must be obeyed It would not excuse Absolons servants their Master bade them kill Amnon for which he was glad to flee for the power of the master is but subordinate to the Magistrate thy obedience then to thy Master hath this restraint because it cannot be lawfull But say the Magistrate commands me that which doth marvellously redound to the hurt of my master whose good I am bound to procure If it be very profitable to the Common-wealth a publique good must be preferred if not prejudiciall to it so there be no contempt of the Magistrate and his authority he being content to beare the penalty if it be executed and exacted from him I see not but he may preferre his master before as in the case of Children and instance of Ester My Master and my Father are opposites whether must I obey Quest 3 I answer as before in Children there is somewhat besides in those who are borne servants Exod. 21.4 Answ My Master and my Husband Quest 4 as the case may fall out in the meaner sort who are to be instructed as others or my state requires this of me wife and children but my Master another I answer his Master the Master is to be obeyed because he ought Psal 15.4 not to change though he swore to his hurt Answ The equity of it stands for any covenant that must be preferred before his profit and if before his owne then his wives or husbands for the man see an example in Jacob who would not labour for his owne family but obey his Master Gen. 30.30 For the woman if she be a servant borne and given in marriage as the manner was still she was to obey her Master Exod. 21.4 If she be a servant by covenant and consent of her Husband during the time of her covenant she is to obey and keepe the conditions of the covenant for he for the time hath remitted his authority The third duty of servants is submission that is to their reproofe and corrections for those men whom they feare they will suffer both at their hands Servants must submit themselves unto their Masters to be controuled and corrected by them Doctr. whether they doe it justly or unjustly whether deservedly or not they must feare them and therefore suffer from them When God allows the Master to reprove and correct his servant as he doth Prov. 29.19 then it must imply that his servant must suffer it 1 Pet. 2.19 for this is thank-worthy if a man for conscience toward God endure griefe suffering wrongfully Tit. 2.9 not giving crosse words one for another Hence is that Gen. 16.9 And the Angell of the Lord said unto her Returne to thy Mistris and submit thy selfe under her hands The example of Abrahams servants is commendable Gen. 17.23 his servants submitted to Circumcision and by proportion the example serves for this purpose Because if it be for well doing in conscience it is thanke-worthy Reas 1 and if it be borne with meeknesse the Lord shall give a man the more reward 1 Pet. 2.19 20. Because they are called to this Reas 2 1 Pet. 2.21 this is the Crosse that Christ hath called them to take up and beare after him this is the Crosse that God hath annexed to their calling as every calling hath some crosse or other and for the wrong that is offered them God as St. Paul saith Coloss 3.25 will right and revenge them c. To reprove many and most servants amongst us Vse 1 who goe not so farre as nature it selfe would teach them few so farre as Religion doth teach them for some cannot so farre subdue their crooked natures to submit themselves to their masters so farre as they can doe no otherwise because it is in vaine to struggle with the yoke when a man cannot slip it nor shift it off But if some come to this yet can they hardly suffer with patience hard measure though they suffer deservedly when as naturall equity condemneth him that doth otherwise And be it that some can thus subdue themselves yet is it no more than the Heathens and Publicanes will doe it is but Canina patientia a dog-like enduring saith Bernard such as God will not accept when either he dare not whine or hath done some foule fact and deserved it But if they have not or thinke they have not deserved it how ready are their answers how soone will they turne upon their Masters and take the rod by the end and if they be rebuked they murmure if they be corrected they either will resist or clamorously complaine or wickedly seeke revenge Let these know and see their sin and looke for a recompence from

ethe difference plainely Jer. 5.22 23 24. Feare ye not me saith the Lord or will ye not be afraid at my presence which have placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevaile though they roare yet can they not passe over it But this people hath an unfaithfull and rebellious heart they are departed and gone For they say not in their heart Let us now feare the Lord our God that giveth raine both early and late in due season he reserveth unto us the appointed weekes of the harvest If you will nor have this filiall feare yet at least shake not off this servile dread if not feare in regard of good I have yet of evill I may doe them By these two for the present may every one examine himselfe whether he hath a servile or a filiall feare If thou fearest as a Childe thou hatest sinne as sinne because it is sinne thou art like a man that loaths a meate and therefore would not eate of it If only a servile feare thou loathest sinne for the punishment not for it selfe indeed but the sequel like a man that hath a minde to eate of something that the Phisitian hath forbidden him and is hurtfull and abstaines only because he dares not touch it for feare of further inconvenience If thou hast the child-like feare* It is not the outward worke that dislikes thee and externall act of sinne only but even the desires Ista sagitta timor qui configit interficit carnis desideria Ber. motions and affections for it is pure That dart is feare which pierces and kills the very desires of the flesh If the servile onely then the outward worke onely and practice of sinne is feared if a filiall feare then it will grieve thee to offend nay to be provoked to offend so good and gracious so mercifull and loving a father who hath beene ever so gracious and good unto thee But if but the servile feare then onely when thou feelest his hand or fearest an imminent danger or hast the fresh remembrance of a judgment which is but new taken from him for which a Child of God must and ought to feare but then are not these the principall causes of feare in him for these he feares and flies sin but principally for the other If a filiall feare thou art afraid to offend in lieu of thankfulnesse for thy being and preservation and all thy manifold blessings received already If a servile onely for feare of evills or hope of that which is to come It is the whip the scourge and the rod that causeth the hypocrite as an Asse a foole and a stave to forbeare and leave sinne but it is love conscience and obedience that maketh Gods Children willingly to abhorre it Nazianz. if thou bee'st a slave and a servant stand in feare of the whip or the scourge if an hireling worke for thy wages expect thy reward but if over and above all these thou beest a sonne doe good because it is thy duty to please and observe thy father from whom thou hast received so much good before The third difference of these two feares is this the one is a loving feare and the other is a hatefull feare the first is joyned with love such as good subjects beare to good Princes and ordinarily children beare to their fathers The second is joyned with hatred such as servants beare to their hard and cruell Masters the one would if they could withdraw themselves out of Gods government and get out of his sight as Adam Gen. 3. as a fugitive servant as Hagar Gen. 16. the other would not willingly away from God but submitteth himselfe unto him and seeketh as he can to presse neerer and neerer as farre as he dare with due reverence of his Majesty like the Prodigall sonne who came home to his father and yeelded himselfe willingly into his hands And therefore it is a true saying that after sinne the wicked are troubled they cannot get themselves farre enough from God and the godly are troubled they can not come neere enough home to him the one is afraid of the losing of God the other is afraid of Gods finding of him of that saith Augustine in 1 John 4. it is called castus timer a chaste feare T is one thing to feare God lest he send thee to Hell Aliud est timere Deum ne te mittat in Gehennam aliud ne ipse à te recedat ille non est castus qui non venit ab amore Dei sedex timore poenae iste castus est quia venit ex amore Dei quem amlecteris August in 1 Joh. 4 another lest himselfe depart from thee that feare is not chast because it comes not from the love of God but from the feare of punishment but this is chast because it comes from the love of God whom thou delightest in So that this filiall feare agreeth with the love of Gods Majesty yea it riseth out of love a man is afrayd to offend one that he loveth but the servile fear is joyned with the deadly hatred of God And so as it is said whom they feare they hate Quem metuunt oderunt quem oderunt periisse cupiunt and they desire he may perish whom they hate So it may be said of this that by it he is not homicida a manslayer but Deicida a Godslayer wishing there were never a God to punish him The fourth difference of these two feares is in their continuance which is manifest First If we consider them in divers subjects for the one is but for a bront like lightning that giveth a flash and is gone and comes in an instant never ceizeth upon the soule nor dwelleth in the heart For instance we may take Pharoah Exod. Chap. 27 28 29 30. so Ahab when Eliah had summoned him hee feares 1 King 21.27 but soone after he goes fearelesse to Ramoth Gilead 1 King 22.26 27. The filiall feare is permanent and constant as the causes of it are Isa 11.2 Prov. 28.14 For it is no naturall worke but a supernaturall habit Secndly if we consider them in one subject the one outlasteth and overlives the other 1 Joh. 4.18 perfect love casteth out feare that is servile feare but Psal 19.9 The feare of the Lord is cleane enduring for ever that is filiall feare when it comes it casts out that because it brings with it assurance of God favour It remaines still having the lesse paine and trouble with it the longer it lasteth and the more forward it commeth to perfection And this feare is so lasting that it remaines after this life not that the blessed shall fear either lest they should offend for they are then without danger of falling but in regard of Gods power and his incomparable and his incomprehensible graces there shall be a reverent dread and yet delightfull such as the Angels

live in his Church have made a Covenant with him by sacrifice Psal 50. and have bound themselves by Oath to serve him and have covenanted to be his people Jer. 40. Here he meanes both but not of the whole in both but onely of government and covenant for the other in the former and by these he challengeth obedience and service as by the former for that which is required under honour is here under feare the same thing but differing in affection and some circumstances as before But first of his government and jurisdiction in respect of his blessings and preservation Men in respect of Gods government over them Doctrine ought to serve and obey him being under him as subjects are under their Lords and Princes by whose authority and Lawes they enjoy their lives and liberties increase in state and riches So under God he preserving protecting increasing them and their states himselfe If I be a Master and Lord and you enjoy these things by me where is my service and obedience This is proved by Isaiah 1.2 3. That of the devill in accusing Job Chap. 1.9 10. shews that Gods government requires this and his answer to his wife Chap. 2.10 also shews it That of David Psal 71.6 is pertinent and that of Jer. 5.24 Because this is not lesse benefit than the former of Creation Reas for that was once done this is alwayes and as it were every day after a sort God creates man anew ever preserving that he once created shewing in this no lesse power nor love than in the other and if for that obedience is debt for creating in a moment how much more for a continuall preservation This may admonish all men Vse that as their Creation before so their continuall preservation under Gods government his Lordship and Dominion over them requires all the service an obedience they can performe because they are his subjects and servants he their Master and Lord. All Soveraignes and Lords looke for all feare and obedience from such as they governe protect and whose good and peace they procure All Masters from servants they feed and cloath and governe and this they yeeld unto them how much more all men to God who is King of Kings and Lord of Lords their Soveraigne and Lord of all and over all Therefore all high and low Kings and Subjects Male and Female bond and free rich and poore owe this to him and are bound unto him for it For Kings rule the great ones governe the rich prosper the poore live by him yea all are under him he preserveth and governeth all Whatsoever priviledge one man hath above another yet there is no priviledge in respect of God If the King reigned without him if the Noble ruled without him if the rich increased without him it were somewhat but when none of these all is by his providence and from his power which makes him say to all If I be a Master or Lord where is my feare The King is great but in respect of his subjects nothing greater in respect of God than another as the earth is but a small mote or point in respect of the Heavens the rich are wealthy in respect of the poore but but poore compared with the Kings treasure more poore compared with God so that be they all great and as high and as rich as may be yet their Crownes and Crownets their honours and riches their states and lives are in his hands And as a Ship in one day upon the Sea would perish without a governour so would all these in a moment come to nought without him his government protection and providence See then how every one that acknowledgeth God his Lord and Master and feeleth indeed his government and providence for good ought to serve and feare him If thou doest not beleeve that God moves all thy members when thou doest move thou art not worthy the name of a Christian saith one for St. Paul hath taught it Acts 17.28 But if thou doest beleeve it that thou receivest such from him and yet darest provoke and offend him I know not what name is evill enough for thee so for this if thou acknowledge not all is from God through his providence and from his care that thou art as thou art thou art not worthy the name of a sonne or servant but if thou acknowledge it and yet shakest off his feare and performest not obedience to him what name is bad enough for thee nay what punishment is sufficient for such an offence what then if for life and continuance how much more for a well and wealthy being when mens portions are made fatter and their state better both than in former times and also than thousand others Gods providence and care more to them their obedience and service should be more to him And yet it is a lamentable thing my eyes could cast out teares for it in secret as the Prophet to see many men risen of nothing when they had little were diligent and carefull to serve and obey God in themselves and in their families and those who belong to them but after that Gods government was more good to them and they prospering better by it I know not how such is the corruption of our nature they serve him now farre lesse in them and theirs and yet it is thought excusable as if a Subject who lived under his King and that onely lived without wealth or honour or advancement or but with a small pittance of these and then gave him service and all loyall duty should after when he had received these in bountifull measure by his gracious bounty and government either lesse respect him or be lesse loyall or more rebellious and thinke it were tolerable enough because he is now more wealthy worshipfull and honourable But whatsoever he thinks others would condemne him and every of these who deale thus with God then shall they be judged by their owne mouth Oh that they wuld indeed judge themselves that they be not judged of the Lord 1 Cor. 11.31 else undoubtedly he will judge them if his in this life punishing them in those things which have made them by their corruption lesse loyall unto him as wealth riches honour friends and such like that he may so bring them home againe and let them see how they have wronged him for great things giving him lesse If he done not the case is more fearefull he meanes to condemne them with the world And though they will not now acknowledge they injure God any wise in thus dealing outwardly with him yet the day shall come and it is now at hand when this injury shall be made manifest and when as these complaints which are now made by us shall be heard though men have now their eares so heavy and their eyes so shut up and their hearts so fat that they cannot see or heare or understand to be converted and healed It shall saith one be equall and right with God that those

and trade of sinne Vse 2 and that neither the pleasures nor displeasures of the world the delights nor the dreads of it shall draw him to be enticed and openly sinne to labour for this feare by which he shall be able to overcome temptations on all sides For if he have this feare a man would never sell himselfe to eternall torments for a draught of pleasure or for a Million of Gold when it might be said to him as Joshua 22.18 Ye also are turned away this day from the Lord and seeing yee rebell to day against the Lord even to morrow he will be wroth with all the congregation of Israel Loe to day he offendeth and to morrow God will be wroth and he shall perish in his wrath surely no profit or pleasure tendered unto him would make him incurre this danger And for the other temptation hee would easily overcome it by this even the feare of mens feare with the feare of Gods punishments and say happily as David though he spoke it more sanctifiedly Psal 119.161 Princes have persecuted me without cause but mine heart stood in awe of thy words If he have this feare hardly such temptations will assault him For as Chrysost Hom. 15. ad pop Ant. If it be once knowne and heard that an armed Souldier stands watching in a house for the defence of it there is neither thiefe nor robber nor any that practiseth such evill will come neere it So when feare is the keeper of mans heart there is neither the temptation of pleasure or profit or worldly feare will set upon a man but will fly away or be easily expelled subdued as it were by the command of feare God hath set two Schoole-masters over us Pudor Timor shame and feare that should lead an ingenuous nature but if not that yet this should unlesse we will be worse than beasts The second effect of this feare is that it is tanquam acus ad filum the needle or the bristle to the threed that is that as they goe before and make way for the threed but abide not there when it is once come but goes out againe So this feare first entereth the heart of man and makes way for love or the Child-like feare that loving feare first when he is converted and it entereth in for this end to bring or draw in love after it and love when it is once entered casteth feare out of doores that made entrance before 1 John 4.18 This is further manifest by the example of Paul Acts 9.3 6. and Josiah 2 Chron. 34.19 27. so Act. 2.37 38. and 16.30 Rom. 7.10 Because God respects and accepts men to give them grace when they are troubled Reas 1 and are smitten with this feare Isaiah 66.2 and it is spoken exclusivè none but them this then must needs goe before Because mans heart is not capable of grace without this first Reas 2 without this it is not fit to receive the impression of Gods Spirit It gives no grace but it makes capable of grace as we see fire though it give the metall no fashion yet it maketh it liquid and fit to be cast in any mould it maketh the waxe fit to receive any impression of the Seale So this feare though it worke no grace in the heart but leaveth it as corrupt as it findeth it yet it mollifieth it and maketh it plyable for Gods Spirit to worke upon which before could not take the stamp of Gods grace This manifesteth that many men must needs be without grace Vse 1 because many have not had this feare which is ever before grace wheresoever it comes and grace never comes any where where this Usher hath not beene before it is the forerunner of grace as John Baptist was of Christ As God appeared to Elias so he approacheth to the soule 2 Kings 19 12 13 14. he was neither in the winde nor earthquake which rended the earth and clave the rockes nor in the fire that devoureth all before it nor he went not before them but he was in a soft voyce which came afterwards So is the spirit and grace of God it goes not before the servile feare it is not with it when it rends the hard hearts of men and when it melts and mollifies them with the fire of Gods wrath but it cometh after and speaketh peace and rest to the soule whereas many never tasted of this feare and shew it by their lives they have no feare of God nay in words brag they had never no such rentings and meltings of heart nay jest at those which have they shew themselves voyd of grace of true grace yea many who are not so outragious but civill or rather secure who indeed never felt any such trouble and fight in them any such feare or terror but all things is and ever was at peace within they are men voyd of true grace and saving grace they may have the shaddow and similitudes of grace but no substance and truth of it This may teach every man that hath this feare in him Vse 2 to make much of it and nourish it it being the forerunner of grace and as it were the harbinger of it without which it never appeares as God never comes with grace unlesse this apparitor go before as men therefore who desire the Prince and joy in his comming will rejoyce at the comming of his Harbinger and make much of him so ought they of this feare yea and the greater this feare is the more rejoyce at it aswell as men may rejoyce in feare for the greater grace follows after for in the examples of the Scriptures those who have had most feare and conflicts in their conversion have been the best men and women most full of grace God saith Bernard hath two feet the one of feare the other of love and when he would enter a mans Soule he is wont to send afore or step first in with his foot of feare then after his foot of love and the greater the feare is which went before the greater the love is which follows after The third effect of this feare is to make the party it possesseth credulous apprehending every surmise against him making him encline to the worst and forecast the utmost of the evill As in that feare which the Goaler was possest with Acts 16.27 he apprehended the worst and utmost In Samuel and Josiah so in the Ninevites Ion. 3.5 therefore it made them apprehend the worst and beleeve it would be so Because feare brings to minde a mans sinnes and deserts Reas 1 even those which were long before committed and for them makes him apprehend danger and deeper then indeed it is As in the brethren of Joseph Gen. 42.21 no marvell then if it make them easily beleeve that such things may fall upon them Because they know by themselves Reas 2 that those who are injured and offended doe hate the offenders and where hatred is joyned with power and might there must needs be

as King Cyrus the King of Persia hath commanded us If they have parts of learning it were fit they should bee imployed otherwayes then in the ministry to the scandall and hurt of many To admonish the Ministers of their duty Vse 3 that they would as much as they have any power in their hands reject and exclude the wicked and not receive them as John would not the Pharises and Sadduces till they confesse their sinnes and so give some tesTimony of their repentance But yet this must not be done upon every small infirmity or hidden sinne but for hainous sinnes that are contagious in respect of the quality of them are scandalous in regard of the opennesse of them for hidden sinnes must be left to the judgement of God and infirmities must be otherwise dealt withall mildly with lesse censures Gal. 6.1 3 4. secretsins secretly reproved Math. 18. onely publique sins to be publiquely censured and the offender to be excluded and yet not at first but as in the matter of the Leper so he must not presently expell him the Church but admonish him the first and second time Tit. 3.10 11. and then expell him if he persist obstinatly in it This being the last censure and the greatest As Physitians seek all meanes to cure before they cut off a member For the people to learn to submit themselves to the censure of the Ministers of the Church Vse 3 as Hebr. 13.17 Obey them that have the oversight of you and submit your selves for they watch for your soules as they that must give accounts that they may doe it with joy and not with griefe for that is unprofitable unto you to doe as they say and be ruled by their censure and that first for their own good 1 Cor. 5.5 be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Excommunitio est medicina Eclesiae For even excommunication is the Churches medicine It cast not off from the whole Church but from a particular congregation or one visible Church to keepe him from infecting others and to recover him from his own corruption The not yeelding is the rebelling against Christ who hath so commanded his and not carrying his yoake here is to deprive themselves of the Crowne there yea and when they are cut off from a particular Church to persist and contend it is to cut themselves of from the whole whereas to submit and to seek the effect off it is their good as it was Onesimus his and as a bone that is broken if it be well set groweth stronger againe so is it with them They who have the charge of others Doctrine by God committed unto them are guilty of the offences that are committed by them Ezech. 33.8 if they be not carefull to censure them for them so is it here and vers 9. When I shall say unto the wicked O wicked man thou shalt dye the death if thou doest not speake and admonish the wicked of his way that wicked man shal dy for his iniquity but his blood will I require at thine hand Yea the Magistrates doe sin in not punishing Nehe. 13.17 2 Sam. 3.38 39. and for this is it thought that law was made Num. 35.31 Yee shall take no recompence for the life of the murtherer which is worthy to dy but he shall be put to death For by that he should give others incouragement to kill and make also the sin his own yea and as the peoples sins are the Ministers and Magistrates so the Childrens sinnes are the Parents 1 Sam. 2.29 Wherefore hast thou kicked against my sacrifice and my offering which I commanded in my tabernacle and honourest thy children above mee to make you selves fat with the first fruits of all the offerings of Israel my people said the Lord to Eli when yet his sonnes only were guilty Because every man is commanded to reprove his brother Reas 1 his friend Levit. 19.17 Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne If he may not beare with the faults of his friends lesse of children servants subjects people where not only the generall charge is in the command but a speciall one also and so the twofold cord binds them Because every man is bound to prevent sinne as much as lyes in him specially the sins of his charge but he that reproves not Reas 2 corrects not censures not punisheth not according to his place prevents not sinne Because every one that scapes without these or some of these is hartned and incouraged to commit other sinnes and others of the same condition by him servants subjects c. Because they are made keepers of both tables Reas 3 such as ought to looke that both tables should be kept therefore the command touching them is made the sinew strength of the other that if they be obeyed the other are better kept if they doe their duty the breaches of the other are better withstood and therefore some think the law of the ton Commandements was given to Moses the Magistrate for them all Exod. 19. It shews the wretched estate of Ministers Magistrates Vse 1 Mrs. Parents if they neglect reproving correcting punishing censuring as their place requireth they have their Bill of indictment increased against the great day by the sinnes of other men This teacheth us that those who have charge of others Vse 2 have a farre greater account to make then those who have not for it is enough for those if they keep themselves from their owne wickednesse the other must be carefull to keep others in good course and so from sinne The governours must care for those who live under them the householder for such as are under his roofe the Prince for such as are within his Realm it is not enough they serve God themselves but they must cause others to doe ikewise as Abraham Gen. 18.19 and as Joshua 24.13 the Master must looke his servant keep the Sabbath to him is the command Exod. 20.10 he must come with his traine to the house of God Psal 42.4 he must prepare himselfe for the Sacrament and charge his and sanctifie them Job 1.5 yea he must correct censure and punish unlesse he will have their sinnes fall on him if he thinke he have not personall sins enough of his owne let him be herein carelesse but he that thinks he hath enough and too many of his owne to answer for let him seek to restrain others committed to his charge by his censures and power that he may be free from them which is done two waies and two things are required of him that he keep himself free from others mens sins The first is to pry and enquire into the lives of those that are committed unto him into their carriage and behaviour that he may see what is amisse It is enough for a

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 quàm 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

for the State The Argument is of force to urge a State to use kindnesse and to intreate lovingly and to speake comfortably unto those both Ministers and people that are truely religious as Darius did well conceive it Ezra 6.9 10. And that which they shall have need of let it be given unto them day by day whether it be young Bullocks or Rams or Lambs for the burnt offerings of the God of Heaven Wheate Salt Wine and Oyle according to the appointment of the Priests that are in Jerusalem that there be no fault that they may have to offer sweet odours unto the God of Heaven and pray for the Kings life and for his sonnes for they often stand in the gap and keepe away much evill yea they prevaile for much good One of these is better than a multitude of others as Chrysost of wicked and godly Hom. 26. ad pop Ant. as one precious stone is better than a thousand pibbles And that breeds but confusion and subversion of all when we desire multitudes as they doe in Theaters and not an honest and good multitude It is I say of force for the good but not for these wicked hypocrites and treasonable Priests and Jesuites and all such specially understanding Papists who have given up their name to Antichrist whose prayers cannot profit the King and State who if they pray pray but as Balaam blessed Gods people against their hearts who if they could pray with their hearts yet should never prevaile nor be accepted being as they are And to them wee may use that of Tertul. Apolog. cap. 34. * Esto religiosus in Deum qui vis eum imperatori propitium Tertul. Apolog. cap. 34. Be thou religious towards God who wouldest have him to be favourable to the Emperour This teacheth the fearefull case and condition of that Church and State Vse 2 where they who should stand in the gap breach before him to turne away his wrath lest he destroy them are men themselves who provoke Gods wrath of whom it may be said as Ezek. 13.4 5. O Israel thy Prophets are like the foxes in the waste places yee have not risen up in the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord undoubtedly that State must expect a judgment from God besides that it is one it selfe when God takes away good men such as were the Charets and horsemen of Israel their defence and preservation who prevailed more by their prayers as Moses Exod. 17. then all the Hoast did by their speares specially when their successours are wicked and prophane men that provoke God to wrath by their wicked lives It goes hard with the Church when her good Prophets are by God forbidden to pray for it as Jer. 14.11 But yet if they remaine with them though they cannot prevaile at one time yet they may at another but more hard when he takes them away when they are without hope of having them to stand up for them againe but worst of all when they are such as are of lewd life who thereby provoke God against them Therefore these both shoudl bee mourned for the losse of the one and the succession of the other for the former are as the King said the Charets and the horsemen of Israel the latter are the Charets and horsemen against Israel for not being with it they are against it of good Ministers we may say as Psal 127.4 5. as are the arrowes in the hand of the strong man so are they who are her good Ministers blessed is the Church that hath a quiverfull of them here is her prosperity and peace hence is the ruine and overthrow of her Enemies And on the contrary may we say of wicked Ministers whose prayers shall never be heard for the Church but rather against it This granted then have we a warrant to separate our selves from the Church or congregation Object where a wicked Minister is for why shoudl we joyne with a Minister that God will not heare The Donatists made the same objection to August loco praedicto to which the summe of his answer is that when they pray with the congregation they are heard though for their own wickednesse they deserve to bee rejected because of the piety and devotion of the people who joyne with them whence I collect that though the Minister speake the words yet they are not his prayers only but the prayers of the Church As in an other case though the Minister deliver the signes yet it is not his sacrament but Christs and so may be profitable notwithstanding the corruption insufficiency of the Minister soin this For this must be understood that in the congregation some one must conceive a prayer for all the rest lest in a multitude there should be confusion and tumult if every one should in his own words utter his prayer in the Church therefore the Minister he is the mouth of the Church If he be a faithfull one he shall bee heard together with the Church if otherwise not he but the faithfull people who speake to God by his words But you will say then what losse have we if the Minister be wicked I answer many wayes because the corruption of men is such that as they like the Word and Sacrament worse because they dislike him that brings them and finde not such joy and comfort in them as by his hands they like so they cannot bee nor are not so affected to joyne in prayer with a man they like not or thinke not well and reverently of to whose persons they have just exceptions so their prayers are not as they should be neither he with that spirit and affection utters their petitions to God which might affect their hearts to more zeale in prayer Besides they want the benefit of his prayers in pivate who should mourne for them and pray for them when they are following their necessary affaires or their convenient pleasures or are living in their sins be a Moses to hold up his hands for them a Job to sacrifice for them as Jer. 13.17 or as Paul Act. 20.31 All which a good and faithfull Minister will doe but hee that is not will be as carelesse and secure as he can be and never doe it or if he should yet not be accepted This hath been by your meanes the sinnes of the people are imputed to the Priests because they taught them not better nor reproved them of this ante verse 7. Will hee regard your person Hee will not your office and place and dignity in the Church shall not make him receive your prayers As God to elect and call men Doctrine and to give them the promises and possession of Heavenly things is moved by no outward priviledge or dignity of the flesh so to heare their prayers and to accept their service is he not moved by any dignity of person any vertue of place of office nor by outward priviledge

in all honor and high esteeme that if God for the generall doe remove it yet his sinne be not a provocation to it The removing of it will be griefe enough more when he shal be guilty himselfe as a procurer of it As sicknesse and trouble is heavy so more when a man is guilty by his own intemperancy or miscarrying of himselfe by surfetting and such like he hath brought it upon himself and pulled it with his own hands upon him so in this In that you say the table of the Lord is polluted This is the first particular their thoughts according to the phrase often used in this Chapter whence it is not only manifest that the Lord knowes the thoughts of Men and the things they doe in secret but he reveales them to others his liefetenants upon earth his Ministers and Magistrates to reprove or correct and punish Table polluted They contemned the Table because it was but rudely built and the offering because it was burnt to ashes Hierom. The thing that makes men contemne holy duties Doctr. and the worship of God is because they looke too much upon the basenesse of the meanes Vide vers 7. ut ante And the fruit thereof even his meate not to be regarded The Priests part they thought any thing would serve them contemning Gods worship they contemned the meanes of his worship The contempt of Gods worship Doctrine and the contempt of his Ministers goe together they are in one people one age one place the fruit of the Altar and the meate of it despised together So it is here so 1 Sam. 2.17 It is all one whether the cause be just and they justly despised or no. 2 Chron. 36.14 15 Reas 1 16. Nehem. 13.10 11. Because all the honour and account that the Ministers can have or looke for is for their worke for the worship and service of God they performe amongst them 1 Thes 5.12 13. Now if their worke once grow into contempt and disgrace they needs must which was the reason why Demetrius pleaded so hard for the honour of Diana for their owne gaine and honour knowing that they were honoured for her who if once dishonoured would make them to be dishonoured Acts 19.24 c. so in this of the true worship Because the corruption of man is such Reas 2 that when he should respect the Minister for his worke the chest for the treasure he respects the worke for the Minister the treasure for the chest Therefore if he once grow to dislike him he will dislike it This noteth the cause why the worship of God and his service is in these dayes in that contempt that we find it to be in all places Vse 1 it is amongst us still God hath not taken away the Arke of his presence but it is in small account little esteeme and reverence It is no marvell seeing the Lords Ministers are in such contempt as they are what difference or distinction soever men make of them yet herein they differ not but are all in contempt No sort nor condition of men no men of any profession in the Land are any thing like neere in the like generall contempt and disgrace that they are by Courtiers and Countreymen by Citizens and men abroad by rich and poore by old and young they are as 2 Chron. 36.16 marked despised misused Is it then any marvell if the worship of God be contemned when the Embassadour is contemned the embassage will and must be worse liked of when the Physitian the physick he brings Nothing that Micha can say or doe can be liked Ahab dislikes his person And againe è converso this layes out unto us why the Ministers are in such contempt the worship it selfe is in contempt They are deprived of their double honour in the most part because the most honour not the Word and worship of God When as the message of David sent by his servants is misconstrued by the Ammonites then are his messengers abused 2 Sam. 10. so when the worship of God then the Ministers These are two twinnes as it were the contempt of the one and the contempt of the other it is hard to tell which first comes forth happily some may thinke the one some the other as with the twinnes Gen. 38.28 c. This must instruct the Ministers of God Vse 2 if they have any desire that the worship of God should be had in account and reverence and not in contempt that they carry themselves wisely and discreetly sincerely and soberly both in the worke of their Ministery and in other carriage of their life that they give no just cause of contempt of the Word but that they may rather adorne it So Saint Paul perswades both Timothy and Titus and in them other Ministers for his charges were not personall nor temporary 1 Tim. 4.12 2 Tim. 4.5 Titus 2.7 8. for if all must so live and carry themselves that the Gospell of God may be well spoken of and his worship regarded if servants Titus 2.10 if women even young women verses 4 5. if all professors Titus 3.8 much more ought Preachers they ought so to handle those mysteries and worship of God that they may strike reverence and esteeme into the people so to carry themselves that they may get account and estimation to themselves and so to the worship of God for when the Ministers of God handle the Word simply and profitably and other parts of Gods worship with great reverence and when they practise it carefully then will it be better affected and reverenced of others but when they handle them corruptly and carelesly when they are not the same men in their lives they seeme to be in the Pulpit they make the ordinances of God to be out of request and to be loathed as Elies wicked sonnes made men abhorre the offering of the Lord 1 Sam. 2.17 both by their using of it and carriage of their lives for even wholesome meate-men loath an unwholesome and sluttish huswives or Cookes dressing This may admonish all those who contemne the Ministers of God who doe scoffe deride and disgrace them most Vse 3 who seeke most that the worship of God should be had in honour whatsoever profession they make outwardly it is yet manifest they have no inward love to religion nay that they contemne and despise the worship of God They may use the works of his service and performe worship for the outward act but it is without any love and reverence to it but as the Heathen man would have his Tyrant to seeme religious that his people might feare him because they might think the Gods would helpe him if they should rebell or rise against him so these for one sinisterrespect or other It hath beene a continuall portion of the Ministers of God Doctr. to be contemned and not regarded to be basely thought of and spoken of though in this place it may seeme to be a just judgement upon these yet the best and the

deny that wicked men and reprobates may be of particular Churches but not of the Catholique of particulars because to be in a particular Church is nothing else but for a man to joyne himselfe in that society which professeth true religion But to be of the Catholique Church is to be joyned to Christ as his member and to draw life from him so that he doth not neither can perish In a particular Church then may wicked and reprobates be as bad humours and rotten members are in the body but not in the Catholique Church which is Christs body which as his naturall body could not see corruption neither can it have any such corrupts parts and as no part of it could be cut off no more of this for where the head is there shall all the members be whereas then they shall never come where Christ is they cannot be members of him and so no parts of the Catholique Church But are they not parts of the particular they are but yet it followes not that every one in them is part of it for as every ward or streete of London is part of the whole yet followes it not that every one in them is part of it for forrainers and strangers may be in it There is none of the Catholique but he either is or hath beene in some visible and particular Church yet it followes not that all that are in it are of it And by this may be answered all those parables and other places they bring out of the Scriptures to prove that wicked men are of the Catholique Church for they are all understood of particular Churches where the wicked are mixed inseparably with the good as Chaffe is with the Wheate in the field and barne as Lees with the Wine in the Terse and Hogshead yet is neither the Chaffe Wheate nor the Lees Wine neither they the Church VERS XIII 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 AND this have ye done againe The Prophet proceedeth to a second sinne in this people and to reprove it going from their strange wives to their having of many wives to multiplicity of them which is reproved in this verse and 14. and 15. Of the whole we have two parts 1. his reproofe 2. his exhortation to the contrary fine v. 15. In the reproof as the vice is checked but not so openly as the former yet necessarily out of the 15. verse it followeth that the grieving of their wives was by taking other wives to them Now the amplification of this sinne or the haynousenesse of it is set forth two wayes First because it was injurious to their wives and themselves verse 13. Secondly because it was against the institution and ordinance of God verse 14.15 Now the first against their wives because they grieved and vexed them and against themselves because they made their own offerings to be rejected of the Lord. And this have ye done againe And this sinne have you commited in the second place which comes here to be reproved a mongst these particulars you have taken not onely strangers but you have joyned them to your lawfull wives and taken them with them and made them to mourne and weepe And covered the Altar of the Lord with teares The Israelites women or their owne proper and lawfull wives finding that they tooke others to them and finding them in their places where they ought to have beene and who had onely the right unto them they wept day and night before the Altar of the Lord as it were accusing his providence that he did not releeve and redresse their injuries Ye have covered He accuseth not those who did weepe but those who were the cause of their weeping Ye have covered That is you have made your wives by your carriage and dealing towards them to cover So Cyrill interpreteth these words and that both because the place must needs have it so interpreted as also from a common and usuall kinde of speech For when we doe any thing compelled or drawne to it either by some vehement love or hatred or pitty of any man or by some other affection he is said to doe it by affection of whom we are compelled or drawn to it As if a man could not beare the desire he hath to his absent friend or his dead sonne we say his sonne or his friend will not let him rest or be in quiet for he is often said to doe that doth so worke and moveth him either by counsell or command or implusion though by another That instance in this case we may give Zach. 11.13 Cast it into the Potters field It is a Prophesie of the money which Iudas should take for the betraying of Christ and what he should do with it And when he was to do it did cast it into the Temple Math. 27.5 It is spoken here as if Christ did it or should doe it not that he personally did it but because he moved Iudas and after a sort compelled him to doe it Now the greatnesse of these womens sorrowes are increased or amplified that they were so affected that teares came from them and if it be thought that it is easie for that sex to shed teares yet this comes not from the composition but the extreame griefe they sustained when they came to so many as it were cover the Altar of God even that Altar where they sought for ease and comfort And further to amplifie it it is said with weeping and mourning that is their teares were joyned with sobs and sighes and outcryes by which the sorrow and anguish of their minde was increased when as God would have his Altar without all spot or injury most pure sacred and consecrated to him insomuch as he forbad the stones of it to be wrought or cut with any instrument of iron it must needs be ungratefull and unacceptable to him when it was covered and compassed with teares sighes and lamentations of those who were in misery vexed by their husbands and their concubines The Altar of the Lord This amplifies further their sorrow that they came to the Altar of the Lord to complaine as being without all hope of helpe from man and all meanes and had onely God to flye to and his helpe for it is a figne of great oppression when as men miserable and affected with injury come mourning and lamenting to Gods Altar to complaine to him as those who have no helpe no defence in the counsells or helpe of men none in the Judges and Magistrates of the time against such injuries Because the offering is no more regarded Or so that your offering It is that which containeth the injury to themselves for by these tears lamentations of the wives the anger of the Lord was so stirred up against them that he saith all their sacrifice offerings were not accepted or

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

escape them Seeing he will be both witnesse and judge from whose knowledge and power and uprightnesse they cannot exempt themselves And this is contained in the fifth and sixth verses and hath two generall parts the first is the judgement the second is the certainety of it from the immutability of God And I will come neere unto you in judgement i. You doe much detract from me and disgrace me as if I regarded not what things were done here below but onely beheld them a farre off and let things runne as they would but now I will come neere unto you and seeing you say where is the God of judgement I will come to you not as you would to revenge others for your sake but to exercise severe judgement against you And so he speakes here of a perfect and sensible judgement which they had thought and judged to be farre off And I will be a swift witnesse Another effect i. I who am the judge will also be a swift witnesse I will come speedily and speedily will I lay open all your sinnes for all your windings and turnings all your secret concealing of sins is known to me you think that I am slow in executing of judgement but I will come sooner then you thinke of or will be profitable for you for to your destruction I wil be swiftly present And all your hypocrisie shal not helpe you for I will finde out these sinnes which you cover by fraud and cunning and cloake under one thing or another and cover by some colours he noteth such sinnes as were wont to be done in secret and for which it was hard to finde witnesses to evict them and punish them There shall want no witnesses for these things to prove them though you doe it in great secret I wil be the witnesse of it and for these he numbers up certain particular sinnes such as were done in secret without witnesses The first he calleth sooth-sayers some thinke the word signifies such as we usually call Juglers such as make things seeme otherwise to the eye then they are And under this he comprehends all who use any inchantments or magicke and have society with divells the other particulars see in their places as they follow I will come neer to judgement They because of the long patience of God put farre from them both him and the day of his judgement and thought no evill should come unto them but he threatneth them for the abuse of his patience that he would certainely visite and judge them The Lord properly cannot be said to be farre of seeing ubique totum est and so neither to come neere properly but he is said to come cum manifestatur and to depart cum occultatur but ever present either hid or manifest August Now when he manifesteth himselfe either in mercy or judgement he is said to come neere as in this place Howsoever the Lord spare long Doctrine yet will he visite in the end those who abuse his patience Jer. 6.6 And I will be a swift witnesse against the soothsaiers Another effect as some would have it or the manner of his proceeding first swiftly then by way of witnesse and evict them before he condemne them His swiftnesse is not simply for he is slow to wrath but in respect of them who thought judgement farre of and promised themselves safety as before he would come upon them swiftly unlooked for The judgements of God come upon the wicked Doctrine when they least thinke of them and promise to themselves all security and thinke they are furthest by reason of Gods patience Then will he come to judgement sooner then they thought of Mich. 1.3 for behold the Lord commeth A witnesse If he will be a witnesse then a true witnesse and so knoweth all they doe their wickednesse else should he not be a true witnesse The Lord he knowes all the waies of the wicked Doctrine as an eye-witnesse of them all sees and beholds whatsoever they doe and wheresoever Mich. 1.3 To admonish men to take heede what they doe Vse 1 and to looke to their carriage To teach them when they have sinned Vse 2 that it is in vaine to goe about to cover it or to imagine they can by any meanes avoide punishment for it seeing he that is the judge knoweth it and a most righteous judge who as he will reward the godly for their good so will he recompence the wicked for their evill And as neither the malice of wicked men who disgrace their good things calling good evill nor their owne modesty ready to deny or lessen their good As Matth. 25. can hinder them from their reward or keepe good things from them either present or future and all because he knowes them and is mercifull and just so neither the corruptions of others like themselves approving and applauding their evill nor their owne cunning either in staying the passage of mans judgements against them or in smothering humane testimonies and evidences by which they should be cast shall defend them from their just recompence and keepe evill things from them both present and future and all because he knowes them and is most just In vaine is it then for them to take this course As it is a marveilous vaine and bootlesse thing for a malefactor to endeavour to get his examination taken by a Justice out of the Court from the Clearke of Assise or to bribe and stop the mouthes of those who should give evidence against him To informe the Judge and the Jury when the Judge himselfe was a witnesse of the fact and is ready both to informe the Jury and to give sentence according to his owne knowledge A witnesse i. As a guilty person is condemned by testimony of witnesse the crime proved and manifest so will I give sentence against the wicked of those things which I know they have done The Lord proceeds not to judgement Doctrine to condemne or punish any but upon knowne and manifest causes upon the knowne deserts and merits of men sometimes secret to others sometimes knowne to them This is proved Numb 20.12 Ananias and Saphira Acts 5. Infinite are the examples of knowne sinners as the old world Sodom and Gomorrah Nadab and Abihu Core and Dathan c. Matth. 25. Because he is most just Reason 1 and therefore must proceed upon known cause for it is as well injustice to punish for an unknowne cause upon jealousie and suspition as for no cause for an unknown cause is no cause De non existentibus non apparentibus cadem ratio Because he would manifest his justice to men Reason 2 therefore he usually proceedeth upon knowne causes to them as sometime upon knowne causes knowne to them onely knowne to himselfe to manifest he is not bound to give a reason of his judgements to men If we see one afflicted punished we accounted upright Vse 1 to know Gods proceedings are upright and upon knowne cause And hence may we learne how to

will certainely as he heareth every oath so judge them for it and lay heavy plagues upon them Me thinkes this should be like the Ship-masters voyce Jonah 1.6 What meanest thou O swearer call upon God that thou perish not And so to be carefull to avoid them themselves to reforme them in theirs not swearing for gaine lesse for pleasure or vanity not for curtesie as in sitting down and taking places not in passion and such like but remembring the law thinking of the judgement not forgetting the Judge and so not alleadging excuses Jam. 5.12 But before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your yea be yea and your nay nay least ye fall into condemnation And against those who wrong fully keep back the hirelings wages The fourth particular is oppression and the particulars of this are severall this the first that when a man hath hired and used another and had his labour and sweat whether he were hired by day weeke or yeare whether by day or by whole if they retaine their wages from them unjustly deny it them directly or under some colour or diminish it or defer it which is an injury unto them he will judge them The Lord he will judge and condemne and destroy all such as keepe backe their hirelings wages Doctrine which for his living worketh with him either by day moneth or yeare and such are here threatned Like to this that Jer. 22.13 We unto him that buildeth his house by unrighteousnesse and his chambers without equity he useth his neighbour without wages and giveth him not for his worke Jam. 5.4 Behold the hire of the labourers which have reaped your fields which is of you kept backe by fraud crieth and the cries of them that have reaped are entered into the eares of the Lord of Hoasts Because they transgresse the law of justice Reason 1 which requires they should give to every man his owne and not withhold the right from the owner of it but they having had their labour their wages is then the others right and due so that to withhold it is injustice but all unjust men he will judge and destroy Because they are cruell and unmercifull Reason 2 for a mercifull man will not defraud his beast but gives him his due when he laboureth for him regarding that Deut. 25.4 Thou shalt not muzell the Oxe that treadeth out the Corne. God speakes not for oxen but for men and if mercy be not shewed here then Jam. 2.13 There shall be judgement mercilesse to him that sheweth no mercy and mercy rejoyceth against judgement Then are there many in this City many I fear nay Vse 1 it is without feare hearers of the word whom the Lord will judge because they keep backe the hire of the labourer and are the labourers pursebearers and cofferers whether they will or no verily Christ shall judge them for it will they nill they To teach those who have servants or use hirelings Vse 2 to take the Apostles rule Collo 4.1 Do not detaine and defraud them of their wages it is equall it is right you should give it them know you else you have a Master in Heaven give it them chearefully fully readily not fraudulently else this Master shall be your Judge and he is the witnesse of all your fraud if you have done it do it no more and for that is done make them restitution search your bookes and see wherein you have defrauded them Deut. 24.14.15 Thou shalt not oppresse an hired servant that is needy and poore neither of thy brethren nor of the stranger that is in the land within thy gates thou shalt give him his hire for his day neither shall the sunne go downe upon it for he is poore and therewith sustaineth his life lest he crie against thee unto the Lord and it be sin unto thee And vex the widowes The second particular of the fourth kind of sinners whom the Lord will judge namely such as vex injure and oppresse widowes howsoever this with those which follow are usually joyned together in the Scripture yet because he that doth any one of these though he do them not all shall be judged of Christ I will speake of them briefely and severally The Lord he will come neer to judgement to punishment Doctrine and destruction against all those who vex oppresse and injure the widowes So is it here And that Exod. 22.22.23.24 Ye shall not trouble any widow nor fatherlesse child If thou vex or trouble such and so he call and crie unto me I will surely heare his cry Then shall my wrath be kindled and I will kill you with the sword and your wives shall be widowes and your children fatherlesse Deuter. 27.19 Cursed be he that hindereth the right of the stranger the fatherlesse and the widow and all the people shall say so be it Jer. 22.3.5 Matth. 23.14 We be unto you Scribes and Pharises hypocrites for ye devoure widowes houses even under a colour of long prayers wherefore ye shall receive the greater damnation The sinne is made the greater because it is coloured and the punishment threatned to be heavier but a wo is denounced against them because of the simple sin Because they are guilty Reason 1 not onely of injustice but cruelty of cruell injustice for to injure and vex any is injustice but to vex widowes and such as are weake and helplesse is cruelty and then Iam. 2.13 There shall be judgement mercilesse to him that sheweth no mercy and mercy rejoyceth against judgement Because God he professeth himselfe Reason 2 the helper of the helplesse and the patron of such as are without succour and friends therefore as he must right their wrongs so must he relieve them oppressed and revenge their oppressions This may admonish those Vse 1 who are in authority and place of justice This will make them like unto the Lord to defend the widowes cause when it comes before them or what power soever they have in their hands as Isaial 1.17 Plead for the widow whether she be rich or poore for if rich it is but justice but if poore it is both justice and mercy That many will do and it is lesse thanke worthy because they are able to recompence them by some gratefullnesse and other meanes In whom there is a shew of justice but no justice indeed and in truth but a desire of gaine The other is the harder and as just so mercifull and hath the promise of good from God as in the generall Luke 14.14 And thou shalt be blessed because they cannot recompence thee for thou shalt be recompenced at the resurrection of the just Those shall be recompenced of men these of God This they ought then to doe chearefully and not as the unrighteous Judge unwillingly but as Iob 31.16 who would not suffer the eies of the widow to faile Then may all those who are vexers oppressors Vse 2 and injurers of

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

who never have the right end may attaine the end to save others Gods end as the builders of the Arke who never intended Gods glory or the salvation of Noah and his family So it is in this therefore maintenance must be proposed and if it faile the worke failes This noteth unto us the vile impiety of the man of sinne the Pope of Rome Vse 1 who in nothing more hath sought to undermine the Church and overthrow the worship of God then in robbing and bereaving it of the goods that belonged unto it by impropriations donatives and such like And to make way for this hee deprived the people of the worship of God and turned the exercise of religion into a dumbe and ridiculous spectacle which done it was thought convenient that to be a Priest required no gifts but that every common man might easily undergoe the burthen of it for if the gifts of learning had still remained as necessary the maintenane that belongeth unto them could under no colour have beene taken away but when every one that was able to read his Portuise was thought sufficiently frunished to that office it easily followed that the living given to the Church for the edification thereof was thought too much for so meane a man in so base a labour And another way or colour for this was that though they were taken from the Ministery yet they were not alienated from the Church because they were not appropriated to lay men but Abbeyes Fryers Monasteries and other Cloysters which vermine beganne then to multiply as Grashoppers on the face of the earth and to devour all things that were before them And in the meane time the worship of God decayed for those who had the spoile made an endowment of the Vicurage at so low a rate by composition namely ten or twenty Nobles that no man of parts and gifts was able to live of it but one that had some other trade to live by which he followed closely or no other meanes and so he made this his last refuge and by this meanes they did more overthrow the worship of God and his Church then by all the persecutions they used or can which they learned from their Grandsire Apostata Iulian who by this meanes is noted more to have overthrowne the Church then all the persecuting Emperors before him Because they tooke away Presbyters and their martyrs blood was the seede of the Church but he tooke away Presbyterium the Ministery in withdrawing the maintenance from the Church and so overthrew the worship of God In the same steps hath this his sonne Apostata and others his slaves followed by which they have made more decay of the worship of God then by any meanes whatsoever This teacheth us the cause why in many places the worship and service of God is not performed or carelessely and slubberd over Vse 2 as men that worke by great doe their worke because the maintenance being taken away by Popery hath not yet beene restored unto Gods house againe and for his worship whereby they who hold them are not onely guilty of sacriledge as before nor of theft taking that which is proper to others for no man hath right in tithes but they who can give and doe give spirituall things as Damasus Deut. 3. * With what face Quâ fronte quâ conscien tiâ c. Damasus Deut. 3. with what conscience can ye receive oblations who can scarce for your selves much lesse for others make prayers unto God speaking to lay men but they are guilty of the hindering and overthrow of his worship and that not onely of the present hindering of it but leaving things still alienated to their posterity and keeping the Church without hope of having them restored they are guilty of the overthrow of the worship of God after them so that when they are dead yet their sinnes shall live To teach men willingly and cheerefully to give to the Churh that which is in law and conscience due unto it Vse 3 seeing by it the worship of God is maintained and without it it must needes decay What ought to be more deare unto men and wherein ought they and should more labour to shew themselves more cheerefull and forward then in the erecting and maintenance of the worship of God and his service whether they consider the greatnesse of his Majesty in himselfe or what he is in respect of them when it is so small a thing he requires of men but the tenth who might require all having as much right to them as to the tenth when he then requires so little is it a great thing if it be given him of them whose goods onely ought not to be deare unto them but not their lives that they might honour him And prove me herewith Make triall of mee of my goodnesse and bountifulnesse in giving and faithfulnesse in keeping my promise The doe men make trial of the goodnesse Doctrine bounty and faithfulnesse of God in keeping promises when they doe the things that he requires of them and doe looke for in them and by them the things he hath promised They who doe otherwise doe but tempt him that is who doe thinke to obtaine his goodnesse though they never performe any such thing as he required So much is implyed here and in that Deuteronom 6.17.18 Ye shall not tempt the Lord your God as ye did tempt him in Massah but ye shall keepe diligently the commandements of the Lord your God and his testimonies his ordinances which he hath commanded thee And thou shalt doe that which is right and good in the sight of the Lord that thou maiest prosper and that thou maiest gee in and possesse that good land which the Lord sware unto thy fathers And by that Matth. 4.6.7 for if it be tempting of him to seeke and to looke for his promise and faithfulnesse in things not commanded either omitting the commanded then è contra Hag. 2.18.19 I smot you with blasting and with mildew and with hailean all the labours of your hands yet you turned not to me saith the Lord Consider I pray you in your mindes from this day and afore from the foure and twenteeth day of the ninth month even from the day that the foundation of the Lords Temple was laid consider it in your minds That is because they had begunne to build the Temple het would blesse them by that they should try his goodnesse Isaiah 1.18 If you will repent and doe as you ought then shall you see and try how good I will be and Isai 7.11.12 Because it is no unfaithfulnesse of od Reason 1 nor want of goodnesse and bounty not to give or not to performe things he hath promised if men doe not the things he hath commanded in as much as he otherwise did not binde himselfe he hath made himselfe a debtor by his promise but so as the condition upon which hee promised be performed But this not performed no man can expect that

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

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

receive the sacrament be diligent in the works of Gods worship but he is unjust covetous unchast c. we say his religion is in vain and this will every one subscribe to we see men just and chast and liberall in almes c. but he is irreligious he regards not Gods day he neglects the word the sacrament prayer and such like we say his righteousnesse is vaine But this will not all subscribe to but they shall know it at one time or other that it is in vaine not onely so farre as Chrysost speakes of workes without faith comparing them with the reliques of the dead * Cadavera enim etsi c. Chrysost carcases though they be covered with pretious and rich cloaths yet have no heate for them so such as want faith though they shine with glorious workes yet they do them no good now where there is not knowledge nor conscience of religion there cannot be faith But further Orig. in Job goes * Omnia quae faciant homines c. Orig. All things which men doe whether in keeping their virginity or in abstinence or in the chastnes of their bodies or in the mortifying of the flesh or in the distributing of their goods they are all to no purpose and to their losse if they do them not of faith And I infer they cannot be of faith where there is not care and conscience of religion In vaine then shall it be unto them for it shall bring them no fruit no profit For of whom should they have their reward Shall they receive from him whom they have not sought Whom they have not knowne Whom they have not believed Verily they shall not receive from him any reward but judgement and anger and condemnation This may admonish every one to adde to their righteousnesse Vse 3 religion to lay hold of that and not to withdraw their hand from this or rather to make their works of righteousnesse to be righteousnesse by labouring to be teligious to have knowledge and faith to have the fear of God and to serve him without which the other is nothing nothing profitable to the doer for as preaching being so excellent a worke as the power of God to salvation to the hearers profits not the preacher if he be unjust unchast impious but it shall be with him as with those who built Noahs Arke so as he that gives almes if he be without knowledge religion and faith he may profit the receiver not himselfe For if the Apostles rule be good Jam. 2.26 faith without works is dead then why not much more saith Chrysost are works without faith which works must needs be where there is not religion and so he shall not have his reward that doth them but they will be unprofitable to him for as he that builds without a foundation loseth his worke and hath only his labour travaile and griefe so is he that would build up works of righteousnesse without faith and religion Orig. And as he saith all the whole year that Noah was preserved in the Arke and the Sun shewed not her selfe nor sent her beames upon the earth the earth gave no fruit for without the Sun it can bring forth no fruit So unlesse the truth of God shine in the hearts of men they can bring forth no fruit of good works or righteousnesse Then must every one endeavour that is just upright chast c. not to rest there but labour to be religious and have knowledge and faith which must sanctifie and make acceptable and so profitable to the other as the Temple the gold and the Altar the offering lest they be to us as Ciprian ser dezelo livore or rather as the spirit of God saith Rom. 14.23 Sin because not of faith THE FOVRTH CHAPTER OF THE PROPHET MALACHY FOR behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hostes and shall leave them neither root nor branch 2 But unto you that feare my Name shall the sunne of righteousnesse arise and health shall be under his wings and ye shall goe forth and grow up as fat calves 3 And ye shall tread downe the wicked for they shall be dust under the soles of your feete in the day that I shall doe this saith the Lord of hosts 4 Remember the Law of Moses my servant which I commanded unto him in Horeb in all Israel with the slatutes and judgements 5 Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord. 6 And he shall turn the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with cursing VERSE I. For behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hosts and shall leave them neither root nor branch FOR behold the day commeth that shall burne as an even In this fourth Chapter we may observe two principall parts First some predictions which are three First a prophesie of judgement to the wicked Verse 1. Secondly of mercy and goodnesse to the godly Verse 2.3 Thirdly of Iohn Baptist his comming and the fruit of it to the Church Verse 5.6 Secondly aprecept or exhortation to reade and remember the Law Verse 4. Now in this first verse is a prediction or denunciation of judgement even an utter destruction to the wicked by it opposing their former blasphemy who had affirmed that God did not respect the things that were done and had altogether cast off the duty and office of a Judge And in this the first word Behold shews the certainty of it poynting at it as if it were already come and present The judgement God threatens against the wicked he certainly performes Doctrine Vide Cap. 1.5 Doct. 1. The day commeth Many thinke this is to be understood of the day of the second comming of Christ when the wicked shall have their full doome and true it is till then this and the like are not fully accomplished the wicked have not their full portion yet doth God so execute his judgements here as may be to manifest his justice and to confirme the faith of his shewing by some few examples and small things that he doth that one day he will fully judge the wicked Therefore their opinion is the more probable and reasonable who think this was meant of the first comming of Christ that upon their ingratefull rejecting of mercy wheras they boasted of a redeemer and looked for a great day The day indeed should come but not such a day as they imagined but such as should consume them like that day Amos 5.20 a day of darkenes and not light And therfore he addeth it shall burne as an Oven

a common phrase in Scripture when Gods wrath and mans power to resist are compared Gods wrath is as fire which consumes any dry matter it lights upon for so it followes All the proud yea and all that do wickedly shall be as slubble Which words answer their blasphemy Cap. 3.15 shewing they were in a grosse error to call the proud happy and God will spare them but the event should shew the contrary The day that commeth shall burne them up i. The time that I have appointed in whose power all times and seasons are not when men shall think fit or prescribe mee And shall leave them neither root nor branch An expression noting their utter destruction The Lord will destroy and burn up all proud and wicked men Doctr. 1 As the Lord will destroy all wicked men Doctr. 2 so specially such as the world takes notice of for jolly and happy fellowes such as grow and increase by their wickednesse and unjust dealing It is Davids observation Psal 37.35.36 and Iob's Iob 24.23.24 and Solomons Pro. 3.35 Because this will more magnifie both his justice and power that he respects not persons in judgement Reason 1 and that he is able to abase every one that is lifted up Because this will make him more generally and throughly feared then if he smote others Reason 2 upon whom there is lesse observation Because it will more plainely prove his providence and government Reason 3 when as in those from whose prosperous estate then made a reason to deny he manifesteth his providence So men come to change their judgement as Act. 28.4.6 This may instruct us when we see wicked men to grow great in wealth and honor by iniquity yet not to envie them Vse 1 for God will destroy them and the rather because they are great We can pitty poor snakes in misery and poverty when they have no knowledge nor feare of God because they must go out of one misery to a greater yet we are ready to envie the prosperity of others as wicked as they who sure have as much need of our pitty as the other being rather nearer and surer of punishment and of sorer as a rebel or traytor the greater his wealth and advancement hath been the greater is his fact and shall be his punishment To admonish the rich and renowned among men Vse 2 that they make not those things they injoy an occasion to harden or harten them in sin if they love their owne safety the higher they are the more holy they ought to be It were a madnes in men who have wealth therefore to presume to transgres the law without feare when as that may sooner bring their lives and states in question So it is in this case The proud shall be Stuble Wicked men whatsoever they be great honorable rich powerfull Doctr. 3 yet have no power to resist Gods So much this similitude sheweth which is more full in Esa 27.4 Who would set the briers and thornes against me in battell I would goe through them I would burne them together See also Psal 37.20 Es 1.31 Nah. 1.10 We have many examples of this in Pharaoh Ahab Sennacherab Herod and notably in him that was both an example of the point and one that taught it namely Nebuchadnezar Dan. 4.30.32 Because God is most powerfull the Lord of hosts Reason 1 and hath all Creatures at command to doe with them as he list Because all men are weake compared with him they are but gras-hoppers Es 40.22 and reputed as nothing Dan. 4.35 Reason 2 To teach great men not to sin and promise safety to themselves for their greatnesse Esa 9.14 Vse 1 To admonish the meaner sort to take heed of provoking God Vse 2 for if the other cannot resist him how shall they escape As he feares not the others power he will not pittie the meannesse of these The firre tree must howle if the Ceader be fallen if the mighty or the Gallants as the word is be spoyled Zach. 11.2 Then as the third Captaine who was of equall strength with the other two when he saw them perish entreated humbly for his life 2. Kin. 1.13 How much more are such to entreat the Lord who see him abasing more mighty then themselves To instruct meane men Vse 3 retainers and followers of others not to commit evill at their command not to be their bauds and pandars their instruments for blood and uncleannes for though they may bearethem out sometime against the law of man and the execution of humane justice yet not against God They cannot defend themselves how should they defend them If they command as Absolon did his servants to kill Ammon upon the confidence of his greatnesse 2. Sam. 13.28 Yet consider Absolon could not save himselfe but was hanged and striken through with darts VERS II. But unto you that feare my Name shall the sunne of righteousnes arise and health shall be under his wings and ye shall goe forth and grow up as fat calves BVt unto you that feare my Name shall the sunne of righteousnes arise Here is a second prediction or prophecie which is touching the godly and of good things of a spirituall nature And to them doth he turne his speech that he did not denounce this terrible day to afflict the minds of the good but to terrifie the wicked who shall perish being contemners of God but when that shall come you that feare God lift up your heads in peace and hope for to you shall arise The sunne of righteousnes Thus the Prophet calls Christ after the manner of the Prophets who in diverse places have given him this name Esa 60.1.2.19 Ioh. 8.12 Luc. 1.78 And he is sayd to arise unto them because he doth enlighten them by his word and spirit And he is called the Sun of righteousnes being so himselfe and making them so regenerating purging them from their corruptions renewing in them the image of God which things are more particularly expressed by that which follows With healing in his wings Keeping the same metaphor he calleth the sunne beames wings that as by the beames of the sun the aire is purged and health procured to men so Christ should by his grace and spirit purge them whom he enlightens And you shall goe forth That is be set at liberty from bondage and slavery from sin the divel and death And grow up as the calves of the stall That is you shall have an encrease and augmentation of grace and of the spirit more and more as fat calves an homely similitude to make it clearer Some reade you shall leape but this other the words will well beare and is as fit All men are in themselves darknesse and have no light Doctrine 1 that is the estate of every man by nature The point is only implied Christ is risen a sunne to as many as are truly called Doctr. 2 and they have light and not darknesse they have the knowledge of God and of his will

sicke S. Paul complaines though he was in health and had an inward man Rom. 7.22.23 much more such as have nothing but the outward and the carnall man And ye shall goe forth If Christ bring liberty it intimates a bondage before Every man naturally is a slave in captivity and bondage to Satan Doctrine sinne and death Rom. 7.14 Carnall and sold under sinne Rom. 6.16 To whom ye yield your selves servants to obey his servants ye are to whom ye obey John 12.31 The Divell is the Prince of this world 2 Cor. 4.4 The God of this world 2 Tim. 2.26 Who takes men captive at his will Because they serve and obey sinne Reason 1 then they must needs be in subjection to it especially when the service they doe is willing John 8.34 Whosoever committeth sinne is the servant of sinne So Rom. 6.16 and 2 Pet. 2.19 They are the servants of corruption for of whom a man is overcome of the same is he brought in bondage Because if they be slaves to sinne Reason 2 then to Satan also for sinne is the worke of Satan and also to death for by sinne death entred into the world Rom. 5.12 Sinne the only cause saith one which enlargeth deaths dominions and made all the world to become his tributaries Adam had not died had he not sinned This will teach us and warrant us what to judge of those men whom we shall heare Vse 1 if any man speake of liberty and freedome to chalenge it as much as any like those John 8.33 We be Abrahams seed and were never in bondage And yet they live very profanely and wickedly no iniquity subdued but sinne raigning and they subjects to their corruption yea captives to their lusts uncleanenesse ambition pride anger c. When they are Masters of families Magistrates of Cities Captaines of bands Coronels of fields Generalls of Armies Commanders of countries yea Princes yet one base ambitious or covetous or voluptuous lust doth rule over them miserable slaves and if they feel not this their bondage is the greater sinne and Satan have the surer possession when things all are at peace The captivity is the more dangerous the more willing as the malignity of poyson is neere the lesse though it be sweet if yet it be poyson This will confute the Doctrine of Popery Vse 2 who teach that man hath free will to good or to use Bellarmines words that a man may doe things morally good and keep or fulfill the law according to the substance of the things prescribed without the help and assistance of speciall grace But how should this be if he be the slave of sinne We deny not to any man free will for else we should make him no man But we must understand that free will is either good or evill and so according to the distinction of Bernard All that have free wil but to evill are their owne and Satans all that have free will and to good are Gods Gregorius Ariminensis is expresse that to affirme that man by his naturall strength without the speciall helpe of God can doe any vertuous action or morally good is one of the damnable heresies of Pelagius or if in any thing it differ from his heresie it is further from truth And grow up as young calves A further benefit promised of growing up and encreasing in grace and sanctification daily by degrees They who are Gods elect and called shall grow up and encrease in graces Doctrine as in faith hope love and such like As the waters of the Sanctuary they shall rise higher Ezech. 47. They are branches in Christ that beare fruit and are purged that they may beare more fruit Joh. 15.2 Phil. 1.6 Jam. 2.5 1 Cor. 1.4.5 Because he will restore in them by Christ Reason 1 that which was lost in Adam and by him his image of righteousnesse and holinesse therefore shall they encrease and grow up towards it which must be got againe in long time and divers progresse though it were lost in a moment Because some doubt else may Reason 2 be whether their graces they have be true sanctified graces which generally ever encrease though some let there may be as a temptation or some sinne but they doe recover themselves and encrease after the more as fire kept down Mat. 25.25.21.26 This may put many a man to a quaere with himselfe Vse 1 and his owne soule if he encrease not but rather goe backeward and thrive not under good meanes but shame their master as if they had no good food like the blasted eares and leane kine that Pharoah dreamed of These may feare themselves that if they approve themselves in this condition and thinke all is well with them they are not right but if they dislike their dulnesse and backwardnesse in profiting and growing on in sanctification if they bewaile their wants and earnestly use the meanes they may be perswaded that what God hath begun he will performe in them to the end and that he will fulfill the desire of them that feare him To perswade every one to endeavour to goe forward Vse 2 and to grow in grace and piety as the wicked grow worse and worse 2 Tim. 3.13 Phil. 3.13.14 To presse forward like runners in a race who looke not how much they have runne but how much remaineth Upon which place Saint August He had said I am not already perfect and yet afterward he saith as many as be perfect perfect and yet not perfect perfect travailers but yet not perfect comprehenders Let it alwaies be displeasing unto thee to be as thou art if thou meanest to attaine at length to that which yet thou art not for when thou thinkest well of thy selfe thou goest no farther but if thou saiest it is well thou art undone forget what is past looke not backe lest thou staiest where thou now art Remember Lots wife VERS III. And ye shall tread downe the wicked for they shall be dust under the soles of your feet in the day that I shall doe this saith the Lord of hosts AND ye shall tread downe the wicked The last thing promised to those that belong to God is victory over their enemies A comfortable promise to them that were oppressed and under the winde that God would change the condition and make them now aloft and the other under It is usuall with the Lord when he promiseth redemption and comforts to his to joine also a prophesie of the destruction of their enemies lest they should be grieved with too much emulation at their present prosperity Thus God workes patience in them seeing he would give them after a while cause of triumph over their enemies and that they shall be the Lords Ministers to act this judgement You shall treade downe the wicked they shall be made your foot-stoole And it is added they shall be as dust or ashes shewing their utter and ignominious destruction In the day that I shall doe this Which noteth the time spoken to restraine their

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

in Paul towards the Gentiles Gal. 2.8 So he will this day be powerfull to some of the rich the next to some of the poore this Lords day to one of honour the next haply to one in disgrace and vile to all according to the pleasure of his own working A Table of the Contents The letter a sheweth the first Alphabet the letter b the second the figure sheweth the Page A. ACcepting of persons a great sin b 74 75 Adversity b 158 Adultery b 192 Adultery annuls not marriage b 119 Affection how farre necessary in Gods service a 159 160 Affliction a burden a 3 It befalls Gods dearest children a 8 Why it befals them b 236. 248 Almes of oppressors a 223. 224 226 Altar what it is a 126 Anger of God a 187. 188 Angels the name to whom given b 166 B. Banishment a proofe of Gods anger a 29 Blasphemy a great sinne b 152 It much displeaseth God b 153 some kinds of it b 156. 157 248. 249 Blessings abused aggravate sinne a 208 Bread what meant by it a 126 Bondage of naturall men b 281 282 Bounty in Gods service a 150. 151. 152. Bounty of Idolaters b 213. 214 Burden what it signifies a 2 C. Calling of Ministers b 26. 27. 49. 50 faithfulnesse in particular calling b 36. 37. How children to be ordered by their parents for their callings a 66. Sinnes against ones calling are more hainous a 120 Catholike Church and the members of it b 102 Children their duty a 57 59. 60. 64 67. 69. 71. 73 Children of God their happy condition b 237. 238 Christ to whom he comes b 167 his comming desired by Patriarkes b 168. his comming promised long b 170. 171 he is our Prophet b 172. 173. be purifieth his people b 175. 176 Church now Catholike a 194. it is the most excellent society b 178. it may erre b 59. 60. 61. it must be holy b 89. the honour and prosperity of it b 240. 241. Church-robbers b 219. 220. 221 225. 228 229 Conference of godly b 261. Creation binds us to Gods service a 91. 92. Creatures have all power from God b 12. Credit not got by sin b 17. 19. It is gotten by honouring and maintaining of Ministers b 239 Customes injurious concerning tithes b 225 D. Dearth and famine for sin b 14 Death how Gods children freed from it b 278 279 Deceivers in Gods service a 231 233 Desire of Christ b 179 180 Disgrace brought by sinne foretells ruine without repentance b 20 Divorces for needlesse causes b 122 Divorce may only be by authority b. 118 119 unlawfull but only for adultery b 141 142 143 144 Dominion of sinne b 278 Donatives their original b 228 E. Elijah who he is b 286 287 Election bindes us to Gods service a 94 95 Encrease in grace b 281 282 Error not to be taught b 41 Excellency of the godly b 267 Excommunication a 129 130 131 132 Executors of wills their sinne b 198 199 Exhort we must exhort one another b 258 259 Extraordinary providence of God for his people b 237 F. Famine for sinne b 14 Fatherlesse children not to be injuried 198 199 Favour of God how to be esteemed b 205 206 Feare of God a 97 98 the want of it causes sinne b 201 differences of filiall and servile feare a 98 99 the effects of Gods feare a 101. servile feare what it is with the effect of it a 110 111 Forgetfulnesse of benefits a 25 Free will b 138 281 G. God his power a 37 his anger a 187 188 the Lord of hosts a 37 Godlinesse causeth prosperity b 250 H. Hearing required b 51 52 53 Heart must be kept pure b 137 Honour of God a 97 Honour lost by sinne b 19 Hopes of wicked men vaine a 38 39 Hosts God the Lord of hosts a 37 Husband may not grieve his wife b 105 106 Hypocrisie a 156 157 b. 187 188 It is a great sinne a 220 Hypocrites thinke all too much for God a 218 Hypocrites justifie themselves when under judgements a 251 252 I. Idolaters liberall in their worship b 213 214 Imitation of predecessors vertues b 58 Impropriations of Churches b 228 229 Inconveniences must not hinder obedience to God b 4 5 Ingratitude a great sin a 16 17 25 208 Injuriousnesse is against nature b 79 it is against religion b 80 81 Injustice is joyned with irreligion b 150 151 268 Invocation of Saints b 181 Ironies whether lawfull a 167 168 Irreligion b 187 268 Iudgements are for sinne a 41 they should restraine sinne a 5. Of profiting by them a 10 11. They profit not the wicked b 13. How wicked carry themselves in them b 98. How vaine their course is b 98 99 Hypocrites justifie themselves under them b 251 252 Iudgements may be upon things belonging to men as well as upon their owne persons b 235. No person freed from judgements b 10 11. The causes of judgements b 96. God brings them not but upon knowne causes b 185 They are equall a 52. God will be justified in them a 43 44 47 God hath glory by them a 54. God can bring them with a word b 16. The difference of them on the godly and the wicked a 45 46 Iudgeing of others a 146 147 148 149 K Kingdomes dispoed of by God a 40 Knowledge of God how needfull a 152 153 Knowledge excuses not hearing b 6. 7. God knowes the wicked and their waies a 184 260 L Lame service a 156 Law the false pretence of it encreaseth sin b 147 Liberality of Idolaters b 213 214 Long life a blessing b 29 30 Love the causes of it b 77 Love of God to his Church a 19 M Magistrates when they neglect to punish God will do it b 94. How they are to give judgement b 185 186 how to be obeyed a 63 82 Maintenance of Ministers b 215 216 221 224 225 226. 227 232 233. What it is b 216 218. How necessary b 227 228. A blessing to such as maintaine them b 231 232 Marriage how children to submit to their parents in it a 69 God is the witnesse of marriage b 115. The description of marriage b 121 122. The author of it b 132. The end of it b 133 Marriage with contrary religion b 90 91 92 Vnfaithfullnesse in marriage is sinne against God b 112 Married persons their duty b 120 Masse whether one may be present at it a 157 Meditation of the word b 7 Mercy of God only keeps off judgements b 203 204 Mighty men cannot withstand God b 273 Mincha what it signifies a 199 Ministers must put difference between godly and wicked a 126 130. They sinne if censure not the wicked a 132 Contempt of Gods Ministers and his worship goe together a 214. Best Ministers most contemned a 219 They must apply doctrine b 2 3 what their care must be concerning Gods worship b 8 9. A speciall Covenant is made with them b 24 25. They deliver whole truth b 39 they must

appeares by the next member The Priests duty is to be both furnished and to bring out of his treasure things new and old To be much in preaching to the people Accordingly 'tis thought that some of the Christian Fathers preached every day However it was provided for by Canons that they should preach frequently Such a Canon wee have in the Excerptions of Egbert Archbishop of Yorke Anne 750. Vt emnibus festis et diebus Dominicis Vnusquisque Sacerdos Evangelium Christi praedicet populo That every Priest preach the Gospell of Christ unto the people upon all holy dayes and the Lords dayes And especially for the Lords day in the Canons under King Edgar Anno. 967. Docemus etiam ut Sacerdotes in qualibet die solis populo praedicent Wee require also that the Priests preach unto the people every sunday Since the reformation men have beene frequent in this duty many Bishops being also exemplary to their Clergy The publishers of the lives of D. Iewell sometimes Lord Bishop of Sarum and of the late reverend and godly Bishop of Bath and Wells have made it one of the heades of their Commendation their assiduity in preaching But especially the care of the ancients was much for Catechizing Of Saint Markes Catechizing at Alexandria and then Clements and after him Origens the histories are knowne We have Cyrill of Hierusalem's Catechisms and the Catecheses Mystagogicae which are printed with them which if they were not his are yet of some ancient author We have a Tract of Saint Augustin's de Catechizandis rudibus and another De Symbolo ad Catechumenos And beside the practise of the fathers many Councells ordaining it But the care of no Church hath beene greater then that of ours even in ancient times In a councell held at Clyffe Anno. 747. It was provided that every Priest should instruct his people in the Lords Prayer the Creed and the Sacraments in the English tongue Can. 10. see S. H. Spelmans margin ad locum this Canon is inserted afterward by Egbert into his Excerp 6. See also the Ecclesiasticall lawes of Canutus cap. 22. apud Spelman page 549. an excellent and serious exhortation to this purpose but too long here to transcribe And the Canon 23. of AElfric pag. 578. Yea it seemes by the Capitula incertae editionis which by Sr. H. Spelmans placeing of them should bee about Anno. 1050 cap. 28. to have beene the custome of our Bishops here when they met in their Synods with their Clergy to examine them in the manner of their teaching and how they profited their people After these times Catechising was not much heard of till after Luthers preaching when perceiving that the Protestant Churches wanne much ground by this kinde of diligence the practise was renued by a decree of the Councell of Trent in the Romish Church For our part what ground we got by Catechising wee are most likely to keepe and hold it by the same course and to lose it all againe by the neglect which was the observation of our judicious King Iames That the cause why so many fell to popery and other errors was their ungroundednesse in points of Catechisme Upon such a reason as this it was that an elder Article of a former Synod was renewed in the Synod at Dort That all pastors should Catechise in the afternoone on the Lords day Act a Synodi sess 14 15. The very same with his Majesties Injunctions to the Clergy of England and which is provided for by Canon and enquired into by the Articles of Visitations but on all hands too too much neglected which hath given mee occasion to transgresse my purpose in these shorter notes and to enlarge this discourse which yet I cannot leave till I have noted that observeable passage of the present Reverend Bishop of Exeter in his Preface to his Old Religion That there is nothing whereof hee repents so much as that hee had not bestowed more houres in publique Catechising And That in regard hereof hee could quarrell his very sermons And his sermons are excellent ones as all know that know them to two of them namely his Columba Noae preached to the English Clergy in their Convocation here in England and to another upon Eccles 7.16 preached to the Divines at Dort at their 16th Session I refer the Reader where hee shall finde an eloquent and zealous exhortation in this matter But of this point enough I returne to the Text. And they should seeke the law at his mouth Here the Vulg. reades as before as if it were a promise or their infallibility But it is onely an intimation of the peoples duty and the reason followes For hee is the messenger of the Lord of hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lxx and the Vulg. reade The Angell The Priest is called so 1. Because hee ministers to God as the Angels doe before him who stand before him and prayse him but 2. specially and here because hee is Gods messenger to men from God and from men to God Accordingly the Tigurine here Hee is Gods Legat or Embassadour And that learned Knight in his Glossary or Archaeolog hath observed to us out of Ekkehard that the name hath been given even to the Embassrdors of Kings Cedamus Angelo Imper i. We have seen how the former Priests caried themselves The next is III. The degenerating of these Priests from the practise of their fathers in regard of their covenant verse 8. Vers 8 In three particulars First that they were gone from their piety But yee are departed out of the way or out of that way as the Article is in the Hebr. that is either out of my way or out of that way in which your fathers walked You have diverted or turned out or as the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Declined Your course is opposite to that of your fathers They caused many to returne to me you are returned and gon from me But this opposition is more direct in the next member Secondly that they caused many to fall by their example partly and partly by their corrupt glosses Yee have caused many to stumble at the law Or To fall in the law The Geneva reades it By the law The Vulg. Yee have scandalized many Montanus Yee were a stumbling block or an offence Others yee have caused that men should stumble at the law or goe against the law and so fall into sinne and consequently into calamities So Piscator Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have weakned many in the law yee have offended snared caused to strike or dash or stumble for all these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare Thirdly that they had in summe broken the covenant Yee have corrupted the covenant of Levi saith the Lord of hosts Geneva yee have broken Vulg. yee have made void The Lxx reade as we doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted The covenant of Levi that is the covenant made with Levi. A metonymy of the efficient Thus we have seene the

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

think they have Scripture for it for so that place in Iob 29.18 which in the Vulg. is I shall dye in my nest and multiply my dayes as a Palme and in our Translation I shall multiply my dayes as the Sand they turne thus I shall die in my nest and multiply my dayes as a Phoenix But Corn. à Lapide doth not beleeve so but takes the story for a fable and I think he had good reason to doe so yet of the aenigmaticall use of it see him ad hunc locum and in his Proeme to the minor Prophets pag. 23 and 44. How Asterius applies this place see Dan. Heinsius Exercit. lib. 1. cap. 5. and his censure And yee shall goe forth and grow up as calves of the stall Such as understand this prophecie of Christs second comming only give this sense Yee shall goe out of the prison of this life into the other so S. Hierom Remig. Vatabl. or out of the grave as calves loosed from the stall where they are tyed so Tertul. lib. de resurr cap. 31. where hee quotes this place And they make this growing up or skipping of fat calves to signifie the Sanity and vigour of the godly at and after the Resurrection their Agility and great joy together with the heavenly Quires and their strange and sudden leap as it were from mortalitie I encline rather to that of our Commentary that it signifies the encrease of grace and the Spirit from Christ upon the godly or Their libertie and encreasing in the joy of the Spirit or Their spirituall joy here and perfected in heaven Grow up as calves of the stall Vulg. Shall leap The Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skip and bee wanton Chald. Yee shall thrive or grow fat and so the Tigurine Pagn Yee shall be multiplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Anomaly hiric being put for pathach is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath all those significations To grow To multiply To grow fat To expaliate To bee wanton To leape and friske As calves of the stall Chald. Tigur Pagn The French the Geneva As fat calves The Lxx Like calves at liberty Vulg. As calves out of the herd that feed and pasture together among the rest and grow fat at grasse as it is Ier. 50.11 But Marbek is Saginarium The place stable or as our English hath it The Stall where calves are fatted Jer. 46.21 Her hired men are like bullocks of the stall So the Hebr. and the margin there agreeable to it 1 Sam. 28.24 The woman had a calfe of the stall Our Transl render it according to the Ghalde A fat calfe And yee shall tread downe the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word used nowhere else in the Bible The Chald. You shall thresh The Lxx and Tertul. quoting this lib. de Resurr Vulg. Pagn Ours c. You shall tread upon or tread downe the wicked that is You shall be over them A plain difference then shall be found between you and them notwithstanding mens profane conceits to the contrary For they shall be ashes under your feet Montan. and Geneva Dust under the soles of your feet In the day that I shall doe this What day that is see before upon verse 1. From this prophecie of the approaching of Christs comming he takes occasion in the name of the Lord 1. To exhort them to study the Law Verse 4. 2. To prepare their expectation of Christ by prophecying again of his fore-runner Verse 5 6. I. Vse 4 He takes occasion to exhort them because as it is very probable hee knew himselfe to bee the last of the Prophets and that they should be destitute of that helpe any longer diligently to search and study the Law in the meane season till the comming of Christ to whom the Law in all the parts of it doth lead vers 4. Remember yee the Law of Moses my servant which I commanded him in Horeb for all Israel with the Statutes and Judgements The Law here may be taken comprehensively for all the doctrine of Moses which is divided Deut. 6.1 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commandements the morall Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutes the ceremoniall Law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements the Judiciall Law or it may be taken principally for the Morall the other two being afterward repeated The Law of Moses It is usuall for writings to carry the names of them that pen them as Davids Psalter And Moses was the Law-giver to Israel from God Hee hath his name from that accident in his infancie Exod. 2.10 Shee called his name Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mosche that is Drawn out and shee said because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I drew him out of the water In ancient time they wrote his name Moyses either thinking it to bee compounded of the Aegyptian words Mo Water and Hyses Saved or being acquainted with the Syrians pronunciation Muses as the Syrians at this day and the Turkes doe pronounce it as Cutlu Muses an usuall name among them that is Happy Moses and joyning ours with it of Moses and Muses made Moyses but corruptly Thus Drus in quaest Hebr. Among the Aegyptians he was called Mneves as Fr. Junius quotes it out of Diodorus Siculus See his note ad Exod. 2.10 Ioh. Weems Christ Synag lib. 1. cap. 1. pag. 21. following Aben-ezra sayes they called him Monios But see Junius Loco citato Moses is mentioned by some Heathen Poets as a Law-giver Invenal Sat. 14. Tradidit arcano quodcunque volumine Moses And Arator Non haec jejunia Moses condidit The law which I gave unto him in Horeb A mountain in the Country of Amalek and in the wildernesse of Sinai so called because of the drinesse and barrennesse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be dried and To wither It is called 1 King 19.8 Horeb the mount of God not in regard of the height of it as tall Cedars are called The Cedars of God but because the Lord appeared there and gave the Law for Horeb is mount Sinai one mountaine with two tops the Easterne called Sinai and the Westerne Horeb. Iac. Bonfrer in his Onomasticon tells us he hath disputed this question upon Exod. 3.1 which booke I have not and therefore referre the Reader to consult him there It is at this day called Saint Catharius mountaine Which I gave him God gave Moses the Morall Law writ with his owne hand as Deut. 10.2 seemes to prove See Weemse Expos vol. 1. lib. 1. exerc 3. For all Israel Pagn To Mont. upon 1 for the use of all Israel With the Statutes and Iudgements Of them before Only let me not passe this verse without notice of that which to me seemes very observable That the truth is Commentators upon this place can scarcely make a cleare and faire coherence of this verse with the fore-going but as if the Prophet were full of this necessary point Hee inserts it though to our seeming somewhat abruptly rather than

not mention it An observation that offers unto our thoughts The very great necessity of acquainting our selves with Gods Law the benefit of which I referre the Reader to find commended unto him in a learned and very fruitfull Treatise of Mr. H. Mason Hearing and Doing chap. 5. This point hath beene much beat upon by the Fathers in their Sermons or Homilies to the people in their Exhortations and Epistles to their private and deare friends Many of our men in handling the controversie about permitting the reading of the Scripture to the people have collected many and plentifull instances I spare them Only I would note the piety of some persons in their assiduous study of Gods Law It is a known History which they relate of Alphonsus King of Arragon Let mee adde what Herebert Rosweyd the Iesuit reports of Thomas a Kempis the devout Author of those books which are and deserve to be in every ones hand De Imitatione Christi That as he spent his houres in reading the holy Scripture so hee wrote out the whole Bible divided into foure Tomes fairely and legibly with his own hand And yet a great scholler too he was a man wedded to his book so much that this was his usuall saying and that which hee was wont to write in the beginning of his books In omnibus requiem quaesivi nusquam inveni nisi in angelo cum libello In een hoexken met een boexken I have sought content in all things but never found it unlesse with a booke in a nooke But his most delight was in the booke of God How much was his zeale beyond the temper of these times when many think it would hinder their schollership to read much or oft in the Bible which perhaps also is not to bee found in some well furnished studies The neglect of which and preferring the handmaids which yet are beautiful and they blind that doe not confesse so before the Mistresse hath been much complained of by many pious and learned men Who can be large or full enough in the praise of the Booke of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soules food as Saint Athanasius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Invariable rule of truth as Saint Iraeneus The Aphorismes of Christ The library of the Holy Ghost The circle of all divine arts The Divine Pandects The wisdome of the Crosse The cubit of the Sanctuary The touchstone of errour But I will take my selfe off lest it be said to me Who ever dispraised Hercules Only let me insert another instance for other kind of people for lay people for women Not the example of any of those glorious women found and mentioned in S. Hieroms Epistles famous and renowned for their piety this way but a moderne example of Maudlin the wife of D. Pareus of whom writing to Iohn Newerus Pastor of Saint Peters Church in Heidleburg to preach her funerall Sermon hee reports that after shee was married and more than forty yeares of age out of love to the holy Scriptures shee learnt to reade and tooke such delight in it and specially in the Psalmes that she got them almost all by heart So much for this point the necessity of which some think the Spirit of God would teach us by the great Zain in the word Zicru Recordamini in the Text in many Bibles See Iohn Buxtorf in Comment Masor cap. 14. 2. Hee takes occasion to prepare their expectation by prophecying againe of his forerunner the Baptist vers 5.6 we have 1. His comming vers 5. 2. His work or office vers 6. I. His comming vers 5. Behold I will send you Eliah the Prophet before the comming of the great and dreadfull day of the Lord. The interpretation of this place hath very much divided the Expositors Saint Hierom took it once for all the Prophets that should come but hee goes almost alone A farre greater party understand it of Eliah the Thisbite For so the Lxx. reade the very Text The Vatican and ordinary copies of the Lxx but not that which is in the King of Spaines Bible and so also the Arab. which usually followes the Lxx and some of the Fathers but not all whom Bellarmine alleageth for Origen Lactunt Hilary Hierom who are produced by him are examined by Dan. Chamier Panstrat Tom. 2. lib. 17. cap. 5. sect 17.18 and found to bring him no proofes Saint Chrys Theod. Saint Aug. and haply others of the Ancients being misled by the corrupt reading of the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I send unto you Eliah the Thisbit But this is not in the Hebr. Text which the learned Popish Expositors know and yet they follow that of the Lxx for another purpose than the Ancients were aware of as it is sufficiently knowne to Divines in the Question of Antichrist Benedict Pererius De Antichristo Disput 10. against Ioh. Annius makes it one of his demonstrations that Mahomet is not Antichrist and so doth Bellarmine that the Bishop of Rome is not because Enoch and Eliah are not yet come and are to come in his time Doctor Sharp a learned man of ours De Antichrist part 1. cap. 31. doth hereupon take occasion to compare Bellarmine to a frantick woman whom he saith he knew that pretended great acquaintance with the Angell Gabriel and tells us That surely Elias was the carrier Mee thinks too lightly I reade nothing with pleasure that puts off a learned adversary with a scoffe but not without offence him who through his weaknesse doth magnifie all Bellarmines Arguments as surely the Suffolk Author of the Five Discourses Ann. 1635. did who in his Treatise of Antichrist useth no other I will not take this Text as a sufficient occasion to enter into the Question who That Antichrist should be Let the characters used by Saint Iohn and Saint Paul be impartially applyed and without ends and I suppose there will bee lesse controversie especially that of Saint Paul 2 Thess 2. For light unto which I referre the Reader unto Quirinus Reuterus his Supply to Zanchy who here through age and dimnesse of sight broke off which Reuterus undertooke at the request of Zanchy's Executors and said much to this point and with much approbation But to passe by the question it selfe whether the Pope be Antichrist which the interpretation of this place however it bee doth not conclude The Cardinals arguments that the Thisbite is prophecied of are not unanswerable Object 1. This day before which this Eliah is to come is the great and dreadfull day of the Lord. Therefore the day of the second comming of Christ for his first comming was an acceptable time and a day of salvation Answ 1. The Hebr may be rendred Before the day of the great and dreadfull Lord come And so the Chald. reades it 2. But granting it as wee reade it yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly Terribile but Timendum to bee feared or dreaded Now feare is either from Terror or from Reverence so it is