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.

THE THIRD CHAPTER OF THE PROPHET MALACHY.

BEhold, I will send my messenger, and he shall prepare the way be∣fore me: and the Lord whom ye seek, shall speedily come to his Temple: even the messenger of the Covenant whom ye desire: behold, he shall come, saith the Lord of hosts.

• 2 But who may abide the day of his comming? and who shall endure, when he appeareth? for he is like purging fire, and like fullers sope.
• 3 And he shall sit down to trie and fine the silver: he shall even fine the sons of Levi, and purifie them as gold and silver, that they may bring of∣ferings unto the Lord in-righteousnes.
• 4 Then shall the offerings of Juda and Jerusalem be acceptable unto the Lord, as in old time, and in the yeers afore.
• 5 And I will come neer to you to judgement, and I will be a swift witnesse against the soothsayers, and against the adulterers, and against false swearers, and against those that wrongfully keep backe the hirelings wages, and vex the widow and the fatherlesse, and oppresse the stranger, and feare not me, saith the Lord of hosts.
• 6 For I am the Lord: I change not, and ye sons of Jaacob are not confirmed.
• 7 From the daies of your fathers, yee are gone away from mine ordinances, and have not kept them: returne unto me, and I will returne unto you, saith the Lord of hosts: but ye said, wherein shall we returne?
• 8 Will a man spoyle his gods? yet have ye spoyled me: but ye say, Wherein have we spoyled thee? In tithes and offerings.
• 9 Ye are cursed with a curse: for ye have spoyled me, even this whole nation.
• 10 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and proove me now herewith, saith the Lord of hosts, if I will not open the windows of heaven unto you, and powre you out a blessing without measure.
• 11 And I will rebuke the devourer for your sakes, and he shall not destroy the fruit of your ground, neither shall your vine be barten in the field, saith the Lord of hosts.
• 12 And all nations shall call you blessed: for ye shall be a pleasant land, saith the Lord of hosts.
• 13 Your words have been stout against me, saith the Lord: yet ye say, What have we spoken against thee?
• 14 Ye have said, It is in vaine to serve God: and what profit is it that we have kept his commandement, and that we walked humbly before the Lord of hosts?
• 15 Therefore we count the proud blessed: even they that worke wickednesse are set up, and they that tempt God, yea, they are delivered.
• 16 Then spake they that seared the Lord, every one to his neighbour, and the Lord hearkened and heard it, and a booke of remembrance was written before him for them that feared the Lord, and that thought upon his Name.
• 17 And they shall be to me, saith the Lord of hosts, in that day that I shall do this, for a flocke, and I will spare them as a man spareth his own son that serveth him.
• 18 Then shall you returne, and discerne between the righteous and the wicked: between him that serveth God, and him that serveth him not.

VERSE I.

Behold, J will send my messenger, and he shall prepare the way before me: and the Lord whom ye seek, shall speedily come to his Temple: even the messenger of the Covenant whom ye desire: behold, he shall come, saith the Lord of hosts.

IN this Chapter are two things laid down: one an answer to the blasphemies reproved, vers 17. of the former, which is contained in the 6. first verses. The other, an expostulation or contestation with them, of their propha∣nesse, obstinacy and other impiety, ad finem. For the first. The sum of it is thus. Hither∣to hath God so shewed himselfe a most equall and upright Judge, that yet before he manifested himselfe a most mercifull father, and never yet condemned and punished any people, or any Nation with destruction, banishment, or other punishment, but he first by his Prophets or by other means, en∣deavoured to draw them to repentance and their duty, from their madnesse and corruptions. And so it comes to passe, that either truly repenting and desiring the mercy of God, they obtaine par∣don, or remaining obstinate and impenient, they are most justly punished. Now this ancient manner of shewing his judgements, either privately or publiquely, God commands here to be expe∣cted: for he saith he is about amost excellent worke, whereby he will make manifest to godly and sound hearted men, the great∣nesse of his mercy, and will give proofe of the severity of his judgements to the wicked, and those who are obstinate in their sin. The manner how this is expressed unto us, is, by a Prophesic of two persons to come; the one of Iohn Baptist, the forerunner, calling men to repentance, and shewing Gods purpose both touching the godly and the reprobate: The other of the Ruler and Saviour of the world, the Judge of quicke and dead, whose ad∣mitable power is manifested both waies, both in saving of the

good and faithfull, and in judgeing and punishing the wicked. The Prophesie is then of two persons, and of their duties. The first is Iohn Baptist, the son of Z••charias, who was and did shew salvation a comming, and teach men the meanes how they might obtaine it, who for the similitude of his minde, manners, studies, and whole life, was called another Elias; for to understand this as the Hebrewes did of an heavenly Angel, is marvelously absurd, seeing our Saviour Christ in the Gospel, hath manifestly affirmed, that it was Iohn. Math. 11.10. who was sent not by the councell of man, neither came by his owne am∣bition; but by the authority of God he undertooke this duty.

Behold.] Signifieth a certaine and a most famous and publique thing. And speaking of this he useth the present tense; he noteth the certainty of it, that is as sure as if it were already done, and as sure as if it were beheld with their eies. But there is in this thing a difference betwixt the Prophet and the Evangelist, one giving it to Christ, the other unto the Father; divers reconcile them di∣versly, but that which seemeth most plaine and true is this: That some works are proper to the persons, to every one in their essen∣tiall proprieties; as to beget, be begotten, and proceed; and these are not communicable, but some are externall and common, and sometimes are given to one person, sometimes to another, to ma∣nifest the unity of essence in the trinity of persons. As Isaiah 6.1. I saw the Law sitting on a throne. Some thinke, St. Basil and others, that it was the Father who appeared in that vision. Yet John, 12.41. It is given to the sonne. And Acts, 28.25. Saint Paul gi∣veth it unto the spirit. So that which is spoken of the holy Ghost, 2. Pet. 7.21. is affirmed of the Father. Heb. 1.1. now like to these is this. The sending of Iohn being common to both, is by the Prophet given to the Son, and by the Evangelist to God, or by Christ in the Evangelist, to shew that he was one in nature with the Father, and another in person. Now Angel heere is a name noting an office or ministery, and not an essence or nature. Cyr••llus

He shall prepare the way before me.] The effect of his office and ministery, to make ready for Christ: that is, by preaching saith and repentance, he might fit men ready to receive Christ whom he preached, not to come but declared and pointed at him being pre∣sent, and already come. And so he differed from all the for∣mer Prophets. In which state he denied himselfe to be a Prophet. Iohn, 1.

And the Lord whom ye seek.] The next Prophesie is of Christ himselfe, and the Lord whose comming the person is described in this verse, his power, verse the second, and the effects of that power in respect of the godly and elect, verses third and fourth, and of the wicked and reprobate, verses five and six.

• First of the comming of Christ, which is described to us, first when he should come, speedily or immediately; that is, when John had once entered his office and begun to preach, Christ should come preaching also repentance and the Gospell, and so he did. Marke. 1.
• Secondly the place where he should come; that is, the Temple. By which what should be meant; divers men have divers con∣ceits. Saint Cyril understands the wombe of the virgin. Saint Au∣gust and Theod. the humanity and flesh of Christ; because of that, destroy this Temple. Iohn 2. but neither of these can be, seeing, John must first be sent to preach, which was not till Christ was thirty yeares of age: for his sending was not his birth, but his of∣fice, or for it. So Christs sending was not his incarnation, but his office; for then is he said to come, when he began to preach, worke miracles, and execute his function. So John 1.26, 27. and Math. 3.11. By Temple then we understand literally the Temple at Jerusalem, and in it the Church; for in it Christ ought to be, to teach, to do, and execute his calling and function, by the decree of God. And there to build himselfe that spirituall Temple, which is made of living stones. And this some gather from the prepositi∣on El ad, which signifies not onely the place, but notes the cause and end as well, and so it is both to the Temple and for it; noting the spirituall Temple to the materiall Temple, and for the spiritu∣all, that the type, this the truth.

Now the person of Christ is described. First he is called the Lord, that is King and governour of his Church, of whom is that, Psal. 110.1. Which Lord the Prophet affirmeth that they desired, the Jewes all of them, some in one respect, & some in another de∣sired him: some as an earthly King, and deliverer, and some as a spirituall King, and the true Messias, who should be their re∣deemer and saviour, from sinne and the wrath of God, Luke 2.25.38.

Even the messenger of the Covenant.] The second description of his person, that he is the messenger or Angell so called, be∣cause he was to reveale his Fathers will to his people, and to be their Prophet to teach them what God requireth of them. Cal∣led the Angel of the Covenant, partly because he was promised, and God did so Covenant with them to be their Prophet, Deut. 18.15, 16. and Rom: 15.8. and partly as some thinke, because he it is that makes the Covenant, betwixt God and his people, be∣ing mediator of it; and partly because he is the messenger of the new law, or the new testament, wherein heavenly blessings are promised unto us. So St. August. de civit. Dei. 18, 35.

Behold he shall come.] The concusion for confirmation of the former to establish the certainty of it. i. At the time appointed he shall certainly come; so God hath decreed it, and the mouth

of the Lord hath spoken it. Some understand these words of his second comming, as the others of the first. As August. and Theo∣doret. But Cyril and Rupert otherwise, as we; and the third and fourth verses prove it, because those things are exercises of the Church upon earth.

In the Prophesie we first observe what toucheth the forerunner. That he is sent, and the end of his sending.

I send.] Math. 11.10. It is said God the Father sendeth, no∣ting the unity of essence.

Christ is God equall to the Father and coeternall with him. [Doctrine 1] Revel. 2.8. first and last.

Christ he sendeth Ministers and appoints them over particular charges, [Doctrine 2] as Pastors, Re. 2.1.

My messenger or Angel.] Iohn is the inessenger of Christ, one by whom he would make his will known: and the spirituall and heavenly verity manifest unto his people, which is not peculiar to Iohn, but that which is given unto all the Ministers of God, and so teacheth us a generall thing.

The Ministers of God are his messengers and Angels to re∣ceive from him and reveale to, [Doctrine.] and teach his people his will and pleasure; those by whom he will convey unto them the know∣ledge of his divine Mysteries; which is not to be understood ex∣clusively, as if they should have no knowledge of it by any other means; But this is the principall means by which he hath or∣dained thus to manifest it; Hence is this name of Angel or mes∣senger so usually iven unto them. And that of Embassadours. 2. Cor. 5.20. And that of any Interpreter. Iob, 33.23. And that they bring is called the Lords message. Haggai, 1.13. Hence that, Math. 29.19. go ye and teach. Luke, 16.29. Abraham said un∣to him, they have Moses and the Prophets; let them hear them.

Because of mans infirmity, [Reason 1] therefore he speakes not himselfe, neither sendeth by an Angel, which is one by nature, knowing the naturall feare of a man, that he is able to indure neither. As that sheweth. Deuter. 5.25, 26. Now therefore why should we die? For this great fire will consume us: if we heare the voice of the Lord our God any more, we shall die. For what flesh was there ever that heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Luke 1.11, 12. Then appeared unto him an Angel of the Lord, standing at the right fide of the Altar of incense: And when Zacharias saw him, he was troubled: and fear fell upon him. As also his superstition who would leave attending the message and worship the messenger. As Revelat. 22.8. But he willing to have the message rather regarded, sends it in earthen vessells.

Because they might know better and more fitly, [Reason 2] to deliver and apply this word, both with more compassion, and with other affe∣ctions, seeing they are partakers of the like infirmities, and so better

know the infirmities of men. It is the reason the Apostle giveth, why the Priesthood was taken from men, to be for men in things appertaining to God. Heb. 5.1, 2. Which is that the Apostle said. 1. Cor. 9.20. Vnto the Iewes I become as a Iew, that I may win the Iewes: to them that are under the law, as though I were under the law, that I may win them that are under the law. Which was, saith Augustine;* 1.1 In compassion pitying them, not in dissimulation to de∣ceive them. He became as a sicke man himselfe, to tend the sicke, not feigning that he had a fever, but with such a tender and con∣doling heart, as he would be tended with, if himselfe were sicke.

To confute those who thinke any sufficient for the Ministery, [Vse 1] to be Gods Messenger. Vide. Cap. 2. verse 7. doc. 1. use 1.

To reprove all ignorant Ministers, [Ʋse 2] and to admonish men to take heed how they take this calling. Vide ibid. verse 6. and 4.

[Vse 3] To confute those who thinke there is no necessary to heare Gods Ministers. Vide ibid. doc. 2. use 1.

To teach men, to make conscience to heare the Ministers. [Ʋse 4] Vi∣de ibid.

And he shall prepare the way before me.] Here is Iohns office, alluding to an harbindger before a Prince, whose duty it is, to pre∣pare the way for his Prince: remove all lets and impediments, that he may passe more easily and more freely. So ought Iohn ac∣cording to that, Luke 3.4.5. And it is all ohe with that. Luke 1.17. To make ready a people for the Lord. To whom he would come. Iohns preaching then is the preparing of a people: and Christ comes when men have entertained that.

Men who would receive Christ, [Doctrine] must entertaine his word by his Ministers, and be first prepared by it: and then will he come. Luke 1.76. and Rev. 3.20. If any heare my voice.

He shall prepare the way] Iohn prepares the way for Christ, by preaching repentance, and bringing men to the sight and acknow∣ledgement of their sins: which is manifest by his preaching. Matth. 3.2, 3, 7, 8.

As Christ comes to none, but such as have received the word: [Doctrine.] So to none, but to such who have so received it, that by it, they are brought to the sight and feeling of their sins, and to see and ac∣knowledge their fearefull condition, and damnable estate, by reason of their sins. Therefore it is, that one speaking of this, of Iohns comming, and preparing, saith it is like, as when the sicke is admonished, oif the comming of the Physitian, that he know∣ing and feeling his disease, might reverently receive him, and submit himselfe to him. So in this. And to this end, belongs

that. Matth. 11.28. Come unto me, all ye that are weary and laden, and I will ease you. As also when he sendeth his Apostles abroad. Matth. 10.6, 7. But goe rather to the lost sheep of the house of Israel. And as ye go, preach, saying, the kingdome of Heaven is at hand. Luke 1.76, 77. And thou babe shalt be called the Prophet of the most high: for thou shalt go before the face of the Lord to prepare his waies. And to give knowledge of salvation unto his people by the remission of their sins.

And the Lord whom ye seck.] The second Prophesie touching Christ the Lord; In this verse he Prophesieth of his person and comming; and he is first called the Lord, that is King and Go∣vernour of the Church.

Christ is the Lord and King, [Doctrine.] and the Governour of his Church; the government of it is his peculiar and proper.

Whom ye seek, whom ye desire.] Christ was desired, and sought for of the Jewes, two waies; as they were diversly affected, some were meer naturall men: they sought for him as a temporall delive∣rer: others had faith, and they sought for him as he was a spirituall deliverer. It is like in all circumstances, he meaneth here, the faithfull seeking of him, and their desire, who desired his com∣ming.

The fathers in the old testament sought for, [Doctrine] and desired the comming of Christ. There is a double comming of his; one in the flesh, another to judgement; one in humility, another in ho∣nour; one as a servant, another as a King; to be judged and to judge; of the first and the base comming, is it here spoken. This Christ sheweth in Abraham, being the father of the Church, and and so hath the more weight, for he desiring of it, they must needs. John 8.56. Your father Abraham rejoyced to see my day. And more generally. Luke 10.24. I tell you many Prophets, and Kings desired to see the things that ye see. And 2.25. Old Simeon waited for the consolation of Israel.

Because they had so many promises of his comming every where, [Reason 1] in the law, and the Prophets; which believing, they could not but expect and desire. Faith breeds hope, and hope is a pati∣ent abiding, for the thing hoped for. Rom. 8.25. Now that a man hopes for, that he desires.

Because they had so many Prophesies and promises of his suf∣ferings, [Reason 2] to free them from the wrath of God, and to bring them happinesse; Now that they well knew, could not be as he was God: which is impatible and incorruptible, therefore he must be man, which made them desire, that this might be.

This condemns the Anabaptists, [Vse 1] who thinke the faithfull people before Christ, did only taste of the sweetnesse of Gods temporall blessings, without any hope of eternall happinesse; for if they had a desire and a seeking after Christ and his comming, they

must needs have more then temporall things, they looked after: when the Prophets did so often and so fully, speake of his out∣ward basenes and sufferings. As Isaiah 53. By whom they would not looke for outward things, so many as were enlightened; like unto the An baptist, is the Catechisme of Trent In explicatione symboli, making a difference betwixt Church and Synagogue: they say, that Synagogue is therefore applied to the people, that were under the law, because like bruit beasts, (which most proper∣ly are said, to be congregated and gathered together) they respe∣cted, intended, and sought nothing, but only outward, sen∣sible, earthly, and transitory things; Who, if they sought for Christ, and desired him, and waited for salvation by him, must needs waite for more.

To teach us, that now we have the injoying of that, [Vse 2] they hoped for, and desired, we should as much joy, and rejoyce in it, as they desired it: It is that which Christ specially reproved in the Jewes. John 8.56. That they were so unlike Abraham, he rejoycing and desiring him being absent, but they contemned him being present. As if he expected, that if they were the children of Abraham, they should have more rejoyced in his presence, and in him being come, then he could desire the day and com∣ming. And so ought we to do. Seing Christ saith, Luke 10.23.24. Blessed are the eies, which see that ye see; for I tell you, that many Prophets and Kings have desired to see those things that you see, and have not seen them: and to heare those things which ye beare, and have not heard them. It is that which if we see indeed by faith, makes us happy; For though we cannot see him now bodily, or heare him personally, as they who lived in same age, yet we may both hear the see him in the preaching of the Gospel, face of face. As 2. Cor. 3.18. And so ought to rejoyce in him; Not as Christ saith of the Jewes touching Iohn, John 5.35. They rejoyced for a season in his light: but more constanly, & if we have faith, so well will. S August. de doctr. Christi 1.38. saith,* 1.2 This is the difference betwixt things temporall, and eternall; that which is temporall is more affected be fore it is enjoyed, but when we have it, we grow weary of it because it satisfies not the soule. But that which is eternall, is more loved when we once enjoy it, then while we look for it.

To teach us, if they desired so greatly his first comming, [Vse 3] we ought more his second comming; seeing that was but, as Bernard, in infirmitate, ut justificat, in weaknesse, to justifie us. This shall be in gloria, ut glorificat; In glory, to Crowne us. The spirit of God, Revelat. 22.17. Useth a borrowed speech from a Virgin espoused

desiring the day of marriage, that as she desireth it much more then her espousalls, though that she did; so ought they, and as she de∣sireth his person, though in infirmity and basenesse, but more when he is in glory, and comes to endow her; yea, possesse her of infinite riches, possessions, and glory; So it should be in a soule espoused to Christ. If they desired him as a servant, and we ought to re∣joyce in him, while he was in the shape of a servant; how ought we to desire him as a King? If his standing at bar, where he was condemned as a Malefactor: how his comming in the clouds, when he shall sit upon a glorious Throne, and come in the glory of his Father?

Shall speedily come.] The time immediately after Iohn begun his office; And this was fulfilled, Marke 1.14.15. which serves to the proofe. As that this is the Messias, whom the Prophets fore∣told of; So to prove the truth of the Prophesies, and that the old and new Testament answer one another, as the two Cherubims looked face to face: And that as one saith.* 1.3 The old Testament was as a curtaine close drawne; within which, divine mysteries were hid, which in the new Testament were exposed to so open view.

Shall come] The comming here is not his birth, no more then of Iohn, nor his bodily comming, but the execution of his Ministe∣rie, comming, preaching, working miracles, instituting, and cele∣brating Sacraments, or other duties of his calling: which though it might give us just occasion, to speake of his propheticall office which also may be observed, when he is called Angel or Messen∣ger; Yet hence may we observe, that the Ministerie is not so base a thing, as it is commonly esteemed. Vide. Mala. 2.4.

Vnto his Temple.] They who literally understand these words, do by them, prove Christ to be the true eternall God of Israel, one with the Father; for that Temple was consecrated but to one God of Israel: and the Prophet here appropriates it to Christ.

Even the Messenger of the Covenant.] Christ called the Mes∣senger, because he declares unto us the will of his Father, is the Prophet of the Church, and to it.

Christ is the principall Prophet of the Church, [Doctrine] to reveale his Fathers will unto them. Rev. 3.14.

Of the Covenant.] Christ is so called, because God covenanted with the Fathers, or promised them, he would give him them to be their Prophet.

Christ was promised to the forefathers; [Doctrine] God did covenant with them, to send him in the fullnesse of time, to be their Pro∣phet and Saviour. So much is affirmed here. And is also proved by Gen. 2.23. For so the Apostle takes it to be spoken of Christ, and his Church. Ephe. 5.30, 31, 32. Also that Gen. 3.15. Now from hence till this time, it was still prophesied of the continuall

Oracles of the Prophets. As Deuter. 18.18. Isaiah, 9.6. This is that generally affirmed. Rom. 1.1, 2.

Because he loved them, therefore he promised him unto them. [Reason 1] For there is the same reason of the promise, which is of the per∣formance: but this came from love. John 3.16.

Because in his love, he desired to save them: [Reason 2] and there being no other meanes but Christ. Acts, 4.12. He promised him, that as we are saved by the performance, and the vertue of that is past, so they might be saved by the promise, and the vertue of that which was to come.

To teach the excellency and worthinesse of the Gospel; [Vse 1] and the mysteries of salvation, by Christ; seeing it was promised so long time before, by God himselfe: and the promise so often ite∣rated, and repeated to the Fathers. Things that Princes promise, are not small or of little worth, but of great value: but that which they promise so long before, and which they so often renew to severall men, must needs be great, and excellent: when they are known to be Princes of great Magnificence, and Glory. So of this. And as by that God would kindle in them, a marvelous desire, and an earnest desire, to have it effected, and accomplished; so would he in us a due estimation, and love unto it, being now accomplished: for being God hath provided better for us, then for them: as Heb. 11.40. We ought the more to love, believe, and esteem of it. If Moses accounted but of the sight of the pro∣mised Land a farre off, and rejoyced in it; They who enjoyed it, were much more bound to rejoyce, in such a performed mercy of God. If the Fathers, Hebr. 11.13. When they saw the promi∣ses, but as marriners upon the sea, within the kenning of the land, & the sight of wished for Cities, which they never came to, much more we who do enjoy them performed; least if we delight not in the knowledge, and live in the faith of them, we see them not. Luke 17.22.

If God in his love, promised them Christ, [Ʋse 2:] and it was love that he did promise it, much more is it love he hath performed it to us. Seeing that is more love which is in deed, then in words. Therefore ought we, if they, to love him: and the more, nay if they were bound in words, we in deed: and if a bare profession, acknowledgement, or beliefe, would have sufficed them, it would not us, but we must love him indeed: which is to keep his com∣mandements, and give him obedience: and if, as Chrys••. the Jewes obeyed in the candle light, how much more we, in the sunne light? So if they for the promises, we more for the performance. If Courtiers give all attendance for to rise, more, when they are ••isen.

Behold he shall come.] This is to be understood, of the first com∣ming in the flesh, and infirmity, not his comming in Glory. And

so some take this, to note his comming in the flesh; so his huma∣nity.

Christ came into the world and became man, [Doctrine.] tooke unto him not the nature of Angels, but of the seede of man. Heb. 2.16.

He shall come, saith the Lord.] In this comming is noted the execution of his office it selfe; and this, saith the Prophet, the Lord saith: as noting unto us, that Christ did not take this office to hunselfe, but he was sent of God, and called to it of his father.

Christ did not take this calling unto him, [Doctrine] to be the Angell and Prophet of his Church, but he was called to it, and appointed by God. So here: For seeing God, saith he, shall come; it argues, that he sends him, and therein the promise appeareth. Hence that Deut. 18.18. I will raise them up a Prophet. Isai. 61.1. The spirit of the Lord is upon me, and hath annointed me to preach, &c. John 20.21. As the father hath sent me, so send I you. John 5.37. The father himselfe hath sent me.

Because it is an honor to be but Gods Embassadour, under Christ, [Reason 1] and from him; more to be immediately. Now the reason for the Priesthood will hold in this. Heb. 5.4. No man may take it ambitiously to himselfe, but he must be called and sent.

Because all might understand and know, [Reason 2] that it was Gods work, and his businesse that he did, therefore he sent him; he doth his worke. John 4.34. and that argues, God sent him, John 5.36.

Because he onely knew the will of God, and was able to mani∣fest it; [Reason 3] therefore God sent him as the chiefe, John 1.18. No man hath seene God at any time: the onely begotten sonne, which is in the bosome of the father, he hath declared him.

This commends unto us the speciall love of God, [Vse 1] and his goodnesse to mankind, who sent his owne Sonne from his bosome to be our Prophet, to teach us his will and the knowledge of him∣selfe, being that which couldnot be had any other waies, neither by any other meanes, and being that also which was of that neces∣sity, that there is no salvation without it. John 17.3. If it could have beene had by any other meanes, or if it had not such a con∣sequent as the salvation of man, it had nothing so appeared the goodnesse and love of God; but seeing neither the one could be, and the other is, it much commends and sets forth his love: And so ought we to account of it, and to rejoyce much in the incarna∣tion of Christ, by which these mercies were conveyed unto us.

To teach every man to heare and receive Christ, [Vse 2] seeing he is sent as a Prophet to teach us of the father. When I speake of hea∣ring him, I meane the hearing of him, by the meanes he hath ap∣pointed, by his delegates and substitutes, whom he hath appoin∣ted for that purpose, his Ministers. Therefore ought he to be heard, both personally, and by what meanes soever he hath surrogated for himselfe to speake in his person: seeing God hath

appointed him and sent him, As Matt. 17.5. While he yet spoke, be∣hold, a bright cloud shadowed them: And behold there came a voyce out of the cloud, saying, this is my beloved sonne, in whom I am well pleased, heare him. The commandement is direct, if we make con∣science of any command; we ought of this. It is not left arbitrary; and if it were, yet our owne good should draw us to it; for by this we have the knowledge of God, and so of salvation. So that if there be any desire of this, we will hearken to that. But it is not arbitrary; and besides the neglect of it, is threatned with a very heavy wrath and judgement. As Acts 3.23. For it shall be that eve∣ry person which shall not heare that Prophet, shall be destroyed out of the people.

VERS. II.

But who may abide the day of his comming? and who shall endure, when be appeareth? for he is like purging fire, and like fullers sope.

IN this verse, the Prophet goes forward to describe Christ, and first from his power, which is set downe to us two wayes; one by way of interrogation, which carries with it a kinde of admirati∣on; the other by two similitudes. In some part is his power respe∣cting the wicked, in some other respecting the godly; the first po∣sition respects the wicked. Who may abide the day of his comming?] That is, which of the wicked. i. the day of Christs first comming how tolerable, ac∣ceptable, and delightfull soever it be to the godly, how weake and base soever in the outward shew, with what outward weake∣nesse and infirmity soever he come, yet will it be to the wicked full of trouble, terror and disquietnesse. Thus the Prophets and oracles of old did fortell it should be, and this the Evangelists, and writers of the new Testament have shewed it to be, and that at his comming the wicked were marveilously troubled and dis∣quieted.

Who shall stand when he appeareth?] Or who shall stand to be∣hold him?] This toucheth the godly: who can with his eyes be∣hold such a light and such Majesty? A metaphor borrowed from the sunne, whose brightnesse the eyes of men are not able to be∣hold. i. the glory of the Sonne of God shall surpasse all under∣standing, and that goodnesse which he sheweth in becomming man, and conversing with them, for their conversion and salvation.

Who shall stand?] That is, saith one, who thinking of these

things, doth not faint as overcome with the admiration of it; so that as a man whose legges are not able to beare, he falls downe.

For he is like a purging fire.] The first similitude expressing the power of Christ drawne from fire; noting out unto his, how he worketh both with the godly and wicked; for as it is the nature of fire, not onely to separate drosse from the mettall, and joyne things which are of one nature together, so things that are good, it makes more pure and perfect, but things that are impure, it con∣sumes and turnes to nought: So Christ by his word destroyes the wicked and unbeleevers, and such as resist his will; but saves such as are chosen, making them more and more pure and perfect.

And like fullers sope.] Or like the fullers hearbe; an hearbe that fullers use, by which they purge and take out of garments, blots and spots of long continuance in them, and makes them bright and pure; as it is noted, Mark. 9.3. S. Hierom, in Jer. 2.22. The fullers hearbe, as it is commonly seene in the Province of Palestine, growes in greene and moist places, and to wash away spots, hath the same force that Nitre hath. Signifying, that God makes the soules of his by his grace, most pure and most holy, that their workes shine forth.

But who may abide the day of his comming?] By this some think is meant the trouble and destruction that fell upon the wicked at his nativity. Because of that, Mat. 2.3. & 21.10. But taking his com∣ming to signifie here his office, and the execution of it, and so the preaching of his word, as in the former verse. The meaning I will take to be this; None of the wicked shall be able to abide his preaching and ministery; but the preaching and the ministery of it is that, which will cast them down and destroy them, wound them and kill them.

The preaching of the word by Christ and his Ministers, [Doctrine.] none of the wicked are able to abide it and stand before it; but it will destroy them and cast them downe, wound them to the heart, and bring them to eternall destruction; so the interrogation affirmes strongly. Hence, Rev. 2.12. a two edged sword given un∣to him.

Who shall endure when he appeareth?] This sentence divers of the Interpreters take to be but one with the former, & the same double for the admiration of the power of Christ, in such weaknesse able to confound and overturne whatsoever, or whosoever stands a∣gainst him. But others understand it, as a distinct sentence, and read it somewhat otherwise: Hierom according to the Hebr. Quis sta∣bit ad videndum cum? The Septuagints, Quis ferre poterit ut aspiciat cum? Simile à sole & oculis. Who that hath but his naturall and blinde eyes, is able to behold him, & understand the great myste∣ries of salvation he brings, and is hid under the vaile of his huma∣nity?

As if he said, no naturall man by his owne understanding is able to see and conceive these things, they are hid from him, or too deepe for him. That which is gathered hence is this.

No naturall man of himselfe is able to behold Christ, [Doctrine] and to know him and the mysteries of salvation brought by him, Re∣velat. 2.17.

For he is like a purging fire.] The first similitude by which he setteth forth the power of Christ, comparing him to fire; and this is to shew his dealing with the wicked, to whom he is a consu∣ming fire, and so are they rather to be read; for neither doth the word signifie purging, neither yet seemes he to speake of his purging power touching the godly, for that followeth in the third verse. Therefore it is to be understood of his consuming power, by which he confounds the wicked, and destroyes them. Now generally hence I observe.

For that it is usuall with the Scripture speaking of God and his power, his justice, mercy, tender regard of his, and such like, to set them downe by such things as are common and familiar and every day or usually occurrent to the eyes and eares of men.

And like the fullers sope.] The second similitude to shew his dealing with the godly, his owne, that he is like the fullers sope, or the fullers hearbe, which as it hath a nature to purge and take spots out of garments, so it maketh them to have a luster and glo∣rious shew or colour, making them fresh and white, Marke 9.3. noting the effect of Christ in his, that he maketh them white and pure; for though it is true that this hearbe doth purge away blots, and so might note the purging away of corruptions from his, yet because that is the next similitude: I observe this here.

Christ is to his, as the fullers sope, or the hearbe of the fuller, [Doctrine] making them pure and holy, giving them a luster in their lives, in holinesse and righteousnesse: And this is either perfectly, which is either in this life, by imputation of his holinesse, putting on his garments upon them, as Ionathan did to David after their league; or else in the life to come by full perfection inherent, when they shall be like him in holinesse and glory: Or it is partially and be∣gunne in this life, whereas they are inlightned, as the Moone by the Sunne, yet have their spots their errors, so are they sanctified, and put in a new hew, as the fuller doth a cloth, or garment, yet the old threeds appeare in them. Of this is it here spoken, and for this is he thus called, and to this tends that, 1 Corinthians 1.30. But ye are of him in Christ Iesus, who of God is made unto us wise∣dome, and righteousnesse, and sanctification, and redemption: And Cap. 6.11. and such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus, and by the spirit of our God, Heb. 2.11. Ephes. 5.26.

VERS. III.

And he shall sit downe to try and fine the silver: he shall even fine the sonnes of Levi, and purifie them as gold and silver, that they may bring offerings unto the Lord in righteousnesse.

AND he shall sit downe to try.] He shall sit downe to try and fine the silver. The third similitude by which Christ is de∣scribed, is, from the Goldsmith. The summe is that as he sitting in his shoppe by his fornace, doth purge the drosse and corruption from the silver, so will Christ purge corruption from those which are his.

He shall sit.] Noting the dilligence and constancy and care of Christ in this worke. i. He shall not doe it lightly or cursorily, but seriously and dilligently, being marveylous attentive upon the worke, for then we sit when we would doe any thing seri∣ously, and with all care and endeavour. So Psal. 1.1. and 50.20.

And fine the silver.] Septuag. and fining as silver, or as a man that fineth silver: for the Hebrewes often omit the note of simi∣litude; and the people, some thinke is compared to silver, because they are so excellent in respect of others, which are but iron to them. Some because silver hath this of it nature, that it is most mixed with other mettalls and mineralls, and by the fire is made most pure: so they by the vertue of Christs death.

And he shall purge the sonnes of Levi.] The parties whom he should purge; understanding not those who were such by na∣ture, but such as were spirituall Priests, such as were true, and lawfull Priests, dedicated to the perpetuall and holy service of God.

And purifie them as gold and silver.] Hee expresseth the same thing againe and againe, that it might be more certaine and firme, and to shew that their purity should be very great; for these met∣tals are of all others most accurately purged with the fire, lest any rust or drosse should remaine with them.

That they may bring offerings] Here is an effect of Christ pur∣ging of them, that their sacrifices being polluted and corrupt be∣fore, should now be pure and holy, and be made acceptable to the Lord. In these words are noted the purity of them: in the next the acceptablenesse of them.

Christ is to his as a Goldsmith, [Doctrine.] or Goldfiner, he that purgeth and purifieth them from their drosse of sinne and corruption; which is as the former, perfectly in the life to come, when as all blots and every spot shall be removed, Ephes. 5.27. or partially in

this life, where as all is pardoned, so purged, but not whole sinne; neither if it were, can he be perfectly free, because living in an infe∣cted ayre, they cannot but draw in some corruption, which though it prevaile not to death, yet it will corrupt them still, and infect them. But Christ he purgeth them; and hence is washing of us given unto him, Revel. 1.5. and cleansing, 1 John 1.7. And the baptisme of spirit and fire, Matth. 3.11. that as fire he takes away drosse and rust. Hence he is said to be Iesus, Matth. 1.21. because he saves his people from their sinnes: not à culpa onely, and à poena, but à contagione. Hence that Rom. 6.3. we are partakers of his death, to make us to dye to sinne, and sinne to dye in us, Ga∣lat. 6.14.

Because he might make way for holinesse and purity, [Reason 1] for else the new man cannot be put on, unlesse the old man be destroyed; men cannot be renued in the spirit of their mindes, unlesse they cast off the old man, and he be taken from them. As the Serpent cannot receive new strength, unlesse she first put off her old skin or coate, passing and pressed by the straitnesse of her denne or hole: So cannot we put on the new, unlesse we put off the old, August. de doct. Christi. lib. 2. cap. 16. Therefore to make way for that, Christ first must purge us from sinne.

Because he might make us like him, [Reason 2] he was made like us in all things, save in sinne, this makes us unlike; this then will he take and purge from us, that we might be as he, without sinne.

Because we might serve him; [Reason 3] he desires to have service from us, which cannot be, unlesse he purge away sinne, and destroy it in us; for else we shall serve it, and we cannot serve two masters. Therefore hee destroyes this, that wee might not serve it, Rom. 6.6. And so might be free to serve him, Luke 1.74.

To try and fine the silver.] Drosse is not easily separated from mettall and silver, but with the violence and heat of the fire is it tryed and fined: insinuating unto us by this, how hardly, and with what force sin is separated from us; how close it sticks by us, and with what a doe it is separated.

The sinnes and corruptions of Gods children sit close to them, [Doctrine] and cleave fast; are not to be separated, but with much force and violence; As drosse to silver. Heb. 12.1. To shew this, belong those speeches of sacrificing, Galat. 5.24. Of mortifying. Collo. 3.5. of cutting off, and pulling out the right hand and right eies. Mat. 5.29 30. proved also by that. Jer. 13.23. Can the blacke Moore, change his skin? Or the Leopard his spots? Then may ye also do good, that are ac∣customed to do evill. And Mich 6.7. Men wil give any thing, rather then part with sin.

Because it is naturall unto them, as to others, [Reason 1] brought into the world with them. Now as the proverbe, That which is bred in the bone, will hardly out of the flesh. And as naturall and hereditarie

diseases stricke the fastest, and most heard to be cured: so it is of sinne.

Because besides nature, [Reason. 2] custome, and continuance, in them is adjoyned; now, custome is another nature, and things bound with such a twofold cord, both so strong, will hardly be separa∣ted. Custom oftentimes prevailes much, and jura didicit immitare naturae. Saint Chrysost. But when custome and nature are joyned together, who or what shall alter them? No wonder so much preaching, and so little prevailing with men, to remove their sins: and the Ministerie so unacceptable. Mich. 6.7. and Mal. 2.6.

To teach every man not to looke to be separated from his drosse, [Vse] and corruption, without violence: and that he must offer violence to them, to be rid of them.

The silver.] The Church and Gods people thus compared, in respect of their excellency, because it and they are more excel∣lent then any other society.

The Church is the most excellent society in the world. [Doctrine.] Rev. 2.1. Golden candlestickes. The Churches of Asia among other rea∣sons were said to be golden, in regard of their excellency and dignity, which they have in Gods account: that as gold is the most pretious mettall, and much accounted of men, so is the Church much set by of God; It is dear unto him as the apple of his eie, Deut. 32.10. Zach. 2.8. It is a Diamond among an heape of pebles, the members of the Church, are Jewells, as we have it afterwards, verse 17.

Out of this place of fining and purging, some Papists, cat∣ching at shadowes, when they have no substance; would prove and establish their purgatory, where a company of soules, are holden in with paper walls, and grievously tormented with pain∣ted fire; which poeticall fiction, and Papall fancy, as we deny, so cannot this place possibly induce us to believe it, seeing God himselfe hath taught us no such thing, neither in this place, nor in any other. For what if S. August and some others have applied this place to purgatory? for he was never resolved, there was such a place, but thought it credible and not impossible, there might be such a place, but never once definitively determined of it. Euchri. ad Laurent. 69. besides Epist. 54. Maced. p. 2.* 1.4 There is no other place of amendement but in this life; for after this, every one shall have, what he merited here. Now this place is apparently under∣stood, of purging men from the sin and corruption, and not from the punishment; And so cannot be understood of their purgatory, where only the punishment is satisfied for. Besides the end of this purging is, that they may be fit to offer up lawful sacrifice to God, but in theirs the soules offer up no sacrifices, say no Masses there. Besides this purgation is onely by Christ, through the san∣ctification of the holy Ghost, being the onely purgation that the

scripture acknowledgeth, & therefore this cannot be an impeach∣ment of that. Iohn 1.29. Iohn seeth Iesus comming unto him, and saith; Behold the Lambe of God, which taketh away the sins of the world. Arguing a want and weaknesse, in his paiment, if after it men must pay for it. But that there can be no such thing, neither can any such thing stand with the Justice of God, I prove thus: By a reason which Tertul. deresurrectione carnis; and other of the Fathers use to prove the resurrection of the body; For if in course of justice, it be necessary, that the body which hath been partaker with the soule, of all that hath been done, either in righteousnesse or sin, be also partaker of the reward of either: and hereby there be inforced necessarily a resurrection of the body, to be joyned with the soule, to be partaker thereof. We must from the same prin∣ciple of justice conclude, that if there be a Purgatory, it should be as well for the body as the soule: because the body hath been par∣taker of those pleasures and delights, for which they tell us, that the soules pay deare in Purgatory fire. But they deny any Purga∣tory for the body, therefore they cannot truly affirme there is any for the soule. For thus shall the judgements of God be just, (saith Epiphanius in Ancorat.) whilst both participate, either punish∣ment for sin, or reward for vertue; which just judgement they greatly impeach, by laying upon the soule only, the punishment of those sins which have been committed by the whole man.

He shall even fine the sons of Levi.] The parties whom he should purge, and fine, his owne, called the sons of Levi, because they were, and are spirituall Priests.

All they who are Christs, are truely spirituall Priests. [Doctrine] 1. Pet. 2.9. Revel. 1.6.

And purifie them as gold and silver.] Thus Gods people and his Church are compared, and resembled, not to base, but to the most excellent and most pretious mettalls.

That they may bring offerings unto the Lord.] Here is the end, why they are purged, and purified by Christ; to offer up sacrifices, pure ones, and such as should be acceptable. Verse 4. Now these offerings are Evangelicall, not Legall, their persons, prayers, pray∣ses, almes, and such like. vide. Cap. 1.11. offering.

Offerings in righteousnesse.] Their sacrifices shall be pure, oppo∣site to the sacrifices of the Iewes which were corrupt, and polluted.

The works and worship of such as are purged, [Doctrine] are pure and holy. Vide Cap. 1.11. A pure offering.

Offerings in righteousnes.] Some of our Papists, understand this place, as that Cap. 1.11. of the sacrifice of the Masse, and the offering up of Christ in it.

But by these reall, and outward sacrifices, are understood the spirituall sacrifices of the Gentiles and Church under Christ.

Under the Gospel, [Doctrine] Christians are freed from all outward and

reall sacrifices, to be offered immediately to God, and of them are onely required, spirituall sacrifices. vide Cap 1.11.

VERS. IV.

Then shall the offerings of Iudah and Ierusalem be accepta∣ble unto the Lord, as in old time, and in the yeares a fore.

THen shall the offerings of Iudah and Ierusalem be acceptable.] In this verse is noted, the acceptablenesse of their sacrifices: the summe is, that if every any of the sacrifices of old, offered by Abel, Abraham, and other of the Patriarkes, were acceptable, then un∣doubtedly these; those being onely the figures and shadowes of the other.

Of Iudah and Ierusalem.] By these is understood the whole Church, wheresoever, in Cities, or Countries; so that some parti∣cular, should be figured by these, as by Iudah, the universal Church dispersed; by Ierusalem, the Metropolitane City, the Apostles sea, and seat, that is Rome, is boldly affirmed, but barely pro∣ved by Ribera; for why this more then Antioch, where Peter first sate; or Ierusalem it selfe, where Iames was; or Constantinople, and other Cities, where other of the Apostles were? it is more then he can give us any reason for.

As in old time, in the yeares afore.] Shewing, that God is the same to his, and will receive as acceptably their sacrifices, and offerings, as ever he did in former times.

As; in this place hath not the force of comparison, or equality, but of indication or shewing; or, as some, of correspondency, of the thing figured. Sicut, signifies similitudinem, non aequalitatem: as Levit. 19.18. Some would have it to have the force not of simili∣tude, but certainty. That, as they were acceptable to the Lord, and Scripture, which is truth hath said it, so as certainly shall these sacrifices be accepted.

Then] When they are pure, and their offerings pure; not else, though they be Iudah, and Ierusalem, whatsoever their number, glory, and dignity is.

God accepts no mans prayers, [Doctrine.] and service, moved by any out∣ward things: as dignity of persons, vertue, or place, or office; nor outward priviledges, if they want faith, and holinesse. vide Cap 1.9.

Then shall they be acceptable.] When they are purged, and not before.

A mans prayer shall not be accepted, unlesse he be purged, [Doctrine] and clensed, reconciled to God, and justified, and sanctified. & è con tra, vide Cap. 1.10.

As in old time and the yeares afore.] Here is amplified the for∣mer, the acceptation of their offerings, either by similitude, as those, so these, or the certainty set downe, that as certainly as they were received and were acceptable, so certainly should theirs be.

It is as certaine a truth, that God will graciously, [Doctrine] and favourably accept the offerings, prayers, almes, and other the spirituall service, of those under the Gospel, as it is certaine he did graciously accept the offerings of Abel, Abraham, Iaacob, the holy Patriarkes, and other of the forefathers: now this is certain, for it is apparently set down in the Scriptures, as Gen. 4. and 22. and such: then the other, the 11. to the Heb. proves the one, and is applied, Cap. 12.1. to prove the other manifestly unto us. For they are brought onely for a provocation to those duties, but as an as∣surance of the like acceptation. To this purpose, for prayers, is that, Jam. 5.16.17.18.

Because God, as he is ever one, and the same in himselfe, [Reason 1] so is he to all those who are his, the like affected to them: as a father loves all his children, and will accept the service of one, as of ano∣ther, will heare the request of the yongest as the eldest.

Because they have the same thing, [Reason 2] which made their prayers and workes pleasing, and gave them boldnesse to the throne of grace. Heb. 11.4.6. Which is faith.

Because they have the same spirit, helping their infirmities; [Reason 3] Rom. 8.26. And the same Mediator giving them favour in his eies, boldnesse and entrance; Ephe. 3.12. Yea and the spirit, in greater measure, and more abundance: and the Mediator more manifested unto them.

Then have we no need at all to pray, [Ʋse 1] and invocate the S••ints departed: that they would commend our prayers to God, and pray for us, when we are certaine our prayers may be heard as well as theirs. Upon this ground sure it was that in all the Scrip∣tures, we find not any thing touching this, no succeeding ages praying to their predecessors, not Iaacob and the Patriarkes to Abel or Abraham, not the posterity ever to them, not the people to their Prophets departed; not in the Gospel ever found either Precept or Practice of it; nor in the Primitive and first Church, for divers hundred years after Christ. If Bellar. l. 1. de sancto. beatit. C. 20. give us it for a reason, why the Fathers before Christ, neither prayed in particular for the Church upon earth, neither were prayed to, because they were absent from God, and did not enjoy his sight and presence, but were in Limbus, and not in heaven. The same reason can e give them that for a long while after Christ there was none, because it was doubted in the Church, whether the

faithfull departed out of this world be immediately received in∣to heaven, and enjoy the happy presence of God, or whether they remaine and stay in Abrahams bosome, or some place of rest, till the day of the resurrection; yea, Iraencus, Iust. Martyr, Tertullian and others, thought that they abode in some part of hell, or in some hidden and invisible place, sequestred from the presence of God til the second comming of the son of man. Therefore must it follow that invocation is but an innovation. But to conclude, see∣ing they know not our wants, nor can take notice of our prayers, & heare us, neither can we have any certainety of it; if it were so, and are certaine from the word of God, that our prayers shall be heard as well as theirs; We have not need to pray to them, nor reason to induce us to it; we neither in this nor any other thing adore them, but as S. August. de verâ religione. 55. We honour them for imitation, but adore them not for religion.

This teacheth us the priviledge, [Vse 2] those who are reconciled, ju∣stified, purged, and sanctified, have, above others, because they may both have accesse to God, and have assurance to be heard.

To encourage every one that is Gods, [Ʋse 3] to doe service unto him, to bring offerings and offer up their prayers, being assured before∣hand that they shall be accepted; not onely heard, but graciously heard; not onely received, but favourably received: therefore ought they to come with confidence and boldnesse unto the throne of grace. And if at any time they be fainting, and doub∣ing whether they shall be accepted or no, let them call to mind how God hath received others and their offerings, and apply this unto, it and so strengthen and encourage themselves with assu∣rance to be graciously accepted; seeing they know God is the same now that before; he that is not onely as a father, like affe∣cted to his children, but that which a father is not able to doe, that to oft as to another, to the youngest, as to the eldest, to the chil∣dren of the Church of the Gentiles, as it were his second wife, as of the Jewes, his first wife. Provided, they have the same faith, the same spirit, the same mediator, when they come unto him, which others have had, who have beene graciously accepted, then shall they be certainely received: If they object that they are not so worthy as others, have not such strength of faith, such greatnesse of grace, and such like: I answer, first this smells of in∣firmity and pride, that as they thought to be heard for their much babling, so these for their great worthinesse. And secondly, that children, who seeke any thing from their father, and hope to re∣ceive as others have done, doe not looke upon their worthinesse, but the naturalnesse of their fathers love.

VERS. V.

And I will come neere to you to judgement, and I will be a swift witnesse against the sooth-sayers, and against the adulterers, and against false swearers, and against those that wrongfully keepe backe the hirelings wages, and vex the Widow and the fatherlesse, and oppresse the stranger, and feare not me, saith the Lord of bosts.

AND I will come neere unto you in judgement.] The Prophet having spoken of the effect of Christs power touching the godly and faithfull; and in them he speakes now of it, in respect of the wicked, whom he would judge and condemne; neither should there be any evasion from his judgements, neither any way to escape them: Seeing he will be both witnesse and judge, from whose knowledge, and power, and uprightnesse they cannot exempt themselves. And this is contained in the fifth and sixth verses, and hath two generall parts; the first is the judgement, the second is the certainety of it from the immutability of God.

And I will come neere unto you in judgement.] i. You doe much detract from me, and disgrace me, as if I regarded not what things were done here below, but onely beheld them a farre off, and let things runne as they would; but now I will come neere unto you, and seeing you say where is the God of judgement? I will come to you not as you would, to revenge others for your sake, but to ex∣ercise severe judgement against you. And so he speakes here of a perfect and sensible judgement, which they had thought and judged to be farre off.

And I will be a swift witnesse.] Another effect: i. I who am the judge, will also be a swift witnesse, I will come speedily, and spee∣dily will I lay open all your sinnes, for all your windings and tur∣nings, all your secret concealing of sins is known to me; you think that I am slow in executing of judgement, but I will come sooner then you thinke of, or will be profitable for you, for to your de∣struction I wil be swiftly present. And all your hypocrisie shal not helpe you, for I will finde out these sinnes which you cover by fraud and cunning, and cloake under one thing or another, and cover by some colours: he noteth such sinnes as were wont to be done in secret, and for which it was hard to finde witnesses to evict them and punish them. There shall want no witnesses for these things to prove them, though you doe it in great secret; I wil be the witnesse of it; and for these he numbers up certain parti∣cular

sinnes, such as were done in secret without witnesses. The first he calleth sooth-sayers; some thinke the word signifies such as we usually call Juglers, such as make things seeme otherwise to the eye then they are. And under this he comprehends all who use any inchantments, or magicke, and have society with divells: the other particulars see in their places as they follow.

I will come neer to judgement.] They because of the long pati∣ence of God, put farre from them both him and the day of his judgement, and thought no evill should come unto them; but he threatneth them for the abuse of his patience, that he would cer∣tainely visite and judge them. The Lord properly cannot be said to be farre of, seeing ubique totum est, and so neither to come neere properly, but he is said to come, cum manifestatur, and to depart, cum occultatur, but ever present either hid or manifest, August. Now when he manifesteth himselfe either in mercy or judgement he is said to come neere, as in this place.

Howsoever the Lord spare long, [Doctrine] yet will he visite in the end those who abuse his patience, Jer. 6.6.

And I will be a swift witnesse against the soothsaiers.] Another effect as some would have it, or the manner of his proceeding; first swiftly, then by way of witnesse, and evict them before he condemne them. His swiftnesse is not simply, for he is slow to wrath; but in respect of them, who thought judgement farre of, and promised themselves safety, as before, he would come upon them swiftly, unlooked for.

The judgements of God come upon the wicked, [Doctrine] when they least thinke of them, and promise to themselves all security, and thinke they are furthest, by reason of Gods patience. Then will he come to judgement sooner then they thought of, Mich. 1.3. for behold the Lord commeth.

A witnesse.] If he will be a witnesse, then a true witnesse, and so knoweth all they doe, their wickednesse, else should he not be a true witnesse.

The Lord he knowes all the waies of the wicked, [Doctrine] as an eye∣witnesse of them all, sees and beholds whatsoever they doe, and wheresoever, Mich. 1.3.

To admonish men to take heede what they doe, [Vse 1] and to looke to their carriage.

To teach them when they have sinned, [Vse 2] that it is in vaine to goe about to cover it, or to imagine they can by any meanes avoide punishment for it, seeing he that is the judge knoweth it, and a most righteous judge; who as he will reward the godly for their good, so will he recompence the wicked for their evill: And as neither the malice of wicked men who disgrace their good things, calling good evill, nor their owne modesty, ready to deny or les∣sen their good; As Matth. 25. can hinder them from their reward,

or keepe good things from them, either present or future, and all because he knowes them, and is mercifull and just; so neither the corruptions of others like themselves, approving and applauding their evill, nor their owne cunning either in staying the passage of mans judgements against them, or in smothering humane testimo∣nies and evidences, by which they should be cast, shall defend them from their just recompence, and keepe evill things from them, both present and future, and all because he knowes them, and is most just. In vaine is it then for them to take this course. As it is a marveilous vaine and bootlesse thing for a malefactor to en∣deavour to get his examination taken by a Justice, out of the Court from the Clearke of Assise, or to bribe and stop the mouthes of those who should give evidence against him. To in∣forme the Judge and the Jury, when the Judge himselfe was a witnesse of the fact, and is ready both to informe the Jury, and to give sentence according to his owne knowledge.

A witnesse.] i. As a guilty person is condemned by testimony of witnesse, the crime proved and manifest, so will I give sentence against the wicked, of those things which I know they have done.

The Lord proceeds not to judgement, [Doctrine] to condemne or punish any, but upon knowne and manifest causes, upon the knowne de∣serts and merits of men, sometimes secret to others, sometimes knowne to them. This is proved, Numb. 20.12. Ananias and Saphira, Acts 5. Infinite are the examples of knowne sinners, as the old world, Sodom and Gomorrah, Nadab and Abihu, Core and Dathan, &c. Matth. 25.

Because he is most just, [Reason 1] and therefore must proceed upon known cause; for it is as well injustice to punish for an unknowne cause upon jealousie and suspition, as for no cause; for an unknown cause is no cause. De non existentibus & non apparentibus cadem ratio.

Because he would manifest his justice to men, [Reason 2] therefore he usually proceedeth upon knowne causes to them, as sometime up∣on knowne causes knowne to them, onely knowne to himselfe to manifest, he is not bound to give a reason of his judgements to men.

If we see one afflicted, punished, we accounted upright, [Ʋse 1] to know Gods proceedings are upright and upon knowne cause. And hence may we learne how to free our selves from such doubts, when we see what befell Chorah, and all their company, Achan & his, when some sinned onely in the known sin, yet others were punished. We must conclude that it is most just, from this ground, that he proceedes never but justly, though it be secret from us.

For imitation, first for the Magistrates, Gods upon the earth, [Vse 2] they ought not to proceed against malefactours, but upon knowne and manifest proved causes; not upon slender conjectures or suspitions,

for so will God himselfe doe, and they executing his judgement, ought to proceede no otherwise, lest they fall into injustice. They ought to not to proceede for any hatred to their person, or their profession, or for any other sinister respect upon accusations halfe had, and slender, or no proofes. The Lawyers say, that it is unjust not to weigh and consider the whole Law, but to give sentence from some part of it.* 1.5 If the laws condemne truth unheard, besides the nute of injustice, they will cause a suspition that they are conscious of some unwillingnesse to heare, lest after they had heard, they could not condemne. As Tertull. speakes: So of Magistrates. Therefore in things not manifest, not proved, or by such witnesses whose persons are infamous, their credit suspitions, such as may be su∣borned, or doe things of spleene and malice, which may happily appeare to them, they ought to take heede how they judge; and as they have power, rather reprove then condemne.

Againe, in the second place, every man ought to judge righte∣ous judgement, when he judgeth and censureth the actions of other men; but secundum alligata & probata, not out of his owne humour, out of the dislike of their person, justifying some be∣cause they have affection to them, condemning others and their actions, because they dislike them, or condemning some mens doings, onely for the name they have: Like unto those who be∣ing sick of a feavour or frensie, being deceived by the similitude of right lines drawne upon the wall, thought they saw some defor∣med and ill shaped creatures: (ut Aristot.) So they out of sicke diseased and corrupt mindes, doe not onely deprave the right lines, that is the famous and good actions of others, but account them as vices, and turne them to their reproaches and infamy. If that for mens words be true which Luther used to say,* 1.6 Tis a wic ked practise, when you know a mans minde and meaning to be good & so und, yet to catch at his words (it may be not so fitly delivered) to accuse him of error. So for mens actions, out of some infirmities, or upon some suspitions, when they know nothing but good in them, and yet beleeve every report against them: As Tertullian said it was with him, and other Christians in his time; Credunt de nobis quae non probentur & nolent inquirere ne probentur non esse. They beleeve things of us without tryall or proofe, and will not examine whether they be so, lest they should be proved to be otherwise.

Against the sooth-sayers] He numbers up the particular offen∣dors, he would deale with, not that he would deale with men, no, but alledging these as a taste of others, or as the sinnes which then ruled and raigned amongst them, but we may observe that here are numbered not sinnes of one kind, not against the

second Table onely, or first onely, but against both.

The Lord will judge, punish, and destroy men for irreligion, [Doctrine.] aswell as dishonesty, for the neglect, or the breach of the first table, aswell as the second, and è contra, and for both, manife∣sted here, for they are joyned together as it were, in one condem∣nation: proved further, from the threatnings, and executions, laid downe in the word, where we shall finde the Idolater, the Sab∣both breaker, and swearer, &c. threatned, and punished as well as the Adulterer, murtherer, and other dishonest, and unjust per∣sons. In Deuter. 28. All the curses repeated, respect the whole law, and all the commandements, as well as any one, or of either of the tables. Ezek. 22.6.7.8. Hosea 4.1.2. 1. Cor. 6.9.10. 1. Tim. 1.9.10. Galat. 5.19.20.21. Revel. 21.8. Every where offendors a∣gainst both Tables, are joyned together.

Because as Jam. 2.11. He that said, thou shalt not commit adultery, [Reason 1] said also, thou shalt not kill: now though thou doest none adultery, yet if thou killest, thou art a transgressor of the law. So he that comman∣ded obedience to the one, and forbad disobedience, did so to the other: and so he is disobeyed and provoked in the one, as well as the other.

Because the curse was not an appendant, to one Table, [Reason 2] but to both, and every precept, and every branch of every precept, Deut. 27.26.

Then under the Gospel, there is use of the law morall: [Vse 1] for this is spoken of Christ, which thing would he not, neither could he in justice doe, if the law were not to them under the Gospel.

This may teach many in the Church, [Ʋse 2] to expect Christ a ter∣rible Judge, and swift witnesse against them: seeing if they seem to make care of the one; they have none of the other; for many seem marvelous carefull of the first Table, and matter of religion: they will heare the word, they will be frequent in prayer, they will not sweare an oath, keep the Lords day, hate Idolatry, and such like: but yet live in some breach of the second Table: in hatred and malice; lust, or covetousnesse; cruelty, or oppression; slan∣dering, and discontentment; disobedience, and dissoyalty. And these are religious hypocrites. On the other side, many there are who have care to deale justly, to performe faithfullnesse to men, are mercyfull, liberall, loving, and kinde, &c. Yet care not, or regard not the duties of religion: Are swearers, pro∣phaners of the Lords day, neglecters of the worship of God, care∣lesse, negligent, drousie hearers, and prayers, have little hatred of Idolatry, and lesse love of the truth. And these are civill hypo∣crites. Both these in the hypocrisie of their hearts, perswade themselves, that they are in the favour of God, and shall escape the wrath of Christ, when he shall come to judge: either in this life, or the life to come. And these, and none more, lie censu∣ring;

judging and condemning, one another, and remember not that the Judge standeth at the dore, ready to judge, and con∣demne them both: seeing he commandeth both, he will con∣demne for the neglect of either: and the curse is to him, that neg∣lects religion, and the first Table, as well as the second, and honesty.

To perswade these hypocrites, [Vse 3] to come out of their hypocrisie, and both them and all others to take upon them the care of per∣forming obedience to Christ, in both: be carefull of religion with honesty, and of honesty with religion; this must be done, and the other must be lest undone. Hast thou any knowledge of God, any love of the truth, any care of the Lords day, any feare of his great name, any love to heare, or to pray? See thou be carefull of justice, chastity, sobriety, obedience, fidelity, and true love to men; Or else for all that, when thou thinkest to have Christ, for thy Saviour, thou shalt finde him but a swift witnesse, and an irefull Judge against thee; So on the contrary. Many will easily grant me, that if a man be never so religious, so devout, and carefull of the first Table: yet if he be unjust, an extortioner, a murtherer, and such like, As they Acts 28.5. judged of St. Paul, so the Lord will not suffer him to live, but his judgements shall be upon him, and condemnation in the life to come. But if a man be just, chast, mercifull, and such like, though he know not reli∣gion, be without the feare of God, and care of his service, though a swearer, & blasphemer, a prophaner of the Lords day, yet he may do well enough, and no fear of perishing, or judgement, and so will they speake, both in life, and death; which is all one as if they should thinke, a man which is guilty of felony, murder, and such like, must needs be judged by the law of the land; but if not of these, though he be a traytor to the Kings person, yet is there no feare. But if a traytor shall die though not guilty of felony, and a felone, though not culpable of treason, by the justice of mans law; much more they who shall separate these two Tables. Therefore must we endeavour, to be religiously honest, and ho∣nestly religious, to avoide the transgressions of both Tables, and to do the duties of them; lest if we separate these, we lay our selves open to the judgements of God in this life, and separate our selves from the comfortable, and happy presence of the Lambe, and him that sitteth upon the Throne.

Against the soothsayers.] The first particular, whom he will judge, and under this all of the like kinde. Such Deuter. 18.10, 11. Let none be found among you, that maketh his sonne or daughter go through the fire, or that useth witchcraft, or a regar∣der of times, or a marker of the flying of foules, or a sorcerer; or a charmer, or that concelleth with spirits, or a soothsayer, or that asketh counsell at the dead.

The Lord as he will judge, and destroy all other Malefactors, [Doctrine.] so will he foothsayers, witches, inchanters, sorcerers, Necroman∣cers, wizards, and all such like: so is affirmed here; And if we loke to the old Testament, and things that are past, we shall finde it true. Deuter. 18.12. For all that do such things are an abomi∣nation to the Lord: and because of these abominations, the Lord thy God doth cast them out before thee. 2. Kings 17.17, 18. And they made their sounes and their daughters passe through the fire, and used witch craft, and inchantments, yea sold themselves to do evill in the sight of the Lord to anger him, therefore the Lord was exceeding wroth with Israel, and put them out of his sight, and none was left but the tribe of Iudah onely. Mich. 5.12. And will cut off thine Inchanters out of thine hand, and thou shalt have no more soothsayers. In the new, Gal. 5.20, 21. Revelat. 21.8. Sorcerers shall have their part, in the Lake that burnes with fire, and brimstone.

Because they are grosse Idolaters, and the art they use, [Reason 1] is grosse Idolatry; for here is ever either the expresse invocating, and calling upon the Devil, & seeking from him knowledge of things secret, and to come, helpe in trouble, deliverance from danger, and such like proper unto God; or else some secret, and covert invocation on him: as under the name of the dead, or under some barbarous tearmes, which have no signification: or by some su∣perstitions and arts of slight, invented by him; Which Tertul. l b. de anima. calleth second Idolatry: for as in the first, he fained himselfe to be a God, so here an Angel, or one that is dead, and such like, & in both, he seeks to be worshipped, when as then they are worshippers of the devill, taking from the Lord, that was his, most gratefull and acceptable to him, invocation and his wor∣ship, and giving it to his most deadly and greatest enemy; How should he put it up, and not be revenged of such a generation?

Because they bewitch, and deceive many, [Reason 2] and draw them into the same sins, and so bring them to destruction: as is said of Simon Magus. Acts 8.9. When as therefore they so strive against the glory of God, and salvation of others; no marvell, if the Lord will judge and destroy them.

To stir up the Magistrate to draw forth the sword of justice a∣gainst these, and to cut off all such workers of iniquity, [Ʋse 1] from the City of God, for they ought to do as the Lord would, and will do, seeing they have the commandement for it, Exod. 22.18. Thou shalt not suffer a witch to live. Levit. 20.27. And if a man or woman have a spirit of divination, or soothsaying in them, they shall die the death: they shall stone them to death, their bloud shall be upon them. So did Saul while he was assisted of the Lord, and Iosias 2. Kings 23.24. And this as well such as hurt as helpe, and though they do neither, yet if they have familiarity with a spirit, as both the law of God, and our Land requires. And slender it is which is

objected, to say now there are none, when this place speaketh of the time of the Gospell; and never would the Apostle have threat∣ed any if there had not beene such sinnes, and such offendors, to have thus fought with a shadow.

To perswade men to avoide this sin, [Ʋse 2] and not to fal into it to be∣come sooth-sayers, wizards, wisemen, &c. upon hope of gaine, for desire of revenge, affecting vaine-glory, to know and reveale things to come, or for any such cause; knowing that though they can escape the law and punishment of man, either hurting not or covering their sorcery and witch-craft by medicines and hearbes, or deny they consult with any spirit; yet shall they not the judgement of Christ, who is the witnesse, and sees the secret of their compact with Satan, beholds their invocation and wor∣shipping of him, either in secret place, or in secret maner, and howsoever it is, and will judge them, and doth judge them in this life with blindenesse, hardnesse of heart, oftentimes poverty, and such like; but sure he shall judge them in the life to come, and give them their portion with him who have sought to better their portion by him.

To disswade men from seeking to sooth-sayers and sorcerers, [Vse 3] &c. or having any commerce or fellowship with them in their art, to seeke from them the knowledge of things to come, the finding of things lost, the helping of creatures ill affected, and such like; for besides that, it is absolutely forbidden in the word God, and threatned, Levit. 20.6. Manifested in the example of Saul, 1 Sam. 28. This may disswade, because they shall be par∣takers of their sinne, and consequently of their punishment, and be judged by Christ; for judging these, he will judge them who communicate with them in the same sinne, yet is it lamentable and fearefull to see what flocking there is of men, but more of women, to men and women who cannot chuse but be witches, and have familiarity, or commerce openly or closely with the Di∣vell, sometimes for things lost, sometimes for barrennesse, some∣times for long and extreame diseases of their children; not fea∣ring this, that Christ will judge them, then those who commu∣nicate with them, and are the causes of their practises: for as no receivers, no theeves; so no frequenter to those, no such, specially such as are called white and good witches, or sorcerers; but they will say they are bewitched, Ergò: they may seeke to be helpt. Answer. As if there were not a God in Israel, that ye goe to en∣quire of Beelzebub the God of Ekron. 2 Kings 1.3. Or that God were not able to dissolve the workes of the Divell; Did Iob this, when no doubt he discerned, as well as these, that he was be∣witched? But ease and deliverance often followeth after this. In possessions, Divells depart, in other extremities things are appea∣sed. Answer. This is nothing; for first Divells know how to

agree among themselves to deceive men, and none of us would trust or commit his businesse to one that is deceitfull and perfidi∣ous. Now the Divell is not onely a lyer, but the father of a lye. Secondly, if health and ease follow, it may be it is the effect of the lawfull meanes which was used before, and God seeing how cor∣rupt and impatient thy heart was to abide his leasure, and make use of them, gave thee over to thy corruption, and let thee have thine owne will, even then to use such an unlawfull meanes, when health and ease was at hand, as if it had been an effect of that, to confirme thee in thy blindenesse and infidelity: or lastly it may be like that Deut. 13.3. Thou shalt not hearken unto the words of that Prophet, or unto that dreamer of dreames: for the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soule. And therefore for thee to take heede how thou hearkenst to these, lest thou bewray thou lovest not the Lord. But they use nothing, but good words and lawfull meanes, prayers, and hearbs, and simples, and such like; I answer, first with Saint Chrysost.* 1.7 she is a Christian women that useth the spell, and nothing but the name of Christ. They spake these words before going, when they ex∣cused themselves for the like. He answereth, For that cause hate and detest her the more, be∣cause she vilely abuses the name of God, profes. sing her selfe a Christian, she doth the workes of an heathen, for so the Divells confesse the name of God and yet were Divels still. For they said, Luke 4.41. Thou art Christ the son of God, yet he rebu∣ked them and cast them out. Therefore I would intreate you to beware of this deceit; for as they who are tempe∣ring bitter cups for children, first rub the mouth with hony that that headlesse age when it shall perceive the sweetnesse, shall not feele and feare the bitternesse; and they who give poysonfull hearbes, give them the titles of medicines, that no man then rea∣ding the superscription of a remedy, should suspect poison: So deal these. Besides in their hearbes, the Divell is but Gods Ape, who seeing him not doe things, but by meanes, useth the like that no man might suspect him, as he appeared in like habit to Samuel. But to conclude, what colour and covert soever is made, Christ is the witnesse, and knowes all, and he wil be the Judge to reward all who shall thus pollute and defile themselves.

And against the adulterers.] The second particular, adultery in the Etymology of it, is a going up to another mans bed. As Gen. 49.4. Thou wast light as water, thou shalt not be excellent because thou wentest up to thy fathers bed: then didst thou defile my bed, thy dig∣nity is gone. In the nature of it, it is the carnall knowledge of a wo∣man, who is bound to another man; but no doubt in this place

not onely this, but under it, fornication and wantonnesse, and all uncleanenesse is contained, as in the commandement.

the Lord as he will judge, [Doctrine] condemne, and destroy all wicked men, so adulterers, whoremongers, fornicators, buggerers, and other uncleane persons, here, and Gal. 5.19.21. Ephes. 5.5. Heb. 13.4. Marriage is honourable among all men, and the bed un∣defiled: but whore-mongers and adulterers God will judge, Reve∣lat. 21.8.

This ought to make every one flye adultery, [Vse] though he can escape the punishment of men, yet for Gods judgement, in this life often wasting of the body, and fearefull diseases, poverty, re∣proach and ignomy, such as shall never be put out; that fearefull judgement Iob speakes of, Cap. 31.9.10. But if these be not feared because they befall in a few, and yet may he be of the few, yet this should, Eccles. 11.9. that Christ will judge him and con∣demne him, exclude him heaven, cast him into hell, and the fire that burnes for ever.

And against false swearers.] The third particular, which is not set downe barely as the others, but with this addition of falsly, or vainely. The reason is, because to sweare is not simply unlawfull, as the other, but a thing that a man is oftentimes bound to for the glory of God, and for the profit and necessity of others; so it be by the Lord alone, and taken in truth, not swearing a lye and false thing, in judgement, advisedly and upon necessary occasion, in righteousnesse, promising by oath nothing but that is lawfull and just, and undertaken for the glory of God, the discharge of duty, the appeasing of controversie, the satisfying of others, and the clearing of a mans innocency. But these and their like being wanting, it is a false oath, and men sweare falsly.

The Lord he will judge and condemne all false swearers, [Doctrine] such as sweare by others then himselfe, false things not in truth, rashly not in judgement, unlawfull things not in righteousnesse, neither respecting Gods glory, the good of others, discharge of duty, &c. So here, and Exod. 20.7. Thou shalt not take the name of the Lord thy God in vaine: For the Lord will not hold him guiltlesse that taketh his name in vaine: Not guiltlesse, but under that bitter curse of condemnation, Deut. 27.26. Zach. 5.2.3.4. James 5.12. But be∣fore all things my brethren sweare not, neither by heaven, nor by earth, nor by any other oath; but let your yea, be yea, and your nay, be nay, lest ye fall into condemnation.

Because he hates such oathes, [Reason 1] Zach. 8.17. And let none of you imagine evill in his heart against his neighbour, and love no false eath, for all these are the things that I hate, saith the Lord: now hating these, he must needes for them, hate those that love and practise them; and hatred will procure judgement, wrath, and destruction.

Because swearing by others they are idolaters: [Reason 2] for whereas an

oath is not onely God ordinance, but a speciall part of his wor∣ship, both because there is invocation, and because it is in the first table commanded, and of the solemne forme of imposing an oath, which was this, give glory to God, Josh. 7.19. And the solemne rite of taking an oath among the Jewes, which was to stand be∣fore the Altar, 1 Kings 8.31. and was a custome among the Athe∣nians and Romanes. Then to give Gods worship to another, is idolatry, and idolaters must be judged and condemned.

Because, if rashly by him, [Reason 3] the name of God so deare unto him he dishonouring and vilifying it, by such usual & rash swearing, he wil revenge it. If seriously & yet not in truth, for things past or to come, knowing them to be false, & intending not to do them, he cals God as a witnesse of his false-hood, and a revenger of it, and so must he come upon him; for this he tempteth God desperately, and dareth him as it were to his face, to execute his vengeance upon him.

This may shew us the fearefull estate, not of a few, but of a multitude, and whole troopes of men and women, [Vse 1] being common and usuall, false swearers, who can neither buy, nor sell, meet, nor depart, neither speake seriously, nor in jest, neither perswade, nor promise, neither intreat nor threaten, neither relate things past, nor draw men to the expectation of things to come, without swearing and many oathes, oftentimes by those which are no Gods, committing idolatry, usually, rashly, and unadvisedly, and not seldome wickedly, falsly, and deceitfully. In this sin are wrap∣ped both parents and children, masters, and servants, rich and poore, high and low, noble and base, Minister and people. If the Lord that threatneth to be a swift witnesse against such, and a se∣vere Judges, should now come to destroy and cast to hell all such; how fearefull then would we thinke and account their condition to be? Verily how nigh that day of Assize and of his glori∣ous appearing, is no body can tell; few suspect it to bee so nigh as it is: but say it be as farre off, as they suppose, yet doth he judge them every day. It is a judgement, and a fearefull one, that they sinne every day, and sweare every houre, and see it not, to leave and forsake it; but the morning swearing is punished with the afternoone, this day with to morrow, &c. And for all these, the plague of God and his judgements ready to breake in at the doores, though he see it not, yet others may see it manifestly. Tell me what wouldest thou thinke his state and condition to be, that had a bal of fire hanging over his house, ready to fal upon him to consume him, his wife and children, servants, and all that he hath in a moment; and yet he and they all within doores, give themselves to chamberings and wantonnesse, to drunkennesse and gluttony, to whoredome and uncleanenesse, by that meanes to drawe and hasten this to fall upon him and consume him? woul∣dest thou not thinke him in a fearefull condition? such is the

state of every swearer, the plague of God tends upon their house, the volume of curses is hovering and flying about their houses, and this fire hanging over them, and still by their oathes, as the Faulconer by his Lure and hallow, calling this to fall upon him; and their case the more fearefull, because custome hath made them when they sweare they deny they did, and if they be evicted for it, they account it as nothing, no more then an ordinary speech: As Saint Chrysost. ho. ad Baptiz. si quis jurantem increpaverit, ri∣sus movet, jocos narrare putatur. But the same day, or the day af∣ter that Lots sonnes in law mocked and despised their fathers ad∣monitions, the fire of God devoured them and their City, Gen. 19. So may it upon them; pitty then their fearefull conditions, and feare and flye their society, their fellowship, their families; for though thou hast escaped hitherto, yet when the flying book en∣ters in at their doores and windowes, thou maiest happily be there then, and partake in their plague; but in truth thou hast not escaped, but as they by the custome of their owne sinne are growne sencelesse, so thou by theirs art grown lesse to fear an oath then thou didst before, and so hast got more hurt to thy soule, then ever they shall be able to doe thee good to thy body and state, howsoever thou promise thy selfe great things by them.

This may serve for secure men, [Vse 2] who lye in this sinne, to hate swearing, or are ready to fall into it, to perswade them, as Zach. 8.17. And let none of you imagine evill in his heart against his neighbour; and love no false oath: for all these are the things that I hate, saith the Lord. If not for the haynousnesse of the sinne, yet for the punishment. If not in a state where there is little law a∣gainst it; yet in a Church where the King of it is both a swift Witnesse, and a severe Judge, and will both judge and condemne every false swearer. S. Chrysostome disswading from this sinne, and perswading little, at length breakes forth into this:* 1.8 I would I might uncover and lay open the soules of ordinarie swearers naked, and set their wounds and skarres be∣fore their eyes, which they daily receive by oathes: then there would be no need of admonition or coun∣sell; because the sight of their wounds would more prevaile then all my words. This would I wish, to give them the sight of their sin, and the guilt of it, but if it prevaile not, I would I could give them the sence of it, that I could make them see and beleeve the judge∣ments and punishments which belong to it, that the flying booke full of curses is long since come abroad, and is ready to seize upon their houses and persons. That Christ will certainely as he heareth every oath, so judge them for it, and lay heavy plagues upon them. Me thinkes this should be like the Ship-masters voyce, Jonah 1.6. What meanest thou O swearer? call

upon God that thou perish not. And so to be carefull to avoid them themselves, to reforme them in theirs: not swearing for gaine, lesse for pleasure or vanity: not for curtesie, as in sitting down, and ta∣king places: not in passion, and such like, but remembring the law, thinking of the judgement, not forgetting the Judge: and so not alleadging excuses. Jam. 5.12. But before all things my bre∣thren, sweare not, neither by heaven, nor by earth, nor by any other oath; but let your yea, be yea, and your nay, nay; least ye fall into condemnation.

And against those who wrong fully keep back the hirelings wages.] The fourth particular is oppression: and the particulars of this, are severall: this the first, that when a man hath hired and used ano∣ther, and had his labour, and sweat, whether he were hired by day, weeke, or yeare, whether by day, or by whole, if they re∣taine their wages, from them unjustly, deny it them directly, or un∣der some colour, or diminish it; or defer it: which is an injury unto them, he will judge them.

The Lord he will judge, and condemne, and destroy, all such as keepe backe their hirelings wages, [Doctrine] which for his living wor∣keth with him: either by day, moneth, or yeare, and such are here threatned. Like to this that Jer. 22.13. We unto him that buildeth his house by unrighteousnesse: and his chambers without equity: he useth his neighbour without wages: and giveth him not for his worke. Jam. 5.4. Behold, the hire of the labourers, which have reaped your fields (which is of you kept backe by fraud) crieth, and the cries of them that have reaped, are entered into the eares of the Lord of Hoasts.

Because they transgresse the law of justice, [Reason 1] which requires they should give to every man his owne, and not withhold the right from the owner of it: but they having had their labour, their wa∣ges is then the others right and due: so that to withhold it is in∣justice: but all unjust men, he will judge and destroy.

Because they are cruell, and unmercifull: [Reason 2] for a mercifull man will not defraud his beast: but gives him his due when he labou∣reth for him, regarding that Deut. 25.4. Thou shalt not muzell the Oxe that treadeth out the Corne. God speakes not for oxen, but for men, and if mercy be not shewed here, then Jam. 2.13. There shall be judgement mercilesse, to him that sheweth no mercy, and mercy re∣joyceth against judgement.

Then are there many in this City, many (I fear, nay, [Vse 1] it is without feare,) hearers of the word, whom the Lord will judge: be∣cause they keep backe the hire of the labourer, and are the la∣bourers pursebearers, and cofferers, whether they will or no: verily Christ shall judge them for it, will they, nill they.

To teach those, who have servants, or use hirelings, [Vse 2] to take the Apostles rule, Collo. 4.1. Do not detaine, and defraud them of their wages: it is equall, it is right you should give it them; know

you, else you have a Master in Heaven: give it them chearefully, fully, readily, not fraudulently; else this Master shall be your Judge: and he is the witnesse of all your fraud: if you have done it, do it no more: and for that is done, make them restitution; search your bookes, and see wherein you have defrauded them. Deut. 24.14.15. Thou shalt not oppresse an hired servant that is needy and poore, neither of thy brethren, nor of the stranger that is in the land within thy gates; thou shalt give him his hire for his day, neither shall the sunne go downe upon it, for he is poore and therewith sustaineth his life, lest he crie against thee unto the Lord, and it be sin unto thee.

And vex the widowes.] The second particular of the fourth kind of sinners, whom the Lord will judge: namely, such as vex, injure, and oppresse widowes; howsoever this with those which follow, are usually joyned together in the Scripture, yet because he that doth any one of these, though he do them not all, shall be judged of Christ; I will speake of them briefely and severally.

The Lord he will come neer to judgement, to punishment, [Doctrine] and destruction, against all those, who vex, oppresse, and injure the widowes. So is it here. And that Exod. 22.22.23.24. Ye shall not trouble any widow, nor fatherlesse child. If thou vex, or trouble such, and so he call and crie unto me, I will surely heare his cry. Then shall my wrath be kindled; and I will kill you with the sword: and your wives shall be widowes, and your children fatherlesse. Deuter. 27.19. Cursed be he that hindereth the right of the stranger, the fatherlesse and the widow; and all the people shall say, so be it. Jer. 22.3.5. Matth. 23.14. We be unto you Scribes, and Pharises hypocrites, for ye devoure widowes houses, even under a colour of long prayers: wherefore ye shall receive the greater damnation.

The sinne is made the greater, because it is coloured, and the punishment threatned to be heavier; but a wo is denounced a∣gainst them, because of the simple sin.

Because they are guilty, [Reason. 1] not onely of injustice, but cruelty; of cruell injustice: for to injure, and vex any, is injustice: but to vex widowes, and such as are weake, and helplesse, is cruelty; and then, Iam. 2.13. There shall be judgement mercilesse, to him that sheweth no mercy: and mercy rejoyceth against judgement.

Because God he professeth himselfe, [Reason 2] the helper of the help∣lesse: and the patron of such as are without succour, and friends: therefore as he must right their wrongs, so must he relieve them oppressed, and revenge their oppressions.

This may admonish those, [Vse 1] who are in authority, and place of justice,* 1.9 to defend the widowes cause, when it comes before them: or what power soever they have in their hands, as Isaial, 1.17. Plead for the widow, whether she be rich, or poore: for if rich, it is but justice: but if poore, it is both justice, and mercy. That many

will do, and it is lesse thanke worthy: because they are able to re∣compence them by some gratefullnesse, and other meanes; In whom there is a shew of justice, but no justice indeed, and in truth, but a desire of gaine. The other is the harder, and as just, so mercifull, and hath the promise of good from God: as in the ge∣nerall, Luke, 14.14. And thou shalt be blessed, because they can∣not recompence thee: for thou shalt be recompenced, at the resur∣rection of the just. Those shall be recompenced of men, these of God. This they ought then to doe chearefully, and not as the unrighteous Judge, unwillingly, but as Iob, 31.16. who would not suffer the eies of the widow to faile.

Then may all those, who are vexers, oppressors, [Ʋse 2] and injurers of widowes know, what they are to looke for from the Lord: that howsoever they thinke all safe, and he is farre off, yet he will come nigh to them to judgement: and be swift, when they thinke, he is slacke: either to make their houses destitute, or their wives, wi∣dowes, or to bring some such fearefull judgement against them: besides the afterclaps, that which is to come after this life. But who are these, that some men may see themselves touched? Ve∣rily there are divers sorts of them: some injure rich wido wes, who left by their husbands, under whose shadow, they prospered well; are by unjust Executors, long kept without their portions, and widowes part: and never recover it, but by long sute in law, where the best part is spent, before the other is recovered; If they have it without any such troubles, then are they by unconsciona∣ble kindred, bought and sold, by a peece of money to a man that hath neither wealth, vertue, nor grace; many a man labouring for her, making great shew of wealth, which in truth, many pounds is worse then nothing: for poore widowes, utterly forsaken of all kindred, and friends, on both sides, never deserving the commendations given by Boez, Ruth 2.20. for they soone cease to do good, both to the living, and dead; And doing thus to kindred, what can be expected of those who are not allied to them? but that they should leave them destitute, and soone subvert their cause, or not right their wrong; but be readier to vex them: some, as the Creditors of that widow, 2. Kings 4. (thoughin this ge∣nerally, this City lesse capable, if they find any reasonable dealing.)

This may perswade every one to avoid this sin, [Vse 3] if he have no love to justice, no affection to mercy, yet if he have any feare of punishment, let him vex neither the rich, nor the poore, neither his friend, nor one that is friend to him. But if he would have his curse, turned into a blessing, he must have care and do his best, that when he rejoyceth, and is full, the widow may be so too: as is commanded in the feast of the Tabernacle, Deut. 16.13.14.15. and let her have a part with thee, both of the field, and vineyard, Deut. 24.19.20.21. that thou maiest pray with more boldnesse

before the Lord. Deuter. 26.13.15. Then thou shalt say before the Lord thy God, I have brought the hallowed thing out of mine house, and also have given it unto the Levites, and to the strangers, to the fathers, and to the widow, according to all thy commandements, which thou hast commanded me: I have transgressed none of thy commandements, nor forgotten them. Looke downe from thy holy ha∣bitation, euen from Heaven, and blesse thy people Israel and the land which thou hast given us (as thou swarest unto our fathers) the land that floweth with milke and honey.

And the fatherlesse.] The third particular of oppression, when they injure, and vex the fatherlesse: such as are without all helpe, and hope.

The Lord will come nigh to judgment, [Doctrine] to all such, as vex, oppresse, and injure the fatherlesse: such as are left yong, not able for age and counsell, and advice to defend themselves. So here, so in Exod. 22.22.23. And Deut. 27.19. Jer. 22.3.5. Ioh shewes this was just with God. Job 31.21.22. If I have lift up my hand a∣garnst the fatherlesse, when I saw that I might helpe him in the gate: let mine arme fall from my shoulder, and mine arme be broken from the bone.

Reasons as in the former.

To perswade, [Vse 1] all in authority, to judge for the fatherlesse, when his cause comes before them, as is commanded, Isaiah 1.17. which is, not that they should accept persons, and pervert justice, for the fatherlesse, because he is so: a thing forbidden by God, and horrible before him: to favour the person of the poore, as to feare the great and rich, in an unjust cause: but that when the poore fatherlesse cause, comes before them, against some great men, or rich deceivers, that seek to vex them: they should defend their cause, though they sue but in forma pauperis: and re∣spect the justice of it, as if they were rich: and do for them that which is right, so shall they shew themselves Gods; for where the name is given to them, there the duty is injoyned them: Psal. 82.1.2.3.4. For the Magistrate is specially ordained for these, not for such as are great men, who neither will doe right, nor suffer wrong: able enough to right themselves, and defend their own causes: or not so much for these, as for the poore orphanes, wi∣dowes, and such like; As the defence is for the little coppes, and small trees of grooth, not for the great okes, they have not such need of fencing against beasts, as those.

Then may many men, [Vse 2] expect the judgments of God: who vex, and oppresse, for their owne gaine, many pore orphanes, and fatherlesse children: sometimes colourably, sometimes openly; Often they colour it by pretence of law, and are legall oppressors: who obtaining Wards, do sell them from one, to another, as men do horses: and when they are marriagable, tenderthem such mat∣ches

as they must live miserably all their lives with, if they accept them; so far different in nature, state, religion, and such like: or if they accept not, when they, tender of purpose, such as they know, they wil not regard, then make they a further commodity of them, that they happily recover, not that oppression of many yeares, if they do in all their lives. Others that are Guerdons, and Tutors having their portions, give unto them such liberty, that by their indulgences, they grow unthrifts, that of their possessions and mooveables, they often interest themselves, and strip them of all, often defrauding them of many things, wherewith they were put intrust; many feed them with money, and inwrap them into bonds, to be paid when they come to yeares, treble, and quadrible, that they are often out of their wealth, before they be at yeares. Many Executors put in trust with the whole estate, make their fathers conditions far worse, then it was: that in this case that part of the proverbe is true, There is never any dead man rich: that is, so rich as he is, or was accounted before, and in truth was: yet Executors, extenuate, and lessen his state, to better themselves: counting him a bad Cooke, who cannot licke his owne fingers: In this number of sinners, may go many fathers in law, who mar∣rying the widow to inrich her to himselfe, cares not how he de∣fraud the children: many mothers to advance themselves, care not what become of the children of their owne bodies: with infinite such, which happily many men of more experience, could better decipher them; but if there be others, not touched by me, he that is both witnesse, and Judge, seeth all, and will judge, and indeed doth judge, the former oppressions, in the age before, by that which is in our age, and will this, by that which is to come. I will make your children fatherlesse, and so helplesse. As Samael to Agag, 1. Sam. 15.33. But besides all this, he will feare∣fully destroy all such.

To perswade, all guilty persons, though not before men, [Ʋse 3] yet before God: to enter into themselves, and examine their owne lives, and former practise, and see that they repent of this sinne, as well as others: and if they do truly, let them make restitution to such, else that may we use: Mich. 6.10. Are yet the treasures of wickednesse, in the house of the wicked, and the scant measure that is abhominable? and set it on with verses 11.12.13. shall I justifie the wicked balances, and the bag of deceitfull waights? for the rich men thereof are full of cruelty, & the inhabitants thereof have spoken lies, and their tongue is deceitfull in their mouth: therefore also will I make thee sicke in smiting thee, and in making thee desolate because of thy sinnes. For no restitution, no repentance;* 1.10 where there is know∣ledge, and ability of all, without a man do it.

And oppresse the stranger.] The fourth particular, injuring, and oppressing of strangers: some were strangers by nature, but pro∣selites

to the religion of the Jewes; and these, I take it, are not ac∣counted strangers, nor so called; they had happily a note given them, and signification of it, that they were of some other coun∣try: As 2 Sam. 11.6. Vriah the Hittite, and 1 Sam. 26.6. Abime∣lech the Hittite; but they were as if they had beene borne in the Land, and of these I take it he speaketh not here: but others were onely peaceable in the Land and State, living, or trading with them, and though not professours, yet not persecuters, or open opposers and disturbers of their religion.

The Lord will judge, [Doctrine] punish and condemne those, who injure and oppresse strangers: such as being borne in another country doe professe the same religion, or live peaceably among them. Mani∣fest, as here, so by Exod. 22.22.23. Deuter. 27.19. Jer. 22.3.5. Ezek. 22.29.30.31. 2 Sam. 12.9.10. and Cap. 21.1.

Reasons first and second, as in the former.

Because no man ought to oppresse his neighbour, [Reason 1] or brother, if he doe, God will judge him for it; this will be granted of all, but a stranger and such an one as this, is as his brother, and his neighbour, as is manifest, Luke 10.30. Levit. 19.33.

Because the Lord he loves the strangers, [Reason 2] Deut. 10.18. Now to injure and oppresse such strangers as he loves, or such as he loveth, he will revenge and judge.

To instruct all in authority to use their authority in the defence of the strangers right, [Vse 1] as well as those who are home borne; and to relieve them oppressed, as we may understand that Isaiah 1.17. not to accept his person no more then his who is home borne, but doe him right against him that is home borne, as well as this a∣gainst a stranger. If he must preserve a servant in the cruelty of his Master, Deut. 23.15.16. Thou shalt not deliver the servant unto his master, which is escaped from his master unto thee: he shall dwell with thee, even among you in what place he shall chuse, in one of thy Cities where it liketh him best: thou shalt not vex him. (It was not a re∣fuge for every wicked man, but for him that was knowne to be cruelly used, and fled to them for the name of the Lord.) Then must also be Sanctuaries to strangers distressed.

To teach us what their portion shall be from the Lord who grieve and vex strangers; [Vse 2] that is, all such as murmure that our Church should be like to a Hen which doth not onely nourish up her owne Chickens,* 1.11 but also strange ones, that are excluded from their owne damme: So doth the true Church, and so hath ours; which these men hate, and would have them excluded, onely for their owne profit and gaine; and therefore are they ready to favor any against them, as much as in them is, to hinder their right, and to pervert their justice. They tell us they grow rich amongst us, and get the wealth when many are impoverished; but is their eye evill because the Lords is good? or doe they hate them because he

prospers them? So did the Egyptians, the Israelites: But by what meanes grow they rich, otherwise then by following a lawfull calling, and labouring as thou dost? and if thou be poorer, it is because thou art idler or more wicked. The Lord taught the con∣trary by that Law, Levit. 25.47. &c. And by that which he al∣lowes unto them, one and the same Law, as to him that was born in the Land, as is often shewed and repeated, save in the matter of remitting debts, in the seventh yeare, Deut. 15.1.2.3.

And feare not me.] The fith sort of sinners that the Lord will judge, are in a more generall kinde such as feare not him; that is, such as have no continuall awe of him, in respect of his power and mercy, for these and the fruits of them to avoyde evill and flye from finnes. Now in the conjunction of these is noted by some, that this is the roote and cause of others. i. such and such have they done, and this is the cause, hence it comes because they feare not me.

The want of Gods feare wheresoever it is, [Doctrine.] is the cause and roote of all sinne, many and great, as the feare of God is the cause of mens flying and avoyding of sinne. The later is manifest, Prov. 8.13. The feare of the Lord is to hate evill, Deu. 5.29. Deut. 42.18. & 39.9. Then the contrary where it is not, for take away the cause, take away the effect. And so the latter is proved, and by that Gen. 20.10.11. Then Abimelech said unto Abraham, what sawest thou, that thou hast done this thing? Then Abraham answered because I thought thus, surely the feare of God is not in this place, and they will slay me for my wives sake. Exod. 1.17. Psal. 36.1. Amos 6.3. Rom. 3.18. [Reason.]

Because as August. in Psal. 79.* 1.12 Two things cause all sinnes: desire and feare; there is a re∣ward proposed that thou maiest sinne, thou dost it because thou desirest the reward, thou art terrified with threatnings, thou dost it for feare of smart. Now where the feare of Gods power is, it will expell all such desire of pleasure or profit; for feare is the strongest affection, and stoppeth the passage of desires; as in a co∣ward, and one condemned. And the lesse feare will be overcome of a greater, as a strong and great naile drives out a small one. Luke 12.4.5. And I say unto you my friends, be not affrayd of them that kill the body, and after that are not able to doe any more: but I will forewarne you whom you shall feare; feare him which after he hath killed hath power to cast into hell: yea I say unto you, him fear. Now where this feare is wanting, no marvaile if they fall either for desire or pleasure into many and strange sinnes.

This may teach us what to expect from men who want the feare of the Lord: They will sinne for a peece of bread, [Vse 1] a small matter of pleasure or profit: a little feare, if they have the occasion and opportunity, will draw them to any thing; for take away the

bankes from the sea, and the bridle from the horse, whither will not that flow, and whereinto will not he breake? such and so unruly is the corruption of man, if it have not this banke, and this bridle to keepe it from outrage, murther, adultery, perjury, op∣pression, and injustice, or any sinne will be nothing in their hands. What will they not dare to doe? If Kings command, they will murther innocents, not as the Midwives: If Queenes enjoine, they will accuse, judge, condemne, and execute the guiltlesse; as those wicked Judges, 1 Kings 21. did innocent Naboath upon Iezebels letters.

We learne what to judge of men, [Vse 2] whom we see living either in these sinnes or any other the like; they are men destitute of the feare of God, even a servile feare, for this will prove it. vide Cap. 1.6. first effect of feare.

That we may be free from these sins, [Vse 3] let us labour for this feare, vide ibid.

Saith the Lord of hoasts.] This is added for confirmation that none should promise to themselves safety for any outward re∣spects, as if he could not punish them. vide Cap. 1.4.

VERS. VI.

For J am the Lord: I change not, and ye sons of Iaakob are not consumed.

FOR I am the Lord: I change not.] This some take as a reason to confirme the former judgement threatned; that as he was the Lord of hoasts able to doe all what he would, so is he in himselfe and in his decrees immutable, as he cannot change, no more can they be changed, Quod est 9. Be ye well assured of this, that as I am Lord and Jehovah, eternall and without change, so are all my judgements, and whatsoever I have spoken, that know you, they shal come to passe in their time, and not one thing shal come to the ground, howsoever they are not so speedily as you thinke execu∣ted, yet they shall, for they cannot but be accomplished.

And ye sonnes of Iaakob.] And that you are not consumed and destroyed already for these sinnes; doe not thinke me mutable or your selves without merit, that you should be spared; but this is meerely from my mercy, and love, and long suffering, I have not dealt with you according to your sinnes.

God is immutable, [Doctrine 1] and without change, both in himselfe and his nature, Jam. 1.17.

He is immutable in his will and his decrees. [Doctrine 2]

And ye sonnes of Iaakob are not consumed.] I change not, there∣fore

are you not consumed; for being in my selfe mercifull and long suffering, yea, mercy and patience it selfe, I have spared you, when you deserved long since to have beene confounded and destroyed by my judgements: and this by resemblance may we interpret out of Lam. 3.22. It is the Lords mercies that we are not consumed, because his compassions faile not.

That men escape destruction, [Doctrine] and are not consumed with Gods judgements for their sinnes, it is onely the mercy and good∣nesse of God. So much is here: And that Lam. 3.22. Gen. 19.19. 2 Sam. 24.14. 2 Chron. 30.9. Therefore is that Isaiah 30.19. and 54.7 8. and Matth. 15.22. and 20.30. God hath two feet where∣by he walketh towards men, so hath he two hands whereby he handleth or dealeth with men; mercy and justice; and these are both infinite. What City upheld when an infinite hand will cast downe? nothing but an infinite hand and power.

Because sinne deserving Gods anger, [Reason 1] which anger is as God himselfe, infinite, cannot be satisfied nor appeased by any that is no more then a finite creature, or a finite thing; for this cannot ballance with that, but onely his infinite mercy with his infinite wrath. And this Lam. 3.22. his great mercies are infinite for mea∣sure and continuance. i. Such are our sinnes, that if he should deale righteously with us, we miserable wretches had beene ten thou∣sand times utterly undone, but we are preserved in the middest of our distresses. Ergo, Not from us but his infinite mercy, Isaiah 1.9. Except the Lord of hoastes had restored unto us a small remnant: we should have beene as Sodom, and should have beene like unto Go∣morrah.

Because without the pardon of those sinnes the wrath cannot be avoided, nor destruction escaped, [Reason 2] seeing God will not justifie the wicked. Now pardon of sinne is onely from the mercy of God, Luk. 1.77.78. Ps. 32.1. Al sin is against God, Ps. 51.4. Tibi soli cu•• soli reddenda est ratie de peccate, qui solus es sine peccate, Ruff. He onely can pardon sinne, against whom onely it is: Now he par∣doneth sinnes in mercy, and so David prayeth there for mercy; Gratiae tuae deputo & misericordiae quod peccata mea tanquaem glaci∣em solvisti: gratiae tuae deputo & quaecunque non feci mals, August. confess. 7.2. cap 7.

This will confute the doctrine of Popery, [Vse 1] who hold by their workes and satisfactions, to have if not remission of great sinnes, yet of veniall; or if not of sinne, yet deliverance from the punish∣ment, wherein they are the flat enemies of the mercy of God, and rob him of his honour, to give it to themselves; as if finite workes and satisfactions could deliver from infinite wrath. But when they see this will not hold water, then they flye to this, that it is onely from temporall punishments, and the fire of purgatory; but first for this, that it is but a new coyned shift, I manifest from their

prayers for the dead, whereby they thought to bring them re∣mission of sinne. Breviar. secund usum Sarum in vigil. mortuorum. O God of the faithfull! the maker and redeemer of all men, give to the soules of all the faithfull deceased, remission of all their sins, that by godly prayers they may obtaine the pardon which they alwaies desired, through Christ our Lord. And againe, Lord we beseech thee, let the prayers of thy humble servants be helpfull to the soules of al the faithful deceased, that thou mayest both relieve them from all their sinnes, and make them partakers of thy re∣demption, who livest, &c. Now hence I reason, that if by their prayers they would helpe the faithfull, whom they presumed to be free from purgatory, to bring them remission of sinne, can they make us believe that they intend onely deliverance from the paines of purgatory, for such as are there, and not from the guilt of sinne, by their sacrifices and masses? Againe, it is manifestly false, that the sinne pardoned, yet the punishment should remaine; yea, it is against the justice of God, and so cannot be unlesse he can cease to be God: for the instance of David, 2 Sam. 12.13.14. and some other of Gods children whose sinne remitted the affliction remai∣ned, is not against this, because in him it was not a punishment, but a clearing of the justice of God, before the wicked, as the place sheweth, and in others they are but purgers or pre∣venters.

To teach the Church and every particular, [Vse 2] to acknowledge it to be the mercy of God, that they live and are not consumed, when they see many others are, and know themselves to have deserved the like. The Church wherein we live, and we our selves here present, have beene delivered from many and strange dangers and confusions; whom shall we ascribe this unto? shall we sacrifice to the wisedome of our state, to the valor of Marshall men, to the power of armes, to the multitude of our people, to our owne workes and worthinesse, to our profession of his truth, or practise of piety, our justice and equity, and such like? so may we provoke the Lords anger indeed to consume us. Whither else must we ascribe it, but to this? being taught every where, it is the mercy of God that we are not consumed, whose compassions failed not; and so as the Church begunne her prayer, we may our prayses, Psal. 115.1. Not unto us O Lord, not unto us, but unto thy name give the glory for thy loving mercy, and for thy truthes sake. For considering the height of our sinnes, the greatnesse of our iniquities and rebellions, whereto else can it be ascribed? And his mercy hath drawne him to spare us, partly for our selves, and partly for posterity, and those who shall come of us: As Saint Chrysostome, hom. 80. ad popul. Antioch. for our selves, that his mercy might draw us to repentance, and to fear him for posterity.

* 1.13 He spares oftimes the roote, that he may preserve the fruit. And heare how Terah, Abrahams father, was a worshipper of Idolls; yet in this life God punisht not his impiety; for if God had cut downe the roote, then whence had we had such great fruit of faith as in his sonne. So Esau was a fornicator and uncleane, and as much as in him lay a murtherer of father, mother, and brother, and of God hated, Mal. 1.2. Why is he not destroyed, why is he not cut downe? Truely, beloved, to tell you the cause, twas good to be so. Esau begat Raguel, he Zara, and he Iob; you see what plentifull fruit of patience had been lost, if God preventing had stricken the roote. So of us that we might leave the seede of the Church and piety behinde us. This is mercy, but the former the greater; else we have as little profit of it, as Terah and Esau. And it is to be acknowledged the speciall mercy of God, when others perish and their workes like that they escape. As Saint August. de Nat & grat. 8. c. 5. of the great salvation. Vni∣versa massa poenas debet. Qui ergò inde per gratiam liber antur non vasa meritorum suorum, sed vasa misericordiae nominantur.

To teach men when destruction and calamity is at hand, [Ʋse 3] and Gods judgements are threatned; the way how they may escape and not be confounded, is, they have Gods mercy towards them, and upon them; therefore for this must they pray and labour, their flying truely to this, will be like the City of refuge, where the avenger of blood could not slay a man-slayer: Then shall they be sure either to be kept from them, or delivered from them, kept in them or taken out of them; for when as Gods mercy doth bring remission of sinne, it must needs bring the removall or change of the punishment; either it will be gone, or if it abide, the nature will be changed: for sinne taken away, that cannot conti∣nue, or not in the former nature; and a man shall be safer and more comfortable with this in divers affli∣ctions then without it, though he be never so free:* 1.14 you shal rejoyce more cheerefully and more truely with a good conscience in the midst of troubles, then with an evill in the midst of many pleasures. Now thus it is from the feeling of the mercy of God and remission of sinne.* 1.15 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. Pa∣radice did no good to Adam sinning, and the hot for∣nace

could doe no harme to the three Children that were inno∣cent: And if they obtaine this, it shall not onely be their sanctua∣ry 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 E∣dom, 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 expo∣stulation with this people, as touching their sins mixt with an ex∣hortation 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 re∣pentance: 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 rebel∣lious 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, miti∣gating and lessening their punishments and calamities, and resto∣ring many blessings unto them. This of Gods returning is

figurative, for he properly cannot be said, to change either place or minde. Cujus est deomnibus omnino rebus tam fixa sententia, quam certa praesentia. Vide August. de Civ. D. l. 15. Cap. 25.

But ye say, wherein shall we returne?] The Propher returns to his expostulation with the people, about their sins, and here reproves them for their impudent hypocrisie, and pride; that they said, they needed no repentance, or returning to God, being guilty un∣to 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 accusto∣med themselves, and not to restore, and pay unto the Lord, that was his, that now they say, they ought no such thing; now these words containe the continuance of their rebellion, or obstinacy.

When men once give way unto sin, & entertaine it, [Doctrine] they are of∣ten and easily drawne on, to continue it from time to time, day to day, and to grow aged, and ancient in sin, especially if the Lord punish them not for it: so much is here, and in the old world, and in Sodom, &c. Isaiah 65.2. and Hosea 10.9. Ob Israel thou hast sinned from the daies of Gibeah. That is, either from the time of the Iudges, when they made war against the Benjamites, touching the Levites wife, from which time they continued Idolatry, or as some, from the times of Saul or Salomon: example of Davids sinne for many months, for not repenting, he continued it, but Solomon many years.

Because the preserver of men from sinne, is the grace of God: [Reason 1] either generall, as in Abimelech, Gen. 20. or particular, as Isaiah 30.21. restraining, or sanctifying grace; now this the Apostle calls fire, 1. Thessal. 5.19. or compares it to it: that as fire by withdraw∣ing of matter, oile from lamp, or fuell from fire, or by adding con∣trary, as water; so the spirit is quenched, or forced, to recoile by sinnes; no marvaile then, when the resister is gone, or grieved, if there be long continuance.

Because custome is another nature, and things by custome, [Reason 2] are in us, as if they were bred. Now naturall things are hardly changed, the continuance easie: a man can hardly forget his mo∣thers tongue, hardly a speech he hath been accustomed to; so in this.

Because the custome of sinning, takes away the sence of sinne: [Reason 3] even a little custome, and giving way to it; Now when a man is without the sence of sinne, hardly seeing and knowing of it,* 1.16 lest feeling how it woundeth, and pierceth him: but finding for the present sin pleasant, or profitable, no marvaile if he continue it, and say, Prov. 23.35 They have stricken me, but I was not sicke: they have beaten me, but I know not when I awoke: therefore will I sccke it yet still.

To teach men, to take heed, how they give way to sin: [Vse 1] but if sinne enter upon them, as who sinneth not; then with speed to

part with it, and shake it off, lest custome and continuance fol∣low; 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 him∣selfe able, and so be desirous to continue it, till he have stript himselfe out of all: so in this, then must he labour to rise out of them, and give no place, nor way to them.

Then it is a goodnesse, [Ʋse 2] and mercy of God, to a man, when he gives a means to him, either to keep him for giving way to sin, or for sitting downe in sin: which of himselfe, he will soone do. Vide Mal. 1.7. doctr. 1.

Now in that they had continued thus long, and were not con∣sumed, it commends another doctrine.

The Lord is long suffering, [Doctrine] and patient towards such as sinne and provoke him. Rev. 3.20.

Gone away from mine ordinances.] Reprooving them for their sinnes, he tells them that is sin, which is disagreeing to his laws and ordinances, to his word.

That is evill and sin, [Doctrine] and unlawfull to be done, which is repug∣nant to the law of God, or a departing from it: may it seem to be never so profitable to man, or bring glory to God; as on the con∣trary that is good, and righteousnesse, which is agreeable to the law and word of God: seem it never so unprofitable to men, or not behoofull for Gods glory. Vide Cap 2.10. Doctr. ulti.

And have not kept them.] They are accused, not only because they committed things contrary to the law, but because they did not things agreeable to it: not onely committed the forbidden, but omitted the commanded.

They do not onely sinne, [Doctrine] who offend against the law, doing the things forbidden by it: but those who do not observe and do the things commanded by it, but leave them undone: manifest by that as a breach of the first Table and Precept. Jer. 10.25. Powre out thy fury upon the families, that have not called upon thy name. Dent. 28.58.59. and 27.26. Matth. 25.

Because the law is affirmative, [Reason. 1] and commanding, as well as ne∣gative, and forbidding: and though the precepts, and command∣ments run most negatively, save only the fourth and fifth, yet they all carry the affirmative, as the Prophets, their Interpreters shew, and as those two affirmatives carry their negative, so the eight ne∣gatives carry the affirmatives: so that an omission is as well a trans∣gression, as a commission, and so a sin.

Because they go against love, [Reason 2] and charity: and therefore sinne; for charity to God and man, requires all to be done, and nothing omitted that may glorifie, and honour him: and be helpfull and

profitable to them; for so it is said, to be bountifull, that is help∣full. 1. Cor. 13.4. But specially if we consider,* 1.17 that every man must love God above himselfe, and man as himselfe, now to o∣mit any thing that is good for himselfe, is a breach of cha∣rity, to himselfe, then so of these.

Sin is an action, but the omission, is onely a privation: that is, an omitting of that which ought to be done; how can it then be a sin, and they sin who omit it?

There is an action, in sinnes of omission, thus: It is a sin of omis∣sion, not to love his neighbour: not to come to the congregation, to heare the word, and receive the sacrament; in these there is an a∣ction; for sometimes they are done upon purpose, and deliberation, and so he that offends, will not love his neighbour: will not go to the assembly; and here is a plaine action of his will; but some∣times they are omitted, because a man thinkes not of them: not of any purpose, or contempt; now here though there be not an action of the same kinde, yet there is an action repugnant to the law; he thinks not of the assembly, because he would walke, or take his recreation: and these actions are repugnant, to that good worke; and sometimes the action is not at the same time, but went a little before; As a man gives himselfe to excesse, and drunkennesse overnight, and after cannot rise in the morning, to be present there; here is an action, though not at the same time, and of the same kinde, yet that which is the cause of that omissi∣on. All sinne is not an action, it is onely true of sinne of commissi∣on, which is some positive act done, which the will should not consent to do: sin of omission, is but a privation of good. As the Schoole, and Basil. Malum boni privatio est, caelitas ex oculorum perditione provenit, serm. quod D. non est author peccati. Facere cor∣dis cogitare est, quia corporis est cogitata proficere. Chrysost. ser. de levium criminum periculis.

Then many men, if they wil look upon their reckonings, [Vse 1] are guil∣ty of a multitude of sinnes, more then ever they thought them∣selves to be; seeing they have onely accounted sinnes of com∣mission to be theirs, and never of omission; Many have thought they were bound to avoid the evill, yet not to do the good: and so account their sinnes; Many who account it a sinne to have o∣ther Gods, have never accounted it a sin, not to know the true God, to believe him, and feare him, not to pray unto him, which they did only in respect of their own necessities, & never of any duty to him, nor of avoiding of sin; so in the rest of the commandments; These must know, that they have to account with God for these, if they have already for the other; nay, he never accounted, nor repented of any one, who doth not for these; for he can have no true conscience of sin, that hath not right science, & knowledge of these, for sins, who if they reckon not againe with God, & bring not

true repentance, must not looke to have peace, but a controversie, with God. And if Judg. 5.23. Meroz was cursed, not for fighting against Gods people, but not assisting them, in the battell against the mighty. If Moses was punished with deprivation, of the pos∣session, or fortage, of the Land of Canaan, not for dishonouring of God, but not sanctifying him, in the presence of the children of Israel. Num. 20.12. If the rich man was cast into the torments of Hel, not for taking away food from Lazarus, but because he did not relieve his wants, Luke 16. How shall they escape the curse, inherit the Kingdome, the spirituall Canaan, how not be tormen∣ted in Hel?

Then let not men thinke much, [Ʋse 2] if they be censured as men, who have gone astray from their birth, while all their piety, and honesty, is but a negative piety, and a negative honesty, and not an affirmative, but in little and slender sort; here is all they can say for themselves, they are not Idolaters, and open prophane per∣sons, scoffers of piety, they are not swearers, they are no adulte∣rers, theeves, or oppressors; But in the mean time, they are not zea∣lous for his worship, nor conscionable professors, nor such as hun∣ger after righteousnesse, nor such as feare the dreadfull, and great name of the Lord, nor love of mercy, and the like; They may be judged as wicked men, and as those who are in the displea∣sure of God. As Tertul. nusquam & nunquam excusatur, quod Deus damnat. So it cannot be but sinne, which God is displeased withall.

Return unto me.] In this exhortation following the reproofe, there may be noted from the Coherence, two points:

First, the patience of God towards sinners, waiting for their returne.

Secondly, that none is so desperately sinfull, but there is hope he may returne and be converted.

And I will return unto you.] Here is the promise annexed to the former exhortation, to draw them to hearken to it, and obey it: a promise of remooving, or mitigating of their calamities and plagues; and first in the generall, observe, they must performe, and do their parts, else he will not do his.

God is not bound, [Doctr. 1] to give man any thing, he hath promised or covenanted, unlesse he performe his covenant and conditions. Vi∣de Cap. 2.4. I sent this commandment that my Covenant might stand.

Againe, if they repent, he will returne, remove, or miti∣gate, their plagues, and punishments.

Repentance is the most certaine means, [Doctr. 2] and soveraigne medi∣cine, to mitigate, and remoove, to prevent and keep away judge∣ments, and plagues of God, from the persons of men, or the things that belong unto them: Manifest, as here, so by that. 2. Chro. 7.13.14.

If I shut the Heaven that there be no raine, or if I command the Grashopper to devoure the Land, or if I send pestilence among my people; If my people among whom my name is called upon, doe hum∣ble themselves, and pray and seeke my presence, and turne from their wicked waies, then will I heare in heaven, and be mercifull to their sinne, and will heale their Land. Jer. 18.7.8. I will speake suddenly against a nation, or against a kingdome to plucke it up, and to roote it out, and to destroy it. But if this nation against whom I have pronoun∣ced, turne from their wickednesse, I will repent of the plague that I thought to bring upon them. And 26.3. If so be they will hear ken, and turne every man from his evill way: that I may repent me of the plague which I have determined to bring upon them, because of the wickednesse of their workes. Luke 13.3.5. We have examples Da∣vid and the Ninivites, and such like: Now I say, remoove, or mitigate, because they are not alwaies taken away when the par∣ty repenteth; After Davids repentance the child died, and the sword departed not from his house. And the Prophet Mich. 7.9. brings the people humbling themselves under a corporall pu∣nishment.

Because God is just; [Reason. 1] Now justice punisheth not where there is no sin, or not twice, a sin punished before; now he that re∣pents hath taken away sinne.* 1.18 Sin begets sorrow, and sorrow de∣stroies sin, as the wood breeds the worme, and the worme eates the wood; yea repentance punisheth, 1. Cor. 11.31. repentance prevents, or remooves punishments.

Yet though the punishment be mitigated, it is not alwaies re∣mooved, because in his love and wisdome he discernes it good, it should still remaine, as a chastisement, not punishment, both to humble them, and prevent sin in them, to be a terrour, and an ex∣ample to others, and to justifie himselfe before men.

To see the necessity of repentance, and to exhort us, to fall up∣on the practice of it, eriously, and speedily: That that is threatned, may be prevented, so that we take the right course. Rev. 2.5. I will come unto thee quickly, and will remoove thy candlesticke out of his place. There is the threatning against the Church of Ephesus, but the next words shew us the way of prevention; Except thou repent.

But ye say, wherein shall we returne?] The Prophet having re∣prooved them in the generall, in the beginning of the verse, pro∣ceedeth now to particulars, in these words: and this by occasion of the former words, which noteth out to us, their spirituall pride, that conceived of themselves, to have no need of repentance, for they were righteous, and had not any such sin in them, that they need returning.

Spirituall pride, [Doctrine] when men conceive of themselves they are rich, and righteous, and have no need of repentance, & of Christ,

is an odious and vile sinne. Revel. 3.17. I am rich, I stand in need of nothing.

VERS. VIII.

Will a man spoyle his gods? yet have ye spryled me: but ye say, Wherein have we spoyled thee? In tithes and offe∣rings.

WIll a man spoyle his gods?] The Prophet proceedeth to other sins, and a great one, horrible, and impious sacri∣ledge, which was committed by these, in detaining from God his tithes, and first fruits: and in reprooving this he argueth, first, from the generall right, then from the fact, and thirdly from the event. The generall right, is, no man ought to spoyle another, or defraud him: fraud and rapine, is a heynous kinde of injury, and so the more great & grievous, when it is joyned with greatest audacious∣nesse, and contempt; as if they defraud, and rob him, to whom they owe much, whose authority they ought to reverence, and whom they ought greatly to honour: As the Prince, and the King, the Judge, and the Priest. The force of this reason, stands in the interrogation, will a man spoyle his gods? An argument from the comparison of the persons, betwixt man, and God; the one so common and meane, the other so excellent and great; It is a sin∣full thing, and blame worthy, for men, to injure men, even the meanest; much more an honourable man; as the Prince; but most wicked, and impious, to deale so with the great, and glorious God, their Prince, and Governour.

Yet have ye spoyled me.] Here is their fact, amplified, from the persons who, and to whom: ye, me; you whom I have enriched, with so many great, and extraordinary blessings, and benefits, and who ought specially to honour, and worship me, & give me all that you possibly can. The word translated (spoyling) is used among the Hebrewes, to signifie the taking away of another mans goods, and specially by fraud: As in that Prov. 22.22.23. And so the meaning is, will a man spoyle his God? that is, take away by fraud, that is his Gods: but you have done so to me; you have taken away my goods, and the things that belong to me, by fraud, and deceit.

But ye say, wherein?] This is the exception of this people a∣gainst that the Prophet hath accused them of; and it is by de∣nying the fact, and thinke so to reject the fact from themselves, and put God to prove when, and wherein they had done any such injury to him.

In tithes and offerings.] The Lord proceeds, and replies, shew∣ing them wherein they had spoyled him, and were sacrilegious, in that the tenths & first fruits, which the Lord had appointed for his Priests, and the officers of the Temple, they had fraudulently, or violently, or howsoever detained from them. By offerings is here understood, the first fruits, which they were to bring, and offer to the Lord, towards the maintenance of the Tabernacle, and the of∣fices of it. He reprooves them here of sacriledge against God and his worship; and in condemning of this, to aggravate the great∣nesse of it, he shewes how affectioned Idolaters, and superstitious men are, unto their false and feigned gods, to give to them, and and not to dispoile, or take any thing from them: for so much the interrogation sheweth, Will he? He will not, but deale most libe∣rally with him.

Idolaters at all times, are, and have been very liberall, [Doctrine] and bountifull to their Idols, and their service, and their false worship, & so far from taking from them, as they have thought nothing too much for them: so much the Prophet insinuates here, and as much is manifest. Ezek. 16.16.17.18.19. And thou didst take thy gar∣ments & deckedst thine high places with divers colours, & plaiedst the harlot thereupon: the like thing shall not come, neither hath any done so: thou hast also taken thy faire Iewels made of my gold, and of my sil∣ver, which I had given thee, and madest to thy selfe images of men, and did dest commit whoredome with them. And tookest thy broidered garment, and coveredst them: and thou hast set mine oile and my perfume before them. My meat also which I gave thee, as fine flower, oile and honey, wherewith I fed thee, thou hast even set it before them, for a sweet savour: Thus it was saith the Lord God. Exod. 32.3. They brake off and gave away their golden ear-rings to make an Idoll. 2. Kings 16.3. and 17.17. They bestowed their children on Idols. Judg. 17.3. The mother of Micha gave 200. shekels of silver, to the founder, to make a graven and a molten Image.

Because this is a voluntary and free service, of their own heads and inventions: now we see in all things, men spend more freely, [Reason 1] and more liberally upon their owne inventions, then upon those things which they are tied unto: Men bestow more upon their own children.

Because Idolatry and superstition, is naturall, and sensible, agree∣able to nature and sense, and so more pleasant and delightfull: [Reason 2] on things that are delightfull, and pleasant, men bestow more time, more tendance, and more goods.

Because Idolatry is accounted adultery, an Idol, a harlot; an Idolater, an Adulterer, passim in Scripturis. Now, as one saith, [Reason 3] non minor superstitionis quā libidinis impetus adrapiendos homines. Men are as mad upon an Idol as upon a harlot, and as they will spend all to satisfie their lust: so to follow their superstition.

This may serve to reject, [Vse 1] and justly, the suite of our Papists for favour and forbearance, upon this ground, because of the great cost which their ancestors they say have bestowed upon this land, in building of Schooles, Colledges, and Hospitalls, and endowed them with rich possessions (D Bishop prefat:) they must first pre∣suppose and indeed prove, that it is the truth which they professe; and that theirs is the true religion, else may any idolater in the world make the same reason for himselfe, and so may an adulterer plead for favour, because he hath been at such cost & charges with his harlot, and endowed her and hers with such great riches; but if not the one, why the other? why might not the Canaanites by the same reason have pleaded for favour from the Israelites? Deuter. 6.10.11. Yet it was not any motive to bring favour unto them, nay for all that they were commanded to destroy them: And can the Church have a better guide, and Christian common∣wealthes, a better example? But it may be that they suppose that this should prove that their superstition is true religion, be∣cause they thus decked it & bestowed infinite cost otherwise upon it: By the same reason may any idolater in the world, plead that it is the truth and the true worship of God, seeing their bounty to∣wards their false Gods hath beene equall in most things, and su∣periour in divers to this of theirs; yea, by this reason might many a harlot plead against the lawfull and just wife, that she was not so, but her self, because she lives in the house, & is maintained daintily, & gorgeously, when the other is excluded and shut out in poverty and misery; but if not this, why that? but in all this I grant them but that, which may easily be proved to the contrary, that our ancestors in the first institution of these things, did not intend the Popish faith and relition.

Then is it not to be wondred at, [Vse 2] if we see the great liberality of our superstitious Papists towards their superstitions and idolatry? for it hath beene so with all idolaters whatsoever, and no reason but it should be so with this which is more naturall and fitting the humours and corruption of nature then any other superstition in the word: And as some say to Manna, that it fitted and was ta∣stfull to every pallate according to the humour of it; so may we more certainely say of this, as hath beene divers times shewed, that it is fitting to the ambitious, covetous, voluptuous, licentious, and every one of what affection soever; is it any marvaile then though men be marveilous liberall, when as every man that hath it, cares not what he bestowes upon his humour? besides their doctrine of merits hath brought them in no small gaine, specially from men who lie a dying, who to inrich them (though they la∣boured all their life to inrich their wife and children) yet care not how poore they leave them then, because they are so taught that by such meanes they may redeeme their soule; and satisfie for

many things they else might suffer; what will not a man give to save his life when he is upon the gallowes; more in this.

Yet ye have spoyled me.] Their fact and offence, in the relation and comparison which standes thus; they, that is, idolaters, will not spoyle, but they will cleave fast unto their Gods, and be very devout, yet ye have not done so to me.

Idolaters often cleave faster, [Doctrine] and are more devout to their Idols and their worship, then they who professe the truth, cleave, or are devoted to the Lord.

It should teach us in that to imitate them, lest they rise up in judgement, and condemne us: [Vse] Let it be our resolution as it is in Mic. 4.5. For all people will walke every one in the name of his God, and we will walke in the name of the Lord our God, for ever and ever.

Have ye.] Upon whom I have bestowed many and great things, yet have ye spoiled me, and so makes their sinne the greater.

They who have received more from God then others, [Doctr.] if they contemne and injure him and take from him his due, or any such like, they offend more then the rest, vide Cap. 1.12. but ye have polluted it.

Spoiled me.] They tooke away and with-held the maintainance of his Ministers, who were the instruments and meanes of his worship; therefore he accounts himselfe to be injured and spoiled. Hence a generall doctrine.

The injury, contempt, and abuse committed against the meanes of Gods worship, is held to be done against God himselfe. [Doctr.] Thus God takes this done to his Ministers, vide cap. 1.7. The table of the Lord is not to be regarded.

In tithes and offerings.] This is that wherein they had offended, and God complaines; he was spoiled because the portion of their goods which was due to him, they had kept from his house and Ministers.

It is a sacrilegious and impious thing, [Doctrine.] for men to with-hold or withdraw the maintenance of the Ministers: So much the Prophet affirmeth here; so much all those places prove, which command such things to be given to the Ministers: As Num. 18.21. For be∣hold I have given the children of Levil all the tenth in Israel for an inheritance, for their servie which they serve in the Tabernacle of the congregation, Deuter. 12.19. Beware that tho for sake not the Le∣vite as long as thou livest upon the earth. And 14.27. Nehem. 13.10.11. And I perceive that the portions of the Levites had not beene given, and that every one was fled to his land, even the Levites and singers that executed the worke. Then reproved I the Rulers, and said, why is the house of God forsaken? and I assembled them, and set them in their place. Luke 18.12. 1 Cor. 9.7.9.10.11.13.14. Gal. 6.6. 1 Tim. 5.17.18.

Because this is to rob and spoile God, [Reason. 1] as it is here affirmed, and proved by that, where the Ministers maintenance being tithes, is called the Lords, & holy to the Lord, Lev. 27.30. Also all the tith of the Land, both of the seed of the ground, and of the fruit of the trees, is the Lords it is holy to the Lord. Things are said to be the Lords, ei∣ther by a common duty, & as it were the homage that all creatures owe unto the Lord as their Creator, or in respect of his rule & go∣vernement of them: for this all things are his, both good and bad, of which that is, Psal. 24.1. The earth is the Lord, and all that there∣in is: the world and they that dwell therein. Or in respect of a pro∣priety and immediate right he hath in them; and so are tithes, for in the other respects the nine parts are his, as the earth is his: Then must this needes be usurpation and sacriledge, to keepe it from the Lord, and his deputies, upon whom he hath bestowed them, Numb. 18.21.

Because they are called holy to the Lord, [Reason 2] in the same place, which serves for all the maintenance of the Ministerie, called so because they are separated from man and mans use. Now to take holy things from the Lord is sacriledge, as in Ananias and Sa∣phira, Acts 5. Even of things separated by man to the Lord, which might not be altered, Levit. 27.28.

Because without this mainetenance the worship and service of God must needs fall to the ground, [Reason 3] understand publique worship. As Nehem. 13.10.11. And that of Orig.* 1.19 Vulesse the people bring oyle, the lampe will go out in the Temple. Then it is impious to with∣draw this.

Because it is impious to retaine the hyre of a labourer in the things of this world, and the body, is it not more to retaine his who laboureth for the soule? unlesse men thinke they may require his blood for nought, [Reason 4] in this more then in other service.

Because it is impious and a breath of the eight commandement to keepe a mans owne from him, [Reason 5] whether his owne by his labor, or the speciall gift of God, as this is both.

Because the with-holding or withdrawing of this, [Reason 6] as it hindreth the worship of God, so the salvation of men, for which they labor: for how should they labour in either, if they have not their due and honest and competent mainetenance?

What doe you account or call the mainetenance of the Mi∣nister? [Quest.] are tithes yet in force, and due unto the Mini∣sters by the law, as if no other mainetenance might be for them, or otherwise raised?

I answer, [Answ.] saving the judgements of other men, (who have labou∣red to prove them so, whose reasons have not so perswaded me, as they made shew of at first) they are not strictly; first, because then that law, Numb. 18.20. which indeede was given as a reason of this, should then still be in force: And so every man should

renounce his patrimony, that takes the mainetenance of the Church, which they will not yeeld unto; nay, reason is for the contrary, seeing that they may use both for the better credit of their ministery, and the better performance of the commande∣ment, 1 Tim. 3.2. To keepe hospitality. Secondly, then should that law be in force, Numb. 18.26.28. And so there must be a high Priest or chiefe Bishop to receive this, as the Pope did, and which is now appropriated to the crowne, but men will not contend for that. Thirdly, then that law of the tithe of the third yeare should be in force, Deuter. 14.28.29. which is not approved or allowed. Fourthly, then should I condemne all those Churches and Coun∣tries where no such law is observed; but men are otherwise main∣tained, (though questionlesse nothing so fitly and competently) as living in a grosse breach of the morall law. Fifthly, then should I free all Cities who have not fields, nor Vineyards, Oxen nor Kine, Sheep nor other things that are titheable, from being bound by the morall law to pay and give mainetenance to their Mini∣sters; because I finde not, neither directly in the word, nor by col∣lection gathered by any, that Merchants and tradsemen were bound to pay tithe of their merchandize and trades; but no reason, but 1 Cor. 9.11. And that they should give mainetenance to those who watch for them, and must give an account of their soules. These with the like reasons have prevailed with me to settle upon this, that tithes are not due by a perpetuall and the morall law, as if nothing else might come in the place of them: Yet I say, that tithes in our Land and Church, and in divers other Churches of Christendome, where there are thing titheable, have their ground from the word of God. First, in respect of the equity of the law of God, being this, that the Ministers ought to live of the people, and to have sufficient and competent meanes by them; for the Oxes mouth must not be musled, he that serves must live of the Altar, and so of the Gospell: which equity and substance of the law is morall and ought alwaies to continue.

Because the lawes of the Land and of the Church, have confir∣med this ancient constitution, (which in it selfe is different, the generall laid downe in the word, and the particular man hath ap∣pointed) & so tithes may be said to be by the law of God, because they are by the law of man agreeable to the word, which lawes God hath commanded to obey. Thirdly, because tithes have Beene dedicated to the Church and Ministers, by men themselves, and in that dedication there was neither error nor superstition. Therefore due, & not to be taken away, no more then Ananias and Saphira might take away any part of that which they have vowed to the Church; onely, happily according to the rule of the law they may be redeemed, but not with lesse, but with a thing of the same value, or rather according to the law, Deut. 27.31.

Now further I say, [unspec 1] that this maintenance is the most fit and competent, most equall and indifferent. First, because the wise∣dome of God in the beginning of the Church established this, which was no meerely ceremoniall, but had a morall equity. Now how can they have an example of greater authority and more worthy to be followed? Againe, because it affordeth com∣petent sustainance for the one, when he shall live of the tenth and not of the twentieth or fifteenth part, which were too little, and not grieving and oppressing to the other, when he hath the nine parts reserved to himselfe.

Because the Ministers lives are subject to the same wants that other mens lives are; [unspec 2] it is fit and convenient that what they pro∣vide for themselves, thereof, they should affoord a part to him that laboureth in another great worke for them.

Because 1 Tim. 3.2. [unspec 3] he must be given to hospitality, which shall be performed better of him, if he have things in their kinde, and so have his provision.

Because when the Minister shouyd receive all good things for his maintenance and necessity, [unspec 4] and that, as Galat. 6.6. It might bee a present and palpable admonition to him, that hee also should Minister in their wants, in spirituall things committed to his charge.

Because that as the blessing of God was upon the people, [unspec 5] their lands and labours, or denied to them, he also might be partaker of their aboundance and want; to abound with them, and to want with them; for where much, he was to receive much; and where little, the lesse, alwaies proportionable to them, Num. 18.27. that out of this fellow seeking, he might praise God with them, or pray more earnestly for them.

Now as for Cities where there are few or no things titheable, there the maintenance is and must be such as the law hath pro∣vided, if it be sufficient to maintaine a Minister, that laboureth amongst them, in such sort as he may not be distracted with want or burdened with cares, or his Ministery disgraced by his pover∣ty; which if it be not, either by reason of his charge or the hard∣nesse of the times, there ought to be an addition according to mens abilities; and in places where the law hath provided little or nothing, there are the people bound to provide their labourers their hire; not upon charity or almes, but as a matter of justice, ac∣cording to that 1 Cor. 9.1. As he that goeth to warfare, may of duty and justice require his wages of those for whom he fighteth; he that planteth a vineyard may of duty chalenge to eate thereof; or he who feedeth a flocke may of duty chalenge to eate the milke of the flocke. Then the Minister doing all these, may cha∣lenge his maintenance of duty, and they in justice are bound to give it him; yea part of their goods being due to the Lord as a

homage or quit rent of all their goods, acknowledging that they hold and have all things they possesse and enjoy from him; and therefore owe all service honour and obedience unto him. Now tseeing he hath no need of these things himselfe, but hath given hem to others, his Ministers, by whom he will receive them, and communicate by them spirituall things also, not taking his own for nothing; these must know that though no law of man binde them, yet are they bound to give of their goods, and with some proportion of the tenth, for a better rule they cannot have, to the maintenance of the Ministery.

This accuseth and convinceth all those of sacriledge and im∣piety, [Vse] who have their hands defiled with the spoile of the Church and of God, al which we may reduce to these two heads; that they are such as doe it under the covert of law, or without law. First, such as have impropriations, or appropriations; the one arguing that they are improperly theirs; the other, that they are taken from the right owners, and appropriated to them; call it what you will, it is apparent sacriledge, specially in those places where an hundreth pounds is taken away, and but ten pounds left for the Minister. And so no man of parts and sufficiency will take the place, but an unlearned Minister, that the people perish for want of know∣ledge; and here I would have them consider, whether they having the provision, shall not assure and give account for those soules that perish for want of spirituall foode, which comes by their meanes, of which I make no doubt but they shall: As Dan. 1. And will they buy their sweet morsells thus deare? if they pretend the law allowing them; if I were before the law-makers, I would say somewhat to it, but to them I say, if it be jure fori, it is not jure poli, as Saint August. in another case;and we shall all appeare before such a Judge, as no law but the law of the highest can be pleaded. And all the lawes of men shall lye in the dust, as themselve. To these may I adde donatives, which at the suite of these parasites, the Pope would give to one man or moe, the fruit of the Church to be used at his pleasure, yea reserving nothing for the Church, but left the care to his devotion, if he could get a man for forty shillings, or a canvas doublet; yea, of this sort are these leases al∣lowed by them to be let by the patron, Bishop, or incumbent, to a∣lien ate these things from the Ministery, and then rob the Church & spoile the Lord. To these I may adde portions & pensions, im∣munities, priviledges, customes, and prescriptions, which also came from them, & have crept into reformed Churches. All which, are their kind and measure, guilty of this sacriledge, but there are other without pretence of law, which rob God and the Church. As pa∣trons, who taken for the defence of the Church, who thinke they may bestow the living of the Church as they thinke best, and therefore lay them to their houses for provision, and get a

Chaplaine, like one of the knights of the post, that cares not for an oath,* 1.20 to swear he is free from simonie, when he hath agreed for a living of an 100. pound per annum, as the Levite, Judg. 17.10. which ariseth from either the blindnesse of their minds, or the love of wordly things, or envy and evilnesse of their eie and heart; but whatsoever the cause is, the fact is no lesse then sacri∣ledge, and they to answer as before; such also as abuse their Mi∣nisters by fraud or cunning, or power to detaine part of the due, or for the quality of the tith, to pay the worst and vilest unto them.

VERS. IX.

Ye are cursed with a curse: for ye have spoiled me, even this whole nation.

YE are cursed with a curse.] This verse containes the event; Gods curse upon them, for that they had done, as a proofe they had sinned, else had not such a thing, come from the just God: he cursed them with penury, and want, and famine; they pinched him, and he them; yea they had thought in the famine to have kept the more to themselves, and they had the lesse, for keep∣ing from him that which was his; for spoiling him, he justly and worthily spoiled them; and so by their owne craft, had they de∣ceived themselves, and diminished their store, when they thought to have increased it; And so he points them out the cause, why this was befallen them.

Even this whole nation.] The subject of the punishment, the same who were the subject of the sinne; even all, rich, and poore, high, and low, from the highest, to the lowest, had spoiled God; and therefore he laid his plague, as large, and with as full extent. The judgement and curse of God upon this people, was a famine, as the verses following shew. And they having pinched him, he doth deale so with them, paies them home in the same kind. In the generall thus:

It is a just and no unusuall thing with God, to punish men in the like kinde, [Doctr. 1] as they have offended; either against himselfe, or men. Vide Cap. 1.5. Your eies shall see it.

Now for the particular, that the curse, and this curse, is upon such as spoile the Lord, and his Church, we observe.

God will justly punish with his curses, and specially with fa∣mine, and scarcity, [Doctr. 2] all such as do spoile him, and take the Mini∣sters maintenances from them; which as it is affirmed here, so that of Ananias and Saphira, Acts 5.1.2. &c. doth proove it; the curse being upon them for withholding that from the Lord, they

had voluntarily given unto him, for the curse ws not for the lie, and dissembling, though it were the heavier for that, they having bound two sinnes together; like to this, though not in all things, the same is that, Hag. 1.6.9. Ye have sowen much, and bring in lit tle: ye eat, but ye have not enough: ye drinke, but ye are not filled: ye cloth you, but ye be not warme: and he that earneth wages, putteth the wages into a broken bag: ye looked for much, ana loe it came to little, and when ye brought it home, I did blow upon it. And why, saith the Lord of Hoasts? Because of mine house that is wast, and ye run every man unto his owne house. And Deuter. 26.12.13.15. when they have given the tithes to the Leites, they may pray and ex∣pect a blessing; it seemeth therefore to teach, that without that, the curse must be upon them.

Because it is just with him, to curse those who hinder his wor∣ship, [Reason 1] and are principall meanes, either that it cannot be attended upon, or not as it ought: If he cursed Elies sonnes, for making his sacrifices to be abhorred: Sam. 2. how then by whom they are hindred from being performed at all?

Because he will curse those, [Reason 2] who withold the hire and just wa∣tes of such as do but reape their earthly harvest, and worke that worke for them. Jam. 5.1.4. How much more them, who with∣hold the duty from those, who do labour in the spirituall harvest?

Because it is just with God, to deny men food for the body, [Reason 3] when they deny food to the soule; to famish the body, when they do the soule; which they do, who withdraw from the Minister his maintenance; for wanting this, he cannot attend the worke of his calling.

Hence we may observe, [Vse 1] that Ministers maintenance is not of alms, free gift, or voluntary, when Gods curse shall be upont hem, who with-hold them; neither ever was it so, no not in the Apostles times, saving the judgement of some; for the reasons fo the A∣postles served in their times, as well as in ours; & if any difference, more principally in theirs; all which urge a duty, and justice, & not alms: Besides that, the Apostle S. Paul professeth, that he took wa∣tes, 2. Cor. 11.8. though he oftentimes holily boasteth with the Corinthians, that he preached freely, and tooke but what was vo∣luntarily given, as likewise others did: lest if they should have de∣manded the tithes and Priests livings, they might have been thought, that gaine was rather sought by them, then the glory of God, and salvation of his people: And therefore the Apostle Paul wrought with his hands, before he would give any such scandall, having gifts that were extraordinary, that without stu∣dy, they were able to preach: Besides, that similitude of Chrysost. is not without sense, That as a new Physitian comming unknown into a City, at the first. will administer to all, and heale all gratis, that he may be knowne, but his skill being known, will after take

wages: so Christ at first in his disciples, preached freely, but after when he had begot faith in men, then he tooke his due, specially extraordinary gifts ceasing, that they did all things with extreame labour, for the good of their people: neither in reason can they be almes; because they are wages or a reward of their labour. 1. Tim. 5.18. The labourer is worthy of his reward, and almes do ex∣ceed the desert of the beggar, or almsmen, but not in these things, seeing, 1. Cor. 9.11. If we have sowen unto you spirituall things, is it a great thing if we reape your carnall things? And there is no com∣parison, betwixt spirituall and carnall things, but specially seeing Gods curse upon them, who do withhold it from them.

To teach men, [Vse 2] as they feare and would avoide the curse of God, so to give the Minister his due, and not to withhold or with∣draw any thing from him, lest they draw the curse of God upon them: and if they have any thing already, to restore it, lest, though they think they are not yet cursed for it, yet abusing his patience, he do accuse them with a curse. And are not many accursed, both Patrons and people, that they have not a man of gifts and wis∣dome, but they perish for want of knowledge, seeing their pro∣phesie must needs faile? And many that are the great spoiles of the Church, and gather much by it, yet the curse of God is upon them, that they are alwaies in want and needy; their wealth mel∣ting away as snow before the sun, they being many of them gi∣ven over to such sinnes as wast both body and goods, so that Ma∣le parta, male dilabuntur. And if curses be not upon many, yet as Jam. 5.1. they shall come upon them; and God will take as much from them another way, as they do this way from him. Let me use the words of August. The Lord saith, give me tithes, else if thou wilt not give me the tenth, I will take away the nine parts. And doubt∣lesse, many men if they could discerne this, as well as other things, whereby they have sustained losse, they should find that they have gained little at the years end by keeping the Lords due, from his Ministers, but have lost a great deale more by it.

For ye have spoiled me, even this whole nation.] The repetition of the cause of the curse, shewing how justly he had generally sent this plague and curse upon them, because they were generally thus corrupted.

When sins are growne generall, it is usuall and just with the Lord, [Doctrine] to send a generall punishment. Mal. 1.4.

VERS. X.

Bring ye all the tithes into the storehouse, that there may be meate in mine house, and proove me now herewith, saith the Lord, of hosts, if I will not open the windowes of Heaven unto you, and powre you out a blessing without measure.

BRing ye all the tithes into the siore house.] Having thus reproved and threatned them, he begins to exhort them, to change that course, and leave their corruption, promising that he would change things to the better, so they would change.

Bring ye all the tithes into the storehouse.] The exhortation not any longer to deal fraudulently with God, to bring what you list, and keep backe what you list; but bring my whole due, and all the tithes into the treasure, that the Levites and Priests, may be nou∣rished, who do me service, and serve at the Altar; or as some, that my worship may still be maintained, the fire and lamps go not out.

Prove me now herewith.] The exhortation is enforced, first, by a promise of great encrease, contrary to their own opinions, whereas they thought they should have lesse, he promiseth it should be far better with them. The manner is thus, he would have them make proofe of him, bring the tithes, and make triall if he will not be constant in his goodnesse and bountifull in giving; do it but for one yeare, and the next, which if it should come to passe, accor∣ding to this, the Prophet saith, yea and much more abundant, then let them hold on; but if not, then for hereafter let them do as plea∣seth them. But this is not against that, thou shalt not tempt the Lord thy God, Deut. 6. where men are forbidden to try the Lord, in things not written or commanded, but here they are com∣manded.

If I will not open the windowes of Heaven.] Namely, to make plenty, for drought made ever a dearth with them; and so he pro∣miseth abundance of rain which ever made plenty. i. I will send & showre downe on you as much raine, as if the windowes of Hea∣ven were open. The manner of speech is an oath, and so set down imperfectly, and is thus to be supplied; else account me a liar, or such like: for it is usuall with the Scripture, that things which are fearefull to be spoken, or carry with them blasphemy, to be silent, and let men rather conceive of them, then utter them, or use some honest and comely speech.

And powre you out a blessing.] Because the windowes of Hea∣ven

were once opened for a judgement; Gen. 7. and might so be a∣gaine, therefore he expresseth his meaning, that it should be for a blessing, to make things prosper and fruitfull, he sending them the first raine and the latter, in the earing and the harvest.

Without measure.] The originall, that shall not suffice. i. I will give you such an abundance of fruit, that your garners and barns shall not suffice to containe them; as the rich mans barnes did not suf∣fice, but made him consult to make greater. Some interpret these words, more then enough, as much as should suffice and more, that they should have such abundance, that there should be sufficient, and more then they needed: and the more to confirm them he ad∣deth the next verse.

VERS. XI.

And I will rebuke the devourer for your sakes, and he shall not destory the fruit of your ground, neither shall your vine be barren in the field, saith the Lord of Hosts.

AND I will rebuke the devourer for your sakes.] I will not only give you abundance of raine, but take from you other devou∣rers of the fruits of the earth, which it hath brought forth: mean∣ing the Caterpiller, Cankerworme, Grashopper, &c. by which he did as often afflict them with famine, as by want of raine. And so God destroying these devourers, they should have the fruits of the earth, and not be deceived of their hope, when they looked for the fruit of the vine; for God prospering, nothing shall devoure. The exhortation is to pay tithes, and deal faithfully to bring all unto him.

Men ought to give to God and to his Church and Ministery, his whole due and full right, to deale faithfully with him, and give all their tithsas, here; and all their honour, their double honour; 1. Tim. 5.15.16. and that wholly, not in part: so much is also insinuated by that, Levit. 27.31.33. The Lord would not, that the Levites should gaine out of other mens losses, but be∣cause the people used to make a gaine craftily, by turning the tithe into money; he meeteth here with their deceit, lest the Levite should lose any thing of his due; which is also the reason, that God would suffer no eprmutation or commutation fo the beast, or redemption: because then nothing that was good should have come to the Levites, no far or well fed beast; and so he should not have had his due; because they were so griping and covetous; and so their evill manners have brought forth a good law. To these I adde, Prov. 3.9. Honour the Lord with thy riches, and with the first

fruits of all thine increase. Acts 5. Gal. 6.6. Let him that is taught in the word, make him that hath taught him, partaker of all his goods.

Because they have as much right to the one part as another, [Reason 1] and they are bound as much to pay one as another: every part is as much theirs as one, the whole as a part; and so though it be lesse injustice and robbery to keep any part then the whole, yet it is as well injustice and robbery.

Because if he labour carefully and painfully, [Reason 2] he is worthy of all, as Tim. 5. and that he brings for change, is far more excellent, he given greater things then he receiveth any.

Reprofe of many, who though they give somewhat to the Mi∣nister, [Vse 1] give him not all his due. It may be all the Law ties them to for maintenance, but nothing of that, the Apostle calls for honour, but if he be not a Minister just of their owne minds, that he an∣swere not their conceit, as face answeareth face in the water, they will hardly speake so base of any man as of him, never reverence him at all: But many for maintenance do not give him the whole, though somewhat: for whereas in most places of the Land, all things should be paied unto them in kinde, both by the law of God, and of the Land; they have sought by all meanes, to alter the course, and have prevailed so far, as they have brought upon the Ministers, a number of injurious customes of paying little or nothing, for that which is of Good value: And although at the first, this was not done without the indulgence of the Minister, yet many times it happeneth, that the Minister, either not able to sue for his right, or not willing to disadvantage his Ministery, by a perpetuall brawle, is forced to yield of his right, both for peace and hope, to do good: yet the peoples offence must needs be great, that they will not yield the things themselves in kinde, or the value of them. And hence it comes to passe, that what the Minister hath of favour, once yielded unto, and for peace, they hold him thereby bound for ever, though the tithes and price of things do never so much alter. And againe, against all right they binde the successor to the fact and fault of his predecessor, whereby in many things it comes to passe, that where a shilling is due, there com∣meth not a penny to the purse of the Minister: As in many places, there is lest to the Minister but two pence a Cow, by the yeare, and so much for an acre of meadow: yea in many places, nothing tith∣able, though men have never so great pastures, and so many thou∣sands of sheep, because Abbey land, these fulfilling the iniquity of those Fathers who then robbed the Church, for their owne bel∣lies. Of this sort should many in this City be, as the Ministers do complaine, who bring not all their tith unto the Lord. But they could be content to pay them, if their Minister were as he should be. I wonder what a kinde of man a Minister should be, that e∣very

one would thinke worthy of his tiths? for though to one Mi∣nister some might be like them. Gal. 4.14.15. The triall of me which was in my flesh, ye despised not, neither abhorred: but ye re∣ceived me as an Angel of God, yea, as Christ Iesus. What was then year felicity? for I beare you record, that if it had been possible, you would have plucked out your owne eies, and have given them unto me. Who yet afterwards changed; so do they: But that which is due, is due, whatsoever he be, and howsoever he deale, or how worthy, or unworthy, they must deale faithfully: yet the unfaithfull ser∣vant, must remember that he is subject to his judgement, who condemned the slothfull and unprofitable servant, and cast him into utter darknesse.

To perswade men to deal faithfully with the Lord, [Vse 2] in bringing to him and his Ministers, their whole due, all the tithes; and that not only so much as the law requires, but if that be too little, a full and competent and honest maintenance, according to their proportion besides: And as to the poore, every man ought to give according to his abundance, so to the Minister; specially when his charge and the times so require; else hath he not brought all his tithes to the Lord. But me thinks I heare some men an∣swering, that too much is not good for a Minister, and many of them grow worse by riches, idle, and proud, and negligent. And therefore as the Emperiour Frederick said, de papa & clericis, of the Pope and his cleargy,* 1.21 so say they,* Let us take from them the riches that do hurt them, for this is a worke of charity. I answer, I plead not for too much, but for a convenient maintenance; I commend them not, that are worse by their abundance, yet are they men like others, and have the same infirmities, and too many of these objectors, though not to all, may I say: hypocrites, pull out the beame out of your owne eies; who more corrupt, carelesse, and proud, then they by their abundance? Yet would they think it a bad conclusion, that they should have their riches withheld from them. But doe they thinke the portion of tithes, and the like; too much for them? happily they are unequally divided by the law, let that be remedied, & there will be found little enough. But is this to much? What think they of Gods proportion, who al∣lowed to his, not only tithes, but first fruit and offerings, which came to no small matter? Besides, as much land as the greatest City came to, if the description of Saint Hierom be true, who ad Dardanum saith, that the length from Dan to Beersheba was 160. miles; the breadth from Ioppa to Bethleem, 46. miles. Now the Le∣vites portion of land was 48. Cities, Num. 35.7. every City had in Suburbs, 2000. Cubites from the wall round, verse 5. which wil afford a large portion to the Levites of this land. And is it too much now for the Ministers to have proportionable tenths, and a little glebe? But let these men take heed, lest the love of the

world, and the deceitfulnes of riches, have not excluded the love of God our Saviour, as Joh. and the care of his worship and honour, and lest the envy and disdaine, which usually is in the world, to∣ward the Ministery be in them, when they think nothing enough for themselvs, to have and joyne house to house, and land to land, till they dwell as Princes of the earth alone; but if any portion be allotted to the servants of God, as a reward not only of their former studies, but also of their present labours, it is thought too much; and of them who will give the Lawiers free∣ly, for the maintenance of their titles, and often but quarrels; nd to the Physitian a large fee for taking care of their bodies; but the Minister a small pittance, for the saving of their soules: which of many, make men feare, they never reaped spirituall things by us, though they heare us often, because they never part with any temporall things to them, or not without grudging and repining, or but in a marvelous slacke and pinching measure. The man who hath received health by his Physitian, and right by his Lawier, will give him both his fee, and reverence; if not, they acknow∣ledge him but slenderly; So in this: And so men stop their eares to this of the Prophet; yet for all this, thinke I it not tolerable, that a Minister should neglect the care of his flocke, while he hath charge of them, but strive to do it, because, 1. Cor. 9.16.17. Though I preach the Gospell, I have nothing to rejoyce of: for necessitie is laid upon me, and wo is unto me, if I preach not the Gospell: for if I do it willingly, I have a reward: but if I do it against my will, notwith∣standing the dispensation is committed to me. For this will not be a plea for the Minister, at Christs judgement seat, when he must give an account how he fed the flocke of Christ: It may be a plea a∣gainst them to condemne them, not acquit him. Therefore should it not be so, that though they keep him poore, which is their sin, he should shut peace out of his owne heart, which would not be, if he laboured painfully, and looked to the Lord for his reward. And to say to his flocke, as Saint August. to his, in Psal. 146. de∣cimas vis, will you make choise to pay tithes? Then let that be my portion. And yet this is no great matter, for the Pharisees whose righteousnesse you ought to exceed, pay their tithes.* Yet you give scarce the thousand part: yet if thou wilt do no more,* 1.22 do so still, I will finde no fault, for I so thirst after your weldoing, that I refuse not your very crums.

That there may be meat in my house.] Which is not, as some inter∣pret it, that the Priest and Levites might be maintained; but rather as others, that the offerings of God might be continued, and so his worship maintained.

The maintaining of the Ministery is a speciall means to further the worship of God: on the contrary, the withdrawing of that, [Doctrine] is the hindering of this. Manifest here, and that, Nehem. 13.10.11.

When the Levites were neglected, the house of God was forsa∣ken, and that Numb. 18.21. that they might be able to doe him service, and so his worship be maintained, Prov. 3.9. for by the paying and giving to them maintenance, is his honour procu∣red, and that those comparisons, 1 Cor. 9. prove no lesse: for as the warres must needes be unfought, if the souldiers be not main∣tained, &c so must Gods service needs be neglected, if his Ministers be not maintained.

Because the Ministers else cannot, [Reason. 1] as Paul to timothy, 1 Tim. 4.13. Give attendance to reading, but must needs entangle them∣selves with the affaires of this life, as 2 Timoth. 2.4. that is, about private affaires, and so much needs neglect the publique worship of God.

Because the seede of the Ministery will decay; [Reason 2] for it is reward that nourisheth arts, and furthereth a mans study, the hope of a reward and recompence afterward; for though this should not be the end, of a mans study, but the glory of God, and salvation of his people; yet seeing men are not all, nor at first sanctified, to have the right end, yea and many men who never have the right end may attaine the end to save others, Gods end; as the builders of the Arke, who never intended Gods glory, or the salvation of Noah and his family: So it is in this; therefore maintenance must be proposed, and if it faile, the worke failes.

This noteth unto us the vile impiety of the man of sinne, the Pope of Rome, [Vse 1] who in nothing more hath sought to undermine the Church, and overthrow the worship of God, then in robbing and bereaving it of the goods that belonged unto it, by impropri∣ations, donatives, and such like. And to make way for this, hee deprived the people of the worship of God, and turned the exer∣cise of religion into a dumbe and ridiculous spectacle; which done, it was thought convenient that to be a Priest, required no gifts, but that every common man might easily undergoe the bur∣then of it; for if the gifts of learning had still remained as neces∣sary, the maintenane that belongeth unto them, could under no colour have beene taken away; but when every one that was able to read his Portuise was thought sufficiently frunished to that of∣fice, it easily followed that the living given to the Church for the edification thereof, was thought too much for so meane a man in so base a labour. And another way or colour for this, was, that though they were taken from the Ministery, yet they were not a∣lienated from the Church, because they were not appropriated to lay men, but Abbeyes, Fryers, Monasteries, and other Cloysters, which vermine beganne then to multiply as Grashoppers on the face of the earth, and to devour all things that were before them: And in the meane time the worship of God decayed: for those who had the spoile, made an endowment of the Vicurage at so

low a rate by composition, namely ten or twenty Nobles, that no man of parts and gifts was able to live of it, but one that had some other trade to live by, which he followed closely, or no other meanes, and so he made this his last refuge: and by this meanes they did more overthrow the worship of God and his Church, then by all the persecutions they used or can, which they learned from their Grandsire Apostata Iulian, who by this meanes is noted more to have overthrowne the Church, then all the per∣secuting Emperors before him. Because they tooke away Pres∣byters, and their martyrs blood was the seede of the Church; but he tooke away Presbyterium, the Ministery, in withdrawing the maintenance from the Church, and so overthrew the worship of God. In the same steps hath this his sonne Apostata, and others his slaves followed, by which they have made more decay of the worship of God, then by any meanes whatsoever.

This teacheth us the cause why in many places the worship and service of God is not performed, or carelessely and slubberd over, [Vse 2] as men that worke by great, doe their worke, because the mainte∣nance being taken away by Popery, hath not yet beene restored unto Gods house againe, and for his worship, whereby they who hold them are not onely guilty of sacriledge as before, nor of theft, taking that which is proper to others; for no man hath right in tithes, but they who can give, and doe give spirituall things, as Damasus, Deut. 3. * With what face,* 1.23 with what conscience can ye receive oblations, who can scarce for your selves, much lesse for others, make prayers unto God? speaking to lay men, but they are guilty of the hindering and overthrow of his worship, and that not onely of the present hindering of it, but leaving things still ali∣enated to their posterity, and keeping the Church without hope of having them restored; they are guilty of the overthrow of the worship of God after them, so that when they are dead, yet their sinnes shall live.

To teach men willingly and cheerefully to give to the Churh that which is in law and conscience due unto it; [Ʋse 3] seeing by it the worship of God is maintained, and without it, it must needes de∣cay. What ought to be more deare unto men, and wherein ought they and should more labour to shew themselves more cheere∣full and forward, then in the erecting and maintenance of the wor∣ship of God and his service, whether they consider the greatnesse of his Majesty in himselfe, or what he is in respect of them? when it is so small a thing he requires of men, but the tenth, who might require all, having as much right to them as to the tenth: when he then requires so little, is it a great thing if it be given him, of them whose goods onely ought not to be deare unto them, but not their lives, that they might honour him?

And prove me herewith.] Make triall of mee, of my goodnesse,

and bountifulnesse in giving, and faithfulnesse in keeping my promise.

The doe men make trial of the goodnesse, [Doctrine] bounty, and faith∣fulnesse of God in keeping promises, when they doe the things that he requires of them, and doe looke for in them, and by them, the things he hath promised: They who doe otherwise doe but tempt him; that is, who doe thinke to obtaine his goodnesse though they never performe any such thing as he required: So much is implyed here; and in that Deuteronom. 6.17.18. Ye shall not tempt the Lord your God, as ye did tempt him in Massah, but ye shall keepe diligently the commandements of the Lord your God, and his testimonies & his ordinances which he hath commanded thee. And thou shalt doe that which is right and good in the sight of the Lord that thou maiest prosper, and that thou maiest gee in and possesse that good land which the Lord sware unto thy fathers. And by that, Matth. 4.6.7. for if it be tempting of him to seeke and to looke for his promise and faithfulnesse in things not com∣manded, either omitting the commanded, then è contra, Hag. 2.18.19. I smot you with blasting and with mildew, and with hailean all the labours of your hands, yet you turned not to me, saith the Lord Consider I pray you, in your mindes, from this day and afore from the foure and twenteeth day of the ninth month, even from the day that the foundation of the Lords Temple was laid consider it in your minds. That is, because they had begunne to build the Temple, het would blesse them, by that they should try his goodnesse, Isaiah 1.18. If you will repent and doe as you ought, then shall you see and try how good I will be, and Isai. 7.11.12.

Because it is no unfaithfulnesse of od, [Reason. 1] nor want of goodnesse and bounty, not to give, or not to performe things he hath pro∣mised, if men doe not the things he hath commanded; in as much as he otherwise did not binde himselfe, he hath made himselfe a debtor by his promise, but so as the condition upon which hee promised, be performed. But this not performed, no man can ex∣pect that, and so without it can they not make triall of his good∣nesse and fidelity.

Because it is no faithfulnesse nor goodnesse of God to give things that he hath promised as blessings, [Reason 2] to those who doe not the things he requires for them; but is rather the anger and displea∣sure, Magna est ira Dei peccatoribus non irasci. Saint Hierom. And that, Hosea 4.14. And so to blesse them and give them the things he hath promised; they not performing, is a hurt to them, and a curse rather then a blessing.

Then have we many more tempters of God, [Vse 1] then religious tryers of his faithfulnesse and goodnesse, seeing most men make account of and promise to themselves to finde the faithfulnesse of God, though they never doe the things he requires they should

doe, but rather the cleane contrary;for whereas he hath promised all earthly blessings to such as feare him and keepe his comman∣dements, Levit. 24.1. howsoever they have cast off his feare and the care of his commandements, yet they doubt not but to enjoy his blessings; and they will put him to the tryall whether he will be his words master or no, and make no doubt but to finde him performing these to them; and often when they enjoy some of these things promised, it may be in a plentifull measure, their de∣ceitfull hearts flatter them that they come from the faithfulnesse of God and his goodnesse, though they never did the things he required to be done: and as in earthly things, so in spirituall things and matters of salvation they no lesse tempt God; because they perswade themselves to have and obtaine remission of their sinnes though they never repent; to have salvation though they live in blindnesse, ignorance, and infidelity, or unbeliefe; though hee hath promised none of these, but upon condition that they know him, and believe, and repent, John 17.3. and 3.16. Acts 2.38. Must not these then tempt God and not try him? had not Christ tempted him when there was an ordinary way, if hee had taken the extraordinary at the suggestion of Satan, because of Gods promise? should not they tempt him, if when they should passe over the water, upon some mans suggestion they should refuse the bridge or boate and leape into the water, because he hath promised to give his Angels, &c. It will be granted; yet because the Lord hath appointed an ordinary, and the promise is onely in their wayes; that is, doing that he hath commanded. Is it not then so in this? And if in those kindes they can looke for no performance of his faithfulnesse, why in this? but that they are deluded by Santan and their corruption, and as fooles led to the stockes, and as oxen to the slaughter.

Seeing God hath put himselfe and his faithfulnesse upon their tryall, and is so content, that they doe not tempt him, [Vse 2] but try him; that is, they looke for his goodnesse and fidelity, when they performe that he requires of them; for till then they have made no tryall of him, but tempted him; and if he performe not, then cannot they blame him, nay they must blame themselves; for if they had not forsaken him and beene wanting to themselves, hee would never have beene wanting to them.

If I will not open the windowes of Heaven.] The blessing promised as the second reason to make them to bring tithes into his house, and not to withhold the portion of his Ministers, then he will give them plenty.

The Lord he will blesse with plenty and abundance all such as deale faithfully with him, [Doctrine] and give to his Church and Ministers liberally and plentifully, & give unto them their due & competent maintenance: So much is affirmed here; no lesse is laid downe,

Prov. 3.9.10. Honour the Lord with thy riches, and with the first fruits of all thine encrease, so shall thy barnes be filled with abun∣dance, and thy presses shall burst with new wine, Haggs. 2.20. Deut. 26.12.13.15. God would not bid them pray for a plentifull bles∣sing, but that he meant to give it them, for their bounty to him and his Levites.

Because of that, [Reason 1] Matth. 25.40. In as much as ye have done it unto these, ye have done it unto me, is true in this. Now such is the mag∣nificence and greanesse of his minde, that he will give much more then he received, as Princes in the greatnesse of their mindes, give many fold more then they receive; much more will God, even an hundred fold.

Because it is a speciall meanes for upholding and maintaining of his worship and service; [Reason 2] because it enables the present Ministers to follow their studies with chearefulnesse and with freedome of minde, and encourageth others, that are the seed of the Ministery, to goe forward with their studies, that there may be still men to preach the Gospell. Then no marveile if he promise and will per∣forme a blessing, to those who shall doe it.

Because the Ministery of the word and the labour of the Mini∣sters is for the good and nourishment of the soule, [Reason 3] and for the making of it every day more and more like unto him, the renew∣ing of the image of him, and the making of men his, and every day more and ore like unto him, James 1.18. Now when men are carefull to have their soules made his, and made like to him, and will be liberall that way, which argues their care, he will be liberall to them, and for their bodies.

This serves to meete with the covetous distrustfulnesse and distrustfull covetousnesse of many, [Vse 1] who grudge and repine to give unto the Ministers that due and portion which belongs unto them of their goods, specially if they be not able as the rich men in the Gospell, to give of their abundance, and superfluity, they will part with nothing of their poverty; at least not willingly, not free∣ly; and all because they distrust the Lord: thinke that they have, is little enough for themselves, and looke what they give, they thinke so much lost, and so much diminished of their substance, thinking as it were, they have cast their bread upon the waters, and their seed not in any firme ground, but in some puddle, where it should be choaked, and they never see the fruit of it. It seemes that this was the sinne of this people, that when penury was, they held from the Levites their tithes, which makes the Prophet thus to speake to them, and their sinne also, Nehem. 13.10.11. di∣strusting the Lord, that if they gave any thing to him and his, then they should want, not beleeving the Lord and his word, worse then the heathen, Gen. 47.22. whose Priests had a portion assigned them in the greatest scarcity; and then Idolaters.

1 Kings 18.19. Iezabell fed 400. false Prophets at her table, whereas they contrary, which must needs come from covetous∣nesse, making a man diffident, that they shall never bee the bet∣ter or the richer at the yeares end, but so much the poorer.

To perswade men to give unto the Levites and Ministers all their due; that is, a competent maintenance among them, [Ʋse 2] if not for any love to them, yet for the love of themselves; if for no other reason, yet for their owne gaine. If all the things spoken be∣fore can move; if not, that which Chrysostome speaketh in 2 Psal. ho. 9. that any man would be ashamed to be the disciple of a beg∣garly master, and so while they are kept too too bare, the credit and honour of their Ministry, yea the fruit is hindered. If thy father of thy body and flesh should be so bare, wouldest thou not be asha∣med at it? and if thy spirituall father be driven unto it, doest thou not for very shame hide thy selfe, or else put to thy hand to take that shame both from him and thee? Or if this move thee not, will not that which he speakes in Tim. 2. See I pray you how great absurdity there is of these things: should the Pastor not be able to keepe a man to tend upon him, so that he must make his owne fire himselfe, and fetch water, breake his stickes for his fire, and goe often to the market for things necessary, can there be a greater perversity or greater disorder? Those holy men, the A∣postles, thought it an unmee••e thing, that he which should attend upon the word, should be imployed so much as to the service of the poore widowes. Finally, if this doe not move thee, the good of thy soule and the spirituall and heavenly things, such rich trea∣sures these earthen vessels doe bring unto thee: yet let this, that if thou wilt give God, his tenth, he will encrease and multiply thy ninth, even in abundant measure. As August. speaketh, that thou shalt not onely reape by them better things, spirituall things, for a few earthly, but for them from God abundance of earthly things, for that shall be true, Prov. 11.25. The liberall person shall have plenty and he that watereth shall also have raine. And that 2 Cor. 9.6.7. This yet remember, that he which soweth sparingly, shall reape also sparingly, and he that soweth liberally, shall reape also liberally. As every man wisheth in his heart, so let him give, nt grudgingly or of necesity for God loveth a cheerfull giver. Neither let them answer as the widow did to Eliah, 1 Kings 17.12. And she said, as the Lord thy God liveth, I have not a cake, but even a handfull of meale in a barrell, and a little oyle in a cruse; and behold, I am gathering a few stickes for to goe in and dresse it, for me and my sonne, that we may eate it and dye. Or if thou dost distrustfully so a while, yet seeing thou hast the word of God here, more then she had, verse 14. The barrell of meale shall not waste, neither shall the cruse of oyle fatle. Then beleeve and give. Verily, if this be true the Prophet saith here, many men might have more then they

have, if they had for the glory of God, for the service of the Church, and the worke of the Ministery, more liberall hearts then they have? Verily, it is an evill spared penny that loseth a man a pound; and that which men think they have spared to them∣selves, and gained in keeping it from God and his Ministers, ei∣ther the Prophet saith not true, or it loseth them much more. Nay, that they give, though they may seem to have cast it away, yet they shall finde it, and with advantage: and if they had eies to see it, nothing more gainfull then this, and that is given to the poore. Then as Chrysost. for one, let me apply it and speake of both, ho. 53. ad pop. Antioch. so use thy riches, or that which thou hast, that they may bring encrease: let God then be thy Credi∣tor, not other humane things; bestow them upon the Ministers and the poore, not upon thy belly, upon the humble not honourable, upon liberality, not covetousnesse, upon sobriety, not intempe∣rance: What will thy belly afford and recompence thee with, that spendeth most? Dung and corruption. What vain glory? Envy and hatred. What covetousnesse? Care and griefe. What intemperance? Hell and the unsatiable worme. Let God then be your Creditor, which promiseth and will performe such great things. And as Paul exhorteth the Corinthians for the matter of the poore; so I for the Levite and Minister. 2. Cor. 8.7. Therefore as ye abound in every thing, in faith and word, and knowledge, and all diligence, and in your love toward us, even so see that ye abound in this grace also.

I will open the windowes of Heaven and powre you out &c.] It is the raine that is the means; but God is the Author of the blessing.

Whatsoever the meanes may be, that God doth use convey his blessings of peace, [Doctrine] plenty, health, liberty, yet he is the author and giver. Isaiah 38.6.

And powre you out a blessing.] You that shall obey me, and sear me, and walke in my waies.

Plenty, [Doctrine] and a liberall and prosperous estate the Lord promi∣seth, and will perform, to those who feare him, and are carefull to obey him, and walke in his waies. Vide Mal. 2.5.

Without measure.] In marveilous great abundance, and very liberally.

The Lord when he gives to his, [Doctrine] he gives very liberally and a∣bundantly. Jam. 1.5. If any of you lacke wisdome, let him aske of God which giveth to all men liberally, and reproacheth no man, and it shall be given him.

And I will rebuke the devourer for your sakes.] If the Lord should give raine in abundance, and by it should rise weeds, that should either choake the corne, or other creatures, which com∣monly arise of wet, or by any other meanes, and so devoure their fruit, and their hopes be cut off, they should but have little

profit or benefit; that what was given one way, was taken away a∣nother: therefore the Lord promiseth to take away such devourers, such creatures as might destroy the fruit of the earth, when it was sprung up.

Every creature is at Gods command, at his becke to be restrai∣ned or set on, to helpe or hurt, to punish or preserve, [Doctrine] those who are his. Vide Cap. 1.4. Lord of Hoasts.

And they shall not destroy the fruit of your ground.] For their sins and iniquities they had destroied it, but now that they are recei∣ved into favour and mercy they shall not; but receiving, them to mercy, will withdraw his judgements from these things, he smote for them.

As God often punisheth men, [Doctrine] punisheth them not onely in themselves, but in things that belong unto them: so, when he withdraweth his hand, and sheweth mercy towards them, it is not only in themselves, but in things which belong unto them. Isaiah 38.6. Mich. 7.11.

Because, that as his hand was against them for mans cause only, seeing they in themselves deserved no such thing, [Reason 1] as being not subject to, nor capable of sin, which only falleth into a reasonable creature: so he receiving them to mercy, for whose sake they were afflicted, reason that they also should be received, and affli∣cted no more; that as the former might humble them, so this might joy them the more in the mercy of God.

Because, as by smiting and cursing of them, [Reason 2] he testified his anger the more, and displeasure against them for their sinnes: for as in policy, when justice reacheth further then the person of the offen∣dor, to his goods and possessions, it argues the greater displeasure of the Lawyer, against such an offence and offendor. So in this. So he might now shew his love more in blessing of them, for when men have their possessions and lands restored, besides, their par∣don, it is a greater favour of the Prince.

Then hath the Popish Purgatory, [Vse 1] but an uncertaing ground to stand upon, and is builded upon no sure rocke but upon the sand, seeing it is onely for a temporall punishment, in their doctrine, up∣on those who have their sinnes sorgiven them already; but may we suppose in any reason, that God will take from their goods, and lands and cattell, his judgements for their sakes, and not from them their owne persons, specially their soules, (such as are only punished in Purgatory) their punishments? But they will say, that God doth often continue punishments to men, and upon their per∣sons, whom he hath received to mercy. As they will tell us of David who had the punishment continued, when his sinne was pardoned. But we deny that, or any other to be a punishment, for that hath ever reference to sinne; for all afflictions are not pu∣nishments, but may for many other causes, be laid upon men.

Chrysost. ho 1 ad popul. Antioch. hath numbred to us eight causes, yet are they not all.* 1.24 First, God suffers holy men to be afflicted, because otherwise they soone grow proud, of the greatnesse of their merits and miracles. Secondly, Lest others might have a greater opinion of them, then is fit, and count them Gods rather then men. Thirdly, That Gods power may appeare, more abun∣dantly and beyond words, through the weake and unable. Fourth∣ly, That their patience also may be manifest. Fiftly, That we may be put in mind of the resurrection: for when we see a righte∣ous and vertuous man suffer many evils, and so die, this must of∣fer us some thoughts of the day of judement: for if a man suffer not any, that have taken pains for him, to go away without recom∣pence and reward; much lesse wil God suffer such, as have indured so much for him, to remaine uncrowned. Sixtly, That all that fall into calamities, may have sufficient consolation, and mitigation, looking on them, and remembring what they indured. Seventh∣ly, That when we exhort you to their vertues, and say to you, imi∣tate Paul, imitate Peter you may not be slothfull to imitate them, thinking because of their great actions, they were partakers of some other nature then you are of. Eightly, That we may be able to judge aright, who are indeed happy, and who truly calami∣tous and miserable. To these may be added, Ninthly, for clearing of his own justice, as in David. Tenthly, For purging yet corrup∣tion from them, the rod of correction. Eleventhly, To draw them from the world, the nurses teate, as the prodigall sonne was. Twelfly, To prevent sinne like Hoseahs hedge, Hoseah 2.6. Thirteenthly, To make them fly to God, and to love him, as the child to his mother, when feared of passengers. And many other such causes, any one whereof, if they can shew in Purgatory to be incident to the soules departed, it were something to streng∣then their exception, but nothing to prove the thing, when as the paines of Purgatory are satisfactory. And if God in shewing mercy, and pardoning sinne, doth remove the punishment from the creatures he smote for their sinne, he will much more from themselves, their bodies, but especially from their soules.

Neither shall their vine be barren in the field.] This is added, as some thinke, to amplifie the goodnesse of God to his people, when they had returned, and he had received them to mercy, be∣cause the year which was commodious for the field and the corne, was incommodious for the trees and the vines: Therefore when all things should prosper well, it was a speciall proof of the good∣nesse of God, and his good providence over them.

The Lord to shew his goodnesse and mercy, [Doctrine.] his good and mer∣cifull providence to his, will not only work ordinary things, & or∣dinarily, but often extraordinarily to do them good, and to profit them. Manifested here, that he will make both the harvest and vintage good, which in ordinary times fell not out, and all for the good of his: so he made the sea as a wall, and dry land for his people to passe over. Exod. 14.21. So the Sunne was staied in his course. Iosh. 10.12.13. Nay, made to go backe. Isaiah 38.8. So he fed the Prophet by a raven, and for his good, increased the wi∣dowes meal and oile. 1. Kings 17.6.14. So for the relieving of the famin of his. 2. Kings 7.6. &c. For some, he quenched the violence of the fire. Dan. 3. For some, stopped the mouths of the Lions. Dan. 6. For others, he raised their dead to life, as in Lazarus, and the Shunamite. 2. Kings 4.36, How many wonders wrought he in Egypt for his people, how wonderfully did he sustaine them in the Wildernesse? And hereto I apply that, Isa. 59.16.

Because it maketh his goodnesse and mercy more sensible to his owne, who being compassed with infirmities, [Reason 1] as they have lesse sense & feeling of it in small things, then in great matters, so in or∣dinary, then in extraordinary: when as without question, as his po∣wer was no lesse in creating a little Bee, then a great Lion; as the Clock-makers skill in a little watch, as in a great clocke: So his goodnesse in the smallest and most ordinary, as in the greatest and most extraordinary. [Reason 2]

Because his power might be more manifested, and magnified unto all men, who oftentimes in ordinary things give more to the meanes then they ought, and lesse to the Lord then his due, yet in extraordinary are driven to give him the whole, if they ac∣knowledge him at all.

This may note out unto us, [Vse 1] the happy condition of Gods chil∣dren and people, when not only ordinary means must worke for their good, but rather then they should quail, God will make ex∣traordinary things for them, if ordinary things be not enough to procure their good. The Psalmist sheweth that they are blessed, for whom the ordinary things worke to their good. Psal. 144.12.13.14.15. That our sonnes may be as the plants growing up in their youth, and our daughters as the corner stones, graven after the similitude of a Palace: that our corners may be full and a∣bounding with divers sorts, and that our sheep may bring forth

thousands, and ten thousands in our streets: That our oxen may be strong to labour, that there be none invasion, nor going out, nor no crying in our streets. Blessed are the people that be so, yea, blessed are the people whose God is the Lord: but addeth more special∣ly, that their blessing is, to have the Lord for their God; who if this be not enough, can moreover do such and such things for them, far beyond the ordinary course of things. It is a happy condition for subjects, when they may have under a Prince ordi∣nary favour, and benefits, and the due course of Lawes, and the proceedings in them, for the righting of their wrongs, the procu∣ring of their rights, maintenance, and countenance of their peace and state; but the condition is accounted the better, when the Prince will use his Prerogative, to procure extraordinary things for them. So in this: specially when this shall not be, as often fals out with some Princes prerogatives, prejudiciall to others, but for their sakes profits others. As the extraordinary giving of the host water. 2. Kings. 3.14.17. And that which Tertul. hath Apol. adversus gentes.* 1.25 [Ʋse 2] Marcus Aurelaus in his war against the Ger∣manes, his army being destitute of water, by the praiers of the Christians, he procured that it should not perish with thirst, they obtained raine from God.

This may be matter of comfort, unto those who are indeed Gods, truly reconciled unto him, and partakers of his mercy; when they know, that rather then their good should not be procured, if ordinary meanes be not sufficient, the Lord will worke extraor∣dinarily: not that it warrants any to neglect ordinary meanes, for that were to tempt God, or to expect for extraordinary, while God affoords ordinary; for that were presumption and not faith; but when they faile, then to rely upon this, they shall then shew themselves the children of the believing Abraham, if with him, they answer and appease their soules, as he his sonne. Gen. 22.8. God will give an evasion, God will provide. And as Moses to the people in a strait, Exod. 14.13. Then Moses said to the people, fear ye not, stand still, and behold the salvation of the Lord which he will shew to you this day. For the Egyptians whom ye have seen this day, ye shall never see them againe. For he hath done it before, and his arme is not shortened, nor his affections to his changed: If then he dealt so with Abraham, with Israel, with the Church in Esters daies, they may expect the like; provided, they be to him as they were, and it be for his owne glory, and their good, as that was. And if they be, then may they more ex∣pect it, because it wil be more for his glory, because the meanes by mans corruption, often obscureth & shadoweth his glory, men attributing more to them then is due, and lesse to God then is his right.

VERS. XII.

And all Nations shall call you blessed: for ye shall be a plea∣sant land, saith the Lord of Hosts.

AND all Nations shall call you blessed.] The second benefit, that shall come to them in obeying God, and bringing his tithes into his house, a good name, and honour and estimation. In for∣mer time ye were in contempt among the heathen and barba∣rous, because of your poverty and want and penury, with which I had cursed you, for not bringing my tithes; but now when they shall see the blessing increased upon you, they shall say, seeing your plenty, that you are a people dear and beloved of me.

For ye shall be a pleasant land.] Saint Hierom would have it, a Land desired, for the fruit and plenty of it. But why ye, and not it? It is the Hebrew phrase, giving to the possessors, that which is proper to the earth. As Deut. 28.3. Blessed shalt thou be in the City, and blessed also in the field. For it is the field that is blessed with increase: but some thinke the sense will be more plaine, if you understand, As, ye shall be as a pleasant land, that is flourish∣ing and prospering and abounding with riches.

The Lord will blesse with honour and credit, [Doctrine] all such as deale faithfully with him, and give to his Church and Ministers libe∣rally, their due and competent maintenance. So much is pro∣mised here, and so much was performed to Obadiah. 1. Kings 18.13. To the widow of Sarepta. Cap. 17.15. And to the Shunamite. 2. Kings 4.8. For to this may we apply that, Matth. 26.13. Verily I say unto you, wheresoever this Gospell shall be preached throughout all the world, there shall also this that she hath done, be spoken of for a memoriall of her. This is that Nehemiah had, and prayed for. Ne∣hemiah 13.14. Remember me, O my God! herein; and wipe not out the kindnesse, that I have shewed on the house of my God, and on the offices thereof.

Because by this, they honor the messengers of God. 1. Tim. 5.17. [Reason] And by the contrary, poverty makes contemptible, as in the Magi∣strate, so in the Ministery. Now if Princes honour those who ho∣nour their followers and speciall favorites, much more will God.

Reasons 2. and 3. vide 1. and 2. in the promise of plenty.

If this be so, that honour is their due from the Lord, [Vse 1] who ho∣nour him in his Ministers, what honour can they looke for, who thinke every thing well gained, that is got and kept from the Church? and thinke it well spared, when they have pared them of any thing, making them contemptible by poverty, and con∣temning

them when they have done, and bring the contempt of many others upon them; for by want they either preach not, or they preach unfaithfully, pleasing, and not wholesome, toothsome, not saving things, and either will bring contempt upon them, and so utterly hindering the glory of God, and the salvation of his people. Doe they thinke then to have honour of God? many can be con∣tent to entertaine Ministers in their houses, at their tables, specially strangers, rather then their owne painefull Pastors, but with Sauls humour, 1 Sam. 15.30. not to give them honour, but to honour themselves. Many are heard glorying that they have a Minister in their house, and they give him twenty pound or thirty pound, per annum, when their hearts tell them that they deprive him of eighty, as due to him as the rest, they enjoying the impropriation, being a thing, for ought I can see, under correction of the law, against right or reason; both in respect of the people, that they should have their tithes for nothing, performing no duty or ser∣vice unto them, and in respect of the Minister who doth the la∣bour, and they enjoy his wages: And these men thinke to be ho∣noured before the people for them, and by them; but if that be due to such as deale liberally with them, which is rather in gi∣ving them more then their owne, then in keeping any thing backe from them; if they by this, dishonour them, let them looke for dishonour from him, when they thus provoke him. If the Prince be offended to see one of his common souldiers dis∣graced, and pinched of their wages; if one of his Guard and nigh attendance, wherein the safety of his person consisteth, his anger would exceedingly be kindled; but if his sonne, saith Cyril, I would apply it, if himselfe, his owne homage and tribute denyed him, would he honour such?

To perswade men to give unto the Ministers, [Vse 2] who watch over them, and for them, when they sleepe, and study for them when they play, and weepe for them when they laugh, and in all things, and by all meanes, seeke their salvation and good; to give them I say their due, and competent maintenance, if other things move them not; if the commodity and profit promised doe not move them, yet this, that is better then riches and gold, and to be desired above it, Prov. 22.1.

All nations shall call you blessed.] They should be honourable and famous for their outward prosperity: besides the generall do∣ctrine we may observe some particulars.

The Lord sometime makes his Church famous and honoura∣ble in the eyes of the world, [Doctrine.] and wicked men for outward peace and prosperity and plenty, as here is promised. So was it with this people, for the most part, in the dayes of Ioshua, and divers of the Judges, then their victories & taking the land, here their often deliverances, and forty yeares peace and plenty together, witnesse

the bookes of Judges. In the times of David and Solomon his son, that they came from farre to see the plenty and prosperity: and so of divers others of the Kings times. Amongst other that is special∣ly markeable, and of speciall note when they were in captivity, yet for deliverance famous, Ester 8.17. In all and every Province, and in all and every City and place, where the Kings commande∣dement and his decree came, there was joy and gladnesse to the Iewes, a feast and good day, and many of the people of the land became Iewes, for the feare of the Iewes fell upon them.

Because God hath promised such things unto them, [Reason 1] while they feare him, and walke in his waies, and keepe his ordinances, and judgements, therefore they doing, he will not be wanting.

Because wicked men should see that, [Reason 2] which they will hardly confesse, that even in this life there is a reward for the righ∣teous, or to shew his power in preserving it, as Moses bush,* 1.26 while it is persecuted, it flourishes; while it is contemned, it encreases; while it is wronged, it orecomes; while it is opprest, it growes; and then stands, when it seemes throwne downe. Now in this, I say, the Lord doth oftentimes thus blesse his Church, not alwaies; for even under the law when this was more specially promised to them under the Gospell, and when they were led more by these, because of their child-hood and infirmity, they had them not al∣waies, then lesse under the Gospell. Besides, Jer. 12.1. Psal. 73. 2 Tim. 3.12. John 16. ultimo 20. Heb. 11. Israel in Egypt, in Ca∣naan by Philistimes, Ammonites, Midianites, Babylonians, Per∣sians. The Primitive Church for 300. yeares after Christ, after it was persecuted by the Arrians, Gothes, Vandals, yea after that it had Christian Princes, yea and much misery the Church hath felt from the Turkes. All which shewes, this is but sometime, not alwaies. This may be because it is with the Church, as Salvian once complained.* 1.27 The very Church of God, which in all things ought to please God, and to appease him; what is it or doth it else but imbitter or provoke him, or besides a very few who flye from evil? what is almost the whole society of Christians any other, but a very sinke of sinnes?

Against the dreame of Anabaptists, [Vse 1] who thinke a man cannot be a religious man, and a rich man, but that one overthrowes the other. It is true, it often falls out by the corruption of men, that as the leane Kine devoured the fat in Pharoahs dreame, so in this; and that the mother is devoured of the daughter; but yet this sentence and opinion must needs condemne all the generation of Gods children, who sometimes have had such abundance, plenty, and prosperous estate, and that which hath beene, may be; for as there is no new thing under the sunne, so nothing hath beene, but it may be renued.

This will confute the doctrine of Popery, [Vse 2] making this a note of

the Church, for being but sometimes befalling it, it cannot note the Church, which is certainely knowne onely by such things as are infeparable, which this is not, being oftner under persecuti∣on then in prosperity; and how otherwise seeing here it is but a stranger and sojourner, compared to a Dove lodged in the rockes, Cant. 2.14. to a ship shaken with the windes, but not sunke; to a house upon the rocke beaten with winde and weather, but not cast downe. Therefore is it but a weake argument which Bell. Sad. Stapl. and others use to prove the true Church, and to deny ours to be; and indeed no other then that which the Heathen and Pagans have used against Christians. Symachus against whom Prudentius writ in an Epistle to Theodosius the Emperor, which is in Ambros. Epist. 30. used this argument, and almost no other, to prove that the Emperor should still abide in the religion of the Romans, because that Common-wealth was most flo urishing and prosperous, so long as they worshipped Iupiter, Apollo, and other Gods. Also the old Tyrants, Persecuters of the Church, were wont to impute to chance the cause of all calamities and mi∣series; for they used to say when calamities were upon them; we are now lesse fortunate then in former times, because we suffer the Christians, and because we do not with that religion and devotion worship Iupiter, and other of the Gods, as we did before, therefore are the Gods angry with us: so the Papists from a temporal felicity measure piety, and gather that God doth favour them, because he gives them these outward things, by it would condemne us and al other Churches. But if the Heathen reasoned absurdly, they con∣clude not well, but very impudently; but if the conclusion would follow, it would be on our sides rather then theirs; who have for these 48. yeares not been inferiour to any Kingdome in the world for peace, plenty and prosperity, and specially when we have beene most severe not in persecuting, but correcting of their im∣pieties & Idolatries, (For projustitiâ persequentes persecutores sunt, propter flagitium correctores, August. contra lit. Petil. lib. 21. ca. 84.) And for victory in warre, which is the principallest they stand of, we have given them more foiles then ever they us, and have often carried the day and triumph both by sea and land, blessed be our God for it. Therefore must they let this argument, this weapon goe, or else we will sheath it in their owne sides.

If this be a blessing, [Ʋse 3] then have we cause to stirre up our selves and soules to God to give him thankes for that he hath performed to us, which he promised to this land and people; that we have had such peace, plenty, and prosperity as we have beene accoun∣ted of all blessed and happy, and of our enemies mightily malig∣ned and envied. That we use that of August. de Civit. D. l. 1. c 7. Quisquis non videt caecus, quisquis nec laudat, ingratus, quisquis laudanti reluctatis in sanus est. And yet seeing it is no perpetuall

blessing, but such as the Church is often deprived of, and hath beene, let us see we walke worthy of it, lest he pull us downe as low as he lifted us up high, and make us as vile as he hath made us honourable. As he did divers times with his people, Deuter. 29.22.24.25. which was then and shall be when they are worse, and walke unworthy of this, and we be as Salvian, ad Catholicum Ec∣clesiam. lib. 1.* 1.28 I know not how, but thy felicity flights against thy selfe; so much as thou art encreased in people, thou art almost as much encreast in vices; by how much thou hast more aboun∣ded, thou hast lost in discipline, and thy prosperity hath brought with it a great encrease of evills; for the professors of the faith being multiplyed, the faith it selfe is lessened; and her children encreasing, the mother is sicke: and thou O Church of God! art made weaker by thy fruitfulnesse, and the more children, the lesse strength, for thou hast spread through the whole world the professors of thy religious name, but not having the power of re∣ligion, as if thou wert rich in men, poore in faith, wealthy in multitude, needy in devotion, enlarged in body, strengthned in spirit, &c.

VERS. XIII.

Your words have been stout against me, saith the Lord: yet yee say, What have we spoken against thee?

Your wards have been slout against me.] Your words have been stout against me, faith the Lord of Hosts. The Prophet pro∣ceedeth to reprove this people of another sinne, and to expostulate the thing with them. The sinne of it is, the denying of Gods pro∣vidence, both over the evill and good; not punishing the one, and not providing for the other. This people afflicted of God with penury, and want, for other of their sinnes, but especially for spoi∣ling God, his Levits and Church, they thought and spoke blas∣phemously against God; but accusing his providence, as not re∣garding those who worship and professe him, but such as disho∣noured him, and were wicked, and never would they accuse them∣selves of their sinnes: which is that he saith, their words have been great against him, they spoke hard and odious things of him, as the words following shew, that these were they.

Yet yee say, What have we spoken against thee?] They answer for themselves, not denying simply that they had spoken any such thing, but putting God to his proofe, as thinking that he did not know nor understand; as those who had oftentimes said a∣mong themselves, that God regarded not the things here below,

neither tooke notice of what men did: Therefore this question of theirs tendeth not to any deniall of the deed, but to the tempt∣ing of God: For if hee could not, or did not answer directly, and shew them what they had said; then would they conclude, as be∣fore they had, that he did not regard nor understand the things that were said and done by men: which if he did, then could he tell in particular what words they had spoken against him, and not thus insist in the generall.

Your words have been stout.] Observe: [Doctrine]

God takes notice of the words of men, as well as their acti∣ons, and will reprove them for them, and call them to an account and judge them, Jam. 2.12.

Your words have been stout against me.] They deny the provi∣dence of God, and his wise disposing of things upon earth among men, as the verses following shew; and so are accused to have spoken against God himselfe, though they have not denied him, or blasphemed him.

They who deny the providence of God, [Doctrine] and his governing of things here below, do speak proudly, and wickedly against God; specially if they deny his providence and government in dispo∣sing the states and affaires of men. This is the sinne these are chalenged withall. Such was that which we have, Psal. 73.11. And they say, How doth Bod know it? or is there knowledge in the most High? If it be referred to the tenth verse, it is the infirmitie of Gods people: if to the ninth, it is the pride of the wicked. In either, it is a sinne against God. And that, Psal. 94.4.5.6.7. They prate and speake fiercely: all the workers of iniquitie vaunt them∣selves, they smite downe thy people. O Lord, and trouble thine heritage: they slay the widow and the stranger, and murther the fatherlesse; yet they say, The Lord shall not see, neither will the God of I cob regard it. Such were they, Zeph. 1.12. And at that time will I search. Jerusalem with lights, and visit the men that are frozen in their dregges, and say in their hearts, The Lord will neither do good, nor do evill. Job. 22.13.14. But thou say∣est, How should God know? Can he judge through the darke cloud? The clouds hide him that he cannot see, and hee walketh in the circle of heaven. Ezek. 9.9. Then said he unto me; the ini∣quity of the house of Israel and Judah is exceeding great, so that the land is full of bloud, and the citie full of corrupt judgement. For they say, The Lord hath forsaken the earth, and the Lord seeth us not.

Because God doth chalenge these things unto himselfe, [Reason 1] the Scripture giveth it unto him, Isai. 45.6.7. Prov. 15.3. The eyes of the Lord in every place, behold the evill and the good. Psal. 28.18.19. & 34.15.16. Then without sinne this cannot be denied, which were to give God and his Truth the lie.

Because by denying this, they deny the wisedome, the power, [Reason 2] and the goodnesse of God: for seeing God hath created the world, and all things, specially men, how should he be wise, if he knew not? how omnipotent, if he could not? how good, if hee would not regard and governe the things and men he had made? For who would account him a good father of a family, who when he can, and knowes well how to governe and dispose of the chil∣dren he hath begotten, and of the house he hath erected, and his whole family, yet will not, but neglects them? And when they deny this of God, do they not deny his goodnesse?

Then have we many proud speakers, [Vse 1] many that utter stout words against the Lord: for we have many, and too many, who deny the providence of God, some in one thing, some in another, some after one manner, some after another: some deny any pro∣vidence at all; some affirme it only to be in heavenly things; some if in earthly things, then but in great matters, and about the grea∣test creatures, not the smallest: If in man for the generall, not in the particular actions and affaires of men. These are all speakers against God, when the Word and Reason witnesseth of him, that his providence is over all these: as in generall, Psal. 113.5.6. in great things, Prov. 16.9.21.1. in particular actions, Jerem. 10.23. Acts 17.28. in smaller, Job 38.3. Matth. 6.26.28. and 10.50. and many other of the like kinde, beside reason; as that the world doth so long continue, that the heavens still keep their certaine and perpetuall motion, that there are interchanging of things; and as the day succeeding of the night, and the winter of the summer; that the earth being founded upon the waters, & compassed about with it, and yet it neither sinketh nor is over-flowed: will not all these prove his providence? specially when they are created of nothing, when many things are compounded of contraries, and by a naturall enmitie seeke the ruine, and would wrack one ano∣ther. For they must needs be preserved of some other; but of none but God: for who else is able to sustain, to rule and govern so great a masse, and so infinite creatures, but an infinite power? To deny them this, is to speake against God himselfe; of which all these are guilty, either out of the dulnesse of their braines, as be∣ing not able to comprehend greater things then are before their eyes, and which may be groped and felt; or else out of the wic∣kednesse and corruption of their hearts, who living wickedly and filthily, lest the continuall remembrance of this should vex and disquiet them, and the perpetuall feare of punishment torment them, they frame this comfort to themselves. As children, when they have offended, could wish and desire they had neither a Fa∣ther at home, nor a Master at Schoole: and these perswade them so it is with themselves.

[Vse 2] This may teach men to take heed how they deny or call into

question the providence of God, lest they be found fighters and speakers against God, and that proudly and contemptuously. For what if they cannot see God, how he doth it, yet seeing they see it is done, and the world and all things in it governed after a mar∣vellous manner, they ought to beleeve it is so? If a man shall see a ship come sailing into the haven; or standing upon the shore, see it go along upon the sea, and often sailing prosperously in the midst of great tempests, though he see never a Mariner, never a Master and Pilot, yet he doubts not but he is there. Or as Gregory Nazi anzen: If thou heare a Harp sound of divers strings, and all keep one harmony, thou wilt conceive of one that strikes them, though thou see him not: so in the government of the world. Yea, when they cannot see the reason of things that are done, yet men ought to admire the wisedome of God. As in States, men do give more to the wisedome of those which hold and sit at the sterne, and go∣verne the State, that they thinke well of things done and proje∣cted, though they see not the reason; nay, when their reason is contrary. Finally, well and with good reason may they imagine, that if a Father will governe his house, and a King will not forsake his kingdome, God will much more governe the world, and not forsake it. And if a ship, though well built and strong, as Chry sostom, cannot be preserved in the sea without a governour; no, not a day in the middest of the waves, nor the body separated from the soule, how should this be? All which may keep us from denying the providence of God, and so speaking against God.

VERS. XIV.

Ye have said, it is in vaine to serve God: and what pro∣fit is it that we have kept his commandement, and that we walked humbly before the Lord of hosts?

YEE have said, it is in vaine to serve God.] The Prophets re∣plication in the person of God, shewing them wherein they had prophanely and impiously spoken against God; and this their impiety consisted herein, that they said it was a needlesse and fruitlesse thing to serve the Lord, & that a mans labour should be in vaine that should busie himselfe about it, and restraine himselfe of other things, of his pleasure and profit; and they affirme it to be a needlesse worke, both in respect of God, who was to be wor∣shipped, and in respect of those who should worship him; for the first, some understand these words. i. God is farre above man neither hath commerce with him; if he have, yet God hath no

need of these things which men possesse, neither doth he desire, he is not affected nor bettered by the worship of men. Then is it in vaine and foolish, for men to bestow their paines and labours in those things which never helpe nor profit him they doe them for. Now these things profit not God, therefore they are vaine in re∣spect of him.

And what profit is it, that we have kept his commandements?] Their second proofe they have in speaking thus against God, be∣cause it is not profitable to men who worship and serve him; and first, they deny it any waies profitable to do the good God hath cō∣manded, and that there is not with him any reward for well doing. And secondly, that it is as little profitable to abstaine from evill, and that we have walked humbly before him, which is (as I take it) not to be understood of that humiliation which is in repen∣tance, as some thinke; but as some others, it describeth one who having piety, and the feare of God before his eies, neither hurteth any man, and being hurt of others, doth not violently revenge himselfe, but rather suffereth all things, then proudly doth any thing, and commit their cause to God as the just revenger, know∣ing that vengeance is his; to which purpose they understand those words before the Lord of hoasts; that is, before God the reven∣ger: and so they account the observation of piety and religion not profitable to men, as that which did not make the worshippers prosperous, nor keepe them from injuries, nor defend them grie∣ved: And of both these they give themselves for instance, and speake out of experience; that they had found none, and so chalenging themselves to be just, religious, and godly, and so en∣deavoured their owne honour, and to detract from the providence of God and his worship; and it is worth the noting, that they produce not others of the godly, but themselves: for the first might easily have been refuted, either by producing the examples of those who have had testimony of their piety from God, and where they enjoyed his blessings; or else by answering them, that neither they, nor any other, were able certainely to judge whether those they named, did truely and sincerely worship God or no, and imbrace piety: for no man can be a certaine witnesse of anothers conscience, his owne he may well know; therefore these brought not forth others against God, but themselves.

The misery, poverty, affliction, [Doctrine] and adversity of the children and Church of God, and the prosperity of the wicked, makes men out of their ignorance or corruption, out of their infirmity or malice, to deny or doubt of the providence of God, videca. 2. ver. ult Doct. ult. proofes.

Reason and Use 1.

To teach us to suspect our conceit or judgement when it carries us that way, to question and reason about Gods providence, [Vse] as if

he did not dispose of the things here upon earth, because things goe thus among men; and to checke our selves, suspecting our wisedome that cannot see the causes of things, and Gods course in disposing of them, when he deales diversly and not as we would thinke reason he should, yea and ceasing from our wise∣dome to search into things more then we can comprehend.* 1.29 When thou seest a Physitian sometimes cutting, sometimes bur∣ning the same ulcer, yea and oft times missing his art; yet thou dost not unmannerly object. But in God, who never erres, but disposed all things rightly and orderly according to his wise∣dome, thou a poore mortall art busie to know the reason of his counsells and doings, and dost not ascribe all to his infinite wise∣dome. Is not this extreame madnesse? but admit it lawfull and fit to enquire, he certainely is purblinde that cannot see even the spe∣ciall providence of God, when the hands of God goe thus crosse, like old Iaakobs hand upon the heads of Iosephs children, and thinke with Ioseph that they should be otherwise; for is it not a speciall wisedome in a Physitian to keepe some whom he loves in a strict and spare diet, and others of whom he hath not, neither hath cause to have the like care, to give them liberty to eate and drinke what they list? Is it not speciall providence in a father if he keepe his sonnes bare, and have a strait hand over them all the while they are at none-age, and suffer servants to have more li∣berty? Not of a husbandman to keep the sheep he would have live longer, and have wooll and lambe of them, when those he means shall soone come to the shambles he feedes, and in a large and fat pasture. And is it then want of wisedome and providence in God if things thus goe with his and the wicked? Nay, is it not the wise providence of God to put his children in such a condition as they may most shew the graces they have, and grow towards that they want, and ought to have, and the wicked in such a state as may most manifest their corruption, and by which they may best ful∣fill the measure of their iniquity? Now for the first, is affliction of any kinde, Psal. 119. Before I was afflicted I went wrong, &c.* 1.30 Adversity enlarges our desire to God, as the seedes covered with ice, are more fruitfull. And, as in trees, if one plucke off the fruit and the leaves, and loppe of the boughes too, so the stocke remaine, the tree will grow fairer: so if the roote of godlinesse remaine though riches be taken away, and the body be afflicted, all will tende unto greater glory.

Ye have said, it is in vaine to serve the Lord.] In a more parti∣cular examination of these words, other things are to be obser∣ved: as first, that they are said to have spoken against God and blasphemed him, because they account the service of God of no profit nor fruit. [Doctrine]

For men to thinke or speake that it is a fruitlesse and unprofitable

thing to serve God and to obey and worship him, to study piety and godlinesse, is a wicked speech and blasphemous thought a∣gainst God: For that, are these here chalenged. It is that Ieremy accuseth the men and their wives, the women, and all the women in Pathres of, Jer. 44.15.17.18. David confesseth this had ceased somewhat, and for the time, upon him, Psalm. 73.13. This was that by which the Divell provoked Iobs wife to tempt him, and so was her blasphemy, Job 2.9. And Micha 7.10. Job 21.15.

Because it is flat contrary to his word, [Reason 1] which witnesseth the contrary every where, that they shall be happy and have all things necessary that feare him, Psa. 1. and 34.9.10. with infinite other places, and many examples in the Scriptures.

Because by this they make God unfaithfull, and so no God, [Reason 2] who hath promised such fruit to them who sow in righteous∣nesse.

Because by this they deny the bounty and liberality of God, and is a great prejudice to his honour, and glory, [Reason 3] that hee should dimisse such as serve him and belong to him, empty handed.

Then have we many who must answer at Gods judgement seate, for blasphemy and proud speaking against him; [Vse 1] with whom nothing is so common as upon any, even the slightest occasion to condemne piety and the feare of God, for the most fruitlesse and the unprofitablest profession in the world. If they see any man who professeth Gods feare, and seemes carefull of his wayes, if he any way miscarry in his state, and decay in that, the world dee∣med him to have had, or if he increase not as other men doe, by a lawfull and honest profession, as they, by all their by=waies and indirect courses: What doe they? will they enquire the just cause of it, and search what may be a let he prospers no better? of which, many just causes may be given of severall men and well found out; yet they never search further then this, their piety and profession and the service of God, & though they will not directly speake as these, because that were palpable, yet they spare not these speeches, you may see what comes of this professing, of all their piety and godlinesse. And this they whisper every where like the ten spies of the holy and promised Land, and bring up an evill report of it, Num. 13.33. and a slander upon it, Num. 14.37. But let them know that upon those ten spies, & upon all who beleeved them, the judgements of God befell, and they fell in the wilder∣nesse, and never came to set foote in the Land of Canaan. Such recompence let these expect from the Lord, not to come into the promised Land, when as those they said should bee a prey; If we may allude to Numb. 17.31. they shall not lose their recom∣pence.

To teach men when they see those who professe the feate of God and piety, [Vse 2] not to grow in the world, or to decay, not to be in so prosperous estate as others are, not to accuse their profession and piety, lest they be found upon the returne of their triall, guilty of blasphemy against God, denying his faithfulnesse, dishonou∣ring him, as suffering his followers to be without reward and re∣compence for their service. And of two evills it is lesse, and the better to accuse man of hypocrise in his service, and of some secret sinne, which lying hid hinders his encreasing, as Iron in a wound hinders the curing of it. Or safer it is to apprehend here the wisedome of God, who dealing like a wise Physitian, and see∣ing a full dyet hinders the health of his Patient, he for the time forbids him many things; as possessed with a fever, forbids him strong wines and drinkes; and hard meates of digestion, and such like: So God. Or were it not safer and the best course to impute it to his particular profession, that it is not so gainefull, or his want of skill, he cannot make it, or his want of providence in disposing of businesse; or to imagine the truth that the prospe∣rous estate of Gods, stands not so much in riches, as in graces; not so much in that they must leave behinde them, as that they must carry with them: as the wealth of pilgrimes and strangers stan∣deth more in their Jewells and gold things, light of carriage and well portable, then in house and land.

To instruct men who do professe the feare and service of God, to walke carefully and prudently in their callings, [Ʋse 3] that they may increase in an outward estate, to prevent the blasphemies and slanders of the wicked, who will sooner blaspheme God for their poverty, then glorifie him for their piety: which exhortation is necessary for some who thinke it enough to professe, and excuse their poverty by the condition of Gods Saints, when the negle∣cted lawfull meanes, by which they might have encreased, and beene able to give, rather then receive, which is a more blessed thing, and whereby they might have more honoured God; and therein the more culpable, that they make this a cover of their idlenesse, and happily injustice, for which God curseth them; adding this sinne to the other, that they dishonour God. But if any man shall upon this, or the like pretence, neglect the best things, the onely thing necessary, and growing in spirituall graces, when God and his owne heart can tell him, it is but upon a covetous and amibitious humour, that man shall beare his iniquity. But if for conscience, as to be able to discharge the necessity of nature, person or place; so the rather to glorifie God, and to stop the mouthes of such as would reproach their profession; he first seeking Gods Kingdome, shall have these things cast to him here; and so in all things he seeking the glory of God in the kingdome of grace, shall find glory and happinesse in the kingdome of glory.

What profit is it that we have kept his commandments?] [Doctr. 1] These wicked men doe chalenge unto themselves righteousnesse and o∣bedience, and upon that, accuse God of injustice for their want and affliction: whence we may observe:

That hypocrites and wicked men, chalenge to themselves, righteousnesse and obedience in the pride of their heart, when they have no such thing, verse 7. Wherein shall we returne?

It is the property of Hypocrites and wicked men, [Doctr. 2] when they are in Gods judgements, in misery and affliction to justifie them∣selves, as not having deserved any such thing, & to accuse God of injustice, as an angry God, that hath causlesly afflicted them. So did these, and those, Isaiah 58.2.3. And Iehoram. 2. Kings 3.13. And Elisha said unto the King of Israel, What have I to do with thee? Get thee to the Prophets of thy father, and to the Prophets of thy mother. And the King of Israel said unto him, nay: for the Lord hath called these three Kings, to give them into the hand of Moab, i. it is but your spleene against me, to upbraide me with any such things; because I favour them more then you, but if it were a finne, yet is not that the cause; seeing these two Kings are in the like misery with me. So far were they, Jer. 44.17.18. from acknowledging their sinnes, the cause of any misery, either present or falling upon them, that they thought it came be∣cause they had not gone forwards in them. This is the cause, why the Prophets when the people were in any judgement, did still put them in minde of their sins, and cleared the Lord, and put the people often to accuse God if they could. Mich. 6.3. And when they threatned any to come, they ever produced and allead∣ged their sins.

Because being ignorant and blind men, [Reason 1] without the Law and knowledge of it, their sin is dead, as Paul Rom. 7.8. they seem to be living. Peccatum mortuum quod non agnosceretur. Chrysost. And so it doth not accuse them, which makes them not accuse themselves, but God rather.

Because if by the preaching of the Minister, [Reason 2] when he shall Isaiah 58.1. lift up his voice like a trumpet, and tell the people of their sins, and by the comming of the Law, Rom. 7.9. They find themselves to be dead, yet they love their sinnes so dearly that they are very loth to part with them: now if they should once confesse it and accuse themselves, either they must part with it, or else looke that Gods hand should be more sharply upon them.

[Vse 1] This may direct men in their judgement, both themselves and others, when the hand and judgement is upon them, to dis∣cerne so far as such a thing can manifest a mans condition, whe∣ther Gods or no, or but hypocrites and wicked carnall men; they are pressed with Gods hand & his rod is upon their back, do they ingeniously and freely confesse their sinnes, and accuse them∣selves,

and give glory unto God; as bringing that justly upon them; and not only so, but confessing that it is his mercy, that they are not consumed: As Lame n. 3.22. their sinnes deserve so much more then they feele or beare: It is a good probable note that they are Gods; not certaine, because men may doe it in hypocrisie, being wrung from them by their extremities, and do it in some sinister respect, as did Indas and Pharaoh. But on the contrary, do men justifie themselves, or extenuate their sinnes? I say not only to men or to an enemy, when it may be lawfull for a man to stand on his integrity, and ever to cover his infirmities, but to God & to his Ministers, as these here: And as many men lie sicke, and for ought they know upon their death beds, and the Minister shall presse them with their former lives, and their sinful∣nesse, and not their friends only seek to lessen them, and speake of their orderly and good cariage, and shew themselves to be discon∣tented, they should be disquieted with any such thing, it is a ve∣ry fearfull thing; being a signe that in themselves they justifie themselves, and thinke God deals but hardly with them, and they have deserved no such thing; but to these we may say as Christ to the Pharisees, Luke 16.15. Ye are they which justifie your selves before men; but God knoweth your hearts: for that which is highly esteemed among men, is abomination in the sight of God.

This may let us see the necessity of the word of God; as at all times, [Vse 2] so especially in time of affliction and judgements, when men in their hypocrisie are naturally prone to justifie themselves, because their sinne is dead, and their conscience laid asleep. But when the Law commeth, it is quickned, Rom. 7.9. Yea and not onely made living, but strengthened, 1. Cor. 15.56. So that it not only accuseth him in his conscience, but presseth him amaine to accuse himself before Gods judgement seat; whereas without it, they will be so far from humbling themselves, that they still will justifie themselves, till they be consumed as drosse in the fire; and with their drosse, their sinne. Therefore was it not for no∣thing that it was said, Psal. 94.12. Blessed is the man whom thou chastisest, O Lord! and teachest him in thy Law. Because, of verse 13. They shall escape, when the other who want it, shall perish. And so the best time for Ministers to worke, and the best oppor∣tunity is, when the affliction is upon them. Job 33.16. Then he openeth the cares of men, even by their corrections, which he hath sealed: and they being as mettall, heated and softened, the ham∣mer will best worke upon them, and then may they be best ben∣ded, and applied to good.

VERS. XV.

Therefore we count the proud blessed: even they that work wickednesse are set up, and they that tempt God, yea, they are delivered.

THerefore we accounted the proud blessed.] These had denied the providence of God, and his government of the world, by the small profit that came to such as had care to keepe his com∣mandments and walke in his waies: now they assay to deny it, by the prosperity of such as transgresse and contemne him: yea, by this they would not onely disgrace piety, but prefer iniquity be∣fore it. For now they make the study and indeavour in impiety, to be honest and profitable; when of piety it was unfruitfull, for the one neither brought honour nor profit, to them who imbraced it: the other brought both.

Therefore we account.] As some, and now we, or we also, i. out of our owne experience, we who have been diligent in our duties, forward in piety, followers of modesty, imbracers of tem∣perance and al other vertues, have only got this by it, that we can∣not without envie speak of the happinesse and prosperity of those, who have taken a cleane contrary course: for our obediencè, pie∣ty, and humility hath made us but base and contemptible in the eies of men, whereas others by their pride and arrogancy, have gotten a name and renowne unto themselves.

Even they that work wickednesse are set up,] or, are built up. The meaning is, they are increased in wealth and abundance: They who had nothing while they lived in upright and just courses, and could get nothing by plaine and honest dealing, now that they are growne corrupt, and fallen into wicked & lewd courses, and used cunning and deceit, they have gained unspeakable wealth, and from nothing are so risen, that they are equall to any in wealth and dignity: for this sense is by the phrase of the Scripture to be built up, Psal. 127.1.

And they who tempt God, they are delivered] Not onely they who injure and oppresse men and commit wickednesse, by fraud and deceit, and such like; but they who contemne God, also are happy; such as set light by his power and judgements, and of set purpose, committed and undertooke heinous sinnes, to trie whether he was so just and severe a Judge and revenger, as he was accounted to be: and yet for all this boldnesse and con∣tempt, we see they go free without any punishment, which if God

were such a one as he is accounted, a severe Judge and reven∣ger of the injuries against men, and indignities against himselfe, he ought not to have overpast, but to have shewed it in this. And thus these wicked men thinke they have sufficiently proved, that God hath not a care of the things done upon the earth.

Their second ground on which they deny Gods providence, is, the prosperity of the wicked, or making him to love them. Vide doctr. 2. in verse ult. C. 2.

They that work wickednesse are set up.] Many wicked men pros∣per and increase in the world: these men speak so here out of their observation, as a truth, though it be evilly applied and used against God, as Iobs friends wrested many generall things against him, which were true in the generall, but corrupted in the application.

Oftentimes it falls out, [Doctrine] that wicked men do increase and grow great in the world, by their wicked means, and impious crafts, which is not true onely because these have said it, but that it is so shewed us by others. Psal. 73.12. Loe, these are the wicked, yet prosper they alway, and increase in riches. Job 21.7. Wherefore do the wicked wax old and grow in wealth? Jer. 12.1.2. O Lord! if I dispute with thee, thou art righteous: yet let me talke with thee of thy judge∣ments: Wherefore doth the way of the wicked prosper? Why are all they in wealth that rebelliously transgresse? Thou hast planted them, and they have taken roote: they grow and bring forth fruit. Thou art neer in their mouth, and far from their reines. Psal. 17.14. Men of this world, who have their portion in this life, whose bellies thou fillest with thine hid treasure; their children have enough and leave the rest of their substance for their children.

Because God doth use them to punish and correct his, [Reason 1] * 1.31 for the good & safety of his people, he useth the irrationall and insensible creature, as a labouring beast or an instrument, which when the worke is done, is of no further use; he useth the reasonable crea∣ture but ill affected, as his rod of correction, which when his son is beaten, he throwes into the fire as an unprofitable twig; and he useth good Angels and men, as coadjutors and fellow souldi∣ers, whom when the victory is had, he liberally rewards. Now for this, every one must have their proportionable strength and power: and so the wicked, therefore they grow.

Because by it many are and may be tried, who live in the Church, [Reason 2] who not prospering by their piety and profession, be∣cause of their hypocrisie in it, when they see the prosperity of the wicked, and see the afflictions and poverty of the Church, will leave and forsake the society of it, and joining themselves to the other, accounting it to be the better. Psal. 73.10. And so they shew themselves: and hereto I apply that, Prov. 28.12. When the wicked come, the man is tried.

Because his judgements and justice might be more eminent, [Reason 3]

and perspicuous, when he shall cast them downe that are aloft and were in the eies of men for their greatnesse and riches, and glory. For as in States, though a thousand petty theeves be hanged, yet nothing such notice is taken of the justice of the State, as when one great offendor of some great note and eminence is executed, and hath the censure of the law executed against him.

Do they not then deceive us, or go about to doe it, [Vse 1] when they would perswade us there is the truth, and there is piety, in that company and society where is plenty and abundance, and for that perswade us to turne in thither? because waters in a full cup, are wrung out unto us, and separated from them, many afflictions and many miseries and calamities: as the Champions of the Church of Rome do, with as good reason the people withstood Ieremie, or would have perswaded him that the worship of the Queen of Heaven, was rather the better, then the worship of the King of Heaven, and earth, because they prospered for a while in outward things, more in the one, then the other. Jer. 44.16.17. And so may any Idolaters perswade us.

To teach us not to wonder or be offended, [Vse 2] with the growing or increasing of the wicked, specially if it come by wicked arts and impieties; for it is no new thing, nor strange to be wondered at, nor much disadvantage to be offended with. It is no new thing, for all ages and places have their examples of it; many Atheists, I∣dolaters, oppressors, persecutors, have grown to exceeding height of glory and outward eminency; now as that which is, hath been, so that which hath been is, no wonder to see it againe; that men by flattery, injustice, oppression, Idolatry, and such like, should be built up, and build up their houses and families; neither is there cause we should be offended, for they build but to their de∣struction, all shall be but a Babel. As they say the Phenix builds her nest with hot spices: neither is it our disadvantage, that we should grieve though they be our rods, for that were too childish to grieve, to see willowes & birch trees grow, because rods are made of them, when as it is not in them they hurt us, but in our selves: for if it were not our own sins, they should not be our scourges, as rods should never hurt children, nor they find the smart of them, that rebell not against their father and governours: lesse should we so be offended that we should turne into them, for that were as if a travailer should joine himselfe with a rout of theeves, upon hope to keepe that he hath, and incurre by that means the common justice of the land, to lose all, and life with it. Vide August. in Psal. 91. Nullum mare tam profundum quam est Dei co gitatio ut mali floreant &c. Consider that they must be scourges, remember these are to trie, forget not that they shall make his justice more eminent. That as the state carries some to exe∣cution by posternes and by-gates, and others through the market

place. So God some to hel and destruction by poverty, others by plenty; some by basenesse, others by honour: in the meane time they know they stand but upon slippery places.

And they that tempt God yea, they are delivered.] Such as live wickedly and contemptuously against him, escape his judgements, and often are delivered, when others fall in them.

It oftentimes fals out with wicked men, such as live in the con∣tempt of God, [Doctrine] and provoke him every day, not to be of a long pu∣nished, and to escape when others are smitten; so with these, and Job 21.9. Hos. 4.14. Psal. 81.12. Jer. 10.25. He praieth as thinking it too too long that they escaped. So Ioab and Shimes, escaped in the plague.

Because the Lord is very slow to wrath, [Reason. 1] both to execute and to exercise his displeasure: the reason that Ionah gave, why he went not to Nineveh, fearing God would spare when he had spo∣ken, and so call his word into question. Jonah 4.2.

Because their iniquities are not yet full, nor they grown ripe for the harvest, [Reason 2] that God might thrust in the sickle of his wrath. Gen. 15.16.

Not to thinke it strange if we see wicked men, prophane men, contemners of God, [Vse 1] his word and worship, go on, and enjoy pros∣perity and peace, and no evill happen to them, like as to other men, but they escape, when they fall; but thinke then of the great pa∣tience 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 ini∣quity be found out, and till their Epha be full: and in compassion towards them trouble at the remembrance of their fearfull end, when that shall be Job 21.30. But the wicked is kept unto the day of destruction, and they shal be brought forth to the day of wrath.

This may instruct men, [Vse 2] that in a plague and misery, to be spa∣red 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 es∣caped Gods rod and his plague, blowing up and destruction of∣fer it: we all blesse God, but to all it is not a benefit in it selfe, see∣ing even wicked men are spared and delivered, that their sin may be full, and they receive the more full revenge, and a more feare∣full reward. Vnusquisque consideret non quid alius passus sit, sed quid pati ipse mereatur nec evasisse se credat, si eum interim poena di∣stulerit, cum timere plus debeat, quem sibi Dei judicis censura ferva∣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 o∣therwise thou art delivered rather in anger then in mercy: and art deceived as the sicke man that thinks a good turn is done him, when he hath what meat and drinke he desires; unlesse that which the fire could not soften, the sunne do, and that thy heart relent as Sault at Davids kindnesse, who had spared his life, when he might have taken it away. 1. Sam. 24.17.

VERS. XVI.

Then spake they that feared the Lord, every one to his neigh∣bour, 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 re∣proved 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 opini∣on, 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 fea∣red him.

Then spak they that feared the Lord.] In this verse the Prophet brings in the godly answering and incouraging one another, con∣trarie 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 corrup∣tion, 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 re∣ceived from the instruction of their teachers: but saving their judg∣ments 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 ob∣serve 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 ma∣nifest that he heares their words, not a word drops from them which is unknowne to him; much more, all their actions are dili∣gently 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 forget∣fulnesse; 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 recom∣pence 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 answe∣reth the blasphemy of the wicked in this verse, by opposing unto them the contrary opinion of those, who did truely feare God. And in this: First, their encouragement. Secondly, their ground. First, Gods hearing and regarding. Secondly, his certaine decree for shewing good to them.

The first thing here is the encouragement one of another.

It is the duty of every one fearing God, [Doctrine.] to encourage and strengthen one another in the service and worship of God. Here, and Heb. 3.13. But exhort one another daily while it is called to day, lest any of you be hardened through the deceitfulnesse of sin. And 10.24. And let us consider one another, to provoke unto love, and to good workes. Mich. 4.2. And here we may make that generall which was spoken particularly to Peter, as to all Ministers, so to Christi∣ans, 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 Mi∣chaiah declared unto them all the words that he had heard, when Baruch read in the booke in the audience of the people: And they said unto him, sit downe now, and reade it, that we may heare.

So Baruch read it in their audience. Now when they had heard all the words, they were affraid, both one and other, and said unto Baruch, we will certifie the King of all these words.

Because they are Gods, such as have received this honour to be called his, and to be his; therefore reason as sonnes, [Reason 1] they should not onely themselves, but by all other meanes seeke it in others, and draw others to it.

Because they are members one of another, Ephes. 4.25. [Reason 2] there∣fore as members they ought to strengthen, uphold, and keepe up one another, that as they naturally in the health and good tempe∣rature of the body, so these spiritually in the good state of the soule.

To convince their error, who thinke it onely a duty appertai∣ning to the Minister to exhort and stirre up others, [Vse 1] and to streng∣then and confirme them. Truth it is, that it is specially and princi∣pally his duty, as being Christs Lievetenant upon the earth, who doth by them performe that, Isaiah 61.1. Namely preach and binde up the broken hearted: but yet it appertaines to every one; so is it manifestly proved. If any say he is not appointed to be his brothers keeper, it is but the voice of Caine, of a wicked and gracelesse man.

To condemne their practice, who either out of this error of their minde, or out of the corruption of their heart, [Vse 2] altogether neglect this duty; to say nothing of those who labour to weaken the strong, to coole the zealous, to discourage the forward, and shew themselves in the number of the former wicked, rather then in these who feare the Lord. I say, to say nothing of these; the other shew themselves to have little, or not such care and zeale for the worship and service of God, as sonnes should have for their fathers honour, and little love or care of others goods, as fellow members and brethren should have one for another. And doe they not give just suspition they are neither sonnes nor members, or but dead and rotten members of the body, not of the soule of the Church, as Saint August? As that member which hath no feeling of the weakenesse and fainting of another, and seeks not to support it, may be materially but not formally of the body: so in this. Or if they be, yet can they not avoide to be guilty of their falling away and perishing; as he that sees his neighbour fainting or perishing, and hee able to sustaine him, and both knowes and hath that might helpe him, and doth not, is guilty of his perishing.

To teach every one to practice this duty, and to shew that he is possessed with the feare of God, by exciting and exhorting others, [Vse 3] by strengthening and confirming others, according to the grace he hath received, which as it will testifie they are Gods, and ma∣nifest their love unto their members; so will it be gainefull unto

them, & the gaine of it should incite them. As S. Chrys. of conver∣ting, I, of keeping and confirming: When, non minor virtus quam quaerere, parta tueri. If one should promise thee a piece of gold for every man whom thou reformest, thou wouldest use all thy study & endeavour, perswading and exhorting. But now God promiseth thee not one piece, nor ten, nor twenty, nor an hundred thou∣sand, nor the whole world, but that that is more, the Kingdome of Heaven, as a recompence of thy labour in this kinde: What ex∣cuse can we have after such a promise, if we neglect the salvation of our brethren? If Physitians for a piece of gold will come to strengthen the body: If Lawyers will defend a mans title, how ought we the soule for so much? and that we may doe it, we must take but the Apostles lesson, Heb. 10.24. to observe one another, not to triumph over their weakenesse and infirmities; but as Phy∣sitians that enquire into the state of their Parients bodies, and into their carriage and diet to cure them. We had neede of o∣thers helpe, because the gift we have is apt to decay. 2 Tim. 1.6. Wherefore I put thee in minde that thou stirre up the gift of God which is in thee, by the putting on of my hands. Thes. 5.19.20. Zach. 4.1. And the Angell that talked with me, came againe and waked me as a man that is raised out of his sleepe. And the profit of this duty will be great: for as Prov. 27.17. Iron sharpeneth Iron, so doth man shar∣pen the face of his friend.

And the Lord hearkened and heard] So they arme themselves a∣gainst those instances given, with assurance that the Lord did re∣gard things done.

The Lord he taketh notice and knoweth all things that are done and spoken by men, [Doctrine] whether good or evill, as his eyes are every where, Prov. 15.3. so his eares, Isaiah 22.14. and Psal. 94.9. He that planted the eare, shall he not heare? or he that formed the eye, shall he not see? And Psal. 139.4. for there is not a word in my tongue, but loe, thou knowest it wholly, O Lord!

To teach us to keepe a watch over our mouth and lips, not let them runne at randome, [Vse 1] i. for quantity, let our words be few, be not talkative, let them be like Gods, Psal. 12.6. The words of the Lord are pure words, as the silver, tryed in a furnace of earth fined seaven fold. Prov. 10.20. the tongue of the just man, is as fined sil∣ver, but the heart of the wicked is little worth, Eccles. 5.2.3.6.7. For as a dreame commeth by the multitude of businesse, so the voyce of a foole is in the multitude of words. When thou hast vowed a vow to God, deferre not to pay it; for he delighteth not in fooles, pay therefore that thou hast vowed, for in the multitude of dreames, and vanities, are also many words but feare thou God. If in a countrey thou seest the oppression of the poore, and the defrauding of judgement and justice, be not astonied at the matter; for he that is higher then the highest, regardeth, and there

be higher then they. The wicked talke boldly, their tongue wal∣keth against heaven, Psal. 73. but God in heaven heareth what is spoken in earth; therefore consider that of Solomon, Prov. 10.19. In many words there cannot want iniquity, but he that refraineth his lips is wise. Secondly, for quality looke to the matter of speech, that it be godly and religious, Ephes. 5. Let not foolish talking be once heard amongst you, as becommeth Saints, but let it be savou∣ry, Collos. 4.6. Let your speech be gracious alwaies, and powdered with salts that ye may know how to answer every man If a great man overheard us, or one we stood in awe of, we would be carefull of our speech.

An encouragement for Gods children, [Vse 2] that are talking toge∣ther of good things, a strong motive to move them to conferre to∣gether of good things, as Psal. 82.1. God standeth in the assembly of Gods, he judgeth among Gods. So in the assembly of Saints; ser∣vants if they perceive that their masters overheare them talking of any thing, or oversee them doing of any thing, speake and doe well; this is eye service or eare service, yet God would be served with eye and eare service, and he that seeth in secret will reward openly. And the words are Attendit Iehovah & audit. He hear∣kened and heard; he so heares that he also attends or regards it. A man may overheare a thing and not regard it, and so as good as he heard it not, Eccles. 7.22. But God as he heares, so he regar∣deth. Contrary to that the wicked say, Psa. 10. That God regardeth it not. Zeph. 1.12. But God doth regard the words of the tongue, be∣cause he hath made a law as wel for the words as deeds. God made the tongue, and therefore will have the fruit, 1 Cor. 6.20. For ye are bought for a price; therefore glorifie God in your body, and in your spirit, for they are Gods, so with tongue as well as hand; and therefore we must looke to give account of words, as well as of our actions: Matth. 12.36. But I say unto you, that of every idle word that men shall speake, they shall give account thereof at the day of judgement Jude verses 14.15. And Enoch also, the seaventh from Adam, prophesied of such, saying, behold the Lord commeth with thousands of his Saints, to give judgement against all men, and to rebuke all the ungodly among them, of all their wicked deeds, which they have ungodly committed and of all their cruell speakings, which wicked sinners have spoken against him. Plumea verba, plumbea pondera, windy words, if they be wicked words, lye as a dead weight on thy soule. Take heed of lifting up his name, take heede of an oath, for it bringeth an heavy burthen. But it is our incou∣ragement I say, that God rewards us for good words as well as for our deeds, though they seeme to be but little worth, they are ar∣guments of a sanctified heart, and of the feare of God: as it is, Matth. 12.34.35. O generation of vipers, how can you speake good things when ye are evill? for of the abundance of the heart the mouth

speaketh. A good man out of the good treasure of his heart, bringeth forth good things, and an evill man out of an evill treasure bringeth forth evill things.

And a booke of remembrance was written before him.] That is, he keepes the remembrance of the things he knowes.

The Lord as he seeth and knoweth all things, so he remem∣breth them, [Doctrine.] as he hath knowledge without ignorance of any thing, so he hath remembrance without oblivion of the same things, good or evill. Therefore is he here said to have a booke, because things are more certainely and perpetually kept in it, then left to remembrance of man. Hence is that Amos 8.7. The Lord hath sworne by the excellency of Iaakob, surely I will never forget any of their workes. Heb. 6.10. For God is not unrighteous, that he should forget your worke and labour of love, which ye shewed toward his name, in that ye have ministred unto the Saints, and yet minister. Psal. 139.2. Jer. 44.21. Psal. 56.8. Thou hast counted my wan∣drings, put my teares into thy bottell, are they not in thy register? Dan. 7.10. Revel. 20.12. A similitude taken from Kings, who have things written for memory, Ester 6.1. though God need not.

Because of his eternall and infinite apprehension, [Reason 1] being as able to apprehend things and keepe them done thousand yeares since; as but yesterday; as man is able to remember things done but ye∣sterday, as that Psal. 90.4. 2 Pet. 3.8.

Because he is absolutely perfect, [Reason 2] without either sinne or imper∣fection, therefore without oblivion, that in many things is sinne, and in any thing imperfection; even as ignorance of things neces∣sary to be knowne, and which may be knowne, is sinne; of things not necessary is imperfection and infirmity, though without sin.

Isaiah 43.25. [Object.] I, even I am he that putteth away thine iniquities for mine owne sake, and will not remember thy sinnes. Then God doth forget, and there is oblivion in him.

Gods forgetting of sinne, [Answer.] is like his not seeing of sinne, Num. 23.21. which is not that he seeth not the act and thing done, but hee seeth it not to impute it to them, in that respect hee is as though he saw it not. So he forgetteth not the act and the thing done, but not to impute it to him, or to punish him for it; which is in effect to forget it: As his remembrance is taken for the effect of his remembrance. As Isaiah 38.3.9. I pray thee let me have the effect and feeling of thy remembrance, let me know by experience thou dost remember me: So his forgetfulnesse or forgetting is ta∣ken for the effect and feeling of it. They should finde he had as it were forgotten.

To let us see the folly of wicked men, [Vse 1] as in committing sinne in secret and darke, thinking the Lord cannot or doth not see; so in seeking to cover it committed, and labour to bring an oblivion of it, who though the corruption cleave to them, as Jer. 17.1. The

sinne of Judah is written with a pen of Iron, and with the point of a Diamond, and graven upon the table of their heart, and upon the hornes of your Altars. Yet they by all meanes labour to forget it, and if they have escaped and prospered with it for a month or two, or a yeare or two, &c. they thinke also God hath forgotten it. But doe they not deceive themselves? when with God is no oblivion, no forgetfulnesse. What benefit can they then get by this? even as a malefactor that hath committed some haynous offence, whom the Magistrate lets alone to see what he will doe, whether he will seeke his pardon or no, and he goes about to corrupt or remove all that should give evidence against him, when it is in the power of the Judge both to be witnesse and Judge, and proceed of his owne knowledge, and out of his owne memory of the act, and who also cannot forget: So here. What got the sonnes of Iaakob by smothering their treachery to their father and bro∣ther. It may terrifie the wicked that every evill word is registred, Matth. 12. and though God should not, the Divell would keepe them in mind to accuse them, Rev. 12. yea, and their owne con∣sciences, Gods register booke.

To instruct every man to keep his bookes of account well, [Vse 2] and to remember all his debts and his sinnes, seeing they shall be remem∣bred though he would forget them, or could, when as his remem∣brance of them to humble himselfe, and to get his pardon, makes God to forget them. Saint Chrysostome would have a man not to forget his sinnnes after pardon.* 1.32 Not to consume thy selfe with the thought of them, but to teach thy soule not to grow wanton, nor to fall into the same sinnes againe. But most necessary before, that he may have God to forget them, who as he justifies him that condemnes himselfe, pardons him that accuseth himselfe; so he forgets his sinnes who remembers them himselfe, in that for∣getfulnesse is incident to him. And as Saint Ambrose,* 1.33 God God knowes all things, yet he expects thy confession; not that he may punish, but pardon thee. So the Lord remembers all, yet he expecteth the sinner should remember him of them, not that he might punish them, but pardon them.

Comfort for men as to doe well, because the Lord seeth, [Ʋse 3] so though they doe not see their rewards, and finde but a meane re∣compence among men, as if all their labour were forgot, yet to hold on and continue, and not to faint, for the Lord cannot for∣get; and as he in sinne, he remembring of it, cannot but punish it in time, so in good, he cannot but reward it. And as the way to have remission of sinnes and to have them forgotten, is to remem∣ber them; so the way to have reward of our workes is to forget them; As Saint Paul, Phil. 3.13.14.

For them that feared the Lord.] Some thinke the Lord tooke speciall notice therefore of it, because it was so rare and com∣mendable

a thing for any to hold his feare, faith, and a good con∣science, in the midst of that wicked and froward people.

It is a thing most commendable, [Doctrine] for men to be upright in the midst of a wicked and froward people, and not to be carried with the stream, Rev. 3.4.

For them that feared the Lord.] The Lord hath a booke of re∣membrance for them, which is not barely to remember what they have done, but effectually to remember it; that is, to reward it, and so much for them importeth, that it is for their benefit and profit, and to recompence and reward them.

It is not in vaine to serve the Lord; [Doctrine] but godlinesse is gainefull, and they who feare the Lord and thinke upon his commande∣ments to doe them, they shall be blessed and have their reward in their measure in this life, & in the full measure in the life to come: so much is affirmed directly here, Jam. 1.25. Blessed in the deed

Because justice requires it, [Reason.] and equity, that he should not dis∣misse his servants empty handed, specially old, and who have spent their strength in his service, Heb. 6.10. But of this point formerly.

VERS. XVII.

And they shall be to me, saith the Lord of hosts, in that day that I shall do this, for a flocke, and I will spare them as a man spareth his own son that serveth him.

AND they shall be to me saith the Lord] Here is the Prophets second answer, from a gracious and sweet promise of God, of his goodnesse and favour towards them who feare him; even as an effect of his remembrance, and a proofe he did not forget them. And the sum of this promise is, that in the time of the Gos∣pell, he would make his choice and refusall of the good and bad, when it should appeare who was more excellent then others; so that those who did believe, should be taken into his family, and should enjoy great commodities and great dignity, both be his and so respected, and enjoy the benefits belonging to his.

And they shall be to me.] And, Here, hath the force of an illati∣on, or reference to the former sentence, ending that, and beginning this. i. To shew that I remember them, I will make them mine: so much the phrase in the originall signifies.

In that day when I shall make them my treasure, my peculiar.] The Lord to shew how dear they should be unto him, how he would defend them, how he would honour and adorne them, used this word which is used, Ex. 19.5. translated chiefe treasure: It signifies

a portion of wealth got by a mans owne labour and industry, which men used to love more earnestly and keep more diligently, when they have it: and so by this, he tels them how dear and preti∣ous they should be unto him, who did receive the Gospell and truly professe him.

Some understand this of the last judgement only, and that day which is not probable: Some both of the day the Gospell, and the judgement which hath great probability with it.

I will spare them, or I will use mercy and compassion towards them.] I will receive them and specially love them, and will shew my love in this, in sparing them when they offend, or as some in winking at their infirmities and corruptions, and not rejecting their service for them, which the similitude doth shew.

As a man spareth &c.] A similitude illustrating the promise of compassion and mercy, shewing how great and how tender his compassions should be toward them, when it should be as of a father to his sonne, whom he loves both as his sonne, and also because of that reverence, honour, and obedience he hath done unto him. Now this that is first promised is that they shall be his, for so is the phrase, they shall be mine, like that which we have, Gen. 48.5. And now thy two sonnes Manasseh and Ephraim which are borne unto thee in the land of Egypt, before I came unto thee into Egypt, shall be mine, as Ruben and Simeon are mine. i. They shall not be as my Grand children, but as my owne sonnes, and in the division of the Land, shall have their portions, as any one of my sonnes: so here they shall be mine. i. I will a∣dopt them, and make them mine, who are not so by nature, nor of themselves.

No man is of himselfe and by nature, not of his parents the child of God, but adopted so of God to it, Reve. 2.17. [Doctrine] and in thee a new name written.

In that day that I shall do this for a flocke,] Or rather in that day when I shall make them my chiefe treasure: as it is translated: Exod. 19.5. But all comes to one end, to note how deare the Church and people of God are unto him.

They who feare God and thinke of his name, [Doctrine.] delight in his waies; are more excellent then others, and more pretious, deare, and beloved of God. Rev. 2.9. with 1. Pet. 2.9.

And I will spare them, &c.] Another matter promised unto them, & in it two things. First, That he would wink at, and passe by their infirmities, when they served him and did the duties of his worship, and passe by many infirmities in them, which he will not do in another. Secondly, That when he did visite them, yet he would do it in love and compassion, and use them as a father his son, that serveth him.

This is a speciall thing, [Doctrine] promised to Gods children proper to

them: that in their obedience when they endeavour to serve and performe duties commanded, he will accept it though it be mix∣ed with many infirmities, and will winke at them, and passe by them, as though he never saw them. Mich. 7.18.

I will spare them or have compassion of them.] When he should come to afflict and correct them, it should be in compassion and love.

The Lord when he afflicts and corrects his, he doth it in com∣passion and love, [Doctrine] grieving to do it, retaining ever his fatherly af∣fection towards them. Isaiah 27.4. Rev. 3.19.

VERS. XVIII.

Then shall you returne, and discerne between the righteous and the wicked: between him that serveth God, and him that serveth him not.

THen shall you returne and discerne,] &c. The third part of the answer to these, threatning a judgement to these who spoke thus blasphemously against the Lord. The sum is, that such a judgement should come upon them, as should open their eies which they winked on now, and make them see and acknowledge a difference as well in the things, as in Gods affection betwixt the good and bad.

Then shall you,] who now blaspheme God, and say you have found nor reaped any profit by my service: Shall returne,] that is, be smitten with a late and unprofitable, yea, damned repen∣tance; no true and serious returning.

And discerne] Out of wofull experience, when you shall feele your owne misery, and see the happy estate and condition of the godly; shall you know in how farre better estate the righteous;] that is he that is carefull and conscionable in all the duties of justice, honesty and equity. And the wicked] him that hath no conscience at all; but is unjust, unfaithfull, uncleane, or any waies wicked: yea, you shall discerne and know how excellent his estate is, that serveth God,] that is conscionable in all the du∣ties of the first table, and is studious and zealous of religion.

And him that serveth him not] who hath no care of any such thing, but is prophane and in all things irreligious.

You shall discerne,] you shall be made to know that God sleepeth not in Heaven, when men doe give themselves to all li∣centiousnesse and iniquity even with greedinesse upon earth, and by experience will perceive, that men shall not go free for all their sinnes, but shall come to an account and reckoning: and so

the meaning is, that by their owne punishments which God shall lay upon them, they shall discerne the difference; for when as God shall spare them, he shall rise in judgement against you, and come armed upon you, and then you shall know that he tooke no∣tice of all things done by men, and that he would not suffer sinne unpunished, though he have dissembled as it were for a time.

You returne.] This may be taken for the sense of Gods judge∣ment, wherewith the wicked shall be affected, though they shall not repent, though their madnes against God, may by this be re∣pressed, it breake not forth no more.

The judgements of God, [Doctrine] shall make the wicked to acknow∣ledge the providence of God, that he governes and takes care of men, and things which are done here upon earth. So much is the scope and sum of this verse, manisest by that, Isaiah 28.19. and that Psal. 58. per totum, specially verse 11. the example of Pharoah shewes it, and that Dan. 4.22.32. Isaiah 26.11.

Because though all his mercies and blessings should draw them to it, yet they doe it not, [Reason 1] even the best are apt to grow se∣cure and fat under them, whereas his justice and judgements doe more waken them, those daube up these cleare: as sharpe things especially clear the sight, when they make the eies smart.

Because they shall see and feel themselves smitten, [Reason 2] when the other are spared, as Egipt and Goshen, or smitten otherwise then they, Isaiah 27.7.8.

Discerne between the righteous and the wicked.] &c. That is how excellent one is above the other; that whereas they thought this far more happy and honourable, they should see their error and be made to confesse, that the other is far more excellent, hap∣py and honourable.

The righteous and he that serveth God, [Doctrine] he that maketh conscience of his waies both with men and God, in righte∣ousnesse and piety, is farre more excellent, happy and glorious then the wicked, and him that serveth him not, then he that is gi∣ven to pride and contemnes God, &c. The Lord saith they shall discerne it, then must it needs be so; yea, it is so, though not discerned of them: that of the Covenant sheweth it. Gen. 12.2.3. And I will make of thee a great Nation, and will blesse thee, and will make thy name great, and thou shalt be a blessing: I will also blesse them that blesse thee, and curse them that curse thee, and in thee shall all families of the earth be blessed. That of Balaam Num. 23.10. Let me die the death of the righteous, let my last end be like his. Wishing the worst part as is commonly ac∣counted, and so shewing what he thought, whose testimony is without suspition, he being an enemy. That of Isa. 27.2. & has the Church, a vineyard, they as vines, when the wicked are com∣pared to thorns: verse 4. hence that of Cant. 2.2. of the Church and

members more excellent, as the Lilly then the thornes. Reve. 2.1. As gold is more excellent then other mettals, yea as in the goldsmiths shop, it surpasseth the iron tongs, and the hammer, the anvile and the coales, so these all the rest.

Because they are in speciall favour and love with God, [Reason. 1] and spe∣cially beloved of him, whereas the other is in his high hatred. In a State what subject more happy and excellent then he that is in the Kings favour, who more miserable then he that is in the hatred of the King, specially when there ever is matter found in him, that he may shew his displeasure in justice? How gracious and happy? How ignominous and unhappy was Haman successively, the book of Ester sheweth?

Because they are Gods sonnes, they but his servants at best, at the worst, [Reason 2] and in truth the slaves of Satan; Sons better then the servants of a good King, much more then the slaves of such a Tirant.

Because they are the members of Christ, as the Church is his body, [Reason 3] then such an head must have glorious members, whereas the other are the members of Satan.

The righteous and him that serveth God.] These two the Pro∣phet joineth together, as the other two opposites, by these he teacheth this.

There is no justice, [Doctrine] where there is not the worship and service of God; no righteousnesse, where there is not religion; for these two go still together, and hand in hand: so much this conjunction of the Apostle sheweth, as that Acts 10.35. He that feareth God and worketh righteousnesse. Hence Micha 6.8. To doe justly and walke humbly with God, are joined together. Therefore as Saint Paul makes faith the establishment of the law: Rom. 3.21. So St. Iames makes workes and righteousnesse the perfection of faith: James 2.22.* 1.34 That is, that which shewes it to be sincere and lively or living. Both, that there is no faith without righteousnesse, so no true righteousnesse without faith.

Because Rom. [Reason 1] 14.23. whatsoever is not faith, is sin.

Because it is not righteousnesse, [Reason 2] 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 ècontra, 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 righte∣ousnesse 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.

Then not without ground, have the Fathers before us, and we we now, [Vse 1] affirme, that the works of the Infidels and Heathen are not righteousnesse, whatsoever of chastity, equity, justice, virgi∣nity

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 irre∣ligious men, such as have no knowledge of religion, make no con∣science 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* 1.35 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.* 1.36 All things which men doe, whether in keeping their virginity, or in absti∣nence, 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 in∣fer they cannot be of faith, where there is not care and consci∣ence of religion: In vaine then shall it be unto them, for it shall bring them no fruit, no profit. For of whom should they have their reward? Shall they receive from him whom they have not sought? Whom they have not knowne? Whom they have not believed? Verily they shall not receive from him any reward, but judgement, and anger, and condemnation.

This may admonish every one, to adde to their righteousnesse, [Ʋse 3] religion, to lay hold of that, and not to withdraw their hand from this, or rather to make their works of righteousnesse, to be righte∣ousnesse, by labouring to be teligious, to have knowledge and faith; to have the fear of God and to serve him: without which, the other is nothing, nothing profitable to the doer; for as preaching being so excellent a worke, as the power of God to salvation to the hearers, profits not the preacher, if he be unjust, unchast, impious, but it shall be with him, as with those who built Noahs Arke; so as he that gives almes, if he be without knowledge, religion, and faith, he may profit the receiver, not

himselfe. For if the Apostles rule be good, Jam. 2.26. faith with∣out 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 righte∣ousnesse, without faith and religion. Orig. And as he saith, all the whole year that Noah was preserved in the Arke, and the Sun shewed not her selfe, nor sent her beames upon the earth, the earth gave no fruit, for without the Sun it can bring forth no fruit; So unlesse the truth of God shine in the hearts of men, they can bring forth no fruit of good works or righteousnesse. Then must every one endeavour that is just, upright, chast, &c. not to rest there, but labour to be religious, and have knowledge and faith which must sanctifie and make acceptable, and so profitable to the other, as the Temple the gold, and the Altar the offering: lest they be to us as Ciprian ser. dezelo & livore, or rather as the spirit of God saith, Rom. 14.23. Sin, because not of faith.

Notes

• * 1.1

  Compassio∣ne miseri∣cordiae non simulatione fallacia. fit enim tanquam agrotus qui ministrat agroto; non cum sefebrem habere mentitur, sed cum auimo condolent is, quem••dmodum sibi ministare vellet, si ipse aegrotaret, & sic spse a∣liis aegrotantibus ministrando compatitur: August. Epist. Hierom Epist 9.
• * 1.2

  Juter tem∣poralia at∣que aterna hoc interest, quod tempo∣rale aliquid plus diligitur, ante quam habeatur, vilescit autem cum advenerit, non enim satiat, ani∣mam, Aeternum autem ardentius diligitur adeptum, quam desid••ratum. August. de doct. Christi. 1.38.
• * 1.3

  Testamen∣tum vetus erat veluti quodam cor tina, in quâ divina my∣steria tege∣bantur, quae suerunt in novo Testa∣mento rese∣rata.
• * 1.4

  Morum corrigendo∣rum nullus alius est quam in hac vit a locus: nam post haue quis{que} id habebit, quod in hac sibimet ac∣quie sir et. Epist. Ma. ced. 54. p. 2.
• * 1.5

  Veritatem inauditam si damnent le∣ges praeter invidiam iniquitatis, etiam suspi∣tionem me∣rehuntur alo ujus con∣scientiae, nolentes audire, quod auditum damnare non possunt. Tertull. Apolog. adversus gentes, Cap. 1.10.
• * 1.6

  Sceleratū est cū nove∣r•• esse pium & sanū ali∣cujus, sensū ex verbis in∣commodè di∣ctis statuere errorem. Luther.
• * 1.7

  Christiana mulier est haec ex∣cantans, & nihil aliud loquitur quam Christi nomen. Chrysost. ho 21. ad popul Antioch. Proptereà namque mag is odi & aversare quod Dei nomine ad contumeliam utitur quod se di∣cens esse Christianam, gentili∣um opera facit. Etenim & Dae∣mones Dei nomen fatebantur & tamen erunt Damones. Chryso.
• * 1.8

  Ʋtinam mihi liceret frequenter jurantium a∣nimas exuere, & ipsorum oculis subjicere vulnera & cicatrices, quas quoti∣die capiunt a juramentis nec admonitionis, nec con∣cilii indigeremus, quo∣niam vnlneram aspectus omni sermone potentius. Hom. 14. ad pop. An∣tioch.
• * 1.9

  This will make them like unto the Lord
• * 1.10

  Chrysost ho. 5. de paeni tent. To. 5. p 734 a.b.c. 2.
• * 1.11

  Chrysost ho. 46. operis imperfecti.
• * 1.12

  Omnia peccata duae res faciunt, cupiditas & timor: proponitur praemium ut pecces, facis propter quod cupis, terreris minis, facis propter quod times, August. in Psalm. 79.
• * 1.13

  Parcit fre∣quenter ra∣dici ut fru∣ctus conser∣vet, & quali∣ter audi: Te∣rah pater Abrahae fuit Idolorum cultor. sed in hoc mundo impietatis poenas non dedit, & me∣rito. Nam si Deus praeve∣niens cadi∣cem praecidis∣set unde tan∣tus fidei fru∣ctus exortus fuisset. Sic Esau fornicator fuit & immundus, & matricida, & patricida, & fratricida quantum in ipsius fuit proposito, & Deo exosus. Mal. 1.2. Quarè non perditur? quarè non exciditur? Bonum est verâ, dilectissimi, causâ dicere, si succisus fuisset maximam eleemosynae fructum & justitiae mundus amisisset, & qualem audi: Esau genuit Raguel, hic Zara, hic Iob. Vides quantus tolerantiae fructus esset perditus si praeveniens Deus à radi∣ce poenas exigisset, Chrysost. hom. 8. ad popul. Antioch.
• * 1.14

  Verius acjucundius gaude bis de bona conscieutia inter molestias, quam de mala in∣ter delicias. August.
• * 1.15

  Si Deum benevolū habeas licet in furnacem cadas, ne desperes, sicut si succenseat licet in paradiso sis ne con∣fidas. Adae peccanti nihil profuit paradisus: pueris be∣nè agentibus nihil obfuit fornax. Chry. ho. 4 adpo. A.
• * 1.16

  Consuetudo peceandi tol∣lit sensum peccati
• * 1.17

  Peccatum est, cum vel non est cha∣ritas quae es∣se debet vel minor est quam debet August: de perfect. ju∣stitiae Cit. coelest. Ra. 15.
• * 1.18

  Peccatum genuit dolo∣rem, dolor contrivit peccatum, ut lignum ver∣mem vermis Ilgnum Chrysost. Reason 2.
• * 1.19

  Nisi dede∣rit oleum po∣pulus ex in∣g••etur lu∣••er••ain tem∣plo. Org.
• * 1.20

  Vpon hope of better preferment.
• * 1.21

  Detrahamus illis nocen∣tes divitias, hoc enim fa∣cere opus est charitatis.
• * 1.22

  Tu vix mil∣lesimam das.
• * 1.23

  Quâ fronte, quâ consci∣en tiâ &c. Damasus Deut. 3.
• * 1.24

  1. Quod cum facile in ariogan∣tiam propter meritorum magnitudi nem & mi∣raculorum tollantur, ip∣sos sinit af∣fligi. 2. Ne caeteri majo∣rem habe∣ant de ipsis opinionem, quam huma∣na patitur natura & insos deos non autem homines esse arbi∣trentur. 3. Vt & Dei virtus appa∣ret per aegre∣tantes & compeditos, exuperans & prodica∣tionem au∣gens. 4. Vt illorum pati entia mani∣festa fiat. 5. Ʋt de resur∣rectione ce∣gitemus, cum enim virum justum & multa plenum virtute innumera passum mala, & sic hinc digressum vi∣deris, oportetex hoc omnino aliquid de illo judicio cogitare, si enim homo pro se laborantes sine praemiis & retributione abire non permittit. Multo magis eos, qui tantum laborave∣runt, nunquam in coronatos remanere Deus decerneret. 6. Vt omnes in gravia incidentes, sufficientem consolationem & mitigationem habeat in eos respicientes, & malorum quae ipsis accidere recordantes. 7. Ne quando exhortamus eos adillorum virtutem & cuique dicimus, imitare Paulum, imitare Petrum propter gestorum excessum alterius ipsos na∣turae participes fuisse cogitantes, adimitationem torpeatis. 8. Ve quando beatos, vel miseros censere oportet, discamus quos quidem beatos, quos quidem miseres & aerumno∣sos putare debeamus. Chrysost. ho. 1. ad. popul. Antioch.
• * 1.25

  Mareus Aurelius in bello adver∣sus Germa∣nos exerci∣tus, &c. Tertul. A∣pol. adver∣sue g••ntes
• * 1.26

  Dum per∣sequitur flo∣ret, dum, &c. Hilar. de Trinit. cap. 7.
• * 1.27

  Ipsa Dei occlesia quae, &c. ••alvian D. l. 3. de Imber.
• * 1.28

  Ac sic ne∣scio quomodo &c.
• * 1.29

  An tu cum medieum se∣pius, &c. Chrysost. de vig.
• * 1.30

  Adversitas magis auget &c. Greg. Epist. 26. Narsae.
• * 1.31

  Ʋtitur in salut em su∣orum irrati∣onali & in∣sensibili &c. Bern. degr. & lib. arbit.
• * 1.32

  Non ut te∣ipsum, &c. Chryso. ho. 12. ad popu. Antioch.
• * 1.33

  Novit om∣nia Deus, sed &c. Ambrose.
• * 1.34

  A justifying faith con∣taineth this faith of pro∣fession in it.
• * 1.35

  Cadavera enim etsi &c. Chrysost.
• * 1.36

  Omnia quae faciant homines, &c. Orig.