Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	worship_n	young_a	49	3	5.7765	4	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

despise him Reas 1 but he that contemnes the meanes doth deny it him for he will have none but by the meanes he hath appointed all others are things he abhorres And this we may observe from Micha 6.6 7 8. Because he delighteth to magnifie his Word Reas 2 Isaiah 42.21 and to be magnified above all things by his Word Psal 138.2 Then the contempt of it must needs be the contempt of him Because he hath given unto them things that are proper to himselfe Reas 3 which argues he would exalt them and takes their disgrace to himselfe To the word it is given to save and to destroy and to judge when it is he that doth it by it Jam. 1.21 Joh. 12.47 48. the Passeover is called Christ and Christ it 1 Cor. 5.7 1 Cor. 10.16 and 11.24 Baptisme is said to save us T it 3.5 and such like It must then be the dishonoring of him to dishonor them This proves that our times and age are full of many contemners of God Vse 1 because we have so many contemners of the meanes of his worship the Word Prayer and Sacraments To say nothing of A thiests that are amongst us who make a scoffe at all things and make the word mans invention and such like To passe by our Papists who account the word hard difficult insufficient the cause of error and Heresies I say to passe by these in the number of Protestants who would goe for good Christians are many who contemne the Lord there is such contempt from them in the meanes of his worship sundry waies and in sundry manners they contemn them they have too much of this light food their soules loath it Some men like the words only in a new teacher and can never long tye their eare to any no not their own Pastor Like those that like any meat better abroad then at home though more wholsome and better dressed It were infinite to descend to all particulars How many contemn the word and Sacraments Prayer and Preaching when they have nothing neere so much care to prepare themselves to the hearing or receiving or performing them as they have for the comming to their own table To take heed how we use and account of the meanes of Gods worship Luke 8.18 The Table of the Lord is not to be regarded The reason they thought thus basely of the table of Lord was because the blood and far powred upon the Altar were things but base and vile in themselves so they thought of the worship of God it self not considering for what end God had appointed these things to be done and what spirituall use they were to make of them Doct. The maine cause and originall of the common contempt and neglect of holy things is because men fix their eyes only on the outward meanes and regard not the end and use of them and the grace and blessing of God accompanying those base meanes that he hath sanctified in that sort to all those that in holy and reverent manner have to doe with them as is manifest here As it was with Naaman the Syrian 2 Kings 5. who for a time contemned that which God purposed him health by because he fixed his eyes upon the basenesse and commonnesse of the meanes the water of Jordan vers 10 11 12. so doe men these holy and spirituall things because they looke but unto the outward things To this purpose is that where Paul sheweth that neither Jewes nor Gentiles regard the Preaching of the word for that they thus looked upon the outward things 1 Cor. 1.22 23. The Jewes require a signe and the Grecians seeke after wisdome But we preach Christ crucified unto the Jewes even a stumbling block and unto the Grecians foolishnesse As if he had said the Jewes looked for strange great worldly workes to be wrought by the Messias at his comming they dreamed all of an earthly Monarchy and a worldly estate such as Salomons was which because they saw not in Christs person they would none of The Gentiles and specially the Grecians noted for learning and the Philosophers busied in the studies of humane wisdome they look for deep matters and profound principles of Philosophy and finding the Scripture written plainly ad vulgi captum not in words of humane wisdome 1 Cor. 2. for this cause they contemne it as too base a subject for them to busie their brains and take up their time with and this made him in the 21. vers to call it foolishnes of Preaching not ex animo but ex eorum opinione 1 Tim. 4.12 thus much he intimateth Let no man despise thy youth but be an example in word in conversation c. intimating that without better carriage of himselfe his young yeares would be an occasion to hinder the profit of his ministery men would be apt to contemn the ministery for some infirmity in the meanes This is intimated in as if the meanes and instrument were more glorious and admirable Luke 6.30 good would be effected and for the basenes of the instrument they contemn holy things This is that which the Apostles saith that men eate and drink unworthily 1 Cor. 11.29 because they put not a difference betwixt this spirituall food 1 Cor. 10. and that corporall food because they judge not aright of these holy mysteries Because men live by sense and sight Reas not by faith They are not able to discerne of things that are hidden but esteem of things as they see or feele them They wanting faith cannot pierce within the vayle and draw as it were the curtaine to see the excellency of spirituall mysteries in earthen and base vessels which makes them grow in contempt and neglect which the Apostles shews 1 Cor. 1.24 for if faith makes that men conceive and understand them and receive profit by them it is manifest that the other is caused by want of faith this may teach us Vse 1 why in and under the simplicity of the Gospell there is not so much devotion to holy things and the service of God as among Idolaters there is a madding and unreasonable superstition to their Idolatrous service for there is good reason for it because under the Gospell all outward things are plaine without ompe and glorious shewes to the eye onely plain and simple whereas in Idolatrous service all things are made glittering and glorious for the outward shew by which the nature of man is marvellously catched and kept as fishes with baits It is wondered of many why Idolaters should brag so truly of a multitude as they doe and so many follow after them when the Gospell injoyes nothing so many the reason is because here all things are plain and simple as was said of Christ There was no beauty in them for outward things to make the flesh desire them therefore they easily soon contemn them Isaiah 33. As God dealt wisely with the Church in her infancy seeing her infirmities so have they dealt cunningly with his people

his worship What maketh mens persons admired and sought to but this when they are accounted great and men conceive so of them This is manifest by that Psal 104.1 2 3 c. Jer. 5.22 Rom. 12.1 conferred with Cap. 11.33 34 35 36. when Pharaoh would give no leave to the people of Israel to worship God nor feare his Word himselfe he said Who is the Lord Exod. 5.2 Matth. 6. Because greatnesse drawes honour and reverence of it selfe Reas The Heathen alledge why they worship the Hoast of Heaven because God hath given them such majesty and beauty Chrysost tells them it was their corruption that they went not higher to see Gods greatnesse This discovers unto us a notable and devillish policy of Satan Vse 1 when he would breed contempt of God and his worship then brought he in images and image-making into the Church that under the shapes and formes of base creatures hee might wipe out of the minds of men the greatnesse and infinitenesse of God Facillimum est contemnere Deum in imagine and impresse in them some base conceit of him that their hearts might thinke but basely of his worship and service 'T is a most easie thing to contemne God in an image saith one They perswade men that it is to helpe devotion as Jeroboam would make the worship of God easie unto the people by setting up two Calves in Dan and Bethel 1 Kings 22. but as hee made it to be abhorred so these make Gods worship not to be regarded and men more cold in it This may teach us the reason of so much corruption in the worship and service of God Vse 2 want of knowledge and perswasion of the greatnesse and infinitenesse of God Hence are additions and detractions from it for if they were perswaded he were infinitely wise and onely wise who needed no counsellour nor adviser what is fit for his service and worship then would they never have so many inventions and traditions of their owne on which they dote more than they love that he hath commanded as men dote more on their owne children than they affect others From this it is that they either omit or contemne his worship and the parts of it or they performe them onely of course for fashion and proforma tantùm hence they preferre man before him seeking rather to please man fearing rather to offend man as if he had more rewards or punishments than God to conferre or inflict To teach us to the end we may worship him aright Vse 3 to labour to be instructed and to know his greatnesse and be perswaded of his infinitenesse in wisedome and knowledge and power justice mercy bounty and such like And this is to be had by looking into his workes by studying his Word and by obtaining his Spirit Among the Gentiles They who were not his people nor beloved neither had any thing that could deserve love but rather hatred are chosen and called of God The election and calling of God whether of a few or many Doctrine whether a Nation or particular men it is free and without desert of mercy without merit And in every place Here is the place where the service of God is to be performed and spirituall sacrifice to be offered unto him not upon the Altar or in the Temple but every where all places being indifferent circumstances regarded The Gentiles and Church after Christ under the Gospell Doctr. are not tyed for the worship of God for prayer and invocation and such like to the Temple and Synagogues or in private worship to looke towards the Temple where there were visible signes of Gods speciall presence Now they may pray every where and worship God in every place John 4.21 23. 1 Tim. 2.8 onely this generality hath this restraint prayers and worship may be performed in all places but not all kind in all places publique prayers in publique places and private in private For the first it is manifest 1 Cor. 11.18 Church is there taken for a publique place because of the opposition vers 22. which thing is apparent through all established Churches that have beene or are as the Histories of all times shew they had open places and meetings for their assemblies and service of God except in time of persecution For the second see Matth. 6.5 6. prayer in the closet So Gen. 24.63 prayer in the field Matth. 14.23 prayer in a Mountaine apart Because then the Arke of Gods presence and his mercy-seat was in the Temple Reas 1 but now all such ceremonies are removed the substance being come the shadows are gone And now is he every where with his presence where hee is sought for as hee then was but had limited them to that place to seeke him Because every one hath a Temple about with him wheresoever he is Reas 2 1 Cor. 6.19 Quest Had not they so Ans Yes but God had limited them Because the publique place is most fit for publique Reas 3 both for order and comelinesse and private for private because a man may more freely confesse and mourne for his sinnes and he may be more fit being freed from the accurrences of eye and eare by which the fraile heart of man and his mind is drawne away To shew the errour of those who thinke a publique place better for their prayers than private Vse 1 when indeed the Church is as private as any other when a man is alone and then a publique place is more excellent for the worship of God when the congregation is assembled for that purpose When they are together a man hath more helps more incitations and provocations being more affected one kindling an another as two burning coales or billets their prayers more forcible and effectuall otherwise when they are severed one place is as holy as another a mans closet and chamber fitter by much than any other for the reasons before And a superstitious opinion of the place will make a mans prayer more unacceptable both because that affection crosseth the flat assertion of God here and elsewhere and againe establisheth the ceremony and denyes the comming of Christ A direction to every man to performe the worship of God every where Vse 2 to lift up pure hands unto God in all places performing publique worship in publique places and accustomed times serving God as is said of Anna Luke 2.37 Shee was a Widow about fourescore and foure yeares and went not out of the Temple but served God with fastings and prayers night and day which was sine omissione non sine intermissione saith Beda and private service in their private places as God bestows private blessings privately upon men as remission of sinnes and requires no witnesse Is' t not absurd Quomodo non absurdum ut in quibus vus ipse beneficio afficit solo testimonio nostri contentus sit nos autem in quibus ipsum colimus alios testes quaeramus adostentationem quicquam faciamus Chrysost hom 21. ad populum

endure the words of reproofe from the mouth of the Minister if he deale more sharply with their sinnes covetousnesse usury envy quarrellings pride and vanities and particularly for the sinne in hand for their cold prayers carelesse hearing sleepy attending negligent or late comming the omission and remission of their care publiquely but specially privately in the worship and service of God they must not grudge and goe away discontented saying He knowes me well he might well have forborne this I have been an old professor and an old disciple hast thou then is thy sinne the greater and God is more displeased with it and so ought his Ministers lesse to spare thee and thou the rather to take it from them As Moses said See Israel will not heare then how will Pharaoh I wonder not many times to see common Christians and carnall men to distaste reproofes when I find professors so disliking them but as their sinnes are the greater sinne compared with sinne their reproofes should be the sharper as in diseases To teach every man to consider of his profession which he makes of Gods service and feare Vse 3 and thereby to know he is more bound to procure Gods name to be honored and in himselfe and his to be most carefull for his service and worship His profession requireth he be more devout in prayer more watchfull and diligent in hearing and in every duty whereby God is immediately worshipped and glorified more carefull This his profession requires of him which if he performe not he must know that as every sinne he committeth is more hainous so his carelessenes and corruption in the service of God is much more intolerable and hainous in the sight of God then his who makes no profession Thou seest a man who is but a state-Christian and professor withdraw himselfe and be negligent to come to the place of Gods worship thou dislikest and yet occasion of friends pleasure or profit will sometime draw thee aside from it thy sinne is farre more intolerable then his So of sleeping thy nod is worse then his halfe houres nap for to thee Christ saith as to Peter Marke 14.37 Ideo Ethnicis deteriores sumus quia meliores esse debemus quia pugnamus professionem nostram moribus nostris nec sumus id quod profitemur Salv. sleepest thou and so in every duty of Gods worship We are then farre worse then Ethnicks because we ought to be better because our profession and manners are repugnant and we are not what we professe our selves to be Then better not professe at all Object Answ Admit thy conceit but what is gained by it Paul saith Rom. 2.12 For as many as have sinned with out the law shall perish also without the law and as many as have sinned in the law shall be judged by the law and Christ Luke 12.47 48. That servant that knew his Masters will and prepared not himselfe neither did according to his will shal be beaten with many stripes but he that knew it not and yet did commit things worthy of stripes shal be beaten with few stipes for unto whomsoever much is given of him shal be much required and to whom men commit much the more of him will they aske There was one had two sonnes Math. 21.28 he that said he would not and did was commendable doe thou like and it shal be well with thee but otherwise thy not profession shall also condemn thee and if it be lesse yet if thou perish thou hast gained little The best is to professe and also perform with all care the service of God then thou shalt be blessed in thy deed Have polluted it The act of these persons the Israelites the polluting and corrupting of the worship of God And here is the cause why God will take his worship and word from them they polluted and corrupted it and made no account of it The prophaning of Gods name Doctrine that is the corrupting and contemning of Gods word and worship is that which procures God to take it away and remove it from a people and land as here and Isaiah 29.10 ad 14. Jer. 7.13 14. Therefore now because ye have done all these workes saith the Lord and I rose up early and spake unto you but when I spake yee would not heare mee neither when I called would yee answer Therefore will I doe unto this house whereupon my name is called wherein also yee trust even unto the place that I gave unto you and your fathers as I have done unto Shilo This teacheth us to behold Gods just judgment upon the Church of Rome Vse 1 which once was a famous light and a flourishing Church but it grew both to contemn the word of God and to corrupt his worship It preferred the Church above it yea the Pope holding he might dispence with the word of God so Gratian speciall the new Testament so Panormitan the Church can make morall precepts mutable so Gratian with infinite such like The worship it hath corrupted by unwritten and lying traditions by such a burden of ceremonies as never any superstition had by the precepts of men and such like That God hath dealt justly he hath taken from them his word and left them in palpable darknes more then Aegypt 2 Thessal 2.11 And now are they as a man out of his way and yet thinks he is right the further he goes the more he is out of his way and no hope of returning because he perswadeth himselfe he is in the right way This may make us feare that the day of the mourning for the Gospell is not farre Vse 2 at least in Gods justice and his dealing with others because though corruption hath not seased upon his worship yet contempt of the word is every where The Church and the chiefe in it the Magistrates are here admonished Vse 3 if they desire that the Gospell and his worship should abide amongst us that they take heed it be not corrupted nor contemned which is the very life and breath of the Church the vitall spirits which being corrupted bring death to the whole they ought to make lawes against error and heresie superstition other corruptions and severely to execute them against whosoever dare privately or publiquely secretly or openly sowe any cockle with the pure wheat of Gods word and labor to keep it in as much sincerity and simplicity as may bee labouring to keep the fire upon the Lords Altar the Lampes burning in the Temple and the Levites unforsaken labouring for the mainteynance of the faith which was given unto the Saints Jude verse 3. correcting and punishing all contemners of it who or howsoever lest God doe remove it from us To teach every man as he desireth there should be peace and truth in his dayes so to repent of his corrupting Vse 4 polluting or contemning of this whether before or since his calling and now to labor for his part to keep it in integrity and purity to have it

have but bring the contrary upon us many and strange and grievous plagues Men we feare and avoid to provoke them when they are of power and yet often we hold them at defiance because we know their worst is but to take our place livings credit or liberty from us at the worst but our lives and can then not hurt us but God can goe further not onely deprive us of that we have and all that is deare to us and take away life but lay cro2ses infinite upon us in this life and the life to come If men much more he is to be feared Matth. 10.28 if Jacob was affraid of Isaacs curse Gen. 22.12 much more of Gods being reall things and not verball for so is mans onely he is but the mouth of God and sure they are they will light where he will lay them To instruct every man who finds Gods judgments Vse 2 that he is deprived of any good thing he hath to humble himselfe and seeke to God and search his owne wayes that he may turne unto him lest he bring curses upon him for as it is both just and usuall with God when men profit not by the lesse judgment to bring greater as a father when his sonne bowes not with a twigge to beate him with a greater rod so it is when men turne not to him by his private judgments to bring positive curses upon them as Princes who first withdraw their favours from Traytors confiscate their goods restraine their liberty and after lay upon them some fearefull punishment Hath God then taken any thing from thee that thou hast or that was beloved of thee as thy goods children or any such thing thinke seriously of it and impute it not to secondary causes though they may be greatly faulty but looke unto the Lord and turne unto him thinke not to make it good againe or recover thy selfe but thinke of the other curses God hath threatened and know these must come if the other doe not reforme thee yea though he love thee Physitians that desire the health of their patient if they can will happily recover it by injoyning them abstinence and fasting and a strict dyet if not they will to purging bleeding and such like so with God much more if he hate thee If thou be freed from any curse be not secure Vse 3 he hath variety of curses The contempt of his worship he hath threatened with the deprivation of it the taking of it way now it may be thought this would not much trouble them who thought it a wearinesse and could happily be content with it and in their corruption account it a blessing he therefore threateneth the punishng of it with positive curses and plagues The contempt and corruption of Gods worship the means of it as of the Word and Sacraments and such like Doctr. sacrifice and Prayer the Lord will sometime punish with the taking of it away and sometime with it and other fearfull curses and plagues both spirituall temporall which as it is here threatened so was it performed to this people who are now not only without the meanes of his worship but are under many fearefull judgments as any Nation in the world It is that was threatened Deuter. 28.47 48. 2 Chro. 36.16 17. Math. 21.41.1 Cor. 11.30 2 Thessal 2.11 12. 1 Sam. 2. Elies sonnes Acts 20.9 Eutychus Because most men finde no judgment in it at all Reas 1 to be deprived of that they love not as they account that no blessing to have that they delight not in and so as in this they will never be drawn to see the mercy and favor of God so not in that his justice and displeasure that they might come to the sight of their sins when as then those judgements open the eyes of their minde the better and cleare their spirituall sight the Lord doth it more to torment them and affect them Because these being most sensible men are by them usually made more carefull of his service either in hypocrisie Reas 2 as Ahab and Saul and others or in truth as Manasses This may teach us a point which few men have thought of Vse 1 but many have felt it the cause why God hath so afflicted us with with the plague and pestilence his curses have been upon us many have happily thought of many sinnes of their owne and others but few have thought of this sinne that therefore it was because the word was contemned amongst us and his worship corrupted by us such wearinesse in his service such great shews and nothing indeed such offering of sick lame and blind unto the Lord such offering of corrupt things unto him If this bee true that such are accursed of God then the other must needs be certaine The Philistims had the Arke of Gods presence 1 Sam. 5. But because they used not it as they ought therefore verse 6. they were smitten so had the men of Bethshemesh 1 Sam. 6. but because they used not it as they ought therefore the Lord slew among them fiftie thousand threescore and ten men verse 19. The Gospell the meanes of his worship as the Arke of his presence hath been amongst us but we have not used it well therefore hath the hand of God been heavy upon us as upon the Philistims the number the Lord hath slaine hath surmounted the number of them of Bethshemesh If it were just upon them it is so upon us And though this be removed yet we cannot but feare that the curses of God hang over our heads still seeing this sinne is not repented of nor amended amongst us This serveth to meet with the corruption of those Vse 2 who could not nor cannot be wakened with the former judgment and think it a blessing rather then a curse whether they delight in Popery or prophanenesse they affected a superstitious worship or a loose life they would be without controulement and so take themselves not to be hurt because that is but as they desire that the word and worship of God should be gone yet let this feare such a one that the mouth of the Lord hath spoken it he is an accursed man and all the curses of God hang over his head he is so in the decree of God and he shall be so in the execution what a fearefull condition is he in that is in ease and prosperity sitting at a rich banquet lying in a bed of doune and Ivory having what his heart could desire and yet having over his head a sharp sword with the point down-ward hanging by the smallest haire ready with every blast and every touch to fall upon him How if he had thousands more he that hath these curses over his head as Isaac said I have blessed him and he shall be blessed God hath accursed him and he shall be accursed Cursed be the deceiver The parties upon whom this curse must fall they are accounted deceivers they deale deceitfully in the service of God not serving of

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

extraordinary way though it had bin easy unto him as our old English and the Geneva expresse it Hee had aboundance of spirit That is that spirit or breath which hee breathed into Man And wherefore one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That hee might seeke a godly seed or A seed of God That is God requires you should cleave to your Wives and not take the daughters of a strange God lest your seed bee educated in Idolatry So S. Hierom But I suppose there is more in it The very issue of Polygamy is spurious in some sense It is not a godly seed or the seed of God that is which he appoints but accursed Thus every member of these two verses have afforded severall arguments against Polygamie But all this is to bee understood to bee against Simultaneous Polygamy but not Successive against the having two wives at once not against Second marriages though troopes of the ancients as Mr. Gataker speakes in his Treat of Lots cap. 8. sect 18. have condemned them yet as he saith what Divine or other doth now make doubt of them Not Protestants See instead of all that Sermon which upon this verse the late Reverend and godly Bishop of Bath and Wells D. Lake preached and applyed at the pennance of a man that had two Wives together to which Sermon I refer the Reader for more upon this 15th verse Nor Papists See Gregor Tholosanus Syntag. Iuris lib. 9. cap. 29. Guil. Cantarell Var. Quaest in Decal lib. 1. cap. 98. Num. 426.427 And if you will that great pretender to devotion Nic. Caussin the French Jesuite in his Holy Court pt 1. lib. 3. sect 37. Though hee discourse a long while upon this argument like a Montanist as indeed all the Church of Rome have a little tang of Montanisme in that 1. They deny a blessing in the Church to second marriages See Canones Aelfrici can 9. apud Spelman Conc. p. 574. but whether it bee agreeable to the Canon of Concil Neocaesar quoted by Gratian. caus 31. qu. 1. De his qui frequenter let the Reader compare the places with the glosse at the letters m and o and judge and 2. That they put Bigamie even successive Bigamie among Irregularities as it to be seene in their Casuists and Canonists See excerptiones Egberti ad An. Dom. 750. excerp 32. and 89. apud D.H. Spelm. in Conc. ●ambrit p. 261. The reason such as it is we have in Pet. Damian a devout Author in a most corrupt time lib. cui titulus Dominus Nobiscum cap. 12. apud Ioh. Cochlaei Speculum p. 156. who yet speakes of it with a Quis non miretur that Bigamy successive Bigamie he speaks of allowed by the ancient Ecclesiasticall Canons should bee a greater Irregularitie and sinne then Fornication expressely condemned in holy writ But of this also enough being only obiter And thus much of the reproofe of the sin we have next 2. A dehortation from this sin in the latter part of the 15. verse and vers 16. which is 1. Propounded 2. Repeated First the dehortation is propounded verse 15. Therefore take heed unto your spirit and let none deale treacherously against the Wife of his youth Verse 16 Vers 16. For the Lord the God of Israel saith That hee hates putting away for one covereth violence with his garment sayth the Lord of hosts Take heede to your spirits The Geneva keepe your selves in your spirit Remigius and Lyra keepe your spirit your Wife is the residue of your spirit keepe and cherish her The Tigurine keepe and preserve and tender your Wives as dearely as you doe your owne soules Corn. a lap Take heede to your breath you breath on one another breath not on a stranger keep thy self solely to thy Wife Conceited interpretations Arias Montanus came nearer the sense Be wary and not rash I like best that of our Commentary Be sober and containe your selves keep a watch upon your spirits and affections to content your selves with your lawfull Wives And let none deale treacher ously Or unfaithfully That is In taking other Wives and when you are convinced of the sinfulnesse of keeping two Wives deale not treacherously to put away your old pretending law for divorces and that you may safely doe it for the Lord hates this treachery in making needlesse divorces and thereby cloaking your sin And this I take to be the meaning of these and the next words For the Lord the God of Israel saith That hee hates putting away for one covereth violence with his garment saith the Lord Deale not treacherously with your Wives after your vexing them by taking other Wives unto them then to put them away and pretend that the law allowes you to give them Bills of divorce for this is but the covering of your violence and injury with that garment or cloake but the Lord is so farre from allowing divorces in such cases that he hates them The Lord hateth putting away Or To put away The younger Tarnovius gives here the same sense with us The Lord hates your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dimitte the imperative in Piel you have Dimitte Dimitte much in your mouthes Put her away Put her away but the Lord hates your Dimitte So it is an ironicall repetition of their owne usuall word which the Lord rejects with indignation Or else he takes it for the Infinitive in Piel put for a Noune Hee hates to put away that is putting away And so is our text-reading Our margin indeed is If he hate her put her away Pagnin otherwise If shee that is thy Wife hate thee that is be perverse Put her away The Geneva and our old English If thou hatest her put her away And so doth Zanchy reade it in that discourse of divorces which he wrote upon occasion of Andreas Pizzardus his divorce as indeed agreeing best with the matter hee undertooke to defend And so reade The Vulg. Vatabl and among others Michael Walther a Lutheran in his Harmonia Scripturae lib. 2. sect 185. Followes this reading of the Vulg. and therefore takes a needlesse paines in reconciling this place to that of Christ Mat. 19.11 for reading it aright according to our last and approved translation there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all between them And Montanus tells us that Rab. Hananus a Jewish interpreter interprets it also as we doe God hates him who puts away his wife For one covereth violence with his garments The Vulg. Latine But iniquitie will cover his garment Corn. a Lap. who is bound to follow it labours much to make good sense of it First he tells us we must take His for Thine Put her away but iniquity will or shall cover thy garment But how is that meant 1. Iniquity that is the punishment of thy iniquity shall cover thy garment that is shall be upon thy body in regard of diseases c. 2. Upon thy garment that is thou shalt be punished in thy cloathing naked ragged c. 3. punishment shall be

the businesse was through the occasions of the Roman Sea intermitted more then 20 yeeres from the dissolving of the Councell till Sixtus the V. performed it Lucas Burgensis in a particular tract hath collected all the Corrections made in that Edition That of Sixtus was two or three yeeres after purged by Clement the VIII and yet Brugensis hath found a Catalogue of Errata still and brings in Bellarmine confessing as much and yet the worke from the first to the last was not lesse then of 46. yeeres and boasted of with high and Papall language Sixtus his Bull is now left out of the Bibles and so is Clements Breve Apostolicum out of most Antib Bibl. p. 162. which yet the reader shall finde carefully preserved and to good use by Amama in his Antibarbarus Biblicus Wee for our part count no Translation authenticall and esteem it a tyrannie both in the Popish and Lutheran Churches that no man without circumlocutions and insinuations and apologies may shew the very least dissent But the strife about the Translation equals not that which hath been about the Sence The Acts that have beene used by the Romanists for the settling and establishing The Right of Interpretation upon the Bishop of Rome have been well known wherby they have laboured to make him the Oracle to the world as the Turkish Mufti is by the relation of Busbequius in those parts Busbeq epist 3. finding it to be the most expedite way to gaine the opinion of the publique and authorised interpreter But we have little reason to yeeld over the Title to him knowing how readie he and his servants are to make advantage of every thing that hath any likelihood to advance them yea how they wrest and abuse Scriptures to the maintenance of everie cause of theirs especiallie the intolerable pride and usurpations of the Pope Arch B. of Cant. in his 2 enlarged Edition of his most learned relation of the Confe sect 26. nu 12. p. 209. An instance of this wee have in that notable observation which my Lord of Canterbury his Grace hath made upon the Frontispice of John de Puente his booke of The Agreement of the two Catholike Monarchies where the Text Genes 1.16 is applyed as Innocentius had done long before and the words Luminare Majus The greater light are over the Portraiture of Rome An observation out of a Picture whereby his Grace hath done the same service for the discovery of the Romish Arts which that other noble protestant my Lord Duplessis Myster Iniqui in presat did out of another picture or Frontispice printed before two bookes one at Bononia An. 1608. the other at Naples An. 1609. wherein Pope Paul the V. is lively pictured in a Table with this Inscription TO PAUL THE FIFTH VICE-GOD THE MOST INVINCIBLE MONARCH OF THE CHRISTIAN COMMON WEALTH AND THE MOST STOUT MAINTAINER OF THE PONTIFICIAN OMNIPOTENCIE This Table hangs within a triumphall Arch on either side hung with Crowns Diadems and Scepters after the severall fashions and wearings of the Kings of the whole world At the foot of the Arch sit on the one hand Europe and Africa with these words of the Prophet Kings shall be thy nursing fathers and Queens thy nursing mothers on the other hand Asia and America with the following words With their face towards the earth they shall licke up the dust of thy feet Esai 49.23 Above there are winged Schroles in one upon the right hand over some ruines of buildings is that text in Jer. 27.8 but somewhat altered The Nation and Kingdome which will not serve him that Nation will I punish saith the Lord with the Sword and with Famine and with pestilence In the other on the left hand that place Dan. 7.14 applyed with more blasphemy There was given him dominion and a Kingdome and all people shall serve him his dominion is an everlasting dominion which shall not passe away and his Kingdome that which shall not be destroyed Others also of them have beene as bold with the holy Text. The Bishop of Bitonto in his Sermon at the opening of the Councell at Trent Hist Conc. Trid. l. 2. ad m. 15.45 advising men to obey the Councell said Else it will be said the Popes light is come into the world and men loved darknesse rather then light So applying the Text Joh. 3.18 But the judicious writer of the History notes it That many were offended with that speech It will alwaies prove an intangled title to the Pope Who then must be the Judge Erasmus is faine to leave his Butcher and Fishmonger wrangling in this point Eaas Colleq 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have said all yet unresolved There are many that would cast it upon the Fathers and that we must stand to what they say But that were to make them not expounders but lawgivers Wee regard them highly but yeeld them not the Royalty of a Mint as Mornay speakes besides we neither finde all difficulties explicated by them D. Fr. White Orth. Faith ch 4. parag 1. nor in what they doe explicate an agreement In the very Councell of Trent another saying of Cardinall Cajetans That a new sence of Scripture is not to be rejected though it be against the old Doctors seeing power is left now also to interpret was by some much commended who thought it a tyranny to forbid the faithfull the use of their owne proper ingenie others indeed opposed it accounting License worse then Tyranny among others Richard of Mans a Franciscan friar went so farre as to say The Doctrine of faith is now so cleared that we ought to learne it no more out of the Scriptures which heretofore were read in the Church for instruction but now only are read to pray by not to study There were not many that adhered to him the better part elivered themselves as Dominicus à Soto did That it was fit to keepe every wit within limits for matters of faith and manners but else to leave them to their liberty for the sense Others of them yet more plainely That it was not fit to restraine the understanding of the Scriptures to the fathers only whose expositions were most part Allegoricall seldome ltierall and those fitted to their owne time And many men have profitably used their liberty especially such as have sought out the literall sence The Allegory Luth. in Gen. 30. Luther cals it a beauteous whore that inticeth idle men who thinke themselves in Paradise and Gods bosome when they fall upon such speculations Such was their interpretation who by the cleane beasts in the Arke understood Virgins and by the uncleane Married Persons See Bp. Morton Appl. pn 2. l. 5. Ch. 15. And theirs upon Psal 74.13 Thou brakest the heads of the Dragons in the waters that is Devils are expelled by holy water sprinkled by the Priests Luke 5.4 Duc in altum that is Peter goe thou to Rome the head and chiefe Citty and

provoked to anger and heavy displeasure by their sinnes the Monarch of the whole world Wherefore he being thus displeased sent against them Nebuchadnezar who tooke them and carried the King his Princes and the whole people into Babel after that he had spoyled their stately Temple destroy'd their strong Walls and laid waste Jerusalem it selfe where they endured 70. yeares exile and banishment which yeares expired they were againe brought to their Countrey when and where better things were expected from them both in way of thankefulnesse and in remembrance of their former Captivity lest a worse thing should afterwards befall them But they forgetfull of former things both beatings benefits as children are returned to their sinnes polluted the Divine worship gave themselves to divers vices began to make marriages with Infidels againe embraced Polygamy took up the custome of giving bills of divorce committed sacriledges cast out strange contempts against God and blasphemies By all which the Lord being againe provoked sent the Prophet Malachy to reprove them sharply and to threaten them severely with certaine new judgments and to the impenitent certaine finall destruction yet in the meane time cheering up the good with comforts provoking them to Repentance perswading them to faith in Christ refreshing them with many sweet promises Now it is no hard thing to make the Comparison and apply these things to our times that it may appeare the handling of this is no unfit thing but apt to the time For the sinnes of the Land God was displeased and gave over the people to captivity though in their owne Land somewhat lesse than this yet it was both of body and soule to a new Nebuchadnezar which makes it the greater the Church and spirituall Jerusalem much defaced the Reliques of it partly put to flight partly to the fire But see how good God was after a time he brought againe our Captivity After which he looked for better things from us and haply had them while the benefit was fresh and the bondage yet felt But see these are worne out of minde and we againe have committed great sins against God by which we justly have provoked Gods indignation against us yea and alas we cease not to provoke it for how great contempt of the service of God is there in every place what prophanenesse what corruption of manners what unfaithfulnesse in covenant breaking what uncleanenesse in marriage what horrible oaths what fearefull perjuries what execrable blasphemies against the Highest not in meane persons but of the highest rankes not in Countries only but in famous Cities not in meane mens Cottages onely but in noble mens places and Palaces in Church and Common-wealth so that the Lord may say to us as he said to Israel by Malachy Chap. 16. because neither honour nor feare be performed to him So that not onely just are those plagues that are come upon us pestilence to the body now almost three yeares and famine to the soule begun and threatned more but also particular generall judgments Whatsoever is in this Prophesie may justly both be threatned and executed upon us when it is just with God where like sins are to bring upon them like punishments This is the reason of my choyse as also the summe and argument of this Prophesie The parts of it are divers After the Inscription or Preface we have 1. Expostulations with the people and Priests touching their great and grievous sins 2. Threatnings of punishments deserved by them 3. Prophesies of the calling of the Gentiles and the comming of Christ 4. Exhortations to Repentance and exercise of the duties of piety All which are to be found promiscuously and intermixed one with another the particular resolution of which is better in their place and more profitable than now to spend time in pointing out every particular where it is to be found The time when this Prophesie was written is in generall after they were returned from their captivity more speciall after Hagge and Zachary the two Prophets of the Church and yet more after the building and finishing the Temple about some 24. Ezra 6. yeares for it was built in the sixt yeare of Darius King of Persia Hagge and Zachary the second yeare of Darius after some 41. yeares interruption of the worke all the time of Artashashte or Artaxerxes Longimanus prophesied and perswaded the people to build it who by the favour and exhibition of the King did finish the worke in his sixth yeare who reigned in all 30 after the finishing of the Temple 24. After whose dayes in the time of Artaxerxes Darius his successour our Prophet began to prophesie being the last of all such as did prophesie till the fore-runner of Christ John the Baptist AN EXPOSITION UPON THE WHOLE Booke of the Prophesie of Malachy delivered in certaine Sermons CHAP. I. THE burden of the word of the Lord to Israel by the ministery of Malachy 2 I have loved you sayth the Lord yet yee say Wherein hast thou loved us Was not Esau Jacobs brother saith the Lord yet I loved Jacob 3 And I hated Esau and made his mountaines waste and his heritage a wildernesse for dragons 4 Though Edom say We are impoverished but we will returne and build the desolate places yet saith the Lord of Hostes They shall build but I will destroy it and they shall call them The border of wickednesse and the people with whom the Lord is angry for ever 5 And your eyes shall see it and ye shall say The Lord will be magnified upon the border of Israel 6 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 saith the Lord of Hostes unto you O Priests that despise my Name and ye say Wherein have we despised thy Name 7 Ye offer uncleane bread upon mine Altar and you say wherein have we polluted thee In that ye say The Table of the Lord is not to be regarded 8 And if ye offer the blind for sacrifice it is not evill and if ye offer the lame and sick it is not evill offer it now unto thy Prince will he be content with thee or accept thy person saith the Lord of Hostes 9 And now I pray you pray before God that he may have mercy upon us this hath beene by your meanes will he reward your persons saith the Lord of Hostes 10 Who is there even among you that would shut the doores and kindle not fire on mine Altar in vaine I have no pleasure in you saith the Lord of Hostes neither will I accept an offering at your hand 11 For from the rising of the Sunne unto the going downe of the same my Name is great among the Gentiles and in every place incense shall be offered unto my Name and a pure offering for my Name is great among the Heathen saith the Lord of Hostes 12 But ye have polluted it in that ye say

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

of it I feared the Plague by a naturall infirmity though God enabled me to abide upon my calling in the hottest brunt of it and mercifully preserved me hitherto to his Church and to speake this to you this day But if it should now come by the providence of God upon me that he beginnes to threaten it to the City I should willingly embrace it as thinking God to be marvellous mercifull unto me and whosoever he should smite by it to take it thus into his owne hand and not to leave us to more fearefull judgments which I cannot say but I marvellously feare is even at the doore to the wakening of dead men and women or the sweeping of them away I am no Prophet I pray God my words be no prophecy but what peace c. This ought to teach men in affliction if a judgment come and imposed by the hand of God to beare it patiently and meekely as David 2 Sam. 15.25 26. for it is a burden The way to be eased is not strugling with it but meekely to beare it for a prisoner to be free from his fetters is not in the Jaylors sight to seeke to breake them or to file them off that is the way to procure more or the longer lying in them So to be eased of a burden is not to wrestle with it when one is under it but to goe softly there is more ease while it is on his back and sooner comes he to be released of it A man may with impatiency wrestle and use unlawfull meanes to ease himselfe and God happly will let them prosper for a while but after he will bring a more heavy and inevitable burden on him that with his former shifts shall make more heavy to him There is a fable but it hath his Morall for this purpose A certaine Asse laded with Salt fell into a river and after he had risen found his burthen lighter for the moisture made it melt away whereupon he would ever after lye him downe in the water as he travailed with his burthen and so ease himselfe His owner perceiving his craft after laded him as heavy with Wooll the Asse purposing to ease himselfe as before laid himselfe downe in the next water and thinking to have ease rising againe to feele his weight found it heavier as it continued with him all the day The Morall is that they who impatiently seeke meanes contrary to the will of God to ease themselves of their burden shall have it more and more encrease upon them That men should make a speciall restraint to themselves to keepe from sinning Vse 3 because an heavy and grievous burden else is ready to be laid upon their shoulders Sinne it selfe is an heavy burden but few feele it and fewer feare it but to this burden shall the burden of punishment be added and who is sufficient for these things if the first burden feare them not because there is some pleasure in sinne to the flesh yet let the second which hath no pleasure at all When thou art tempted to sinne by which thou must needs tempt and provoke God learne to cast thy accompts well consult if thou bee able to meete him that comes against thee Luke 14. so if thou bee'st able to meete him and beare his burden goe on and spare not delight in all thy wayes restraine thy selfe from no sinne but if not if we may invert and resolve Doe we provoke the Lord to jealousie are we stronger than he 1 Cor. 20.22 then let this restraine us if nothing else will let us imitate Porters who called and offered money to beare a burden will poise and weigh the burden in their hands first which when they see they are not able to beare no gaine will entice them so in this case let us doe Of the Word of the Lord The circumstance of the person sending the efficient and authour as of other prophecies so of this he comes not unsent he spoke not of himselfe hee came not without the Lord but from him so he affirmeth and truely to get more reverence credit and authority with them and that it was thus from the Lord and so Canonicall the testimonies of Christ and his Apostles alledging him divers times for confirmation of Doctrine and reformation of manners proveth it but he addeth the Word of the Lord not onely to shew that he had but the word the rod and execution would come after God making his word good but as some thinke to shew that he had not a free Embassage but that he was to deliver it in certaine and set prescribed words Sometime when Prophets were more frequent and perpetuall in the Church and God spoke to them by dreames or by visions and apparitions they had divers kinds of words and had liberty for divers manners of speaking and delivery But our Prophet was such a messenger that the Commandement hee had received and was credited with he must deliver in so many words and the same he received them in and so he doth for in the whole he never useth his owne person but the Lord onely as Chap. 1.2 and 2.1 and 3.1 and 4.1 Here we might observe that the Writers of the Scriptures are not the Authors but God himselfe of which Rev. 2.7 But one particular may we herein observe this following This Prophesie is the very word of the Lord Doctrine it is of divine not humane authority which is not onely here affirmed but lest it should be doubtfull it hath the testimony of the new Testament the 3. Chap. ver 1. hath testimony Mark 1.2 and Chap. 4.2 hath testimony Luke 1.78 and Chap. 1 2 3. Rom. 9.23 Because this was written by a Prophet Reas 1 for as all the Old Testament was written by the Prophets so whatsoever was written by them was and is Canonicall Scripture therefore 2 Pet. 1.19 Luke 16.39 Heb. 1.1 Ephes 2.20 now all men hold Malachy for a Prophet the last among the Jewes till the comming of John Baptist Because the Church of the Jewes Reas 2 the onely Church of God did receive this and so acknowledged it as the word of God That they did so appeares Matth. 17.10 and the Apostles and the Evangelists alleadging of it for it is a farre more impious and heinous thing to take away Scripture than corruptly to interpret them or to adde Scripture if it were not of it I take instructions from hence Vse 1 entering the opening and expounding of this prophesie how I ought to labour with my owne heart and to seeke from the Lord assistance and grace to handle this as his word not carelessely handling the word and worke of God negligently taking his name in vaine comming to speake out of it without due preparation and constant study and speaking so talke as of the word of God 1 Pet. 4.11 not handling it with vanity and affectation not making merchandize and playing the huckster with it delivering it with a sincere affection dealing faithfully with it

as a faithfull dispenser giving to every one his portion where and to whom the Spirit of God hath set them downe to Priest and people to old and to young to married and unmarried to the good and prophane without feare and flattery or any other sinister affections remembring that this in the first is in the whole and to every verse it is the word of the Lord fearing to corrupt as well as to adde lest that I heare as 't is Prov. 30.6 Adde not to his words lest he reprove thee and thou be found a lyer remembring that of Luke 12.42 that I may be a faithfull and wise Steward that I may obtaine that Vers 43 44. which how soone it may be generall or to me in particular whether before I have gone through the whole or this Chapter or this verse I know not This teacheth all to whom I am to speake Vse 2 first they must heare for it is the word of the Lord and never withdraw themselves negligently or carelesly preferring vaine pleasure and profit of no value before it If any withdraw himselfe the soule of God shall have no pleasure in him to use the words rather than the full sence as Israel said to Sihon King of the Amorites Judg. 7.24 so wouldst not thou heare that thy Prince Father or Master saith unto thee nay will not Idolaters heare that which their gods say unto them how much more you that the Lord shall speake to This is the word that we shall speake is but the delivering of it in moe words which is here set downe in fewer pressing it at large which is here set downe more briefly this as a clew of thread wound up by us it is but drawn out at length yea and it must be heard as the word of God with all reverence received with humility believed by faith obeyed with care for the Lord having spoken it it was not for the time and persons present onely but for all successive ages and people As the Lawes of Princes and Decrees of Parliaments are not onely for them that live then but for whosoever shall afterwards be borne subjects to the same Soveraignes therefore not any sinne is here reproved but it is reproved in whomsoever it is found nor is there any judgment threatened but menaced against the men of our time that heare it not any duty commanded but it is appertaining to us as to them because it is the word of the Lord who is our Lord as well as theirs of the Gentiles as of the Jewes I cannot say as Daniel 4.19 fine so the Prophecy is for others and the interpretation of it is for others and judgments to your enemies but as Peter Act. 2.39 It is to you and to your children so these things here commanded and reproved are for you and your children But why should I speake thus sharpely unto you Verily because God will neverthelesse bring these if I should hold my peace and by speaking I may prevent he should not if so be my exhortations this day may finde place in your hearts and hereafter in your lives But shall I come unto you not with a rod but in love and the spirit of meeknesse 1 Cor. 4.21 then as Chrysostome ad pop Antioch Hom. 27. by our mutuall love yours and mine by all the travell I have felt for you till Christ be formed in you fully Gal. 4.19 give me that wherein I may glory before men and devils and in the presence of God And what is my glory but your progresse and increase in piety here and your salvation in the life to come Believe me beloved Si fieri potest me pro vobis certamen bene gerere vos autem bene gestae rei praemia ferre nunquam profectò vobis tantum turbationis ingererem sed non licet boc nobis non licet inquam Chrysostom de virtut vitiis sermo If it were possible for me to undergoe the Combate and you to beare the Trophies of the victory I would not put you to so much trouble But this may not be this may not be for every one must live by his owne faith and passe to heaven by his owne piety and obedience It is neither bought nor borrowed oyle in our Lamps will serve to enter in with the Bridegroome To Israel The second person to whom as the Subject to Israel that is to the whole people who were lately delivered out of Captivity and now enjoyed their Land and the liberty of Religion and as men not sufficiently instructed under the rod and crosse or forgetting their former calamities returned to their former corruptions and sinnes whose sinnes were the worse by that they had received and made the more inexcusable when they should have beene bettered by his mercies they grew worse By Israel he understands the whole company both Priest and people calling it Israel which for distinction was before called Judah after the rent happened betwixt the ten and two Tribes Judah and Benjamin and some of Levi to the house of David and the rest to Jeroboam for the ten tribes by Salmanassor were so led into Captivity that they never returned he now called these two Tribes by the old and wonted name To Israel then his owne people chosen out of the world yea reserved to himselfe from those ten Tribes thus specially beloved he sends though with griefe thus threatning God will punish his Doctrine even his owne for their sinnes and offences how deare soever they be unto him it is indeed his love unto them that he will passe by many infirmities and weaknesse in them as Matth. 7.18 but yet sinnes of greater nature habit and custome he will not passe by unpunished 2 Sam. 7.14.18 not onely the threatnings but the execution of many afflictions and plagues recorded in the Word upon the whole Church of Israel upon particular persons on Moses Numb 20. on Miriam Numb 1. David often and other the good Kings who were punished proves this manifestly Because hee loves his owne Reas 1 therefore will hee correct and punish them for the sparing of the rod is hatred not love Nulla ira magna ira the fondnesse of affection not the favour of judgment Prov. 13.24 It is love because of that 1 Cor. 11.32 when we are judged we are chastened of the Lord that we should not be condemned with the world Because he would be justified Reas 2 not as wisdome of her children onely but even of wicked and enemies for if he should spare his owne then would they say God were wicked like them as the wicked when he spares themselves say Psal 50.21 hence was the death of Davids child denounced and performed to prevent or to stay the blasphemy of the wicked 2 Sam. 12.14 as he insinuates in his Psalme of Repentance Psalme 51.4 Because he may manifest his hatred of sinne Reas 3 when he punisheth it not in those that are wicked onely whose persons he may seeme to hate but in

third person is the Instrument and by his hand that is by his worke and ministery some thinke it is said rather by the hand than the mouth to shew how uncorruptly hee delivered this and not by the mouth because the mind and mouth are more apt to corrupt a message than the hand which carrieth sealed letters But without opposition I take it to be the phrase of the Scripture to note the Ministery of him and others as 1 Sam. 11.7 and 28.17 The Lord hath done as he hath spoke by my hand Malachy signifies my Messenger or my Angell whence riseth the errour of Origen as Hieronimus in hunc locum that an Angell came and tooke the shape of man and delivered this But Hierome shews that the nature of a person is not to be taken notice of from the notation or Etymologie of his name for then whereas Hoseah signifies a Saviour and Joel the Lord God these should not be men but Angels or the Lord or the Saviour of the world which if it follows not then not this But whether he was Mordecai as some thinke or Ezra as most it is not certaine the conjectures of men for the latter are probable but easily answered It is safer to content our selves with that which is revealed than rashly or slenderly to affirme any thing in so weighty matters especially when it is not so needfull that we should enquire into it whether hee had his name from his birth or circumcision or it is a name of office it is not knowne It hath ever beene thought a vaine curiosity to make enquiry for the Messengers name and title when the message is most certaine Judg. 13.18 as here it is by the testimony of the New Testament There were in the Church three sorts of Prophets some that were to be perpetually in it and to exercise a perpetuall office to answer men when they enquir'd of them after the custome of time and manner as Samuel Hosea Elisha Some for a time both for this and also to stand up in Gods person for some particular thing to fore-tell it which being done they ended their office as Amos who prophesied for two yeares before the Earthquake Thirdly some who were onely once to prophesie and fore-tell things which done their office ceased as Jonah to the Ninevites Abdias to the Edomites and of this sort is our Prophet God in revealing his will and publishing of his heavenly riches Doctrine the mysteries of Christ and his Salvation hath and doth ordinarily use the ministery of Man ordinarily I say because at some time he hath used Angels to some particular and upon extraordinary occasions yet never ordinarily and generally in an ordinary established Church but alwayes the ministery of men which thing is witnessed by the testimony of all times and all Churches as well in the Stories of the Scriptures as other Prophets Priests Apostles Ministers How often that in the Old Testament I rose up earely and sent my Prophets In the New as they were men imployed under Christ Ephes 4.8 We have this treasure in earthen vessels 2 Cor. 4.7 and we are Embassadors for Christ 2 Cor. 5.20 Because Angels presence would have beene fearefull Reas 1 as Luke 1.12 and so unprofitable their Ministery for things would have passed away as they heard it for feare breeds such a lassitude in the joynts that man lets that goe he seemed to hold so of the mind To honour the nature of man for if to be mans Reas 2 much more Gods Embassadour He could have done all by an Angell Poterat utique per Angelum omnia fieri sed abjecta esset humana conditio si per homines hominibus Verbum suum administrare nolle videretur Aug. De doctr Christiana lib. 1. praefat but the humane condition had beene vilified if he had seem'd not to administer his Word by men unto men Because the message rather than the messengers should be regarded Reas 3 and if any thing be effected it might be given to the power of God and not the meanes If hee had not sent it in earthen vessels but by some glorious Angell they would have left the thing and have worshipped the person Revel 22.8 or if any thing had beene wrought they would have attributed it to the power of the meanes not to God but that they should not he thus disposed 2 Cor. 4.7 This ought to be matter of encouragement to the Ministers of God that their labour in preaching Vse 1 and performing the worke of their Ministery be not tedious unto them when it is so thanklesse an office unto man and the more they labour in it the lesse they partake of their double honour 1 Tim. 5.17 nay full of contempt and as Jeremy 20.7 8. yet they serving the Lord in their Ministery he vouchsafing them that honour ought to swallow up all these knowing that we are not to be ashamed of the Gospell of Christ because it is the power of God to salvation Rom. 1.16 and whosoever shall finde it and receive it by them to beleeve beautifull shall their feet be unto them though others charge them as Pharaoh did Moses that they see their face no more But if none will yet he will not suffer them to goe unregarded because he hath set them on worke they are his Ministers as Esay 49.4 5. I said I have laboured in vaine I have spent my strength for nought yet surely my worke or my reward is with my God And though Israel be not gathered yet shall I be glorious in the eyes of the Lord. To teach men not to be offended Vse 2 or basely to accompt of the ministery of the Word and the mysteries of Salvation because they are brought unto them in such earthen vessels by so weake meanes for it is the worke and word of the Lord howsoever by the ministery of man weake and base Was it that he wanted glorious Angels that he used not them he had thousand thousands of them but for mans infirmity Was it that he had no power over the Kings and Nobles of the Earth that hee imployed not them if he had spoken the word they could not have resisted He that had David a Prophet and Solomon a Preacher though not ordinary could have made them and other Princes ordinary Preachers and Ministers but their greatnesse would have obscured his power Why then hath he chosen meane men That the basenesse and meane condition of the person might give place to his glory that men might not dote on the person but delight in the ministery and message therefore as Princes shut up their treasures not in goodly and sumptuous chests but in caskets of no price and of base matter to deceive the theefe and to convay it whither they would have it so God these to lay a stumbling blocke to the reprobate but as many as are called and chosen to make it the power of God and the wisdome of God to them * Nihil

it were nothing or teach him to cover it till it so fester that the part must be cut off before he discover it to a Chirurgian what a guide is nature then To teach every one to see and acknowledge the corruption of his nature Vse 2 when he finds in himselfe all willingnesse and endeavour to cover his sinne whether by accusing God or man or any other creature specially when he is reproved by the Word of God in the mouth of the Minister then to seeke excuses and pretences argues a marvellous obstinacy and resolution to continue in their sinnes besides the hurt they doe unto themselves The hurt is first that sinne is the greater he increases his sinne who judging God to be like a man beleeves he may escape the punishment of his fault Plus imo delinquit quisecundùm Deum cogitans evadere se paenam criminis credit si palam non crimen admisit Cypr. de laps if he committed it not openly and so if he cover it Secondly he brings more and greater sinnes upon himselfe * Vt in corporibus qui vulnera neglexerunt febres gignunt putrifactiones mortem denique itidem in animis qui pusilla dissimulant majora invitant Chrysost ad Gal. cap. 1. As in our bodies the neglect of wounds may cause Fevers and putrifactions and at length death so in our soules the hiding of small is to invite greater for both Satan is emboldened to suggest more and their conscience hardened they easily receive more Thirdly they bring more shame and punishment upon themselves If the smothering of it here were the burning of it for ever their policy were not amisse But when for all this it must come to judgment their cunning is but cruelty to themselves What profit is it to a malefactor obstinately to deny his fact to the Judge in his private Chamber or before some few when he hath favour promised him and be made to confesse it at the Barre before the whole Countrey when his owne hand and his fellows in the fact shall be brought against him without all hope of receiving any thing but severity of judgment where every excuse and cover he hath had shall increase both his shame and punishment Vse 3. If this be the corruption of nature and the sinne of this people let us learne to cast from us the cloakes of shame and reproved for our sinnes and threatned let us with the people at Johns preaching Matth. 3. confesse our sinnes that we may escape the wrath to come What else is required of us than that the Church of God hath usually done as Ezra 10. and 1 Sam. 7.6 what but that wherein we may glorifie God Joshua 7.19 for in confessing our sinnes we give him the glory of his justice as punishing where he was provoked What but that we may disburden our selves and get a wholesome and soveraigne medicine to our wounds Our wounds have beene grievous as Isaiah 1.6 Our sinnes as the infection have beene declared unto us our pride covetousnesse c. let us not cover them either by impudency or infirmity let not our proud women say their husbands would have it so nor the covetous men our wives and children must be maintained so let not the swearer say he cannot be believed or utter his wares or any such cover of state and condition accusing sometime God sometime men for he that threatneth thus the greene tree what will he doe to the dry the naturall Olive what will he doe to the wild Olive Certainely it shall not be so easie to us as to them but if all will not let me speak to as many as feare the Word of the Lord Thou and thy house thou and thy wife and children doe not hide them but confesse Remember that Prov. 28.13 He that hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall have mercy so common in experience that it is a Proverb Wherein hast thou loved us This they speake because of their late captivity as if for that one crosse they were not bound to be thankfull unto him for the other mercies or shewing their blindnesse and corruption of nature that for one crosse or affliction they acknowledged not nor account of other mercies It is the blindnesse of mans nature and his corruption Doctr. in an affliction and trouble not to account and esteeme all other the former blessings of God so in this people It is manifest not onely in the wicked where corruption is in the strength but in the good where it is abated and yet creeps where it cannot goe In Haman Est 5.11 12 13. In Rebeckah Gen. 27.46 Jonah 4.3 9. in David Psal 77.7 8 9. in a multitude of both kinds Psal 78.19 20. Because men usually live by sight and sence not by faith Reas 1 and so they onely see and conceive of things present and before them as beasts doe and doe not looke to things past Because the children of God howsoever they have true faith Reas 2 yet in most weake and in best often full of doubts that when troubles and afflictions come though they forget not their former blessings yet make question whether the former were of love or no. This teacheth us whence are so many strange practices of the wicked Vse 1 and passions of Gods owne in some troubles and disquietnesse the wicked offering violent hands to themselves hanging stabbing drowning themselves though they be in the middest of many blessings that a man would thinke they wanted nothing that heart could thinke or desire It is not onely from the things themselves which give no comfort when there is none within like cloaths that warme none but them who have naturall heat but from the blindnesse of the minde and their corruption which cannot account nor rejoyce in them but doth often so transport them and carry them out of themselves that they know not they have any such comfort to delight in and for ease of one trouble deprive themselves of all The godly upon some losse or other trouble fall into such passions as Rebeckah and others their lives irkesome and tedious unto them and find no comforts in all for one discomfort like children who if they have one of their trifles they play withall taken from them cast away all the rest in great discontent and can find no pleasure in it like to men who having an hundred Acres of ground if one be gained from them by Sea or wreaked from them by title of Law take no pleasure nor joy in all the rest So they in the losse of a Child take no pleasure at least in their passion nor account not of many other of Gods blessings which many of Gods as deare to him as they have not or not in that abundance All this is from the corruption of their nature If this be the corruption of nature Vse 2 and the sinne of this people let us see our selves in them and examine

they hold out against him or humble themselves in them manifested as here so Isa 1.5 and 30.1 2. and 38.5 Jer. 5.3 and 31.18 Jonah 3.10 Because he might know to lessen or encrease them Reas 1 how to remove them or renew them As the gold-finers when they have put their metall into the furnace looke ever and anon how it purifies or how the drosse cleaves to it they may put out or put further in adde more coales or blow more vehemently So in this affliction is the furnace Because he hath tyed himselfe unto this by his word and promise to heare and regard their prayers and repentance Reas 2 when his judgments or chastisements drive them to see and acknowledge their sinnes 2 Chron. 7.14 15. If my people which are called by my Name humble themselves and pray and turne from their wicked wayes and seeke my face then will I heare from Heaven and will forgive their sinne and will heale their Land Now mine eyes shall be open and my eares attent to the prayer that is made in this place For the time past Vse 1 the time of our late judgment of the Plague if it may be counted late which is yet upon us the Lord hath taken notice of every mans profiting or not profiting by it either how he was humbled or how he still held out whether as Ephraim whether he lamented his sinnes and turned to God or as Edom he held out and promised to himselfe the repairing of any losse whatsoever of his wealth by following his Trade more closely of his wife that he may have another and money with her of his children he is young he may either have more or he is eased of the care and charges of them howsoever every mans carriage and fruit hath beene the Lord hath seene it which is matter of comfort to as many as have beene truely humbled the Lord hath seene their hearts heard their prayers accepted their repentance the fruit whereof they now enjoy that they live to praise God Isa 38.19 But it is matter of terrour to as many as either contemned this duty in others making the publick humiliation a meanes or cause of encreasing the Plague or neglected it in themselves or performed it onely in subtilty making a shew of that they had not seeming to be truely humbled and willing to forsake their sinnes when it was but in cunning to get his hand removed which seemeth to have beene the state of most which howsoever it was not so well discerned then yet it hath appeared since even to every man Hyemis lucrum tunc maximè demonstratur cum illa praeteriret namque vernantes segetes foliis ac fructu affluentes arbores per ipsum aspectum clamant utilitatem sibi ex hyeme factam Chrysost ad P. A. Ho. 18. Item è contra For the benefit of the Winter is chiefly seene when Winter is gone for the springing plants and the trees cloathed with leaves and fruit tell us by their pleasant shew how they gained by winter And if men then God much more be not then deceived God is not mocked And as his taking knowledge of the humiliation of the good be to reward them what of your deceits but to recompence Though Pharaoh deceived often and his owne person escaped yet the Lord paid him home at last in the Red Sea For the present time Vse 2 or that is to come in every judgment and affliction whether poverty banishment reproach disgrace disease or any other thing the Lord he takes notice how thou art affected in them whether thou art patient or murmuring whether thou art comfortable or heartlesse whether using lawfull meanes or unlawfull whether trusting in them or relying upon him Then see thou be the same in secret or when thou art turned to the wall as when the Minister or thy well affected friends are with thee not as many who have good words shew great patience before some men either that the Minister might praise them at their burialls or others might commend them after they were gone from them But thinke when they are gone the Lord stands by thy beds side or is in thy secret closet yea in the secrets of thy heart and takes notice of all things at all times Wicked men Doctrine the posterity of Esau when they are downe and decayed impoverished or any way afflicted thinke to repaire themselves to overcome the judgment and recover themselves of themselves and by meanes they like of and pleaseth their humour without seeking the Lord manifested by these Edomites also by the Ephraimites the most of them and the worst Isa 9.9 who said in their pride stoutnesse of heart the bricks are fallen downe but we will build with hewen stones Because they see these meanes to prosper oftentimes Reas 1 by the indulgence or rather the anger of God Quando nihil est infaelicius faelicitate peccantium quae poenalis nutritur impuritas mala voluntas velut hostis interior roboretur Aug. Epist St. Marcell which if they be crosse at any times they impute but to want of craft and power Because they are ignorant of God Reas 2 the Authour of their trouble and impute it to fortune or other second causes which they doubt not but of themselves and by such meanes to fortifie themselves against and to repaire and recover that they have lost Because they are no wayes well perswaded of God Reas 3 neither his power nor his will but as they are privy unto themselves they have contemned him so in the height of reason they see it is just he should contemne them This being so consider if we have not many wicked men Vse 1 many Edomites who are desirous and doe practise to raise up themselves without the Lord by unlawfull meanes and never humble themselves to him and if formally they doe this yet trust more to these Amongst these the chiefe are our Papists who having their mountaines and Monasteries laid waste their habitations made a wildernesse for Dragons and being impoverished by the just judgment of God upon them for their Idolatry and mysticall enmity against Christ by the hand of King Henry 8. in policy and of Qu. Elizabeth of blessed memory in piety and policy they resisting of God as if they were stronger than he have assayed as heretofore so of late to renew and reedifie their desolations But by what meanes not precibus lachrymis the weapons of the Church but by fire and sword by fraud and cruelty seeking to build againe their desolate places and to lay the foundation of them in the blood of the King and his seed the Peeres and Prelacy the Gentry and Commons of the Land all which is without God for he will build his Church sanguine Martyrum by the blood of Martyrs shed by others not by the blood shed by these who account themselves Martyrs And though some deny that they are not all such and that it is against

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

some sort greater than those in the other of greater note For as a man sometimes sinnes worse in a small than in a greater fault for the greater by how much the sooner 'tis acknowledged 't is quicklier mended but the lesser while 't is counted almost none at all is therefore worse because we more securely lived in it So of this particular though disobedience and want of reverence differ in themselves yet is unreverence thus the greater because it is accounted as none and men lye very secure in it Therefore ought men to avoid it and strive against it both because they are forbidden and because as a little wound neglected will fester to a great one so this unreverence accustomed will breake out to a greater contempt and disobedience and if Christ make him culpable of sinne that saith but Raka to his equall and him of hell-fire which calleth him Foole Matth. 5.20 what shall he be worthy of that calleth his Parents so and useth them most unreverently And if 2 Kings 2.23 24. Children that mockt the Prophet were torne with Beares how shall such things escape a judgment They shall not for that of Solomon shall be true Prov. 30.17 The outward reverence must not stand in signes and words onely but as 1 John 3.18 speaks of love My little children let us not love in words neither in tongue but in deed and in truth So say we of this this reverence must appeare in our actions and this will part it selfe into obedience and subjection for the first so much Children Doctrine sonnes and daughters must not onely give inward and outward reverence in thoughts and words but they must obey them as Christ sheweth by his condemning of the sonne who obeyed not Matth. 21.30 Hence are the Commandements Coll. 3.20 Children obey your Parents in all things for this is well pleasing unto the Lord in all lawfull things as the like 1 Cor. 9.22 To the weake became I as weake that I might gaine the weake I am made all things to all men that I might by all meanes save some as farre as I may lawfully not seeking my owne profit 1 Cor. 10.33 even as I please all men in all things not seeking mine owne profit but the profit of many that they may be saved in all lawfull things not seeking his owne profit preferring the pleasing of them before it the opposition being betwixt his and their pleasure and profit not betwixt their profit and pleasing of God So in this not betweene Parents and God but their will and their Parents shewing that the sonne is not to obey his Father in what he will and liketh but he is simply bound in all things though never so dislike to him so they be not displeasing to God Hence is the Commandement but with some limitation Ephes 6.1 Children obey your Parents in the Lord for this is right The Lord when he commends the Rechabites Jer. 35. doth shew this thing as a duty Because it is a thing well pleasing the Lord Reas 1 Coloss 3.20 so pleasing as that his owne obedience is more acceptable with it and without it he will not like of his owne at all as appeareth Matth. 15.5 6. But ye say whosoever shall say to his father or mother it is a gift by whatsoever thou mightest be profited by me and honour not his father or his mother he shall be free thus have ye made the Commandement of God of none effect by your tradition And undoubtedly he that preferred pitty and mercy to men before sacrifice doth much account of piety towards Parents Because if not in all things but where they please Reas 2 and according to their owne will then they preferre themselves before their Parents indeed obey not their father but themselves As they who love others from whom they looke for good doe not love them but themselves so in this therefore is it that they must endeavour to obey in all things unpleasing To reprove all disobedience that is found in Children of all sorts to their Parents young and elder and all ages Vse 1 If the Law Deuter. 21.18 19 20 21. were now in force alas how many Parents should long before this be bereaved of all some of divers of their children because not onely negligence is to be found and omission but in many apparent contempts upon whom the Law was to take hold See your sinnes and forsake them O children else know that if the former shall not goe unpunished lesse this and if such punishments for that more for this And know you that if you have or may have children and live to that God shall make them revenge your Parents quarrell and contempt to bring you to repentance or to punish you for it and the more securely you now contemne the admonitions of the Ministers the more sharply shall God then punish you and the more piercing shall it then be unto your Soules Let this then admonish every childe to give obedience to his fathers commandements Vse 2 whatsoever they are not only when they are pleasing to him but even how crosse soever they be to his liking doing his fathers will not his own being affected in regard of his earthly father as Christ was of his heavenly John 6.38 For I came downe from heaven not to doe my owne will but the will of him that sent mee and therefore was contented to breake himselfe of his owne will rather then to crosse his fathers will Math. 26.39 so must they To obey them in things that are pleasing and profitable unto them liking them well enough is not so commendable because they may be led with these respects rather then duty or love but in things difficult and hard crossing their will and affections is a double obedience and shall receive a greater reward Therefore endevour thus to obey them and God in them it is not his will of permission but of command wherein Gods law is broken if they be disobedient And not so onely but he will reject all service done to them when they neglect that they owe to theirs so that he will be deafe to their prayers contemn their service his eyes shall be shut to their miseries they may pray he will not heare stretch out long hands he will not regard yea cry to him yet will he not accept if the sighes of thy father and teares of thy mother come up before God for thy rebellions towards them thinke that thy prayers shall little be accepted of God Num. 16. If Moses his words to God for the rebellion of Corah before God made not onely their sacrifice unacceptable but brought a curse upon them think of it and take heed of the like But some in this matter may doubt and for it object and question thus Pomand 17. First what if God commanded one thing and mens parent another It is answered thou must then answer with the Apostles Act. 5.29 We ought to obey God rather then Man or

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

times have in Gods Rols long Records against them yea great inditments they must plead guilty to for which some of their fellows have answered already for if he that deceives another or defrauds and oppresseth him shall not escape he lesse that deales so with his master But say he spends it not but convert it to his owne use and inrich himself by it he is more bound to make restitution or let him suspect that of Augustine shall be true * Non remittitur peccatū nisi restituitur ablatum August The sinne is not pardoned unlesse the theft be restored and as long as he keeps it he keeps Gods curse with it prosper he never so well for a while and if he leave it to his that it will be a sparke to burne up his house and substance in his sight he shall leave the curse of God with it to his wife and children when he is burning in Hell for it and other sins yet if many be free from this kind of unfaithfulnes yet how few can wash their hands from the other not upholding encreasing their masters state and condition the Apostle forbad not only stealing and pilfering but commands all good faithfulnesse that they by all meanes possible should encrease it by all their diligence skill and speech when as they have beene sloathfull and negligent when they have by their carelesnesse lost their master somewhat which might honestly have been had or not prevented some losse by their wisdome and forecast if they saw it comming yea when they have murmured to breake their sleeps or mend their pace to be are the heat in the day and the frost in the night for their Masters speciall advantage and honest gaine they have not performed this faithfulnesse in all these things looke upon your reckonings your guilty consciences and know you that if God will recompence your wrong to your master Col. 3.25 he will much more recompence you for them if you repent not Now the cause of this unfaithfulnesse to say nothing of Gods retribution and servants corrupt bearts is to be found in some because they doe not take strait accounts of their servants but do it negligently or seldome by which he is imboldened to spend or inabled to shift when his account is to be given Secondly in others because they passe over apparent unfaithfulnes in some of their servants without due correction and punishment and so other of their fellows themselves are heartned to the like when they have no feare of God nor feel nothing from their Masters after their deserts Thirdly from parents that allowed them to spend and brought them up idly before ever they bound them from many a master who would be content his eldest servant should keep good fellowship and company and spend of his owne to bring them customers by which the rest have their teeth set on edge in their corruptions and Gods hand is against them to punish them by others when they had no care of the former Fourthly because they had no care to take such servants as are religious and towardly and such as know how to be faithfull nor yet to teach them any religion when they have them that they might learne to be faithfull of conscience and not for other sinister respect and so when they have no care with Abraham to teach their servants to be faithfull with God no marvell though they be unfaithfull to them in their states bodies children and in all things This may instruct Vse 2 and perswade servants to perform faithfulnesse to their masters for the time to come and to repent make them recompence for that is past if they see their sinne if in mis-spending their masters goods at home or abroad if by negligence losing him commodity or by hindring of it or for want of diligence not advancing it sorrow and mourne for that is past as it is a sin against God and man and make thy master amends by a double care and diligence in thy service else make account that thy sinne stands upon the score against thee for a judgement to come And if thy unfaithfulnes hath been so great that thou hast appropriated his goods unto thy selfe looke whether thou be in his service or out that thou make him recompence and give him his owne againe make him restitution or else all shall not be accepted of God while thou hast his goods in thy hand looke how many pence or pounds so many witnesses against thee yea so many as call for a curse upon the rest of thy substance thou either hast or may have And for other servants let if not conscience restrain them yet this that thou must make restitution or never have remission before God besides the guilt and gall of thy conscience if thou go not asleepe to hell finally let servants in all things shew all good faithfulnesse specially such as have any taste of religion that you may adorn the doctrine of Christ that you make not the wicked scoffe at your profession and the good justly tax you of hypocrisie Chrysost Hom. 16. in Tim. hath these words If not otherwise yet as servants obey and respect their masters so let us the Lord. They expose their lives for their ease it is their work and study to care for their masters the things of their masters they care for all the day but a little part for their owne would God we could this exhort upon as good ground true sure it is so it should be and thus faithfull should every one be and if you be look for Gods blessing by like servants and a reward hereafter with the good servants if you be such of conscience and for the Lord. His Master As we have seen the duty and feare so we must see the parties to whom it is due to be performed To their Master whatsoever he may be so he be their Master it skils not to him must they performe it Servants must give this feare Doctrine and performe all these duties to him that is their Master be he what he may be or let them be what they can be yet while they are servants and they Masters they must performe it say he be in birth in parts in graces in religion inferiour to them say he be cruell and churlish a very Nabal say he be prophane and irreligious an Atheist or Hereticke yet they must feare and in feare performe these duties to them this is that the Apostle speaketh 1 Pet. 2.18 and 1 Tim. 6.1 To what servants speaketh the Apostle to such as did beleeve and were come to the knowledge of the truth of what masters such as yet were enemies to God and his truth loved not knew not had not tasted of the truth Laban was an Idolater yet did Jacob give him faithfull service and all duty yea a churlish and deceitfull unconscionable Master Potiphar was an heathen yet Joseph feared him and served him faithfully The Prophet never forbade Naaman

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

danger of some fearefull effect and so makes them suspect the worse It is so betwixt man and man Gen. 50.15 So betwixt man and God This teacheth us that undoubtedly there is a great want of this feare amongst most Vse 1 because they doe not apprehend or beleeve the dangers imminent or as great as they be but if a little yet they will not make the worst but the best of every thing They read often the judgements of God written they heare them threatned against particular sinnes and it may be their owne they see them executed upon particular men daily every moment and every morning he drawes forth his judgements yet they hang in suspence whether he will doe with them as they see him doe with others before them They have the root of gall and bitternesse Deut 29.18 19. How many scoffers have we who will not beleeve that Hell fire is so hot as the preacher tels them no Hell but in this life the gall of the conscience which they can cure with company and good fellowship How many have we that thinke the mouth of God is not so hot against sinners as men speake of not so grievous as we would make them beleeve and though now and then some be smitten yet that he must for example sake to keepe some more orderly but no great feare there needs be of it so long as a man is not outragious how many that think repentance is not so difficult as men would make it for at their deaths for a little confession and proclaiming of their sorrow they shall have a fellow pronounce pardon unto them how many thinke that death is not so suddaine and so uncertaine as some imagine few dye so and that they need not much suspect and feare to be prepared but they shall have time enough And for a little good at their death they heare many Preachers not tell of the sinnes of men in their lives for that will not be born but of their good at their deaths and include every bodies soule in Heaven But these men are all voyd of this feare for if they had it they would be easily perswaded of these things in their Soules yea they would suspect farre more then we could suggest for so suspitious is feare and as every affection is prone to the apprehension of those things that feed that affection as love joy hatred c. So specially if feare Particularly every man may try himselfe Vse 2 whether hee hath this feare or no. Is he like to the sonnes in law of Lot when their father told them how that God would destroy Sodome Gen. 19.14 Hee seemed to them as one that mocked So when the Ministers threat particular or generall judgements he is but as one that mockes and because of Gods patience after their Preaching and denouncing thou thinkst nothing will come but say as some have been heard speaking the Ministers doe well to threaten sharpely and speake great words and tell the people of fearefull things but yet we hope for farre better things feare thy selfe because thou canst not feare the things they speak and believe them much lesse apprehend more never casting the worst but making the best of every thing this security argueth that thou wantest this servile feare The fourth effect of this feare is humility for feare beates downe the pride of the heart and makes men not stand upon their pantofles man to man not to stand upon tearmes as betwixt Benhadad and Ahab 1 Kings 20.31 32. so in this where the feare of Gods power is the former examples of Ninevites Israelites Saul Goaler sheweth it plainly as that Rom. 11.20 Bee not high minded but feare a proud spirit and the feare of God can never agree Because they know there is no wisdome nor power against the Lord Reas 1 and so he is to be crept to not held at defiance for common wisdome teacheth those who are in danger of others and under their power when they know their power and justice not to carry themselves proudly but humbly towards them As in Benhadad so women and friends who sue to Judges for their friends doe petition them submissely Chrysostom Because it will make every man out of love and liking with all things he hath Reas 2 and to take no joy in them or at least no pride in them when he feares his power who can take them from them in a moment This as the former sheweth that many men are destitute of this feare Vse 1 they are so highly minded they stand so upon their tearmes and prerogatives in most things not with men but God not in small things but matters of salvation They stand upon their reputation and esteem amongst men when as God cals upon and sounds an Alarum not to the eare by us but to their heart and consciences with us calling them out of their course of life as their ambitious lying deceitfull covetous or carnall civill course and submit themselves to the word to the means of salvation forsaking such courses and living humbly dealing plainly walking contentedly having religious and holy conversations they fear men will mock scorn at them think meanly of them say they are become superstitious or turned precise or they cary themselves otherwise then becometh men of their place and state like Zedekiah Jer. 38.19 Like those rulers who beleeved on Christ but of a proud and ambitious humour they were ashamed to professe him John 12.42 43. They thought it too base a matter to yeeld themselves to be governed by so meane a man as had none almost but a few Fishermen to follow after him so standing upon the reputation of their estate and places they refused to submit themselves to the meanes of Salvation and continued in their damned estate How many have we like to these in all places Cities Townes Villages houses all full of them as many as there are so many have we that yet have not this servile feare Particularly every man may try himselfe whether he hath this feare or no Vse 2 where this Timor is there is not Tumor saith Bernard there this feare hath pierced that bladder and let out all the wind in it thou art growne humble and lowly and standest not upon the reputation or estimation of men so thou may'st doe what God commands when he calls to any duty but if thou doest there is no feare in thee For instance thou hast in the time of thy ignorance or prophanenesse either when thou wast a servant defrauded thy Master to get a stock to set up by as is the custome of divers or being free and in Trade thou hast deceived and defrauded many men and the treasures of wickednesse are yet in thy house Thou comest to the Church thou hearest the Word the Lord smites by the sword of his mouth and calls for this that thou with speed make restitution thou wilt not doe it why thou standst upon thy credit for if thou make open

restitution then thou shalt be accounted a fraudulent and deceitfull man and every body will cast it in thy teeth upon any breach if privately thy credit will so sinke for thon art not able to drive a trade as before and to maintaine thy selfe wife and children Know this thou art void of this servile feare while thine heart is so full of pride that it will not stoope to God and his commandement for if thou fearedst his power and justice thou wouldest not stand upon this reputation with men Can he not make thy wickednesse knowne to thy shame and can he not make thee as poore to thy dishonour If thou diddest feare this thou wouldest never stand upon that The like may be said of men who make profession of conversion and Religion and yet neglect the duties of it for feare of the scornes and reproaches of men and stand upon reputation they have no feare But if thou canst be content to hazard thy credit to obey him that gives credit and honour and riches to whom he will and takes them from he pleaseth it will prove to thy selfe and to others that thou hast this feare at lease what else may be more if not then the contrary for there can be no place for feare where the heart is passed up with pride To obey God in honourable things and things to be done without crosse or hazard of credit is but to serve themselves The fifth effect of this feare is diligence and carefulnesse that is it will never let a man rest till he have used all the meanes whereby he may have any hope to escape that which he is afraid of Instance for the feare of man in Jacob Gen. 32.6 c. manifest in Ahab 1 King 21.27 Exod. 9.20 Acts 2.37 Acts 9.6 Ninevites Because this feare is credulous Reas 1 makes a man beleeve that will come which is threatened and that such things are not scarre-crowes but if they be not prevented they will come and suspects often more than is uttered Now that men beleeve they use meanes to compasse it if good to avoid it if evill If good hope for it if evill feare it and so seeke to avoid it Because feare breeds a desire Reas 2 whether a man feare he shall not enjoy some good he would have or lest some evill should come upon him he would escape the desire to have and the desire to escape is increased by his feare He that feares neither may have some desire but when feare comes it increaseth his desire yea as the feare increaseth so doth this Now a desire and a desire enlarged gives a man no rest till he use the meanes to have or escape desire is never without endeavour for it or against it to use all the meanes knowne unto the desirer This Vse 1 as the other two argues great want of this feare because men are so secure and use no meanes at all to avoid Gods judgments here or to come or use them carelesly and coldly which must needs prove want of feare when they heare that no adulterer usurer blasphemer or any that loves and lyes in any smne shall inherit Heaven but shall have their portion in the burning Lake without faith and repentance which can never be had but by diligent and carefull hearing of the Word this they contemne or regard not if it come not to them well they will not feeke after it if these fall into their mouths well it is but otherwise they will never trouble themselves further about either of them For if they be elected they are sure to be faved and the refore they will leave all to Gods disposition Thus some say desperately but more deale thus and shew plainely there is no feare of God in their hearts or before their eyes for that would keepe another manner of coyle in them and would not suffer them to sleepe so securely in sinne never regarding what became of themselves If they had this we should not need to threaten the wrath of God nor to excite them to flye from the wrath to come and by well-doing to seeke honour and immortality And we should need lesse to doe it or at least we should more prevaile with them for them workes the hammer when the Iron and metall is mollified and softened by the fire then the Word when men are softened and mollified by this feare then the Word is most regarded when the heart is wakened by the present feeling or feare of judgment to come Questionlesse the generall security that hath overgrown the whole body of our people that they neither seeke to escape the vengeance to come of themselves nor yet when the Ministers of God doe with one consent threaten them though many Johns have preached for a long time that the Axe is laid to the root of the tree yet they come not to enquire what to doe as the people did Luk. 3.9 10. Our age as Chrysostome observed is like to the old world our Cities like Sodom and Gomorrah still secure The plague of God that was upon our houses and persons hath not wakened them the Sword that was even at our heeles hath not made them shake off security and begin to feare what is this but a fearing of some judgment that will make our hearts to ake and the eares of posterity to tingle when it shall be told them according to that of Jer. 2.19 Thine owne wickednesse shall correct thee and thy turnings back shall reprove thee know therefore and behold that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of Hosts Yea finally to knit this to our present matter what proves this else but that the men of our times are so farre from the truth of Christianity howsoever they professe themselves to be Christians that they are not come so farre as yet to be Gods servants worse than servants yea than beasts yea than Sathan Jam. 2. who beleeves and trembles This may teach every man to try whether he have this feare or no Vse 2 feare breeds carefulnesse to avoid that is feared or is and ought to be fearefull Doth any man heare of the judgments of God sounded out many wayes by the words and workes of God is he carelesse of them for himselfe for his family if he have a charge and possessed with the security of the age not seeking all meanes to avoid them not as the masters of the families Exod. 9.20 such then as feared the Word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses But as Gedaliah when it was told him by many the danger by Ishmael he beleeved it not and so would not prevent it Jer. 40.14 16. and saith the Lord will doe no such thing and so will not take the meanes to avoid them thou hast not so much as this feare And dost thou thinke thy selfe a good

quality yea and of a step or a degree higher Hay or stubble or any combustible matter dryed and heated by the Sunne soone takes fire the resisting of humidity is taken away So in this For when temptation is offered to some or other sinne that the conscience shall at first seeme to make nice of the corruption of the heart will be ready to make answer and suggest that he may as well and as safely doe this as the former there is no more danger in the one then in the other and therefore that it is to no end to make dainty of the one seeing he is so farre ingaged in the other Therefore hee that would be free from greater when the lesse hath seased upon him let him haste and by true repentance as by an ejectione firmae cast him out of possession Take the foxes when they are little and if not at first yet as they come in by little and little cast them out by little and little and go back againe by degrees as the sunne went backe in the Diall of Ahaz Vse 3 This may teach every man to account it a mercy and goodnesse of God to him when he gives a meanes to prevent his entrance into a sinne or his continuance in it when he hath slipped aside to any though but a little one St. Aug. saith that Omne peccatum c. Every sinne that God prevented in him and kept him from committing of it he accounted no lesse mercy than if he had pardoned him And doubtlesse in this respect the mercy is more for while that sinne was prevented more and perhaps greater sinnes were prevented in him Men are nothing so sensible in this but it is their corruption as they are not so sensible of the benefit being kept from transgressing the Law as getting a pardon after nor in preventing a disease as in removing it after But the merecy is great whether it be by the voice of a Minister if he open his heart to it or the voyce of a judgment or the voice of his conscience or the voice of the Spirit Es 30.21 It is a benefit when a man is setled or secure in his sinne by any of these meanes to be admonished as David was by Nathan after he had sinned in numbring the people and Peter was by Christ after the third deniall though it had beene greater if the admonition and prevention had beene at the first or second step So should men esteeme it when they are turned or turning to the right hand or to the left by pleasure or profit It is good that God will so admonish them and prevent this by whom or howsoever by publikc or private meanes by good or bad And let them hearken and obey and be thankfull to the Authour and the meanes Nec ullus omnino sermo qui adificat ad pietatem ad virtutes ad mores optimos negligenter est audiendus quoniam illic iter quo ostenditur Salutare De i. Bern. in Cant. serm 57. Si corripuerit me justus in misericordia id ipsum sentiam sciens quia aemulatio justi benevolentia iter faciunt ei qui ascendit super occasum Bonus occasus cum ad correptionem justi stat homo corruit vitium Dominus ascendit super illud conculcans hoc pedibus conte●ens ne resurgat Non ergo contemnenda increpatio justi quae ruina peccati cordis sanitas est nec non Dei ad animam via Bern. Ibid. Vnusquisque pro modulo suo audiat sicut sibi conscius fuerit ita vel doleat corrigendus vel gaudeat approbandus Si se deviâsse invenerit redeat ut in via ambulet Si se in via invenerit ambulet ut perveniat Nemo sit superbus extra viam nemo piger in via Aug. in Psal 31. praefat As St. Bernard speakes No word that edifies to godlinesse to vertue and good manners is to be heard negligently because there is the way in which is shewed the salvation of God And a little before in the same Sermon saith he The admonition of the righteous is not to be contemned which is sinnes ruine the hearts health and Gods way to the Soule And as S. Aug. to the same purpose of publick hearing and admonition Let every one heare as he can and as he is conscious to himselfe so let him either grieve being to be corrected or rejoyce being to be approved If he finde that he hath gone astray let him returne that he may walke in the way If he find himselfe in Gods way let him walke on to the end let no man be proud out of the way nor slothfull in it In that you say That is thus thinke in your hearts and this is known to God 'T is not likely they were so impious to utter their prophane conceits of Gods service but as it is Ps 14.1 Psal 30.6 Not onely workes and words Doctrine but even the thoughts are known to God The very hearts of men have eares to heare God and mouths to speake to God Corda Deo aures os gerunt saith St. Aug. As God said to Moses in another case Exod. 14.15 so to the wicked Why cryest thou against me when haply they speak no word but onely blaspheme God in their hearts as it is Psal 10.13 The Table of the Lord is not to be regarded They aske wherein they have despised and polluted God In that they think basely of his service they pollute him in polluting his Altar They who thinke basely of Gods board they contemne and pollute God whose board it is By Table is understood not that of the Shew-bread but the Altar of burnt-offerings And so is Ezek. 41.22 Whatsoever abuse is committed in the worship of God or against the meanes of his worship Doctrine it is held to be done against God himselfe Thus answereth God this people In polluting my Altar you pollute me the meanes of Gods worship with us are the Word Sacraments and Prayer as the Law Sacrifices and Sacrament were with them Now then as the contemning of these were the contemning of him so is it with us It is that which is 1 Cor. 11.27 to be guilty of the body and blood of the Lord that is of a heinous offence committed against his person he is absent so was God from the sacrifices yet he was polluted in them because they were offered unto him So is it in these Sacraments of ours because he offereth them unto us as signes of himselfe Hence it is Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And wherefore they more than other men but for this because they were the Candlesticks that held forth the light they were they who brought the Word to them and that was it not for their persons Because he that denies God all worship and honour must needs contemne and

Preacher Almes to the poore is a gift to God as the Scripture teacheth but how many have we I do not say rich churles like him in the Gospell that will not give crums to Lazarus but that will give something but it is almes of moldy bread tainted meat that scarce doggs will eate or cannot be spent otherwise whose rust of their siver their motheaten gartments shall be awitnes against them eate their flesh Any thing is too much for these nothing too good for their bellies pleasures Jam. 5.2 3. or pleasant compaions who delight them Miseri homines parasitis assentatoribus distribuert malunt quam Christo qui tot sibi benecia contulerit Wretched men had rather give to parasites and flaterers then to Christ from whom they have so many benefit These shall have of the best those of the worst these liberally those sparingly If I should tell you that a Citizen in the end of the sicknesse being some few miles from the City when the plague was beginning hotly going thither but of pleasure at his meate would have given a Crown for a set of Musitians to delight himselfe withall when otion was made in the company to give somewhat to the relief of the sick and poore in that towne as men who could not forget the miseries of the poore from the experience of their own he among the rest gave but a penny or two pence at the most I say if I should tell you of such an one I say not I know the party and the thing I know you would all condemn him in your thoughts But this I say I know many who will not sticke to spend a crowne 10 20 30 40 s upon one idle journey for their pleasure and delight which I doe not simply condemn when as it will grieve them and they cannot smother it to bestow in a whole yeere upon the Lords Levites and his poore Lazarites a crowne or 10 s. or the like portion farre inferior to their ability how are these not reproved here And if these then those who give to the Lord not the flower and youth of their age but to the flesh and devill and the dregs of their age to God their strength and health to the world their weaknesse and sicknesse to God The first fruits are too good for God though he call for them the gleanings are good enough Many have children some are of good parts good gifts and towardlines it is pitty they should serve the Lord andbe for his ministery they are fit to stand before Kings and in great places Dan. 1.3 4 5. but if any be of no gifts hee is fit for no others use turne him to the ministery 1 Kings 12.31 2 Chron. 13.9 and this must be his refuge against poverty many betake themselves to the reading of the Word and come to the Church when they have nothing else to doe neither their bellies to feed nor their backs to deck nor the world to follow the weather not for them to walk in the fields as Luke 9.59 61. Many will offer small and petty sins to God that they have no pleasure or profit by but retaine their maine sinnes which give delight 2 Kings 10.28 29. Mark 6.17 18 20. Math. 23.23 yea many can be content to part with their outward goods not inward corruption but buy out their sins with almes Mich. 6.6 7. Now a number of such hypocrites as these are manifestly here reproved that they thinke things too deare for the Lord and please themselves when they offer of the worst unto him To reach every man to honour God with the best he hath to thinke nothing too good for him Vse 2 if he call for it To take Solomons advice Prov. 3.9 Honour the Lord with thy riches and with the first fruits of all thine increase Defraud not his Levites of their portion thinking it too much that is bestowed on them for 1 Cor. 9.11 If we have so wen unto you spirituall things is it a great thing if we reape your carnall things Nisi dederit oleum populus extinguetur lucerna in remplo Orig. And Galat. 6 6. Let him that is taught in the Word make him that hath taught him partaker in all his goods And if men be straitened this wise it may be just with God to take their Ministers from them * Unlesse the people bring Oyle the light will goe out in the Temple so in ordinary course and Gods judgment Feed the poore with the best and deale liberally with them Deut. 14.29 Nehe. 8.10 Make them heires and co-heires with thy children and kindred as Chrysost When thou art dying and going though it is farre better thou shouldst nourish them living and before thou depart Hom. 25. ad pop Ant remember God in the best of thy dayes health youth strength Eccles 12.1 Deut. 6.5 If thou hast children thinke none too good for God to carry Gods Name to stand in Gods stead 1 Cor. 2.16 and 5.20 And if God will have him if he be as Isaac freely offer him the better the more acceptable to himselfe Give God the time that is meet and he requireth though it be precious to thee and may be imployed to profit otherwise Exod. 34.21 Offer to God the greatest and sweetest sinnes neerest and dearest Marth 5.29 30. as Heb. 11.17 yea give God the heart and honour him with outward holinesse Prov. 23.26 In all things be an Abel not a Cain Gen. 4. The blind Sacrifices were Types both of head and body and for body of the persons and service And thus God rejecting their sacrifices for their blindnesse shews how hee condemnes blindnesse in those who serve him And blindnesse is ignorance and want of knowledge Revelat. 3. 2 Pet. 1.5 9. And so from hence observe Nothing that is done in obedience of God can be good Doctr. or a good worke unlesse it be of knowledge zeale charity devotion good intention cannot make it good if knowledge be wanting for it is a blind offering The knowledge we speake of is a generall knowledge of the Will and Word of God and speciall knowledge of the lawfulnesse and goodnesse of that action 2 Pet. 1.5 9. Deut. 5.27 Matth. 28.19 20. Rom. 10.2 3. Rom. 14.23 Reas 1 Because the Lord respects not the outward shew and pompe of works as the multitude and greatnesse of them but considers them inwardly whether they flow from true obedience or no. Now true obedience is then when we beleeve by the Word of God that both he requires such workes and they are those which please him Now this cannot be without some measure of knowledge Because as he condemnes the vaine pompe and outward shew of Hypocrites so doth he all fained service and will-worship Reas 2 Col. 2.23 Now then it is will-worship not onely when things not commanded are done and men thinke by them to doe God good service but when things commanded are done and they know not the command but

obeyes and doth service to his father or master and knowes it is not acceptable and yet if he be told what way he may take to have it accepted will not so in this if there be any desire to please him labor not so much to doe as how to doe or to know what you doe and this not onely by siting at Gamaliels feet and hearing the Ministers but by reading the Scriptures and word of God your selves diligently and painfully Col. 3.16 for the Apostle so perswades Let the word of Christ dwell in you plenteously in all wisdome teaching and admonishing your selves in Psalmes and Hymnes and spirituall Songs singing with a grace in your hearts to the Lord not as Chrysost well saith that the word should be in you that is come as a stranger and stay for a night a season and gone againe but it must dwell in you and that not sparingly but copiously and abundantly Chrysost exhortation is not so necessary for these times and this audience to get them Bibles for they must have them in their hands and houses but to use their Bibles which most neglect Therefore as he de Lazaro Semper horter hortari non desinam ut non hic tantum attendat is iis quae dicuntur verum etiam cum domi fueritis assiduè divinarū scriptur arum lectioni vacetis Quod quidem iis qui priv atim mecum ingressi sunt non desisto inculcare Chrysost Hom. 3. I againe and againe exhort you not only here to attend to the things that are spoken but when you are at home to read the Scriptures carefully which I use to presse upon them that are about me If this may prevaile a little more may that of Moses Deuter. 6.6 7 8. and that of Christ John 5.39 and the former of S. Paul But alas how may that complaint of Chrysostome be applyed Homil. 13. in John Quinostrūquaeso repetit domi aliquid out Coristiana dignum opus aggreditur Quis Scripturarum sensus perserutatur Nemo sane sed alve●los talos frequenter invenimus libros quam rarissimos Chrysost Who is it that when he comes home doth any thing worthy of a Christian who is it that seekes the meaning of the Scripture None at all we may ordinarily finde you at Tables or Dice but very seldome at your Bibles Doth not he describe many of our Christians and their familes and so that being without knowledge all they doe is unacceptable Let us labor then for this knowledge and be not Idols in the Church who have eyes and see not so much knowledge is required as there is capablenese and meanes And if yee offer the lame Lame sacrifices forbidden signified the dislike that God had of such service as was done by halfes in body and not in minde è contra inhypocrisie for fashion and custome and such like Lame service which is done to God Dorct is unacceptable unto him whether it be done with the body without the heart or pretended to be done with the heart when the body goes another way when it is hypocriticall and dissembling or by parting or sharing with God it is abominable and not acceptable unto him therefore rejected he the lame sacrifices the ceremony leads to this substance the shaddow to this body 1 Kings 18.21 And Eliah came unto all the people and said how long halt yee between two opinions If the Lord be God follow him but if Baal be hee then goe after him And the people answered him not a word This God complained of Isaiah 29.13 Jer. 12.2 Ezek. 33.31 Act. 4.36 with 5.1 2. Math. 6.2 5. Because all and the whole is his Reas 1 both body and soule by his three-fold right of creation redemption and preservation or gubernation therefore he will have all or nothing can be accepted of him Because this is to make a false God of him Reas 2 for it is a position full of truth that a true God as hee will not be worshipped with fained and counterfeit worship so not with partiall worship but he will have all or none whereas false gods will be content so they may have but a share But the true God is like the true Mother 1 King 3.26 will not have it divided This condemneth all presenting of the body before an Idoll Vse 1 or in Idols service under pretence of keeping the heart to God whether it be done by feare fancy or for profit and gaine This is to offer up a lame sacrifice to God such as he abhorres it is without any president or precept in the Scriptures nay the Commandements precepts lawes admonitions judgments of the Law and Prophets of the Old and new Testament are all against it commanding to fly Idols and Idolatry The companions of Daniel chose rather to bee cast into the fiery fornace then to bow to the Kings Idol The mother in the Maccabees and her children embraced death rather then they would eare swines flesh contrary to the law of God Infinite are the Martyrs of all times who have couragiously embraced death before they would doe any such thing who had been all very unwise and fooles if this would have served and God would have accepted such lame sacrifice But for all this a man may goe to masse and such superstitions Object may he not No more to the one then to the other Answ for this is the greatest Idol in the world and for it more abominable Idolaters are the Papists then any other for never any worshipped the thing it selfe as they doe the breaden God and the crosse but they worshipped God at it and in it as their old distinction hath been But we goe to make us abhorre it Object when we see their follie and vanity This were as if a man should goe into a harlots house or stews Answ under pretence to see and to abhorre whom shall he make beleeve that is his end if it were apparent yet what madnesse were it for a man to lay himselfe open to bee taken with such a danger He presumes of his strength nay he provokes God to take his strength from him and to let him fall into it as in Peter This is not the way to abhorre it But as he that would abhorre uncleanenesse or drunkennesse must not take that course to go to stewes or to frequent tavernes for that is to make him more in love with them but must labor for a chaste and sober heart and that will make him abhorre it so here for a religious and holy heart for it is not the seeing of evill that makes men abhorre it but the seeing of good If men labor for true grace they shall easily abhore sinne and in this as in all others evill must not be done that good may come Nay though never so much good would ensue yet when God hath forbidden it when he dislikes it it must be avoyded This condemneth all prophane men who talke of serving God with

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

not one or two Nations of them but to all the world This overthroweth the Church of Rome Vse who limit the Church which is enlarged by God affirming that to be only the Catholique Church which is at Rome or which is subject to the Romish tyrant how then is it to all Nations are all subject to it Catholique saith August Epist 48. ex communione totius orbis how Catholique when it is but a particular Church what is Catholique but universall Now to speake thus the Romane Catholique Church is to say the particular universall Church which in any reasonable mans eare is most absurd But some times particular Churches were called Catholiques Object So they were Answ but then as August Cont. Epist Fundani cap. 4. Every Church did it and no one Church assumed this prerogative unto it selfe more then another neither was Catholique opposed to particular but to hereticall The Catholique faith was accounted the true faith and the Catholique faith opposed to Heresie and the Catholique Church to hereticall Churches And in this kinde the Church of Rome can lest challenge it to it self for it is least Catholique being in many things hereticall The Jewes corrupting and contemning the worship of God the Gentiles are called through their fall salvation is come to the Gentiles God by the sinnes of man takes occasion to worke good to others Doctr. and to magnifie his mercy and goodnesse so here by the sinnes of the Jewes he bringeth good to the Gentiles and glory to his owne Name Because he may take from the wicked any just occasion of accusing his providence and government Reas 1 because he suffers sinne to be that could prevent it which indeed is a sinne in him that doth it not who is bound to it but it is not so with God The Physitian is not to be accused when he maketh his patient sick to bring him to health lesse here God not making him sinne but leting him alone to his own corruptions Because he is most wise Reas 2 good and powerfull and would so manifest himselfe by bringing light out of darknesse good out out of evill for to make good or to work good by good would nothing so manifest this To make some excellent work of pure gold is no great thing a slender Artizant and a small skill will doe it but of base lead to make pure gold is admirable Alchymie so to bring good out of good is Humanum but good out of evill Divinum Why then should any be punished for sinne Object or why should not men sinne that the goodnesse of God may be more magnified Such two objections were made to St. Paul Rom. 3.5 6 7 8. Solut. where also his answer is to the first verse 5. this is most absurd for then should God judge unjustly which no man may suppose that he which is the judge of all the world should be unjust and addeth absit which he useth often when he speaketh of things which should not once be thought and which the minde of a holy man ought to abhorre once to thinke of To the second he answereth verse 8. whose damnation is just Shewing that such an error is so farre differing from his doctrine that he condemns both it and the teachers and suggesters of it For good is not an effect of the evill that it of it selfe brings forth any such thing but that comes by the wisdome power and goodnes of God He hath given man a law that he must follow and not doe other things upon expectation of effects for a man may be condemned for the evill whatsoever effect it brings forth by the goodnesse of God as Judas And if any man thus reason it is as if he that had been sicke of some desperate disease which when he is cured and the skill of a Physitian grown famous by it he will againe surfet to fall into the like disease that the Physitian might be more famous or as if poore men and beggers should resolve still to bee in need and to begge because that might magnifie the bounty and magnificence of the rich When we see the hatred and malice of men to profit others Vse 1 by their persecutions in word or deed so that they are made more zealous and carefull more upright and entire there is no excuse for men nor thanks to them to be given but the glory is to be given to the Lord who thus turns things makes good out of evil Persecuters unto the Martyrs saith Saint Augustine are as the hammer is to gold as the Mill to wheat as the oven to bread as the furnace to mettall profit them worke them and purge them but no thanke to them it is not out of the nature of them but from the skill of the Gold-smith the baker c. for they would consume the gold with the drosse the wheat with the chaffe and bruise them in peeces if he did not temper and moderate and use them for the good of them so it is in this Rom. 8.28 We are in the latter dayes Vse 2 wherein iniquity hath got the upper hand and sinne doth abound it is matter of griefe and trouble if we consider what they are and what of themselves they bring the wrath of God his rod and plagues yet are they or will be lesse troublesome when we consider that God can and will turne them to his owne glory and the good of his Church To converse among venomous creatures to have to doe with ranke poyson is fearefull and troublesome as they are simples and in themselves but when they are once skilfully tempered by the Art of the Apothecarie when the Physitians skill hath made a just and good composition of them then though it be not altogether toothsome yet it is not so troublesome nor hurtfull unto men So in this For imitation Vse 3 to teach us to endeavour to make good out of evill and by the sinnes of men our owne or others take occasion to glorifie God the more or to helpe and profit our selves or others by our owne sins or others under our charge to be humbled both to repentance as also to true humility and lowlinesse of mind as Paul 2 Cor. 12.7 21. In the finnes of others not to triumph over them but to blesse the mercy of God and magnifie his goodnesse that he keeps us from the like who have no lesse in us the seed of them than they have accounting our selves as much beholden to God for keeping us from those sinnes as if we had committed them and he had remitted or pardoned them to us As Augustine My Name is great Here is the ground of all the worship of God which follows being smitten with a reverence perswasion of his greatnesse and Majesty they worship and serve him The ground and foundation of all true and sincere worship of God Doctr. is the perswasion and acknowledgment of his greatnesse and the want of it cause of contempt of God and of

to God if they were preserved and if God would returne in mercy to the City that they might in safety follow their callings againe for I cannot thinke but that most men specially when God came any thing nigh them were affected and touched for the present which usually brings forth such thoughts and such motions If any were not I think their case is marvellous fearefull to be in the fire and no relenting Then you that did remember your vowes and see where is the performance of them it may be sought for but not early seene or seen in a very few And what is to be expected but these curses and more heavy than we have had If your children or servants all the time you are correcting of them and holding the rod over them promise to learne their books better and doe their worke more diligently whereupon you spare them if they after deale deceitfully with you will not your displeasure be doubled and your anger be increased and you thinke lawfully too thinke Gods waies are more equall and just If thou wouldest avoid this then doe as David said and did Psal 66.13 14. I will goe into thine house with burnt offerings and I will pay my vowes which my lips have promised and my mouth hath spoken in my affliction If a man vow when he is in custody or restraint that when he getteth liberty he will goe and dwell in a place where the Word is if the Word goe from thence he is not bound Ruth 1.16 17. Againe in cases of necessity as a man bound to abstaine from Wine yet if Physitians counsell it for his health he may use it as Jer. 35.11 yet so as hee have a speciall eye to the maine end for which his vow was made as suppose Timothy 1 Tim. 5.23 to abstaine yet for his often infirmities he may drinke For I am a great King saith the Lord of Hostes There is Gods first reason why they ought not to corrupt his worship and deale thus deceitfully with him his greatnesse and power who is able to punish them for evill doing Men ought to obey God Doctr. and to avoid evill and corruption as generally and in all things so in his worship for feare of his power and justice Vide vers 6. where is my feare And a great King It is the Kingdome of power not grace he by his power is absolute King great and the greatest The Lord he is the absolute King of all men and Angells Doctr. and all creatures in the world they are all his subjects so is he here called a King and that 2 Chron. 20.6 Dan. 2.21 This his commanding of all creatures sheweth and their obeying Psal 104.4 Isaiah 37. Joshua 10.12 13. Exod. 14.21 Matth. 8.26 Dan. 3.6 Because he hath created and doth sustaine all Reas 1 it is reason he should be their King and they his subjects Because else there would be no order Reas 2 but all confusion Lactantius de falsa religione lib. 1. cap. 3. hee gives this as a reason for the order of things because there is but one God that governes all For as in an Army if there were as many Generalls as there are Bands Companies and Wings of the Battell it could neither be instructed nor governed because every one would stand upon his owne wisedome and counsell and such dissention would rather hurt than profit So in this world if there were multitudes of Governours if God were not the sole King and Governour there would be nothing but confusion and disorder Uses of this we have before Vse vers 4. The Lord of Hosts FINIS THE SECOND CHAPTER OF THE PROPHET MALACHY AND now Oye Priests this commandement is for you 2 If ye will not he are it nor consider it in your heart to give glory unto my Name sayth the Lord of hostes I will even send a curse upon you and will curse your blessings yea I have cursed them already because ye doe not consider it in your heart 3 Behold I will corrupt your seede and cast dung upon your faces even the dung of your solemne feasts and you shall be like unto it 4 And ye shall know that I have sent this commandement unto you that my covenant which I made with Ley● might stand saith the Lord of hostes 5 My covenant was with him of life and peace and I gave him feare and he feared me and was afrayde before my Name 6 The law of truth was in his mouth and there was no iniquity found in his lippes he walked with me in peace and equity and did turne many away from iniquity 7 For the Priests lips should preserve knowledge and they should seeke the Law at his mouth for he is the messenger of the Lord of hosts 8 But ye are gone out of the way ye have caused many to fall by the Law ye have broken the covenant of Levi sayth the Lord of hosts 9 Therefore have I also made you to be despised and vile before all the people because ye kept not my wayes but have beene partiall in the Law 10 Have we not all one father hath not one God made us why do 〈◊〉 transgresse every one against his brother and breake the covenant of our fathers 11 Judah hath transgressed and an abomination is commited in Israel and in Jerusalem for Judah hath defiled the holinesse of the Lord which he loved and hath married the daughter of a strange god 12 The Lord will cut off the man that doth 〈◊〉 both the master and the servant out of the Tabernacle of Jaacob and him that offere● 〈◊〉 o●●ering unto the Lord of hostes 13 And this have ye done againe and covered the altar of the Lord with teares with weeping and with mourning because the offering is no more regarded neither received acceptably at your hands 14 Yet yee 〈◊〉 Wherein Because the Lord hath beene witnesse betweene thee and the wife of thy 〈◊〉 against whom 〈◊〉 hast transgressed yet she is thy companion and the wi●● of thy covenant 15 And did not 〈◊〉 take one yet had he abundance of spirit and wherefore one because he sought a godly seede therefore keep your selves in your spirit and let none trespasse against the wife of his youth 16 If thou hatest her put her away sayth the Lord God of Israel yet he covereth the injury under his garment sayth the Lord of hosts therefore keep your selves in your spirit and transgresse not 17 Ye have wearied the Lord with your words yet ye say wherein have we wearied him When ye say every one that doth evill is good in the sight of the Lord and he delighteth in them Or where is the God of judgement VERS I. And now O yee Priests this commandment is for you THE parts of this Chapter are Curses and Judgements threatned against 1. the Priests 2. the People In the first verse is noted the preface to the Priests He applieth his doctrine to the Priests It is the dutie of the

prophecied of two in this verse Famine and Reproach Thus hath God decreed to punish those but before he will execute he makes it knowne to the Prophet and tells him what he will doe When the Lord purposeth to bring a judgement upon his people Doctrine 1 he communicates his counsels with his Prophets and Ministers I will corrupt your seed The first judgement in this verse is Famine for the seed corrupted that it can bring forth no fruit must make that must cause famine For the iniquities of a land and people Doctrine 2 the Lord will lay dearth and famine upon them even for their sin and for this in speciall for contempt of his Worship and Word So here and 2 Chron. 7.13.14 Levit. 26.19 20. Psal 107.34 Ezech. 5.16.17 Amos 4.4.5.6 8.8.13 Because this Reason 1 when many other things prevails not is a meanes to make men retire and returne to God by repentance As the instance in the prodigall son Luke 15.16.17 Because as S. Chrysostome speaks Reason 2 Indigni sunt uti creaturis Deum glorificantibus ipsum blasphemantes quoniam filius contumelia patrem afficiens servorum ministerio fungi non est dignus Chrysost Hom. 25. ad pop Antioch they who blaspheme God deserve not the use of those creatures which glorifie him because the son which reproaches his father is unworthy of the ministery of servants Because it is just with God to starve their bodies Reason 3 who by the contempt of the word starve their owne souls as Haggai 1.4 God called for a famine upon the people because they contemned his house and decked their owne So in this the soule being his perpetuall house where he would dwell for ever and their bodies their owne clay houses and momentarie To informe mens judgements Vse 2 who when such judgements are upon them to ascribe them to second causes as to the winde and weather to the disposition of heavens and earth or to the crueltie of men in hoording up and making a dearth as the sick often imputeth his disease to his meat or bad diet or taking the cold such like and never to their sins as the cause of it these may be the means and so thought of and as in health and prosperity there is somewhat to be given to them as means so in this But the principall is their sins thus provoking God thus shutting heaven and opening it against them either by drouth making a dearth as in Judea or by moisture making a famine as in England or howsoever else it comes yet the cause of it is mans sins the imquities of the people out of the Church sins against honesty and the second Table and in the Church both those and sins against the first Table contempt of Gods Worship and Word To teach us in our land and time what we may expect Vse 2 as by the course of Gods dealing adding famine to pestilence before he bring the sword and other destructions As Princes do with rebels in a walled towne or intrenched in a fence cut off their provision and victuals to make them yeeld so the sins of the time abounding as it was prophesied of the latter times and the contempt of the word being marvellous great amongst us even among all sorts of all degrees If it was just with God for sending a famine upon Israel three yeares yeare after yeare for breaking their faith with the Gibeonites and not regarding their word they had passed to them 2 Sam. 21.1 what will it be with God to send it so upon us who have so often broken faith with him and contemned his Word and his Promise Are not they unworthy of the creatures of God which glorifie him not in their places who do daily blaspheme his Name and Word and make it to be evill spoken of Are such sons as contemne their father and regard not his word and command unworthy of the help of any of his servants Let us sit as Judges in the generall and we will give sentence against others that it is so To us Nathan the Prophet speaketh We are the men Therefore what expect we else nay what can we expect better And if we have not been bettered by Gods hand as Dauid called the pestilence It is better we fall into the mercie of insensible creatures then into the crueltie of unreasonable men To direct men when they are under such a judgement Vse 3 God sends cleannesse of teeth and scarcenesse of bread not to quarrell with the meanes and complaine of this and that but for a man to quarrell with his owne sinnes and consult not with flesh and bloud which will make him accuse the meanes but with the Oracle of God which will make him accuse himselfe and let him see where the sinne is that it may be reproved and he humbled and the land cured David tooke this course though it was long before he did it to enquire of the Lord the cause of their famine in the end of the third yeare and understanding why it was and that the satisfying of the Gibeonites I will corrupt The word signifies to rebuke i. I will with a word of my mouth destroy it God is able with his bare Word to bring judgement and destruction upon a whole land and people Doctrine if he but speake the word they shall soon come to naught and perish he that is powerfull in the voyce of the people by the sound of Rams hornes to the overthrowing of the walls of Jericho Joshua 6. can be powerfull by his owne word to overthrow whom he will Or thus it is as easie for the Lord to punish and destroy men as it is for man to speak a word Jer. 18.6.7 Psa 104.29 Because he made all things with ease Reason 1 and with his own word Gen. 1. Now it is a farre lesser thing to destroy thousands then to make one A man can more easily overthrow whole Cities in shorter time then build one house sooner sinke a Navie then make one ship Because he is Lord over all Reason 2 and hath all creatures at his command being Lord of hoasts Now how easie it is for Princes to destroy their enemies or those they hate and are displeased withall when they are of a great command To teach men not to rely Vse 1 or put confidence in man or any creature There is in it selfe that which might keep men from it being well thought of and considered because they are in themselves mortall and mutable very uncertaine and deceitfull but more when this comes to be considered that God can so easily destroy them with a word or blowing upon them which to trust and put confidence in them will certainly procure him to do and which done will make a man marvellously ashamed that he hath put any confidence in them To let us see the fearfull condition Vse 2 and the danger wherein they stand who live by reason of their corruptions and iniquities out of the

greater disgrace then here is mentioned Now this is proved in the example of Iezabel 2 Kings 9.37 of Ieroboam 1 Kings 14.7.8.9.10 of Eli 1 Sam. 2.27 ad finem Of Capernaum Matth. 11.22.23 Manifest in the Jewes who were the mirrour now the wonder of the world it was once spoken of with admiration now the by-word Because according to their priviledges abused Reason 1 so are their sins of those who have the greater or more in number then God giving or rewarding according to their sinnes and workes must needs receive more disgrace and dishonour Because his judgements in them will be more perspicuous Reason 2 and strike a more awe and feare in others and moe shall take notice of it because they are more in the eye as a Beacon upon a hill as a Captaine or Lievetenant in a Band. And so the more shall glorifie his justice and feare his power If thou seest men lifted up to honour high place Vse 1 do not envie them for if they be good there is cause to rejoyce Prov. 29.2 If they be wicked and abuse their priviledges high places there is cause to sigh but not to envie Pro. 29.2 because they are not farre from a disgrace a publique one a great one answerble to their honor The clouds that obscure the Sun are lifted up but powred down again Who would envie men upon an high pinacle ready to be cast down Who a man walking upon the Ice where it is ten to one every houre his feet will slide or it break and he be utterly cast downe to the bottome of a pit specially if some secret fire be kindled on it or the beames of the Sunne shine hotly upon it To teach those whom God hath advanced and honoured more then others with any priviledge of knowledge wisedome Vse 2 authority or credit not to thinke that those priviledges were given them that they might be the Nimrods of the earth and fight against God and his cause and his Church and dishonour him and thinke to carry it away without dishonour from him nay they shal be more dishonored and more vile then any others * For the greater grace sinners have received if they sin their punishment shall be so much larger Chrysost Mighty sinners shall be mightily tormented Hierom. ad Heliod Quantò major gratia tanto amplior p●ccantibus poena Chrysost And Potentes potenter tormenta partientur Hierom. ad Heliod It were good all that are above others would write it in their houses and every where they come and keep it in their hearts And such as are above others in their places in the Church would remember that Matth. 5.13 Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted It is thenceforth good for nothing but to be cast out and to be troden under foot of men And you shall be like unto it Or it shall carry you away meaning thta he would adde confusion and destruction unto their shame Shame and disgrace brought upon Ministers Doctrine Magistrates or any other by their just desert and default by their carelesse carriage and dissolute life is but a fore-runner of confusion and destruction which usually followeth unlesse it be prevented by repentance So is it here Matth. 5.13 1 Sam. 2.30.31.32 with chap. 4. 1 Sam. 15.30 Jer. 24.9.10 Because this argueth a great height of wickednesse Reason 1 and that men are setled much in it when shame will not shake them from it and rouse them up For whereas to a man of any honesty or that hath any sparke of goodnesse his name is of more account then his goods and that touched more affects him then the other taken away Now touched in this and not affected argues his desperatenesse and dishonesty Because when God hath smitten men in things that are so neare unto him Reason 2 and ought to be so deare and they returne not it is just with him to proceed unto their persons and themselves To teach us Vse 1 when we see men in contempt Ministers Magistrates and others to judge of it as a fore-runner of some fearfull confusion and destruction If they be unjustly without their default then is it of a general judgement upon the Church and land it being also a judgement it selfe if justly for their dissolute and corrupt lives then is it a fore-runner of a judgement to them of their confusion and destruction As it was in the time of Popery when the Clergie was come to the height of wealth yet they were in the wane and eb of worship and respect nay in shame and reproach because as in the morning the neerer it is to the rising of the Sun the more light is in the aire and the more are deformities and things out of order espied So as the Gospell drew nearer that they were like Baals Priests for deceiving the people in contempt with not affecting them to make them returne from their Idols to the living God Therefore shame and confusion came upon them as we have seen So of others if they be in contempt c. And as of them so of Magistrates and other particular men For as a sicknesse caused by mans misdieting of himselfe or otherwise by his default and not speedily cured is a forerunner and procurer of a greater disease so is it in this case To teach every one that is in any reproach or contempt Vse 2 whatsoever he is to thinke of it as the harbinger of confusion and destruction if he be not affected with it to repentance Therefore should he labour to lay it to his heart and be humbled for it and reformed by it he should be occasioned by it to search his wayes and his conversation If it befall him for righteousnesse sake he hath wherein to rejoyce if for his infirmities and unjustly from those who reproach him yet he should see whether it is not justly from God or no for that may be justly from him which is unjustly from them But if indeed justly for his dissolute and loose life then is not to be expected any thing but the confusion and destruction of his person unlesse that make him to humble and reforme himselfe for when hard and bitter words prevail not then masters goe to beating and punishing with blowes So doth God VERS IV. And ye shall know that I have sent this commandement unto you that my covenant which I made with Levi might stand saith the Lord of Hostes ANd yee shall know The Prophet proceedeth to the causes of this condemnation These are three the first is because they had neglected their care of Gods worship not of any ignorance but against their knowledge for they knew that the dutie belonged to them and the commandment was to them For thus it is to be read For you know Their sinne is the greater Doctrine 1 and deserveth the more punishment who have the knowledge what they ought to do and yet follow their

give them honour and favour and riches and abundance though they never keepe condition with him Fools and blinde who know they cannot live except they eate not reap except they sow not recover health except they use physicke and the means appointed And yet thinke without performing the grand meanes and condition with God they shall have what he hath promised and so happily they may But as Israel had a King in Gods wrath and quails in his displeasure And as the Physitian gives his patient liberty to eate what he list when he is out of all hope and despaires of ever recovering him Many a man perswades himselfe that God will save him though he never was able to performe the condition of the Law neither ever endeavoured to performe the condition of the Gospell Truly this is not to beleeve but deceive himselfe with an opinion of faith he neither having the knowledge of the promises the ground of it nor workes the answerable fruits of it And so hath but a vaine foolish and dead faith But he shall know his folly when God shall manifest unto him that he is not bound to perform promise because he never kept condition To teach every man that hath any desire that God should performe covenant with him Vse 3 to endeavour to performe conditions with God * Cum dominus promittis ne dubites sed illa fac per quae tales attrahere poteris promissiones Chry. hom 25 ad popul Anti. He must first Week to know what they are God requires of him and then do them for without that he cannot do And his searching for knowledge must not onely be for the generall but for the particulars of his place what command is sent to him and then faithfully do it that Gods covenant may stand We must repent beleeve and obey the Gospell and Commandments of God For it is godlinesse that hath the promises and shall have the performance Let such a one remember 1 Tim. 4.8 and Prov. 21.21 Yea he may assure himselfe that if he apply himself to that which God requireth of him and he hath covenanted for he shall be sure to finde him that hath been a willing promiser a most faithfull performer For parum erat promissio etiam scripto se teneri voluit Aug. in Psal 119. And so no good thing that he hath promised shall faile but shall all be made good Joshua 22.15 My covenant with Levi. Here is the honour and dignity he had bestowed upon them having made a speciall agreement and covenant with them The Lord hath specially honoured his messengers and servants the Priests in the old Doctrine and the Ministers in the new Testament for he hath not onely made the generall covenant with them I will be their God they my people but hath made a particular and speciall agreement and covenant with them So here and Numb 8.13.14 Thou shalt set the Levites before Aaron and before his sons and offer them as a shake offering to the Lord. Thus thou shalt separate the Levites from among the children of Israel and the Levites shall be mine 1 Sam. 2.28 And I chose him out of all the tribes of Israel to be my Priest to offer upon mine Altar and to burn Incense and to weare an Ephod before me and I gave unto the house of thy father all the offerings made by fire of the children of Israel Joh. 15.15 2 Cor. 3.6 Because they are of his privy counsell and know his secret Reason 1 Amos 3.7 Surely the Lord God will doe nothing but he revealeth his secrets unto his servants the Prophets Privy counsellours are specially honoured and have a particular covenant made with them Because they are his messengers his embassadours Reason 2 2 Cor. 5.20 they are specially honoured and new sworne a new covenant No reason why the great and rich men of the world should contemne the ministry for their children as too base a thing Vse 1 and not fit for their sonnes when as God hath thus honoured it and taken them so neere unto himselfe In respect of which Amos who was beleeved to be the brother of Azariah the King of Judah thought it no base thing his sonne shoule be a Prophet neither Christ himselfe to be a preacher This may be a caveat for men to take heede how they abuse or injure the ministers who are so neere unto him Vse 2 and whom he hath thus honoured certainly they ought to honour him though it goe against the haire and stomacke with them as with Haman because he would have them honoured but if not but they abuse and disgrace them and use them as the Ammonites did Davids servants Let them take heede they stinke not in his nostrils for if Princes be tender hearted and stone affected with the injuries of their common subjects and will revenge them what will they doe for their counsellours their embassadours And yet meane men will now abuse them in words and contemne as farre as they can for the law of man if they sing not placentia if they teach crosse to their humours but their portion is with the Lord and so is theirs who so abuse them And one day they shall both know whether is better to reprove and lift up his voyce and spare not or to spare and reforme nothing It may comfort the minister against contempt when he is faithfull Vse 3 yet to be still so and bold remembring his honour God hath given him which is better then all the honour man can affoord And though men may thinke their faithfulnesse may hinder them from honour as Balaak said to Balaam Numb 24.11 Therefore now flee unto thy place I thought surely to promote thee to honour but loe the Lord hath kept thee back from honour yet it is not so for that is the true honour which God gives and will give and no man can take and they ought as it is 2 Cor. 3.12 seeing they have such hope to use boldnesse of speech This may teach what manner of men Ministers ought to be Vse 4 how sanctified of what puritie and integritie seeing God hath taken them to be so neer unto himselfe therefore ought they to be carefull that offer them to God and they that receive them when they offer and when they receive not for favour or money or kindred or any such thing A man will be marvellous carefull whom he commendeth but for a common servant to a mean man his friend more to a Prince most to be so nigh to him If the Steward of a house be permitted and trusted to admit such as are fit how carefull will he be If the President of a Princes Councell to take in such as are able men how vigilant and inquisitive will he be that they be such as be competent for the place So should it be in this the like care should be had and wo unto him that hath not And men that are in the place ought to looke marvellous

corruption and they will be hating and despising Now he doth order and dispose of this at his good pleasure and makes it fall where he thinkes best where he would punish and for what end he purposeth not for what they intended As Salomon Prov. 16.1 The preparations of the heart are in man but the answer of the tongue is of the Lord. Meaning in the generall that God disposeth of all so in this not unfitly This may shew the folly of those who despise and set naught by the despising and reproaches Vse 1 because they come from inferiours from base and meane and weake men But these should consider that it is not from them but God and by them and are the signe of his displeasure It is not to be braved or bragged out Men may not think to acquit themselves by answering one reproach with another one contempt with another for this is but to fight against God who hath made them to despise them who if he can not make to returne with such blasts and small windes hath verily sharpe Arrowes and keene Swords hath mighty armies and great store of men of armes to subdue them To teach men when they are in such judgements Vse 2 the way how to have them removed first to have Davids thoughts they cursed because God bids them curse they reproach and contemne them because he hath so made them and then to imagine and consider that he who set them on must snap them check them He must onely charme these Adders that they sting not or he onely must cure their biting therefore must they by prayer seeke unto him for the removing of them who must take these from them so David prayed Psal 119.39 Take away my rebuke that I feare for thy judgements are good And if he a King of that magnificence and greatnesse of that power and authority could not have them removed but by seeking to God if he could not cure the biting of a dead dogge as Abishai calleth Shimei but God must doe it how then shall any other inferiour man be able to helpe himself and remove it without him Thirdly he must humble himselfe and remove his sinne which is the cause of fit for if he remove no judgement unlesse man remove the cause if he give not favour in the eyes of men unlesse they have favour in his owne eyes first If Prov. 16.7 When the waies of a man please the Lord he will make also his enemies at peace with him Then must they turne unto him and forsake that which is displeasing and doe that which is acceptable And if a reproach be as they say of words irrevocable yet will God doe him good for the others evill 2 Sam. 16.12 But yee have beene partiall in the law Their particular sinne why he would lay this judgement upon them their accepting of persons in the worke of their Ministery As it is in a Magistrate Doctrine and in him that executes judgement a great corruption to accept persons so is it in a Minister and him that must dispose of Gods mysteries As the Magistrate in distributing of justice may not respect poore or rich friend or foe high or low or any thing besides justice and equity so must not the Minister in dividing the word Therefore are they here reproved as offendors for doing so It is proved by the command to Ieremy Chap. 1.17.18 Hence is the commandement indefinite and generall to preach to all and to reprove all Ezek. 3.18 It is that Paul teacheth 2 Tim. 2.15 And that which he seemeth to reprove in Peter and Barnabas Gal. 2.14 The examples of evill and good Prophets and Ministers shew this Because as Iehosaphat sayd of judgement Reason 1 that it was the Lords and not mans and therefore perswaded the Judges to doe it without respect seeing God himselfe would doe so therefore ought they 2 Chron 19.6 7. so of this the word is the Lords therefore must they speake it as he would have them Because they ought to be faithfull disposers of Gods mysteries Reason 2 fidelity consisteth in delivering the whole and in delivering the parts to them for whom God hath appointed them To reprove all Ministers who are partiall in the law and dividing of Gods word and mysteries Vse 1 respecting persons and accepting faces they are all guilty of very grievous sin before God Amongst others the whole Cleargy of Rome are guilty of this sinne having fitted the word and disposition of those mysteries to every mans humour as not long since was shewed when as the word is contrary to every mans humour as contrary as light is to darkenesse yet with them they have fitted it making it as they speake of it a shipmans hose a nose of waxe a leaden rule So Pighius and Nicolas Cusanus a Cardinall of Rome writeth to the Bohemians Epist 2. Epist 7. This understand that the Scriptures are fitted to the time and diversly to be understood so that at one time they may be expounded according to the cōmon and customable course but change that and the sense is changed So that it is no marvaile if the custome of the Church at one time interpret the Scriptures after this manner and another time after that and according to this they so deale for time and persons and so prove partiall in the the whole One thing amongst other argues the partiallity of the high Priest of Rome which they wuold perswade us is part of the Law and Word of God that is Purgatory which they dispose in respect of persons the rich and great ones able to give much shall not long be in it they who can give lesse the longer they who are able to give nothing perpetually If he had any charity in him of which they bragge much he would free all and freely seeing they teach it is the Popes peculium but if he had but equity and justice in him he would free one as well as another and not accept persons and be thus partiall But not to trifle with them The partiallity is oftentimes too papable in the reformed Churches and the Ministers of them when in dividing the word they looke not as the Cherubimes to the Arke they to the word to speake as it would teach them which is not partiall but to those who sit before them and apply it so making it as some write of Manna that it tasted after every mans pallat and stomacke so this But they are guilty of this sinne and though as fooles and wicked persons they enjoy honour for a time yet they shall have dishonour Prov. 3.35 It is said of the Panther that he is so greedy after the excrements of a man that if they be out of his reach and naturall power he stretcheth himselfe so much that he kills himselfe in the end so may I apply it to these To perswade the Ministers of God not to be partiall Vse 2 but upright in the law To respect as just Judges will doe

borrower or not he will have security for his principall and gaine and an absolute covenant and makes no provision for the borrowers indemnity for he will have it lose he or gaine he all is one to him And so it falleth sometimes out against charity but if not it is ever against charity in them Calvin who is much pretended for the defence of this and indeed upon Ezek. 18. saith that a man may in some cases take usury and cannot precisely be condemned for it yet in the same place he saith apertly we must alwaies hold it to be a thing scarcely possible that he which taketh usury should not wrong his brother And therefore it were to be wished that the very name of usury were buryed and utterly blotted out of the memory of men but howsoever it may be profitable and as they thinke so agreeable to charity yet it is unjust in it selfe against the law of justice then the rule holds Rom. 3.8 To teach men when they have done any thing Vse 3 or when they are about to doe any thing to examine it whether it be lawfull or good not by the event and fruit which may follow of it or hath but by the law of God how agreeable it is to it and how profitable it is or may be nor how it is fallen out for Gods glory but how lawfull and warrantable by the word for a man may profit another and gloryfie God by that for which he may be condemned As in Iudas and the Jewes If then a man hath done any thing and it is fallen out to the profit of man and to the glory of God it is never a whit better for him unlesse he finde the thing he hath done to be agreeable to the word of God for if he have done evill and good come of it it is no thanke to him but to the providence of God who so disposed it So if a man be about to doe any thing if not agreeable or repugnant to the word he must not think it good lawfull for to be done because he sees it may profit man or honour God as if he had need of his lyes and unlawfull actions neither if he be to doe that which is agreeable he must not thinke he must abstaine and not doe it onely because he doubts of the consequent of it but that is lawfull and which he must doe by his place that he ought to doe and leave the other to God for not the effects make a thing good but the ground of it not the fruit makes a tree good but the roots of it A man may spoyle a good action agreeable to the word by his corrupt end affection or defect of faith but he can never make it good by them nor any thing else if it be not with that agreeable VERS XI Iudah hath transgressed and an abomination is committed in Israel and in Ierusalem for Iudah hath defiled the holinesse of the Lord which he loved and bath married the daughter of a strange God IVdah hath transgressed In the former verse he hath generally reproved them for transgressing one against another here he sets downe one particular their refusing of their owne kindred and marrying of strangers whereby they were both injurious to their brethren and transgressers against God The sinne is that they have married with the daughters of Idolaters the heynousnesse of which sinne is amplified from the persons as that it is Judah which hath done this evill whom he had chosen before all the world and specially reserved to himselfe in the defection of the ten Tribes they whose name is Faithfull is become unfaithfull from whom no such thing was expected that they should doe so yet they had transgressed From the subject In Israel among that people whom the Lord hath enriched and endowed with so many blessings and benefites In Jerusalem in the place which he chose to place his Sanctuary which was the Kings seat and mother Citie whence whatsoever comes whether pietie and honesty or the contagions of vice and iniquity may and will easily spread themselves abroad For the thing it is called an abomination that is such an evill as the LOrd abhorreth Abomination generally is taken for any thing that is done against law and right against some ancient decree or the custome of lawes and manners As generally Gen. 46.34 Hence in Scripture is this word Abomination used so much when it speaketh of mixing of seed when caution is had left any thing be done but that which is right and lawfull It is amplified further because they have polluted Gods Holinesse By holinesse is here meant that holinesse which was in this people because they were dedicated to God and the inheritance of the Lord and his owne proper people gotten and purchased to himselfe which holinesse they had violated in that they had mixed themselves with strange women Thus Hierom expounds these words and it is most like to be the meaning for so is it taken Psal 114.2 Iudah was his Sanctuary or holy place That land was dedicated to God and possessed of God and by that is made holy and there he exerciseth his power by directing and governing them as his owne people and those who are dedicated to him There are some who understand by it the bond of marriage ordained and sanctified of God in Paradice But the words following argue the first exposition more like to be the meaning Which he loved That is which the Lord loved which is spoken of this people and land And hath married the daughter of a strange God In the originall it is Hath the daughter but the meaning is Hath married the daughter that is such as professe and worship a strange God not that they were Gods or thus acknowledged by him and the Word but it is an usuall thing in rhe Scripture to call things not as they are or as the Scripture judgeth of them but after the affection of those of whom he speaks as 2 Cor. 4.4 Phil. 3.19 So these were not true Gods nor no Gods indeed but so accounted of And this name is communicated to them Origen hom 14. in Numeros hath this rule That wheresoever the name Iehovah is there is meant the true God the creator of the world but the other names of God are attributed both to the true God and to false Gods Iudah hath transgressed an abomination is committed Thus the Prophet speaketh not for the particular onely but the generall that transgressions even all are an abomination to the Lord those things he abhorreth And so that is the point Transgression and sinne Doctrine all and every one is an abomination to the Lord that which his soule loathes hates and abhorres Hence he speaketh so often of sinne and gives it this name of abomination as in very many places in the bookes of Moses as Levit 18.26.27.28 Deut. 20.18 Hence he speaketh of particular sinnes as Prov. 11.1 and 12.22 Rev. 2. Hence he is said

Physitians who finding what kinde of physicke their patients passet doth best rellish though it be neither of force to preserve or recover him yet to keepe themselves in request and practice ever prescribe him that though he die for it in the end Such Physitians are they of no value If any man thinke I slander them because they talke much of pennance and confession and such things I answer I doe not to instance in one The schoole-men teach that salvation is in the sacrament or sacrifice of the masse as health is in a medicine which cures though the party doe nothing to helpe never beleeve only receive it They teach then that these reconcile without repentance I deny not that our latter Papists when they find things written scanned and so prove scandalous they have helped things with their late expositions but it is one thing what they are forced to say by argument another thing what they commonly teach to the people who have the one taught to them without the other They deale like some Physitians who when they have to deale with common patients who favour no religion and thinke indeed health is in their power and their medicines they promise them simply and absolutely health by them But when they have patients that know religion or finde a Minister with them who knowes health is not in their power or medicine then they tell them they must looke to God and reconcile themselves to God and then by his blessing they shall doe them good So these To let us see the folly of those men Vse 2 who thinke by those outward things outward meanes to appease and escape and when they have once performed them rest as sure as if they had the band in statute Marchant he should not touch them The Church is full of these fooles for how many are there who if they heare by the Word or see by the shaking of the rod that the Lord is angry thinke by an offering giving almes to the poore by fasting and bowing themselves by a little more frequenting of prayer or comming to heare the Word to escape well enough though they never repent and forsake their sinnes or if God smite them that they are sicke upon their beds and draw neere to the buriall if they give somewhat largely to hospitals and holy uses to Schooles and Churches though they never truly sorrow before God nor satisfie the injuries done to men by restitution and such like yet God will be well pleased with them and they shall not be cut off but enjoy the everlasting Tabernacles of Iacob But fools blinde why should they imagine that should help them which will not another neither ever would Is not he the same and is there not still the same meanes to appease him that which could not then can it now If the body be to be cured if any thing be brought unto them they enquire who ever used it and what effect it had with them and if they heare of many who did use it and none ever recovered by it they will never trust to it and yet for the soule they will go contrary But if these doe not appease him why are they commanded or why is that Heb. 13.16 To doe good and distribute forget not for with such sacrifices God is well pleased I answer they are commanded for other purposes as duties and testimonies and signes of thankfulnesse for it followes not that there is no use of them unlesse this be God ordained them for other purposes And as it is in salves they cure that they were ordained for saith Chrysostome For the salve for the eye cannot cure the cut of the hand And for that Do and live that is understood of the whole and of perfect doing which is impossible for any because of their weaknesse Rom. 8. And that of the Hebrewes doth not tell us that that doth appease God when he is angry but that they please him after he is appeased and reconciled for then he accepts them graciously and favourably For so much riseth out of Heb. 13.15 Let us therefore by him offer the sacrifice of praise alwayes to God that is the fruit of the lips confesse to his Name Where he makes mention of Christ shewing that they please him comming from faith in Christ But when a man lies in his sinne and so purposeth and is without faith and without Christ all the sacrifices of such a wicked man are abomination to the Lord more when they are offered with a wicked minde of deserving at his hands and derogating from Christ and making him to justifie the wicked To teach us now that the Lord shewes himselfe displeased Vse 3 and threatneth to cut us off not to thinke by any outward things to appease and escape it it is not offering and almes not fasting and prayer that will doe it though they are such things as God calls us unto by such judgements as Isaiah 22.12 But in vaine shall we trust unto them if we remaine in our sinnes without repentance and forsaking of them In vaine trusts any man to the Chyrurgion and his salves to cure his disease all the while there is in the wound within the flesh iron remaining August de rectit Catholicae conversat So shall not his prayers and other things prevaile all the while hatred and other sinnes remaine All the while that Achan and his execrable bootie was in the Lords Campe the teares and prayers of the whole prevailed nothing Joshua 7. but he taken out of the way and stoned they prevailed To prevaile then with God and to have him reconciled and to escape his displeasure these cannot doe it unlesse we cast out the execrable thing If Moses and the Rulers will hang up the heads of the people before the sunne and Phineas execute justice the plague shall cease if every one will doe so with his sinnes he shall not be cut off or if he die he shall live The Marryners who were in a storme Jonah 1. tooke the contrary course to helpe themselves and save their lives by unlading their Ship and casting all into the sea but it served not the turne nor helped them till Ionas was cast into the sea upon whom the lot fell who had offended so in this many may give their goods c. and yet it will not serve cast lots it will light upon thy sinnes and if that will not be cast into the sea thinke that there will be no calming of it Now before we leave this verse it may be some Papists will gather hence as from the like places that the Church standeth not of the elect and predestinate onely as we affirme for none elected can be cut off from it specially if we understand the cuting of them off from the everlasting Tabernacles Therfore they now condemne this in us as the counsell of Constance condemned Iohn Husse and burnt him But this neither any the like place confuteth that we hold who doe not

which he ordained Who is the wife of thy youth One whom thou hast had from thy youth who hath beene long delightfull comfortable and amiable unto thee by her beauty helpes and chearefulnesse and other fruits of her youth and of marriage when thou being in thy youth married her a young Virgine And so it is no new reason nor yet any strange and obscure name of your duty mutually to be performed that it may be accounted either a small thing or is to be denyed and lightly regarded but it is most ancient and of long continuance even from your youth neither is there any thing committed by her why thou shouldest violate thy faith and breake thy covenant with her for so that against whom thou hast transgressed Is to be read with whom thou hast dealt unfaithfully breaking thy covenant Those words hath beene witnesse Some understand as if it were meant that he were witnesse of the injuries and indignities done against them And that howsoever some would lessen things yet the Lord tooke notice of them as great injuries yet this meaning the very tenor of the words will not carry it for it is not he is witnesse of you have been unfaithfull to them but between thee her with whom thou hast dealt unfaithfully Others would have it he is witnesse That is he hath contested betwixt thee and her that is hath commanded how thou shouldst carry thy selfe towards thy wife when he said Gen. 2.24 Therefore shall man leave his father and his mother and shall cleave to his wife and they shall be one flesh But though some of the learned as Hierom and Cyril incline to this it seemeth to me somewhat violent Yet is she thy companion This is added to amplifie the crime of unfaithfulnesse because she was united to him in nighnesse of blood being flesh of his flesh and bone of his bone and in society of life admitted to a partaking of his government and goods or companion of his bed and government and that by a covenant made betwixt them whereunto he had bound himselfe Yet is she saith the Prophet that is for all that she is thus thou hast dealt thus and so with her Some for all thou hast dealt thus with her yet is she thy companion c. and not that other thou hast taken and put her away or forsaken her company Because the Lord hath been witnesse between thee Gods answer shewing their sinne in a more heynous degree not against their wives and selves but against him They who breake covenant Doctrine and deale unfaithfully with their wives are not onely injurious to their wives but also sinne against God Let the injurie be the maine one here spoken of or let it be lesse wherein the covenant of marriage is broken And now that which is of the husband to her must be understood of the wives to him So the Prophet here condemnes the mans perfidiousnesse as a sin to God And as much Solomon insinuates for the woman Prov. 2.17 Which forsaketh the guide of her youth and forgetteth the Covenant of her God That a leud woman dealing unfaithfully with her husband sinned against God in breaking the Covenant whereof he was Authour This is further proved because their naturall duties are commanded of God as Ephes 5.22.25 Collo 3.18.19 and other places Because whatsoever is against the Commandement and Word of God is a sinne against him though immediately it hurts man Reason 1 Nay indeed it is onely a hurt to man and the sinne against God seeing he is onely the law giver James 4. Now as the tenor of indictments run you did such a thing against the Crown and dignity of the Kings Majesty The hurt is to the private person but the transgression is against the Prince so in this Because God gave him to her and her to him Reason 2 and joyned them together therefore to transgresse one against another is to transgresse against God which I gather by proportion from that of Deut. 22.15 ad 20. where recompence is to bee made to the father for the injury that is done to the daughter for if there be an injury against him that is but in Gods stead and his vicegerent what to himselfe To perswade husbands and wives not to transgresse or injure one another not to deale unfaithfully one with another Vse 1 For besides that it is uncomely and most unnaturall to see that a man should hurt his owne flesh and so a woman That the body should annoy the head and the head the body it is against God therefore as Ioseph disswaded his Mistresse restrained himselfe Gen. 39.9 so should they one with another when occasion and opportunity is given or infirmity is ready to over-sway they should say one to another How can I doe this great wickednesse and sinne against God The duties of the husband conditioned at the Covenant were to love his wife to be faithfull to her in his body and goods to dwell with her to governe her to instruct her be an example to her give her due benevolence of maintenance and imployment and such like And of the wife to love and be faithfull to him to feare and obey him In any one of these to faile is to transgresse against the Lord. And though sometimes in their corruption they could consent to transgresse one against the other as the husband that his wife should be a harlot and prostrate her for gaine to another or that he might without her reproofe be an adulterer and è contra And so it may seeme to be no injury because of that that volenti non sit injuria yet is it a sinne against God and that which may procure the curse of God upon them to the ruine and destruction of the whole family together with them It is usuall with men that they are carefull not to transgresse one against another in those things especially which are against the law of the Prince therein they will refrain themselves that they trespasse not though they take some liberty in lesser things If married folks can transgresse in any thing which is not against God and his law let them take liberty to themselves but in things that are as what omission of duty or commission of contrary be it lesse or more is not let them refraine themselves and that in the least For though a friend may be a mediator betwixt them and reconcile them soone yet who shall reconcile them to God It was a weighty speech spoken gravely of old Eli to his sonnes if they had had grace to have thought of it 1 Sam. 2.25 If one man sinne against another the Iudge shall judge him but if a man sinne against the Lord who shall intreat for him which may be applied to this To teach man and wife Vse 2 when they have been injurious one unto another one transgressing against the other that it is not enough if upon their second thoughts and after wits upon calme and advised

and defender of his Church and children Doctrine hee that doth keepe preserve and defend it Vide Revelation 2.1 Christ walketh in the middest of the golden Candlesticke Yet he covereth the injury under his garment The amplisying of their sin that they pretended the law of God as a cover of it that it might be no sinne unto them It is a thing which makes their sinnes the greater Doctrine who pretend the law for a cover of their sinne and iniquities of cruelty or oppression unfaithfulnesse or whatsoever other corruption such was these mens dealing such was that of Iezabell 1 Kings 21.13 of them Joh. 19.7 the Jewes answered him we have alaw and by our law he ought to dye because he made himselfe the sonne of God And James 2.8.9 Because the law was given either for a light and lanthorne to keepe men they should not sinne or transgresse Reason 1 or after a glosse to let them see their sinnes James 1. Or as a Cocke to Peter Now to pervert it to the contrary is to abuse the law and so to adde to their former sin this second and to increase both To make that which is good cause of sinne Because this argues that the sinne is not in infirmity Reason 2 but obstinacy when men any wayes defend and excuse it more when they excuse it by that which doth accuse it and busie their heads to wrest it to bolster out their sinne when they do as Hierom Oceano of some who non voluntatem legi sed legem jungunt voluntati frame the law to their wills and not their wills and wayes to the law To condemne and convince of greater sinne all such sinners as doe not simply sinne Vse 1 but would sinne with warrant from that which is the onely opposite to all sinne whatsoever and make this as some men doe Christs sufferings the pack-horse of all their sinne so this the patron and defence first here are condemned all heretiques who doe not onely erre but defend it with colour of the Scripture for never any heretique hath beene who did not pretend the Word for their heresies The Scriptures they oftentimes contemne because they finde them little to favour them yet use they them as Merchants doe their Counters sometime they stand with them for hundreds and thousands and sometime for cyphers when the letter helpes they urge with full mouth but when the spirit hurts and crosseth them they appeale to others Make them as Aug. of the Donat. Accipientes ergo perverso corde-Scripturas non cas faciunt obesse nobis sed sibi Cont. lit par l. 2. c. 1. Non periclitor docere ipsas quoque script sic esse ex Dei voluntate dispositas ut haereticis materiam subministrat cum legam oportere haereses esse quae sine Scripturis esse non possunt Tertull. praescript advers haeret and either Fathers or Councels or the Pope must impose a sense upon them not draw it out of them and so have no error but either by the letter or the inforced sense they will maintain as by these words he that takes not up his crosse and followeth me certain Monkes made them crosses of wood and carried upon their shoulders Cassianus Colla 8. Cap. 3. By those words Here are two swords the Popes temporall and spirituall jurisdiction By those The Lord made two great lights the Sunne the greater therefore the Pope is greater then the Emperour By those They that walke in the flesh cannot please God Innocent condemned marriages and stablished single life and many such things Like unto these are many other who search the Scripture for no other purposes Affectus locutus est non intellectus Bernar. sup Cirat ser 87. A. but to see if they can finde any thing in it which will defend them in their sinne Therefore we shall finde a voluptuous man who hath no knowledge in the Scripture for to further his salvation hath that to uphold uncleannesse Acts 15.29 words without sense The wanton for her painting That oyle makes a cheerfull countenance The drunkard that Wine was given to make the heart cheerfull The covetous that he who provides not for his owne as worse then an Infidell The Usurer hath his distinctions of biting and multiplying usurie of lending to the poore and stranger and to rich and brother of putting money into the banke and such like To teach every man to take heed how he goes about to cover any sinne he hath committed Vse 2 by the word of God for as he cannot doe it without injuring of the Word which is most pure and holy so that injury will by the Word redound to God himselfe who hath given and written that Word for if it favour any sin he must needs doe the same when He and his Word are one Now it would be monstrous impietie that any one should make God the patron of his sinne As if a man should make the Prince the cause of his treason it were without excuse and hope of pardon But this is done when the Word is made a covert and so a mans sinne is increased as Adams was who accused both Eve and God The woman thou gavest me the word thou gavest me But to avoid this we must endevour to read the word without prejudice or being fore-possessed with opinion Many men make the Scriptures favour their errors because they read them with resolute mindes to hold that they have and so seeke but to confirme themselves out of that they read and apply it to their errors and not their mindes to it and sometimes sticke upon the letter and sometime make it speake that it never thought knowing not that it is like to a fertile field which bringeth forth many things which nourish the life of man without any seething or roasting by the heat of the fire Some things that are hurtfull unlesse they be boyled Some things unboyled offend not and yet having felt the heat of the fire are more wholesome Some that are in their kindes profitable for beasts though not for men So the Scripture hath some things literally understood which profit and help as Heare O Israel c. Others unlesse they be mitigated by the heat of the spirituall fire and be spiritually understood hurt more then profit as that Sell thy coat and buy a sword If he strike thee on the right cheeke turne to him the left Take up his crosse and follow me and such like Therefore at all times it is not good to take the words but labour for the sence specially not in those places where they seeme to favour any thing condemned in plaine words in another for there saith Augustine is certainly a figure VERS XVII Yee have wearied the Lord with your words yet ye say Wherein have we wearied him When yee say Every one that doth evill is good in the sight of the Lord and be delighteth in them Or where is the God of judgement YE have wearied the

are some civil hypocrites as well as religious hypocrites but the cōtrary cōsequent is good And oftentimes the issue of things proves not to be good for though they hold out a while in such profession yet at length they fall away either when some trouble comes for it that they may enjoy their lives and liberties and so their sinnes And so as Inst Martyr Apol. Ret. Christian made his reason that they were not as they were accused voluptuous intemperate and such like because they so willingly embraced death for their professions sake for then they would have renounced that and deceived Princes to have enjoyed these So on the contray Or else they after twice or thrice standing are deprived of all that as Sampson was of his strength by Dalilah To teach every man that would either preserve himselfe from irreligion or approve that to others that he seemeth to have Vse 3 to keepe himselfe from or to put from him all injustice dishonesty unfaithfulnesse towards men For else this will abandon religion out of his heart and devour up all true profession as Pharoahs leane kine devoured his fat this wil make men judge as wel they may and with warrant that there is no truth of religion in all that shew I deny not but a man may have the truth of religion and should have wrong done him if he be otherwise judged of and yet lye in some sinne against the second table either because he knew it not or the strength of the temptation hath blinded him or the blow he had by it hath for a while stammered him as did David But if they be once convinced of it and wakened as David If Nathan have reproved them plainely yet not so particular yet so as they knew they were the men if they hold on in that sinne it will soon make them irreligious for it will make them out of love with the word and Ministery and then he that judgeth shall have his sentence sealed up by God And Christ shall make it good with that Luke 13.27 I tell you I know ye not whence ye are depart from me all ye workers of iniquity Ye have wearied the Lord with your words Their words were against God they spake wickedly and blasphemy against him To blaspheme God Doctrine to speake impiously of him of his providence power governement and such like is a fearefull sinne James 2.7 If this be such a sinne Vse 1 and God have an action against this people for it how justly may he nay hath he taken a controversie against us and our City when our words are still against him for how is every place defiled with blasphemies and oathes the streets and houses tavernes and mens private families shops and offices who is free from it neither master nor servant husband nor wife parents nor children old nor young buyer nor seller magistrate nor subject If the law for blasphemers were in force that they should be stoned what a cry would be in our City more then when the first borne was slaine in Egypt for old and young should be taken away but if onely the guiltlesse must cast stones at them scarce one of twenty would be found to accuse or execute others This sinne begunne in a swaggerer a stabber and if it had continued there it had beene well but to cease upon a civill City and civill people that there should be as many oathes sworne within a small compasse in it as in a great band of such desperate ruffians it is most fearefull and if God devour them with the sword for such blasphemies why not us with the plague I say nothing of other blasphemies of accusing the providence power and government of God To teach us to resist and reforme this vice Vse 2 every man in himselfe and in his and labour to feare the great and fearefull name of God and use it with reverence and speak of him and his providence and workes with all humility and honour Give him as much honour as to our garments which are more pretious then others for how is it not most absurd that a man having one garment more excellent then others cannot indure it continually to be abused and yet rashly and upon every occasion abuse the name of God Let us not thinke those excuses of necessity and we cannot be beleeved will goe for currant before God or he provoked me for so the first blasphemer could have said for himselfe But as no man will drinke poyson willingly or upon any necessity so should he not take an oath De probo dicturo dicimus o● tuum ablue ita commemora nunc verò nomen super omne nomen venerandum in omni terrâ admirabile quod audientes Daemones horrent temu arie circumferemus O consuetudinem Chrysost ho. 26. ad pop Ant. And to make a more speedy reformation write upon the walls of thy house and of thy heart that same flying booke Zac. 5.2.3 And thinke this is flying to judgement and so fly thou as fast from thine oathes And as the Egyptians thrust Israel out of Egypt because for them the first borne of the King and peasant was slaine so doe with your oathes Ye have wearied the Lord with your words The Prophet saith not barely your words are against the Lord As Isa 3.8 but the Lord is wearied and vexed with them speaking after the manner of men who are vexed with things that displease them and so noting how greatly God was displeased with these sinnes how they offend him The blasphemies Doctrine and other sinnes of men doe marvelously offend and vehemently displease the Lord which as it is affirmed here and the like Isaiah 43.24 So as many threates and menaces so many judgements executed sometimes upon the whole world sometimes upon generall Cities sometimes upon particulars persons through the holy story doth manifest no lesse because when men doe lay about them and smite and punish Ira in deo non est affectie sea poena in nos ea vocabulo noms natur Chrysost it argues they are offended and displeased hereto belongs these and the like Psal 106.29 Thus they provoked him to anger with their owne inventions and the plague brake in upon them Isaiah 63.10 but they rebelled and vexed his holy spirit therefore was he turned to be their enemy and he fought against them Ephes 4.30 Grieve not the holy spirit of God Because it is the transgression of his law Joh. 3.4 Reason 1 Now he gave his law to have obedience which is delightfull unto him 1 Sam. 15.22 He takes pleasure in obedience then disobedience and transgression must needs displease him Because he is most holy just and good yea goodnesse justice Reason 2 and holinesse it selfe Now as every man is more good so is he least suspicious of evill in another but when it is apparent he is most displeased with it for as things rejoyce and delight in their like so are they distasted and displeased with

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

free our selves from such doubts when we see what befell Chorah and all their company Achan his when some sinned onely in the known sin yet others were punished We must conclude that it is most just from this ground that he proceedes never but justly though it be secret from us For imitation first for the Magistrates Gods upon the earth Vse 2 they ought not to proceed against malefactours but upon knowne and manifest proved causes not upon slender conjectures or suspitions for so will God himselfe doe and they executing his judgement ought to proceede no otherwise lest they fall into injustice They ought to not to proceede for any hatred to their person or their profession or for any other sinister respect upon accusations halfe had and slender or no proofes The Lawyers say that it is unjust not to weigh and consider the whole Law but to give sentence from some part of it * Veritatem inauditam si damnent leges praeter invidiam iniquitatis etiam suspitionem merehuntur alo ujus conscientiae nolentes audire quod auditum damnare non possunt Tertull. Apolog. adversus gentes Cap. 1.10 If the laws condemne truth unheard besides the nute of injustice they will cause a suspition that they are conscious of some unwillingnesse to heare lest after they had heard they could not condemne As Tertull. speakes So of Magistrates Therefore in things not manifest not proved or by such witnesses whose persons are infamous their credit suspitions such as may be suborned or doe things of spleene and malice which may happily appeare to them they ought to take heede how they judge and as they have power rather reprove then condemne Againe in the second place every man ought to judge righteous judgement when he judgeth and censureth the actions of other men but secundum alligata probata not out of his owne humour out of the dislike of their person justifying some because they have affection to them condemning others and their actions because they dislike them or condemning some mens doings onely for the name they have Like unto those who being sick of a feavour or frensie being deceived by the similitude of right lines drawne upon the wall thought they saw some deformed and ill shaped creatures ut Aristot So they out of sicke diseased and corrupt mindes doe not onely deprave the right lines that is the famous and good actions of others but account them as vices and turne them to their reproaches and infamy If that for mens words be true which Luther used to say * Sceleratū est cū nover● esse pium sanū alicujus sensū ex verbis incommodè dictis statuere errorem Luther T is a wic ked practise when you know a mans minde and meaning to be good so und yet to catch at his words it may be not so fitly delivered to accuse him of error So for mens actions out of some infirmities or upon some suspitions when they know nothing but good in them and yet beleeve every report against them As Tertullian said it was with him and other Christians in his time Credunt de nobis quae non probentur nolent inquirere ne probentur non esse They beleeve things of us without tryall or proofe and will not examine whether they be so lest they should be proved to be otherwise Against the sooth-sayers He numbers up the particular offendors he would deale with not that he would deale with men no but alledging these as a taste of others or as the sinnes which then ruled and raigned amongst them but we may observe that here are numbered not sinnes of one kind not against the second Table onely or first onely but against both The Lord will judge punish and destroy men for irreligion Doctrine aswell as dishonesty for the neglect or the breach of the first table aswell as the second and è contra and for both manifested here for they are joyned together as it were in one condemnation proved further from the threatnings and executions laid downe in the word where we shall finde the Idolater the Sabboth breaker and swearer c. threatned and punished as well as the Adulterer murtherer and other dishonest and unjust persons In Deuter. 28. All the curses repeated respect the whole law and all the commandements as well as any one or of either of the tables Ezek. 22.6.7.8 Hosea 4.1.2 1. Cor. 6.9.10 1. Tim. 1.9.10 Galat. 5.19.20.21 Revel 21.8 Every where offendors against both Tables are joyned together Because as Jam. 2.11 He that said thou shalt not commit adultery Reason 1 said also thou shalt not kill now though thou doest none adultery yet if thou killest thou art a transgressor of the law So he that commanded obedience to the one and forbad disobedience did so to the other and so he is disobeyed and provoked in the one as well as the other Because the curse was not an appendant to one Table Reason 2 but to both and every precept and every branch of every precept Deut. 27.26 Then under the Gospel there is use of the law morall Vse 1 for this is spoken of Christ which thing would he not neither could he in justice doe if the law were not to them under the Gospel This may teach many in the Church Vse 2 to expect Christ a terrible Judge and swift witnesse against them seeing if they seem to make care of the one they have none of the other for many seem marvelous carefull of the first Table and matter of religion they will heare the word they will be frequent in prayer they will not sweare an oath keep the Lords day hate Idolatry and such like but yet live in some breach of the second Table in hatred and malice lust or covetousnesse cruelty or oppression slandering and discontentment disobedience and dissoyalty And these are religious hypocrites On the other side many there are who have care to deale justly to performe faithfullnesse to men are mercyfull liberall loving and kinde c. Yet care not or regard not the duties of religion Are swearers prophaners of the Lords day neglecters of the worship of God carelesse negligent drousie hearers and prayers have little hatred of Idolatry and lesse love of the truth And these are civill hypocrites Both these in the hypocrisie of their hearts perswade themselves that they are in the favour of God and shall escape the wrath of Christ when he shall come to judge either in this life or the life to come And these and none more lie censuring judging and condemning one another and remember not that the Judge standeth at the dore ready to judge and condemne them both seeing he commandeth both he will condemne for the neglect of either and the curse is to him that neglects religion and the first Table as well as the second and honesty To perswade these hypocrites Vse 3 to come out of their hypocrisie and both them and all others

their art to seeke from them the knowledge of things to come the finding of things lost the helping of creatures ill affected and such like for besides that it is absolutely forbidden in the word God and threatned Levit. 20.6 Manifested in the example of Saul 1 Sam. 28. This may disswade because they shall be partakers of their sinne and consequently of their punishment and be judged by Christ for judging these he will judge them who communicate with them in the same sinne yet is it lamentable and fearefull to see what flocking there is of men but more of women to men and women who cannot chuse but be witches and have familiarity or commerce openly or closely with the Divell sometimes for things lost sometimes for barrennesse sometimes for long and extreame diseases of their children not fearing this that Christ will judge them then those who communicate with them and are the causes of their practises for as no receivers no theeves so no frequenter to those no such specially such as are called white and good witches or sorcerers but they will say they are bewitched Ergò they may seeke to be helpt Answer As if there were not a God in Israel that ye goe to enquire of Beelzebub the God of Ekron 2 Kings 1.3 Or that God were not able to dissolve the workes of the Divell Did Iob this when no doubt he discerned as well as these that he was bewitched But ease and deliverance often followeth after this In possessions Divells depart in other extremities things are appeased Answer This is nothing for first Divells know how to agree among themselves to deceive men and none of us would trust or commit his businesse to one that is deceitfull and perfidious Now the Divell is not onely a lyer but the father of a lye Secondly if health and ease follow it may be it is the effect of the lawfull meanes which was used before and God seeing how corrupt and impatient thy heart was to abide his leasure and make use of them gave thee over to thy corruption and let thee have thine owne will even then to use such an unlawfull meanes when health and ease was at hand as if it had been an effect of that to confirme thee in thy blindenesse and infidelity or lastly it may be like that Deut. 13.3 Thou shalt not hearken unto the words of that Prophet or unto that dreamer of dreames for the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soule And therefore for thee to take heede how thou hearkenst to these lest thou bewray thou lovest not the Lord. But they use nothing but good words and lawfull meanes prayers and hearbs and simples and such like I answer first with Saint Chrysost * Christiana mulier est haec excantans nihil aliud loquitur quam Christi nomen Chrysost ho 21. ad popul Antioch Proptereà namque mag is odi aversare quod Dei nomine ad contumeliam utitur quod se dicens esse Christianam gentilium opera facit Etenim Daemones Dei nomen fatebantur tamen erunt Damones Chryso she is a Christian women that useth the spell and nothing but the name of Christ They spake these words before going when they excused themselves for the like He answereth For that cause hate and detest her the more because she vilely abuses the name of God profes sing her selfe a Christian she doth the workes of an heathen for so the Divells confesse the name of God and yet were Divels still For they said Luke 4.41 Thou art Christ the son of God yet he rebuked them and cast them out Therefore I would intreate you to beware of this deceit for as they who are tempering bitter cups for children first rub the mouth with hony that that headlesse age when it shall perceive the sweetnesse shall not feele and feare the bitternesse and they who give poysonfull hearbes give them the titles of medicines that no man then reading the superscription of a remedy should suspect poison So deal these Besides in their hearbes the Divell is but Gods Ape who seeing him not doe things but by meanes useth the like that no man might suspect him as he appeared in like habit to Samuel But to conclude what colour and covert soever is made Christ is the witnesse and knowes all and he wil be the Judge to reward all who shall thus pollute and defile themselves And against the adulterers The second particular adultery in the Etymology of it is a going up to another mans bed As Gen. 49.4 Thou wast light as water thou shalt not be excellent because thou wentest up to thy fathers bed then didst thou defile my bed thy dignity is gone In the nature of it it is the carnall knowledge of a woman who is bound to another man but no doubt in this place not onely this but under it fornication and wantonnesse and all uncleanenesse is contained as in the commandement the Lord as he will judge Doctrine condemne and destroy all wicked men so adulterers whoremongers fornicators buggerers and other uncleane persons here and Gal. 5.19.21 Ephes 5.5 Heb. 13.4 Marriage is honourable among all men and the bed undefiled but whore-mongers and adulterers God will judge Revelat 21.8 This ought to make every one flye adultery Vse though he can escape the punishment of men yet for Gods judgement in this life often wasting of the body and fearefull diseases poverty reproach and ignomy such as shall never be put out that fearefull judgement Iob speakes of Cap. 31.9.10 But if these be not feared because they befall in a few and yet may he be of the few yet this should Eccles 11.9 that Christ will judge him and condemne him exclude him heaven cast him into hell and the fire that burnes for ever And against false swearers The third particular which is not set downe barely as the others but with this addition of falsly or vainely The reason is because to sweare is not simply unlawfull as the other but a thing that a man is oftentimes bound to for the glory of God and for the profit and necessity of others so it be by the Lord alone and taken in truth not swearing a lye and false thing in judgement advisedly and upon necessary occasion in righteousnesse promising by oath nothing but that is lawfull and just and undertaken for the glory of God the discharge of duty the appeasing of controversie the satisfying of others and the clearing of a mans innocency But these and their like being wanting it is a false oath and men sweare falsly The Lord he will judge and condemne all false swearers Doctrine such as sweare by others then himselfe false things not in truth rashly not in judgement unlawfull things not in righteousnesse neither respecting Gods glory the good of others discharge of duty c. So here and Exod. 20.7 Thou shalt not

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

widowes know what they are to looke for from the Lord that howsoever they thinke all safe and he is farre off yet he will come nigh to them to judgement and be swift when they thinke he is slacke either to make their houses destitute or their wives widowes or to bring some such fearefull judgement against them besides the afterclaps that which is to come after this life But who are these that some men may see themselves touched Verily there are divers sorts of them some injure rich wido wes who left by their husbands under whose shadow they prospered well are by unjust Executors long kept without their portions and widowes part and never recover it but by long sute in law where the best part is spent before the other is recovered If they have it without any such troubles then are they by unconscionable kindred bought and sold by a peece of money to a man that hath neither wealth vertue nor grace many a man labouring for her making great shew of wealth which in truth many pounds is worse then nothing for poore widowes utterly forsaken of all kindred and friends on both sides never deserving the commendations given by Boez Ruth 2.20 for they soone cease to do good both to the living and dead And doing thus to kindred what can be expected of those who are not allied to them but that they should leave them destitute and soone subvert their cause or not right their wrong but be readier to vex them some as the Creditors of that widow 2. Kings 4. thoughin this generally this City lesse capable if they find any reasonable dealing This may perswade every one to avoid this sin Vse 3 if he have no love to justice no affection to mercy yet if he have any feare of punishment let him vex neither the rich nor the poore neither his friend nor one that is friend to him But if he would have his curse turned into a blessing he must have care and do his best that when he rejoyceth and is full the widow may be so too as is commanded in the feast of the Tabernacle Deut. 16.13.14.15 and let her have a part with thee both of the field and vineyard Deut. 24.19.20.21 that thou maiest pray with more boldnesse before the Lord. Deuter. 26.13.15 Then thou shalt say before the Lord thy God I have brought the hallowed thing out of mine house and also have given it unto the Levites and to the strangers to the fathers and to the widow according to all thy commandements which thou hast commanded me I have transgressed none of thy commandements nor forgotten them Looke downe from thy holy habitation euen from Heaven and blesse thy people Israel and the land which thou hast given us as thou swarest unto our fathers the land that floweth with milke and honey And the fatherlesse The third particular of oppression when they injure and vex the fatherlesse such as are without all helpe and hope The Lord will come nigh to judgment Doctrine to all such as vex oppresse and injure the fatherlesse such as are left yong not able for age and counsell and advice to defend themselves So here so in Exod. 22.22.23 And Deut. 27.19 Jer. 22.3.5 Ioh shewes this was just with God Job 31.21.22 If I have lift up my hand agarnst the fatherlesse when I saw that I might helpe him in the gate let mine arme fall from my shoulder and mine arme be broken from the bone Reasons as in the former To perswade Vse 1 all in authority to judge for the fatherlesse when his cause comes before them as is commanded Isaiah 1.17 which is not that they should accept persons and pervert justice for the fatherlesse because he is so a thing forbidden by God and horrible before him to favour the person of the poore as to feare the great and rich in an unjust cause but that when the poore fatherlesse cause comes before them against some great men or rich deceivers that seek to vex them they should defend their cause though they sue but in forma pauperis and respect the justice of it as if they were rich and do for them that which is right so shall they shew themselves Gods for where the name is given to them there the duty is injoyned them Psal 82.1.2.3.4 For the Magistrate is specially ordained for these not for such as are great men who neither will doe right nor suffer wrong able enough to right themselves and defend their own causes or not so much for these as for the poore orphanes widowes and such like As the defence is for the little coppes and small trees of grooth not for the great okes they have not such need of fencing against beasts as those Then may many men Vse 2 expect the judgments of God who vex and oppresse for their owne gaine many pore orphanes and fatherlesse children sometimes colourably sometimes openly Often they colour it by pretence of law and are legall oppressors who obtaining Wards do sell them from one to another as men do horses and when they are marriagable tenderthem such matches as they must live miserably all their lives with if they accept them so far different in nature state religion and such like or if they accept not when they tender of purpose such as they know they wil not regard then make they a further commodity of them that they happily recover not that oppression of many yeares if they do in all their lives Others that are Guerdons and Tutors having their portions give unto them such liberty that by their indulgences they grow unthrifts that of their possessions and mooveables they often interest themselves and strip them of all often defrauding them of many things wherewith they were put intrust many feed them with money and inwrap them into bonds to be paid when they come to yeares treble and quadrible that they are often out of their wealth before they be at yeares Many Executors put in trust with the whole estate make their fathers conditions far worse then it was that in this case that part of the proverbe is true There is never any dead man rich that is so rich as he is or was accounted before and in truth was yet Executors extenuate and lessen his state to better themselves counting him a bad Cooke who cannot licke his owne fingers In this number of sinners may go many fathers in law who marrying the widow to inrich her to himselfe cares not how he defraud the children many mothers to advance themselves care not what become of the children of their owne bodies with infinite such which happily many men of more experience could better decipher them but if there be others not touched by me he that is both witnesse and Judge seeth all and will judge and indeed doth judge the former oppressions in the age before by that which is in our age and will this by that which is to come I will make your children fatherlesse

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

Hag. 1.6.9 Ye have sowen much and bring in lit tle ye eat but ye have not enough ye drinke but ye are not filled ye cloth you but ye be not warme and he that earneth wages putteth the wages into a broken bag ye looked for much ana loe it came to little and when ye brought it home I did blow upon it And why saith the Lord of Hoasts Because of mine house that is wast and ye run every man unto his owne house And Deuter. 26.12.13.15 when they have given the tithes to the Leites they may pray and expect a blessing it seemeth therefore to teach that without that the curse must be upon them Because it is just with him to curse those who hinder his worship Reason 1 and are principall meanes either that it cannot be attended upon or not as it ought If he cursed Elies sonnes for making his sacrifices to be abhorred Sam. 2. how then by whom they are hindred from being performed at all Because he will curse those Reason 2 who withold the hire and just wates of such as do but reape their earthly harvest and worke that worke for them Jam. 5.1.4 How much more them who withhold the duty from those who do labour in the spirituall harvest Because it is just with God to deny men food for the body Reason 3 when they deny food to the soule to famish the body when they do the soule which they do who withdraw from the Minister his maintenance for wanting this he cannot attend the worke of his calling Hence we may observe Vse 1 that Ministers maintenance is not of alms free gift or voluntary when Gods curse shall be upon t hem who with-hold them neither ever was it so no not in the Apostles times saving the judgement of some for the reasons fo the Apostles served in their times as well as in ours if any difference more principally in theirs all which urge a duty and justice not alms Besides that the Apostle S. Paul professeth that he took wates 2. Cor. 11.8 though he oftentimes holily boasteth with the Corinthians that he preached freely and tooke but what was voluntarily given as likewise others did lest if they should have demanded the tithes and Priests livings they might have been thought that gaine was rather sought by them then the glory of God and salvation of his people And therefore the Apostle Paul wrought with his hands before he would give any such scandall having gifts that were extraordinary that without study they were able to preach Besides that similitude of Chrysost is not without sense That as a new Physitian comming unknown into a City at the first will administer to all and heale all gratis that he may be knowne but his skill being known will after take wages so Christ at first in his disciples preached freely but after when he had begot faith in men then he tooke his due specially extraordinary gifts ceasing that they did all things with extreame labour for the good of their people neither in reason can they be almes because they are wages or a reward of their labour 1. Tim. 5.18 The labourer is worthy of his reward and almes do exceed the desert of the beggar or almsmen but not in these things seeing 1. Cor. 9.11 If we have sowen unto you spirituall things is it a great thing if we reape your carnall things And there is no comparison betwixt spirituall and carnall things but specially seeing Gods curse upon them who do withhold it from them To teach men Vse 2 as they feare and would avoide the curse of God so to give the Minister his due and not to withhold or withdraw any thing from him lest they draw the curse of God upon them and if they have any thing already to restore it lest though they think they are not yet cursed for it yet abusing his patience he do accuse them with a curse And are not many accursed both Patrons and people that they have not a man of gifts and wisdome but they perish for want of knowledge seeing their prophesie must needs faile And many that are the great spoiles of the Church and gather much by it yet the curse of God is upon them that they are alwaies in want and needy their wealth melting away as snow before the sun they being many of them given over to such sinnes as wast both body and goods so that Male parta male dilabuntur And if curses be not upon many yet as Jam. 5.1 they shall come upon them and God will take as much from them another way as they do this way from him Let me use the words of August The Lord saith give me tithes else if thou wilt not give me the tenth I will take away the nine parts And doubtlesse many men if they could discerne this as well as other things whereby they have sustained losse they should find that they have gained little at the years end by keeping the Lords due from his Ministers but have lost a great deale more by it For ye have spoiled me even this whole nation The repetition of the cause of the curse shewing how justly he had generally sent this plague and curse upon them because they were generally thus corrupted When sins are growne generall it is usuall and just with the Lord Doctrine to send a generall punishment Mal. 1.4 VERS X. Bring ye all the tithes into the storehouse that there may be meate in mine house and proove me now herewith saith the Lord of hosts if I will not open the windowes of Heaven unto you and powre you out a blessing without measure BRing ye all the tithes into the siore house Having thus reproved and threatned them he begins to exhort them to change that course and leave their corruption promising that he would change things to the better so they would change Bring ye all the tithes into the storehouse The exhortation not any longer to deal fraudulently with God to bring what you list and keep backe what you list but bring my whole due and all the tithes into the treasure that the Levites and Priests may be nourished who do me service and serve at the Altar or as some that my worship may still be maintained the fire and lamps go not out Prove me now herewith The exhortation is enforced first by a promise of great encrease contrary to their own opinions whereas they thought they should have lesse he promiseth it should be far better with them The manner is thus he would have them make proofe of him bring the tithes and make triall if he will not be constant in his goodnesse and bountifull in giving do it but for one yeare and the next which if it should come to passe according to this the Prophet saith yea and much more abundant then let them hold on but if not then for hereafter let them do as pleaseth them But this is not against that thou shalt not tempt

them we are now lesse fortunate then in former times because we suffer the Christians and because we do not with that religion and devotion worship Iupiter and other of the Gods as we did before therefore are the Gods angry with us so the Papists from a temporal felicity measure piety and gather that God doth favour them because he gives them these outward things by it would condemne us and al other Churches But if the Heathen reasoned absurdly they conclude not well but very impudently but if the conclusion would follow it would be on our sides rather then theirs who have for these 48. yeares not been inferiour to any Kingdome in the world for peace plenty and prosperity and specially when we have beene most severe not in persecuting but correcting of their impieties Idolatries For projustitiâ persequentes persecutores sunt propter flagitium correctores August contra lit Petil. lib. 21. ca. 84. And for victory in warre which is the principallest they stand of we have given them more foiles then ever they us and have often carried the day and triumph both by sea and land blessed be our God for it Therefore must they let this argument this weapon goe or else we will sheath it in their owne sides If this be a blessing Vse 3 then have we cause to stirre up our selves and soules to God to give him thankes for that he hath performed to us which he promised to this land and people that we have had such peace plenty and prosperity as we have beene accounted of all blessed and happy and of our enemies mightily maligned and envied That we use that of August de Civit. D. l. 1. c 7. Quisquis non videt caecus quisquis nec laudat ingratus quisquis laudanti reluctatis in sanus est And yet seeing it is no perpetuall blessing but such as the Church is often deprived of and hath beene let us see we walke worthy of it lest he pull us downe as low as he lifted us up high and make us as vile as he hath made us honourable As he did divers times with his people Deuter. 29.22.24.25 which was then and shall be when they are worse and walke unworthy of this and we be as Salvian ad Catholicum Ecclesiam lib. 1. * Ac sic nescio quomodo c. I know not how but thy felicity flights against thy selfe so much as thou art encreased in people thou art almost as much encreast in vices by how much thou hast more abounded thou hast lost in discipline and thy prosperity hath brought with it a great encrease of evills for the professors of the faith being multiplyed the faith it selfe is lessened and her children encreasing the mother is sicke and thou O Church of God! art made weaker by thy fruitfulnesse and the more children the lesse strength for thou hast spread through the whole world the professors of thy religious name but not having the power of religion as if thou wert rich in men poore in faith wealthy in multitude needy in devotion enlarged in body strengthned in spirit c. VERS XIII Your words have been stout against me saith the Lord yet yee say What have we spoken against thee Your wards have been slout against me Your words have been stout against me faith the Lord of Hosts The Prophet proceedeth to reprove this people of another sinne and to expostulate the thing with them The sinne of it is the denying of Gods providence both over the evill and good not punishing the one and not providing for the other This people afflicted of God with penury and want for other of their sinnes but especially for spoiling God his Levits and Church they thought and spoke blasphemously against God but accusing his providence as not regarding those who worship and professe him but such as dishonoured him and were wicked and never would they accuse themselves of their sinnes which is that he saith their words have been great against him they spoke hard and odious things of him as the words following shew that these were they Yet yee say What have we spoken against thee They answer for themselves not denying simply that they had spoken any such thing but putting God to his proofe as thinking that he did not know nor understand as those who had oftentimes said among themselves that God regarded not the things here below neither tooke notice of what men did Therefore this question of theirs tendeth not to any deniall of the deed but to the tempting of God For if hee could not or did not answer directly and shew them what they had said then would they conclude as before they had that he did not regard nor understand the things that were said and done by men which if he did then could he tell in particular what words they had spoken against him and not thus insist in the generall Your words have been stout Observe Doctrine God takes notice of the words of men as well as their actions and will reprove them for them and call them to an account and judge them Jam. 2.12 Your words have been stout against me They deny the providence of God and his wise disposing of things upon earth among men as the verses following shew and so are accused to have spoken against God himselfe though they have not denied him or blasphemed him They who deny the providence of God Doctrine and his governing of things here below do speak proudly and wickedly against God specially if they deny his providence and government in disposing the states and affaires of men This is the sinne these are chalenged withall Such was that which we have Psal 73.11 And they say How doth Bod know it or is there knowledge in the most High If it be referred to the tenth verse it is the infirmitie of Gods people if to the ninth it is the pride of the wicked In either it is a sinne against God And that Psal 94.4.5.6.7 They prate and speake fiercely all the workers of iniquitie vaunt themselves they smite downe thy people O Lord and trouble thine heritage they slay the widow and the stranger and murther the fatherlesse yet they say The Lord shall not see neither will the God of I cob regard it Such were they Zeph. 1.12 And at that time will I search Jerusalem with lights and visit the men that are frozen in their dregges and say in their hearts The Lord will neither do good nor do evill Job 22.13.14 But thou sayest How should God know Can he judge through the darke cloud The clouds hide him that he cannot see and hee walketh in the circle of heaven Ezek. 9.9 Then said he unto me the iniquity of the house of Israel and Judah is exceeding great so that the land is full of bloud and the citie full of corrupt judgement For they say The Lord hath forsaken the earth and the Lord seeth us not Because God doth chalenge these things unto himselfe

Reason 1 the Scripture giveth it unto him Isai 45.6.7 Prov. 15.3 The eyes of the Lord in every place behold the evill and the good Psal 28.18.19 34.15.16 Then without sinne this cannot be denied which were to give God and his Truth the lie Because by denying this they deny the wisedome the power Reason 2 and the goodnesse of God for seeing God hath created the world and all things specially men how should he be wise if he knew not how omnipotent if he could not how good if hee would not regard and governe the things and men he had made For who would account him a good father of a family who when he can and knowes well how to governe and dispose of the children he hath begotten and of the house he hath erected and his whole family yet will not but neglects them And when they deny this of God do they not deny his goodnesse Then have we many proud speakers Vse 1 many that utter stout words against the Lord for we have many and too many who deny the providence of God some in one thing some in another some after one manner some after another some deny any providence at all some affirme it only to be in heavenly things some if in earthly things then but in great matters and about the greatest creatures not the smallest If in man for the generall not in the particular actions and affaires of men These are all speakers against God when the Word and Reason witnesseth of him that his providence is over all these as in generall Psal 113.5.6 in great things Prov. 16.9.21.1 in particular actions Jerem. 10.23 Acts 17.28 in smaller Job 38.3 Matth. 6.26.28 and 10.50 and many other of the like kinde beside reason as that the world doth so long continue that the heavens still keep their certaine and perpetuall motion that there are interchanging of things and as the day succeeding of the night and the winter of the summer that the earth being founded upon the waters compassed about with it and yet it neither sinketh nor is over-flowed will not all these prove his providence specially when they are created of nothing when many things are compounded of contraries and by a naturall enmitie seeke the ruine and would wrack one another For they must needs be preserved of some other but of none but God for who else is able to sustain to rule and govern so great a masse and so infinite creatures but an infinite power To deny them this is to speake against God himselfe of which all these are guilty either out of the dulnesse of their braines as being not able to comprehend greater things then are before their eyes and which may be groped and felt or else out of the wickednesse and corruption of their hearts who living wickedly and filthily lest the continuall remembrance of this should vex and disquiet them and the perpetuall feare of punishment torment them they frame this comfort to themselves As children when they have offended could wish and desire they had neither a Father at home nor a Master at Schoole and these perswade them so it is with themselves Vse 2 This may teach men to take heed how they deny or call into question the providence of God lest they be found fighters and speakers against God and that proudly and contemptuously For what if they cannot see God how he doth it yet seeing they see it is done and the world and all things in it governed after a marvellous manner they ought to beleeve it is so If a man shall see a ship come sailing into the haven or standing upon the shore see it go along upon the sea and often sailing prosperously in the midst of great tempests though he see never a Mariner never a Master and Pilot yet he doubts not but he is there Or as Gregory Nazi anzen If thou heare a Harp sound of divers strings and all keep one harmony thou wilt conceive of one that strikes them though thou see him not so in the government of the world Yea when they cannot see the reason of things that are done yet men ought to admire the wisedome of God As in States men do give more to the wisedome of those which hold and sit at the sterne and governe the State that they thinke well of things done and projected though they see not the reason nay when their reason is contrary Finally well and with good reason may they imagine that if a Father will governe his house and a King will not forsake his kingdome God will much more governe the world and not forsake it And if a ship though well built and strong as Chry sostom cannot be preserved in the sea without a governour no not a day in the middest of the waves nor the body separated from the soule how should this be All which may keep us from denying the providence of God and so speaking against God VERS XIV 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 YEE have said it is in vaine to serve God The Prophets replication in the person of God shewing them wherein they had prophanely and impiously spoken against God and this their impiety consisted herein that they said it was a needlesse and fruitlesse thing to serve the Lord that a mans labour should be in vaine that should busie himselfe about it and restraine himselfe of other things of his pleasure and profit and they affirme it to be a needlesse worke both in respect of God who was to be worshipped and in respect of those who should worship him for the first some understand these words i. God is farre above man neither hath commerce with him if he have yet God hath no need of these things which men possesse neither doth he desire he is not affected nor bettered by the worship of men Then is it in vaine and foolish for men to bestow their paines and labours in those things which never helpe nor profit him they doe them for Now these things profit not God therefore they are vaine in respect of him And what profit is it that we have kept his commandements Their second proofe they have in speaking thus against God because it is not profitable to men who worship and serve him and first they deny it any waies profitable to do the good God hath cōmanded and that there is not with him any reward for well doing And secondly that it is as little profitable to abstaine from evill and that we have walked humbly before him which is as I take it not to be understood of that humiliation which is in repentance as some thinke but as some others it describeth one who having piety and the feare of God before his eies neither hurteth any man and being hurt of others doth not violently revenge himselfe but rather suffereth all things

then proudly doth any thing and commit their cause to God as the just revenger knowing that vengeance is his to which purpose they understand those words before the Lord of hoasts that is before God the revenger and so they account the observation of piety and religion not profitable to men as that which did not make the worshippers prosperous nor keepe them from injuries nor defend them grieved And of both these they give themselves for instance and speake out of experience that they had found none and so chalenging themselves to be just religious and godly and so endeavoured their owne honour and to detract from the providence of God and his worship and it is worth the noting that they produce not others of the godly but themselves for the first might easily have been refuted either by producing the examples of those who have had testimony of their piety from God and where they enjoyed his blessings or else by answering them that neither they nor any other were able certainely to judge whether those they named did truely and sincerely worship God or no and imbrace piety for no man can be a certaine witnesse of anothers conscience his owne he may well know therefore these brought not forth others against God but themselves The misery poverty affliction Doctrine and adversity of the children and Church of God and the prosperity of the wicked makes men out of their ignorance or corruption out of their infirmity or malice to deny or doubt of the providence of God videca 2. ver ult Doct. ult proofes Reason and Use 1. To teach us to suspect our conceit or judgement when it carries us that way to question and reason about Gods providence Vse as if he did not dispose of the things here upon earth because things goe thus among men and to checke our selves suspecting our wisedome that cannot see the causes of things and Gods course in disposing of them when he deales diversly and not as we would thinke reason he should yea and ceasing from our wisedome to search into things more then we can comprehend * An tu cum medieum sepius c. Chrysost de vig. When thou seest a Physitian sometimes cutting sometimes burning the same ulcer yea and oft times missing his art yet thou dost not unmannerly object But in God who never erres but disposed all things rightly and orderly according to his wisedome thou a poore mortall art busie to know the reason of his counsells and doings and dost not ascribe all to his infinite wisedome Is not this extreame madnesse but admit it lawfull and fit to enquire he certainely is purblinde that cannot see even the speciall providence of God when the hands of God goe thus crosse like old Iaakobs hand upon the heads of Iosephs children and thinke with Ioseph that they should be otherwise for is it not a speciall wisedome in a Physitian to keepe some whom he loves in a strict and spare diet and others of whom he hath not neither hath cause to have the like care to give them liberty to eate and drinke what they list Is it not speciall providence in a father if he keepe his sonnes bare and have a strait hand over them all the while they are at none-age and suffer servants to have more liberty Not of a husbandman to keep the sheep he would have live longer and have wooll and lambe of them when those he means shall soone come to the shambles he feedes and in a large and fat pasture And is it then want of wisedome and providence in God if things thus goe with his and the wicked Nay is it not the wise providence of God to put his children in such a condition as they may most shew the graces they have and grow towards that they want and ought to have and the wicked in such a state as may most manifest their corruption and by which they may best fulfill the measure of their iniquity Now for the first is affliction of any kinde Psal 119. Before I was afflicted I went wrong c. * Adversitas magis auget c. Greg. Epist 26. Narsae Adversity enlarges our desire to God as the seedes covered with ice are more fruitfull And as in trees if one plucke off the fruit and the leaves and loppe of the boughes too so the stocke remaine the tree will grow fairer so if the roote of godlinesse remaine though riches be taken away and the body be afflicted all will tende unto greater glory Ye have said it is in vaine to serve the Lord. In a more particular examination of these words other things are to be observed as first that they are said to have spoken against God and blasphemed him because they account the service of God of no profit nor fruit Doctrine For men to thinke or speake that it is a fruitlesse and unprofitable thing to serve God and to obey and worship him to study piety and godlinesse is a wicked speech and blasphemous thought against God For that are these here chalenged It is that Ieremy accuseth the men and their wives the women and all the women in Pathres of Jer. 44.15.17.18 David confesseth this had ceased somewhat and for the time upon him Psalm 73.13 This was that by which the Divell provoked Iobs wife to tempt him and so was her blasphemy Job 2.9 And Micha 7.10 Job 21.15 Because it is flat contrary to his word Reason 1 which witnesseth the contrary every where that they shall be happy and have all things necessary that feare him Psa 1. and 34.9.10 with infinite other places and many examples in the Scriptures Because by this they make God unfaithfull and so no God Reason 2 who hath promised such fruit to them who sow in righteousnesse Because by this they deny the bounty and liberality of God and is a great prejudice to his honour and glory Reason 3 that hee should dimisse such as serve him and belong to him empty handed Then have we many who must answer at Gods judgement seate for blasphemy and proud speaking against him Vse 1 with whom nothing is so common as upon any even the slightest occasion to condemne piety and the feare of God for the most fruitlesse and the unprofitablest profession in the world If they see any man who professeth Gods feare and seemes carefull of his wayes if he any way miscarry in his state and decay in that the world deemed him to have had or if he increase not as other men doe by a lawfull and honest profession as they by all their by = waies and indirect courses What doe they will they enquire the just cause of it and search what may be a let he prospers no better of which many just causes may be given of severall men and well found out yet they never search further then this their piety and profession and the service of God though they will not directly speake as these because that were

escaped a serpent and is fallen into the power of a Lion Therefore let every one examine whether it be a blessing to him to be thus delivered if the patience of God hath brought him to repentance and reformation but otherwise thou art delivered rather in anger then in mercy and art deceived as the sicke man that thinks a good turn is done him when he hath what meat and drinke he desires unlesse that which the fire could not soften the sunne do and that thy heart relent as Sault at Davids kindnesse who had spared his life when he might have taken it away 1. Sam. 24.17 VERS XVI Then spake they that feared the Lord every one to his neighbour and the Lord hearkened and heard and a booke of remembrance was written before him for them that feared the Lord and that thought upon his name THen spake they that feared the Lord. The Prophet having reproved the blasphemy of the wicked shewed their grounds on which they denied the providence of God he now answereth them First in this vers by opposing unto them the contrary opinion of these who did truly fear God Secondly vers 17. By a sweet promise on Gods part of great goodnesse and mercy towards the godly who rested in his pomises Thirdly verse 18. Denouncing a judgement which the wicked should have experience of when they should see the difference betwixt them and those who feared him Then spak they that feared the Lord. In this verse the Prophet brings in the godly answering and incouraging one another contrarie to that which the wicked had said And so it is i. The godly of those times though happily but few at what time the wicked spoke thus blasphemously did mutually exhort one another not to faint or be dismaied by those speeches of the wicked or by them to be drawne from their pietie to wickednesse and corruption but they had their mututall speeches to further one another in their good course as the others had to harden one another in their wicked courses But what said they St. Hierom and some others thinke that the Prophet hath not told us but that telling us the just did speake it must be supposed that they spoke fitting and good things in defence of the providence of God and his government and such things as they had learned by the Scriptures and had received from the instruction of their teachers but saving their judgments I rather encline to those who think the words following to be theirs and not Gods words who seemeth not to speake till the 17. verse Thus then in comforting one another they sayd The Lord harkened and heard i. Howsoever they imagine that the Lord sees and heares nothing respecteth nor regardeth what is done or said yet he hath heard and doth most diligently observe what is said and done for so much hearkening doth carry and will import namely care and diligence As Psalm 5.2 2 Chron. 6. And so by this they confirme the contrary to that which the wicked had said that God did not regard that it is manifest that he heares their words not a word drops from them which is unknowne to him much more all their actions are diligently and attentively regarded And that it may appeare it is not for a space or a short time but perpetually therefore he hath a booke of remembrance which is not spoken as if God had any such booke or stood in need of it as if he were subject to forgetfulnesse but it is spoken in respect of men by which they may be assured that the will and decree of God touching them and the wicked is certaine and constant which is better expressed by a booke then by words for that which is written is more durable and permanent whereas things spoken vanish away and are blown away in the aire For them that feared the Lord. That is for such as feare him that he will not forget their labours and obedience but will recompence and reward it even to their very thoughts and intents thinking and remembring his commandements to observe and doe them Therefore spake they who feared the Lord. The Prophet answereth the blasphemy of the wicked in this verse by opposing unto them the contrary opinion of those who did truely feare God And in this First their encouragement Secondly their ground First Gods hearing and regarding Secondly his certaine decree for shewing good to them The first thing here is the encouragement one of another It is the duty of every one fearing God Doctrine to encourage and strengthen one another in the service and worship of God Here and Heb. 3.13 But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sin And 10.24 And let us consider one another to provoke unto love and to good workes Mich. 4.2 And here we may make that generall which was spoken particularly to Peter as to all Ministers so to Christians Luke 22.32 I have prayed for thee that thy faith faile not therefore when thou art converted strengthen thy brethren So Baruch and the Princes did helpe one another Jerem. 36.11.13.15.16 When Michaiah the sonne of Gemariah the sonne of Shaphan had heard out of the bookes all the words of the Lord Then Michaiah declared unto them all the words that he had heard when Baruch read in the booke in the audience of the people And they said unto him sit downe now and reade it that we may heare So Baruch read it in their audience Now when they had heard all the words they were affraid both one and other and said unto Baruch we will certifie the King of all these words Because they are Gods such as have received this honour to be called his and to be his therefore reason as sonnes Reason 1 they should not onely themselves but by all other meanes seeke it in others and draw others to it Because they are members one of another Ephes 4.25 Reason 2 therefore as members they ought to strengthen uphold and keepe up one another that as they naturally in the health and good temperature of the body so these spiritually in the good state of the soule To convince their error who thinke it onely a duty appertaining to the Minister to exhort and stirre up others Vse 1 and to strengthen and confirme them Truth it is that it is specially and principally his duty as being Christs Lievetenant upon the earth who doth by them performe that Isaiah 61.1 Namely preach and binde up the broken hearted but yet it appertaines to every one so is it manifestly proved If any say he is not appointed to be his brothers keeper it is but the voice of Caine of a wicked and gracelesse man To condemne their practice who either out of this error of their minde or out of the corruption of their heart Vse 2 altogether neglect this duty to say nothing of those who labour to weaken the strong to coole the zealous

to discourage the forward and shew themselves in the number of the former wicked rather then in these who feare the Lord. I say to say nothing of these the other shew themselves to have little or not such care and zeale for the worship and service of God as sonnes should have for their fathers honour and little love or care of others goods as fellow members and brethren should have one for another And doe they not give just suspition they are neither sonnes nor members or but dead and rotten members of the body not of the soule of the Church as Saint August As that member which hath no feeling of the weakenesse and fainting of another and seeks not to support it may be materially but not formally of the body so in this Or if they be yet can they not avoide to be guilty of their falling away and perishing as he that sees his neighbour fainting or perishing and hee able to sustaine him and both knowes and hath that might helpe him and doth not is guilty of his perishing To teach every one to practice this duty and to shew that he is possessed with the feare of God by exciting and exhorting others Vse 3 by strengthening and confirming others according to the grace he hath received which as it will testifie they are Gods and manifest their love unto their members so will it be gainefull unto them the gaine of it should incite them As S. Chrys of converting I of keeping and confirming When non minor virtus quam quaerere parta tueri If one should promise thee a piece of gold for every man whom thou reformest thou wouldest use all thy study endeavour perswading and exhorting But now God promiseth thee not one piece nor ten nor twenty nor an hundred thousand nor the whole world but that that is more the Kingdome of Heaven as a recompence of thy labour in this kinde What excuse can we have after such a promise if we neglect the salvation of our brethren If Physitians for a piece of gold will come to strengthen the body If Lawyers will defend a mans title how ought we the soule for so much and that we may doe it we must take but the Apostles lesson Heb. 10.24 to observe one another not to triumph over their weakenesse and infirmities but as Physitians that enquire into the state of their Parients bodies and into their carriage and diet to cure them We had neede of others helpe because the gift we have is apt to decay 2 Tim. 1.6 Wherefore I put thee in minde that thou stirre up the gift of God which is in thee by the putting on of my hands Thes 5.19.20 Zach. 4.1 And the Angell that talked with me came againe and waked me as a man that is raised out of his sleepe And the profit of this duty will be great for as Prov. 27.17 Iron sharpeneth Iron so doth man sharpen the face of his friend And the Lord hearkened and heard So they arme themselves against those instances given with assurance that the Lord did regard things done The Lord he taketh notice and knoweth all things that are done and spoken by men Doctrine whether good or evill as his eyes are every where Prov. 15.3 so his eares Isaiah 22.14 and Psal 94.9 He that planted the eare shall he not heare or he that formed the eye shall he not see And Psal 139.4 for there is not a word in my tongue but loe thou knowest it wholly O Lord To teach us to keepe a watch over our mouth and lips not let them runne at randome Vse 1 i. for quantity let our words be few be not talkative let them be like Gods Psal 12.6 The words of the Lord are pure words as the silver tryed in a furnace of earth fined seaven fold Prov. 10.20 the tongue of the just man is as fined silver but the heart of the wicked is little worth Eccles 5.2.3.6.7 For as a dreame commeth by the multitude of businesse so the voyce of a foole is in the multitude of words When thou hast vowed a vow to God deferre not to pay it for he delighteth not in fooles pay therefore that thou hast vowed for in the multitude of dreames and vanities are also many words but feare thou God If in a countrey thou seest the oppression of the poore and the defrauding of judgement and justice be not astonied at the matter for he that is higher then the highest regardeth and there be higher then they The wicked talke boldly their tongue walketh against heaven Psal 73. but God in heaven heareth what is spoken in earth therefore consider that of Solomon Prov. 10.19 In many words there cannot want iniquity but he that refraineth his lips is wise Secondly for quality looke to the matter of speech that it be godly and religious Ephes 5. Let not foolish talking be once heard amongst you as becommeth Saints but let it be savoury Collos 4.6 Let your speech be gracious alwaies and powdered with salts that ye may know how to answer every man If a great man overheard us or one we stood in awe of we would be carefull of our speech An encouragement for Gods children Vse 2 that are talking together of good things a strong motive to move them to conferre together of good things as Psal 82.1 God standeth in the assembly of Gods he judgeth among Gods So in the assembly of Saints servants if they perceive that their masters overheare them talking of any thing or oversee them doing of any thing speake and doe well this is eye service or eare service yet God would be served with eye and eare service and he that seeth in secret will reward openly And the words are Attendit Iehovah audit He hearkened and heard he so heares that he also attends or regards it A man may overheare a thing and not regard it and so as good as he heard it not Eccles 7.22 But God as he heares so he regardeth Contrary to that the wicked say Psa 10. That God regardeth it not Zeph. 1.12 But God doth regard the words of the tongue because he hath made a law as wel for the words as deeds God made the tongue and therefore will have the fruit 1 Cor. 6.20 For ye are bought for a price therefore glorifie God in your body and in your spirit for they are Gods so with tongue as well as hand and therefore we must looke to give account of words as well as of our actions Matth. 12.36 But I say unto you that of every idle word that men shall speake they shall give account thereof at the day of judgement Jude verses 14.15 And Enoch also the seaventh from Adam prophesied of such saying behold the Lord commeth with thousands of his Saints to give judgement against all men and to rebuke all the ungodly among them of all their wicked deeds which they have ungodly committed and of all their cruell speakings which wicked sinners have

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

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

his second comming to his owne is a day of salvation and they are bid to lift up their heads when it approaches but to the wicked both the first and second comming are fearfull and full of horror Therefore Montanus interprets it thus the day is great in respect of the good dreadfull in respect of the wicked resembling this place to that of Iohn Matth. 3.12 But the reason why the Papists contend it should be the true Eliah is because they might prove that the Pope is not Antichrist This is one of Sanders his great demonstrations to prove it because Eliah must resist Antichrist but Eliah is not yet come to do it ergo But what Prophet what Apostle what Scripture ever told them any such thing Papall traditions will leave nothing unknowne they tell us things wherein Gods spirit is silent they tell us the souldiers name who pierced Christ the theeves name who were crucified with Christ the hosts name in whose house he celebrated the supper and the names of the two witnesses Rev. 11.3 to the Enoch and Elias if we will believe them but their folly is made manifest to all that will see Before the comming c. Here is the time when Elias shall come immediatly before Christs comming that is his first comming which though it may seem to be described contrary when it is said to be acceptable and gracious yet this is spoken in respect of divers parties that whereas there were some that contemned and made no account of the mercies of Christ to them it should be a dreadfull day but to the godly acceptable and gracious The comming of Christ is very terrible to all naturall Doctrine wicked and impenitent men That is his preaching of the word whether in his owne person or by his Ministers So Esa 11.4 He shall smite the earth with the red of his mouth and with the breath of his lips shall he slay the wicked which is again repeated Rev. 2.16 And by his Ministers he doth it 2. Thes 2.8 2. Cor. 2.15.16 Because he brings them by this to the sight of sinne Rom. 3.20 Reason 1 1. Cor. 14.24.25 and so makes them to see though unwillingly how ugly and filthy lepers they are how defiled in nature in soule body mind will affections in word deed actions which must needs trouble them and strike terror into them Because by this he brings them to the sense of that punishment which is due for sin Reason 2 so that though the sight of sin last no longer then they are looking into the glasse that discovers them yet the sense of the punishment may terrifie them By this he also troubles his owne Object and the most penitent as we see Act. 3.37.38 He doth so Answ when he first brings them to repentance or after when they grow secure But the difference is that in these it is to salvation in the other to their greater damnation and hardning Other things which might be observed here are already noted Cap. 3.1 VERS VI. And he shall turne 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 AND he shall turne the heart of the fathers In this verse is described the end of Iohns comming before Christ Vide brevem expos hujus versus apud D. Abbot Antich Demonstr ca. 6 p. 133. his office which is to convert the hearts of the Fathers to the children and to bring them to an holy union of faith to worke repentance in all and to turne them from iniquity to the living God He shall turne He shall be my instrument to turne or convert men speaking honourably of the Ministery of the word to shew how powerfull it is when he worketh with it The Ministers then convert when they are Co-workers with God 1. Cor. 4.15 1. Cor. 15.10 but prevaile not when he denies assistance 1. Cor. 3.7 The heart of the father to c. Saint Aug. and Hierom by the Fathers understand Abraham Isaack and Iacob and the Prophets and by Children the Jewes when by the preaching of Iohn the Jewes should believe in Christ in whom the Fathers had believed then should their fathers hearts be turned and affected towards them which otherwise were averse from them Some understand by Fathers the Jewes and by Children the Apostles and other Christians according to that Psal 45.16 And when the Jewes were converted by Elias to believe as the Christians did then were the Fathers and Children of one minde consenting in one truth But some understand by them all ages orders degrees of men meaning that Iohn should execute his office with the like authority gravity and power towards all and shall have and see the fruit of his labours in all sorts and so it is interpreted Luke 1.17 That Iohn when he came should finde many dissensions many strange opinions and dotages but he should gather them to God and bring them from those dissensions to true unity that they may grow together in one faith Lest I come and smite the earth with a curse These words menace as many as resisted Iohns Ministry There were among this people many obstinate and wilfull who had need of this rowsing and awakening a threatning also not only against particular men but to destroy the whole Nation of the Jewes by famine pestilence war and exile Repentance is wrought by the preaching of the word Vide Doctrine 1 Cap. 3.7 The Ministry of the word works upon all old yong rich poor Doctrine 2 noble base c. This was manifest by Iohns preaching Mat. 3.5 Luc. 3.10 c. By Pauls 1. Cor. 1.26.27 We read of Noble Theophilus Luc. 1.1 Of the Shop-keeper Act. 16.24 Of the Iaoler ver 34. Of the devout Greekes and the honorable women Act. 17.4 And of the elect Lady 2. Epist Iohn Because God hath decreed to save of all sorts some then must the word needs worke upon them it being the means of salvation Reason 1 1. Tim. 2.4 Because that when he converts by it the wise rich and mighty Reason 2 he might shew his power and the power of the word in the weaknesse of man 1. Cor. 1.25 when by it he shall make them account their wisdome folly c. Because when he calls of all sorts Reason 3 it might appeare that when they are not wrought upon it is not their state and condition that doth hinder them as if God had given it them to snare them but it is from the corruption of their own hearts who abuse them seeing others their equalls are converted To encourage the Ministers in the diversity of their hearers Vse as different in conditions as complexions in hearts as faces yet to go on and deliver the word with faithfullnesse expecting that the Lord shall make it profitable to the saving though not of all yet of some of all sorts that as he wrought effectually in Peter towards the circumcision and was mighty

injury both to his Name and to the publicque to make them onely mine and to keepe them to mine owne use and therefore I resolved not without the judgement and approbation of other men to communicate them unto the use of others But withall observing that his aime being only the edification of a popular audience he had onely indeavored to apply the Text to the condition of his present hearers and had left somewhat to be done to make it a Compleat Commentary I set my selfe to examine the original to conferre translations to inquire into the severall glosses and expositions of the Antients and Modern's and have thereupon made up what you see by way of Exercitation Not out of any opinion of mine owne ability or an ambition to be upon the stall or out of any more peculiar delight that I take in this kind of study which yet is a study most worthy of a Divine and which may exercise the most able especially these more difficile pieces I meane the prophecies which according to the Hieroglyphique of prophecy which they say doth hang among other pictures in the Vaticā library at Rome are like Matrones with their eyes covered In regard of which difficulty it was that Paulinus Bishop of Nola a man much commended by S. Aug. and S. Hier and one that had not any resolution against writing for he wrote other tractes as Verses and Epistles would not bee drawne to write commentaries though he were intreated by many of his friends as deeming himselfe unworthy though hee were indeed very able I commend his spirit though I follow not his example and I have given you the excuse above I have every where followed the Grammaticall which is the lawfull and geunine sense a Iac. Armin Disp priv Thes 9 of Scripture Men have been too wanton with Allegories Origen S. Ambrose S. Hierom himselfe and others of the Ancients have been blamed for it by learned men It were easy to multiply instances but it were needlesse I have also sought the most proper grāmaticall sense not alwayes the first but the most agreeable to the nature of the context which while it hath not beene observed many absurd interpretations have been made Corn. a lapide * Corn. a lap proleg in proph min. saith hee heard one preach that Moses dyed kissing of God Because of that place Deut. 34.5 He dyed upon the mouth of the Lord. Not observing the use of that phrase among the Hebrewes which also the Septuagint the Chalde the Vulgar Latin our English and for ought I know all interpreters doe expresse He dyed according to the word of the Lord. But I will not enlarge my selfe here because I speake unto the same point in the Epistle before M. Stocks commentary I wil only request this of the learned reader if any such shall vouchsafe to bestow his eye so meanly that hee make a favourable judgement of what defect or other blemish hee may discerne in a worke of this nature which could not bee smoothly wrought nor wrought in all things to mine own satisfaction having the use of no books but mine owne and living almost an 100 mile from any publicque library Yet such as I have J have not neglected to consult willing to cast off that untrue and slanderous aspersion which Francis Ribera * Riber Com. in Hos 13. Num. 12. hath throwne upon Protestant Jnterpreters that they reade not the Commentaries of the holy fathers but being furnished with some poore measure of knowledge in the tongues Sed vide Guil. Perkinsi propheticam cap. 3. they reade the Scripture as if they were to reade Livie or Cicero Whatsoever it is that I have done in this I submit it to the censure of this Church of England of which I am a part member and in which I make my dayly prayers unto Almighty God that truth and peace may still be maintained and that she may still flourish with prosperity reputation notwithstanding the ill will and ill-opinion of al sorts round about her S. T. A Table of the Digressions Malachy Ch. Ver. OF Malachy who he was His Country and parentage 1.1 A Discourse about the names of Angels 1.1 A discourse about the giving of names to children 1.1 A discourse concerning the name of Altar 1.7.2 13. Concerning the honor due to Gods house and service 1.7 Concerning the admitting of such only into sacred orders as are fit and worthy 1.8 A discourse about Preaching and Catechising 2.7 Concerning the question whether disparitas cultus be an impediment of Matrimony 2.11 Concerning Polygamy the distinction of Bigamy 2.15 Of the question whether a judge be bound to give sentence secundum allegata probata 3.5 A discourse of the ancient severity against adulterers 3.5 A discourse of the care of Widowes and Orphans 3.5 A discourse of the discovery of Atheisme 3.5 Of the ill conse quence of keeping the Clergy poore 38. Of Tythes Their kinds use and how due 3.8 A discourse of the Division of the Bible into Chapters and verses 4.1 A discourse of the Phaenix and the aenigmatical use of it 4.2 A discourse of Samson how in his name a type of Christ 4.2 A discourse of the necessity and benefit of acquaintance with Gods Law 4.4 A Table of all such Texts of Scripture as are occasionally quoted or illustrated in the exposition of this Prophecy Genesis Malachy   Ch. Ver. CH. 2.1 1.4 Ch. 2.18 2.14 Ch. 4.3 1.11 Ch. 4.14 4.6 Ch. 5.24 2.6 Ch. 6.4 1.6 Ch. 7.11 3.10 Ch. 8.12 3.10 Ch. 14.18 2.11 Ch. 16.5 2.16 Ch. 17.1 2.6 Ch. 18.21 3. 5 Ch. 19.6 1,10 Ch. 22.14 2.11 Ch. 25.23 1.3 Ch. 25.30 1.4 Ch. 28.17 4.5 Ch. 29.31 1,2 Ch. 31.7 3.5 Ch. 31.38 3.11 Ch. 31.41 3.5 Ch. 31.50 3.5 Ch. 32.13 1.11 Ch. 33.11 3.10 Ch. 35.2 2.11 Ch. 37.10 2.3 Ch. 38.11 3.5 Ch. 38.14 3.5 Ch. 39.35 2.11 Ch. 41.5.7 4.6 Ch. 24.33 1.6 Ch. 24.36 3.11 Ch. 43.11 1.11 Ch. 47.12 2.9 Ch. 49.28 3.1 Exodus Malachy   Ch. Ver. Ch. 2.10 4.4 Ch. 3.1 4.4 Ch. 7.11 12 3 5 Ch. 9.35 1 1 Ch. 10.2 4 4 Ch. 16.18 2 9 Ch. 19.5 3 17 Ch. 22.18.21 22 3 5 Ch. 23.6.9 3 5 Ch. 23.17 1 14 Ch. 23.18 2 3 Ch. 29.38 39 40 41 1. 11 Ch. 32.26 2 5 Leviticus Malachy   Ch. Ver.   1 7 Ch. 1 2 3 1 11 Ch. 2.1 1 7 Ch. 3.11 2 3 Ch. 7.32 2. 13 Ch. 18.18 3 5 Ch. 19.33 34 1 7 Ch. 22.20 1 14 Ch. 22.23 3 8 Ch. 27 32.   Numbers Malachy   Ch. Ver. Ch. 4.37.45 1 1 Ch. 6.21 2 9 Ch. 6.25 1 9 Ch. 14.22 3 5 Ch. 25.7 8 2 5 Deuteronomy Malachy   Ch. Ver. Ch. 2.8 1 2 Ch. 6.1 4 4 Ch. 6.1 16 ● 10 Ch. 10.18 19 3 5 Ch. 15.21 1 7 Ch. 18.10 3 5 Ch. 21.15 1 2 Ch. 24.14 15.17 9. 5 Ch. 27.15 1. 14 Ch. 30.2 3. 7 Judges Malachy   Ch. Ver. Ch. 1.15 3. 10

Lucani Pharsalia 1. 3 M. Luther 1. 8 2. 16 Lyranus passim   Guil Lyndwood provinc Constit 1. 1 3. 8 M MAtth. Westmonast 3. 5 Maimon Tr. de Sacrif 1. 9 11 Margin of the old English Bible 1. 10 Of Geneva 1. 2 10 2. 13 Magdeburg Centuriae 3. 5 Maiola Dier Canicul 4. 2 H. Mason of Hearing and Doing 4. 4 Martial Epigr 1. 1 Pet. Martyr Virmill Loc. Com 1. 1 2. 11 4. 5 Pet. Martyr of Milan Decads of Ind 3. 10 Jos Meade Comment ad Clavem Apoc 4. 5 Menasseh Ben Israel Conciliator 1. 4 6 3. 10 Mercerus 4. 2 Steph Menochius passim   Joh. Minshaei Ductor in Ling. 1. 1 2. 11 Missale sec usum Sarum 3. 1 H. Mollerus in Psalm 1. 10 Arias Montanus passim   Tho. Mortoni Episc Dunelm Antidot de mer 2. 7 O ODon Archiep Cant Constit 3. 8 Oecumenii Enarrationes 4. 1 Offae regis Donatio apud Spelman 3. 8 Ordinarium Div Offic. sec usum Sarum 4. 2 Origen 1. 1 Lucas Osiander passim 3. 1 4. 5 P PLauti Comoed 1. 13 Pagnini Versio passim Lexicon 2. 15 David Pareus in Romanos 1. 2 Proleg ad Hos 1. 1 Phil. Pareus in vita Patris 1. 1 4. 4 G. Pasor Etyma nom propr 2. 11 4. 2 Matth. Paris Hist 3. 8 Gabr. Pennotti propugnac hum libert 1. 1 Bened Pererius in Exod. 3. 5 In Daniel 4. 5 De Antichristo 4. 5 W. Perkins of witchcraft 3. 5 Joh. Piscator passim   Prosa seu sequentiae Eccl. 4. 2 Plin. Hist Natural 3. 2 11 Plutarchi Parallel 3. 5 Rich. Preston New cov 3. 18 R DOctor Reinolds Confer with Hart 1. 8 Reginaldi praxis fori poenitent 2. 11 3. 5 Remigius 1. 1 Quirin Reuteri Supplem ad Zanch. in Thessal 4. 5 Sergii Risii Archiep. Damasc Arab. Versio 2. 9 Andr. Rivet praelect in Exod. 3. 5 Doct. Tho. Ridley View of Civill and Canon Law 3. 8 Fr. Ribera passim in Obadiam 1. 4 5 Praelud in min. proph 1. 1 Coel. Rhodigini Lect. Antiq. 3. 5 10 Herebert Rosweyd in vita Th. à Kempis 4. 4 Sir Benjamin Ruddiard Sp. in Parliam 3. 8 Rupertus passim   S SAnchez in proph 3. 2 Scaligeri exercitationes 3. 11 Scaliger notae apud Billianam N.T. in press 4. 5 Shelford of Antichrist 4. 5 Simon Schardi Hist 3. 5 Ioh. Scapulae Lexic Gr. 1. 11 Scharpius de Antichristo 4. 5 Valent. Schindleri Pentaglot 1. 1 4   2. 6 11 Seder Olam Zuta 1. 1 Sepher Hakkabala 1. 1 Ioh. Selden de Dis Syris 1. 4 7 Septuag Versio passim   Rich. Sibs Sermons 3. 16 Silvest Prier Summa 3. 5 Dom. H. Spelman Concil Pam. Brit. 1. 7 Archaeolog 2. 7 Rob Stephani Thesaur Ling. Lat. 1. 8 Rich. Stock Comment on Malachy passim   Syriaca Versio 1. 11 T TAciti Descr Germ. 3. 5 Thargum 1. 4 11 12 Ioh Tarnovii excertation Biblic 2. 3 Paul Tarnonii Comment in Iohe 3. 1 Tertullian 1. 1 11 Tigurina Versio Passim   Theodoret. 1. 1 Theodor Mopsvestenus 3. 1 Greg Tholosani Syntag Iuris 2. 15 Tollet Instructio Sacerd 3. 5 Eman Tremel passim in Marg. ad Zach. 4. 6 Ioh. Tritenhem de Orig. Franc. 3. 5 V LAur Vallae Castigat vulg Lat. 4. 5 Fr. Vatablus passim   Vigilius Papa 3. 1 Virgil. 1. 10 Gerard. Vossius in Serm. S. Ephr. 3. 2 Iac. Vsher Archiep. Armachan Antiq. Eccl. 4. 2 Vulg. Lat. Versio passim   W WAlafridus Strabo de exord Eccle. 3. 8 Mich. Waltheri Harmonia S. Scr. 2. 16 Ioh. Weemse Exposit of Moses Law 2. 11 4. 4 Christian Synagogue 3. 8 Degenerate sonnes 3. 5 Iodoc Willichius in Taciti German 3. 5 Ioh. Winckleman Passim   Wierus de praestig Daemon 3. 5 Ioh. Wolphius in addit ad P. Mart. in Reg. 3. 5 Z ZAnchius in Epistol 2. 11 De Divortio 2. 16 The end of the Catalogue AN EXERCITATION VPON THE PROPHESIE OF MALACHY IN the whole Booke of Malachy which seemes to be but one Prophecy or Sermon we may without any prejudice of others whose opinions the Reader may see in Ioh. Tarnovius in Mal. proleg 6. observe as the parts of it First The inscription or the preface vers 1. Secondly The prophecy it selfe Vers 2. c. ad fin proph I. The inscription or the preface vers 1. The burden of the Word of the Lord to Israel by Malachy Which is the title or head of the whole prophecy wherein we have First The subject The burden of the Word Secondly The circumstances of the persons 1. From whom The Lord. 2. To whom To Israel 3. By whom By Malachy I. The subiect or the subiect matter of the whole booke The burden of the Word So our last translation the Geneva English the Italian of Deodate a Ilcari● Mintan Winkleman The Prophecy so Pagnin and Piscator The burthensome prophecy so Tremell The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roote in Hebr. Nasa signifies To lift or take up to carry to beare According to which wee have a phrase in Scripture To take up a proverb And so wheras the Septuagint sometimes renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum The word sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Oracle or Divine answer sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vision here they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The assumption or lifting or taking up the word of the Lord. And they have exprest the Originall The lifting up of the Word against Israel Though the Greeks use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and especially the Latines in another sense among whom Lemma is that word or short sentence which is lifted up upon the head of the discourse to bee the title or summary argument of the rest So the titles of Epigrams are called Lemmata as in Martial Epigr. Lib. 14. Lemmata si quaeras cur sint adscripta Docebo Vt si malueris Lemmatasola logas If why the titles are ore-writ you aske I say The titles only if y 'had rather reade you may And in another place Vivida componis epigrammata Mortua ponis Lemmata The Epigramm's thou dost compose are quick but dull The titles are Much unto which purpose wee usually call the Versus intercalaris or the foote of the ditty which ordinarily containes and repeates the chiefe summe The burden in the Song But wee must finde more in the use and application of the word Burden here the burden of the whole prophecy is a burden against and upon Israel or the inscription title head or argument of this prophecy carries its signification with it It is a burden taken up at the command of God by the Prophet to bee layd upon Israel to crush them to make them sensible of their sinne and Gods wrath And therefore the Tigurine translation though it have as the French b La charge contre Israel also hath mistaken the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually signifies

Ad To and so both our english translations have it according to most other translaturs To Israel and never c See Schindler pentagl in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I can finde Contra Against hath exprest unto us the meaning of the Prophets phrase in rendring it The burden against Israel And our old English autorised before this last for the Church hath a marginall note which short notes were made before those of Geneva which gives us the same meaning The Burden that is The grievous and threatning prophecy layd upon them as a Burden So in 2 Kin. 9.25 where the words are Nasa eth hammassa which Schindler renders He lift up that prophecy against him And so also Drusius lect in Nahum 1.1 That we have in our last translation The Lord layd this Burden upon him Secondly the circumstances of the persons I. The Author from whom the Lord. The burden of the Word of the Lord. There is no difficulty in the words but for the emergent questions hence One that this booke is canonicall and from the Lord I refer the Reader to the commentary Another that prophecying or divining is not naturall I referre to Cornel. à lapide Canones in min. proph Can. 21. And to a much larger discourse of it in Gabr. Pennot Propug hum libert lib. 10. cap. 78.11 II. The Object To whom To Israel the Jewes returned from the captivity principally Judah and Benjamin with such of the ten Tribes as were dispersed among them to which ten Tribes the name of Israel did properly and solely belong after the schisme made by Ieroboam and till the captivity but after that the names of Israel and Iudah were used alike and chiefly if not solely for the two other Tribes of Iudea and Benjamin An observation that will give light to many places Of the name Israel the diverse absurd derivations of it among the fathers and the true and genuine originall of it see Sixtiu Amama in his Antibarb Bibl. p. 428.429 ad Gen. 32.28 III. The Minister By whom By Malachy or by the hand or In the hand of Malachy or as the French By the meanes d Par le moyen de Malachie of Malachy That is by the ministry of Malachy by his mouth the Mouth being called the Hand by a Catachresis see Exod. 9.35 As the Lord spake by the hand of Moses 1 by his mouth Num. 4.37.45 Accordingly the spirit of prophecy in the mouth of the prophets is called The hand of the Lord. 2 King 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand of the Lord which the Targum renders the spirit of prophecy from the Lord. Came upon him Esa 8.11 The Lord spake to me with a strong hand or in the strength of hand and instructed me By Malachy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremell reades it Maleaci Piscator well findes fault with that because Caph having not a point in the belly of it sounds as Ch and reades Maleachi and so Montan The vulgar Malachias both our Engl. Malachy For the signification of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence Maleach is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angel is in the Greeke that is A messenger or One that is sent Minshieu enterprets it The Angel of the Lord compounding it of Malach and Iah upon a mistake and mistaking his author too for hee cites Isidore the place he meanes though he name it not is lib. 7. cap. 8. and the words there though somewhat obscure seeme to mee to carry another meaning for following the reading of the Lxx hee gives that sense of the word that they doe not The messenger or Angel of the Lord but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Angel which Etymon also Hierom gives in his Preface to Ioel where hee derives the names of all the Prophets and hee is followed not onely by the composer of the table of proper names to the Geneva and by Rob. F. Herrey the corrector and enlarger of that table printed with our authorised translation but our last translators also themselves have so rendred the very same word into English in the Text of Esa 42.19 Who is deafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as my messenger But to leave this the greatest adoe is who this Malachy should be First the Lxx as was said turne it my Angel which reading as the anoients generally follow so Origen tooke thence an occasion to conceive that it was an heavenly Angel in humane conversation whom God employed and Tertullian seemes to be of that opinion 2. But 't is more generally received and upon better grounds that hee was a man 1. Some say some man of another name and called an Angel for his office sake and because of his eminency The Iewes some of them thinke he was Mordecai some that he was Zachary some as Deodate notes because of that Hag. 1.13 that hee was Hagge but the most of them that hee was Ezra according to Buxtorfius in comment Masoretico cap. 3. who having set down Elias Levita his preface in Hebr. rythine beginning Aala Ezrahu Malachi e Ezra went up The same is Malachy upon occasion of that quotes R. David in Loc. affirming it to be the generall opinion Yet see in his 10. Chap. Abarbanel and Maimony alledged who seem to be of another mind reckoning Malachy and Ezra as distinct men in the catalogue of the heads of the great Synagogue But the most are that he was the same with Ezra a man indeed very eminent who though he were not high priest was next in dignity and of great authority both with his own and the Persians of notable sanctity and of that age that hee saw both temples see the learned Bishop of Chichester now of Norwich his Apparatus ad Orig Eccles App. VI. sect 23. being borne to Saraiah before the captivity as appeares Ezr. 7.1 compared with 2 Ki. 25.18.21 and returned into the land about the 130. yeare of his age about the time of this prophecy where he dealt also in the same subject and against the same corruptions which was one argument that led the Iewes and after them S. Hierom Remigius Rupertus of late Ribera the Pontifician and our Pet. Martyr Loc. Commun Claus ● cap. 15. sect 48. to be of that conceit that he was Ezra or at least that it is probable as Luc Osiander and Dav. Par●us proleg 〈◊〉 Hos Who would see the reasons such as they are for this opinion I referre him to the following commentary where they are also answered Secondly I follow those that take this name of Malachy to be the Prophets own proper name And so besides that Aben-Ezra quoted by Buxtorfius in the place recited Athanasius Chrysost Theo. Aug. Lyran. Vatabl Montan. and Genebrard too though hee speake obscurely Chro. p. 180.4 distinguish Ezra and this Prophet It seemes also to be so taken by the Apocryphall Ezra lib. 2. c. 1. v. 40. who reckons his name among the other Prophets and then adds the signification of it

this utter wastnesse of Edom see more in the Prophets Iere. 49.9.13 Ezek. 25.13 Obad. ver 3 4 5. II. Unrecoverable Verse 4 Whereas Edom sayth Wee are impoverished but wee will returne and build the desolate places Thus saith the Lord of hosts they shall build but I will throw downe Their endeavours shall bee vaine and to no purpose to repaire their ruines for I will crosse their designes and though they obtaine liberty of those in whose land they are held to returne and restore things yet they shall not be able A like passage we have Esay 9.9 10 11. see the place Whereas Edom saith so ours and Montan. Though Edom say so Genev. If Edom shall say so Ragnin Pisc and the Ital. the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare all these and the sense differs not Edom a name of Esan which his father or some body else gave him upon his greedy desire or mocking his intemperance which made him double the word through earnestnesse Gen. 25.30 Esau sayd to Iacob feed me I pray thee min-haadom haadom with that red that red pottage therefore his name was called Edom. But it is here taken for the Country or rather the inhabitants of the Country Edomites N.B. The Rabbins cited by Galatinus de Arcan lib. 4. c. 28. usually by Edom understand Rome and so render diverse places as Lam. 4.21 O daughter of Edom the Thargum reades it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roma Impia wicked Rome the cup also shall passe thorough unto thee They say also that Iulius Caesar and the succeeding Emperors were originally of Edom. S. Hierome on Esay 21.11 where Edom is called Duma gives us the reason of the Iewish error their mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so reade Roma for Duma But their error hath more malice in it then meere mistaking as will appeare by their applying of all places mentioning Edom against the Christians under the name of Romans See Ribera in Obad. ver 1. We are impoverished so ours the Gen. Chald. Pagn Mont. Vatabl. We are destroyed so Vulg. Russasnu ad extremam inopiam reducti brought to extreame want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is possessione destitutus exterminatus fuit put out of all or as wee use to say thrust out of house and home Their Townes of trading and fields yielding encrease being destroyed But vau is sometimes adversative though usually copulative as Montan. Pisc doe render it here And. Wee will returne and build Piscat puts it into one word Reaedificabimus wee will rebuild as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in construction with another verb were used adverbially for Ru●su● againe The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We will turne againe and build againe The desolate places Vulg Those things which were destroyed Hharabot Solitudes Wasts so the word is used Esay 61.4 A metonymie of the forme Wasts that is wast places Solitudes Solitary or desolate places Thus saith the Lord of hosts The Lord God of hosts So Piscat But Elohe God is not in the Text. About the name Jehova there hath beene much adoe about the writing pronouncing and use of it It would too much enlarge these notes here to undertake the examination I referre the reader to Menasseh ben Israel his Conciliator Quaest 3. in Exod. Drusius Hebr. Quaest lib. 1. qu. 56. lib. 2. qu. 68.69 lib. 3. qu. 6. a. b. but especially lib. de Tetragr Mr. Broughton consent of Script p. 1. and ad An mundi 274 1. Beza Annotat. Majores in Apoc. 1.4 Sixtin Amama his Dissertatio de Keri p. 26. and De recta lectione L. 5. p. 57. but especially his Dissertatio de Nom. Tetragram in his Antibarb Biblicus at pag. 473. c. Mr. Selden De dis Syris 1. Syntagm 2. Cap. 1. p. 110 111.117 The Lexicons of Buxtorfius and Schindler in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The French bibles constantly render Iehova L'Eternel Eternall somewhat answering the signification of the word Iehova but Mr. Deodate in his Italian doth still expresse it according to their usuall speaking Signore which is the same with the Spanish Senor and Don and the English Lord. The Lord of hosts many interpreters retaine the Hebrew word in their translation Dominus Zebaoth so doth the Lxx most usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the new Test from them as Rom. 9.29 But in this place and so throughout this Prophecy which may be noted here once for all See Conrad Kircheri Concord Gr. they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord omnipotent Onely the fragment of Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so ours Lord of hosts Zaba is an Army or an host set in order the plurall Zebaoth Gen. 2.1 And the Lord is thus called having the command First of the Angels Secondly of the Starres Thirdly of all Creatures on the earth This is his name as it is Amos 5.27 Saith the Lord whose name is the God of hosts They shall build but I will destroy you are repaired but not they Their labour is vaine Here the Lxx againe use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rebuild I will destroy the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subvert I will throw downe what they build 1. King 19.10 They have throwne downe thine Altars The same word that is here Wee have an English word from the French Harasser of the same sound with the Hebrew and much of the same sence To harase Thus their desolation is set out to bee extreame and unrecoverable and in the last place notorious III. Notorious It is now and shall bee taken notice of to after times that Edom your enemy is under my indignation Notorious 1. To the world to all 2. to you the Iewes First To the world And they shall call them or They shall bee called An impersonall locution as wee say That is all that passe shall hisse and point at them and shall call them The Border of wickednesse the people against whom the Lord hath indignation for ever The calamity of Edom shall goe for a proverbe It shall lose its old name among men and carry a name of infamie and a marke of Divine vengeance The Border of wickednesse A poore cursed land layd wast for sinne The Border That is the land of wickednesse or the wicked land French the Country of wickednesse and so the Ital. Contradad empietà the street precinct or Country of wickednesse The border or terme or limit being put for the land it selfe Or it is so exprest because men shall onely come to the border or marches and standing there and entring no farther on shall as it were point and say Ahwicked Ah wicked place And the people against whom the Lord hath indignation for ever Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people against whom the Lord fights The people whom he abhorreth and despiseth For the Orig. signifies to abhorre and contemne as well as to have

indignation against For ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which usually is translated Ever signifies a long time or a time whose duration is hid from us for the roote of it is Alam to hide Yet according to our use and sense of the word It is true that Edom though it were a people againe after this time as appeare by Josephus Antiq. lib. 13. cap. 16 17. and Belli Judaici lib. 6. cap. 7. yet the Lord had indgnation against it for ever for First Their captivity was never revoked by any decree Some reliques only stayd in some few un-observeable places of Idumaea and those few and other colonies that came in because the land was open encreased somewhat and were called Idumaeans though they were Mistanatio Secondly And these also such as they were were subdued shortly by Hircanus the Jewish high Priest received or as Ludov. Capell Hist Apost p. 93. were forced to receive circumcision and were made Iewes So their estate was changed for ever Thirdly after the Iewish warre their very name by degrees perisht no memory of them being left in posterity 2. Notorious also in speciall to the Iewes the Church Verse 5 the people of God And your eyes shall see the Italian supplies Lo It in a smaller character shall see it and yee shall say The Lord will bee magnified from the border of Israel French above all that are upon the frontiers of Israel This Tremell reades otherwise which your eyes shall see from the border of Israel and yee shall say c. The Hebr. From the border or upon or from upon The border that is the region of Israel is opposed to the border or region of wickednesse God had indignation at that but here they shall see that God will make his name great Through his goodnesse towards them or as Ioh. Tarnovius Hee will manifest his goodnesse from above from heaven upon their border See Psal 126.2 3. Ioel. 2.21 The Chald thus Let the glory of the Lord bee multiplyed for hee hath enlarged the borders of Israel To wit the Idumaeaus being subdued and made Iewes by Hircanus Or as some the Lord will be magnified by enlarging the Iewes borders over other nations Piscat seemes to encline to this How much God enlarged their borders see in Ribera comment in Obad. ver 19. fully Or as Osiander let the Lord be praysed who hath againe restored and made our land to flourish Or as others in a yet different sense the Lord will be magnified from beyond the borders of Israel through the World Thus much of their Ingratitude In the next place II. He expostulates with them for their Contempt and Profaning of Gods worship ver 6 7 8. In which wee have First Gods accusation of them ver 6. Secondly the debating of the accusation ver 6 7 8. Thirdly Gods accusation of them 1. more tacite and implyed 2 more open and expressed First Verse 6 Gods accusation of them is more tacite and implyed inlaying a ground of discovery of their contempt which ground is an Axiome in nature A Sonne honors his father and aservant his Master A sonne honors 1 loves reverences obeyes and if need bee sustaines and relieves his Father Hee will honour so Montan. and Pisc that is Honorare solet Not onely the divine law but humane reason and nature teaches him it and hee doth it And the servant his master Here is an Ellipsis of the verb supplyed by Piscator Reveretur Hee feares or reverences His Master the Hebr. His Masters or Lords So Ioseph is called Genes 42.33 The Lords And the man Adone haarets Domini terrae The Lords the Lord of the Country spake unto us A verb singular is in construction with a noune plurall And it is observed to bee ordinary in this word honoris gratiâ to carry with it the dignity of the person Secondly his accusation of them is more open and expresse I. In the applicatiō of that naturall law If then I be a Father where is my honour that is which is due to mee you confessing mee to bee and calling me father And if I bee a Master Adonim plurall as before If as Tarnovius it have not a farther meāing to set out the mystery of the Trinity Where is my feare my reverence so Tremel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Morai of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and to reverence and to venerate and worship But of Iare there are two nounes Ijra which is that Ti●●or by which wee religiously worship Gods and Mora that feare whereby we are in awe of one that is terrible and that is the word here II. The accusation is exprest in the direct accusation where First who accuseth T is God Where is my feare saith the Lord of hosts See ver 4. Secondly who are accused The Priests Vnto you oh Prists the Italian supplies unto you O Priests I speake S. Hier. Theodor Remig. Hugo c. thinke all the people are reproved for neglect of God and his service And they are so afterwards but here 't is more specially directed to the Priests Gods primo-geniti his sonnes peculiar to him which heigthens the accusation Chohen is a Minister in politicis as well as in Sacris 2 Sam. 20.26 Ira the Iairite was chohen a prince or chiefe ruler about David See Menas ben Israel Conciliator Qu. 29. in Exod. But here the whole context is cleare for interpreting it Priests Thirdly the crime they are directly charged with you that despise my name this is the generall head under which the particulars after mentioned are comprehended The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee that esteeme my Name at a low rate The French yee misprised my Name My Name that is Me My glory or fame and Dignity Renowned men are called men of name Genes 6.4 In opposition to which Base men are called Beli shem men of no name Iob. 30.8 Thus God accuseth them we have next 2. The debating of that accusation First they traverse it They put him to the proofe And yee say or a the ●ulg And yee have sayd wherein have we despised thy name Doe wee contemne thy Name so Tremel The Tigurine here is rather a paraphrase then a translation In what thing have we counted thy Name vile and is it irregarded by us Secondly Verse 7 Gods reply to convince them ver 7. Yee offer polluted bread upon my Altar The Ital. Supplies it In asmuch as yee offer c. Such as offer polluted bread upon my Altar despise my Name But you doe so Therefore you despise my name Yee offer So Pagnin also turn'd it and 't is agreeable to the mind of the place though that of Montanus correction bee more to the letter yee cause to come or that of Tremel yee bring for so the word signifies Maggishim of Nagash to come neare or To bring Bread S. Hierom Remig. Lyr. Hugo understand The Shew-bread being not wheaten and unleavened but contrary to the law of barly branny and leavened and

13.16 Philip. 4.18 but chiefely the duties of Holinesse prayses of and prayers unto God when Every where there is a lifting up of pure hands to the Lord. 1 Tim. 2.8 And it is observable that the time of the Mincha which was dayly morning and evening was the time of Set prayer among the Jewes Dan. 9.21 While I was speaking in prayer Gabriel touched me about the time of the evening oblation Mincha This is that which the Rabbins call Tephilla Mincha The prayer of the evening Sacrifice Which was about Three of the Clock in the afternoone called in Scripture according to the Iewes reckoning of the time The ninth houre which is sayd to bee Acts 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The houre of Prayer Secondly the other part of the comparison or reddition shewes on the Contrary the Jewes neglect and profaning of that worship which the Gentiles would so reverently entertaine ver 12.13 This is set downe I. Generally Verse 12 ver 12. But yee have profaned it But yee Priests and others that have reason to entertaine and reverence my name and worship yee have polluted it Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee have dishonored it And so Pagn The Geneva and Deodates margin II. Particularly 1. In their thoughts 2. in their words and 3. In their deeds First in their thoughts or base conceit for it is not so likely that they uttered it in words In that yee say The Table of the Lord is polluted and the fruite thereof even his meate is contemptible They had a base conceit and prophane of Gods Altar and the Sacrifices The Table that is the Altar See before ver 7. And the fruite thereof even his meate our old autorised Eng. hath it The fruite and in the margin Or the word It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fructus fruit is by a metaphor transferred to speech which is the fruite of the tongue as Esay 57.19 I create 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruite of the lippe Where the Targum is Mamlal and the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sense seemes to bee so I create speech or the word of the lippes But here it is in its proper signification the fruite The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Vulg. followes That which is put upon it with the fire that doth consume it So the Vulg. mistaking the originall word as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comedens illum but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cibus ejus His meate The Chald. The Table of the Lord is despised and the gifts thereof The Tigur The provision thereof is vile because as Vatabl. notes the fat and entrailes that were offered were vile S. Hier. otherwise The fruite that is the fire and the meate of the fire that is the victime or sacrifice I rather take it as our translation hath exprest it for two nounes put absolutely or as wee say per appositionem Both the Altar and the fruite even the meate upon it were despised by them The revenne The Income of it so the Italian in the Text Or the fruite so in the margin Secondly in their words Vers 13 ver 13. Yee said also Behold what a wearinesse is it Besides what conceit yee have cherished yee have also uttered enough to discover your hypocrisie and profanenesse Behold what a wearines is it or as the Geneva It is a wearinesse The Vnlg. Behold this out of our labour Somewhat like to that of the Lxx Behold these out of our affliction We are returned poore this is as much as our labour or poverty can allow But it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De labore of labour but as Pagn and Vatabl. observe and as it is in our best copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matlaa either there is a double Heemanticke as they call it or it is two words as Bab. Abr. would have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so also Sixt. Amama ad loc in his Anomal Special Quis Labor Oh how I am weary How I pant in bringing it it is so fat and heavy or how are we tyred and spent in Gods service This I take to bee the sense There are other interpretations as that of Winkleman the beast is not faulty but onely it is weary The Priests so hypocritically excusing themselves in taking any offering that came to hand Or as some others who also make these the words of the Priest some one of them taking up the shoulder or the breast of some carrion sheepe saying See what we have for our labour what a wearinesse is it to serve so fruitelesly But I rest in the sense before Thirdly in their deeds expressed I. More darkely II. More clearely First more darkly And yee have snnffed at it Or Whereas yee might have blowen it away your very cariage hath exprest your hypocrisie and pride and contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Huntly the Scottish Iesuite contends from Galatinus that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was formerly reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the vindication of the uncorrupted reading of which place See Solom Glassius Philol. sacr lib. 1. Tr. 1 pag. 50. Yee have snuffed at it Behold what a labour and yee throwe it down So Pagnin As if they would take breath pretending to be weary in the carying of it being so fat and weighty Yee say Oh how weary because the beast is fat and heavy whereas ye might have blown it away being so thin light So Tremell expresseth it and Iohn Tarnovius Or It is worthy to be blowen away so Hier. Remig. Lyr. you pant as if it were weighty but I blow it away with scorne So also Hier and Theodoret. The Septuag in editione Romana reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have blowen it away But Cornel. A lap tells us that in the edition of the Lxx in Bibliis Regiis which I had not yee have puffed or blowne Ioh. Winkleman gives a singular sense That the Priests by a kinde of writhing of their mouthes and drawing in their breath would though in a scornefull way extenuate lessen their fault in receiving corrupt offerings Why The beast is not faulty but only weary Is this such a matter As if forsooth c. I rather will propound this sense you blow and pant as if tyred and thinke all too wearisome and snuffe and shew dislike at it Snuffing or Puffing with the breath being a signe of dislike and contempt and pride So the souldier in Plautus Quojus tu legiones difflavisti Quasi ventus folia ant peniculum tectorium So God shewes his contempt of his enemies Psal 10.5 As for all his enemies he puffeth at them So Prov. 29.8 Scornefull men bring a City into a snare or Set a City on fire That is with their breath Or Difflant ciuitatem As Drusius renders it Hebraic Quaest lib. 3. qu. 22. Secondly more expressely And yee brought that which was torne and the lame and the sicke Thus yee

brought an offering should I accept this at your hand saith the Lord yee cared not what you brought or offered Thus yee brought Mincha observe that that word is used here too as well as verse 11. where the Papists so much contend for it an offering indeed such as it is but such as I cannot nor will accept That which was torne That which you got by rapine and oppression so the Vulg. Yee say yee afford it out of your labour but yee lie It is what you steale and of that too not of the best So that here are three sinnes discovered together Rapine Irreligion and lying And thus S. Hier. Remigius and Lyran. understand it That which was rent and torne so Tremct and therefore Calvin understood it that they brought sheepe that were worried But they brought the beasts alwaies alive therefore the former exposition is received by most That which you snatcht away by oppression But how doth this agree with the description of the offering in the next words lame and sick I therefore encline to Calvin and it might be wcorried and torne and yet alive Deodate in his Italian gives both senses and leaves it to the readers choyce Thus much of the threatning of judgements privative we have in the next II. A positive judgement threatned ver 14. where First Vers 14 the judgement threatned A curse But cursed be the deceiver Cursed with curses temporall spirituall and eternall Lxx. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fore spoken or execrated The ordinary word of the Lxx Dent. 27.15 c. And of the new Testament as Gal. 3.13 Secondly the sinne 1. generally 2. in particular First Generally set down The deceiver deceitfull against the faith of Religion and against ordinary justice Tremel calls him Machinator Hee that can devise wayes of deceite covertly The crafty deceiver The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was able Taking the word in the Text Nochel to come of Iachal potuit whereas it is of Nachal To deale perfidionsly Secondly in particular Which hath in his flock a male and voweth and sacrifieeth to the Lord a corrupt thing That hath better for if hee had not ability God would not require at his hands but hee should bee more blameles and yet thinks the worst good enough for God Hee must have a flocke and a male in it that is a sacrifice fit perfect and without blemish according to the law or else God doth not require or so strictly expect from him And voweth and sacrificeth to the Lord A corrupt thing that is that voweth a perfect or sound thing for they were by the law to vow Levit. 22.23 Males and perfect but comes short of his vow and sacrificeth a corrupt not answerable either to the purpose of his vow or to the law There was no man that would vow a corrupt thing though through fraud hee sacrificed or offer'd such a one Therefore the Greekes have exprest this sense cursed bee the deceiver that hath a male and his vow being upon him sacrificeth a corrupt thing And accordingly the Vulg. Lat. That making a vow sacrificeth a weake thing A corrupt thing Vulg. a weake Pagn aspotted or blemished The Tigur a faulty The Hebr. word Maschat is weakened guelded maimed corrupt To the Lord Hebr. Adonai This is the first time in this Prophet that God is directly named by any other name then Iehovah Adon is a Lord who as a foundation or a columne sustaines his people and it is applyed to God who is the Lord of the whole earth who is called Adam Exod 23.17 All thy males shall appeare before Haadon the Lord God But of this appellative there is formed a proper name or epithete of God Adonai with Cametz having the same points with Iehovah Thirdly the reason both why the deceiver is cursed and to assure him he shall be so For I am a great King saith the Lord of hosts and my name is dreadfull among the heathen The Italian For asmuch as I am a great King The sense is It will not stand with my glory to suffer my people to profane and despise that name which the Heathen magnifie and feare Dreadfull Arias and the Genev. Terrible The Vulg. horrible Tremell Reverend The Chald. Potent Onely the Lxx render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illustrious as if the word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To see but it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To bee afraid And this verse seemes to refer to the sixth If I bee a master where is my feare The very Heathen acknowledge mee to bee so by their dread and feare of my Name Thus having expostulated with them and threatned them for their ingratitude and contempt in the next place in the former part of the next Chapter III. Verse 1 He amplifies the former expostulation and threatnings Chap. 2. ver 1. to the 10th where First to whom he chiefely applies his speech verse 1. And now O yee Priests this Commandement is for you The French Is addressed unto you And so Deodates Ital. also supplies it Hee here returnes his speech to the Priests whose avarice and profanenesse had beene the fountaine of much other evill and profanenes among the people Cursed be the deceaver who ever he be But to you O Priests it is principally to bee applyed My name is dreadfull even among the heathen If it be profaned by you that are neare me in attendance and service the curse is chiefely against you And now or as Tremell Now therefore Their objection is prevented all that hath been said touches the people not us Yes This Commandement is for you or as Montan. To you This Commandement this increpation this intimation of my mind is for you Or this Commandement is for you that is of you I principally required and expected to be honored at my Altar in my sacrifices Secondly the matter of the speech mixt of contestations and threatnings or a conditionall threatning of many judgments unles they repented We will consider 1. Verse 2 The conditions of exemption from his judgements If you will not heare and if you will not lay it to heart To give glory to my name saith the Lord of hosts Here are three conditions of exemption To heare God To lay his Commandement or their duety to heart To give glory to Gods name The Summe of them is repentance Lay to heart The phrase is usuall and frequent The Geneva Consider it in your heart Chald. paraphrase unles yee put my feare upon your heart Lay it what my precepts so Vatabl. your duety so Tremell my glory so others 2. The things that are threatned I. Set down more largely ver 2 3 4 5 6 7 8. II. Repeated againe with more brevity ver 9. 1. Set down more largely 1. In generall verse 2. 2. In particular vers 3.4.5.6.7.8 1. In generall I will even send a curse upō you The vulg I will even send want upon you And they translate it so because

here is this Iudah the sonne of praise or confession as wee finde the reason of the name in the imposition Genes 29.35 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confessus est laudavit he even Iudah the sonne of praise and he in whom I am well knowne Psal 76.2 hee hath done that which is unto my dishonour Secondly from the subject place In Israel and Ierusalem of Israel see verse 1. Ierusalem was the Metropolis of Iudaea It was first called Salem where Melchisedec was King Genes 14.18 Afterwards it was called Iebus Judg. 19.10 being in the hands of the Iebusites which made our Minsheiu compound it of Iebus and Salem as if the name were Iebusalem and for better sound the B changed into R. But when David got it out of the Iebusites hands he called it Ierusalem of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videbunt pacem They shall see peace And I the rather assent to this derivation then to that of G. Pasor in his Etyma nom propr at the end of his Lexic in N.T. who would derive it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Timete Schalemum Feare yee Salem A name as hee thinkes given by the Iebusites to the place out of the confidence of their strength which cannot bee made evident neither doe his other reasons hold See the place in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I the rather I say assent to the former derivation because David built to the old City of Iebus or Salem a new addition unto mount Sion which was mount Moriah lying in the midst betwixt Sion and Salem the very place which Abraham long before had named Iireh will See as it is Genes 22.14 Hee called the name of that place Iehovah-Iireh The Lord will see Which haply is the reason why the name of this City hath a duall forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but ordinarily without Iod as it is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it bee singular because it was made up of two parts or two Citties the upper and lower Concerning the Situation see I. Weemse Expos of Moses Lawes vol. 2. lib. 1. Exercit 6.7 and Lud. Capell Hist Apost pag. 146 c. The meaning of the place as it is an aggravation of their sinne is cleare enough of it selfe Thirdly From the qualitie of the sinne Iudah hath dealt treacherously An abomination is committed And hath married the daughter of a strange God Their marrying of strange women the worshippers of an heathen Idoll was a treachery against the wives of their owne tribes and against God an Abomination or an hatefull thing in Gods sight a thing that he loathes Concerning the question De disparitate cultue whether it bee to bee reckoned Inter Impedimenta Matrimonii besides what we shall finde in the following commentary I referre to Reginald praxis Fori lib. 31. cap. 21. Num. 168. and other Casuists who answer negatively So doe the Geneva Divines in their answer to the 8 questions proposed to them which are inserted among Zanchy's epistles lib. 1 ad finem Epistolae 58. and Lucas Osiander ad hunc loc This question divided S. Augustine and S. Hierom as P. Mart. affirmes comment in 1. Reg. 3.1 Where hee hath a very large discourse against marriage contracted by those of diverse religions yet allowes it in conclusion so that both parties doe meet in the beliefe of the maine Articles of the Creed which he saith hee puts in for the mitigation of the severer sentence which yet was the sentence of the Ancients admitting no marriage with any of another faith as it collected by Gratian cansa 28. qu. 1. cave c. and non oportet c. But of this obiter Hath married 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vnlg. Hath had Pagn Hath had to doe with Montan. Hath tooke to wife Piscat Hath had an husbandly dominion over The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath loved Schindler Deamavit hath greatly beloved The word will beare all these and more but ours have translated it according to the prime and most used signification of the word The daughter of a strange God They are called 1 King 11.1 strange women As the heathen Idolls are called Gen. 35.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strange Gods No nation formerly but the Iewes did worship the true God so that any woman of another Nation might bee called The daughter of a strange God which I suppose was the reason of Deodates note A woman of a strange Nation or religion The Lxx here take no notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filia or seem to have mistaken it for some other word and have rendred the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath beene diligent towards other Gods Fourthly the last aggravation of their sinne is from the effect of it For Iudah hath profaned the holinesse of the Lord which hee loved Or ought to love Kodesch The Holines that is the holy and separate land of Iudaea the Country that God had chosen to bee holy and peculiar to him they had defiled and their owne dignity who were a people holy unto the Lord and beloved This interpretation is given by the commentary which is that also of S. Hier. Remigius Hugo c. There are others the Vulg. reades The Sanctification Pagnin and the Tigur the holy place The Chalde Paraphrase They have defiled their owne soule which was sanctified to the Lord or before him and beloved of him The Lxx The holy things Some understand the Temple so Osiander some the Law some Their Religion and the worship of God some as Vatabl Piscat and many others The holy or sanctified ordinance of Marriage made by the Lord. I assent to S. Hierom as above II. The sinne thus discovered is threatned Verse 12. Verse 12 The Lord will cut off the man that doth this the master and the scholar out of the tabernacles of Jacob and him that offereth an offering unto the Lord of hosts He threatens an utter dispersion even of the whole families of such The Lord will cut off The Lord will scatter him so the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cut him downe or loppe off his boughes Piscator expresseth it thus The Lord will cut off his children that doth thus the children that he begets of the daughter of a strange God Haply hee had respect to those Rabbins who interpret this phrase To be cut off To dye without children which the Reader may see in a peculiar discourse of Sixt. Amama Antib Bibl. appendice ad Genes 17.14 pag. 954 c. Where there is more of this phrase Our commentary makes it a Metaphor from the use of Physitians who cut off rotten members or of the Sword or Axe which cuts off the head and so wee have the word 1. Sam. 31.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They cut off his head The man that doth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is faeminine but used Neutrally and so it is by all interpreted The

Lxx in the purall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that doth such or these things but it is meant particularly of this sinne of marrying Idolaters The master and the scholar Or him that wakeneth and him that answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The master and the servant so the Geneva The rayser up or the question-mover and the answerer so our old English Bible He that is the author and he that follows him so the Tignrine He that wakeneth that is he that studiously observes strange women that he may marry where hee likes and hee that defends that is that defends this kinde of marriage so Piscator The French As well him that begins as him that answeres The Italian Him that wakes or watches and him that answers which Deodate in his margin understands of the keepers porters and singers of the Temple who answered in course in singing according to the order of that sacred musicke who had polluted themselves with such marriages Others expresse it otherwise I encline to S. Hierom Montanus Tarnovius and our commentary as I have given it above That it is meant of a dispersion even of the whole families of such one and other Priest and people master and scholler which seemes to bee so out of the following words Out of the Tabernacles or Tents of Iacob And what if it were a proverbiall and ordinary phrase among the Iewes to which the Prophet might haply allude and make use of it But I submit the conjecture Only here the interpretation of the Septuag seemes to be singular I will cut off him that doth these untill he be brought low out of the tents of Iacob Taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adusque untill for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and missing the sense of the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both To answer and To bring low And him that offereth an offring That is I will cut him off yea though hee bee a priest that is faulty in this kind so the Chald and Cyrill Or though he offer an offering to reconcile me to him againe being displeased with such marriages so others And thus much for the third contestation IV The fourth Contestation He contests with them for their Polygamie ver 13 14 15 16. where consider 1. The reproofe of the sinne ver 13 14 15. 2. A dehortation from the sinne ver 15 16. 1. Verse 13 The reproofe of the sinne ver 13 14. and part of the 15. where 1. The sin That they tooke other wives of the daughters of strangers to their lawfull wives This is not exprest in so many termes or in that terme Polygamy by which Divines doe now ordinarily call it but easy to be collected from the context of those 3 verses named before 2. The aggravations of this sinne 1. Injurious to their lawfull wives 2. Hurtfull to themselves 3. Against the ordinance of God First the first aggravation of this their sinne is that it is injurious to their lawfull wives who were thereby grieved This yee have done againe covering the Altar of the Lord with teares with weeping and with crying out That is this sinne you have added that by bringing in strange wives you have vexed and grieved your lawfull ones so that you have caused them to runne unto the Altar to complaine and to weepe there This you have done againe Furthermore this you have added so the Tigurine This you have done secondly so the Chald. and Pagn This second crime the word is faeminine but put neutrall Montan. Yee have not onely taken strange wives but have taken them even to your other wives to vexe them The Lxx here ye have done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quae oderam such things as I hate It seemes they had respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To hate and mistooke it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly or second Covering the Altar of the Lord with teares The Geneva note is yee cause the people to lament because God doth not regard their sacrifices so that they seeme to sacrifice in vaine So referring this to the former contestations with the Priests An exposition singular and wide of the whole present context and the matter that the Prophet hath in hand That of Lyrant also seemes to misse the sense you continuing in your sinne goe to the Altar and weepe there to beg pardon but in vaine That of S Hierom Cyril Theodoret and which out comment followes is more agreeable you so vilely use your other former wives that they fly or you cause them to fly to the temple and weepe before the Altar See Levit. 18.18 and 1. Sam. 1.6.10 which texts will give light to this But for the phrase To cover the Altar with teares It is either to weepe plentifully or to weepe over the Altar to throw themselves blubbered and swolne with teares upon the Altar even embracing it as it were which was also the use of other Nations in Their calamities solemne othes and Suplications to lay hold on the Altars So Arsinoe in her extreame calamity and suspition of her brother Ptolomies fraud and cruelties causes him to come and lay hold on the Altars in the holyest Temple in Macedon for her further assurance and safety when shee received his oath As Iustin describes the ceremony li. 24. Thus Virgil Aeneid lib. 4. brings in Hiarbas the Lybian King imploring Jupiter Talibus orantem dictis Arasque tenentem Audiit Omnipotens And of Aeneas Aeneid lib. 6. Talibus orabat dictis arasque tenebat With such words prayed he and the Altar held Upon this necessity of laying hold upon the altars when they addressed themselves to the Deity Robert Stephanus in his Thesaurus alleadge Varro that the old Latine word for Altars was Ansae the eares or handles of a pot and afterward changed into Arae The Altar of the Lord This is an amplifying of their griese Their injury was extreame that they are driven to the last refuge men repaire unto the Altar when all helpe failes And further at the Altar they should rejoyce before the Lord as the custome was when they came up with their wives to the Temple 1 Sam 1. yet there even there they are caused to weepe T is called the altar of the Lord It is his standing place the ordinary residence of God where these distressed women were confident to finde him and to complaine themselves to him that is more solemnly and for a publique witnesse of their miserie for else God who is every where doth every where observe the teares of them that are oppressed With teares with weeping and with crying out Severall words are used for the farther amplification of their griefe They wept yea they roared out and made great clamour and noyse or sent out deep groanes so the word is translated Ierem. 51.52 Secondly the second aggravation of their sinne is that thereby they did also hurt themselves in that they made their owne offerings not to bee accepted Insomuch that here gardeth not the offering any

more or receiveth it with good will at your hand The teares and groanes of your wives move God more then your sacrifices doe so that he regards them not hee will not lookeat them or turne his face towards them The adverb of denying is not here in the latter member but it is to bee repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the former member and so to be supplyed as serving in common to both he regards not nor receives Thirdly the third aggravation of this sinne is in vers 14 15. That it is against the Ordinance of God Where observe I. Verse 14 The transition or the manner of the Prophets passing from the former head of aggravation unto this God regards not your offering Yet ye say wherefore the Vulg. And Mont. But. But yee say why not regard it An objection it is proceeding from their blindnesse or petulancy not willing to bee convinced But the answer is ready because the Lord hath seene that you have gone against his ordinance as it is in the next words II. Vers 15 The matter which hee urges against them Because the Lord hath beene witnesse betweene thee and the wife of thy youth against whom thou hast dealt treacherously yet shee is thy companion and the wife of thy covenant And did not hee make one yet had he the residue of the spirit And wherefore one That hee might seeke a godly seed This was their sinne that they dealt treacherously against their wives in taking others whereas the Lord had appointed and they had made promise to one another in marriage and onely to one another as God had ordained in the very first in stitution of marriage when hee could have made many women for one man but hee made onely one for one This is the summe but there are many particular arguments against polygamie which wee shall observe in the examination of the words in the order as they lye Because the Lord hath beene witnesse betweene thee and thy wife Hee alludes to the use of contracting Deo teste God being called to witnesse and his name being called upon in the action And he as it were protested then the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is as Mont. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Protestatus or Ob●estatus est that his mind and will was that marriage should b●e insoluble to you two and you two should remaine solely to each other This sense S. Hierom gives and those that usually follow him Theod Remig. Lyr. Hugo but most clearly Ribera The wife of thy youth Hebr. of thy youthes Thy young wife so Piscator Or thy wife whom thou didst marry when thou wert young In whom thy first love did rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whole age of Adolescence or youth from infancy till the 25th yeare The wife The Lxx every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman We render it here Wife and that rightly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A woman when a Genitive followes is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is here and presently after and then it constantly signifies a Woman a Wife and it is so written once Psalme 58.9 though not in construction Against whom thou hast dealt treacherously The Geneva transgressed The Chald. Lyed Montan. Praevaricated dealt cunningly and falsely The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leavest or forsakest that is treacherously for another Yet is shee thy companion Vulg. Thy partner Pagn Thy fellow The Tigur thy consort the name as Menochius observes by which the Italians doe call their wives So Eve was made for Adam that he might not be alone Gene 2.18 The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by them in the Faeminine shee partakes with thee in common And the Wife of thy Covenant The Wife with whom thou didst Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before And did not hee make one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The note of interrogation is wanting which is usuall in Scripture 2 Sam. 13.26 2 King 5.26 lob 2.10 As and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually also in the new Testament Matthew 6.26 and 17.24 Marke 6.3 and 11.17 1 Cor. 9.8 9. 2 Thes 2.5 So also the Latines speake as Virgil Eclog. 3. Non ego te Vidi Damonis pessime Caprum Excipere insidiis Non for Nonne But besides the various interpretation of this hath made the place very obscure The Vulg. Did not one thus Pagnin boldly inserted Abraham here Did not one Abraham thus as you doe Montan. in his correction of Pagnin leaves out Abraham yet seemes to understand it in the same manner so doth Vatablus Hence many stumbling at this stone interpreted it as a prevention of an objection that they might make for their owne excuse that they did but as Abraham did who had Sarah to his wife yet hee tooke Hagar also But Abraham did it having an excellent spirit and knowing what hee did expecting the promise of God concerning a blessed seed and not knowing that hee should receive him of Sarah therefore tooke Hagar that the promise might not bee voide and he tooke Hagar with Sarah's consent Hee had no children by Sarah as you have he despised not Sarah as yee doe so that his fact and yours are much unlike The Chalde paraphrase seemes to have layd this stone and led to this exposition and most of them that use the Vulg. follow it and among the protestants Winkleman and Osiander Lutherans But S. Hierom found out a righter and Theodoret Lyra Remigius and of moderns Junius Tarnovius The Italian of Deodate both in the text and margin the Geneva our old and our last English doe entertaine it Did not he that is God make one God made one Eve for Adam and therefore the first sanction of unity in marriage is not to bee infringed This sense also Menochius gives though the translation that he is tyed unto will not yield it Yet had he the residue of the spirit or The excellence so our margin But I am not satisfied why out most learned translators have put it in for I find not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that signification Yet I will not conceale that the Tigurine Vatabl. and Pagn so translate it and not only A lapide but Conrad Kircher in his greeke Concordance who in the Rootes usually followes Forster but in this Sanct. Pagn at the Roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Remainder or Residue and excellencie However the text reading of our last translation is here as for ought I know every where else to be preferd before the marginall And the meaning is God made but one Woman for Adam though hee had the Remainder of the spirit or breath so that hee could have made many Hee gave part to Adam and the rest to Eve and made no more in that

upon thee the garment taken for the man Thou shalt be openly punished Thus he from others for the Vulg. of which translation Steph. Menochius a latter Iesuite gives another sense The Iewes excuse themselves Why doe you reprehend us seeing the law permits us to put away our Wives If thou hate her put her away But which he makes the Prophets answer your iniquity shall thereby so abound and swell that no garment will be able to cover it The Law permitting it onely for the hardnesse of your hearts but not freeing you from sinne if rashly and without cause you put them away A better sense then that of A lapide but for which he is faine to take his farewell of the authorized Vulgar translation If thou put her away give her some part of thy garments to cover her something to live on So Luther occasionally expounds it which sense Osiander followes give her a good dowry that if she be put away shee may marry another Let him put her away for while hee keepes her he covers his injury and makes as if he loved her so the Geneva and Winkleman Much like to the Chalde paraphrase Put her away and cover not thy hatred with a pretense that thou lovest her and keepest her and makest her a drudge Vatablus is singular as if their fault were that they put away their Wives and covered their iniquity under a garment that is discovered not their fault as the Law required they should and so wanting a formall bill of divorce they were made uncapable of a second marriage and so they added to the injury Some take it for an Ironic Put her away doe so but thy sinne shall overtake thee All these mistake the sense I rest in that above The Lord hates needlesse divorces and the more when the Law is pretended for one that is the man that doth this doth but daube and colour and cloake his sin His iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppression or injury or wrong So Genes 16.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My wrong be upon thee 2. The dehortation is againe repeated Therefore take heed to your spirit that yee deale not treacherously of which before And thus much of the 4th Contestation V. The fifth Contestation Fiftly hee contests with them for their contumelie and blasphemy against God and his providence as if God were not just or tooke no notice of the affaires of men verse 17. to ver 7. of cap. 3. where observe 1. Their blasphemy ver 17. 2. The answer that is made unto it chap. 3. verse 12 3 4 5 6. First Vers 17 their blasphemy and unworthy contumelies against God verse 17. Yee have wearied the Lord with your words yet yee say wherein have wee wearied him When yee say every one that doth evill is good in the sight of the Lord and hee delighteth in him or Where is the God of Iudgment you have added this sinne to the rest that by your Atheisticall conceits and blasphemous speeches ye have wearied and vexed me saith the Lord in that you call in question my being and my justice and my providence Yee have wearied the Lord Lxx provoked Chald. Molested or cumbred The Tigur and Arias wearied and toyled Vatabl. Troubled Wee have the same word Esay 43.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast wearied me with thine iniquities Which is further set out in the words next before Thou hast made mee to serve with thy sins So here yee have wearied and toyld mee that I am weary I cannot beare your words Yee say he that doth evill is good in the sight of the Lord that is accepted and approved of him An usuall phrase among the Hebrews which is cleare by the next And he delighteth in him An high accusation of God for injustice that hee should justifie the wicked nay more take pleasure in him Or where c. Or is either a new accusation of God yee say thus he delights in the wicked or yee say thus where is the God c. Or else it is their proofe that they bring of their former accusation of Gods Justice he delights in the wicked or else where is the God of judgement or as the French Otherwise where is the God of judgment If hee did not delight in him he would punish him Where is the God of judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrative hath great Emphasis where is the God of that 1 of that great exact free just precise impartiall judgment which respects neither persons nor gifts but onely justice as his Character is usually given by the Prophets where is he Lxx the God of righteousnesse Chald. The God who doth judgment This was their sin their blasphemy against God We have in the next Chapter Secondly the answer that is made unto their blasphemy Vers 1 Chap. 3. ver 1. to the 7th Yee say where is the God of judgemēt It shal appeare sayth the Lord that I am the God of judgment when the Messiah shall come into the World as he shall come shortly who shall dispense mercy and comfort to the godly but judgment and evill to evillmen S. Hierom also and Theodoret allow of this context and resolution Wee have this layd downe in a prophecy of Christ and his Fore-runner the comming of them both 1. The comming of the Fore-runner the Baptist 2. The comming of the Messia I. The cōming of the Fore-runner Part of the 1. ver where 1. His comming 2. His worke 1. His comming Behold I will send my Messenger Behold to the question which it appeares by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the demonstrative they would have to bee taken notice of they receive an answer which carries with it a note of Pregnancy used by the Prophets concerning things eminent and certaine to make men attent I will send It may bee taken to bee the speach of Christ himselfe according to that of Luc. 1.76 Where Iohn Baptist is called his Prophet or the speech of God as it is Mat. 11 10. My messenger or Angel for so it is in the He. of which see before Ch. 1.1 Ch. 2.7 See also Dan. Heinsius his Exercit. Sacrae lib. 5. Cap. 4. in Act. 7.53 in which place and Gal. 3.19 and Heb. 2.2 by Angels hee understands the Prophets as hee doth also 1 Tim. 3.16 exercit lib. 14. cap. 3. To me I confesse a new exposition of those places having sometime heretofore In a briefe comment on some part to the Galatians given an other interpretation which the Reader if hee please may there see though I have there also noted that the exposition which is now offered by that most learned Heinsius was anciently St. Ambros his If any shall vouchsafe to see my reasons for interpreting the word Angels properly in that place of Gal. 3.19 Let him please also to correct an error in the same page 163. where whether it were through the mistake of the Printer or the transcriber of my Copy

The same Epistler is put for The same Apostle A title most unworthy of that great and chosen Vessell being that which we use for sorry and worthles Letter-scriblers But this onely by the way because I would not leave any title of Diminution upon that great Apostle To returne to the Text This Messenger or Angel is Iohn the Baptist as the exposition is put out of all controversie by Christ Mat. 11 10. This is hee of whom it is spoken behold c. None doubt but it is meant of John but who Iohn should bee hath been some doubt Hee is called An Angel and Origen thought he was one and so thought the latter Iewes because of his Heremiticall life but S. Hierom concludes sounder he was an Angell in office not in nature In nature he was a man and we know whose sonne he was A man sent from God Ioh. 1.6 from God hee had his instruction wee finde no other teaching hee had Some take Messenger Syllepticè for all the Prophets if any betweene Malachy and Christ but that it must bee meant of one see Iunius his Parallel li. 1. par 50. Thus of the comming of Iohn 2. His worke He shall prepare the way before mee the French accoutre or dresse the way It is a metaphor from the use of Kings who when they goe in progresse their Messengers and Harbingers goe before them to fit and make all ready and in the way The greatest Ministers of state goe next before the King Many Prophets went before Christ but Iohn Baptist went next him before his face hard by neare before him as S. Chrysostome speakes on Math. 11. and therefore Christ calls him in respect of other Prophets The greatest borne of Women hee came as the Deane of the Quire Chorum prophetarum claudens He was borne a little before Christ was borne It was the sixth moneth with Elizabet when the blessed Virgin conceived and so hee came into the World but a little before his master to prepare the way by preaching repentance by baptising by giving testimony unto Christ by taking up lodgings in the hearts of men for Christ He shall sweepe the way so Pagnin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove all obstacles and impediments and all filth out of the way and out of sight Zephan 3.15 it is rendred Cast out Hee hath cast out thine onemy Psalme 80.9 To make roome Tremell reades it To cleare the way That is to take out all stumbling blockes and obstacles See Esa 57.14 and Esay 62.10 And what Iohn was to doe see Esay 40.3 Luc. 1.76 77 78. Let mee also observe here that because of this office of his To goe before Christ and to serve for a time or season till the appearing of Christ who rose as the Sunne doth in the morning and so hee is called The sunne in the next Chapter that for this reason I say Iohn is called A burning and shining light in whose light the Iewes did rejoyce for a season as it is Ioh. 5.35 Lights and Candles are of good use and doe service till the morning appeares or the Sunne rises and therefore Lampes were kept burning in the Temple till the morning as we find 1 Sam. 3.3 where it is said that the Lord called to Samuel yer or before the Lamp of God went out in the Temple that is before it was morning So in the darke night of things under the Law The Prophets were lights and especially Iohn was A burning light for that season till that Christ manifest himselfe and then it was day And thus much of the comming office of the fore-runner II. The comming of Christ the Messiah We have 1. His person ver 1. 2. His comming ver 1. 3. His power ver 2. 4. The effects of his comming ver 3 4 5 6. First his Person The Lord whom yee seeke The Messenger of the Covenant whom yee delight in Christ the Messiah is set out unto them by these two names The Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille Dominus The Lord by an excellence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominator as the Vulg. Of this appellative Adon see before cap. 1. ver 14. Some Hebrewes whom Remigius also follows understand by the Messenger Elias and by The Lord the Dominator Antichrist but the following words declare the unsoundnesse of this interpretation where hee is called the Angel of the Covenant Theodorus Mopsvestenus infected with the haeresie of the Ebionites who denyed the Divinity of Christ as Arrius after understood by The Lord here Ezra or some such person who should restore the Iewish worship Which error was Damned by the Fathers of the Fifth generall Councell and about the same time at Rome under Vigilius Of late Eniedenus the Socinian in explic Loc. V. N. Test hath quarrelled such Texts in which the title of Lord is given unto Christ as Ioh. 20.28 for the vindication of which and the like Texts see that late industrious Divine Gasp Brockman System Tom. 1. art 5. cap. 2. qu 3. The Rabbins also pervert such places See Ioh. Alstedi paratitla Theo. in verbo Dominus Whom yee seeke They had a certaine notion of the Messiah and were in expectation of him But the most part had hope and expectation of corporall deliverance only by him as Iohn Deodate notes The Angel or Messenger of the Covenant Christ is here set out by his sacerdotall office He that was covenanted for or promised or He that should administer the Covenant Whom yee delight in They delighted in his day though a farre off according to that Ioh. 8.56 See the Elder Tarnovius In Dub. ad 4. partem c. 8. Ioh. qu. 18. The Geneva Whom yee desire We have that phrase Hagge 2.8 He was 4000 yeares desired and earnestly See Gen. 49.18 Esa 64.1 Secondly his comming He shall suddenly come to his Temple Behold he shall come saith the Lord of hosts Suddenly It is the same word that is used Psal 64.7 and Esa 30.13 The Geneva speedily Yet it was 500 yeares after Malachy before Christ was borne a short time in respect of the long expectation of the Patriarkes But after Iohn Christ came Suddenly hee was conceived speedily within a few moneths after Iohn and borne speedily after Iohns birth and taught publiquely speedily after Iohns preaching and baptising He shall come to his Temple Pagnin had rendred it so but Montanus in his correction To his pallace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Pallace or A Court 1 King 21.1 Naboths vineyard was hard by the Pallace of Ahab Hecal Ahab And though the word bee used for the Temple yet peculiarly for that part of the Temple which is called the pallace or the Court which was the greater part the middle part betweene the Porch and the Oracle answereable to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A temple in the restrained use of the word is now onely taken for the body of the Church But the whole Temple is here called by that name as Christians also

under what heads you will all must bee brought and of every kinde Into the storehouse Vulg. Into the barne The tyth-barne So the word is Ioel. 1.17 The Garners are layd desolate the barnes are broken down But it is usually rendred Treasury Beth haozar The house of treasure or store It seemes they had a standing place for tythes as it is called Nehem. 13.11.12 13. see the place and 1. Chron. 26.20 That there may be meate in my house Vulg. That there may bee spoyle and the Hebr. Tereph signifies so much It is a Synechdoche and the affection of the Trope is a Catachresis Spoyle that is meate there 's the Catachresis the spoyle which the beast makes to get food being put for meate and then the Synechdoche meate put for all necessary provision Meate in my house that is in the storehouse for the use and necessity of my house that is of my Priests and Levites that serve in my house my temple And prove mee now herewith saith the Lord of hosts Menasseh Ben-Israel Quaest 3. in Deut. makes the doubt how these words may be reconciled to those in Deut. 6.16 Yee shall not tempt the Lord your God and answers well that Malachies words are not to bee understood Causaliter but Consecutivè namely that they should indeed finde by experience that if they offered their tythes they should finde the Lord gracious and bountifull See him more fully in the place cited in his Conciliator So that here the promise of good things followes In which let us observe the artifice used in persuading Prove me c. If I will not open you the windowes of Heaven whether I will not Piscat and our Comment make this forme If I will not an oath Which cannot bee cleare without some supply to the text to make up the sense which needs not but the sense doth facilely offer it selfe thus I will open them unto you and powre you out so much raine a great blessing in those hot and dry Countries as if the windowes of Heaven were opened A phrase noting great plenty 2. Kin. 7.2 The windowes of Heaven Vulg. The Catarracts of Heaven Catarracts are gushings downe of much water with volence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defluere such as are those outragious streames of fresh water which Peter Martyr of Millan a Counsellor to the King of Spaine describes in his Decades of the new World Dec. 1. lib. 6. which so violently issue and fall headlong into the Sea that they drive back the salt water a good way though rough and forced with contrary winds They rush downe from the tops of the mountaines of Paria which Christopher Columbus the first discoverer was strongly conceited of to bee the seate of Paradise The French translate it here The Shutts Menochius expresseth the Vulgar Catarracts by the Port-Cullisses The Sluses or Dammes of Heaven And so Cael. Rhodiginus lect Antiqu. lib. 23. cap. 24. doth expresse it taking occasion to interprete that place in Genes 7.11 Upon which place and Genes 8.2 See Ioh. Piscators Scholia The Clouds are the windowes or floud-gates of Heaven in the sense of this place And powre you out or empty you out a blessing that is a shower of raine bringing a blessing with it of plenty Among the Hebrewis A blessing as when it is used concerning words it signifies a salutation or good wish so when it is used concerning things it denotes some reall good or gift as Genes 33.11 Take I pray thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my blessing which is brought unto thee that is my gift So Iudg. 1.15 Give me a blessing The Chald reades A possession and that appeares to be her meaning by the next words Give also springs of water Shee desired some low grounds And we also in our use of speaking have such a meaning when we speake of A mothers blessing That there shall not be roome enough to receive it the Hebr. being concise hath only That not enough The rest our English translation hath supplyed The Geneva I will powre you out a blessing without measure The Vulg. A blessing even to aboundance The Lxx Till it sufficeth The Chald. So that yee shall say It is enough The French As much as you can have no more The sense of all this variety of expression is the same and cleare Your storehouses roomes and vessells shall not bee able to hold and containe the plenty like as the Prophet dealt with the widow whose History wee have 2. King 4.3 4 5 6. And I will rebuke the devourer for your sake that is The Locusts or other harmefull Wormes or Creatures When there is much raine and plenty many times these Insects eate up all as we see Ioel 1.4 and in the History of the plagues of Aegypt It is among the most wonderfull stories and most lamentable which the Historians doe relate of the plague of Locusts in France about the yeare 852. Wheresoever they fell they pitched their camp as it were and devoured all for 20. Miles space in a day And still a small company went about a dayes journey before the rest as harbingers and guides of the rest to choose where the whole multitude should a light which accordingly would follow and devoure all before them Some Countries have beene almost layd wast by them Pliny saith that in the Isle Lemnes the magistrates were faine to take it into their care to appoint unto every inhabitant what measure of them to destroy so to keepe them under Yea Scaliger Exerc. 192. sect 3. tells us of a kind of Insects that usually in the Northern parts of Norway fall in showres of raine which if they be opened as some as they fall have raw and indigested hearbs found within them and when and where they alight they bite and eate up all that is greene Against these Devourers the Lord promises to provide and to secure them And he shall not destroy or corrupt the fruite of your ground neither shall your vine cast her fruite before the time in the field Vulg. Geneva and the French your vine shall not be barren Or abortive so others The Buds and Grapes shall not fall off unripe They are called Orbi palmites among the Latines that beare not The word is used Gen. 31.38 Thy shee-goates have not cast their young And Gen. 42.36 Me have yee bereaved of my children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly a blessing of reputation or good name verse 12. And all Nations shall call you blessed Verse 12 for yee shall bee a delightsome Land saith the Lord of hosts All shall speake of your blessednesse shall magnifie and prayse you So the sense is in Job 29.11 When the eare heard me it blessed me that is It praised me And thus the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For yee shall bee a delightsome Land Vulg. a desirable Geneva a pleasant land Your land shall be greene and flourishing so Cyril You shall inhabite a fertile land so Vatabl. I rather take

it as S. Jer. All Nations shall desire to live in your Land a fruite of that reputation they should have if they honored God with their substance And to this sense the Lxx and our following comment Yee shall be as a pleasant land praised and commended by all that passe by you Thus much of the seventh Contestation VIII The eighth and last Contestation Lastly hee contests with them for their blaspheming of Gods providence for their Atheism and stubborn perverse contempt of Gods worship and of repentance verse 13. to the end of the Prophecy We have 1. Their blasphemous Atheisme proposed verse 13.14 15. 2. Answered verse 16 c. ad fin 1. Their blasphemous Atheisme is proposed and set downe 1. In generall verse 13. 2. In particular verse 14 15. First Verse 13 in generall verse 13. Your words have beene stout against mee saith the Lord yet yee say what have we spoken so much against thee They thought and spake proudly of and against God Your words have beene stout Lxx troublesome Vulg. they have prevailed over me 1 against me Chazku your words are strong confirmed or as the French hath it enforced against me You persist stoutly and clamorously in your blasphemy so Lyr● your words are troublesome and presse me as a load stone so S. Hier. Remig. c. Your words overcome me and mine you pervert more then my Prophets can prevaile with to the contrary by your saying It is in vaine to serve the Lord c. so the Tigurine Yet yee say what have we spoken so much against thee They deny the accusation The Geneva what have wee spoken against thee But there is more in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal signifies a continuall speech as our translators have well exprest what have we spoken so much against thee And so the Targum or Childe paraphrase in what have we multiplyed speech against thee Secondly in particular verse 14 15. Yee have said Verse 14,15 It is vaine to serve God and what profit is it that wee have kept his ordinance and that wee have walked mournefully before the Lord of hosts And now wee call the proud happy yea they that worke wickednesse are set up yea they that tempt God are even delivered This is the proofe of the accusation against them These were their stout words against God Yee have said It is vaine to serve God Vulg. He is vaine who serveth God There is nothing got by it A profane atheisticall conceit now adayes also entertained of many And what profit is it that wee have kept his ordinance or his observation sayth our margin The Geneva his Commandement The Hebr. is Shamarnu mishmartò That wee kept his custody or his ward that is the office imposed by him upon us So Esay 21.8 I am set Mishmarti in my ward whole nights 1 Chron. 9.23 They had oversight by wards Mishmaroth The priests were divided in 24 Mishmaroth Custodies or Wards which they entred upon by their turnes every Sabbath To which here seemes to bee an allusion And that we have walked mournfully or in blacke before the Lord Pagn and the Geneva that we have walked humbly The Lxx suppliant The Chald. With a spirit cast downe Piscat Mournfully before that is for feare of Iehova that we might reconcile him unto us The French that wee have walked in poore estate The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurely in mourning or in black We have the word 1 Kings 18.45 The Heavens Hithkadderu were black with Clouds And Ps 35.14 Koder I bowed downe heavily as one that mourneth for his mother Black is the colour of mourning Our comment gives this sense What profit have we that we have walked humbly that is that wee have not resisted nor revenged our selves but referred all to God what have wee got by it Now then or Therefore we call the proud happy They who tread upon modest men and rayse themselves high and worke their own ends confidently and daringly they thrive and therefore them wee call that is count happy Hierom here calls them arrogant men Boyling raging men swelling and presumptuous Zedim comes of a roote that hath all these significations Yea they that worke wickednesse are set up or built up that is They have children houses lands and honors c. Chald. They are established The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are reedified They prosper and have all things well about them As the word is Iob 22 23. If thou returne to the Almighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be built up that is Thou shalt prosper Yea they that Tempt God are even delivered The grudging and blasphemous speeches of these wicked men are still continued those that continue in sinning and ad sinne to sinne and as it were dare God to try what he will doe or how hee will deale yet they are delivered we see them to bee safe secure bold and prosperous See Ps 95.9 2. This blasphemy of theirs thus discovered is answered First by opposing the contrary discourse of the godly verse 16. Secondly by shewing Gods taking notice of both ver 16. latter part Thirdly by declaring gods gracious promise to deale well with the godly ver 17. Fourthly by warning the blasphemers that Gods dealings shall be manifest even in their eyes ver 18. Fifthly by a further amplification of that point of Gods manifest dealing chap. 4. ver 1. ad fin First Verse 16 their Atheisme and blasphemy is answered by opposing to these blasphemous conceits and words of wicked men the contrary opinion and discourse of the godly ver 16. Then they that feared the Lord spake often one to another In the greatest apparent Ataxy and disorder and in the time of the stoutest language and behaviour of ungodly men They that feared the Lord being acquainted with his wayes and manner of working spake often for their mutuall encouragement and otherwise to one another that there would come a day or that God is righteous or that he only deferres or such like things they spake whereby they defended the cause of God against wicked Atheists This I conceive to be the sense of these words but for the manner of the Prophets bringing them into his discourse interpreters have not satisfied me I conceive him in the midst of his discourse wherein in the person of God he bends and directs his speech all this while to them that were before him the wicked whom hee laboured to convince Now hee breakes off and turnes his speech to God or to his owne scule or to the godly yet with an intention in a fine and insinuating way to instruct the wicked blasphemers that heard him In this manner your words have bin stout yee have said t is in vaine to serve God That men thrive most by wicked courses but oh my God thou knowest or oh thou my soule thou knowest or oh yee that feare God yee know whatever these blind and profane men use to thinke and

say yet then in the greatest seeming disorders yet then they that feared God have other conceits and encourage one another and speake otherwise and thou oh God takest notice of them or oh my soule thou knowest or oh yee that feare God yee know that the Lord hearkens and heares and sets downe all in his booke c. But this conceit upon the place I doe with all submission leave to the judgement of those that can more clearely and with more facility give satisfaction to themselves about the coherence of these words Secondly he answers their blasphemy by shewing Gods taking notice of the different speeches and cariages of men ver 16. The latter part of it Then the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought on his Name I take not these to be the words of the godly as Tremell Tarnovius and generally all understands them by supplying the text with the word Saying They that feared the Lord spake to each other Saying The Lord hearkned c. But I conceave as I said in the former member of the verse that they are the words of the Prophet who answers their blasphemy by telling them in that way of rhetorique that I have exprest above that God is not so regardlesse as they imagine and speake but hee heares both their Atheisme and likewise what defense the godly doe make and puts it downe as it were for a remembrance to reward it in them I herein follow S. Hierom and desire leave to depart from the reverend author of our commentary who interprets them as the speeches of the people according to the supply in the Tremellian Bible And a booke of remembrance was written before him for them c. It is a Metaphor from the use of Kings to set downe the good services done unto them As we have an instance of that custome Esth 6.1 Wherein Mordecai's service was remembred And Corn. a lapide tells us that the Pope hath a booke of the merits of his Prelates whom hee promotes accordingly The prophet speakes Anthropologicè not that God needs any memoriall but because men doe keepe such bookes and the Lord will as surely remember to reward his as if they were written in a register Sepher Ziccaron The Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A booke of memorialls A chronicle An history As God hath a bottell for his peoples teares so he hath a Chronicle for their sufferings Thirdly Vse 17 he answers their blasphemy by declaring Gods gracious promises of dealing well with the godly and such as feare him ver 17. And they shall bee mine saith the Lord In that day when I make up my Iewells and I will spare him as a man spareth his sonne that serveth him A text of most sweete and comfortable contents But for the choyce and practicall Notions which it doth afford for the encouraging and supporting of the soule I doe refer to a discourse upon this verse by that excellent preacher my Reverend and worthy friend D. Richard Sibbs now with God They shall bee mine Vulg. and Genev. They shall be to me In that day when I make up my Iewells Vulg. They shall bee to me in the day in which I doe that is Doe judgment as they that follow the vulgar make good the sense as well as they can for peculiar The Geneva they shall be to mee in that day that I shall doe this for a flock The old autorised English Bible They shall be to me in the day that I shall doe judgement a flock And Peculium the word of the Vulg. Latine sometimes signifies a flock As in Plautus Asinar Quanquam ego sumsor didatus Frugi tamen sum nec potest peculium numerari But properly it is that part of the flock which the father 's granted their children or the masters to their servants as a stock whereon to exercise their industry according to Hottoman A stock of Cattell peculiar And so it somewhat agrees with the Hebrew Segulla a select portion So Deut. 6.6 The Lord hath chosen thee to be Segulla a speciall people unto himselfe But it is properly some rare or deare treasure a brooch or rich tablet or pendant a Jewell a rich and peculiar treasure As Eccle. 2.8 I gathered me Segullath melachim the peculiar treasure of Kings Exod. 19.5 yee shall bee a peculiar treasure unto mee above all people Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar people The Lord promiseth to take such care of the godly and to lay them up so safely as one would a speciall jewell And I will spare him as a man spareth his sonne The Geneva his owne sonne that serveth him I will bee indulgent towards and have pitty upon the godly I will deale tenderly pardon and remit their punishment See 2 Sam. 21.7 David spared Mephibosheth Or I will have compassion So the word is ordinarily translated as 1 Sam. 23.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tee have compassion on me Fourthly he answeres their blasphemy by warning them Vse 18 that Gods dealings and judgements shall bee so manifest even in their owne fight that they shall be clearly discerned from the godly ver 18. Then shall yee returne and discerne between the righteous and the wicked betweene him that serveth God and him that serveth him not You oh wicked blasphemers shall change your opinion and whereas you said the wicked prosper and it is in vaine to serve the Lord yee shall see a great difference betweene them and how much they gaine by it that serve the Lord. So S. Hierom c. See the point wholesomly and profitably handled in a Treatise of D. Prestons on Eccles 9.1 2 3 4 annexed to his treatise of The new Covenant Fifthly and lastly Chap. 4. he answers by a further amplification of that which was proposed before Vse 1 to shew Gods different dealing with the righteous and the wicked by an Hysterosis the righteous were first named in the proposition verse 18. but the wicked are first treated of in this amplification Chapter 4th as the Hebrew Bibles that we now use and the Latine and our English and most others doe distinguish it which yet Tremellius and Piscator and some others doe continue to the former Chapter making but 3 Chapters of this prophecy and so the first verse of this Chapter to be the 19th verse of the third and so on Where let me take occasion by the way to note it that all antiquity was ignorant of the division of the Bible that wee now use which was made about the yeare 1250 The worke as Genebrard thinks of those Schoolemen who assisted Hugh the Cardinall in gathering The Concordances and an invention so usefull and so much approved that the Iewes themselves after followed it in the Hebrew Bibles The Ancients indeed had their Titles and Chapters or versicles too but not so as wee divide them but usually in shorter periods as appeares by that of

irasci 't is a signe of greater displeasure The master that respects his servant corrects him for a small fault if he let him alone Chrysost in Mat. ho. 17. it may be thought he doth it till great faults bee joyned to it land he may either punish more or cast him out of his house so in this Neither will I accept an offering at your hand Because he is displeased with them therefore he will not accept their offerings nor their service and prayers The person of a man must first please God before his prayers Doctrine his offerings or any worke that he doth can be pleasing or acceptable to him That is before reconciliation just sication they are unaccepted It is hence manifest because he rejecteth their offerings being displeased with their persons hereto belongs that Ge. 4.4 that Prov. 15.8 The sacrifice of the wicked is abomination to the Lord but the prayer of the righteous is acceptable unto him Hence Isaiah 1.13 19. 1 Pet. 2.5 And yee as lively stones hee made a spirituall house an holy priesthood to offer up spirituall sacrifices acceptable to God by Christ Jesus Hebr. 13.16 Because all workes are made acceptable to God by faith Reas 1 as all things are made pleasing to men by the light so Chrysost and without it nothing is Hebr. 11.16 Now faith is that which makes the person accepted for by it we are justified Rom. 5.1 and made the sonnes of God Rom. 3.26 Because before they are strangers Ephe. 2.19 yea and enemyes Reas 2 Rom. 5.10 now things done by strangers are not greatly gratefull but by enemies they altogether distaste us This confuteth the Papists who make good workes the cause of our justification and reconciliation to God when Vse 1 as they can not be good so they cannot be acceptable before we be reconciled and acceptable in his sight How doe they then justifie us and reconcile us for that which must justifie and reconcile another must needs it selfe be in favor for as that is true of S. Augustine Opera non praecedunt justificandum sed sequuntur justificatum So that is as true whensoever they come they are not acceptable in themselves because they are imperfect our evill works are perfectly evill and so deserve to be cast out of favour but our good works are not perfectly good and so cannot procure favor of themselves Object If any object as some of our Papists sticke not to doe that we are justified by works because by faith for faith is a worke I anser faith is not our worke but Gods in us John 6.29 Againe Answ though having received faith we doe beleeve yet it is not faith or the worke of it that doth justifie us but the righteousnes of Jesus Christ apprehended by faith for as a hand that hath taken a treasure doth not inrich us but the treasure and it is not the mouth receiving the meat but the meat that doth nourish us so in this And being thus justified then we work and our works are acceptable because we are first accepted in Christ To stirre up every man to the tryall of his estate and himselfe whether he be indeed reconciled to God or no Vse 2 whether justified or no that if he be not he may labor and endevor to be because while he is in that condition whatsoever things he doe as they are but splendida peccata August so they are altogether unacceptable to God whether he heare or give or receive or pay a heavy condition of a servant that doe what he can yet he can not please But happily thou art desirous to know whether thou art reconciled or not Quest and if not how to come by it I answer thee Answ if thou hast true faith then shall this be like the fait 2 Kings 2.21 which healed the spring of waters and of it may be said as there This comforts God children Vse 3 who are justified in Jesus Christ and so accepted in his sight their works their sacrifice and worship liketh him howsoever they are done in imperfections and in many great weaknesses and are not so fully with their whole foule minde and heart as they should be but carry the touch of mans corruption and are not able to abide the strict and streight judgment of God yet because they proceed from them who are accepted in Christ they please him and the imperfections are pardoned in Christ and they taken for pure and holy Prov. 15.8 1 Pet. 2.5 As a little thing done of a child is more acceptable then much done by a servant VERSE XI For from the rising of the sunne unto the going downe of the same my Name is great among the Gentiles and in every place incense shall bee offered unto my Name and a pure offering for my Name is great among the heathen saith the Lord of Hosts FRom the rising of the sunne Here is the second part of withdrawing Gods mercy from these Jewes And this is the removing of his worship word from Jewes to Gentiles set down by a comparison of dissimilitude betwixt Jewes and Gentiles The proposition of the Gentiles and their great care and respect of his worship verse 11. the reddition of the Jewes and their corruption and carelesnesse of his worship renewing the former expostulation verse 12 13. In this we are to consider the worship of God the circumstances of it In it we consider 1. the ground of it my name is great repeated in the beginning and ending of the verse for more certainty of the thing 2. the matter incense and oblation 3. the manner and quality of it pure opposit to the Jewes prophane and polluted service of God The circumstances 1. persons Gentiles 2. place everywhere Now for the meaning The Papists have wrested this place to establish the doctrine of their Masse but how absurdly shall appeare before we have ended with the Verse in the meane time we will search the true meaning of them as they ly in order For from the rising of the Sunne These words expresse the place some expound them in the time present and these either take them absolutely thus The Gentiles though they have no knowledge of God but by nature as much as they may learne out of the great bookes the Heavens and the Earth and the revolutions and changes of them by the rising of the Sunne and the going downe of the same yet they offer unto God oblations in their kind Thus Montanus But this cannot b e because of the quality of the sacrifice following for it is said to be pure which could not come from them in that dimme light they had Or conditionally that the Gentiles would offer a pure sacrifice if God did reveale himselfe to them as he hath to the Jewes But the words are so absolutely spoken they cannot thus be taken Others with more generall consent on all sides take them in the future tense or time to come that the time should come when

the Lord should translate his worship from the Jewes to the Gentiles and then should they bring holy offerings And this is after the comming of Christ who should take away the Ceremonies and abrogate the forme of the Jewish worship and bring in pure and spirituall sacrifices Now by this is noted the place that is through all the whole world Psal 113.3 The Lords Name is praised from the rising of the Sunne unto the going downe of the same Not that it should be at one time in all places of the world for that never was nor shall be but as among the Jewes so in the whole world before Christs comming the greater part of them were wicked Idolaters and prophane men Isaiah 17.6 and 6.13 but successively now in one place now in another it shall be spoken and preached in all the parts of the world before Christs second comming Matth. 26.13 Psal 2.8 Aske of me and I shall give thee the Heathen for thine inheritance and the ends of the earth for thy possession My name shall be great Here is the ground of Gods worship The Name of God signitying diverse things in this place may be taken either for himselfe as a mans name is put for his person Acts 2.21 or for his excellency majesty and glory as Name for fame Exod. 34.5 6. Phil. 2.9 Gen. 11.4 Is great Not that God is great or lesse Magnum parvum sunt ex iis quae sunt ad aliquid Aristot but shewed or declared or acknowledged to be great as the word sanctified is used Math. 6.9 and the word justified Math. 11.19 Jam. 2.21 Among the Gentiles The persons by condition Gentiles or Nations taken sometime generally for a company of People consisting of many families gathered together Isaiah 1.4 Ioh. 11.52 Secondly more particularly for all people besides the Iewes all Infidels Gods people being taken from among them only Isaiah 49.6 And so it is amongst those who were not Gods people before amongst them whom the Iewes accounted fooles and did extreamely hate spoken as it were to provoke them to make more care of the worship of God according to the denouncing Deuter. 32.21 And in every place incense shal be offered unto me The matter of this offering or worship is first said to be incense by which is understood prayer invocation and thanksgiving as Psal 141.2 Let my Prayer be directed in thy sight as incense and the lifting up of my hands as an evening sacrifice Revel 5.8 Secondly It is said to be an oblation or offering by which is not understood the Leviticall offering abrogated by Christ neither the sacrifice of Christ upon the crosse which none can offer but he and which only was to be performed and offered upon the crosse before the gate of Jerusalem nor the sacrifice of the Masse as shall after appeare but by this is understood a mans selfe every faithfull man with all that he hath for every one of Gods ought both to consecrate himselfe to the spirituall worship of God and as it were sacrifice himselfe and also offer up the sacrifice of prayer and praise and of repenting justice almes and other things pleasing to God Rom. 13.1 1 Pet. 2.5 Heb. 13.15 16. Psal 4.6 and 5.19 And of this Irenaeus Tertullian and diverse other understand this place Pure not simply without spot Isaiah 64.6 but as the Church is called holy and without spot Cant. 6.9 first in regard the person offering it is in Christ and as his person hath his obedience and righteousnesse applyed and imputed to it so his obedience hath Christ to cover the wants of it Heb. 13.15 1 Pet. 2.5 Secondly In regard of inward sanctification the ground of it the party being regenarate by the worke of his spirit and so every action in him part holy and good and well pleasing to God as comming and proceeding from his Spirit though having a taste and sent of our infirmities as water passing by a Pipe or Chanell Rom. 8.26 and 15.16 Acts. 15.9 This though a threatning yet is according to that Deuter. 32.21 and so a kind of provocation to the Israelites provoking them from the example of the Gentiles with a holy emulation in piety and the worship of God The Iewes embraced not sincerely the worship of God but putting it as it were from them the Gentiles received it When one Church maketh not account of the truth and worship of God or doth reject it another shall embrace it Doctrine From the rising of the Sunne unto the going down of the same The Lord though he had shewed much mercy and goodnesse upon the Jewes he is not emptyed by it but hath the like in store for others the Gentiles The Lord is marvelous rich in mercy and liberall in giving his goodnesse to the sonnes of men neither weary in giving Doctr. nor ever wasted with giving manifest from this example and I am 1.5 If any of you lack wisdome let him aske of God which giveth to all men liberally and reproacheth no man and it shall be given him Rom. 10.12 for there is no difference betweene the Jew and the Grecian for he that is Lord over all is rich unto all that call upon him he gives at all times Luke 22.12 his ability is great Ephe. 3.20 the effects prove it giving more then they aske to to Abraham for one sonne desired he gave a seed as the starres in the heavens To Isaac Gen. 25.21 22. to Jaacob Gen. 48.11 To Solomon Kings 3.11 Vberior est gloria quam precatio Ambrose in loc Because he is creator and Lord of all Reas 1 and by creation they are his sonnes he their father Therefore as a father he will provide for all his their portions as Abraham did Gen. 25.6 yea and such is his care that he cannot endure their want Now they are in themselves continually wanting though he give one thing they have need of another as a ship and a net that must still bee mending Because it is agreeable to his magnificency and greatnesse to deale thus liberally Reas 2 as it is agreeable and becommeth a Prince to deale according to his magnificence and greatnesse Because it might be manifest the things they receive come to them not for their deserts or the merit of their prayers Reas 3 or any things else but of his love and mercy when he dealeth so bountifully Vse 1 Prayers are not meritorious I am 1.5 Vse 2 If any want he himself is cause of it Ibidem to all men Vse 3 An encouragement to aske To learne to be liberall and not weary of well doing Vse 4 Gallat 6.9.10 From sunne rising to the sun setting in all places and nations is the worship and word of God propagated The Church under the times of the Gospell Doctrine and since Christ is not as it hath been limited to one Nation as to the Jewes Psal 147.19 20. Iohn 4.22 but those limits are plucked up and it is inlarged to all the Gentiles