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.

VERSE IIII.

Though Edom say, We are impoverished, but wee 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.

THough Edom say,* 1.1] To evict this people more manifestly of ingratitude, he proceeds to other benefits he had be∣stowed on them, as fruits of his love, and so proving that he loved them. And this was but by comparison set downe, insinu∣ated under the contrary, and in the amplification of the signes of his hatred to Esau and Edom: for this here spoken was not for them, but for his owne people. So here; for when the contra∣ry was to them, if this were hatred, that must be love; for them then and their use are these things written. And the force of it stands thus: See, it is my hatred to Esau and his posterity, that they are not established in their owne land, nor defended there in their coasts, but destroyed and cast out, and justly for their sinnes, of which you are eye-witnesses, that in them and their ruine I have magnified my selfe and my Name. Then must it needs be love unto you, that having brought you from your captivity, I have confirmed you in your Land, and defended it and you.

Though Edom say,] The first part is the anticipation or pre∣venting of them, setting downe under their person the swel∣ling and proud words and speeches they would speak and utter:

That is, I have said, I will lay her mountaines and Cities waste; but they in the pride of their owne hearts, and confidence of themselves and their owne strength, as if they were able to re∣sist me, and to strive and stand against my power, utter such vaine hopes and bragging thoughts of their owne, yet shall all be but in vaine. Thus they say, We are impoverished. The Idu∣means being expelled their Countrey, carryed into captivity for their sinnes, and wandring in another and strange Coun∣trey, are not for all that humbled for their sinnes, nor seeke not unto me: but in their impoverishment and banishment they thus say, For all this we will returne, and be built: we by our owne strength and power, in spight of who saith nay, will come home home againe to our Countrey, shake off the yoke of our enemies, and will build and establish Idumea againe, and all our Cities.

The Lord he takes notice of, seeth, [Doctrine.] and beholdeth all mens carriage in the way of his judgments, how they profit by them, or grow perverse; how 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 re∣move 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 pro∣mise 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 wic∣ked 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, [Ʋse 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 profit∣ing 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 ei∣ther 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 per∣formed 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 howsoe∣ver it was not so well discerned then, yet it hath appeared since even to every man:* 1.2 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 ta∣king knowledge of the humiliation of the good be to reward them, what of your deceits but to recom∣pence? 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, [Ʋse 2] or that is to come in every judgment and affliction, whether poverty, banishment, reproach, dis∣grace, 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; whe∣ther using lawfull meanes, or unlawfull; whether trusting in them, or relying upon him. Then see thou be the same in se∣cret; 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 no∣tice 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,* 1.3 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 trou∣ble, and impute it to fortune or other second causes, which they doubt not, but of themselves, and by such meanes to forti∣fie 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, [Ʋse 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 impo∣verished by the just judgment of God upon them for their Ido∣latry 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 charity to thinke so of them, be∣cause they seeme now to condemne this more than barbarous en∣terprise; I thinke (as every man abounds in his owne sense) I should doe them no wrong; nay, every learned Papist, if he were in place where he durst speake it, would not think I should doe him wrong, if I should judge him, disliking this which is so meritorious and commendable by their doctrine and practice: for if for one, and the King, to lay their hands upon the Lords

anointed, why not for the rest? And for others of them; though a little humane pitty makes them a while to abhorre them, yet the schooling of a Jesuite or Priest will easily and in short time harden; and I doubt not, but he that seems now most pittifull, would have been an Edomite, as Obadiah shews them what they were, by telling them what they should not have been, vers. 11, 12, 13, 14. But to leave these, we have o∣thers, who imitate the Edomites, would raise up themselves by themselves and evill meanes, not seeking to the Lord: hee that is in disgrace seekes to rise by undermining of others, and by flattery and fraude to make himselfe great againe. In sicke∣nesse to expect his health by unlawfull meanes, or unlawfully using them, seldome, or not at all seeking the Lord: In pover∣ty and decay, by lying, and swearing, and deceiving, and breaking, which once done, is better then many yeeres tra∣ding.

Yet saith the Lord of hosts.] Here is the second part. Gods threatning against their swelling bragges; vowing as it were to disappoint all their Counsell and indeavour: And to the end that they may be assured, it shall be so, the Lord sets himselfe downe, with such an adjoynt, as may assure them, hee is able to doe what he saith hee will; for he that speakes this, is the Lord of Hosts; such, and so great, and mighty, that he commands all creatures to helpe and hurt, whom, and when he pleaseth; to save and to destroy, to further and hinder; as the generall Commands all the army, and all the Bands, so hee all crea∣tures.

The Lord our God is the Lord of Hosts, [Doctrine.] hee that is able to command all creatures for the saving of his, or the destroying of others the wicked, to helpe where hee will, or to punish whom hee will, and when hee will. Hee is here called the Lord of Hosts, applyed to this: Hence it is, that this title is given unto him in infinite places, sometimes for good, and sometimes for evill. 2 King. 19.35. 1 Chronic. 2.9. Isa. 1.24, and 2.12. This is manifest by his manifold comman∣ding of Creatures, both for good and evill, both to save and to destroy. Angels are his Ministers, Psalm. 104.4. They are sent by him. Psalm. 78.49. Isa. 37.36. Hee commands the Sunne. Josh. 10.12, 13. the Sea, Exod. 14.21. the Windes, Matth. 8.26. the Fire, Dan. 3. the Lyons. Dan. 6.

Because, [Reas. 1] hee is the Creator of all creatures, and such a one as still sustaines, and upholds them in being, not as a Shippe-wright, he makes, another maintaynes; no marvell if he can command what he will?

Because of his omnipotent power, his wise providence, [Reas. 2] to guide and govern them, to twine and turne them whither so e∣ver he will, if he have given it to weak man in his skill, and with his weaknes to guide a ship, and turn other creatures; how much more himself?

This may teach every man, [Ʋse 1] when he findes any of the host of God against him, any creature to worke for his hurt, to affront him in body, and goods, and name, or howsoever to say as 2 Sam. 26.10. Let him curse, because the Lord hath said unto him, curse David: who shall then say, wherefore hast thou done so? So bid him curse not as sinne, but as a punishment or judgment, or chastise∣ment; for he cannot be author, but ordinator peccati, one who doth dispose of their sinne and evill, to the end not they, but himselfe aimes at. The malice is Shimeis, the Lord he disposeth it, to afflict David to humble him; so in every particular thing, thy meat and drinke, the ayre, fire, water, beasts, any creature, man, great or small; if they hurt, say it is the Lord who bid them; complaine to him of it, seeke to him for redresse of it, humble thy selfe, and by the mediator seeke reconcilement: they who are annoyed by a band of men, or the wing of a battle, will seek redresse from their Captaine, or Generall: So here, as Act. 12.20. Herod was highly displeased with them of Tyre and Sidon, but they came unto him with one accord, and having made Blastus, the Kings Chamberlain their freind, they desired peace, because their Country was nourished by the Kings Country: So seeke to God on whom you depend. Otherwise, if Absolom will stand out, when Joab, and the rest of the Host is sent against him, he must looke to be pierced with darts.

To teach every man who would have the Host of God to bee for him, and with him, to pray unto God, the Lord of Hosts, [Ʋse 2] who can dispose of them, who hath them all at command, who can take from them their malice and malignity; or as a wise Physitian, make a wholesome medicine of that which is poyson; for he hath farre more absolute command of them, then any Ge∣nerall over his souldiers, as the Centurion insinuates, Luk. 7.7, 8. Hence did Jacob, when he feared Esau, and his band, pray, Gen. 32.9. and found the fruit of it; cap. 33.4. Hence in the Gospell, they sought from him the ejection and dispossession of Devils, of what number and quality soever, the curing of disea∣ses, the rebuking of windes and sea, the conversion, or restrai∣ning of enemyes; for he was the Lord of Hosts: so must we still, for he is the Lord of Hosts. Meanes we must use; as for de∣fence, weapons; for health, Physick; as the Jewes used the di∣sciples, but he must be looked unto on both sides; because he is the Lord of Hosts: for that any can helpe, that is not from themselves, but from him.

If any would be free from their hurt, [Ʋse 3] and have their help, let him seek to be at peace with God, and to have him his friend: for to whomsoever he is a friend, they will all be friendly: When there was peace betwixt the two Kings of Israel and Judah, Je∣horam & Jehosaphat, each people with horses served other, when it was, I am as thou art, then it followed, my people as thy people, and mine horses and thine horses, 2 King. 3.7. So here. Prov. 16.7. When a mans wayes please God, he maketh even his enemies to be at peace with him. Many men would have all the hosts of God, for him and his friends; but seekes not the favour of his love, as if these being more then naturally his, could love where he hated, or where he is hated. But he that would have all things serviceable, must seek his favor, & to be at one with him: then Rom. 8.28. We know that all things worke together for good to them that love God, to them who are the called according to his purpose. But who have more enemies then these? they make themselves as a prey, all hate them: Answ. When their love and favor shalbe better to them then their hatred, they favor them, and shall doe so; but when their hatred is good for them, they profit by it, are exercised and purged, and made fitter for heaven: The Lord is the Lord of hosts, who thus can make it work.

They shall build, but I will destroy.] He threatens to overthrow them, and all the meanes they have to establish themselves, that though they prosper a little by his connivence, and suffer them, yet they should faile of their hope, for he would destroy all they had done.

All the hopes and endevours of the wicked shall be frustrated and vaine, [Doctr.] so that that which they hoped to establish themselves by, shall be their ruine, God will destroy it, & after them by it; so here, & Ps. 112.10. The wicked shall melt away, his desire shal perish: all their studies, counsels, desires, endeavours; this hath usu∣ally fallen out, as Hosea 10.6. Ephraim shall receive shame, and Israel shall be ashamed of his owne Counsell.

No marvell then if we see every day wicked men disappointed of their hopes, [Ʋse 1] when they thinke by any unlawfull meanes, to build up, or edify themselves, their names, houses, or posterity, they may happily build a while and prevaile, as Babel; but it wilbe their ruine; nay it hath been to many of them, by usury and oppression, they have got lands and livings, they have left them to their babes; they have builded houses, and called them by their names: but in a few successions how they are destroy∣ed and come to others, how they hold not herein to the third heire, how they have been their destruction, who sees not? so for ambition, many seeking to rise like Haman, accusing, despi∣sing and maligning the people of God, have had like ends and

destruction: above all we may remember, as others, so this last enterprise of the Papists, with joyfull remembrance, I pray God with as thankfull hearts and lives, how God hath disappointed the hope of our wicked, perjured, and perfidious Catholiques and Papists; who had thought to have built up themselves, and to have reestablished all their Idolatrous estates, by their bloudy and cruell, barbarous and savage attempt; yet that they built, God hath, and none else destroyed, and we doubt not, but it wilbe to their greater ruine among us: for howsoever the State hath used too much mildnesse towards them, yet they will, no doubt, upon this, lay to their hand, and draw forth the sword.

To admonish a State, as ours, that it will be in vaine for them, [Ʋse 2] to imagin to establish themselves without the Lord, by using un∣lawfull meanes, and policy; for God will destroy them. The danger hath been lively before our eyes, upon that connivence of ours, and little strength they had gotten: what if they should be suffered to grow with us? is not that which Pharaoh feared of Israel, (Exod. 1.10. Come on, let us deale wisely with them, lest they multiply, and it come to passe, that when there falleth out any war, they joyne also unto our enemies, and fight against us, and so get them up out of the Land.) more justly to be feared of these; for they never held it lawfull to take away lives of Princes, to take up armes against them, to depose them, because they were I∣dolatrous, and rejected of God; But these doe as Simanca in his institutions, Tit. 23. sect. ij. and 13. and Dominicus Bannes in 22. Sum. Tho. quaest. 12. Art. 2. that subjects are bound to deny obedience to such Soveraignes, and to take up armes against them, if they have power to doe it; for by Heresie he is deprived of all dominion, and he expresseth himselfe what is meant if they have power, because, saith he, with great detriment, with the danger of life, and losse of goods, they are not bound to take armes against them, or to exempt themselves from obe∣dience, if they be not in danger of a mortall sin, that is, of fal∣ling from the catholique faith: and therefore it follows, that the faithfull of England and Saxony are to be excused, who do not exempt themselves from the power of their Princes, neither take up armes against them, because they have not power to make their wars against their Princes, and they are incident to great perils if they stirre. By which it is apparent that they waite but till they have strength, if their secret plots bee thus frustra∣ted. So that he which will speake for favour to be shewed to∣wards them, he is either ignorant of this, or else he is a secret e∣nemy to the State in plaine reason, besides the judgments of God, who will overthrow, when men thinke thus to build.

But I will destroy it.] The Lord takes this to himselfe, to o∣verturne

all their buildings, and destroy their strength, and their kingdome.

It is the Lord, [Doctr.] that as he plants, so puls up Kingdomes, Nati∣ons, and men, that casts out and brings in, that sets up and puls downe, that make and destroyes states publique or private at his pleasure; they are all in his hand, and done by him, and fall not out by any fortune, or by an ordinary revolution and vicissitude of things; or yet from men, though they be the meanes, but this evill is of the Lord; as here: so, Micha. 2.4. Jer. 18.6, 7. O house of Israel, cannot I doe with you as this Potter, sayth the Lord? behold as the clay in the Potters hand, so are yee in my hand, O house of Israel. Dan. 2.21. He changeth the times and seasons, he removeth Kings, and setteth up Kings; he giveth wisedome to the wise, and knowledge to them that know understanding. Luk. 1.52. He hath put down the Mighty from their seats, and exalted them of low degree.

Because he is absolute Lord over all, [Reas. 1] all the kingdomes of the Earth are not Satans, as he falsely affirmed, Math. 4. but the Lords, Psal. 24.1. The earth is the Lords; yea. 1 Sam. 2.8. The pillars of the earth are the Lords, and he hath set the world upon them.

Because the smallest things are not without, [Reas. 2] but by his power and providence;* 1.4 the falling of a sparrow, the putting downe of one mans estate, and from his estate, Psal. 75.6, 7. in all these a certaine divine disposition orders, divine power susteines, divine sentence judges.

Because it happens unto them, [Reas. 3] then onely when they have defiled the land, and defied the Lord, and as it were set up sin and Satan against his will and word.

This may teach us when we see kingdomes overturned, [Ʋse 1] and wars raised, whereto to impute it, what to make the cause of it, vid. Mich. 1.15. I will bring an heire unto thee, O inhabitant of Mareshah.

If our bloudy Romanists had prevailed in their barbarous, and cruell plot, [Ʋse 2] to the supplanting and overthrow of our Kingdome, Church, the burning of our Cities, the raizing of our Townes, the sacking of our houses, and our utter ruine; we ought to have looked unto the Lord, who destroyes and puls up, and they but onely the instruments of his wrath.

Then you justifie their act and intent, [Object.] if it were the will of God, and they but his instruments for it:

I justify them as much as Luke did Judas, and Herod and Pilate the Rulers and the Jewes; [Answ.] because in the Crucifying of Christ they did the secret Counsell of God. Act. 4.28. who were con∣demned to Hell for resisting his revealed will, and committing murther, and so must these without speedy repentance: Be∣sides,

Gods and their ends were indifferent, God had done it to purge the Land of us, and of our sinnes: and that in just justice, they of malice, and for our principall good, the pro∣fession of Piety, and the Gospell, and the hatred of their more then heathenish Idolatry.

To teach us if we would not bee destroyed and rooted out, [Ʋse 3] if we would be established and confirmed, in despight of all Pa∣pists and Atheists to seek to have the Lord on our side, If he be on our side, who can bee against us; or if they side against us, they shall not prevaile to destroy us, for if hee onely destroy, then no other can. Then, though they provide their great ar∣mies, though they have their secret plots, though they straw our wayes with Gunpowder, yet iniquity shall be upon the wicked, and we shall escape, and as we have, so shall we still have occasion to praise God, singing, Psal. 124, and 129. For he onely destroyes and saves; when he will save, nothing can destroy, & è contrà, Men and Munition, wise counsellors, grave Senators, valorous Captaines, resolute Souldiers are some helpes and meanes; It may be good, to have peace with other Nations and Kingdoms, about them: But to establish a State, to keepe it from falling, nothing can be sure, but to have peace, and be at one with God, that we may have him our protector, then shall we not onely not fall and perish,* 1.5 but bee without feare. What need he feare the world, who hath God to be his guar∣dian?

And they shall call them,] the second thing that God theatens is shame to their destruction, reproach, and disgrace from other nations and people, scorn, and contempt, expressing how great their misery should be, when as for it, they should become a by word to other people and nations: They shall call them, that is, other nations that live about them, or passe by them, or heare of them, shall take as it were this parable against them; And say, this mountaine of Seir is a border of wickednesse, a regi∣on whom God hath cursed for their sinnes, and layd wast for their iniquity, this destruction is not come unto them by chance, or naturall and humane revolutions, and courses of things, but for their wickednesse, and impious manners hath God cursed, and destroyed them for ever.

God makes men odious and contemptible among men, [Doct.] a pa∣rable and by word for their sinnes and iniquities.

The border of Wickednesse the people.] from their judgement and utter destruction, they gather their sinne, and Gods wrath, as the cause of their ruine and desolation.

From the generall judgments of God upon a Country, [Doctr.] or Na∣tion, men may gather their sinnes, and Gods wrath, their de∣serts, and Gods displeasure: So here, and threatned beforehand,

Deut. 29.21, 22. and 1 King. 9.8, 9. and Jer. 22.8, 9. And many Nations shall passe by this Citty, and they shall say every man to his neighbour, wherefore hath the Lord done thus unto this great Ci∣ty: Then they shall answer, because they have forsaken the cove∣nant of the Lord their God, and worshipped other gods and served them.

Because though it is read that he afflicteth particular men, [Reas.] for some other respects, as for the tryall of their faith, the manifesta∣tion of their graces, the glorifying of himselfe, sometimes for preventing of sin, and shewing they are but men, though great things be done by them, as he did Job, the blind man, and the A∣postles, yet was it never read that he afflicted a generall Land, but for sinne and iniquity, or a State generally: And the reason of this and the whole is, because generall judgments come upon the multitude who are ever wicked, who have been a long time spared for the good, who now being either taken away, or in∣tangled with their sinnes, that is removed which hindered, and so the wrath comes upon them: then by these judgments may the sinnes be noted.

Then have the ministers of God done us no wrong, [Ʋse 1] when for the generall judgment that hath been upon our City and Land, the spreading and devouring Plague, they gather and affirme that we are marvellously defiled and polluted, even the border of wickednesse: Some wrong might haply have beene done to particular men, so to judge of them, when men either have not committed these sins which deserve it; but for some other cause it is befallen them, or they have humbled and re∣conciled themselves unto God, which another cannot so discern; But to the generall there can be none, seeing God useth not to bring generall Plagues, but where the sinnes of men are generall and full; whereas then the whole head hath been sicke, and the whole heart heavy &c. Isa. 1.5, 6. It must needs follow that such hath been the state and time, covered with iniquity; for wise Physiti∣ans doe not administer Physick, for the whole, when one part only is ill affected; nor just magistrates doe not shake or smite all with the sword, when a few have offended; much lesse will God, onely wise, and the most righteous judge, destroy the righ∣teous with the wicked, send a generall judgment, when but a few have deserved it: one mans sinnes may bee an occasion of it, but the merit is generall, as in David and his people. 2 Sam. 24.1.

If others, [Ʋse. 2] passingers, lookers on may thus gather, what may those who suffer themselves, how may they gather their sins and his wrath: That their sinnes are many, and their fallings away generall, because their judgments are thus; The one the cause, the other the proofe, as did Daniel. 9. a 5. ad 15. So may wee

from our generall judgements, argue our generall Apostacy and Impiety.

They shall call them the borders of wickednesse.] The first of Gods witnesses of such as give testimony to his judgments, and the uprightnesse, and justice of them, is the heathen, and other nations, who know him not aright.

God will have witnesse and testimony of his judgments, [Doctr.] from wicked and prophane nations and men, the wicked shalbe wit∣nesses of his judgments, upon others; so here, so Deut. 29.22. Dan. 5.22. Revel. 18.8, 9. Psal. 58.7, 10. Dan. 3.22, and 6.24.

Because God will not only, as is said of wisedome, [Reas. 1] be justified of his children, but of the wicked and prophane; for that may have some exception against it, lest it should be partiall, this none in that kinde, but God wresting this from them, making them as Balaams asse, to speake against nature, so they against their mindes.

Because they might be without excuse, [Reas. 2] when the judgments of God come upon them; they have not humbled themselves, when they were made eye witnesses, or such as had certaine no∣tice of Gods judgments, so Daniel inferres, Dan. 5.22. and without doubt, that is it which doth amplifie the sinnes of men, to make them riper for judgment, as of Cain and Lots daughters.

This may teach us, [Ʋse 1] when wee heare of wicked and prophane men, speaking of the judgements of God upon others, not up∣on Gods people onely, which they may doe in hatred of them, because they like Israel sacrifice that to God, which they as Aegy∣ptians worship as God, their lusts and affections and such like: Nor upon such, whose persons for some private respects they hate; but others, whose persons and sinnes they liked well enough before the judgement, yet now they speake of them, and give testimony to the judgment of God as just: For, say they, he was an adulterer, an usurer, an oppresser, or a grievous blasphemer; when they live, not in the same judgments, nor in the same sinnes, but in as great sinnes of another kinde, living voyd of the feare of God, being wicked and prophane; there∣in observe the wisdome and providence of God, which makes even the wicked to witnesse for him, who by his powerfull pro∣vidence makes the wicked (whether in truth or hypocrisie it skils not) give testimony unto him, if the good will be silent; as these hold their peace, the stones shall speake: one instance we have worth the noting, agreeable to the times; our Papists, for their late more then hellish plot, are taken, and nye to their deserved ruine and confusion: they who are out of the snare cry, It is just with them; whether they speake out of ignorance and

humane piety, or out of cunning and dissembling policy, (very tolerable in their superstition for the Churches good) it skils not much; as Philip. 1.15, 16. If such comparisons be not o∣dious; howsoever God is justified, and hee hath testimony of his justice from the wicked, while they say; These are the bor∣der of wickednesse, these are but a few desperate Papists, and this is just upon them.

To teach men, [Ʋse. 2] though wicked; yet by the company, encourag∣ment, example, or applause of other wicked, not to commit that which may bring the judgment of God upon them: for come when it will, they shall be as ready as other to justifie God, and condemne them, (whether in hypocrisy and sinister respect, it is not to the purpose, or in truth) when the other did not so strengthen their hands to sinne, as that will presse them, and make their hearts to sink in them. But let them learne to look to those judgements, of which God hath made them eye wit∣nesses, and given them as certaine intelligence of them, and humble themselves to God, and avoyd such and the like, lest as they give now testimony to the justice of God in seeing his punishments upon others, so others may give of them, yea and by such things their sinnes be made the greater, and their judge∣ments be the heavier.

The border of wickednesse.] That is, a Nation or Country, where the people are marvellous wicked, who have this recom∣pence for their wickednesse; insinuating in them the cause of their destruction, the mooving and deserving cause their sinnes.

Mens sins are the causers & procurers of their own destructi∣on, [Doctr.] what ever it be. Isa. 3.11. woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him.

And a people of whom the Lord is angry for ever.] Here two things are intimated unto us, the one the cause in God, which moves him to punish the wicked, his anger and displeasure, as sinne the cause in themselves. Another the perpetuity of their punish∣ment, their destruction is for ever: first for the cause, then the continuance.

When the Lord bringeth vengeance and punishment upon the wicked, [Doct.] it is in indignation and wrath, whether temporall or eternall, upon few or many. Isa. 27.4. God sayth in his care of his Vineyard, fury is not in mee, by the opposition and com∣parison, we see his fury against the wicked: hee corrects his owne in love, not in anger; but he is as fire, which hath no pit∣ty against wicked men, Rom. 2.6, 8. who will render to every man according to his workes: but unto them that are contentious, and doe not obey the truth, but obey unrighteousnesse, indignation and wrath, and Rom. 9.22. Jer. 10.25.

Because when he commeth to judge them, he comes as a Judge, [Reas. 1] who intends not the mending of malefactors, arraigned before him, but the ending of them, and the cutting of them off, so he with these minds only their destruction.

Because the Lord accompts them as enemies and adversaries, [Reas. 2] such as he hates and abhorres. Psal. 5.6. now when men come a∣gainst their enemies, it is in indignation and wrath, as Isa. 1.24. Therefore saith the Lord, the Lord of hosts, the mighty one of Israel: Ah I will ease me of mine adversaries, and avenge mee of mine ene∣myes, mourning that to them hee must come in wrath as to e∣nemies.

This proves, that there is a manifest difference betwixt the afflictions and corrections of the godly, [Ʋse 1] & the punishments of the wicked, those from love, these from hatred, those from a friend, these from an enemy, those from a Physitian who seeks to cure and mend them, these from a judge to end them one, in wrath, the other in love.

To admonish wicked men, to carry themselves very warily, [Ʋse 2] and to take heed, how they procure punishment by their sinnes, not onely for the thing it selfe, but for the affection wherewith God will lay it upon them. The thing of it selfe is heavy enough, intolerable to be borne, which the children of God with all the helpes and stayes they have, have enough to undergoe, and not to faint under, how is it to them, who are voyd of such things? But how when they onely want not it; but this is added, his in∣dignation and wrath: grievous to a patient, is the lancing, cut∣ting, searing and corcives of the Chirurgeon, though he do it with all the love and care he can possibly, and expresse his fervent desire to cure them: how grievous would it be; if he should come raging, and seek to fill himselfe with wrath and indignati∣on, when he comes to it: so in this. As the prayers, and sa∣crifices of the wicked, are abominable; how much more, when they are offered, with a wicked minde; so in this, if they be heavy in themselves, what? when they are brought upon them with indignation and wrath: the wrath it self is heavy, the messen∣ger of death; what? when such a thunder shall bring such hor∣rible haile. Be admonished, then, you wicked ones, great and small, he respects not persons and do not make sport of your sins: thinke not, when God shall come to judgement, your riches, or honours will beare it out; for not as he is a Judge, much lesse, as he is an irefull one, and full of wrath, and comes with indigna∣tion, will he be abused.

For ever.] The continuance and perpetutity of Gods wrath upon the wicked, it is not for a while, but for ever.

The punishments and judgments of the wicked, [Doctrine.] though often long in comming, they are alwayes long in continuance,

they are utter and perpetuall destructions: So here, for ever. Isa. 27.7, 8. Psal. 37.18, 19, 20. Jer. 30.11. Mich. 7.10. And as in this life, much more in that to come. Jude, vers. 13. Math. 25.

Because they have hearts, [Reason. 1] that cannot repent, nor remove the cause of these judgments, their sinnes. These then cleaving fast to them,* 1.6 no marvell though the other be fastened upon them.

Because justice requires to punish proportionably, their sinnes are infinit, [Reason. 2] not in time, not in quantity; yet in relation of per∣son, sins increase by the person committing, and against whom; as in our State, the same offence against the King, is great then against another man.

This, [Ʋse 1] as the former, teacheth a manifest and smoother diffe∣rence betwixt the correction of the good, and the punishments of the wicked; when one is temporary, the other perpetuall and eternall, here and after: with his, he deales onely in the bran∣ches, with the wicked in the roots; his are as vines, the other as bryers and thornes: The husbandmen, though they set the fire often to the thornes, and use the axe to the rooting and stocking of them up, yet to the vines doe they never; sometimes they unbare the root, and use a pruning knife, to prune and purge them, that they may abide still in the Vineyard, and bring forth fruit.

To teach us to see the folly of the wicked, [Ʋse. 2] and not to imi∣tate their practise in sin, for their pleasure, seeing their judgments are thus,* 1.7 Rev. 2.27.

Not to envy their prosperity, or be offended with their flou∣rishing estate, [Ʋse 3] vide Mich. 7.10. ult.

Notes

• * 1.1

  Quicquid in scriptura di∣citur dehomi∣nibus malis, ad hoc dici∣tur, ut civi∣tas Dei ex comparatione contrariâ vel proficiat vel emineat. Aug. De civitat. Dei. l. 16. c. 2.
• * 1.2

  Hyemis lucrum tunc maxi∣mè demonstratur cum illa praeteriret; namque vernan∣tes segetes & foliis ac fructu affluentes arbores per ipsum aspectum clamant, utilita∣tem sibi ex hyeme factam, Chrysost. ad P. A. Ho. 18. Item è contra.
• * 1.3

  Quando nihil est infaelicius faelicitate pec∣cantium, quae poenalis nutritur impuritas, & mala voluntas velut hostis interior robore∣tur. Aug. Epist. St. Marcell.
• * 1.4

  In omnibus quaedam dis∣positio divina ordinat, quaedam potentia divina sustinet, quaedam senten∣tia divina judicat.
• * 1.5

  Quis ei de sae∣culo m••tus est, cui in sae∣culo Deus tu∣torest, Cypr. de Orat. Do.
• * 1.6

  Rom. 2.5.
• * 1.7

  Job. 21.6.