of it working and perfecting that the Law could not so was he the end of the ceremoniall law as death is the end of all living creatures because by it they cease to be so so Christ their period for by him they are abolished And if they then the Priesthood he being the last externall and reall Priest for otherwise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never used in the new Testament but either to Christ in respect of his propitiatory sacrifice or to all true Christians in respect of their spirituall sacrifices and never applyed to any Ecclesiasticall order or function of men as we commonly take the word for a sacrificer but as by the etymology of it it signifies an elder a Presbyter or Priest Vse 2 To meet with a generation that lives upon the earth who being carelesse of God his worship and service as he hath prescribed and commanded the same doe pretend that if he would require such sacrifices as were in use under the law they would be at any cost with the Lord like those hypocrites Mich. 6.6 7. Where with shall I come before the Lord and bow my selfe before the high God shall I come before him with burnt offerings and with calves of a yeare old will the Lord be pleased with thousands of rams or with ten thousand rivers of oyle shall I give my first borne for my transgression even the fruit of my body for the sinne of my soule when they could not endure what is told them Verse 8. hee hath shewed thee O man what is good and what doth the Lord require of thee surely to doe justly and to love mercy and to humble thy self to walke with thy God Any thing but that they should doe they pretend to be willing to doe like children who like any manner of education but that their parents would bring them up in If in a trade oh if they might follow their book any thing but that they should and their Parents would have So with these they know not or will not know their owne heart which is naturally irreligious and never will like that is commanded but would goe a whoring with their owne imaginations and ever will like that they may not have or will not be accepted when they contemne that they have and not respecting these they cannot but contemne that is otherwise enjoyned as Luke 16.30 31. he said Nay father Abraham but if one come unto them from the dead they will amend their lives Then he said unto him if they heare not Moses and the Prophets neither will they be perswaded though one rise from the dead againe They are like to a woman to whom one making love and desiring her person she disliking his answers him she will give him any thing but her selfe her riches jewels bracelets and such like onely to put him off because she sees he desires her person onely and the other if he would desire she would soone deny him Vse 3 To teach us how wee ought now with all diligence and frequency performe these and offer these sacrifices more than they these were common to us and them they were burdened with others of which we are eased which were chargeable and toylesome Acts 15.10 As 2 Kings 5.13 it was with Namaan his servants came and spake unto him and said Father if the Prophet had commanded thee a great thing wouldest thou not have done it how much rather then when hee saith to thee Wash and be cleane So say I if he had laid that burden also upon us ought we not to have done both how much more when he hath eased our shoulders And if we should not how should we be justly condemned of unthankfulnesse The Wife that newly married had a wise and strait Husband knowing her frailty and infirmities and therefore set a watch over her and appointed servants to observe her till her affection and faith were setled when she ought and did honour and obey and love him If he free her from them and set her at liberty from that grievous bondage and tedious thing will she then honour him the lesse Questionlesse she ought not but if she doe as the corruption of all is to waxe worse by liberty then is she condemned of unthankfulnesse the more So 't is with us Incense The worship prayers and service of the Gentiles is resembled by this not onely familiarly to shew to them of that age but to teach that their service works and worship is acceptable unto God as such things are acceptable to the smell and sences of men for in them God tooke no delight at all neither could doe his nature being spirituall Doctrine The works of Gods children their worship service and spirituall sacrifice is delightfull and acceptable to him as sweet perfumes are to the smell of men And a pure offering It is opposed to the Jewes sinnes who offered unto God polluted and unperfect sacrifices not such as they ought and such as were according to the Law But now their offering shall be pure Doctrine The works actions and worship of such as are truely called and converted are holy and pure Thus prophesieth Malachy that the Gentiles converted unto God their workes and worship of him shall be a pure offering Thus St. Paul speakes of the offering of the Romans Chap. 12.1 that it is holy Jude calls their faith most holy vers 20. There were a few in Sardi truely religious and converted their garments were undefiled Revel 3.4 Reas 1 Because they are done according to his Word now they walke by that rule things before they did at randome now they know his Will and after that they doe And it is a rule that worship performed according to the Word in themselves are good and pure as the sacrifices which were according to the Law were pure and cleane for the matter of them Reas 2 Because the parties are holy they are a holy Priesthood 1 Pet. 2.5 now a good thing done in matter by holy men must needs be holy Object But how can they be holy when there is eadem ratio totius partis And the Church for spots is compared to the Moon Cant. 6.9 Answ This is answered that he is so because he is in Christ and hath his righteousnesse imputed to him both to his person and his obedience 1 Cor. 1.30 non radiis solaribus sed ipso sole amictus Revel 12.1 as the Church is said to be cloathed with the Sunne Hebr. 13.15 1 Pet. 2.5 Reas 3 Thirdly because of his inward sanctification the ground of it the party being regenerated by the works of the Spirit and so every action is in him part holy and good and well pleasing to God as comming and proceeding from his Spirit though having a tang and tast of his infirmities as water passing through a pipe or channell Rom. 8.26 and 15.16 Vse 2 This teacheth what to judge of the works and worship of all that are uncalled and unconverted not
of the great patience of God and censure not his justice for sparing of them who knowes his times better then we can descerne and reprives but men for their plagues as Judges do malefactors till their iniquity be found out and till their Epha be full and in compassion towards them trouble at the remembrance of their fearfull end when that shall be Job 21.30 But the wicked is kept unto the day of destruction and they shal be brought forth to the day of wrath Vse 2 This may instruct men that in a plague and misery to be spared and to be delivered is not simply and in it selfe a blessing for as all outward things are as the mind of a man is and meates as the stomack so in this deliverance A theefe accounts it a benefit to be reprived for a while yet it is not but according to the intent of the Judge and the use he makes of it So in this we have all escaped Gods rod and his plague blowing up and destruction offer it we all blesse God but to all it is not a benefit in it selfe seeing even wicked men are spared and delivered that their sin may be full and they receive the more full revenge and a more fearefull reward Vnusquisque consideret non quid alius passus sit sed quid pati ipse mereatur nec evasisse se credat si eum interim poena distulerit cum timere plus debeat quem sibi Dei judicis censura serva vit Cyprian de lapsis 21. As he that hath escaped a serpent and is fallen into the power of a Lion Therefore let every one examine whether it be a blessing to him to be thus delivered if the patience of God hath brought him to repentance and reformation but otherwise thou art delivered rather in anger then in mercy and art deceived as the sicke man that thinks a good turn is done him when he hath what meat and drinke he desires unlesse that which the fire could not soften the sunne do and that thy heart relent as Saule 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 Doctrine It is the duty of every one fearing God 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
infancy seeing her infirmities so have they dealt cunningly with his people he to hold them to himself they to draw them from the Gospell Because saith Chrys the people of Israel who were brought up in Aegypt had polluted themselves with Idolatry would have sacrifices ceremonies so that if they were not permitted unto them they were ready again to fall to Idolatry though God desired a people to worship him in spirit truth yet he granted them unto them dealing as a wise Physitian who having a patient sick of a feaver by reason of heat desiring earnestly cold water and unlesse it be given him he is ready to seek a halter to strangle himself or some waies to destroy himself there the Physitian compelled by necessity gives him a cup of water prepared by himselfe and commands him to drinke but forbids him to drinke of any other but that so God gave the Jewes goodly ceremonies but so as it was not lawfull for them to use any other And then were they grieved saith he when he shewed his wrath upon them for making a calfe of their ear-rings c. So in cunning and mischievous policy hath the Church of Rome when they saw how the nature of man was affected with holy things because of the outward meanes when simple and base because the Gospell is such they little regarded them but glorious things were those that affected them therefore have they fallen from the simplicity of the Gospell to that whorish Babylonish pride they are now in when it was with her as Boniface the Bishop and Martyr said to one that asked whether it was lawfull to administer the Sacrament in woodden cups he answered In times past they had golden Priests and woodden Chalices then would they bragge of nothing such a multitude as now when they have woodden Priests and golden Chalices since Pope Vrban hath made all the ministring attire golden and gay and so because they are led by their sences therefore they are violently carried after this superstition Vse 2 This teacheth us why in the Church the meanes of Gods worship his word and table are so little esteemed or regarded because men are so led by their sences and when the meanes are base and simple they thinke so of the worship it selfe as Hierome said putabant altari deesse religionis sanctimoniam quia deerat aedificationis ambitio they thought the Altar was not to be so religiously regarded because it was not richly bedecked and adorned such are they as give no respect to the word because the Minister is of no great respect but a meane plaine man who have not learned more to esteem the earthen vessels for the treasure but lesse to account of the treasure for the earthen vessels Hence many set light by the holy Table because they see nothing here but bare bread and wine very base and meane elements such as they use ordinarily to feed on else where and so as a foole or a naturall if he light on an obligation or a deed he maketh no more reckoning of it then of a piece of parchment a little wax because he understandeth not the contents and end of it So in these things not considering the end and use of them by whom they were appointed As there are some who overvalue these mysteries specially the Sacraments that tye the grace of God inseparably to them and make the opus operatum a matter of sufficient vertue that ascribe some divine power to the very outward elements and so bring a divine adoration of them that of holy mysteries make magicall miracles as the Church of Rome doth so againe are there many in the Church of England that undervalue them that make no other reckoning of them then as of ordinary elements and repaire unto them as to the bodily food because they are in nature and substance the same the Doctrine here being the ground of it they being so dull sighted they can look no further then that which is object to the sence of them they can see no end nor use of them more no secret grace nor vertue in them and that which is worse will not submit themselves to be taught or if taught not believe when oportet discentem credere Vse 3 To teach every one in these actions sursum corda habere and to lift the eyes of his minde upwards as with his bodily eyes he seeth the outward elements here so with the eye of faith to apprehend the matter of it that which these outward things represent to the minde The word of God for letters and syllables is but the same with other humane writings but it hath another manner of worke with it in regard of the spirit and grace of God accompanying it unto those that heare it with a sanctified eare As we see that ordinary water and aqua vitae in a viall or glasse look both alike but they differ much in work and effect because there is a kind of Spirit in the one which is not in the other so the Word and the Sacrament though the same in substance with ordinary Bread and Wine yet they have a farre divers worke and effect with them unto those who receive them with a holy heart and a faithfull in regard of Gods covenant whose seales they are in regard of the mercy of God of which they more assure us in regard of Christs Death that they represent unto us and put us in minde of and in regard of the grace of Gods Spirit that accompaineth them in those that so receive them for the effecting of these former matters VERSE VIII And if yee offer the blind for sacrifice it is not evill and if yee offer the lame and sicke it is not evill offer it now unto thy Prince will he be content with thee or accept thy person saith the Lord of Hostes ANd if you offer the blinde for sacrifice The Lord proceedeth to prove that they despise him and his table shewing how they have erred both against his law and the rule of honesty and comelinesse Levit. 22.21 22. And if you offer the blinde for sacrifice it is not evill These words are read of some by way of interrogation When yee offer the blinde is it not evill Now a negative interrogation ever affirmeth strongly q.d. it is very evill and yet yee doe it Hierom Junius others read these words by way of affirmation God continuing to tax their thoughts you think it not evill you think it is good enough for God you make it no fault and this is the common reading which is more agreable to the context but the matter is not great how we take it both tend to one end and one effect both a disliking disallowing of such sacrifice For the sacrifice here spoken of some understand it only of the sacrifice the Priests offered for themselves Levit. 4.3 Heb. 5.3 Others for the sacrifice the people brought which when they were burnt offerings which were
stroakes wrath and displeasure followes the sinner as the shaddow the body But if God spare and be not angry that is shew it not Magna est ira non 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 and 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 Doctrine The person of a man must first please God before his prayers his offerings or any worke that he doth can be pleasing or acceptable to him That is before reconciliation justification 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 Reas 1 Because all workes are made acceptable to God by faith 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 Reas 2 Because before they are strangers Ephe. 2.19 yea and enemyes Rom. 5.10 now things done by strangers are not greatly gratefull but by enemies they altogether distaste us Vse 1 This confuteth the Papists who make good workes the cause of our justification and reconciliation to God when as they can not be good so they can not 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 Answ I answer faith is not our worke but Gods in us John 6.29 Againe 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 mean 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 Vse 2 To stirre up every man to the tryall of his estate and himselfe whether he be indeed reconciled to God or no 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 Quest But happily thou art desirous to know whether thou art reconciled or no and if not how to come by it Answ I answer thee if thou hast true faith then shall this be like the salt 2 Kings 2.21 which healed the spring of waters and of it may be said as there Vse 3 This comforts God children 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 soule 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 be 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
ho. 4 adpo A. If you have Gods favour despaire not though you fall into a fornace whereas if he be angry you may not be bold in Paradice Paradice did no good to Adam sinning and the hot fornace could doe no harme to the three Children that were innocent And if they obtaine this it shall not onely be their sanctuary thus but it shall be to them as a fountaine whence all blessings as rivers shal rise and spring It will be like the Philosophers stone that will turne all mettall into gold so this all miseries into happy comforts Even like the Arke brought into the house of Obed Edom 2 Sam. 6.11 that brought a blessing upon the house and al that he had So Gods mercy brought into the heart will be the cause that they and their house and all that they have shall prosper and be preserved for ever to his glory and their eternall comfort VERS VII From the dayes of your fathers ye are gone away from mine ordinances and have not kept them returne unto me and I will returne unto you saith the Lord of hostes but ye said wherein shall we returne FRom the dayes of your fathers are you gone away In this verse beginnes the second part of the Chapter containing an expostulation with this people as touching their sins mixt with an exhortation to repentance which of some is accounted the third part of this Chapter Now in this verse are both these a reasoning with them as concerning their sinnes and an exhortation to repentance the 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 de omnibus 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 Prophet 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 Doctrine When men once give way unto sin entertaine it 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 Oh 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 Reason 1 Because the preserver of men from sinne is the grace of God 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 Reason 2 Because custome is another nature and things by custome 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 Reason 3 Because the custome of sinning takes away the fence of sinne even a little custome and giving way to it Consuetudo peccandi tollit sensum peccati Now when a man is without the sence of sinne hardly seeing and knowing of it 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 knew not when I awoke therefore will I seeke it yet still Vse 1 To teach men to take heed how they give way to sin 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 Vse 2 Then it is a goodnesse 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 Doctrine The Lord is long suffering 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
Reason 1 Because Rom. 14.23 whatsoever is not faith is sin Reason 2 Because it is not righteousnesse as it is not a good worke though it be the worke that is good otherwise which hath not a good end and a good ground which hath not the warrant of the word not done in conscience to it because it commands it Jam. 2.8 Then è contra having another end then Gods glory a mans gain or praise or such like hence Christ reproveth the works of hypocrites though they did the works of justice it was not righteousnesse in them Matth. 6.2.5 Now where religion is not it must be that they shall want their ground and have their end corrupt Vse 1 Then not without ground have the Fathers before us and we we now affirme that the works of the Infidels and Heathen are not righteousnesse whatsoever of chastity equity justice virginity or the like but rather splend da peccata for they being void of religion cannot have righteousnesse Jam 2.22 Vse 2 To teach us what to judge of the workes of ignorant and irreligious men such as have no knowledge of religion make no conscience of the service and worship of God certainly we account them not neither can we account them righteousnesse But we say As Jam. 1.26 his religion is vaine no religion though he do the workes of religion which hath not justice and mercy and love joined with it so we say his righteousnesse is vaine which hath not the workes of religion with it we see a man hear the word receive the sacrament be diligent in the works of Gods worship but he is unjust covetous unchast c. we say his religion is in vain and this will every one subscribe to we see men just and chast and liberall in almes c. but he is irreligious he regards not Gods day he neglects the word the sacrament prayer and such like we say his righteousnesse is vaine But this will not all subscribe to but they shall know it at one time or other that it is in vaine not onely so farre as Chrysost speakes of workes without faith comparing them with the reliques of the dead * Cadavera enim etsi c. Chrysost carcases though they be covered with pretious and rich cloaths yet have no heate for them so such as want faith though they shine with glorious workes yet they do them no good now where there is not knowledge nor conscience of religion there cannot be faith But further Orig. in Job goes * Omnia quae faciant homines c. Orig. All things which men doe whether in keeping their virginity or in abstinence or in the chastnes of their bodies or in the mortifying of the flesh or in the distributing of their goods they are all to no purpose and to their losse if they do them not of faith And I infer they cannot be of faith where there is not care and conscience of religion In vaine then shall it be unto them for it shall bring them no fruit no profit For of whom should they have their reward Shall they receive from him whom they have not sought Whom they have not knowne Whom they have not believed Verily they shall not receive from him any reward but judgement and anger and condemnation Vse 3 This may admonish every one to adde to their righteousnesse religion to lay hold of that and not to withdraw their hand from this or rather to make their works of righteousnesse to be righteousnesse by labouring to be religious to have knowledge and faith to have the fear of God and to serve him without which the other is nothing nothing profitable to the doer for as preaching being so excellent a worke as the power of God to salvation to the hearers profits not the preacher if he be unjust unchast impious but it shall be with him as with those who built Noahs Arke so as he that gives almes if he be without knowledge religion and faith he may profit the receiver not himselfe For if the Apostles rule be good Jam. 2.26 faith without works is dead then why not much more saith Chrysost are works without faith which works must needs be where there is not religion and so he shall not have his reward that doth them but they will be unprofitable to him for as he that builds without a foundation loseth his worke and hath only his labour travaile and griefe so is he that would build up works of righteousnesse without faith and religion Orig. And as he saith all the whole year that Noah was preserved in the Arke and the Sun shewed not her selfe nor sent her beames upon the earth the earth gave no fruit for without the Sun it can bring forth no fruit So unlesse the truth of God shine in the hearts of men they can bring forth no fruit of good works or righteousnesse Then must every one endeavour that is just upright chast c. not to rest there but labour to be religious and have knowledge and faith which must sanctifie and make acceptable and so profitable to the other as the Temple the gold and the Altar the offering lest they be to us as Ciprian ser de zelo livore or rather as the spirit of God saith Rom. 14.23 Sin because not of faith THE FOVRTH CHAPTER OF THE PROPHET MALACHY FOR behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hostes and shall leave them neither root nor branch 2 But unto you that feare my Name shall the sunne of righteousnesse arise and health shall be under his wings and ye shall goe forth and grow up as fat calves 3 And ye shall tread downe the wicked for they shall be dust under the soles of your feete in the day that I shall doe this saith the Lord of hosts 4 Remember the Law of Moses my servant which I commanded unto him in Horeb in all Israel with the statutes and judgements 5 Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord. 6 And he shall turn the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with cursing VERSE I. For behold the day commeth that shall burne as an oven and all the proud yea and all that doe wickedly shall be stubble and the day that commeth shall burne them up saith the Lord of hosts and shall leave them neither root nor branch FOR behold the day commeth that shall burne as an oven In this fourth Chapter we may observe two principall parts First some predictions which are three First a prophesie of judgement to the wicked Verse 1. Secondly of mercy and goodnesse to the godly Verse 2.3 Thirdly of Iohn Baptist his comming and the fruit of it to the