A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.

VERS. XVII.

Yee have wearied the Lord with your words: yet ye say, Wherein have we wearied him? When yee say, Eve∣ry one that doth evill is good in the sight of the Lord, and he delighteth in them. Or where is the God of judge∣ment?

YE have wearied the Lord with your words.] The Prophet pro∣ceedeth now unto the last sin reproved in this Chapter, which was in this people; the former was touching men, this is concer∣ning 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 Na∣tions 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 wic∣ked 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 mer∣cifull, and aboundeth with mercy, and hath been ever constant in it, and prone to it; he is now wearyed in descending and provi∣ding 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 im∣puted 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 blasphemies 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 iniquities.

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 com∣panies, where they came, still inculcating and repeating such things, and so to 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 unfaith∣full, injurious, and unjust to men, they are irreligious towards God.

[Doctrine.] They who are unfaithfull and unjust towards men, will be ir∣religious towards God: such as have no care of honesty, will have no care of piety, not of charity, not of religion, and é contra. 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 adversi∣ty, 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.

[Reason 1] Because men they see, and converse withall daily, and so not with God. Now if they have no care of the present, what is expe∣cted towards the absent; not of visible, none of the invisible: As 1 John 4.20.

[Reason 2] Because care of religion proceedeth from the love of God, 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?

[Vse 1] To teach us not to wonder, 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 è contra, 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 ubi non est Dei charitas And it will be as true if ubi, be placed before regnat, for there can be ne∣ver any true and constant love to religion, where there is not true love to God; that cannot be, unlesse men be sanctified and rege∣nerated. 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 in 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 won∣der there is any religion at all, then that there is no more, that there is any love to the truth, &c. then so little.

[Vse 2] To teach us what to judge of many men who seeme religious, 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 unclean∣nesse; 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 & Mi∣nisters 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 se∣cond table, and therefore religious, because hitherto by nature he hath beene so; & there are some civil hypocrites as well as religi∣ous 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 Iust. 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.

[Ʋse 3] To teach every man that would either preserve himselfe from irreligion, or approve that to others, that he seemeth to have, 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 sen∣tence 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 a∣gainst God, they spake wickedly, and blasphemy against him.

[Doctrine.] To blaspheme God, to speake impiously of him, of his provi∣dence, power, governement, and such like, is a fearefull sinne, James 2.7.

[Vse 1] If this be such a sinne, and God have an action against this peo∣ple 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 conti∣nued 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.

[Vse 2] To teach us to resist and reforme this vice, every man in him∣selfe, 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 provi∣dence

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 gar∣ment 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 can∣not be beleeved, will goe for currant before God, or he provo∣ked me; for so the first blasphemer could have said for himselfe. But as no man will drinke poyson willingly, or upon any necessi∣ty, so should he not take an oath. De probo dicturo dicimus, o•• tuum ablue & ita commemora: nunc verò nomen super omne nomen vene∣randum, in omni terrâ admirabile quod audientes Daemones horrent, temerarie 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 no∣ting how greatly God was displeased with these sinnes, how they offend him.

[Doctrine.] The blasphemies, and other sinnes of men doe marvelously offend, and vehemently displease the Lord; which as it is affir∣med here and the like, Isaiah 43.24. So as many threates and me∣naces, so many judgements executed, sometimes upon the whole world, sometimes upon generall Cities, sometimes upon particu∣lars persons; through the holy story doth manifest no lesse: be∣cause when men doe lay about them, and smite and punish, it ar∣gues 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.

[Reason 1] Because it is the transgression of his law, Joh. 3.4. 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.

[Reason 2] Because he is most holy, just, and good; yea, goodnesse, ju∣stice, and holinesse it selfe. Now as every man is more good, so is he least suspicious of evill in another; but when it is apparent, he is most displeased with it: for as things rejoyce and delight in

their like: so are they distasted and displeased with their unlike, and that which is so contrary to them. The more righteous the Judge is, the more he hates iniquity and sinne; he is righteous∣nesse it selfe. The sunne is the greatest enemy to darkenes, because it hath light of it selfe, and as it were, is light it selfe.

[Reason 3] Because it workes the destruction of the creature, which he loves, Jam. 1.15. Now then loving his creature, he must needs dis∣like and hates this: parents hate and dislike those creatures, men or beasts, who worke the ruine of their children, the fruit of their bo∣dies, and generally whatsoever a man loves, he hates that which worketh the ruine of it.

[Vse 1] For sinnes past which a man hath commited, he must be grie∣ved and displeased with himselfe, that ever he committed any such things, by which he hath grieved and vexed so holy and righte∣ous a God. And this ought he to do, if either he have love to God, or to himselfe. To God, because where men love, they are loath to offend, and grieved when they have displeased them: so that it is a note of a gracelesse child, one without any love to his father, that is never grieved when he sees his father grieved and vexed with his leudnesse, and evill carriage: he may be a child, but he is a prodigall sonne, and shall never be accepted till he returne and shew himselfe grieved, that he hath grieved him. True love seekes to please the beloved rather then it selfe, and is more grie∣ved that it hath displeased such one, then if it had offended it selfe: And whereas men are more displeased of the losse of their owne pleasure, then to the displeasure of God: how can it be but that selfe love is above Gods love? As (Salvia saith) whom a man is loathest to offend, he most loves, of himselfe, or God: but where Gods love raigneth as it ought, there this dislike and griefe will be: And if this should not make them dislike and grieve; yet if any man indeed love himselfe, he will dislike and grieve for them; because if he doe it not voluntarily, he shall doe it by force and constraint; for if he judge not himselfe, and so take revenge of himselfe for his offending of God; the Lord will, and make him grieve, though oftentimes not as he ought, (because such griefe in judgements is not alwaies true griefe) yet he shall grieve as he would not; for God will bring upon him that which will make him grieve, some judgement or other, to shew that as he loves them who love him, so will he grieve those who grieve him; which if it be come upon them, they shall finde that true that a disease, is not so soone removed as it is easily prevented. So here. And that it will grieve them, as in diseases; not the dis∣ease, but that they neglected the meanes by which they might have prevented it.

[Vse 2] For the time to come men ought to put away their sinnes, and keepe themselves from committing new sinnes, or renewing

the old; for it is that which is a griefe unto the Lord and his Spi∣rit: and should not men avoid the grieving of God? not words and workes which are against God, and doe displease him? If sinne were a thing which God regardeth not, and he were no waies affected or moved with it; to griefe or displeasure, lesse matter were to be made of it; it were no great matter though men satisfied themselves and pleased themselves, but being as it is so displeasing to the Lord, & such a grief unto him: It is not only to be sorrowed for cōmitted, but carefully to be avoided. If he be a foolish son, that is an heavnesse to his mother, Prov. 10.1. What is he that is a grief to God his father? how foolish and wicked is he? One asked this question to one about to sinne: Tell me what thou thinkest; will he pardon thee or no? whatsoever thou an∣swer it shall be against thy selfe: if thou thinke he will not par∣don thee, what folly and desperatenesse is that to offend a mighty Prince without hope of pardon? if thou thinke he will; what in∣gratitude, and impiety is it to offend so gracious and good a God? so when thou art about to commit any evill, or dost omit some good formerly practised, and as thou wouldest be thought to have done it of conscience, and so it may be, though now asleepe. Tell me, I say, what thinkest thou, dost thou grieve and displease God, or is it liking to him? Answer what thou wilt, thou shalt not avoyde, but be taken: If thou say or thinke it doth not displease him, thou thinkest wickedly, and shalt know it, Psal. 50.21. but if thou thinke it displease him, what a desperatenesse is this to provoke such a great God, so mighty a Prince? And though thy sinnes bring thee in never so much pleasure and profit for a time, never so much contentment and satisfaction, yet while God is displeased and offended, yea, grieved with it, thinke the end will be worse for thee: For doe they provoke me to anger, saith God, and not themselves to the confusion of their faces? As if he said, doe they imagine I will long beare my griefe, and goe mourning a∣way, and not pay them home, and ease my selfe; yes, they shall finde that I have said, Isaiah 1.24. Therefore saith the Lord God of Hoasts, the mighty one of Israel, ah! I will ease me of mine adversa∣ries, and avenge me of mine enemies. Therefore let men put away their iniquities, cease of sinning, and not grieve the Lord. Let no man imagine that this he will not part with, but yet doe something which may please God: As prophane Esau with his father; Gen. 28.8.9. for if they doe, it shall be with them as with him, though his father meant to blesse him, yet God would not have it so, though men and the worke blesse them, yet shall it not be so.

[Vse 3:] For imitation, if God be grieved, at the sinnes of others, then ought they to be so too. vide Mal. 1.6. in properties of filiall feare: And if it doe grieve them indeed, then will they not use fa∣miliarity with those, whose words and workes are bitter and

sharpe swords, grieving God, and grieving them; where there is a necessity of a mans calling, there to come when he shall heare and see such thing is one thing; but where no such things, he that can take pleasure or delight in their companies, may feare he is not affected, or is benummed by present condition: if a little plea∣sure, or profit of his owne make him indure much disgrace to God.

When ye say, every one that doth evill in his sight.] Their blas∣phemy was spoken herein, that they said God respected and loved the wicked.

[Doctrine.] For men to thinke, or speake, that God loveth, and respecteth the wicked, maketh account of them, and approveth them; it is a wicked and blasphemous thought and speech against God. Such was this. And such is that, Cap. 3. Such David confessed ceazed sometime upon himselfe, Psal. 73.12.13. This is that which Elihu chargeth Iob withall, Job 34.9. For he hath said, it profiteth a man nothing that he shou••d walke with God.

[Reason 1] Because this is to make God wicked; for no man but a wicked man, and one in that he is wicked, can, or will approve of the wicked, or wickednesse. Many men may in outward shew, and in hypocrisie, approve and shew liking of holinesse and piety, when themselves are not good; but no man can, or will approve of wickednesse, but he that is evill, and wicked; he therefore that saith, God favoureth the wicked, must needs chalenge him for wicked; but to say the righteous God is wicked, is blasphemy, &c.

[Reason 2] Because he makes God to doe that which he accounts abomi∣nable in others, and hath pronounced a woe against them that should doe it, which is to justifie the wicked. Isai. 5.20. he must needs thinke wickedly, and speake blasphemously against God.

[Quest.] How then shall we excuse the Apostle from blasphemy, affir∣ming Rom. 4.5. that God justifies the ungodly?

[Answ.] Well enough, because the meaning is not, that he justifies him, so long, and while he is wicked, as if he accounted evill, good, and made his workes just, which were wicked; for this is against the law, and forbidden by him, and affirmed by him he never will doe it, Exod. 34.7. But they are called wicked, not because they are such, when he hath justified them, but because they were such before; for he pardons their sinnes, and heales their infirmi∣ties, and gives them new hearts, and makes them just and righte∣ous, and so is said to justifie them: It may be shadowed to our ca∣pacity. A Physitian is said to heale a man, not that he is sicke when he hath healed him, but that he was sicke when he begunne with him. So in this. But that is reproved, as blasphemy in these, is, that they said God loved the wicked when he was such, and approved of him, being such.

[Vse 1] To convince many of sin, & of this blasphemy, not in that onely

which oftentimes is heard from them, that they censure and con∣demne and cast out of the favour of God, and make them to be hated of God, who indeed are in his love and bookes; as if he did condemne the righteous, and onely because their lives and carri∣age is reproved by their piety and study of holinesse, and con∣demne them as hated, because they strive to come most nigh God. To whom we may apply that of Tertullian. Apol. adversus gentes. How much more would Anacharsis have noted these men of folly being unwise? yet taking upon them to censure the wise, then for men unskilfull in musicke, to censure musitians. But this is not their expressed sin here, though implyed; but when they make & affirm men to be in the favour of God, and approved of him, who are wicked and evill. How many confidently glory of themselves that they love God, and are beloved of him, when some of them are like him, Deut. 29.18.19. being knowne, and noted for wic∣ked men, and yet boast of his love? what is this but blasphemy, to say God justifieth and approveth the wicked? But if they be not apparently wicked, but civill hypocrites, and live in no grosse sinne of the second table, but are voyde of the truth of any duty; but are without all goodnesse, specially in respect of the first, whereby they are wicked: (for if it be true, satis est hoc mali nihil boni fecisse; then is he wicked that is not good) and for such an hypocrite to flatter himselfe, and boast of his love, to God, and God to him, makes him so much the more wicked; for he addeth to his former sinnnes, this blasphemy, chalenging God that he justifies the wicked ones, and that he approves, and likes of him, being wicked. Now as they are guilty of this, in respect of them∣selves, so are they for others; for men that are their friends by whom they reape profit, from whom they have countenance, and of whom they are honoured and advanced, be what they will be, how wicked, or how ungodly soever; yet they tell them, and so flatter them, as the blessed and beloved men of God.

[Vse 2] To teach every man to take heed of this blaspemy, to thinke or speake thus wickedly of God, either in favour of himselfe or others. If a man may not lye for Gods cause, he may not belye God for himselfe, or in the behalfe of others; knowing himselfe guilty of some grosse sinnes, adultery, covetuousnesse, swearing, and such like, and lying in them; yet boast God respects and loves him, he is good in his sight; like a bragging Courtier that boa∣steth of the favour of his Prince, when he never had it, or is cleane cast out of it, for it may cost him setting on; but this surely shall. Or speaking of others for sinister respects; who if they doe but of∣fend them, and deprive them of the hopes they have, and have settled upon them, will condemne them for most wicked men; and yet will for the present advance them, as the onely white ones of God; but it should not be thus, seeing that is to blaspheme and

speake wickedly of God: And if it be dangerous slandering a State, or a just Judge, saying he justifieth the wicked; how much more this? But if we must be judging, labour to judge righteous judgement, and account men beloved that are good, and them hated that are wicked.

He that doth evill is good in Gods sight.] So they judged from outward things; the ease, plenty, & prosperity which idolaters had, and for that accounted them happy, and beloved of God; but the Prophet reproveth them, as measuring God by a false rule, them∣selves hated, because of their long crosses, and others beloved be∣cause of their long prosperity.

[Doctrine.] As they are not to be accounted hated of God, who are under the crosse, and in some long affliction; so are not they to be accoun∣ted beloved, and accepted of God, who are in prosperity, and in some long outward felicity: Manifest here, and that Eccles. 9.1. Psal. 73.1. 1 Cor. 1.26.

[Reason 1] Because these states are common to both; and if there happen to be any propriety in them, prosperity & long impunity is proper to the wicked, and the crosse to godly; as all times manifest to us: And if either argue love or hatred, or doe but looke that waies, it is pro∣sperity; hatred and the crosse rather argue love, Rev. 3.19.

[Reason 2] Because God lesse loves where outward things are, not in par∣ticular, but generally; the reason of which is, because men else would thinke them beloved for their outward things; and by them to deserve love, and so never acknowledge his love free; but that he loved them, because he might better honour himselfe by them: As St. August. gives the reason why he chose not the wise Scribe, or Philosopher, not the Senator, not the rich Mer∣chant to be his Disciples; because they would say they were cho∣sen for such things. And therefore these argue rather not love.

[Vse 1] By the way, this will confute the Church of Rome, making a flourishing estate, a signe and true note of the Church; and so of the favour and love of God, for no Church without love; when it is manifest, the crosse is Come•• Ecclesiae. And no society hath had more afflictions then it; but if it had not, yet if it will not con∣clude that one man is beloved, and so two, &c. then not a mul∣titude.

[Vse 2] This confutes the common judgement of most men, who mea∣sure the favour and love of God to themselves, and others, by outward things, accounting him that is in poverty and misery, ac∣cursed and rejected; and he that is rich and full, to be the sonne of God; and hence they blaspheme God so usually as they doe, both in respect of themselves and others, when they account them beloved; their reason and ground is all upon this foundation, they have riches and wealth, and every thing succeeds well with them; Like the high Priests, who accounted the people accursed,

because they knew not the law, and themselves happy because they knew, when they knew nothing as they ought to know; as these for knowledge, so they for riches: As among the Egyptians; he onely was accounted rich that had his heard full of white kine: So now he onely beloved that hath his purse and treasures full. How usuall this manner of judging is, is too too apparent; but how fallacious and deceitfull it is, may be as apparent; like that of Sinionides, who would have wealth better then wisedome, be∣cause the wise stood with cap in hand to the rich; so they the wealthy then the poore, because they would have it to argue more favour, and so judge a man how wicked, at least, how un∣godly soever he be, if he have riches, and be in prosperity and plenty, and others hated; but these condemne the generation of Gods children: as Psalm. 73. yea, they judge and condemne God himselfe, as if he loved the wicked.

[Ʋse 3] To teach us, not to judge and measure the love of God by these outward things, to thinke of that, James 2.1. My brethren have not the faith of our Lord Iesus Christ, in respect of persons: for so much it will carry, though more. We have a proverbe which may con∣fute these conceits, and better informe us; for usually we say not, he is beloved of God that is rich, but he is rich that God loves, and so he is; for he is rich that a Prince loves, though he possesse him not with lands and livings; because his love will ever admi∣nister that which is necessary for his place and state; but this is true, especially if we understand it of such a Prince as is not muta∣ble in his minde, not mortall in his nature; he is rich that such a Prince loves, which is onely God. But admit this; yet how shall a man know that God loves him, or how may a man judge who is beloved, if not by these outward things? I answer by another que∣stion: how doe Courtiers know Princes love them, how children that their fathers love them as children? The first is not from common gifts which are Princes larges, they cast at all adventure, but their speciall places of honor and dignities. The second not that they have meate and drinke, apparell, and such things neces∣sary, common to them, and servants; but that they have inheri∣tances and portions provided for them. So not these outward things common, nor common graces, knowledge, utterance, &c. but particular graces, faith, hope, sanctification, and such like; he that is rich in these, is beloved of God.

Or where is the God of judgement?] Their blasphemy consisted on two parts: one that God should favour the wicked and repro∣bate. Another that if that be denyed, it will follow that God did not judge and governe things upon earth; for if he did, then would it not goe so well with such wicked. They deny not here by this interrogation, that there is a God of judgement, but from the prosperity of the wicked, that he shewes himselfe carelesse and

remisse in his governement, and so in this thing, calling it into question.

[Doctrine.] For men to deny or doubt of the providence of God, because of the prosperity of the wicked and their impunity, and for the affliction of the godly, and their sufferings, and troubles, is a wic∣ked and blasphemous thing; for such are these reproved. This made David pray so earnestly for Gods jugements upon the wic∣ked, that it might appeare that his providence was over the earth, Psalm. 58. per totum. Insinuating else that they would from their prosperity deny his providence: He noteth of himselfe, that from their prosperity he was tainted & infected with this, had not the waters of the sanctuary cured him, Psal. 73.17. And shewes directly, that others seeing it by reason of the infirmity of the flesh, and astonished at the greatnesse of their prosperity, and their owne misery, called into question the providence and administra∣tion of God, Verse 11. Example of this is in Gideon, Judges 6.12.13. Then the Angell of the Lord appeared unto him, and said unto him, the Lord is with thee, thou valiant man. To whom Gideon answered, ah, my Lord! if the Lord be with us, why then is all this come upon us? and where be all his miracles which our fathers told us of, and said, did not the Lord bring us out of Egypt? but now the Lord hath forsaken us, and delivered us into the hand of the Midianites.

[Reason 1] Because they see not how they can escape the former, else to accuse God as a favourer of the wicked, and one that loves not the good; if they should acknowledge his providence, seeing they measure his love by outward things: Therefore they fall into this, to deny his providence and particular disposition of things.

[Reason 2] Because as S. Peter speaketh, they are blinde, or blinded with some passion, and cannot see a farre off, either to call to minde the judgements of 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.

[Vse 1] To teach us when we heare many men wrangling and jang∣ling against the providence of God, and denying his administra∣tion 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,

notable to looke to things past, or foresee things to come.

[Vse 2] To teach us to take heed of any such corruption as this is, 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 mani∣fest 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 pre∣sent, and finde nothing, nor no 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 expe∣cted 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, or their states be∣ing like the Partridge, and the other as the Hawke. The second is, the time present, that this divers dealing of God with them, ar∣gues 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 Phy∣sitian 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.

Notes

• Irae in deo non est affe∣ctio, sed poena in nos ea vo∣cabulo nomi natur. Chry∣sost.
• Semper in a∣more cautel∣la est nemò melius dili∣git quam qui maxime ve∣retur offen∣dere. Sal. Ep.
• As Salvia: Qui satis diligunt non citò offendū∣tur: sed si nō facilè offen∣dunt.
• As Chry. of man: qui fu∣erit su•• vin∣culis bonus, nunquā erit profectò bo∣nu••: simulac enim vi nul∣la cogitur: li∣ber ipse ad ingentum su∣bito conver∣sus iterum descesset So I of this griefe.
• Ablatus e∣rat à pecca∣toribus ti∣mor, nè pos∣set esse cau∣tela, And tanta ani∣morum vel potius pecca∣torum caeci∣tas fuit, ut cum absque dubio nullus perire vellet, nullus tamen id ageret ne periret. Sal∣via.
• As Cyprian de lapsis. Plus imò de∣linquit, qui secundū ho∣minem Deū cogitans, e∣vadere se poe∣nā criminis credit, si non palam crimē admisit suū.
• Quantò magis hos denotasset Anacharsis imprudentes de prudenti∣bus judican∣tes, quā im∣musicos de musicis. Ter∣tull. Apol. adversus gentes.