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.

AN EXPOSITION UPON THE WHOLE Booke of the Prophesie of Malachy, delivered in certaine Sermons.

CHAP. I.

THE burden of the word of the Lord to Israel by the ministery of Ma∣lachy.

• 2 I have loved you, sayth the Lord: yet yee say. Wherein hast thou loved us? Was not Esau Jacobs brother, saith the Lord? yet I loved Jacob,
• 3 And I hated Esau, and made his mountaines waste, and his heritage a wildernesse for dragons.
• 4 Though Edom say, We are impoverished, but we will returne and build the desolate places; yet saith the Lord of Hostes, They shall build, but I will destroy it, and they shall call them, The border of wickednesse, and the people, with whom the Lord is an∣gry for ever.
• 5 And your eyes shall see it, and ye shall say, The Lord will be magnified upon the border of Israel.
• 6 A sonne honoureth his father, and a servant his master. If then I be a father, where is mine honour? and if I be a master, where is my feare, saith the Lord of Hostes unto you, O Priests that despise my Name? and ye say, Wherein have we despised thy Name?
• 7 Ye offer uncleane bread upon mine Altar, and you say, wherein have we polluted thee? In that ye say, The Table of the Lord is not to be regarded.
• 8 And if ye offer the blind for sacrifice, it is not evill: and if ye offer the lame and sick, it is not evill: offer it now unto thy Prince; will he be content with thee, or accept thy person, saith the Lord of Hostes?
• 9 And now, I pray you, pray before God, that he may have mercy upon us: this hath beene by your meanes: will he reward your persons, saith the Lord of Hostes?
• 10 Who is there even among you, that would shut the doores, and kindle not fire on mine Altar in vaine? I have no pleasure in you, saith the Lord of Hostes, neither will I accept an offering at your hand.
• 11 For from the rising of the Sunne unto the going downe of the same, my Name is great among the Gentiles, and in every place incense shall be offered unto my Name, and a pure offering: for my Name is great among the Heathen, saith the Lord of Hostes.
• 12 But ye have polluted it, in that ye say, The Table of the Lord is polluted, and the fruit thereof, even his meate is not to be regarded.
• 13 Ye said also, Behold, it is a wearinesse, and ye have snuffed at it, saith the Lord of Hostes, and ye offered that which was torne, and the lame, and the sick: thus ye offer∣ed an offering: should I accept this at your hand, saith the Lord?
• 14 But cursed be the deceiver, which hath in his flock a male, and voweth, and sacri∣ficeth unto the Lord a corrupt thing: for I am agreat King, saith the Lord of Hostes, and my Name is terrible among the Heathen.

The parts of this Chapter are two:

• 1. A Preface or Inscription.
• 2. The Oracle or Prophecy.

• 1. The Preface in the first verse, generall to the whole.
• 2. The Prophecy in the rest.

• 1. An expostulation with the people and Priest for their ingratitude and corrupting of his worship, from verse 2. to the 9.
• 2. A Commination of judgment deserved by it; or a Commination of divers judgments, from vers. 9. to the end.

In the Preface or Inscription we conceive two things: The substance and circumstance of it.

• 1. The substance, being the subject or matter of the whole, is in that it is called a Burden.
• 2. The Circumstance of the person, which is three-fold.

• 1. From whom, as the Efficient.
• 2. To whom, as the Object.
• 3. By whom, as the Instrument.

VERSE I.

The burden of the Word of the Lord to Israel by the ministery of Malachy.

THE Burden] Here is the matter or sub∣ject of this Booke, or Prophecy: He cal∣leth it a burden, usuall with Prophets in their writings, all almost in some place or other. But Nahum, Habakkuk, and Ma∣lachy thus begin their prophecies. It sig∣nifies, as Hierome, a woefull and sorrow∣full prophecy, full of threats and judg∣ments; called therefore a Burden, because it presseth those a∣gainst whom it is spoken, the hearts and spirits of them, as a burden the body, and suffers them not to lift up their heads, and themselves, as in former times. Some thinke it signifies not onely this, but also the Commandement of the Lord, by which the Prophet was burdened as from the Lord, that he should de∣clare

it in so many words unto Israel: which they thinke fol∣lows thence, because it is to Israel, not against; but I feare, this is somewhat nice, for it was so to them, as it was against them for their sinnes, and that which is against, is as much as a bur∣den to the Prophet: but this must be understood Tropicè, here being a Synecdoche; for the whole Prophecy is not a burden, or threatning of punishment, but part onely of it, and so the whole is denominated of the part.

The punishment of sinne, [Doctrine.] the affliction God inflicts upon men for their sinnes and transgressions, is a burden, not a light one, not such as are the feathers of a bird, onus sine onere; but as a talent of Lead, spoken of, Zach. 5.7. heavy and grievous; so is it here, and in many places of the Prophets, as Nah. 1.1. Hab. 1.1. Jerem. 23.33. fine, he shewes what is the burden, I will cast you off, and send you into Babel captives, vers. 36. that is, whosoever shall say, The burden, he shall for that word beare his burden, that is, be punished of the Lord; it is pro∣ved further by Matth. 7.9. Galat. 6.8. Hence is the complaint of David, Psal. 32.4. Thy hand was heavy upon me.

Because sinne, the deserving and procuring cause, [Reas. 1] is a very grievous burden, Psal. 38.4. Matth. 27.38. that is, to living men, and such as have the use of their sences; not to dead and benummed men: then the punishment is grievous.

Because the wrath and displeasure of God, [Reas. 2] which is the ef∣ficient cause of it, is very heavy and grievous. The displeasure of a Prince is heavy, the Kings wrath is as the roaring of a Lion, Prov. 19.12. Now hence are afflictions heavy and burden∣some.

Because none can give ease in it, or deliver from it, [Reas. 3] save God onely, Hos. 1.6 1 Sam. 2.25. 2 King. 6.26, 27. The wound that is had by the biting of a Scorpion is grievous, when no∣thing can cure it but the ashes of that Scorpion; much more this.

This may teach us what to judge of those men who are in some affliction, under a judgment, and yet finde no burden, [Ʋse 1] but goe as light under them, as a bird doth under her feathers, and sometimes make advantage of them, as beggers doe make gaine of their sores; they are senselesse, they are benummed, they are dead men. In common sence, if any have halfe an hun∣dreth weight laid upon his hand, or foot, and pressing him sore, and he feele it not, what judgment is to be given of it, but to be a mortified and a dead member? so alas, how many dead men are in our times and daies? The burden not of the Word onely, but of the rod of the Lord, not threatned, but executed, hath beene upon our Land and Church by the feare∣full Plague; now well towards three yeares wee have walked in the land of the dead, we have beene in the house of mourn∣ing.

Indeed the living hath laid it to his heart, but so few have done it, that the dead are more than the living; not onely our wanton women, and voluptuous men, to whom that 1 Tim. 5.6. They are dead while they live: but our worldly men, our ambi∣tious and others all dead, for this they have not felt. We sorrow∣ed for fifty & odde thousands that dyed in the former yeare; we have as much need to sorrow for so many thousands yet living, and dead amongst us; they never indeed felt, nor yet doe feele this burden: Their irreligious carriage when it was here a∣mongst us, both at home & abroad, in the City and abroad, their small conformity since to the Law of God, little reforming of their corruptions, nay, their monstrous deformity in themselves, wives, and children, perswades my heart, as 'tis Psal. 36.1. The transgression of the wicked saith within my heart, there is no feare of God before my eyes: so that they had no feeling of this at all; for they who truely felt it, would grow somewhat bet∣ter, if not altogether reformed. If an heathenish people, who knew not God, at the burden of the Word of the Lord did so humble themselves, that the Lord said, Jonah 8.10. He repented of the evill he said he would doe to you, and did it not; what shall be thought of Christian men by profession, living in the Church of God, if at the burden of his Word they repent not, nor depart from their evill wayes? but Isaiah 8.8. Though they be stricken, revolt more and more: it is because they are dead men, and cannot feele it. Oh then weepe not for me, but for your selves, and children, as those not for the departed, but for the living dead: for if it be true, The beginning of the remedy is the sence and acknowledgment of the malady; how farre are they from cure that have not yet the feeling of it? I feared the Plague by a naturall infirmity, though God enabled me to abide upon my calling in the hottest brunt of it, and mercifully pre∣served me hitherto to his Church, and to speake this to you this day. But if it should now come by the providence of God upon me, that he beginnes to threaten it to the City, I should willingly embrace it, as thinking God to be marvellous merci∣full unto me, and whosoever he should smite by it, to take it thus into his owne hand, and not to leave us to more fearefull judgments, which I cannot say, but I marvellously feare, is e∣ven at the doore to the wakening of dead men and women, or the sweeping of them away. I am no Prophet, I pray God my words be no prophecy; but what peace, &c.

This ought to teach men in affliction, if a judgment come, and imposed by the hand of God, to beare it patiently and meekely, as David, 2 Sam. 15.25, 26. for it is a burden. The way to be eased, is not strugling with it, but meekely to beare it; for a prisoner to be free from his fetters, is not in the Jaylors

sight to seeke to breake them, or to file them off; that is the way to procure more, or the longer lying in them: So, to be eased of a burden, is not to wrestle with it when one is under it, but to goe softly; there is more ease while it is on his back, and sooner comes he to be released of it. A man may with im∣patiency wrestle and use unlawfull meanes to ease himselfe, and God happly will let them prosper for a while; but after he will bring a more heavy and inevitable burden on him, that with his former shifts shall make more heavy to him. There is a fable, but it hath his Morall for this purpose; A certaine Asse laded with Salt, fell into a river, and after he had risen, found his burthen lighter, for the moisture made it melt away; where∣upon he would ever after lye him downe in the water as he tra∣vailed with his burthen, and so ease himselfe: His owner per∣ceiving his craft, after laded him as heavy with Wooll; the Asse purposing to ease himselfe, as before, laid himselfe downe in the next water, and thinking to have ease, rising againe to feele his weight, found it heavier, as it continued with him all the day. The Morall is, that they who impatiently seeke meanes contrary to the will of God, to ease themselves of their burden, shall have it more and more encrease upon them.

That men should make a speciall restraint to themselves to keepe from sinning, [Ʋse 3] because an heavy and grievous burden else is ready to be laid upon their shoulders. Sinne it selfe is an heavy burden, but few feele it, and fewer feare it; but to this burden shall the burden of punishment be added; and who is sufficient for these things? if the first burden feare them not, because there is some pleasure in sinne to the flesh, yet let the second, which hath no pleasure at all. When thou art tempted to sinne, by which thou must needs tempt and provoke God, learne to cast thy accompts well, consult if thou bee able to meete him that comes against thee, Luke 14. so, if thou bee'st able to meete him, and beare his burden, goe on, and spare not; delight in all thy wayes, restraine thy selfe from no sinne: but if not, if we may invert and resolve, Doe we provoke the Lord to jealousie? are we stronger than he? 1 Cor. 20.22. then let this restraine us, if nothing else will; let us imitate Porters, who called, and offered money to beare a burden, will poise and weigh the burden in their hands first, which when they see they are not able to beare, no gaine will entice them; so in this case let us doe.

Of the Word of the Lord] The circumstance of the person sending, the efficient, and authour, as of other prophecies, so, of this; he comes not unsent, he spoke not of himselfe, hee came not without the Lord, but from him; so he affirmeth, and truely, to get more reverence, credit, and authority with them:

and that it was thus from the Lord, and so Canonicall, the te∣stimonies of Christ and his Apostles, alledging him divers times for confirmation of Doctrine, and reformation of manners; pro∣veth it: but he addeth, the Word of the Lord] not onely to shew that he had but the word, the rod, and execution would come after, God making his word good: but as some thinke, to shew that he had not a free Embassage, but that he was to de∣liver it in certaine and set prescribed words. Sometime when Prophets were more frequent and perpetuall in the Church, and God spoke to them by dreames, or by visions, and apparitions, they had divers kinds of words, and had liberty for divers man∣ners of speaking and delivery: But our Prophet was such a mes∣senger, that the Commandement hee had received, and was credited with, he must deliver in so many words, and the same he received them in, and so he doth; for in the whole he never useth his owne person, but the Lord onely, as Chap. 1.2. and 2.1. and 3.1. and 4.1.

Here we might observe, that the Writers of the Scriptures are not the Authors, but God himselfe, of which Rev. 2.7. But one particular may we herein observe, this following:

This Prophesie is the very word of the Lord, [Doctrine.] it is of divine, not humane authority; which is not onely here affirmed, but, lest it should be doubtfull, it hath the testimony of the new Testa∣ment: the 3. Chap. ver. 1. hath testimony Mark 1.2. and Chap. 4.2. hath testimony Luke 1.78. and Chap. 1, 2, 3. Rom. 9.23.

Because this was written by a Prophet: [Reas. 1] for as all the Old Te∣stament was written by the Prophets; so whatsoever was writ∣ten by them, was and is Canonicall Scripture: therefore 2 Pet. 1.19. Luke 16.39. Heb. 1.1. Ephes. 2.20. now all men hold Malachy for a Prophet, the last among the Jewes till the com∣ming of John Baptist.

Because the Church of the Jewes, [Reas. 2] the onely Church of God did receive this, and so acknowledged it as the word of God: That they did so, appeares Matth. 17.10. and the Apostles, and the Evangelists alleadging of it; for it is a farre more impi∣ous and heinous thing to take away Scripture, than corruptly to interpret them, or to adde Scripture, if it were not of it.

I take instructions from hence, [Ʋse 1] entering the opening and ex∣pounding of this prophesie, how I ought to labour with my owne heart, and to seeke from the Lord assistance and grace to handle this as his word, not carelessely, handling the word and worke of God negligently, taking his name in vaine, com∣ming to speake out of it without due preparation and constant study, and speaking; so talke as of the word of God, 1 Pet. 4.11. not handling it with vanity, and affectation, not making merchandize, and playing the huckster with it; delivering it

with a sincere affection, dealing faithfully with it as a faithfull dispenser, giving to every one his portion, where and to whom the Spirit of God hath set them downe, to Priest and people, to old and to young, to married and unmarried, to the good and prophane, without feare and flattery, or any other sinister affections, remembring that this in the first is in the whole, and to every verse, it is the word of the Lord, fearing to corrupt, as well as to adde, lest that I heare as 'tis Prov. 30.6. Adde not to his words lest he reprove thee, and thou be found a lyer; remembring that of Luke 12.42. that I may be a faithfull and wise Steward, that I may obtaine that, Vers. 43, 44. which how soone it may be generall, or to me in particular, whether before I have gone through the whole, or this Chapter, or this verse, I know not.

This teacheth all to whom I am to speake: [Ʋse 2] first they must heare, for it is the word of the Lord, and never withdraw themselves negligently, or carelesly preferring vaine pleasure and profit of no value before it: If any withdraw himselfe, the soule of God shall have no pleasure in him, (to use the words ra∣ther than the full sence) as Israel said to Sihon King of the A∣morites, Judg. 7.24. so wouldst not thou heare that thy Prince, Father, or Master saith unto thee; nay, will not Idolaters heare that which their gods say unto them, how much more you that the Lord shall speake to? This is the word; that we shall speake is but the delivering of it in moe words, which is here set downe in fewer; pressing it at large, which is here set downe more briefly; this as a clew of thread wound up, by us it is but drawn out at length; yea, and it must be heard as the word of God with all reverence, received with humility, believed by faith, obeyed with care; for the Lord having spoken it, it was not for the time and persons present onely, but for all successive ages and people. As the Lawes of Princes, and Decrees of Par∣liaments are not onely for them that live then, but for whoso∣ever shall afterwards be borne subjects to the same Soveraignes; therefore not any sinne is here reproved, but it is reproved in whomsoever it is found; nor is there any judgment threatened, but menaced against the men of our time that heare it; not any duty commanded, but it is appertaining to us as to them, be∣cause it is the word of the Lord, who is our Lord as well as theirs, of the Gentiles, as of the Jewes. I cannot say as Daniel 4.19. fine, so the Prophecy is for others, and the interpreta∣tion of it is for others, and judgments to your enemies; but as Peter, Act. 2.39. It is to you, and to your children: so these things here commanded and reproved are for you and your chil∣dren. But why should I speake thus sharpely unto you? Veri∣ly because God will neverthelesse bring these, if I should hold my

peace, and by speaking I may prevent he should not, if so be my exhortations this day may finde place in your hearts, and hereafter in your lives: But shall I come unto you, not with a rod, but in love, and the spirit of meeknesse? 1 Cor. 4.21. then as Chrysostome ad pop. Antioch. Hom. 27. by our mutuall love, yours and mine, by all the travell I have felt for you, till Christ be formed in you fully, Gal. 4.19. give me that wherein I may glory before men and devils, and in the presence of God. And what is my glory? but your progresse and increase in piety here, and your salvation in the life to come: Believe me, belo∣ved, Si fieri potest me pro vobis certamen bene gerere, vos autem bene gestae rei praemia ferre, nunquam profectò vobis tantum tur∣bationis ingererem; sed non licet boc nobis, non licet inquam. Chrysostom. de virtut. & vitiis sermo. If it were possible for me to undergoe the Combate, and you to beare the Trophies of the victory, I would not put you to so much trouble. But this may not be, this may not be, for every one must live by his owne faith, and passe to heaven by his owne piety and obedi∣ence: It is neither bought nor borrowed oyle in our Lamps will serve to enter in with the Bridegroome.

To Israel,] The second person to whom, as the Subject, to Israel; that is, to the whole people who were lately delivered out of Captivity, and now enjoyed their Land, and the liberty of Religion: and as men not sufficiently instructed under the rod and crosse, or forgetting their former calamities, retur∣ned to their former corruptions and sinnes, whose sinnes were the worse by that they had received, and made the more inex∣cusable; when they should have beene bettered by his mercies, they grew worse. By Israel he understands the whole compa∣ny, both Priest and people, calling it Israel, which for distincti∣on was before called Judah, after the rent happened betwixt the ten and two Tribes, Judah and Benjamin, and some of Levi to the house of David, and the rest to Jeroboam; for the ten tribes by Salmanassor were so led into Captivity, that they never re∣turned; he now called these two Tribes by the old and wonted name: To Israel then his owne people, chosen out of the world, yea, reserved to himselfe from those ten Tribes, thus specially beloved, he sends, though with griefe thus threatning.

God will punish his, [Doctrine.] even his owne for their sinnes and of∣fences, how deare soever they be unto him; it is indeed his love unto them that he will passe by many infirmities and weaknesse in them, as Matth. 7.18. but yet sinnes of greater nature, ha∣bit, and custome he will not passe by unpunished, 2 Sam. 7.14.18. not onely the threatnings, but the execution of many af∣flictions and plagues recorded in the Word, upon the whole Church of Israel, upon particular persons, on Moses, Numb.

20. on Miriam, Numb. 1. David often, and other the good Kings who were punished, proves this manifestly.

Because hee loves his owne, [Reas. 1] therefore will hee correct and punish them; for the sparing of the rod is hatred, not love;* 1.1 the fondnesse of affection, not the favour of judgment, Prov. 13.24. It is love because of that 1 Cor. 11.32. when we are judg∣ed, we are chastened of the Lord, that we should not be con∣demned with the world.

Because he would be justified, [Reas. 2] not as wisdome of her chil∣dren onely, but even of wicked and enemies; for if he should spare his owne, then would they say, God were wicked like them; as the wicked when he spares themselves, say Psal. 50.21. hence was the death of Davids child denounced, and perfor∣med to prevent or to stay the blasphemy of the wicked, 2 Sam. 12.14. as he insinuates in his Psalme of Repentance, Psalme 51.4.

Because he may manifest his hatred of sinne, [Reas. 3] when he punish∣eth it not in those that are wicked onely, whose persons he may seeme to hate, but in those that are deare to him.

If God will, and must deale thus with his owne, [Ʋse 1] generall and particular, let the whole Church and every member thinke of it, that they be not deceived, as if to them there were no feare of judgments and punishments, though they feare not sinne, because they are his: It is such a corruption and deceit, that may seize upon those who are his, even truely his, though usually they are deceived by the sleight of Sathan, whom he hath before deceived with another, perswading them they are gods when they are not; for commonly none so confident as those, none so bold as these blind byards; but whosoever he is that is tainted with this, let him know, that as the Husbandman pre∣serveth the sheepe of his pasture in a moist yeare from rotting in the heart and liver, when they are a little tainted, by the salt waters of the Sea: so may he be recovered and preserved by those waters of the Sanctuary, even by those salt waters; when the streame runnes thus, that he will not, nor he hath not spared those who are as deare to him as the apple of his eye, (untooth∣some happily may they be, but without doubt wholesome they are) let no Church then trust in lying words, Jer. 7.4. if they continue in their wickednesse, vers. 9. and make his house a den of theeves, vers. 11. but let them know he sees it, and goe to Shiloh, vers. 12. and other Churches, and see what he hath done to them, and the like will he doe to it, vers. 14. Let no particular man thinke he may sinne, as presuming he is Gods; for if he spared not Moses, Miriam, David, and others, how him? could they not have challenged more than he? or is it not likely that God would have spared them as well as he? Let

him thinke of that to Solomon: I will be his Father, and he shall be my sonne; if he commit iniquity, I will chasten him with the rod of Iron, but my mercy shall not depart from him, 2 Sam. 7.14, 15. if God make it true in him, it is the best he can looke for. If any aske, what benefit it is to be Gods? I answer, much every way; as that God will passe by many infirmities of thine when thou servest him, many sinnes of passion when they are not continued in: Have you not heard of the patience of Job? Againe, is it no benefit to be his Fathers Heire, unlesse he may be suffered to doe what he list without controlement or corre∣ction? Besides, even this is a benefit; for if that be true, Let the righteous smite me, and it shall be a kindnesse, Psalm. 141.8. much more this, when that we are chastned, that we may not be condemned, 1. Cor. 2.32.

This may serve for comfort when affliction and punishment is befallen one who is his. [Ʋse 2] In such a condition a man is ready to faint, and his heart to faile him for feare, as if God had utter∣ly cast him off; but it riseth from the ignorance of this, that God hath and will afflict his children, and because they have not beene experienced under the hand of God. A child when he is young and tender, not acquainted with his Fathers threats and corrections, no sooner sees his father lay hand upon rods, but feares he hates him, but a little use under this teacheth him there is indeed love where hatred is in show; And so with them, but they must learne this, that their hearts may rest upon it, as the Arke did stay upon the mountaine of Ararat, after it had flo∣ted a long time upon the waters, seeing he afflicts his owne, yea more than the wicked in this life, and yet still his people.

Israel having forgotten their late miseries and calamities, the sence and feeling of them being worne cleane out of memory, they returne againe to their former corruptions and sinnes, and are newly threatned with other, and more heavy judgments.

If men, [Doctr.] many or few, a County or City, one or a compa∣ny, after they have beene delivered or freed from some calami∣ty and judgment, doe forget it, passing it over without pro∣fit, and returning to their sinnes and corruptions againe, they are in danger of new, and more fearefull judgments; for he did this to the greene tree, what will he doe to the dry? if to the naturall Olive-tree, what can the wild Olive looke for? This is manifest by Esay, who reproveth the people because they pro∣fited not by former judgments, but remained obstinate, and in their sinnes, Chap. 1. ver. 5. specially vers. 21, 22, 23. How is the faithfull City become an Harlot, it was full of judgment, and justice lodged therein, but now they are murtherers; thy silver is become drosse, thy wine is mixt with water, thy Prin∣ces are rebellious, and companions of theeves; every one lo∣veth

gifts, and followeth after rewards; they judge not the fa∣therlesse, neither doth the Widows cause come before them: whereunto he addeth, therefore saith the Lord God of Hostes, the mighty one of Israel, Ah I will ease me of my adversaries, and avenge me of mine enemies, vers. 24. To this I adde Esay 12.9.17.21. inferred upon vers. 13. manifest by Deut. 28.45. Jerem. 5.3. John 5.14. An example of this also the Ninevites may be, comparing together the Prophecies of Jonah and Na∣hum.

Because it cannot be equall and right, [Reas. 1] that God should goe a∣way and give over, as overcome by the obstinacy and stubborn∣nesse of men; that were as if a Prince should give over a Rebell, because he were not able to subdue him with a small company, and not gather more forces, it were too much indignity and dishonour: So in this; for God striking for sinne, must not lay downe his Armes, till the Rebells come in, as Joab gave not o∣ver the siege of Abel till Shebaes head was given him, 2 Sam. 20.22.

Because it is dangerous for a people to harden them in their sinnes, [Reas. 2] for if because sentence against an evill worke is not exe∣ted speedily, therefore the heart is fully set to doe evill, Eccles. 8.11. if the deferring be thus dangerous, what is the remo∣ving, and not renewing, or doubling the judgment? it har∣dens men.

Because he must doe it whether his owne or not; [Reas. 3] if his owne that he may cure them, as Physitians or Chirurgians double the dose of their medicines, and use more violent meanes when they finde the body hard to worke upon, the disease more set∣led: so the Lord when he findes his owne more obstinate, if not his, that he may consume them, and shew his power upon them, that he is able to abase and destroy every one that is obsti∣nate against him.

Learne then to feare before God, [Ʋse.] and to profit under his hand, to turne unto him that smites us, and to seeke the Lord of Hostes, lest otherwise God be provoked to cut off from us head and tayle, branch and roote in one day, Esay 9.13, 14.

By the ministery of Malachy, or by the hand of Malachy] The third person is the Instrument, and by his hand, that is by his worke and ministery: some thinke it is said rather by the hand than the mouth, to shew how uncorruptly hee delivered this; and not by the mouth, because the mind and mouth are more apt to corrupt a message than the hand which carrieth sealed let∣ters. But without opposition, I take it to be the phrase of the Scripture, to note the Ministery of him and others, as 1 Sam. 11.7. and 28.17. The Lord hath done as he hath spoke by my hand; Malachy signifies my Messenger, or my Angell, whence

riseth the errour of Origen, as Hieronimus in hunc locum, that an Angell came, and tooke the shape of man, and delivered this. But Hierome shews that the nature of a person is not to be taken notice of from the notation or Etymologie of his name, for then, whereas Hoseah signifies a Saviour, and Joel the Lord God: these should not be men, but Angels, or the Lord, or the Saviour of the world; which if it follows not, then not this: But whether he was Mordecai, as some thinke, or Ezra, as most, it is not certaine: the conjectures of men for the latter are probable, but easily answered: It is safer to content our selves with that which is revealed, than rashly or slenderly to affirme any thing in so weighty matters, especially when it is not so needfull that we should enquire into it; whether hee had his name from his birth, or circumcision, or it is a name of office, it is not knowne. It hath ever beene thought a vaine cu∣riosity to make enquiry for the Messengers name and title, when the message is most certaine, Judg. 13.18. as here it is by the testimony of the New Testament. There were in the Church three sorts of Prophets, some that were to be perpetually in it, and to exercise a perpetuall office to answer men when they en∣quir'd of them after the custome of time, and manner, as Samu∣el, Hosea, Elisha: Some for a time, both for this, and also to stand up in Gods person, for some particular thing to fore-tell it, which being done, they ended their office; as Amos, who pro∣phesied for two yeares before the Earthquake. Thirdly, some, who were onely once to prophesie and fore-tell things, which done, their office ceased; as Jonah to the Ninevites, Abdias to the Edomites, and of this sort is our Prophet.

God in revealing his will, and publishing of his heavenly riches, [Doctrine.] the mysteries of Christ and his Salvation, hath and doth ordinarily use the ministery of Man; ordinarily I say, be∣cause at some time he hath used Angels to some particular and upon extraordinary occasions, yet never ordinarily and gene∣rally in an ordinary established Church, but alwayes the mini∣stery of men, which thing is witnessed by the testimony of all times, and all Churches, as well in the Stories of the Scriptures, as other Prophets, Priests, Apostles, Ministers: How often that in the Old Testament, I rose up earely, and sent my Prophets: In the New, as they were men imployed under Christ, Ephes. 4.8. We have this treasure in earthen vessels, 2 Cor. 4.7. and we are Embassadors for Christ, 2 Cor. 5.20.

Because Angels presence would have beene fearefull, [Reas. 1] as Luke 1.12. and so unprofitable their Ministery, for things would have passed away as they heard it; for feare breeds such a lassi∣tude in the joynts, that man lets that goe he seemed to hold; so of the mind.

To honour the nature of man; for if to be mans, [Reas. 2] much more Gods Embassadour: He could have done all by an Angell,* 1.2 but the humane condition had beene vilified, if he had seem'd not to administer his Word by men unto men.

Because the message rather than the messengers should be re∣garded, [Reas. 3] and if any thing be effected, it might be given to the power of God, and not the meanes. If hee had not sent it in earthen vessels, but by some glorious Angell, they would have left the thing, and have worshipped the person, Revel. 22.8. or if any thing had beene wrought, they would have attribu∣ted it to the power of the meanes, not to God: but that they should not, he thus disposed, 2 Cor. 4.7.

This ought to be matter of encouragement to the Ministers of God, that their labour in preaching, [Ʋse 1] and performing the worke of their Ministery be not tedious unto them, when it is so thanklesse an office unto man, and the more they labour in it, the lesse they partake of their double honour, 1 Tim. 5.17. nay, full of contempt, and as Jeremy 20.7, 8. yet they serving the Lord in their Ministery, he vouchsafing them that honour, ought to swallow up all these, knowing that we are not to be ashamed of the Gospell of Christ, because it is the power of God to salvation, Rom. 1.16. and whosoever shall finde it, and receive it by them to beleeve, beautifull shall their feet be unto them, though others charge them as Pharaoh did Moses, that they see their face no more. But if none will, yet he will not suffer them to goe unregarded, because he hath set them on worke, they are his Ministers, as Esay 49.4, 5. I said I have la∣boured in vaine, I have spent my strength for nought, yet surely my worke (or my reward) is with my God: And though Israel be not gathered, yet shall I be glorious in the eyes of the Lord.

To teach men not to be offended, [Ʋse 2] or basely to accompt of the ministery of the Word, and the mysteries of Salvation, be∣cause they are brought unto them in such earthen vessels by so weake meanes; for it is the worke and word of the Lord, how∣soever by the ministery of man, weake and base. Was it that he wanted glorious Angels that he used not them? he had thou∣sand thousands of them, but for mans infirmity: Was it that he had no power over the Kings and Nobles of the Earth, that hee imployed not them? if he had spoken the word, they could not have resisted: He that had David a Prophet, and Solomon a Preacher, though not ordinary, could have made them and o∣ther Princes ordinary Preachers and Ministers, but their great∣nesse would have obscured his power. Why then hath he cho∣sen meane men? That the basenesse and meane condition of the

person might give place to his glory, that men might not dote on the person, but delight in the ministery and message; therefore as Princes shut up their treasures not in goodly and sumptuous chests, but in caskets of no price, and of base mat∣ter, to deceive the theefe, and to convay it whither they would have it: so God these, to lay a stumbling blocke to the repro∣bate; but as many as are called and chosen, to make it the power of God and the wisdome of God to them.* 1.3 There's nothing that so much hardens mens minds as the simplicity of Gods workes that are seene, and the greatnesse of the efficacy which is promised, when as to the godly it is farre otherwise. They are marvel∣lously wrought upon by them, because they look to him who workes by them; here is the difference of faith and infidelity, beleevers and infidels. We wonder because we beleeve; incredulity wonders, but beleeves not; it wonders at simple things as if they were vaine, at great things as if impossible.

Wee are the Ministers of God, [Ʋse 3] and your servants for Jesus sake; that we bring to you, is the message and commandement of God. Looke that ye receive not us, if ye can dis-joyne us and our message; but that we bring, heare it, beleeve it, obey it. That we have delivered, that we doe and shall deliver as his commandement, his will: Looke therefore to it, that you re∣ceive it, for it both you and I must give an account; I, for the faithfull delivery of it, you for the fruitfull receiving of it, both of us for the carefull obeying of it. Let no man thinke much I call so much for hearing and obeying, when there is in the most still performance with the least, and scarce with the least. Tell me, when you lend your money, doe you not put your Deb∣tor in minde of it when you meet him? so doe we, and so must I doe; for I feare lest in that day I heare that, Matth. 25.26. Thou wicked and slothfull servant, thou oughtest to have put my money to the exchangers, that at my comming I might have received mine owne with usury. I have often put forth Gods stock unto you, you must pay usury. Ʋsura vero est au∣ditae monitionis per opera exhibitio: Your usury is to witnesse your profitable hearing by your workes. See then that you o∣bey and doe, that as Nathan said to David, 2 Sam. 24.13. so I may to you, Now advise and see what answer I shall returne to him that sent me.

The burden by the ministery of Malachy,] Malachy must carry to this people a burden, not onely things acceptable, but dis∣pleasing and grievous.

The Ministers of God must not onely serve him in preaching the Gospell and comforts, but also threatnings and judgments.

VERSE II.

I have loved you, saith the Lord, yet yee say, Where∣in hast thou loved us? Was not Esau Jacobs bro∣ther, saith the Lord? yet I loved Jacob.

I Have loved you saith the Lord,] The second part of the Chap∣ter is the matter and Prophesies consisting in two parts: on Gods expostulation with the people and Priest for their sinnes, and his judgments against them for those sinnes. The first is hence to the 9. verse. Their sinnes are two: ingratitude, con∣tempt of him, and corruption of his worship. The 1. to the 6. verse. Their ingratitude is expressed, that they did not acknow∣ledge nor account of his love, nor yet of his benefits, the fruit of his love, which hee had from time to time bestowed upon them, that they might by the greatnesse of the one, or by the weight of the other, be drawne to performe the duties of Piety unto him their God and King, who had deserved so well at their hands and of them. First for his love.

I have loved you,] A speech spoken with affection, specially by valuing his love, and disdaining to have it so neglected of those upon whom he had bestowed it. Some thinke it is a speech imperfect, broken off, and interrupted with griefe, when he would have added more. I have loved you; griefe not suffering him to speake more. The supply may be, I have loved you al∣wayes, but you acknowledge it not, neither answered me with love againe, but for this repayed me with sinnes.

Love given to God, signifies not a passion nor affection, for there is no such thing in God. Ira Dei non perturbatio animi e∣jus, sed judicium quo irrogatur poena peccato. August. of the an∣ger of God. De civitate Dei, lib. 15. cap. 25. So of this, it is no passion, but his free election to bestow, yea, an actuall gi∣ving to them the adoption of sonnes and eternall life. For God is said to be angry, when he doth that which commonly men doe when they are angry; and to love, when he doth that which men doe when they love. Now this cannot be understood of his generall love, of which all are partakers, men and Angels, blessing, preserving, sustaining them: for then were it no great matter that he affirmes here to his. But of a speciall love, that is, his choosing of them to be sonnes, and to bestow on them eternall life. I have loved you, that is, I have chosen you to be my people, and I will be your God; to be my chil∣dren, and I will be your Father, and to give you the inheri∣tance of sonnes, than which what can be greater? Hierome

thinkes he denies now to love them, because he useth the pre∣ter-tense. But it is no rule, when as the pretertense doth often include the present, Rom. 1.24. Psal. 1.1.

The first sinne reproved is unthankfulnesse, the reproofe be∣ing covertly insinuated, rather than openly set downe, under the recording and recalling of Gods love and the fruits of it, where∣of they had beene partakers. Hierome observeth here, lest the punishment should seeme unjust, and God should without cause afflict them, and lay the burden upon them, he addeth the re∣proofe of their sinnes. Hence we may observe.

The punishing and afflictions comming to men, [Doctr. 1] are caused by their sinnes. Hosea 14.1. Thou hast fallen by thine iniquity.

Now to the sinne here reproved in particular, [Doctr. 2] which is un∣thankfulnesse. Ingratitude and unthankfulnesse unto God for his love, and the fruits of it, the blessings men receive, either spirituall or temporall, is a very great sinne. So the Lord shews it here by his Prophet, when he puts it in the foremost of all other sinnes in this people, and as the principall which makes him threaten this burden unto them. So Isaiah 1.2. sets it be∣fore all other sinnes. It is by the Apostle put among the sinnes of the last dayes, when iniquity shall get the upper hand, and must abound, 2 Tim. 3.2. This sinne is committed five waies, or there are five kinds or degrees of unthankfull men. First, when men doe not acknowledge God as the Authour and giver of their benefits and blessings, but finde out others, as Hosea 2.8, 9. Shee knew not that the Lord gave her Corne. Secondly, when men doe forget him and his benefits, against which Da∣vid laboured. Psal. 103.2. Blesse the Lord, oh my soule, forget not all his benefits. And confessed among sinnes, Psal. 106.7. our Fathers remembred not the multitude of thy mercies. Thirdly, when they doe not give him praise in word and affecti∣on, doe not utter it before men. Such were the nine Lepers. Fourthly, when not onely these, but recompense him evill for good, as that, Isaiah 1.2. I have brought up children, and they have rebelled against me. Deut. 32.5, 6. Fiftly, not faulty in any of these, but doe not walke worthy of such mercies, when he doth not render according to the benefit done unto him, as it was said of Hezekiah, 2 Chro. 32.25.

Because the contrary is a duty so often commanded, [Reas. 1] and so earnestly call'd for in Scripture, even in every thing. 1 Thess. 5.18. In all things give thankes, for this is the will of God in Christ Jesus towards you: Then the other must needs be a sinne.

Because the Saints of God have much laboured against it in themselves and others, [Reas. 2] which they doe not, but that which is evill and sinne.

Because the contrary is the honouring of God, [Reas. 3] the crown∣ing

of him, and the araying of him with honour and glory. Psal. 50.23. Who so offereth praise, glorifieth me. Then this is a great dishonour, and then 'tis evill. That which is against the Crown and dignity, specially immediately of a Prince, is heinous and grievous.

This being such a sinne, thus committed, [Ʋse 1] argues our age guilty before the Almighty; some one way, some after ano∣ther; yea, who can say, I am free? Many, and the most receive and devoure daily the blessings of God, and know not, or ac∣knowledge not that he gave them, but thinke they come natu∣rally or by friends, or by their owne labour, and so as Haba∣cuck 1.16. Therefore they sacrifice unto their net, and burne in∣cense unto their yarne, because by them their portion is fat, and their meate plenteous; and so commit Idolatry with their friends, with the earth and heavens, with their labours and hands. But say they be so farre instructed that they confesse him the giver, yet how some have forgotten him and his benefits. A second brings the oblivion of the first, a third of that, &c. As one naile drives out another, but an affliction makes all to be forgotten: as with men, one injury they doe us, makes us forget they ever did us good. But say benefits be remembred, and oftentimes spoken of, yet not so much as the afflictions and troubles: or if at one time many words to expresse the passion in suffering, few in receiving; or if of them, yet as Courtiers bragge of the Kings favour, as Haman, Ester 5.11, 12. more to magnifie himselfe than the Kings liberality: for a long story they will tell you of their wealth, and honour, and children, and such like; but a few words, and that very unsavourily will they drop out of praise to God. They make not their Song or Psalmes of thankesgiving as the faithfull have done. But if any can plead not guilty here, and be culpable in none of these, yet his unthankfulnesse appeares that he still remaines in his sinne, and rebells against the Lord; not onely offending him, but by those things he hath received from him: more than any married and modest woman will doe to her husband, by the Rings, Chaines, Bracelets, Apparrell, and ornaments he gave her to adorne her, so she might be ac∣ceptable to him; not that shee should give to an adulterer, to entice him to folly. And yet what else doe many, but by their riches and honours, their health and beautie, by their strength and valour, and such like, dishonour him? By their riches they waxe proud against God, by their honours and high places they oppresse others without feare: health makes them study the ad∣orning and trimming of the body, by their beautie they entice others, by their valour they contemne others, and like mighty Nimrods they tyrannize in peace and warre: so that God for all his cost hath not Grapes, but sower Grapes, as Isaiah 5. But

say that herein they are not to be charged, yet are they ungrate∣full, because they have not walked worthy of such benefits, be∣cause they have not rendered according to their reward, and every benefit hath not beene answered with obedience, and more care to please God.

To teach every man to labour to see and know himselfe guilty of this sinne, [Ʋse 2] to humble himselfe for it, and repent of it, as of one of the greatest sinnes he hath, and the greater, as in the de∣grees he finds himselfe guilty of it. Now because there neither is, nor can be true repentance where there is perseverance in it, nor unlesse it be forsaken, and the former good acted; for he is ungratefull, that is not thankfull; as he is wicked, that is not just; the contrary evill is ever where the good is not, where and when it ought to be. Therefore must every one labour for the good, and strive to be thankefull, to acknowledge, to re∣member, to praise, to abstaine from evill, to reward with all good offices for such great kindnesse: Hee must stirre up the best instrument that he hath to praise the Lord, whose nature (as one saith) is such,* 1.4 that in conferring of benefits hee is most li∣berall, and most covetous in requiring acknowledgment. This is most acceptable to him, like the scent of all sacrifices, Levit. 3.16, 17. Let it repent us that we have deprived him of so much as is due to him, and now strive to it, singing the songs of thankesgiving with cheerefull hearts when hee calls us to it, not loving him otherwise than hee hath done us, both in word and deed: ceasing to grieve him, seeking to please him, and to recompence as he hath rewarded us. Et si gravia praeterierunt, tamen gravium memoria ne praetereat; non ut doleamus, sed ut gratias agamus. Chrysost. Hom. 12. ad popul. Ant. But Hom. 25. Vera gratiarum relatio haec est, cum haec agamus unde Deus glori∣ficari debet, cum ea fugiamus à quibus jam fuimus liberati. Nam, cum Rege contumeliis affecto, cum poenas luere deberemus, hono∣rati fuissemus, & mox iterum affecissemus contumelia, tanquam ingratitudinis extremae rei, maximam merito poenam, & priore multo graviorem dare deberemus. Whereas on the contrary, to be truely thankefull, is a great treasure, it is the way to more riches, because a man doth anew draw at the Well of Gods bounty; for to him that hath shall be given; if hee use it for his Maisters glory: and the evill avoided which else would come up∣on them.

I have loved thee,] This is understood not of his generall love, but his speciall, and that after a speciall manner: not such as he loves whole mankind by, but such as he loves his Church by. The love of a whole Family, of his Spouse and children is different, one more excellent than other, and so both more speciall and more excellent.

God, hee loves his Church with a more speciall and excellent love, than he loves either all creatures, or all mankind. So here, [Doctr.] Amos 3.2. Exod. 19.5. Now therefore if yee will heare my voice indeed, and keepe my Covenant, then yee shall be my chiefe treasures above all people, though all the earth be mine: where the learned take the word to signifie, a people of a preci∣ous treasure. The Septuag. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a peculiar peo∣ple. Tit. 2.14. Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est thesaurus prae aliis electus, and so it is more excellent, and more deare and precious in Gods sight: these were for themselves, and the Type of others. Hence is that, 1 Pet. 2.9. Ye are a chosen generation, a pecu∣liar people. Things elected are more specially loved; hence are those comparisons to set forth this love, that he is the Head of his Members, the Father of his Children, the Husband of his Wife. The Members are better affected than excrements, the Children than servants, the Wife without comparison, as him∣selfe is one flesh.

Because love, [Reas. 1] precious and excellent love is discerned by the things which proceed from love, that are given and bestowed upon the beloved: for he loves, who bestowes meate and drinke and apparell; but he more, that provides land, inheritance,* 1.5 and layes up treasure, and gives knowledge and education. The ser∣vant is provided for, the Child much more: so the things God gives being more excellent, spirituall, Salvation, things belong∣ing to it; but to others earthly things onely, 1 Cor. 9.11. There is a three-fold state of man, as Divines speake of him: Es∣se, bene esse, optimum esse. First, naturae, secondly, gratiae, thirdly, gloriae. The first of generall love, the two last of spe∣ciall love, which being those God gives his, and his onely; then is it with a more speciall love he loves them.

Because it is more constant and perpetuall: [Reas. 2] for the generall love of mankind is terminated not with the Sunne and Moone onely, but with their breaths; they part with their lives and his love together, but theirs is for ever, and then specially is ma∣nifested when life is ended. That in life was but a pledge and earnest of the other, a penny to one hundred pound, or an Angell to a thousand pound, a bargaine of it.

Because in generall love onely, sua dat, [Reas. 3] his blessings and outward benefits: but in speciall, se dat, he gives himselfe. Ho∣sea 2.19. Now as that of Samuel is true, 1 Sam. 15.22. Obedi∣ence is better than sacrifice, because in obedience a man gives himselfe to God, but in sacrifice he gives but of his, as Cain of the fruit of the ground. Abel of the first of his sheepe, and of the fattest of them; so in this.

This should provoke every one to labour for this love, [Ʋse 1] being so speciall and so excellent: rare things are deare, and desired;

the more rare, the more deare, and more desired; but when they are rare and excellent, very precious then most of all; such is this love. But how may we get this? Labour to be his, and his children, and Church, so we all are. But he is not a Jew that is one outward. But how may we know that we are his, and have love? How doe commonly men know they have the generall love, and whence is their generall bragge of it? If they have the fruits of his love, peace, prosperity, riches, &c. So in this, if they have spirituall graces, as true saving knowledge, faith, sanctification, love, meeknesse, zeale, which are the fruits of his speciall love, Eccles. 9.1. No man knows either love or hatred by all that is before us. They are things within us which must manifest that to us; for these then must we labour that we may know we have it.

This must teach every one to be more thankfull for this than he or others would be for the generall: [Ʋse 2] the thankfulnesse is to answer his love with obedience, to heare and obey, Exod. 19.5. Now therefore if ye will heare my voice indeed, and keepe my Covenant, then ye shall be my chiefe treasures above all people though all the earth be mine. The fruits of the generall love of God will require this, and the more fruits, the more o∣bedience: He that hath received something, though with the least, owes the most he can doe; how much more he that hath more houour, credit, riches, &c. Ought to performe more o∣bedience, be more zealous, religious, holy; as August. Sur∣gunt indocti & coelum rapiunt, &c. If for these common bles∣sings and love, how much more for the fruits of speciall love and it? If to whom much, of them much in the former; how much more in this? and of such as have his speciall love, he looks for obedience and honour, wherein is their thankfulnesse. The Courtier that is advanced above others, ought to be more re∣spective of the Prince and his will, and with more care and cheerefulnesse performe all obedience, and the duty of his place than others. He that hath his life, liberty, and living given unto him when all was lost, if he shall not, if he should not re∣spect him, every tongue would be ready to condemne him: But if he should be made heire to the Crowne, if his issue faile, or hee have no child, then more. So in this; and this not being, nothing wil more prove that they are not that they would seeme to be, and that they have not that they braggeon.

This is matter of comfort to as many as are indeed his, [Ʋse 3] belo∣ved of him, they may be sure they shall lack nothing that is need∣full and good for them: for if he love them thus specially as his owne, God is faithfull to provide for his owne; for, as Rom. 8.32. who spared not his owne sonne, but gave him for us all to death, how shall he not with him give us all things also? how

much more readily will he give us other things, when he hath gi∣ven us himselfe, and hath married us to himselfe? Will a father see his child to want? will a husband let his wife want when he is rich and able? if they should, yet will not God. Isaiah 49.15. Can a woman forget her child, and not have compassion on the sonne of her wombe? though they should forget, yet will I not forget thee: therefore they may best have their con∣versation without care or covetousnesse; they need not sweare or deceive for gaine, oppresse, or offer injury to provide for themselves; they need not prophane the Lords day, nor use unlawfull meanes to lay up for another time to come: for hee that doth so specially love them, and hath laid up so great things for them, and given them the pledges of them already, and the earnest of such infinite things, how will not he take care of them to provide necessaries for them. He that in his generall love feeds the Ravens, the Lions, and Leopards; makes his raine to fall, and his Sunne to shine upon the wicked, and fills their bellies with his hid treasures; what will his speciall love make him to his owne? but many of his are often-times scanted. So the Physitian keeps his patient at a strait diet, when full dishes are hurtfull unto him. And God often-times gives not riches, because when they be humanae miseriae remedia, the reme∣dies of humane misery, they will make them instrumenta volup∣tatis aut superbiae, the instruments of pleasure or pride, and he knows their hearts better than themselves. But they often want much, and have scarce to satisfie nature, when the wicked have abundance; but their water and browne bread makes them looke as well as all the full dishes of the wicked; as it was with Daniel and his fellows. And the prodigall sonne had little to re∣fresh him, when his fathers servants had bread enough, be∣cause he abused his former portion, and runne from under the protection, and out of his fathers house. So with them: At his returne he had the fat Calfe killed for him, and apparrell and ornaments given him fit for a sonne.

To admonish every one that is his, [Ʋse 4] to looke for more corre∣ction than others if they provoke him; for more love, more of the rod; more affection, more affliction; the more speciall love, more speciall and more speedy correction. This use made Amos of it, Chap. 3.2. You onely have I knowne of all the families of the earth, therefore I will visite you for all your iniquities. Heads of families correct all, and most where they love; children be∣fore servants, and of them, those they love, if their love be with judgment, and not blinded with affection.

Wherein hast thou loved us?] Some take this to be a kind of prevention: the Prophet knowing what this people would say, thus accused, for themselves, he prevents; Yee will aske me

wherein I have manifest any love unto you? my answer is ready, and the proofe manifest. Was not Jacob brother to Esau? but these are more likely to be the words of the people, for so their ingratitude rather appeares, that they would not acknowledge the love of God, but some of infirmity, some of malice and contempt spake thus, Wherein hast thou loved us? In what speciall benefit hast thou shewed thy love unto us? Cyrill suppo∣seth that it is likely they remembred the late captivity and cala∣mity God had brought upon them, which did so sticke in their mindes, that all the good God did unto them before and since, specially spirituall, could not make them acknowledge he loved them.

The corrupt nature of man is hardly drawne to confesse and acknowledge sinne, [Doctrine.] and himselfe guilty of sinne; but will doe any thing, accuse God or man, or any other thing to cover their sin. This people is a manifest proofe of it here; and ver. 6, 7. and Cap. 2.14. and 3.7, 8. Job 31.33. If I have hid my sinne as Adam, concealing mine iniquity in my bosome. Trem. more homi∣num, noting the corruption of man to hide and cover it. It is manifest by Adams accusing Eve and God, and Eve the Serpent, to cover their sinne, Gen. 3.12, 13. Achan, Joshua 7. who co∣vered it till God had found him out. Saul, he covered his by ac∣cusing of the people, 1 Sam. 15.13, 14, 15, 20, 21. David, 2 Sam. 11.6. &c. yea, even when Nathan came to him, Cap. 12. who might, if he did not, take the Parable to himselfe, before it was applyed by Nathan. The Priests, Matth. 27.4. Gregory; They are like the Cuttle-fish, that when he perceiveth men goe about to take him, doth so dye and colour the water about her with a kind of blacke moisture, that a man cannot tell where to have her: so these, and so others, either by denying, as Matth. 25.44. by defence, as Jonah, Jonah 4. by cautelous answer, as Gen. 4.9. by a good purpose, as Gen. 20.6. by putting it off to o∣thers, Adam to Eve.

Because selfe love beares rule and sway, [Reas. 1] which will make him so cover his sinnes, Job 31.33. If I have hid my sinne as Adam, concealing mine iniquity in my bosome. The latter part Tre∣mel. reads, Abdendo ex dilectione mei iniquitatem meam. And this is to avoid both punishment from God, and shame from men; naturally they know God is just, and out of his justice will visite the iniquities of men: and they thinke him as man, and that the Proverb is true,* 1.6 Confesse and be hang'd; supposing he cannot know, unlesse they disclose. Therefore to avoid his knowledge, and so his punishment, they willingly smother them. Againe, to avoid shame from men, because they will e∣ven upbraid them with their sinnes they have confessed,* 1.7 though happily themselves more wicked, but more covert. Therefore

they would willingly, and by what meanes they can cover them. Oblectat sanè flagitium, & tamen ipsius rei nomen aures offendit. Chrysost. Ser. de virtut. & vit.

Because he loves his sinne, and is very loath to part with it. [Reas. 2] Now if he should come to know and acknowledge his sinne, he must forsake it, or else men will cry more shame, and God will more sharply punish him: whereas all the while he dissembles his knowledge, he thinkes he is the rather to be borne withall, both of God and man.

How should this be accounted a corruption, when as, [Object.] Isaiah 3.9. they are reproved for declaring their sinne, and not hiding it?

It is one thing to commit sinne openly, [Solut.] and as it were with∣out shame to professe it;* 1.8 another to confesse sinne with shame to himselfe, and glory to God. It is one thing for Zimri, Numb. 25.6. to manifest sinne, and another for David, when he is re∣proved by Nathan, to confesse sinne. It is not the same: that Ab∣solon commit sinne upon the house-top shamelesly in the sight of the Sunne, to the dishonour of God and his Father; and A∣chan confesse that was committed with shame to himselfe, and giving glory to God. To declare sinne as they did, is the height of impiety; but to confesse sinne as these, is the first step to piety; and to cover them, gives small hope of recovering them: The ones declaring, and the others cloaking, argue both their cor∣ruptions.

Then is the wisedome of the wise but foolishnesse, [Ʋse 1] who think that the best guide is Nature, and that a man shall never erre if he follow it. Questionlesse it is a marvellous blind guide in all things, and whithersoever it calls, we are to be jealous and suspicious of it: It will never lead us to any good, but to false pleasures, deceitfull profits, vaine honours. It will either teach us that sinne is no sinne, Rom. 7. or lessen sinne, or teach us to cover sin. In the body, and for it, he would be accounted but a slender friend and bad counsellour, who should perswade a man wounded, that it were nothing, or teach him to cover it till it so fester, that the part must be cut off, before he discover it to a Chirurgian: what a guide is nature then?

To teach every one to see and acknowledge the corruption of his nature, [Ʋse 2] when he finds in himselfe all willingnesse, and endeavour to cover his sinne, whether by accusing God or man, or any other creature, specially when he is reproved by the Word of God in the mouth of the Minister, then to seeke excuses and pretences, argues a marvellous obstinacy and reso∣lution to continue in their sinnes, besides the hurt they doe unto themselves. The hurt is, first that sinne is the greater; he increases his sinne, who judging God to be like a man, be∣leeves

he may escape the punishment of his fault,* 1.9 if he commit∣ted it not openly, and so if he cover it. Secondly, he brings more and greater sinnes upon himselfe:* 1.10 As in our bodies the neglect of wounds may cause Fevers and putrifactions, and at length death: so in our soules, the hiding of small, is to invite greater; for both Satan is emboldened to suggest more, and, their conscience hardened, they easily receive more. Thirdly, they bring more shame and punishment upon themselves. If the smothering of it here, were the burning of it for ever, their po∣licy were not amisse: But when for all this it must come to judg∣ment, their cunning is but cruelty to themselves. What profit is it to a malefactor obstinately to deny his fact to the Judge in his private Chamber, or before some few, when he hath fa∣vour promised him, and be made to confesse it at the Barre be∣fore the whole Countrey, when his owne hand and his fellows in the fact, shall be brought against him, without all hope of re∣ceiving any thing but severity of judgment, where every ex∣cuse and cover he hath had shall increase both his shame and punishment?

Ʋse 3. If this be the corruption of nature, and the sinne of this people, let us learne to cast from us the cloakes of shame, and, reproved for our sinnes, and threatned, let us with the people at Johns preaching, Matth. 3. confesse our sinnes, that we may e∣scape the wrath to come. What else is required of us, than that the Church of God hath usually done? as Ezra 10. and 1 Sam. 7.6. what but that wherein we may glorifie God, Joshua 7.19. for in confessing our sinnes we give him the glory of his justice, as punishing where he was provoked. What? but that we may disburden our selves, and get a wholesome and soveraigne me∣dicine to our wounds. Our wounds have beene grievous, as Isaiah 1.6. Our sinnes as the infection have beene declared un∣to us, our pride, covetousnesse, &c. let us not cover them ei∣ther by impudency, or infirmity: let not our proud women say, their husbands would have it so, nor the covetous men, our wives and children must be maintained so: let not the swearer say, he cannot be believed, or utter his wares, or any such cover of state and condition, accusing sometime God, sometime men; for he that threatneth thus the greene tree, what will he doe to the dry? the naturall Olive, what will he doe to the wild Olive? Certainely it shall not be so easie to us as to them: but if all will not, let me speak to as many as feare the Word of the Lord: Thou and thy house, thou and thy wife and children, doe not hide them, but confesse: Remember that, Prov. 28.13. He that hideth his sinnes, shall not prosper: but he that confesseth and forsaketh them, shall have mercy; so com∣mon in experience, that it is a Proverb.

Wherein hast thou loved us?] This they speake, because of their late captivity, as if for that one crosse they were not bound to be thankfull unto him for the other mercies: or shew∣ing their blindnesse and corruption of nature, that for one crosse or affliction they acknowledged not, nor account of other mercies.

It is the blindnesse of mans nature and his corruption, [Doctr.] in an affliction and trouble not to account and esteeme all other the former blessings of God: so in this people. It is manifest not onely in the wicked, where corruption is in the strength, but in the good, where it is abated, and yet creeps where it cannot goe. In Haman, Est. 5.11, 12, 13. In Rebeckah, Gen. 27.46. Jonah 4.3, 9. in David, Psal. 77.7, 8, 9. in a multitude of both kinds. Psal. 78.19, 20.

Because men usually live by sight and sence, not by faith, [Reas. 1] and so they onely see and conceive of things present and before them, as beasts doe, and doe not looke to things past.

Because the children of God, howsoever they have true faith, [Reas. 2] yet in most, weake, and in best often full of doubts; that when troubles and afflictions come, though they forget not their for∣mer blessings, yet make question whether the former were of love or no.

This teacheth us whence are so many strange practices of the wicked, [Ʋse 1] and passions of Gods owne in some troubles and dis∣quietnesse: the wicked offering violent hands to themselves, hanging, stabbing, drowning themselves, though they be in the middest of many blessings, that a man would thinke they wanted nothing that heart could thinke or desire. It is not one∣ly from the things themselves, which give no comfort, when there is none within, like cloaths that warme none but them who have naturall heat: but from the blindnesse of the minde and their corruption, which cannot account nor rejoyce in them; but doth often so transport them and carry them out of themselves, that they know not they have any such comfort to delight in, and for ease of one trouble deprive themselves of all. The godly upon some losse or other trouble fall into such passions, as Rebeckah and others, their lives irkesome and te∣dious unto them, and find no comforts in all for one discom∣fort; like children, who if they have one of their trifles they play withall taken from them, cast away all the rest in great discon∣tent, and can find no pleasure in it; like to men, who having an hundred Acres of ground, if one be gained from them by Sea, or wreaked from them by title of Law, take no pleasure nor joy in all the rest. So they in the losse of a Child, take no pleasure, at least in their passion, nor account not of many other of Gods blessings, which many of Gods, as deare to him as they,

have not, or not in that abundance: All this is from the corrup∣tion of their nature.

If this be the corruption of nature, [Ʋse 2] and the sinne of this peo∣ple, let us see our selves in them, and examine our selves, we shall easily find this in our selves, being all of one metall. Let us learne to mourne for it, and hereafter to strive against it, estee∣ming and accounting of the blessings we have, or tasted in for∣mer times, though God have given us worme-wood and gall. If any blessing be taken from us, or trouble come upon us, let us be thankfull unto God, and comfortable in the middest of other of his blessings: and if we be discontented, let it be with our selves; if we grieve, let it be at our sinnes, for abusing such blessings, or walking unworthy of them; and therefore hath God taken them from us. In them let us stay our selves, as Job stopped his wifes mouth, Job 2.10. when she moved him to dis∣content and discomfort. And in the meane time let us labour for good consciences and sound spirits, the feeling of Gods fa∣vour, and assurance of his love; so shall we beare all our infir∣mities, Prov. 18.14. And griefe or losses to him shall be but as so many sparkes falling into the the Ocean. Chrysost. de vita recta, Hom. 25 ad popul. Ant. 12.1. d. 2.

Was not Esau Jacobs brother?] Here is Gods answer to their murmuring question, and as it were a plaine deniall of his love, proving evidently to them that he loved them. Now he rea∣soneth not from common benefits, as that he had created them, that he preserveth them, that he gave them health and peace, prosperity and comforts; having brought them from their capti∣vity, and seated them in their owne land, &c. but demonstrated his love unto them from the beginning of their nation, from their Head and Author. You, as ungratefull creatures, will not acknowledge my love, this is your impudency: but see, I will make you confesse it. And first of all to fetch things from the very beginning, Was not Esau Jacobs brother?] And so as if all things be considered, no cause why I should love one more than other, they were both begotten of one father, both borne in one wombe, both successors of the Covenant, both boughes of one roote, both digged out of one rocke; yea, if any privi∣ledge and cause of love, it was in Esau, because he was the first begotten; yet I loved and freely chose Jacob, yea, before he was borne, and hated Esau. But some will say, What is this to this people? much every way; because these were two nations, that is, the heads of them: so that what God did to them, he did to their posterity. Then it follows to be reckoned as a benefit to them, and so proves his love, when he had chosen them, and rejected their brethren, without any desert of theirs. Then was their ingratitude so much the greater, and worthy the reproving.

Was not Esau Jacobs brother? yet I loved Jacob.] They were in many things equall, and in none Jacob before, but Esau; yet here is a close preferring of Jacob as chiefe man in the familie, and notable as by somewhat in himselfe to overmatch his birth∣right, and make him more acceptable, and more allowed of God, which is his piety. The like is Gen. 5.32. Shem is put first, though not the eldest of the three: for this, because he was greatest in Gods bookes for his piety. In our common speech we so speake, when we shew our account of one, such an one, such an Earles or Lords brother; here though we speake of the brother, we imply a greater dignity in the Earle: so was not Esau Jacobs brother? here Jacob is preferred.

They who are in priviledges of the flesh and worldly respects inferiour by much to others, [Doctr.] are in the account of God not lesse, but greater, and more honourable, if they have pietie with other vertues and spirituall graces, which others are con∣temners of.

In the prophesie of Isaiah, the Lord comforts his holy Church, and tells her she is precious in his sight, and honorable, and that he loves her, Esa. 43.4. This people, the posterity of Jacob, were but a neglected people in respect of other nations; the Lord found them in a desert land, in a wast houling wilder∣nesse, not allured to become their Tutelar God by their great∣nesse, or the richnesse of their Countrey; yet he led them a∣bout, he instructed them, he kept them as the apple of his eye, Deut. 32.10. The godly are many times as stones disallowed of men, but chosen of God, and precious; as Christ also him∣selfe the Corner-stone was, 1 Pet. 2.4, 5.

Because God sees not as man sees, [Reas.] he loves most that in men whereby they are likest to himselfe, that is, their holinesse & pie∣ty, and other vertues, which are above other priviledges of the flesh. Men judge by the outward condition, as the Barbarians did, Acts 28. and as Zophar did, Job 11. But so doth not God, he sees what is in the heart, and what doth truely deserve.

Then let not men carry themselves high upon the priviledges of the flesh; as Esau is no whit better for being the elder brother. [Ʋse 1] Ismael was elder, yet Isaack was accepted. One Nation may be more noble and honourable than another, yet God respects not that: But in every nation he that seareth him, and worketh righteousnesse, is accepted of him, Acts 10.35. Nabal may be richer, Achitophel wiser, Absalom fairer, Tertullus or Herod more eloquent than many of Gods people, yet lesse in Gods e∣steeme. It is a greater honour to be the sonnes of God, than the heires of Monarchs, and so Moser counted it. He refused to be called the sonne of Pharaohs daughter, chusing rather to suffer affliction with the people of God, Heb. 11.24, 25. And hence

it is, that when the very Disciples of Christ began to grow proud, that they could subdue devils, &c. he corrects them, and tells them there was another thing wherein they were ra∣ther to rejoyce. Luc. 10.18, 19.

Let us learne to imitate God, [Ʋse 2] to preferre such as are godly in our esteeme. This is made one note of a man that shall come at last to Gods holy Mountaine, that in his eyes a vile (that is, a wicked) person is contemned, but he honoureth them that feare the Lord, Psal. 15.4. This is to be like unto God, who re∣spected Mary though she were poore and meane, Thou hast re∣garded the low estate of thy handmaid, Luc. 1.48. And this Saint James teacheth us, that it is not agreeable to the Christian pro∣fession, to have the faith of Christ in respect with persons, to preferre a man because he hath a gold ring and goodly apparrell: but saith he, Hearken, my beloved brethren, hath not God chosen the poore of this world, rich in faith? Jam. 2.2, 5.

VERSE III.

And I hated Esau, and made his mountaines waste, and his heritage a wildernesse for Dragons.

ANd I hated Esau, and made his mountaines waste.] Some think that this is only added to prove his hatred to Esau; viz. You may easily see my hatred: when as that famous mountaine Seir, where there were so many Dukes, as Gen. 36.15. ad finem, is now without any dweller, and all the Cities and habitations of them are destroyed. Which thing as it is true, and wee doubt not in part the meaning of this place, yet not the whole, because the Lord aimes not so much to set out his hatred to Esau and his posterity, as his love to Jacob and his: therefore there must needs be somewhat more in it, that is, the dissimilitude or dislike effect, to shew his love to them, which riseth thus: Those whom I love, I keepe them in their countrey, and suffer them not to be led captive; yet if for correction I suffer the enemy so farre to prevaile, I doe againe reduce them into their owne countrey, and give them their owne land, and the comforts of it. On the contrary, those whom I hate, those for their sinnes I cast into banishment, and never bring home againe: but let their land to be a dwelling for beasts, Dragons, and such like. Now the former I have done to you who are Jacobs posterity, and the latter to Esaus; now contrary effects have contrary cau∣ses. So then as they may see in them my hatred, so in your selves ye may apprehend my love, who are now at home in your

owne Land and Countrey, and enjoy your comforts in your Countrey. This then apparently shews his hatred to Esaus po∣sterity, as in spirituall things, the Apostle being interpreter, Rom. 9. so here in temporall things, and closely and by com∣parison his love to Jacobs seed, and to this people. The first onely to the children of promise, but this to all, even the whole seed, and not they onely which were blessed in Isaac.

Exile and banishment when it falls to a man, or multitude; [Doctrine.] to a family, or a whole nation; it is a signe and a proofe of the wrath and displeasure, of the anger and hatred of God. So is it here made and proved, because God threatneth by his Prophet usu∣ally, that which men threaten and menace when they are an∣gry, that proves their anger when it is effected. Deut. 28.41, 64, 68. Thou shalt beget sonnes and daughters, but thou shalt not enjoy them, for they shall goe into captivity. And the Lord shall scatter thee among all people, from the one end of the earth even to the other, and there thou shalt serve other gods which neither thou nor thy fathers have knowne, even wood and stone. And the Lord shall bring thee into Aegypt againe with ships, by the way whereof I spake unto thee; thou shalt see it no more againe, and there ye shall be sold unto your enemies for bond-men and bond-women, and no man shal buy you. Going into captivity, scattering and serving the ene∣my, are threatned as tokens of wrath. Mic. 1.15. and 2.4. 2 Chro. 36.16, 17.

Because it is a judgment of God upon whomsoever; [Reas. 1] now the judgment of God shews his wrath and displeasure.

Because it is a blessing, and so a token of the favour of God, [Reas. 2] to have houses or lands, and so to enjoy them.

Many are banished and cast into exile for Christ and the pro∣fession of his truth. Ergo. [Object.]

It is true, [Sol.] that as among the Grecians they had an O∣stracismus, a Law to banish every one that excelled other in riches, or in honour, or favour, or eloquence, and wise∣dome, yea, in their outward justice: As Aristides was bani∣shed Athens by the voyces of all, even a rustick who knew him not by face, but because they called him just; so falls it out in the world, and in the kingdomes of it, that they doe expell those who professe Christ and piety, but that is nothing against this: First, for that which Justine Martyr saith, Epist. ad Diogne∣tum, de Christianis; Omnis peregrina regio, patria est eorum, & omnis patria est peregrina: Every forreigne Countrey is their home, and at home they are strangers, and so they not bani∣shed wheresoever. Againe, because this comes onely from the malice and displeasure of men, and is a favour of God, that they are enabled to part with all for his sake, as Act. 5.41. so wee may rejoyce if we be counted worthy to be exiles for his name;

but this here spoken of comes both from the wrath and displea∣sure of God and man. Further, as Causa, non poena, the cause, not the punishment makes a Martyr;* 1.11 So Salvian speaketh of a dou∣ble captivity, or of two sorts of captives; one who are extrin∣secus carne, captives outwardly in the body, others, intus men∣te captivi, inwardly in their mindes, and affirmeth, Of two great evills, I suppose 'tis more easie for a Christian to sustaine the captivity of his body, than the bondage of the soule. Now they which are captives in body for this, are freed in their minds; and è contr. they who hold them captive, are most captive; for they are in their minds so, as 2 Pet. 2.19.

This may teach all such as may fall into captivity and exile, [Ʋse 1] that when it betides them,* 1.12 they should learne to groane under it, as under the manifest signe, yea, and the thing that is the wrath of God: for if they may and ought to apprehend Gods displeasure, when their land brings not forth abundance to them and their use, what, when it beares not them any longer? But this lesson you may teach those that are in captivity, we neither are, neither are we in feare of it. I answer, that men carefull of themselves will learne and regard medicines or prescriptions be∣fore they have need of them, especially if there be any likely∣hood they may fall into a disease, lest the remedy not ready, the danger may be, and prove the greater; and the knowledge of any thing is no burden. So in this. But have we no feare of this, that we have no need to learne it? What then meant this late and most horrible treason or practice, that every Nation, Christian or barbarous, whether Turkes, Tartars, or whoso∣ever, heard of? If our Papists, the greatest enemies of Christ this day the world hath; if our Pseudo-catholicks, the most despightfull enemies to the King and his posterity, to the State and the prosperity of it, to the Church and the peace of it, had prevailed in their designes, what would have beene our con∣dition but this? Questionlesse either must it have come to cut∣ting of throats, and the spilling of our blood, after which the Scarlet-whore and her whorish brood hath a long time thir∣sted, or else this captivity and exile, if not carryed out of our owne Land, yet made slaves in our owne Land; for they that had remained, should have served a stranger in their owne land, Deut. 28.49, 51, 52. and vers. 66, 67. for whereto else tended this, but to bring in a forraigne power, to the slaughter of most, and slavery of the rest?

Then is it a speciall favour to be acknowledged, [Ʋse 2] and God to be with all thankfull minds glorified of all those, who finde that they are kept in their owne Land, not unthankfully as this peo∣ple said, Wherein hast thou loved us? when they had this benefit. But herein hast thou loved us, that we are not carryed or taken

captive, that our Cities and Townes are not laid waste: it is for us in respect of many other deliverances, and preservations from dangerous attempts; so of this last not the least, but that which is every waies the greatest; for if it was the horriblest and most fearefull treason that ever was plotted, if the danger of overturning the Church and State the greatest, if the confusion to us and ours the most fearefull, if the greatest signe of Gods wrath and displeasure, if they had prevailed not onely to lay the Parliament-house wast, when they cryed, Raze it, raze it even to the ground; but to overthrow both Church and Com∣mon-wealth, when their condition that had beene blowne up with the House, and then perished, had beene better than ours who were out of it: when our men were appointed for the swords and slaughter, our Wives and Daughters for rapes and adulteries, and after to the Sword; our children to have beene dashed in pieces against the stones of our streets, our Cities to have beene set on fire over our heads, and all our wealth to have beene a prey for desperate and forlorne wretches: Then, that God hath delivered us from all this, it must needs be a to∣ken, yea, the greatest of his favour and love. He that seeth it not, is blind; he that seeth it, and doth not acknowledge it, is un∣thankfull; he that sees and acknowledgeth it, and doth not praise and magnifie God for it, is very wicked and impious. If it had beene the preserving of goods alone from the spoile, if our Cities alone from burning, if our children onely from pe∣rishing, if our wives onely from rapes and uncleannesse, if our lives alone from death, and our soules from the grave, the least of these, and any one of them had beene a speciall favour and signe of his love, what, when not one of these, but all? The preservation of them continually, and every day, when there is none that hunts so after them, and seekes extraordinarily by malice to take them away, is a favour and a signe of his love. More, when they had laid their counsells thus deepe, and sought it so dangerously, if he had revealed it halfe a yeare since in the beginning of the plot, it had beene a token of his good will: but when it was come to such ripenesse, and as there was but a step betwixt David and death, so not a night betwixt us and confusion; it was much more. Therefore to set forth his love, he brought us within the sight and smelling of the danger, that we might the more account of it:

Our Cities not wasted as E∣doms mountaines, is a token of his favour.

His mountaines wast.] Mountaines are for strength, for the defence and preservation of any thing, and by them is signified the greatnesse of Edom, and all his power and strength; and Metaphoricè, the great and mighty men, as Mich. 1.4.

No outward thing can priviledge a man from Gods judge∣ments, [Doctr.]

or be a sanctuary to save any from his wrath and dis∣pleasure, when he will punish and execute his wrath.

And his heritage a wildernesse for Dragons.] Mount Seir it was Esaus inheritage and his posterity, not onely left then of his fa∣ther, but given him of the Lord: Joshua 24.4. Notwithstan∣ding when they had defiled this with their sinnes, as followeth in the next verse, the Lord cast them out, and made it cast them out, that it was no longer inhabited by them, but possessed by Dragons.

They who defile their land and inheritage by sinne and wic∣kednesse, shall be cast out of it, [Doctr.] and it shall spue them out. Vide Mich. 2.10.

VERSE IIII.

Though Edom say, We are impoverished, but wee will returne and build the desolate places; yet saith the Lord of Hostes, They shall build, but I will destroy it, and they shall call them, The border of wickednesse, and the people, with whom the Lord is angry for ever.

THough Edom say,* 1.13] To evict this people more manifestly of ingratitude, he proceeds to other benefits he had be∣stowed on them, as fruits of his love, and so proving that he loved them. And this was but by comparison set downe, insinu∣ated under the contrary, and in the amplification of the signes of his hatred to Esau and Edom: for this here spoken was not for them, but for his owne people. So here; for when the contra∣ry was to them, if this were hatred, that must be love; for them then and their use are these things written. And the force of it stands thus: See, it is my hatred to Esau and his posterity, that they are not established in their owne land, nor defended there in their coasts, but destroyed and cast out, and justly for their sinnes, of which you are eye-witnesses, that in them and their ruine I have magnified my selfe and my Name. Then must it needs be love unto you, that having brought you from your captivity, I have confirmed you in your Land, and defended it and you.

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

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

The Lord he takes notice of, seeth, [Doctrine.] and beholdeth all mens carriage in the way of his judgments, how they profit by them, or grow perverse; how they hold out against him, or humble themselves in them, manifested as here, so Isa. 1.5. and 30.1, 2. and 38.5. Jer. 5.3. and 31.18. Jonah 3.10.

Because he might know to lessen or encrease them; [Reas. 1] how to re∣move them, or renew them. As the gold-finers, when they have put their metall into the furnace, looke ever and anon how it purifies, or how the drosse cleaves to it, they may put out, or put further in; adde more coales, or blow more vehemently. So in this, affliction is the furnace.

Because he hath tyed himselfe unto this by his word and pro∣mise to heare and regard their prayers and repentance, [Reas. 2] when his judgments or chastisements drive them, to see and acknowledge their sinnes: 2 Chron. 7.14, 15. If my people which are called by my Name, humble themselves, and pray, and turne from their wic∣ked wayes, and seeke my face, then will I heare from Heaven, and will forgive their sinne, and will heale their Land. Now mine eyes shall be open, and my eares attent to the prayer that is made in this place.

For the time past, [Ʋse 1] the time of our late judgment of the Plague, if it may be counted late, which is yet upon us; the Lord hath taken notice of every mans profiting, or not profit∣ing by it; either how he was humbled, or how he still held out; whether as Ephraim, whether he lamented his sinnes, and turned to God, or as Edom he held out, and promised to himselfe the repairing of any losse whatsoever, of his wealth, by following his Trade more closely; of his wife, that he may have another, and money with her; of his children, he is young, he may ei∣ther have more, or he is eased of the care and charges of them:

howsoever every mans carriage and fruit hath beene, the Lord hath seene it; which is matter of comfort to as many as have beene truely humbled, the Lord hath seene their hearts, heard their prayers, accepted their repentance, the fruit whereof they now enjoy, that they live to praise God, Isa. 38.19. But it is matter of terrour to as many as either contemned this duty in others, making the publick humiliation a meanes or cause of encreasing the Plague, or neglected it in themselves, or per∣formed it onely in subtilty, making a shew of that they had not; seeming to be truely humbled, and willing to forsake their sinnes, when it was but in cunning to get his hand removed, which seemeth to have beene the state of most: which howsoe∣ver it was not so well discerned then, yet it hath appeared since even to every man:* 1.14 For the benefit of the Winter is chiefly seene when Winter is gone; for the springing plants, and the trees cloathed with leaves and fruit, tell us by their pleasant shew how they gained by winter: And if men, then God much more; be not then deceived, God is not mocked. And as his ta∣king knowledge of the humiliation of the good be to reward them, what of your deceits but to recom∣pence? Though Pharaoh deceived often, and his owne person escaped, yet the Lord paid him home at last in the Red Sea.

For the present time, [Ʋse 2] or that is to come in every judgment and affliction, whether poverty, banishment, reproach, dis∣grace, disease, or any other thing, the Lord he takes notice how thou art affected in them: whether thou art patient or murmuring; whether thou art comfortable, or heartlesse; whe∣ther using lawfull meanes, or unlawfull; whether trusting in them, or relying upon him. Then see thou be the same in se∣cret; or when thou art turned to the wall, as when the Minister or thy well affected friends are with thee; not as many who have good words, shew great patience before some men, either that the Minister might praise them at their burialls, or others might commend them after they were gone from them. But thinke when they are gone, the Lord stands by thy beds side, or is in thy secret closet, yea, in the secrets of thy heart, and takes no∣tice of all things at all times.

Wicked men, [Doctrine.] the posterity of Esau, when they are downe and decayed, impoverished, or any way afflicted, thinke to repaire themselves, to overcome the judgment, and recover themselves of themselves, and by meanes they like of, and pleaseth their humour, without seeking the Lord; manifested by these Edomites, also by the Ephraimites, the most of them,

and the worst, Isa. 9.9. who said in their pride & stoutnesse of heart, the bricks are fallen downe, but we will build with hewen stones.

Because they see these meanes to prosper oftentimes, [Reas. 1] by the indulgence, or rather the anger of God,* 1.15 which if they be crosse at any times, they impute but to want of craft and power.

Because they are ignorant of God, [Reas. 2] the Authour of their trou∣ble, and impute it to fortune or other second causes, which they doubt not, but of themselves, and by such meanes to forti∣fie themselves against, and to repaire and recover that they have lost.

Because they are no wayes well perswaded of God, [Reas. 3] neither his power, nor his will; but as they are privy unto themselves, they have contemned him, so in the height of reason, they see it is just he should contemne them.

This being so, consider if we have not many wicked men, [Ʋse 1] many Edomites who are desirous and doe practise to raise up themselves without the Lord by unlawfull meanes, and never humble themselves to him; and if formally they doe this, yet trust more to these. Amongst these the chiefe are our Papists, who having their mountaines and Monasteries laid waste, their habitations made a wildernesse for Dragons, and being impo∣verished by the just judgment of God upon them for their Ido∣latry and mysticall enmity against Christ, by the hand of King Henry 8. in policy, and of Qu. Elizabeth of blessed memory, in piety and policy, they resisting of God, as if they were stronger than he, have assayed as heretofore, so of late to renew and reedifie their desolations. But by what meanes? not precibus & lachrymis, the weapons of the Church; but by fire and sword, by fraud and cruelty, seeking to build againe their desolate places, and to lay the foundation of them in the blood of the King and his seed, the Peeres and Prelacy, the Gentry and Commons of the Land, all which is without God; for he will build his Church sanguine Martyrum, by the blood of Martyrs shed by others, not by the blood shed by these who account themselves Martyrs. And though some deny that they are not all such, and that it is against charity to thinke so of them, be∣cause they seeme now to condemne this more than barbarous en∣terprise; I thinke (as every man abounds in his owne sense) I should doe them no wrong; nay, every learned Papist, if he were in place where he durst speake it, would not think I should doe him wrong, if I should judge him, disliking this which is so meritorious and commendable by their doctrine and practice: for if for one, and the King, to lay their hands upon the Lords

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Because the smallest things are not without, [Reas. 2] but by his power and providence;* 1.16 the falling of a sparrow, the putting downe of one mans estate, and from his estate, Psal. 75.6, 7. in all these a certaine divine disposition orders, divine power susteines, divine sentence judges.

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

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

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

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

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

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

To teach us if we would not bee destroyed and rooted out, [Ʋse 3] if we would be established and confirmed, in despight of all Pa∣pists and Atheists to seek to have the Lord on our side, If he be on our side, who can bee against us; or if they side against us, they shall not prevaile to destroy us, for if hee onely destroy, then no other can. Then, though they provide their great ar∣mies, though they have their secret plots, though they straw our wayes with Gunpowder, yet iniquity shall be upon the wicked, and we shall escape, and as we have, so shall we still have occasion to praise God, singing, Psal. 124, and 129. For he onely destroyes and saves; when he will save, nothing can destroy, & è contrà, Men and Munition, wise counsellors, grave Senators, valorous Captaines, resolute Souldiers are some helpes and meanes; It may be good, to have peace with other Nations and Kingdoms, about them: But to establish a State, to keepe it from falling, nothing can be sure, but to have peace, and be at one with God, that we may have him our protector, then shall we not onely not fall and perish,* 1.17 but bee without feare. What need he feare the world, who hath God to be his guar∣dian?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Because they have hearts, [Reason. 1] that cannot repent, nor remove the cause of these judgments, their sinnes. These then cleaving fast to them,* 1.18 no marvell though the other be fastened upon them.

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

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

To teach us to see the folly of the wicked, [Ʋse. 2] and not to imi∣tate their practise in sin, for their pleasure, seeing their judgments are thus,* 1.19 Rev. 2.27.

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

VERSE V.

And your eyes shall see it, and yee shall say, The Lord will be magnified upon the border of Israel.

ANd your eyes shall see it,] The second witnes of Gods judg∣ments upon Edom: the Church, her eyes should see it: these God cals to give testimony of it; and that they should bee witnesses, without exception, he sayth, they should see: for one eye witnes is more then ten others, for it is a sence nothing so soone deceived as the hearing; by it wee judge more cer∣tainely: that is, I have said it, it shall be most certainely, my threatnings shall not bee in vaine, for your eyes shall see it; which, unlesse I make my word good, cannot bee, and thou

shalt be a witnesse? that thou mayst see, when no such thing is befallen thee, that then I love thee: Seeing, after the Hebrew, is put for seeing with pleasure and delight, when, or because that comes to passe, we wished: So here, and Mich. 7.10. Psal. 54.7, & 35.21.

To this, not to the second sentence some adde, The bor∣der of Israel, and read, from the border, not upon; and so it is they being safe in their own coast and borders, should thence behold the judgment of God, so manifest and perspicuous they should be, in the ruine and overthow of the wicked.

The judgments God threatens against the wicked, [Doctr.] hee cer∣tainly performs; his decrees for justice and punishment, are as certaine, as for mercy and blessings. So here, and Numb. 23.19. God is not a man, that he should lye; neither the sonne of man, that hee should repent; hath he said, and shall he not doe it; or hath he spoken, and shall he not make it good? 1 Sam. 15.29. And also the strength of Israel will not lye, nor repent; for he is not a man, that he should repent. Hosea 13.14. Matth. 24.35. Isa. 14.24.

Because he is without all change himself, [Reas. 1] therefore his decrees. Mal. 3.6. Gen. 1.17. For he and his word are all one.

Because he cannot be resisted. Isa. 46.10. Rom. 9.19. [Reas. 2] For then he should not be omnipotent; but another as strong and mighty as he; but he is and none like him.

The Church and Children of God, [Doctrine.] may rejoyce at the de∣struction and fall of their enemies Mich. 7.10.

As God will have testimony from the wicked, [Doctrine.] of his judge∣ments; so especially will he have his Church and Children wit∣nesses of them: So here: Therefore did he in the sight of Is∣rael, lay so many plagues and judgments upon Aegypt, Pharaoh, and his people, and his finall destruction in their sight, they standing upon the shoare, he and his Host drowning in the Sea. Exod. 14. Hence is it, Psal. 58.10. The righteous shall rejoyce, when he seeth the vengeance; he shall wash his feet in the bloud of the wicked, and Psal. 97.8. Sion heard, and was glad, and the daugh∣ters of Judah rejoyced, because of thy judgments O Lord. Mich. 7.10.

Because they might feare, [Reas. 1] and be affected with them, to grow better, and to restraine and reforme their wayes by them. If the judgments of men must effect such a thing in them, Deut. 13.11. much more the judgments of God. And if the hearing of them, more the sight, for this affecteth more, as to pitty and compassion, to joy and gladnesse, to anger and wrath, so to sor∣row and dislike.

Because they might magnifie and praise him, his wisedome, [Reas. 2] power, justice; as here: for though he wring it from the wicked,

where it seemes to be without partiality, as not this; yet is this farre more acceptable to him, their praises as their prayers, for they are done willingly, cheerefully, sincerely, all which he loves. Besides, they are from those he loves, and so the things better affected.

To teach every one that is Gods, [Ʋse.] what is his duty, what he ought to doe; namely, not to shut his eyes at the judgments of God, but to open them wide, and to behold all his judgments. It is the part of children to observe all the workes of their fa∣thers, that they may imitate some, and admire others; love them for some, and feare them for others; yea, their workes, whether they touch themselves, or their fellow-brethren, or the hired servants: so is it the part of Gods children to observe all his workes, his meeknesse, mercifulnesse, goodnesse, pati∣ence, and long suffering, to admire them, to imitate his bounty, care, providence, and riches in benefits towards them, to love him, his judgments, to feare him. If upon their brethren, to know they must looke for the same, as they hope for the goods and blessings, so expect the evill and correction. If upon hire∣lings, as they think God will deale farre better with them than the other. If he care for servants, more for sonnes; so to think he will no lesse spare them than servants, because they thinke he loves them, his judgments then must they especially look upon, and consider. As children are specially affected with their fa∣thers anger, when it is but against servants or others; then they feare and tremble, seeke to please him, and to avoid such things by which he is provoked, especially when there is any good nature in them at all: so ought they, that as it is written of the Lion, that he trembles to see a Dog beaten before him; so if they have any alliance to the Lion of the Tribe of Judah, they must see and feare, feare and flee when the wicked are smitten, more, when it is upon his owne who are in the Church, and of the Church, as David, Psal. 119.120. My flesh trembleth for feare of thee, and I am affraid of thy judgments. And 2 Sam. 6.9. And David was affraid of the Lord that day, and said, How shall the Arke of the Lord come to me? And Act. 5.5, 11. And Anani∣as hearing these words fell downe, and gave up the Ghost, and great feare came on all them that heard these things. And great feare came upon all the Church, and upon as many as heard those things; not on as many as take no notice of the judgments of God at all, as not of other of his workes; but as they thinke all things fall out by naturall course or common skill, and providing and fore-cast of men for good, so they thinke for evill; and as they are not affected with Gods blessings to love him, because they are common; so not with his judgments, but onely when they feele them.

Your eyes shall see it.] Edom hated Israel, enemy unto her, whose destruction as they sought, and had rejoyced at, so Israel would have beene glad to have seene Edom's, and for feare was ready to faint, as if they should never see it. The Lord descends to her infirmity, and assures her, she shall see it.

The Lord he often descends to the infirmities of his, [Doctr.] to let them see their desires upon their enemies, and to see their de∣struction as here, so Psal. 37.8, 9.10. Cease from anger, and forsake wrath; fret not thy selfe in any wise to doe evill, for evill-doers shall be cut off; but those that waite upon the Lord, they shall inherit the earth: for yet a litle while and the wicked shall not be; yea, thou shalt diligently consider his place, and it shall not be. Psal. 59.10. The God of my mercy shall prevent me, God shall let me see my desire upon mine enemies. And Psal. 54.7. For he hath delive∣red me out of all trouble, and mine eye hath seene his desire upon mine enemies. Israel saw Egypts ruine, the Jewes Hamans and their enemies; Daniel his accusers, Dan. 6. Peter, Herods, Act. 12.

Because he might strengthen and confirme the weake faith of his children, [Reas. 1] which would often stagger in this kind without these stayes, as the best have done upon the sight of the pro∣sperity of the wicked, as Davids, Psal. 37. and their suffering at their hands: Therefore God deales with them as Parents with their children, when they are not able to goe alone and of them∣selves, they have tressels and formes to goe along by; so God affords these helps.

Because he would asswage and appease their impatient minds that can hardly be perswaded God is appeased towards them, [Reas. 2] and at one with them, after he had scourged and afflicted them by the hand of the wicked, till they see his hand turned upon the wicked; the rather, because God saith, Psal. 81.13.14. O that my people had hearkened unto me, and Israel had walked in my waies, I should soone have subdued their enemies, and turned my hand against their adversaries. As then a father, to shew his child he is friends with him againe, is content to throw the rod into the fire, and to burne it before his eyes and face: so God, to shew him pacified againe towards his people, is content in their sight to plague those he hath punished them by before.

But this must be understood not as a thing that God alwayes doth, but as it is said of signes, that he gave some, though not many and usuall, lest men should depend on them, and be out of heart when they want them; yet some, for the confirming of the feeble, and converting of the unbeleevers: so he doth not alwayes shew them the confusion of the wicked, their ene∣mies in this life, because he would not have them to looke for it, and to inure them to goe without a stay, and to swim as it were without helpe, without blathers; and yet sometimes, lest

they should faint when they see the rod of the wicked rest upon the lot of the righteous, and never turne againe upon their op∣pressors: but if ever he deny it, he gives them another prop, to assure them they shall see it, though not now, when they shall judge with him the world and Angels.

To admonish the wicked enemies of Gods people, [Ʋse 1] (if they would take notice of it) that oppose themselves, and persecute the people of God, to give over in time, and not to doe it with such despight and malice, as usually they doe, lest God comfort his servants in their confusion, and recompence unto them that they have done unto the Church, and measure to them as they have meted; and having beene fire to them, that is, to purge them, he extinguish them: for though they have them never so sure, as they suppose, in their clutches, yet God can free them as a bird out of the snare of the Fowler, and take them in their net, they thought to have taken others his people in: who would have believed it? at least, Haman himselfe would never have given credit to it, that Mordecai should ever have seene him hang upon the tree that he had prepared in his owne house for Mordecai; or that the Jewes that he had enclosed by vertue of the Kings Letters, as Deere in a toyle, should ever have had their will upon his house, and see that end of his sonnes that af∣ter they came unto; yet so it was, a thing so unlikely God brought to passe, even he, 2 Pet. 2.9. He knows how to deliver his out of trouble, yea, and how to lay trouble upon those that trouble them, to the refreshing and comfort of his; who would have believed, at least not our Nobles, Knights, and Esquires, with their dependants, who are now forth comming, with hun∣dreths more of the said associates? If the day before it had beene told them, that the Church and people of God should have seene them in hold, and see them come to their just reward, to the ruine of themselves and their houses, when they intended all their destructions, and to have subverted Church and Com∣mon-wealth: Or if it had beene told the Pope at Rome, whence this came, who would have beene ready to have done as Sixtus Quintus in his Consistory, when Clement the Monk and bloody Parricide had staine Henry 3. King of France, 1589. a Catho∣lick King, his eldest sonne; did not punish it, but excuse it; not that onely, but defend it; not that alone, but praised it, and that with that choise and excellent comparison from the birth of Christ, Heb. 1.5. commanding Heavens to open, and re∣ceive therein the Parricide, and shut out the other, yea, and denyed him the prayers of their Synagogue, yea, Princely Fu∣nerall, yea, honest buriall; preparing the way to Heaven, not by the blood of Christ, but by the blood of Kings; not by the Crosse, but by a murdering knife. See the Martyrs of the

Romish Church, with what ashes it is increased. I have stept a∣side; but to come home, if it had beene told him, I say, and all his slaves, and our fugitives, and all his in other Countries, who were not without the knowledge at least of these things, they would not have believed; but see it is even so. 2 Pet. 2. The Lord knoweth how to deliver the godly out of temptation, and to re∣serve the unjust unto the day of Judgment to be punished. It were well for their owne good they would be warned at length, when they see God fights for us every where, and watcheth over us in every place, and brings all their purposes to nought. It were better if they, as the people enemies of the Church, Ester 8.17. became Jewes, the feare of the Jewes falling upon them; so they could become Protestants, and renounce their Antichrist; our feare falling upon them, when they see they are not onely so bloody as Haman, but so bootlesse, before such a thing befall them.

This may serve to cheere up and comfort those who are the Lords in the middest of dangers and troubles, [Ʋse 2] they are never so farre from God, but God may yet ere they dye or be over∣throwne, relieve them by temporall deliverance, and send those packing before them, who thinke to make a spoile of them, and let them see the miserable and wretched ends of those who make full reckoning to seeke their blood, and ruinate their state. How many distressed soules in the dayes of Queene Mary, thinke we, in this Land lay looking dayly for death, when God by the death of one made an end of that bloody time, that had cut off the lives of so many of Gods servants, and let them see even the ruine of such as made full account of theirs. What hope had the Israelites, but to be even eaten up by the Egypti∣ans, and to be cut off, as one man; when God in the turning of a hand overturned them that even opend their mouths, and swallowed them up quick, and overwhelmed them before their eyes in the Red Sea. Little thought Daniel, when he was cast in∣to the Lions den, that he should see his accusers devoured there before him. And very unlikely it was that Peter should have lived to have seene Herod consumed with wormes, and eaten up with lice, when Herod had him forth comming, and had killed James before him, Act. 12. And small probability, as we may now discerne, was there that we or Kings, &c. should have esca∣ped the cruell designes of our bloody Edomites the Papists, when their barbarous plot was come to the ripenesse, and had beene concealed so many Moneths: small presumption was there that our eyes should see the times as they are now, and the ru∣ine of them who were set on murder and blood: yet may we use that Psalme 48.8. As we have heard, so we have seene in the Ci∣ty of the Lord of Hosts, in the City of our God, God will establish it

for ever. And with David, Psal. 54.7. For hee hath delivered me out of all trouble, and mine eye hath seene his desire upon mine ene∣mies; that we may learne to cleave to the Lord who hath thus fought for us, and let us see his salvation, and say as the three resolved servants of God, Dan. 3.17, 18. If it be so, our God whom we serve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thine hand O King: But if not, be it knowne unto thee O King, that we will not serve thy gods, nor wor∣ship thy golden Image which thou hast set up. So not to shrink from him, but say, we know our God is able to destroy our enemies before our face; but whether he doe or no, we will depend ever upon him.

Your eyes shall see it.] The Edomites, when the Jewes were surprised by the Caldeans, stood looking on, and laughing at their destruction, Obad. 12.13. Now God telleth them they should be served with the same sawce themselves, the Jewes should see their calamities that should befall them, and be com∣forted in their fall, who rejoyced before over them in theirs.

It is a just and usuall thing with God in the generall, [Doctr.] as to re∣compense a man as he hath done with others, as he said Jud. 1.7. and to measure as is meted, Matth. 7.2. so in this particu∣lar, when they rejoyce at the fall of other men, to make other glad at their fall. So was it told Edom, Obad. verse 15. For the day of the Lord is neare upon all the Heathen; as thou hast done, it shall be done unto thee, thy reward shall returne upon thine owne head. And Prov. 24.17, 18. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he stumbleth, lest the Lord see it, and it displease him, and he turne away his wrath from him.

Because he hath made a law for the Magistrate, [Reas. 1] executing his justice and judgments to doe so, as Levit. 24.19, 20. and that not for the deed onely, but for the endeavours, when the end of them are made manifest, and he must not pitty him. Deut. 19.19.21. Now if he make a law for others, he will not break it himselfe, when it is fitting and comely for him; for some things befit him not, no more (saith one) than a Countrey-mans coate becomes a King; but this being not of that nature, he will doe it.

Because of his owne reason to the Judge, [Reas. 2] Deut. 19.19, 20. no way so excellent to prevent much evill and oppression, and hurting of others; for men would abstaine, not in love to others, not for love of righteousnesse, but for feare of this law of retri∣bution. Besides, it is a speciall meanes to break off sinne, at least that for feare of more in the party so offending.

Then you taught us false doctrine before, [Object.] when you taught we may rejoyce at the destruction of the wicked; for if this be just with God, then is not that lawfull with men.

This is not contrary to that, [Solut.] because there was spoken of

publick enemies, here either of no enemies, or private ene∣mies, such as dislike us, and we them, for some sinister respect. As it is lawfull to kill a publick enemy of a State, but not a mans private enemies; so of rejoycing against the enemies of God and his truth, not their owne: Therefore saith Solomon, Prov. 24.17. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he stumbleth.

Then may men expect for this, retribution from the Lord, [Ʋse 1] up∣on many whom they see oppressing, undermining, disgracing, and triumphing over others, when they have wrought their fall often by indirect and vile meanes. Histories of all times are full of examples, besides the Scripture; one we may observe of Con∣stantine, sonne of the Empresse Irene, who put out the eyes of Nicephorus, and by retribution from God, had his owne eyes put out by the cruelty of his Mother, the very same day sixe yeares, or there abouts. The like of the destruction of Jerusa∣lem, that it was as in the same day that they crucified Christ; Lege Euseb. l. 3. c. 5. fine, so it was by the same men that put him to death, the Romans, as Basil observes. They are living who can remember in former Princes times, Henry 8, Edward 6, Qu. Mary, how justly God did repay our Nobility, when they cut off one anothers heads. The like may be expected in future time, as they have done, shall be done unto them; nay, the like we have a comfortable aspect, or may have, to see how God just∣ly doth make that true, 1 King. 21.19. And thou shalt speake unto him saying, Thus saith the Lord thy God, Hast thou killed, and also taken possession? and thou shalt speak unto him, thus saith the Lord, In the place where dogs lickt the blood of Naboth, shall dogs lick thy blood, even thine. When our Papists had thought our blood should have beene licked up, theirs shall be, God holding his owne law, doing to them, as they would have done to us; or seeing that is not done in the strict justice that God requireth, we may fearefully expect, for this sinne of ours, this retribution from the Lord, as in 1 King. 20.42. And he said unto him, Thus saith the Lord, Because thou hast let goe out of thine hand a man whom I appointed for utter destruction, therefore thy life shall goe for his life, and thy people for his people.

To teach every man to take heed how he carries himselfe to o∣thers, [Vse. 2] how he injures and oppresseth them, and to doe but that to others, the like he would have others to doe and receive from them. The rule of nature is, Quod tibi non vis, alteri ne feceris; and that of Christ, Matth. 7.12. All things, whatsoever ye would that men should doe to you, doe ye even so to them, for this is the Law and the Prophets: Of which Tertul. God hath mea∣sured out my actions by my will, that I should not doe that un∣to others, which I would not have done unto my selfe; and

should doe to others, as I would have others to doe to me. And if that of James, will and shall be true, Jam. 2.13. He shall have judgement without mercy, that sheweth no mercy, and mercy re∣joyceth against judgment; how much more extream cruelty shall be inflicted upon them, who carry themselves cruelly to others? men should take heed then how they abuse their power and au∣thority, to the oppressing and wronging of the weak; their skill and cunning to circumvent and beguile the simple; their countenance and credit to use men at their pleasure, lest God meet with them, as he did the Edomites.

In the particular, [Ʋse 3] to take heed how that he insult not over the fall of his enemy, lesse of another) lest God give them the like occasion by so casting us downe; It is that which Solomon advised, Prov. 24.17, 18. It is a crime which Job laboureth to cleare himselfe of, Job. 31.29, 30. If I rejoyced at the de∣struction of him that hated mee; or lift up my self when evill found him, neither have I suffered my mouth to sin, by wishing a curse to his soule. Teaching that a man should be free, not onely from outward shew, but from inward touch of joy: the first is easie, partly by nature, and partly by cunning, and hypocrisie, to co∣ver it at least from a multitude or many; but the other is hard, and the harder more commendable, more to be laboured for; the outward odious to man, so the inward to God, which look not in facie, but in corde, as Cyprian: And a speciall meanes to make him turne his hands upon us. Avoyd it, labor against it, if it steale upon us, check it, repell and cast it out.

And yee shall say, the Lord will be magnified,] The second thing in this verse, the magnifying of God, the thing is a speci∣all effect, which Gods judgments work in his people & Church, differing from the wicked and Gentiles; for they see it, and but jibe and jest onely at the Edomites, as they had at Israel; but Israel sees it, and magnifies God for it: the words are originally somewhat otherwise, the Lord doth magnifie himselfe, true, for so he doth, in destroying these; magnifies and honors him∣selfe, and they religiously so confesse it, and celebrate his mag∣nificence and greatnesse for delivering themselves, his Church and people, and destroying their enemies: hence we may ob∣serve two things and lessons.

It is the glory of God to deliver his people, [Doct.] and destroy their enemyes, it is that which doth honor and magnifie him much, and spreadeth his fame farre and nigh. So it is here, and Isay 30.18. And therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment, blessed are all they that waite for him. Dan. 9.15, 19. And now O Lord our God, that hast brought the people forth, out of the Land of Aegypt, with a might∣ty

hand, and hast gotten thee renowne, as at this day, we have sin∣ned, we have done wickedly. O Lord heare, O Lord forgive, O Lord hearken, and doe, deferre not for thine own sake, O my God, for thy City and thy people, are called by thy name, Psalm. 74.10, 11. O God, how long shall the adversary reproach, shall the enemy blas∣pheme thy name for ever? Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosome.

Because he is their God and King, these his people and sub∣jects. [Reas. 1] Psal. 74.12. For God is my King of old, working salvation in the midst of the earth. It were a shame and dishonour for a Prince to suffer his subjects, to lye in misery & distresse, specially if he be able to releeve them; è contra, it spreads his fame farre and neare, when he succoreth and saveth them.

Because they are rebels, [Reas. 2] 'tis the princes honor to overthrow them.

They shall say, the Lord doth magnifie himselfe.] That is, they shall give the honor of their deliverance, and the glory of their preservation to God, when the enemy is destroyed, and they safe.

The people of God in all deliverance and preservation from what danger soever, [Doctr.] by what meanes or howsoever, ought to give the praise and glory of it to God; so here taught what to doe. Psal. 50.15. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorifie me. Hosea 14.3. Ashur shall not save us, we will not ride upon horses, neither will we say any more to the worke of our hands, ye are our Gods; for in thee the fa∣therlesse findeth mercy. Examples of Moses and Miriam, with the people. Exod. 15. Of Barak and Deborah, Judg. 5. Of Ester and the Jewes, Ester 8. of Hezekiah. Isa. 38.

Because it is he alone, who is the deliverer and Saviour of his people: meanes he often affords them, [Reas. 1] and meanes they use and must, lest they tempt God; but that meanes are not effectuall, it is ever from him; else, why one and the same meanes bring to some deliverance, to others none? Hence Psal. 144.10. It is he that giveth salvation to Kings, who delivereth David his servant from the hurtfull sword.

Because in this as in all other benefits, [Reas. 2] it is the high way to obtaine moe and new deliverances; when we pay the old we run on a new score: as men are incouraged to helpe when they receive their just glory, for that is past; so God is drawne on, as it were, to bestow new.

This serves to reprove the common practise of men, [Ʋse 1] who are ready to give, and doe give the glory of all their deliverances to others then God, and not to him; If victory in war, they a∣scribe it to the wisdome and power of such and such, and oft∣times ready to make war among themselves for the honour of the day, when God is never thought on. In other preserva∣tion

or establishment, to the wisdome of their gravest and ex∣perienced Senate; from sicknesse to Physitians and such other meanes: not at all to the Lord, never magnifie nor praise him; God seldome made mention of, or only cursorily, and because of those who are present, for which cause he oft taketh from them their meanes, that either they may perish in new dan∣gers, or else more sensibly discerne that it is he that gives deli∣verance.

To instruct all and every one, [Ʋse 2] to give the glory and praise of all their deliverances, whatsoever, unto God; and to magnifie his name for them. Particular deliverances from danger, and sicknesse, and such like; every man must magnifie God and his Name for it: our first seeking in danger should be to him, and he should be the first, we should praise for the deliverance; not as many, that doe both send, first for the Physitian, before they send up to God, agree with him, before with God; and praise him oftner to men, then ever they did God: But it should not be so, he should be magnified principally and chiefely. Yea e∣very one for our generall deliverances, of which we are all part∣ners, should magnifie him of which we may say, as Jer. 23.7, 8. Behold, the dayes come saith the Lord, that they shall no more say, the Lord liveth, which brought up the Children of Israel out of the Land of Aegypt; But the Lord liveth, which brought up and which led the seed of the house of Israel out of the North Country, and from all Countreyes, whither I had driven them, & they shall dwel in their own Land. Many are the deliverances, we have had, and this nation, from the tyranny of Romes Church at the death of Queen Mary, from the invincible Navy 88. from the Insurrection of the Earles of Northumberland and Westmerland, from the treason of the Duke of Norfolke and Queene of Scots, from that of Babington, and his fellowes, from Arden, Somervile, Parry, Cullen, Lopes, Squire, and such like: yet now to this that it may be said, the Lord lives, that hath delivered his Church, from any one or all the former, but from the cruell, bloody and desperate unmatch∣able plot of our wicked papists; which is the Lords only, be∣cause the cariage of the thing was his, that he would have it wholly ascribed to him. Therefore we may say, the Lord hath magnified himselfe many wayes, but now he hath surmounted them all: we ought then to magnifie him, and give the glory of it to him, not in word only, but for ever in deed; The Parliament, King and Commons, to make lawes more for his glory, against Sabboth breaking, Oathes, Drunkennesse, Usury, Oppression, to further his Church, and to remove stumbling blockes: The Judges to execute them,* 1.20 without sparing and partiallity: All to obey God more constantly, and man for God: For disbur∣thening us of the danger and feare, he burthens us with more

obedience and thankfulnesse: This all should doe, yet if it be not in generall, let every one for himself and his family, as Joshua, and mourn for the sinnes of the time, God will marke him when he brings a generall Plague, Ezechiel 9. In times of danger, many are petentes, few promittentes, most few persolven∣tes. But we must not onely aske deliverance, but promise new obedience, and perform our vows, else let us looke for that, Mat. 23.37, 38.

VERSE VI.

A Sonne honoureth his Father, and a Servant his Ma∣ster. If then I be a Father, where is mine honour? and if I be a Master, where is my feare, sayth the Lord of Hostes unto you, O Priests, that despise my Name? and yee say, Wherein have we despi∣sed thy Name?

WEE have seen the first sinne reproved in this people, to∣gether with the arguing of it, and the evincing of them of it. The second followeth from this to the ninth verse; It is contempt and prophanation of Gods service and worship; and in it, as in the former, we have first, Gods accusation; secondly, the debating of it. And in this, first, their answer and excuse, secondly, Gods reply manifestly evicting them of it. In Gods accusation, we consider the vice he accuseth them of, secondly, the persons. In the first, the thing and the reason of it, which is first set down, then applyed. The ground is a plaine Axiome, in nature, or a rule of nature.

A Sonne honoureth his Father,] Though the handling of these duties seeme not so essentiall to this place, ayming at his own ho∣nor, rather then theirs; yet it being so necessary, and the con∣tempt so great, it shall not be amisse to stand upon it. The cohe∣rence and meaning is plaine: we must speake, first of the duty, then of party, to them: The duty is first, inward reverence, a reverent affection to them.

Children, sonnes and daughters, [Doctr.] must inwardly reverence their parents, carry reverent affections and opinions towards them. This is a speciall part of honour, to be performed to them: Solomon makes it the part of a wicked childe to de∣spise his mother, Prov. 15.20. he commands, not to despise the mother, no not when she is old. Prov. 23.22. he threatens a fear∣full

curse from God, to such. Pro. 30.17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the val∣ly shall picke it out, and the young Eagles shall eate it. And if the King must be well thought of, Eccle. 10.20. how the pa∣rent to whom our affection naturally is more? Chams curse came in part for his unreverent thought towards his Father. Gen. 19.

Because God hath made them reverent, [Reas. 1] in that he hath com∣municated unto them part of his excellency and dignity: now then as a man cannot endure to see so much as his picture or i∣mage lightly regarded, and not set by, but cast at the heels of those, who ought to reverence it; so God who regardeth the heart and inward affection, as much or much more then the outward action, cannot abide to see any sparke of his own image despised, or any unreverent thought conceived of those, whom he hath graced with extraordinarie dignitie of excel∣lency or authoritie.

Because they ought to love them, [Reas. 2] and if they doe love them, they cannot disdaine them, nor despise them. For 1 Cor 13.5. Love disdaineth not.

Because else outward reverence is unsound, [Reas. 3] fained & counter∣feite, when the inward is wanting, as the inward is lame, may∣med and unperfect without the outward.

To teach every child to see his sinne, [Ʋse 1] even every one of us, for who can say that his heart is cleane, that hath had naturall parents living, when he had use of reason, to whom though he have given outward respect & reverence, for some sinister re∣spect, for feare, or shame, or gaine, of the rod, the world, or hope of some better portion, yet he hath had many disdainefull and despising thoughts of his parents: which if they were disliked and resisted were the lesse sinne; but not checked in them, they have proved the seed and spawn of many outward corruptions & unreverences toward them, yea of much disobedience, and dis∣honouring of them; for as the mouth speaketh of the abundance of the heart, so the eye looketh scornefully, or the tongue spea∣keth disdainfully, or the whole outward cariage is disloyall, when the heart is so corrupted: for Chams dishonouring his fa∣ther to his bretheren, rose from the disdaining of him in his heart in secret. But if it hath not broken out to this, but either grace hath subdued it, or worldly respect hath made us smother it, yet must it be put upon the account among our sinnes, when we humble our selves before the Lord for them; to get a discharge of these as well as others.

To teach every childe, [Ʋse 2] to whom God hath given that com∣fort, that he hath parents, both or one, to labour for all good, and reverent affection towards them, to honor them in his heart,

and inwardly to have all honourable estimation of them: for the Lord he lookes into the heart, and this he requires, as the other, and by all meanes labours against the contrary, and that which is condemned of God, which will make them contemne the counsells and advice of their Parents, whose persons they dis∣daine in their hearts, and take every thing from them in the worse part, and so make their whole government unprofitable unto them. Besides, the feare of Gods curse threatned, Prov. 30. as he well said, he was a sinner with a witnesse, whom the Holy Ghost gave witnesse against; so he is accursed with a wit∣nesse, whom the Holy Ghost so accurseth; for it (saith Tre∣mel.) God will condemne and bring that person to some evill end or other, who shall scorne and disdaine his Parents; for his curses are not threatnings alone, but inflictions; not denoun∣cings, but performance. This were a good caveat to be writ∣ten upon the doores of young mens and womens hearts, to ba∣nish and keepe out unreverent and scornefull thoughts of their Parents; and a sitter Posie to be written upon the walls of Pa∣rents, than the vaine inventions of Poets and Painters.

The second is outward reverence, both in word and carriage towards them.

Children, [Doctr.] sonnes and daughters must outwardly reverence their Parents, that is, in behaviour and speech, give them all reverent respect in gesture, and such titles as are due unto them. For if inward, more outward, seeing the contrary is more of∣fence to them who take notice of it, more griefe to their Pa∣rents that see and heare them. Here to belongs that, Prov. 30.11. There is a generation that curseth their father, and hath not blessed their mother; and that he speaketh of the eye, verse 17. shewes that in the whole outward man is required reverence. Hence was the blessing of Shem and Japhet, Gen. 9.23, 26, 27. Hence was the excuse of Rachel, Gen. 31.35. and the practice of Solomon, 1 King. 2.19, 20.

Besides those in the former point, this may confirme it, [Reason.] be∣cause they have their bodies, whole, and parts from them, made of their seed, framed in her wombe, nursed and nourished up by them, then ought they by the whole and parts to doe them all the reverence they possibly can.

To teach every one to see his sins past or present, [Ʋse 1] when they have beene in this marvellous defective, nay, doing the con∣trary, little reverence in gesture and speech to their Parents, short of that it should have beene; nay, often carrying disdain∣full eyes, disloyall and despightfull tongues, the sinnes of our youth in this respect to be repented of. The cause with many why they are despised, and want this outward reverence of theirs, God using this retribution, because they have done so;

yea, and when they have children of yeares to discerne such things, who see them unreverently use their Parents both in gesture and speech, both with looks and words, who teach them how to use theirs, while they let them see how they use theirs. Yea, divers Parents, (my selfe have beene an eye-witnes of some) who teach their children when they are young, not onely to disdaine others, but themselves; the father teaching the child to scoffe or miscall his mother, and delight in it; which falls out justly, that they keepe the sent of this liquor, and when they are elder, so despise and contemne them. But if now when they finde such things from theirs, it is good to call to mind their owne sinnes, and to think that they thus use me, for I have used mine the like, and yet never repented of it.

To perswade every child (as before) to labour to give them all reverence both in his word and carriage, [Ʋse 2] to thinke it little enough to reverence them with the whole and every part which they received from him. Let none thinke this is needlesse, or too much curiosity to stand upon such things; they acknow∣ledge them their Parents, (and respect them somewhat) what need all this? for this must be done, and not greater things neglected;* 1.21 and the sinnes of children in this kind are in some sort greater than those in the other of greater note: For as a man sometimes sinnes worse in a small than in a greater fault; for the greater by how much the sooner 'tis acknowledged, 'tis quick∣lier mended,; but the lesser, while 'tis counted almost none at all, is therefore worse, because we more securely lived in it. So of this particular, though disobedience and want of reverence differ in themselves, yet is unreverence thus the greater, be∣cause it is accounted as none, and men lye very secure in it. Therefore ought men to avoid it, and strive against it, both because they are forbidden, and because as a little wound neg∣lected, will fester to a great one; so this unreverence accusto∣med, will breake out to a greater contempt and disobedience; and if Christ make him culpable of sinne, that saith but Raka to his equall, and him of hell-fire, which calleth him Foole, Matth. 5.20. what shall he be worthy of that calleth his Parents so, and useth them most unreverently? And if 2 Kings 2.23, 24. Children, that mockt the Prophet, were torne with Beares, how shall such things escape a judgment? They shall not; for that of Solomon shall be true. Prov. 30.17. The outward reve∣rence must not stand in signes and words onely, but as 1 John 3.18. speaks of love: My little children, let us not love in words, neither in tongue, but in deed and in truth; So say we of this; this reverence must appeare in our actions, and this will part it selfe into obedience and subjection: for the first so much.

Children, [Doctrine.] sonnes and daughters must not onely give inward

and outward reverence in thoughts and words, but they must obey them, as Christ sheweth by his condemning of the sonne who obeyed not, Matth. 21.30. Hence are the Commande∣ments, Coll. 3.20. Children obey your Parents in all things, for this is well pleasing unto the Lord; in all lawfull things: as the like, 1 Cor. 9.22. To the weake became I as weake, that I might gaine the weake: I am made all things to all men, that I might by all meanes save some; as farre as I may lawfully, not seeking my owne profit; 1 Cor. 10.33. even as I please all men in all things, not seeking mine owne profit, but the profit of many, that they may be saved; in all lawfull things not seeking his owne profit, pre∣ferring the pleasing of them before it; the opposition being be∣twixt his and their pleasure and profit, not betwixt their pro∣fit and pleasing of God: So in this, not betweene Parents and God, but their will and their Parents; shewing that the sonne is not to obey his Father in what he will and liketh, but he is simply bound in all things, though never so dislike to him, so they be not displeasing to God. Hence is the Commandement, but with some limitation, Ephes. 6.1. Children obey your Parents in the Lord, for this is right. The Lord, when he commends the Rechabites, Jer. 35. doth shew this thing as a duty.

Because it is a thing well pleasing the Lord, [Reas. 1] Coloss. 3.20. so pleasing, as that his owne obedience is more acceptable with it; and without it he will not like of his owne at all, as appeareth, Matth. 15.5, 6. But ye say, whosoever shall say to his father or mother, it is a gift by whatsoever thou mightest be profited by me, and honour not his father or his mother, he shall be free: thus have ye made the Commandement of God of none effect by your tradition. And undoubtedly he that preferred pitty and mercy to men before sacrifice, doth much account of pie∣ty towards Parents.

Because if not in all things, but where they please, [Reas. 2] and accor∣ding to their owne will, then they preferre themselves before their Parents, & indeed obey not their father, but themselves. As they who love others from whom they looke for good, doe not love them, but themselves: so in this; therefore is it that they must endeavour to obey in all things unpleasing.

To reprove all disobedience that is found in Children of all sorts to their Parents, young and elder, and all ages. [Ʋse 1] If the Law, Deuter. 21.18, 19, 20, 21. were now in force, alas, how many Parents should long before this be bereaved of all, some of divers of their children: because not onely negligence is to be found, and omission, but in many, apparent contempts, up∣on whom the Law was to take hold. See your sinnes, and for∣sake them, O children; else know, that if the former shall not goe unpunished, lesse this; and if such punishments for that,

more for this: And know you, that if you have, or may have children, and live to that, God shall make them revenge your Parents quarrell, and contempt, to bring you to repentance, or to punish you for it; and the more securely you now contemne the admonitions of the Ministers, the more sharply shall God then punish you, and the more piercing shall it then be unto your Soules.

Let this then admonish every childe to give obedience to his fathers commandements, [Ʋse 2] whatsoever they are; not only when they are pleasing to him, but even how crosse soever they be to his liking, doing his fathers will, not his own, being affected in regard of his earthly father, as Christ was of his heavenly, John 6.38. For I came downe from heaven, not to doe my owne will, but the will of him that sent mee; and therefore was contented to breake himselfe of his owne will, rather then to crosse his fa∣thers will. Math. 26.39. so must they. To obey them in things that are pleasing and profitable unto them, liking them well e∣nough, is not so commendable, because they may be led with these respects, rather then duty or love; but in things difficult and hard, crossing their will and affections, is a double obedi∣ence, and shall receive a greater reward: Therefore endevour thus to obey them, and God in them; it is not his will of per∣mission, but of command, wherein Gods law is broken, if they be disobedient: And not so onely, but he will reject all ser∣vice done to them, when they neglect that they owe to theirs: so that he will be deafe to their prayers, contemn their service, his eyes shall be shut to their miseries; they may pray, he will not heare; stretch out long hands, he will not regard; yea cry to him, yet will he not accept: if the sighes of thy father, and teares of thy mother, come up before God, for thy rebellions towards them, thinke that thy prayers shall little be accepted of God.* 1.22 If Moses his words to God for the rebellion of Corah be∣fore God, made not onely their sacrifice unacceptable, but brought a curse upon them; think of it, and take heed of the like.

But some in this matter may doubt, and for it object and que∣stion thus.* 1.23 First, what if God commanded one thing, and mens parent another? It is answered, thou must then answer with the Apostles. Act. 5.29. We ought to obey God rather then Man; or heare from God. Mat. 15.3. why doe you also trans∣gresse the commandements of God by your tradition? for ever his command is above them and theirs: else this were to make them gods, and God, man; and were a deed of Idolatry performed unto them. Martin Luther sayd well, that in keeping of the first precept, was shewed obedience of all therest; for hereby we acknowledge God to be our God in preferring his will, before the will of any other. And

so whose will we preferre before Gods, we take them to be our god. The Apostle makes the Devill to be the Prince of this World; because men obey his will before Gods, so in this: Therefore if the question be of these two, God must first be o∣beyed.a 1.24 Honour thy father; but so, as he draw thee not from thy true father, so long acknowledge the bond of blood, as he acknowledgeth his Creator; otherwise as it is, Psal. 45. hearken, O daughter, forget thine owne people, and thy fathers house, saith St. Hierome to Furia. And his reason is,b 1.25 thou art not his of whom thou wert borne, but new borne, who hath re∣deemed thee with a great price, even his blood. And Clemens Rom. Epistola. 4. to the sayd purpose,c 1.26 Our parents are not the au∣thors, but the instruments of our life, they give not life, but are the meanes of entring it, only God is the author and fountaine of life; he is then to be preferred, and his commandement; and not as many who have excuse for things they doe, our fathers did so, or they commanded us: In things, wherein God hath neither commanded nor forbidden, it is sufficient; but where ei∣ther, there must they take notice of it, and obey him. But yet he must doe it with due respect and reverence, manifesting no contempt of their authority.

Some will demand: The magistrate commands me one thing, [unspec 2] and my parents a contrary, what must I doe, whom must I obey? It is answered, that the magistrate must be obeyed; for God hath given him a larger Commission then to them, for they themselves are subject, as their children; who neither may doe, nor command contrary to their authority, but doing so he sin∣neth, and the sonne sinneth in obeying. Againe Princes com∣mands commonly respect common good, and the good that is more common, is more excellent; a common good must not be neglected for a private; nor this preferred before it. A mans countrey is to be preferred before his parents, and the goods of it: And to obey them, were not a good thing, ford 1.27 a good thing out of its place, is not good; blood out of the veines in o∣ther vessels is hurtfull, though in his place the life consist in it. A good thing not done in his place, were better undone, yea it cannot be well done. Moreover, we must distinguish betwixt the affection and action. A man may love his parents better then the magistrate, but he must obey him rather; as he may love a good man, better then a great man, yet in many cases he is not bound to doe so much for him. The first, because God hath shewed his speciall love more to him, then them. The second,

because God hath given him a great authority of command. So 'tis in this inward affection, and outward obedience, because the bond of nature is stronger in the one, and the force of authori∣ty is greater in the other. Finally, if the things prejudice the State, they must not be obeyed; but if it doe not prejudice the publique good, and be much benefit to a private parent, so the ends of the two be regarded, & no contempt of authority shew∣ed, & a man be content to abide the penalty; A man may disobey, and prefer Parents before Magistrates without sinne to God. As in the case of Hester and Mordecah: and the Jewes and the Kings commandement.

What if my Father commands me one thing, [unspec 3] and my master the contrary, I am a servant or an apprentice, What must I doe? Answ. As before, obey thy master, for thy father hath given o∣ver his authority to him, over whom he hath no power, for his power is not subordinate to thy fathers, as a Steward, or Tutor, wherein there is reservation, but absolute: And thou art now of another regiment and corporation. But yet as before, thy affection may be more to thy Father, but thy labour and ser∣vice to thy master, thou mayst wish his good more; but thou must work for and procure the others good; for, for that end thou wast placed under his power. But if without neglect of thy masters affaires, thou may be helpfull to thy parents, standing in need of thy helpe; or by leave and consent, thou art no more free to refuse now, then before.

I am the Daughter of my Father, [unspec 4] he hath bestowed me in marriage, if the commands of husband and father crosse one an∣other: whom must I obey? undoubtedly thy husband, for the father hath given over his authority to him: And more then in the former; both thy affection and action must be more to thy husband, love him better, and obey him rather. For Gen. 2.24. is spoken comparatively, when the one must be forsaken, or in cases that so fall out that both be in question. For he cea∣seth not to be a father still, but reserveth to him as reverence, so obedience while it is not crosse, yea in some things he may chal∣lenge it that are crosse, if it be not to the prejudice of thy hus∣bands good, and greatly for his helpe; yea, and thou must o∣bey him with some hazard of thy selfe; so there be no contempt of the authority of thy husband: As in the case of Hester, which serves both for a subject and a wife. Hitherto of their o∣bedience, now of their subjection and submission; and this may consist in these things. First, for correction.

Children, [Doctr.] must submit themselves to their Parents, to be re∣buked and corrected by them. It is that which we have. Pro. 15.5. A foole despiseth his fathers instruction, but he that regar∣deth reproofe is prudent. When the Apostle maketh it a reason

for subjection to God. Hebr. 12.9, 10. it must needs hold in this: yea, the Apostles will carry it, not only when they doe it justly, and from sufficient matter, but for a wrong cause, which the tenth verse sheweth, implying thereby that this sub∣mission is required when they shall correct, of a spleene, or a humour, for their owne fancy and pleasure only without good ground or manner: may not this be seen by that of Isaac sub∣mitting himselfe to his father, to cut him at his pleasure, Gen. 22. yea of Israel to be circumcised; and of Christ to his mo∣ther. Luke 2.48, 49?

Because by this they shew wisdome, Prov. 13.1. [Reas. 1] A wise sonne heareth his fathers instruction, but a scorner heareth not rebuke; and they get and increase wisdome; Prov. 29.15. The rod and reproofe give wisedome, but a child left to himselfe, bringeth his mother to shame: for they learne to avoid the like sinnes, and to escape greater stroaks from their father. That which gets wis∣dome, must be submitted to; [Reas. 2] because by it they prevent greater destruction, and bring to salvation. They are called The way of life, Prov. 6.23. wholesome things, though bitter: To pre∣vent greater evill, and bring health, we easily submit our selves to the Physitians hand to receive.

Because they come from love, Prov. 13.24. [Reas. 3] For those men love not, or they hate in effect, under affection, those they cor∣rect not.

To reprove the stubborne and stiffe-necked children of our age, who repine at their fathers reproofe, [Ʋse 1] their hearts ready to swell against them, if they check them for their carriage, spe∣cially when they are of some few yeares, they will frowne as long as their Parents can doe: They imagine they know how to carry themselves well enough, yea, better than their Parents, and often give them word for word, or mutter and murmure marvellously against them: the cause being not onely want of grace in their owne hearts, but the omission of correction and the rod when they were younger, because they did not correct them betime. Many Parents, like Eli, neglecting the rod when they were young, cockering of them, that they get such heads when they are growne, that they will not beare the rod; and better nothing at all by their reproofes, but they live often to see their perishing, as Eli did his sonnes. Whereas if they be duely and maturely used to the rod and correction, they will be nothing so audacious, and in the end a word shall doe more with them than many stripes.

To teach children to give honour unto their Parents, [Ʋse 2] in sub∣mitting themselves to their reproofes and correction. Wisdome will make them take them from others who are farre off, when it may be doubtfull with what minde they doe it: how much

more from Parents, of whose love they cannot doubt. It is pro∣fitable saith Chrysostome, Ho. 27. ad pop. A. to have many admo∣nishers and keepers, many reprovers, is profitable; because as a beast that is hunted and set on of all sides, cannot escape: so shall not a sinne or vice, but when such as are so nigh us, who see in secret and open, it is farre better: But we could beare it if there were cause, and we had deserved it; but when they doe it without cause, as we thinke unjustly, that is it which makes us repine. First know, that the Physitian sees often more than the Patient, so doth the Parent: But if yet there be no cause, the Apostle shews yet we should submit. And we should consi∣der, as Hierome would have Salvina to judge of his reproofe, that it was ex abundantia amoris, and it is his cujus votum est, te ne∣scire, quae metuit. Besides it is more thanke worthy, when a man can, in such cases, suppresse the rising and swelling of his impatient and corrupt nature, onely for conscience of the com∣mandement: for here being some conflict betwixt his word and our will, he taketh tryall of our obedience, who hath simply commanded subjection in this kind to children, which is to bee obeyed, as that thou shalt not steale: Therefore should every one endeavour to it, and thinke it is the part of a good childe to kisse the rod that beates, as the hand that gives.

The second thing, wherein their subjection is required, and submission, is for their calling and education.

Children must submit themselves unto their Parents, [Doctrine.] to what calling they shall thinke fit to bring them up in and to. So did Samuel to his Mother, he yeelded to her, to be set apart for the service of God, and to be brought up to it. 1 Sam. 1.28. For that which she gave he performed. So David submitted himself to his father to be a shepherd, and some of his brethren souldi∣ers; So Christ was disposed of by his Parents, when he was fit to teach others; and for another manner of worke, Luke 2.46. yet he went and was subject to them, and in the same trade verse 51. and Marke 6.3. Justin Martyr thinkes so: 'twas likely, the wise∣dome of God to blind the wicked, and hide him from their eyes. Then as 1 Joh. 2.6. He that saith, he abideth in him, ought himselfe also to walke, even as hee walked: so for this parti∣cular.

Because they in all reason are far better able to judge of them, [Reas. 1] and their parts and gifts, what they are fit for, and wherein they are most like to give them most comfort, and glorifie God, and profit themselves, then they can of themselves. That same borrowed speech. Psal. 127.4, 5. As arrowes are in the hand of a mighty man, so are Children of the youth; happie is the man that hath his quiver full of them, they shall not be ashamed; but they shall speake with the enemies in the gate; seemes to insinuate

somewhat, they are as arrowes of divers heads, some fit for one marke, some for another, he hath them in his hand, and knows best which is fit for which.

Bcause they are not in their owne power, but his, [Reas. 2] while they live in his house, and government; but part of his substance: therefore the Devill smote not Jobs wife as part of himselfe, but his children, as part of his substance and temporall goods; 'tis equall then, he should have the disposition of his children, not themselves or others.

It shall appeare that he may dispose of them in Marriages, [Reas. 3] and not any other, nor themselves, which is then when they are of more yeares, and grown of greater discretion in the world, more when they are younger, and without experience.

To reprove the sinnes of many Children, [Ʋse 1] who sometime without asking consent, if denyed, doe dispose of themselves at their owne pleasure in what calling they like, as if their parents had no power over them; as if they onely knew what was fit for themselves, and their parents wanted the wit and experi∣ence they have to dispose of them for the best; the cause of many miscarrying of them, and not prospering in their profes∣sion; because they went not to it the right way, only led by their affection without judgement, not knowing what God had fitted them for; nor regarding their parents, whom God had set over them, for that purpose; whence often the curse of God is upon them, that they prosper not in such courses: or if by the indulgence of God they prosper, that their parents see not their ruine, yet when they are dead, their sinne living, not re∣pented of, they are requited often in the same kinde againe; as they did to their Parents, so their children doe to them, yea often not without them, but farre worse courses then they tooke.

The third thing wherein their subjection is required, and sub∣mission, is for their portion and childes part.

Children must submit themselves unto their parents, [Doctr.] in recei∣ving their provision and portion, and be content with that they have provided and allotted unto them; whether in their life, or at death, not being their owne carvers, nor sharing it out as they list. The Prodigall sonne amongst much evils, is noted to bee free from this, to share himselfe; but was content his fathers portion: whereas his elder brother, though free from many o∣ther evils, yet is blotted with this, Luke 15.12, 29. It is com∣mended in the sonnes of Abraham, that they in this thing sub∣mitted themselves: At least no contrary thing is manifested of them. Gen. 25.5, 6. As Adoniah is reproved for usurping the kingdome, and making his fathers will for him, not content with his portion, so is it the commendations of the rest of Davids chil∣dren,

that they were content with their portions, and never murmured that Solomon, not the eldest, but the son of Davids age, had the kingdome given him of his father, Kings 1. The rest of the Patriarkes are not recorded to be malecontent, that Joseph had a double portion among them.

Because they must thinke, [Reas. 1] they discerne better of their own e∣state, and what they are able to afford every one out of the stocke while they live, and they maintaine an honest and come∣ly state as before, and at their deaths; how that they have ga∣thered will part it selfe to them, so some portion be for God, good uses, and other thing necessary.

Because the father best knows them, and with lesse partiality then themselves, [Reas. 2] who hath beene to him the best childe, and who have more grace in them, according to which he may deale and dispose: As did Isaac to Jacob, Jacob to Joseph, a double por∣tion; all the other taynted with some grosse sinne; for their goods they may and ought to dispose of according to grace and vertue, which makes the youngest the eldest; and so, è contra.

Because they are able best to discern, [Reas. 3] who is like to doe more good to Church & Common wealth; and see in some one more hope then in another: and if he so dispose, they must be content.

To reprove al discontented children, not content with the por∣tion the father hath set out for them, [Ʋse 1] neither living nor dead, but murmuring at the dealing of his father, as if his were lesse, the other too much; as the Prodigall sonnes elder brother, or as Adoniah, making choise of his own portion; and if they have not the allowance they would have, they think they may come by it as they can, and whatsoever they get from their father, they thinke it well gotten, and but of their own; and no sin. But see what the holy Ghost sayth, Pro. 28.24. who so robbeth his father or his mother, and saith it is no transgression, the same is a com∣panion of a destroyer; making such a sonne a companion and co∣zen german to a murtherer. At his death, and in his sicknesse, if either they be privy to his will, or guesse by his affection in his health, that that will not fall to their portion; they desire to helpe to shorten his dayes, and hasten his end: he shall heare newes that they have shar'd for themselves, as Adoniah; after his death, many a sonne shewes himselfe gracelesse, telling a∣broad every where, how unkindely his father dealt with him, that his portion was so small; not remembring in the course of common society, de absentibus & mortuis nil nisi bonum, much more for parents, whose infirmities must be covered being li∣ving, more dead: neither remembring how little they deser∣ved at their fathers hands, or how unkindely they used him in respect of others, or how little hope they gave him that they

would use that well he should leave them, and by it be profi∣table to God or man, Church or Common-wealth.

To teach every child to be content with the portion his fa∣ther sets out for him, living or dead, whether more or lesse, [Ʋse 2] e∣quall or inferiour to others: imputing somewhat and not a little to his fathers wisdome, knowing his owne ability, seeing their present graces, or their future hopes; somewhat looking at home, how dutifull he hath beene in comparison of others, how little deserving, what little grace, and so lesse goods. And if his father seeme not to have dealt so equally, yet it is his duty to suspect his owne wisdome rather than his fathers, to ac∣cuse his owne demerits, yea, to cover it in every place, and e∣very way shewing himselfe contented. If Jacob see good cause to disinherit Reuben, and to passe by Simeon and Levi, and leave the Lordship to Judahs hand, yea, if he shall skip over Dan and Asher, and the rest, till he come to Joseph, from the eldest of all to the youngest, or state one, and bestow the double por∣tion on him and his, the rest must not be discontented with his distribution, but give him leave to doe with his owne as he list; honouring him thus, yea, and using his portion left thee for his honour, for increase and advantage, as the Talents; that the world may judge of the justice and uprightnesse of thy fa∣thers getting of his goods.

The fourth thing in this submission is, to be disposed of for their marriages and matching.

It is the duty of children to submit themselves to their Pa∣rents in their matches and marriages; [Doctr.] to be given and taken in marriages, this is a part of their honour, for the Scripture gives this authority to the parents to bestow them, as is proved, Deut. 7.3. 1 Cor. 7.38. yea, to break them, Exod. 22.16, 17. then must they and ought to be subject. Besides the examples of all good children who have thus submitted themselves: And ex∣empla sanctorum pro regulis sunt, ubi deest regula, vel contraria non datur; Isaac submitted to Abraham, Gen. 24.3. Jacob to Isaac, Gen. 28.1, 2. Sampson to his parents, Judg. 14.1. Rahel and Leah to their father Laban, Gen. 29.19. yea, even prophane and wicked have in some sort done it: Ismael, Gen. 21.21. She∣chem Hamors sonne, Gen. 34.3.6.

Because this is to honour them, [Reas. 1] when they thinke them wi∣ser and better able to provide for them than themselves; whose advice if they must submit themselves to for their calling and portion, more for this, when they are led commonly by the heate of affection to the liking of the person onely, when there are many other things as necessary to concurre as that; as re∣ligion, honesty of kindred, good report, equality, and such like; all which is rarely found in youth to be so duely respected,

as parents by their experience respect, and are able to discerne.

Because he may not dispose of the goods of his father without him, [Reas. 2] not sell his land, or alienate any thing from him, but as he will dispose; how then himselfe?

This reproveth those children that dispose themselves with∣out their parents consent, [Ʋse 1] prey upon their right, intangle and contract themselves, yea, and consummate marriages, they not witting, yea unwilling, or by some necessity forced to shew some willingnesse, which is the cause of so many untoward, un∣cleane, and polluted families, and prophane succession, as o∣ther times can witnesse, so too many presidents in our dayes. For as when children are compelled to match against their wills, and where they have just occasion of exception, for some sinister respect the parents have, there follows much uncleannesse and impiety: so when without the parents consent, and not of their providing, but they are their owne choosers; shewing where parents consent is wanting, there Gods blessing is away; yea, where parents consent is not, there is Gods curse; as in Esau and his posterity, in Judah taking his Hoasts daughter, Gen. 38.2. having Er and Onan, such as God would not endure to live, but slew them himselfe. Yea, that may also be seene, Gen. 6.2. in the sonnes of Seth, the Church which matched with cursed Chams seed of themselves, without parents consent, had such a wretched posterity. This thing then is reproofe-worthy, yea, damnable in children without repentance; parents are often causes of it; and that first, to some it is Gods retribution, be∣cause they so served and abused their parents: Secondly, because they give such liberty to their daughters to wander, as Dinah; and so Ezek. 23.3. their brests come to be pressed, and the teats of their virginity bruised: or else their affections by often meeting are so intangled and inflamed, as the fathers threats will not loose it, nor the mothers teares cannot quench it. It was not so, Prov. 30.18, 19. it should not be so. Hierom to Demetr. E∣pist. 8.11. would not have Virgins alone, solae sine matre: for in a flocke of Doves the Kite often will prey upon one when they are abroad; and it is a scabbed sheep that loves wandring, and leaves the fold.

Thirdly, because parents doe not take and use their right, and provide for them in due time mates fit for them, which makes them provide for themselves, not without sinne, but greatly sinning; yet the parents partakers of it, and oftentimes of much shame and griefe, as it was with Tamar, Gen. 38.26. But how∣soever, one mans sinne cannot excuse another, nor yet the pa∣rents the childs sinne, nor will not exempt them from the curse of God, when they thus match to the griefe of their parents, and the shortening of their dayes and life, by whom they recei∣ved

life, and should have their lives continued and lengthened.

To instruct children to be subject to their parents, [Ʋse 2] knowing what power they have over them to guide their choyce, that without them they may not chuse; and if they chuse for them, they cannot without great cause and just exception stray them∣selves from liking: smaller things they must endeavour to over∣come, they must not suffer themselves to be entangled by some who seeke by kind usage of them to steale away their hearts from their parents, for their daughters, to advance them; as is the man∣ner of some wretched and unconscionable men. As Usurers get their fathers inheritance from them by feeding them with mo∣ney: so they must not set their affections by fervency of society and company upon others, without parents, and where never like to give allowance. They ought to remember this is the fa∣thers right, to choose, to dispose of them, not onely in the generall, but for the particular person: But what if he be farre off, and cannot see? If he give thee liberty, duely asking it of him, he hath given his right from himselfe, as Isaac to Jacob, Gen. 28. But what if he upon some sinister respect, deferre and passe the flower of her age? I answer; then hath God ordained the Magistrate as for their punishment, so for their reliefe, who is not to be sought to but when most urgent necessity requi∣reth, when the opposition stands betwixt Marriage and bur∣ning, because that reveales the fathers fault, and bewrayes his or her infirmity. But what if he tender a match out of the Church, a Papist, or such like? Then must the Child refuse with reverence, not disposing of himselfe; for as it were sinne to yeeld, so the other is sinne to make choyce of himselfe. But what if another that is not so religious and so fervent a lover of the Truth, as is to be wished? No direct deny all is lawfull, but a wise delaying and a discreet gaining of time to sollicite God with their prayers, who hath the heart of their Parents in his hand, and to intreate them by mediation of best friends; who if they can be diverted, it is well; if not, I know no warrant a Child hath to deny his fathers choyce, (though he thinke, and it may be he might choose better) and he may looke for a bles∣sing from God, if in duty he thus submit himselfe to his Pa∣rents.

The last part of this honour is thankfulnesse, which Children must performe to their Parents.

Children must performe all thankfulnesse unto their Parents: [Doctrine.] that is, helpe them when they need, and in age, when their state and bodies are decayed; and to be eyes, and leggs, and limbs unto them, and to administer liberally according to their state and ability to them, as they did to them when they were young, and when yet they had nothing, nor knew not how

to get any thing, that this is a part of honour Christ sheweth Math. 15.4, 5, 6. some thinke that of Psal 128.3. when chil∣dren are made Olive plants, not Olives onely, and Olive bran∣ches, which was a signe of peace; so they to make peace and love betwixt their parents: but plants, such as might stand un∣der them, underprop and uphold them in their weaknesse: and thus verily have good Children honoured their parents: so did the sons of Jacob Gen. 42.1, 2. so did Joseph Gen. 47.12. so did Ruth, though but a daughter in law. To this purpose Paul for∣bids that the Church should be burthened with widowes, but their children & Nephews ought to maintain them. 1 Tim. 5.4.

Because else he should not onely be unnaturall, [Reas. 1] but unjust, when the father by his speciall care for him, and the mother by her prayers, bearing and carrying of him, watching with him; lending eyes and legs, and limbes to him, feeding and nourishing of him, deserveth it. All which they the better deserve, if they have children, with whom they have the like labour and endeavour: now justice requires to pay debt due and de∣served.

Because they had forme from them, as body, and members, and limbes, [Reas. 2] so their education, their trade, their stocke and portion, or both; whereby they are that they are, by the bles∣sing of God; reason then, they relieve and maintaine them by it, if their need require.

This reproves many gracelesse children, [Ʋse 1] who never perform any such duty unto their parents: specially if they stand in need of them indeed; but if they be base & poor, will hardly acknow∣ledge them, as thinking it their reproach and shame, not for∣getting, but disdaining the rock whereout they were hewed, the pit whereout they were taken: or if they doe releeve them, or be kind unto them; it is either because they have yet some∣what to give and bestow, which till it be gotten, they use them kindly; yea if many children, they strive which should shew most kindnesse; but once gotten, made over to them, they set them light, and turne them out; some making their parents complaine to authority against them, or if they keep them, de∣cayed, they make them drudge as servants, they set them with the Hyndes: some so gracelesse, as they complaine they are a burthen unto them, the best of them never tendering them, as they did them, nor maintaining them as they are able; neither answerable to their former condition, nor their owne present; and some driving them away, and not affording any entertain∣ment of releefe: to these and such like we apply that of Solomon, Prov. 19.26. He that wasteth his father, and chaseth away his ma∣ther, is asonne that causeth shame, and bringeth reprovach, and so esteem of them, as God hath marked them.

To teach Children to performe all thankefulnesse to their pa∣rents, [Ʋse 1] if they live to be able, and they to stand in need of them; if they be never so base, be not ashamed of them; but remem∣ber the time was, when thou wast naked and needy, and not only had nothing, but if thou hadst had all the world, couldst not have had helpe, but by them, or some in steed of them. And yet they covered thy nakednesse, were not ashamed of thy infirmities, carryed thee in their armes, and nourished thee carefully: Sup∣pose and consider, where thou hadst been, if they had neglect∣ed thee, thinke how many nights without sleepe, and dayes without rest they spent about thee, when thou wast young; or weake or sicke, see how love made all their labour light, and all their charges as it were a gaine unto them: And if thou hast any true naturall affection in thee, thou wilt thinke nothing too much for them: But feed and nourish them at thy table, with thy morsell and cup, carry and sustaine them in their weakenes and infirmitie; yea, though they should live as long, or longer in infirmities and wants, then thou wast of them; there are some birds saith Basill, who feed their dams, as long as they fed them, and carryed them, how much more Christian Children? often∣times when thy father is dead, his garment or his ring is deare to thee, this thou carriest upon thy finger, and wouldst not lose it for any thing; think how should his body, when he is living, S. Aug. de Civ. D. lib. 1. or if thou see others so esteeme them; apply it to thy selfe, and give them their whole honour; or else looke for the shortning of thy daies, and for the like recompence from thine.

His Father.] Having seene the duty, we must proceede now to the parties, to whom this duty and honour is to be per∣formed; to the father and parents, as their parents, authors of their being, or at least instruments of their being; God being Principall.

Children must performe all these duties, this honour to their parents, all their life long; nothing will free them from them, [Doctrine.] nor dispence with the neglect and omission; no greatnesse nor excellency themselves may come to, no state nor condition of theirs; neither want, infirmity, and imperfection of theirs: This is manifest by the example of Joseph, the second in the king∣dome of Aegypt, yet did not omit the least duty to his father; but performed all in their places, obedience, subjection, main∣teinance, reverence in his infirmity and weakenesse, and his own greatnesse, Gen 48.12. (& caeteris capiti) Solomon to his mo∣ther, 1 King. 2.19, 20. Christ to his parents, Luke 2.51. Hence came the curse upon Cham, pronounced by his father, and executed by God, notwithstanding what he had to say, and could hold out for his defence: his father was drunke and like

a beast, Gen. 9. But Shem and Japheth blessed who did him re∣verence: To this purpose is that of Solomon, Prov. 23.22. Hearken unto thy father that begat thee, and despise not thy mother when she is old; howsoever unworthy of it, yet thou must per∣forme it, even to thy mother weaker by nature, subject to more infirmityes; by so much more apt to despise them; more then, when the infirmitie of their sex, and the imperfections of the age are combyned together; yet we have no liberty to despise or de∣ny duty.

Because neither the greatnesse of the one, [Reas. 1] nor the weakenesse and infirmitie of the other can breake that relation which is be∣twixt childe and parents, which the Law of God being morall, hath made perpetuall unto everlasting: And the reason of this is, because as Chrisost. in Rom. 13. non principi sed principatui, that honour, obedience and subjection, is required not so much to the Prince, as to the Princedome; not to the person, as to his place: So of this, the honour is due not to the father, but his fa∣therhood; not somuch to the person of him as he is a man, and so either a bad or a good man, as to his place & office, as he is a father: now he is a father, she a mother; though of never so bad life or bad parts, and so to be honoured: and the childe is to give it, not as a man; and so great or base, high or low; but as a childe, which he ever is, and so must alwayes performe it.

Because they are the authors, or principall instruments of their lives; [Reas. 2] essence and being, which is that which never can be blotted out, but will ever remaine while they are, therefore is this to be performed: 'Tis Solomons ground, Prov. 23.22.

This serves to condemne the Church of Rome, and their odi∣ous and impious positions, [Ʋse 1] where they allow by doctrine, the childe to disobey his parents; for they allow him not so much, as to acknowledge him to be his father, if he be an Hereticke, if a protestant; yea by the heresie of the father, children are freed from all obedience; and the father deprived of all his na∣turall power. (Symancha. Justit. Cathol. Tit. 4. sect. 74.) see yee not these men going against the current of humanity, and against the light of nature, and are oppisite to the light of the word. Cham may not dishonour his father though he be drunke, but he shall have the curse; how shall they escape it? But Heresie is a greater sinne then drunkennes: undoubtedly not as they count Heresie, which is to differ from the Church of Rome in any thing, specially in matter of the seven Sacraments. And what is this in comparison of that which makes a man a beast; which is worse, sayth Saint Chrysostome, then to bee a beast, because istud naturae, illud culpae est: which some small diffe∣rence from them cannot make: But say it were greater, yet doth it not therefore dissolve the knot, or relation betwixt them;

for it is not in the greatnesse of the sinne, but when such a sinne can be given that doth breake the relation: for instance, Idola∣try is a greater sinne then adultery, yet this, not that, breaks and dissolves marriage: Because that, not this meets in cominter∣position with the knot of marriage. In that they being and be∣comming one flesh with another, 1 Cor. 6.10. and so cutteth himselfe from her, he was knit to before: in this they are onely one spirit with an Idol, and cease to be one spirit with the Lord. So this, It is not heresie for his greatnesse, that can dissolve this naturall bond, which is perpetuall; for it cannot make that he had not his essence and being from his father, and the duty depen∣ding upon this, obey thy father that begat thee: hath he begot∣ten thee, it is no matter what he is, thou must honour him. Then impious are their positions; but no marvaile if they teach rebellions, and diobedience, and murthering of Princes, if they allow dishonouring of parents.

To teach every child to performe this, honour his Parents, [Ʋse 2] whatsoever he is, whatsoever they are. Art thou higher and richer, and wiser than they? yet must thou doe them honour; and by it shalt thou have these the more. Looke upon Joseph, Solomon, and Christ, and nothing can be in thee that can give thee freedome from it, when they did it, the two first ex debito, Christ ex placito, to fulfill all righteousnesse, and give us ex∣ample. Though then thou be married or advanced, or howso∣ever, yet still they are thy Parents, and thou must not deny, but performe honour unto them; for thou hadst thy being from them, and till that be dissolved, thou owest them still the du∣ties, the bonds remaining; yea, whatsoever infirmity is in them, no sinne dissolveth the bond, it makes not an annullity of the duty: for as Gold is Gold, though it be smeared over with durt and filth; so are they thy Parents, whatsoever their lives and manners be. Thinke with thy selfe, how their love made them beare with many naturall infirmities of thy Childhood, and not to neglect thee for the many untoward carriages of thy youth, and not to cast thee off from them: And thinke what duty now should bind thee unto; if they for their perfect love, and upon some hope of comfort many yeares after, did passe o∣ver all, how much more thou in duty and in lieu of thankful∣nesse for that which thou enjoyest from them? Children must not be like Flies (as Plutarch) which slip along the glasse where it is smooth, but catch hold of it where there are any scratches or flawes: They must turne away their eyes from their infirmi∣ties, and forget their hard usage, if it have beene any; and not be undutifull for that, because they have their being and edu∣cation from them. Take heed of Chams curse, and seeke Shems blessing, by not seeing their infirmities, but covering and per∣forming

duty to them; accounting it to be a sin to be repented of, when they cannot find their hearts so cheerefull in their du∣ties as they ought, because of their Parents infirmities.

A servant his master.] The second rule of nature, the ground or other pillar of Gods reason against this people: For the mea∣ning 'tis plaine; the duties here required are in the generall the same for the most part with the former, though not in every particular. The first is reverence, and this both inward and outward; To joyne them together.

Servants must give all reverence unto their Master, [Doctr.] all in∣ward good affection and estimation of them, and all reverent respect in gesture and speech, Eph. 6.5. 1 Tim. 6.1. Eccles. 10.20. It may be applyed to Masters, for the King is but a great Master, and the Master a little King. The outward in words, as not replying unreverently, Titus 2.9. not speaking their in∣firmities to others, as 1 Sam. 25.17. giving them all reverent speech and submissive gesture, as 2 King. 5.13. not despising them as Hagar did Sarah.

Because God hath made them reverent, [Reas. 1] in that he hath com∣municated unto them part of his excellency and dignity, that is, his Lordship and Dominion, making them his Vicegerents and Lords over their family: therefore they ought to reverence them.

Because his Commandements are spirituall, [Reas. 2] and reach to the inward man, and without it were all outward but hypocriticall and counterfeit, which is abhominable: And this without the outward is imperfect, if it may be supposed it may be without it, and so cannot be acceptable.

This is to let servants see their sinnes past or present, [Ʋse 1] when they have or doe carry themselves unreverently towards their Masters in heart and outward man, in eye and tongue, to their faces and behind their backs, they are all guilty of the breach of the decree of the most High, and indeed all; for where shall we finde a servant any thing neere performing the carriage he ought to his Master and Mistris? that he hath a base thought, o∣pinion, and estimation of him, appeares by his speech and car∣riage; his speeches so void of reverence, nay, his answers full of contempt, his eye and carriage so full of scorne and disdaine: Hagar despising Sarah, looking scornfully upon her, which must needs argue unreverence in the heart; for by these things many a man well knows what is in the privy Chamber of the heart, and by this outward pulse thus beating, may we dis∣cerne how the inward parts are affected. For he that will speake so frowardly, and looke so scornfully and doggedly, as many will, it must needs shew he hath no reverence, but his heart is full of despight and contempt; and he that will speake so to his

face, and in his presence, what will he to others behind his back, and in his absence? Where is the feare and trembling Paul calls for? Where is all the honour Peter exacts, when ye will thus bourd them often, thus disdaine them? when ye will answer them frowardly, or murmuring when their backs are turned; when you tell their weaknesse not to your fellows, but to neighbours servants, whereby their estimation is impaired. Thinke you the Apostles call for these in vaine, or shall such things goe unpunished? Assuredly no: for when the Apostle saith to servants, to encourage them that are good, Eph. 6.7, 8. with good will doing service, as to the Lord, and not to men; know∣ing that whatsoever good thing any man doth, the same shall he re∣ceive of the Lord, whether he be bond or free; did he not meane the contrary? and would have you to understand, that whatsoever evill thing a man doth, that shall he receive of the Lord, whe∣ther he be bond or free? so expect it in this particular; see then that, unreverent and contemptuous servants; expect you to re∣ceive from the Lord some fearefull thing, and let it be a restraint in you of such irreverence in the things spoken of, or the like. But of this sin Masters are often the causes of it, and they that bring it upon themselves.

First, because they have beene such servants to their Masters, and so have lived in it ever since without repentance; even then when God recompenceth them home, yet they will not re∣member their owne sinne, but are still brawling with their ser∣vants, and so it is Gods just retribution: whereas if they would repent of that, they should better reforme this, Eccles. 7.21, 22. Take no heed to all words that are spoken, lest thou heare thy servant curse thee; for oft-times also thy owne heart know∣eth, that thou thy selfe hast also cursed others. It may be apply∣ed to this, though it carry somewhat more: That a Master, when his servant revileth him, or useth him irreverently, should re∣member even this sentence, to make him penitent and mo∣derate.

Secondly, because they have remitted of that ancient severity in their government, which we heare men, that can remember times that are past, speake of; not having those strait eyes, nor hard hands over them as they ought, not so sharply correcting them as the offence and nature of a servant requireth; so that they little reverence them, for they feare them not, because they forget that of Prov. 29.19. A servant will not be corrected by words, for though he understand, he will not answer.

Thirdly, because they bring them up too liberally for diet and apparrell, and so when the belly is full, and the back fine, the Master is not so regarded. A servant is like in this thing to a Horse full fed and pampered, he will cast his rider; like to Buce∣phalus,

Alexanders Horse; while he was bare-backt he would carry any man; but if once he had his trappings and furniture, none, or hardly Alexander himselfe. It is the complaint of ma∣ny, that servants are thus insolent to themselves and others; ma∣ny, though not all, are the causes of it themselves; (somewhat there is in the nature of a servant and other things) for they bring them up so delicately, as Prov. 29.21. He that delicately bringeth up his servant from a child, shall have him become his sonne at the length. Whatsoever their fare is, their apparrell is farre exceeding; a servant going better than a man of his Masters place and wealth did some few yeares agoe. And though they will not allow it themselves, yet they can be content their friends, or themselves, if their fortune be allotted unto them, should provide it for themselves: And if, when they are thus gay without, they use them as Hagar did her Mistris, when she was bigge with child, is it not just with them? A great cause of this, is taking of Apprentices with great portions, and so as Mulier cum dote, is imperiosa, so they and their friends. The cause you must have such portions with them, more than in for∣mer times, is this, because they must thus be maintained, more than in former times. But better it were that you had lesse, and kept them more meanely; better for you, you should have more reverence and respect: better for them, for thus you bring sin upon them for the present, and in future time just contempt, as they have contemned you.

To perswade servants to use their Masters with all reverence and good respect that may be, [Ʋse 2] they must feare them, and reve∣rence them; Nature it selfe hath taught it, and heathen servants have performed it, as in Naamans servants; how much more should religious Christian servants, and the more Christian or religious, the more they ought to performe this duty; not one∣ly not to contemne and despise, but to reverence them with all the reverent carriage and speech that may be? and that not outward onely, but inward, for God requires more than Na∣ture; his Law is spirituall, and he will have all inward and out∣ward respect, the heart as well as the tongue; and the outward will not be, or not continue; or if so, yet not accepted of God: yea, he that wants this, it can never be expected the o∣ther of obedience, &c. and let him who lookes and hopes to be one day a Master, and to have his servants such as he would, be now such a servant as he should, Ephe. 6.8. knowing that what∣soever good any man doth, the same shall he receive of the Lord, whe∣ther he be boud or free.

The second duty of servants is obedience, for whom men feare, [Doctrine.] them they obey.

Servants must give unto their Masters and governours all

obedience: hence it followes, because they must feare, and whom men feare them they obey, when they command: this pro∣ved, Ephe. 6.5. Col. 3.26. Titus 2.9. And this obedi∣ence if it be such as Christians ought to performe, it must ney∣their be clipt, nor counterfeit, not in some things onely, nor in shew to the eye: for the first, Col. 3.21. in all things, that is, in all lawfull things, whether they be liking, and tasting unto him or otherwise, though never so disliking, for he must pleasure his master, Titus 2. q. for the 2 Ephe. 6.5, 6. Col. 3, 22. singlenesse of heart is required, and eye service forbidden.

Because they are bound either by Indenture, or condition &c. then they must obey. [Reas. 1]

Because they are maintained by them, [Reas. 2] and learne and get that under them, they may live by hereafter.

Because if in onely things they like, they obey themselves, [Reas. 3] not masters (as in obedience of children.)

Because in this obedience they serve God and Christ, [Reas. 4] Ephe. 6.5, 6, 7. who lookes in the heart and singlenesse of it: And though outward and eye service may be for thy master, and may bleare his eyes, yet not the Lord, who as he cannot endure hy∣pocrisie or imperfect serving immediately; so not in that which is mediate to man.

To let servants see their sinnes past or present, [Ʋse 1] not obeying and doing the things their masters command, but onely such things as they please, and when they please, and when they doe, they clip their service and performe it by halves, and doe it in hypocrisie and to the eye: and so go no further then nature, who teacheth a man onely to save himselfe, as neere as he can from any harme that may ensue, when his master is displeased, or to seek to get somewhat, if he have hope of ought, by seeking of his favor, and so seeming willing to doe any service unto him; but they must know, that as Barnard, si in hoc obedimus, non au∣tem in illo, fractus est nummus. This obedience is like clipt coyne, and will not passe for good payment before God, though thy master let it passe, and be content to put it up; yet God will call thee one day to an account for it, and though thou canst keepe it close from the one, yet thou canst not conceale it from the other: and as we see in mony that is clipped, or a piece of gold that wants a little of its waight, makes it refused in paiment so the want of obedience in any one thing, unlesse thou repent thee in regard of God, and make amends to thy master for it, shall make God to refuse, and not to regard the rest of thy obe∣dience, because he requires it to be whole and entire. I, but say thou doest all, yet it is in the eye, & in presence or sight, murmu∣ring when he is gone, or regarding not: then sayth Bernard, falsus est nu mmus ejus, plumbum habet non argentum, dolosè agit

sed in Dei conspectu. This obedience is counterfeit, in stead of silver it is lead, he dealeth deceitfully with his master, but he doth it in Gods sight, whose eyes no man can bleare or beguile: such servants let them know, though they may have their ma∣sters favour, because he can finde no fault with them, and can see no further then their outward and open behaviour, yet they shall never have but Gods displeasure, that regardeth the heart more then the hand, the affection more then the action, and the manner of doing of it, more then the deed: So that they, when they have received their masters wages or his yeerely allowance, or what other matter, of no great moment for the most part, he shall thinke good to bestow on them; they have, as Christ said of the Pharisees, who did all their workes only to be seene of men, they have received all their reward; they have all they desired, and all they deserved; they can looke for nothing at Gods hands for their labour: And yet they shall have a re∣ward from him without true repentance, lege Talionis, such ser∣vants, who shall performe them such hollow hypocriticall and eye service, if they ever come to be able to keepe any; or if this feare them not, because they thinke they can hamper their servants well enough, and being privy to their own corruptions they will provide for them; yet let them see what follows, they shall have their portion with Hypocrites, as Christ said of the bad servant, who played revels in his masters absence, Math. 24.51.

This may perswade and instruct servants, [Ʋse 2] to obey their ma∣sters, and to obey as they ought, in things though disliking, though he do not over see or can come to knowledge of; & per∣forme whole and sincere obedience to them, knowing that to obey them, is to obey the Lord, and Nummus istae obedientiae, ut Deo debitus, ita Deo solvendus, saith one: As thy master con∣strayneth thee to obey him, so thy God hath commanded thee, and it must be payd and performed, not according to thy masters power, but according to Gods precept, not so farre as thy master can urge thee, but as farre as God requireth of thee, and he is sapiens nummularius, imò ipsa sapientia, cui necesse habe∣mus reddere hunc nummum obedientiae. He can easily discerne, if thy payment be any thing faulty or wanting: Learne then to obey in all things: thy masters will and command must be thy rule & square of thy actions, and not thy own fancy, or pleasure: Remember that of Paul: they must labour to please them in all things, Titus 2.9. Interest enim hoc, saith Bernard, Inter con∣jugium & servitium, that howsoever the wife is bound to obey the voyce of her husband, yet he is likewise to have regard of her pleasure;* 1.28 therefore is that, Gen. 21.12. And God said unto A∣braham, let it not be grievous in thy sight, because of the lad, and

because of thy bondwoman: In all that Sarah hath sayd unto thee, hearken unto her voyce; for in Isaac shall thy seed be called; but in this service there is not this vicissitudo voluntatum required, for that were to set master and man almost on equall termes; the master is not bound to regard his servants minde, but he to ob∣serve his masters pleasure, and therefore though the master may be somewhat crosse and crooked in his commandement, yet the servants obedience is not straight in Gods sight, when it swar∣veth from that which he requireth; he must then serve and obey in all things. And as thus, so not with eye service, but as faithfully behinde his backe, as if he were present: That which Aristotle said should not onely be true, Oculus Domini impin∣guat equum, vestigium domini impinguat agrum, the masters eye makes a fat horse, and the masters footsteps a fertile field, as contenting themselves with eye service, sight obedience; but Christians must learne that of Chrysostome, God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an overseer of thir workes, and a rewarder of them, and so performe them as lawfully & exactly, when none is by to take notice of it, as to do them in the sight & presence of others; they that shall thus in conscience of Gods will serve them, as if they served them in their persons, though their masters reward them not, yet will God, and if they deale liberally with them, Gods reward shall be never the lesse; because they serve the Lord Jesus, Ephe. 6.8. the servant shall have his reward as well as any other in their place of obedience, Christ will make him his freeman, 1 Cor. 7.14. God shall blesse him with good servants, and obedient here, and make him partaker with the good servant hereafter, Math. 24.46, 47. that is, partaker of his kingdome. But here may be moved the same doubts and questions, which were in the obedience of Children. First, If God and my master com∣mand divers things, whom must I obey? God, for the reasons before, and that of Christ, Math. 23.8. one is your master, that is Christ; that is chiefe and principall, who must first and e∣specially be served. But yet thou that are a servant, take heed, thou make not an opposition, when there is none, yet at least not in thy obedience, though there may be in his command, on∣ly to shift off his service, and to ease thy self, or for other sinister respect; for this know; that thou mayst doe things at his com∣mand, which happily he commands not lawfully, and which thou couldst not doe lawfully without his command. Instances will make the point more evident; for thee to withdraw thy self on the Lords Sabboth, from publique exercises is unlawfull; But thy master commands thee to stay at home, either whole or part of the day; I see not, but thou mayst doe it, and without sinne: The master may command it without sinne, if he dwell farre from neighbours, as in the Country, for the preservation

of the things God hath given him; and if nigh unto neighbors, yet for his children, who either must be troublesome to the con∣gregation, as too many are, and hinder many from hearing, or must be kept at home, which cannot be without danger, if some one of discretion be not with them: here he may lawfully command, and thou lawfully obey, which thou couldest not doe without: But he may doe it unlawfully, when he hath no such occasion, yet thou must doe it and may, so he imploy thee not about servile workes on that day, and in that time: The reason is, because the Lords day may besanctified privately, and pub∣lique exercises are not of absolute necessity in the sanctifying of it; for then prisoners and sicke persons, and such as lye lame, should not be able to sanctifie it: They onely are of necessity, when they can be had without apparent breach of some other commandements; and yet maist thou make this unlawfull to thee; when if thou be left at home, thy Master and Mistris are gone to Church, but thou art with a child in thy armes, or without gazing at the dore, or gadding abroad, or having thy companions comming to thee, and spendest thy time prophanely, when thou oughtest, so much as may be, to spend it in reading the word, me∣ditating on that thou hast heard in the forenoon or former time, or such like. And in this thou must take heed how thou setst God, and thy master, one against another: another instance, thy master commands, that is unlawfull for him to bid, not for the thing, but his affection; thou must obey, having first wise∣ly and humbly sought to turne thy master from such a sinne: As betwixt David and Joabs numbring of the people, 2 Sam. 24.2, 3. But the thing he commands is unlawfull, as well as his affecti∣on, I meane not simply, but by circumstance or consequent, yet thou mayst obey, as being an Officers Clerke to receive more fees then is due, being extortion; or a Noble mans bailiffe his extreame racke rents; providing that in humility thou shew thy dislike of it, seeke to reforme it, or doe it with sorrow and griefe while thou art bound to it, and get thy self rid of such a service so soone as thou may. But if he command thee any thing simply that is sinne, as to sweare for his gaine, to lye for his commodity, to deceive, to steale, or any such things, thou mayst not obey, and yet not rebell, but suffer.

If the Magistrate and my Master command divers thing, whe∣ther must I obey? [Quest. 2]

The Magistrate, [Answ.] ut supra, and for the reasons there; besides, if it carry not any excuse, neither is it any plea in law; my Master bids me doe it; It must needs follow that the Magistrate must be obeyed: It would not excuse Absolons servants, their Master bade them kill Amnon, for which he was glad to flee; for the power of the master is but subordinate to the Magistrate; thy

obedience then to thy Master hath this restraint, because it cannot be lawfull. But say the Magistrate commands me that which doth marvellously redound to the hurt of my master, whose good I am bound to procure? If it be very profitable to the Common-wealth, a publique good must be preferred: if not prejudiciall to it, so there be no contempt of the Magistrate and his authority, he being content to beare the penalty, if it be executed and exacted from him, I see not but he may preferre his master before, as in the case of Children, and instance of Ester.

My Master and my Father are opposites, whether must I o∣bey? [Quest. 3]

I answer as before in Children; there is somewhat besides in those who are borne servants, Exod. 21.4. [Answ.]

My Master and my Husband, [Quest. 4] as the case may fall out in the meaner sort, (who are to be instructed as others) or my state re∣quires this of me, wife and children, but my Master another.

I answer, his Master; the Master is to be obeyed, because he ought, Psal. 15.4. not to change, though he swore to his hurt. [Answ.] The equity of it stands for any covenant, that must be preferred be∣fore his profit; and if before his owne, then his wives or hus∣bands: for the man, see an example in Jacob, who would not labour for his owne family, but obey his Master, Gen. 30.30. For the woman, if she be a servant borne, and given in marri∣age, as the manner was, still she was to obey her Master. Exod. 21.4. If she be a servant by covenant, and consent of her Hus∣band, during the time of her covenant, she is to obey and keepe the conditions of the covenant; for he for the time hath remitted his authority.

The third duty of servants is submission, that is, to their re∣proofe and corrections; for those men whom they feare, they will suffer both at their hands.

Servants must submit themselves unto their Masters to be controuled and corrected by them, [Doctr.] whether they doe it justly or unjustly; whether deservedly, or not; they must feare them, and therefore suffer from them. When God allows the Master to reprove and correct his servant as he doth, Prov. 29.19. then it must imply that his servant must suffer it: 1 Pet. 2.19. for this is thank-worthy, if a man for conscience toward God, endure griefe, suffering wrongfully, Tit. 2.9. not giving crosse words one for a∣nother. Hence is that, Gen. 16.9. And the Angell of the Lord said unto her, Returne to thy Mistris, and submit thy selfe under her hands. The example of Abrahams servants is commen∣dable, Gen. 17.23. his servants submitted to Circumcision, and by proportion the example serves for this purpose.

Because if it be for well doing in conscience, it is thanke-worthy; [Reas. 1]

and if it be borne with meeknesse, the Lord shall give a man the more reward. 1 Pet. 2.19, 20.

Because they are called to this; [Reas. 2] 1 Pet. 2.21. this is the Crosse that Christ hath called them to take up and beare after him; this is the Crosse that God hath annexed to their calling, as every calling hath some crosse or other; and for the wrong that is offe∣red them, God, as St. Paul saith, Coloss. 3.25. will right and revenge them, &c.

To reprove many and most servants amongst us, [Ʋse 1] who goe not so farre as nature it selfe would teach them, few so farre as Religion doth teach them; for some cannot so farre subdue their crooked natures, to submit themselves to their masters; so farre as they can doe, no otherwise; because it is in vaine to struggle with the yoke when a man cannot slip it, nor shift it off. But if some come to this, yet can they hardly suffer with pati∣ence hard measure, though they suffer deservedly; when as na∣turall equity condemneth him that doth otherwise.

And be it, that some can thus subdue themselves, yet is it no more than the Heathens and Publicanes will doe: it is but Cani∣na patientia, a dog-like enduring, saith Bernard, such as God will not accept, when either he dare not whine, or hath done some foule fact, and deserved it. But if they have not, or thinke they have not deserved it, how ready are their answers? how soone will they turne upon their Masters, and take the rod by the end? and if they be rebuked, they murmure; if they be corrected, they either will resist, or clamorously complaine, or wickedly seeke revenge. Let these know and see their sin, and looke for a recompence from the Lord; for, saith St. Peter, they have lost their thankes, it is not thankes worthy, if they had suffered for evill; what when they will not? undoubted∣ly let them looke from God, which rewardeth every man, they shall have their recompence from him, if they repent not; it may be in this life with the like, (if not in the life to come) with wicked and lewd servants. But of this sinne, if we may enquire the causes of it, we shall find in many, to come from the Parents and friends, either in their education, bringing them up cockeringly, never using them to reproofes, to the rod, and to the yoke; but as my young Masters, and such as never should come to serve; so that when they must to it, by no meanes they can apply themselves unto it, but in it endure and suffer no∣thing, not so much as sharpe words, but no blowes, deserved, or not. But this is not all their fault, for it is seconded with as bad when they are in service, and find some hardnesse, and as they onely thinke, sharpnesse; they remembring the fondnesse of their affection, complaine to them, who doe not as they should, correct them soundly, and send them home againe; but

goe to their Masters, and expostulate the matter for them; exte∣nuate the fact, aggravate the Masters hard dealing, upbraid him with what he gave him with his friend or child, and so ani∣mate them, that they will be in nothing sufferers after, or ne∣ver without grudging and repining. Another cause is in the master, either because he was such, and is such because he hath not repented; and so it is Gods retribution, ut ante; or because he hath beene too remisse to let faults, many and little, escape without reproofe and correction, that when he would for grea∣ter, he cannot subdue them; or passed by some greater faults in some other of his servants for some sinister respect, as because he would not be accounted cruell and severe, which in the ju∣stice of God, and the cankred nature of another servant is payed him home, because he never feared to be accounted cruell of God, and such an one as hates his servant; for that will hold in servants, Prov. 13.24. He that spareth his rod, hateth his sonne; but he that loveth him, chasteneth him betimes; and so being asha∣med in a licentious and corrupt age to be accounted hard and strait, he hath shame laid upon him by a rebellious servant, as we may apply, Prov. 29.15. The rod and reproofe giveth wise∣dome, but a Child left to himselfe, bringeth his mother to shame. A third cause is in the Magistrate, to whom the master complains, as he may and must in a desperate cause, who by the servants friends or meanes he makes to him, will either reprove and checke the master, which he ought not to doe, though there be some small cause; nor, if great cause, yet not before the friends or face of the servant, and little or not at all reprove, or not severely correct that servant, by which not onely he is made more bold against his master, but even other servants are ani∣mated against theirs, and the masters utterly discouraged to seeke any helpe from them.

To admonish all servants to subject and submit themselves un∣to their masters, to be reproved or corrected by them as well unjusty as justly, not answering crosly, or rejecting their stripes. If they suffer justly, it is not thank-worthy for a Chri∣stian, when a naturall man will doe the same; for nature teach∣eth that it is no hard dealing, when they suffer evill, that have done evill before. Then, as Christ, except your righteousnesse exceed, &c. so except your subjection exceed that which a natu∣rall man will performe, you shall have no thanke from God, no reward. How then must you exceed it? if not onely this, but even when you are wrongfully afflicted, reproved, and chasti∣sed, in truth or in your apprehension of things, if for consci∣ence sake towards God you endure griefe. 1 Pet. 2.19.* 1.29 Obe∣dience and patience are unsavoury, unlesse God be the cause, and it be for conscience.

But how farre must we suffer? I answer, So long as he kils not, or dismembers not; but if wrongfully he be corrected he may expostulate and defend himselfe, in humility and meeknes; his master giving him leave, as Job. 31.13.

The fourth duty of servants is faithfulnesse, for those whom men feare, to them are they faithfull if they trust them with any thing.

Servants must performe all faithfulnesse to their masters; that is, [Doctr.] they must not themselves diminish or hinder their estate, nei∣ther suffer it, so much as possibly they can withstand, to be hin∣dred by other, but by all meanes uphold, maintaine and in∣crease it to the utmost of their power. This is manifest, Titus 2.10. not purloyning, but shewing all good fidelity, that they may adorne the Doctrine of God our Saviour in all things. Where, as faithfulnesse is expresly required, so the contrary is forbidden, and manifested wherein that doth consist, by the contrary, in maintaining and not diminishing his masters state and condi∣tion: This Christ teacheth by the faithfull and evill servant: Math. 24, 45.48, &c. As also in the parable of the worldly wise, but wicked steward, Luke 16.2. Thus Jacob played a good ser∣vant, Gen. 37, 38, 39. In this he was a good servant, though faulty otherwise. 1 Sam. 25.14, 15, 17. Joab also, Chron. 21.3.

Because the commandement requires it of every man, one to another in common justice. [Reas. 1] Thou shall not steale, not dimi∣nish another mans substance, nay maintaine and increase it, in the affirmative, then much more a servant.

Because the masters family is as a little common wealth as that is a great family. [Reas. 2] Now as all subjects are members, and ought to labour for the common good, and be faithfull to the Prince, so every servant is a member, and must bee faithfull unto the whole body.

Because they are put in trust often with part or his whol state; where there is trust, [Reas. 3] treachery is intolerable.

Because by this meanes they shall adorn the doctrine of Christ which they professe. [Reas. 4] Titus 2.10.

To let servants see their sinnes that they have not been faith∣full, [Ʋse 2] but unfaithfull to their Masters; unfaithfull, first, by hindring his profit and diminishing his state, either spending his Masters goods riotously, at home with his fellow servants, as he Mat. 24. or abroad as the prodigall sonne, upon harlots and wicked per∣sons, playing and dancing, drinking and dycing, and such like. The former, of servants accounted no sinne, the latter but a small sinne; and yet neither of them inferiour to robbery by the high∣way, and in divers circumstances greater: And such a sinne, without recompence to his master, and repentance in the sight of God, shall have his just recompence from God, and

shall never be forgiven him,* 1.30 for if he that deceives another, or defrauds and oppresseth him, shall not escape, he lesse that deales so with his master. But say he spends it not, but convert it to his owne use, and inrich himself by it? he is more bound to make restitution, or let him suspect that of Augustine shall be true.* 1.31 The sinne is not pardoned unlesse the theft be restored: and as long as he keeps it, he keeps Gods curse with it, prosper he never so well for a while, and if he leave it to his, that it will be a sparke to burne up his house and substance, in his sight; he shall leave the curse of God with it to his wife and children, when he is burning in Hell for it and o∣ther sins; yet if many be free from this kind of unfaithfulnes, yet how few can wash their hands from the other, not upholding & encreasing their masters state and condition; the Apostle for∣bad not only stealing and pilfering, but commands all good faithfulnesse, that they by all meanes possible should encrease it, by all their diligence, skill and speech; when as they have beene sloathfull and negligent, when they have by their carelesnesse lost their master somewhat, which might honestly have been had, or not prevented some losse by their wisdome and forecast, if they saw it comming; yea when they have murmured to breake their sleeps or mend their pace, to be are the heat in the day, and the frost in the night, for their Masters speciall ad∣vantage and honest gaine: they have not performed this faith∣fulnesse in all these things: looke upon your reckonings, your guilty consciences; and know you that if God will recompence your wrong to your master, Col. 3.25. he will much more re∣compence you for them, if you repent not. Now the cause of this unfaithfulnesse (to say nothing of Gods retribution and ser∣vants corrupt bearts) is to be found in some, because they doe not take strait accounts of their servants, but do it negligently or seldome, by which he is imboldened to spend or inabled to shift when his account is to be given.

Secondly in others, because they passe over apparent unfaith∣fulnes in some of their servants, without due correction and pu∣nishment, and so other of their fellows & themselves are heartned to the like, when they have no feare of God, nor feel nothing from their Masters after their deserts.

Thirdly, from parents that allowed them to spend, and brought them up idly, before ever they bound them, & from ma∣ny a master who would be content his eldest servant should keep good fellowship and company, and spend of his owne, to bring them customers, by which the rest have their teeth set on edge, in their corruptions, and Gods hand is against them to punish them by others, when they had no care of the former.

Fourthly, because they had no care to take such servants as are religious and towardly, and such as know how to be faithfull; nor yet to teach them any religion, when they have them, that they might learne to be faithfull of conscience, and not for o∣ther sinister respect: and so when they have no care, with Abra∣ham, to teach their servants to be faithfull with God, no mar∣vell though they be unfaithfull to them, in their states, bodies, children, and in all things.

This may instruct, [Ʋse 2] and perswade servants to perform faithful∣nesse to their masters for the time to come, and to repent, make them recompence for that is past, if they see their sinne, if in mis-spending their masters goods at home or a∣broad, if by negligence losing him commodity, or by hindring of it, or for want of diligence not advancing it, sorrow and mourne for that is past, as it is a sin against God and man, and make thy master amends by a double care and diligence in thy service, else make account that thy sinne stands upon the score a∣gainst thee, for a judgement to come. And if thy unfaithfulnes hath been so great, that thou hast appropriated his goods unto thy selfe, looke (whether thou be in his service or out) that thou make him recompence, and give him his owne againe, make him restitution, or else all shall not be accepted of God, while thou hast his goods in thy hand; looke how many pence or pounds, so many witnesses against thee; yea, so many as call for a curse upon the rest of thy substance, thou either hast, or may have: And for other servants, let, if not conscience restrain them, yet this, that thou must make restitution, or never have remission before God; besides the guilt and gall of thy consci∣ence, if thou go not asleepe to hell; finally let servants in all things shew all good faithfulnesse, specially such as have any taste of religion, that you may adorn the doctrine of Christ; that you make not the wicked scoffe at your profession, and the good justly tax you of hypocrisie, Chrysost. Hom. 16. in Tim. hath these words; If not otherwise, yet as servants obey and respect their masters, so let us the Lord. They expose their lives for their ease, it is their work and study to care for their masters, the things of their masters they care for all the day, but a little part for their owne; would God we could this exhort upon as good ground & true, sure it is, so it should be; and thus faithfull should every one be, and if you be, look for Gods blessing by like ser∣vants, and a reward hereafter with the good servants, if you be such of conscience, and for the Lord.

His Master.] As we have seen the duty and feare, so we must see the parties to whom it is due to be performed: To their Master whatsoever he may be, so he be their Master, it skils not, to him must they performe it.

Servants, must give this feare, [Doctrine.] and performe all these duties to him that is their Master; be he what he may be, or let them be what they can be, yet while they are servants, and they Masters, they must performe it; say he be in birth, in parts, in graces, in religion, inferiour to them, say he be cruell and churlish, a very Nabal, say he be prophane and irreligious, an Atheist or He∣reticke, yet they must feare, and in feare performe these duties to them: this is that the Apostle speaketh, 1 Pet. 2.18. and 1 Tim. 6.1. To what servants speaketh the Apostle, to such as did be∣leeve, and were come to the knowledge of the truth; of what masters, such as yet were enemies to God and his truth, loved not, knew not, had not tasted of the truth: Laban was an Idola∣ter, yet did Jacob give him faithfull service, and all duty, yea a churlish and deceitfull unconscionable Master: Potiphar was an heathen, yet Joseph feared him, and served him faithfully. The Prophet never forbade Naaman his service to his Master, after he was become a Jew, that is, a servant of God. 2 King. 5.23.* 1.32 hereto may we apply that, 1 Cor. 7.20, 21, 22. not to deny service, but to alter the manner of service, before for feare of Masters displeasure, now for conscience of Gods command, before their Masters onely, now Christ in their Master.

Because (as was noted in Children out of Chrysost.) [Reas. 1] it is due to their place, not person; as Non principi, sed principatui; so Non magistro, sed magisterio. The feare is due, not to his person, and so good or bad, high or low, gentle or churlish; but to his place and authority, as a master, which he may be, of what quality or condition soever he be, and from them as servants, whatsoever their persons, and quality, and gifts may be.

Particularly for such as are religious, that they bring not dis∣honour upon Gods Name and Doctrine, [Reas. 2] 1 Tim. 6.1. but may honour him.

For both, because it shall be more respected of God, [Reas. 3] the lesse it is deserved by any thing in thy master; for then it is done of conscience, and for God, as a good worke ought to be.

This will condemne the Doctrine of the Church of Rome, [Ʋse 1] howsoever bragging it selfe to be Apostolicall, yet holds it but few of the Apostles doctrines, which it hath not either corrup∣ted, or taught something to the contrary: And in this point most directly to Peter and Paul, forbidding feare and faithful∣nesse to be performed of servants to their masters, and them who put them in trust. Symacha saith Instit. Cathol. Tit. 46. sect. 74. that all keepers of forts, and all other vassals and slaves are freed from the oath of subjection to their Lord and Master, he being an Heretick; affirming that by it, he is deprived of his ci∣vill power he hath over his servants; the ground of the unfaith∣fulnesse of Sr. William Stanly in yeelding up Daventer, an act ap∣proved

and commended by Cardinall Allen; how unlike are these spirits to the spirit of Saint Peter and Saint Paul, who will have faithfulnesse to the good and bad, to the Insidell aswell as the beleever; shall not that be verified of them, Math. 5.19? But they will say, Heresie is a greater sinne then insidelity; first, I answer, not as they make Heresie, ut ante; secondly, be that true of August. Sanata vulnere infldelitatis, sed gravius percussa vulnere Idololatriae, yet all Heresie is not Idolatrie, neither can this, if it be, destroy the knot and bond of this duty, which is not faith, nor the foundation of divine religion; but apo∣litique title, having force and strength from the law of nature; which is not to be dissolved by Heresie not contrary to it: And the Apostle; reason will be here, aswell as in Infidelity, it will make the name of God, and his doctrine ill spoken of. But the truth is, this is but a shift of theirs, for they teach no faith to be kept with such, and so no faithfulnesse with such as are hea∣then or Infidels: If we may gather the lesse from the greater, Ʋladislaus (he was I take it the King of Hungary and Poland) in abattaile against the Turkes,* 1.33 had the better hand, so that the Turke offered to yeeld to any conditions; whereupon, Ʋla∣dislaus and the Turke swore to Articles of Agreement; but pre∣sently a Legate came frome the Pope, and urged Ʋladislaus to set upon the Turke againe,* 1.34 neere vanquished already, telling him that the Pope had power to dispence with his Oath; which he attempted, though sore against his will: Then the Turke cry∣ed out,* 1.35 Oh thou crucified, thou crucified, take notice of thy trea∣cherous people: And so bestirred himself, that he overthrew Ʋ∣ladislaus, which hath ever since turned to the greatest detri∣ment of all Christendome: out of this by proportion we may see it is but a colour of their distinction of Heresie and Infide∣lity.

To reprove all such servants as thinke they owe no feare nor duty, [Ʋse 2] or lesse feare and duty to their Masters, because of some defects in them, or some excellency in themselves; if he be base borne, and they of worshipfull Parents; if he be irreligious, and they have somewhat or more taste of piety; if he be poore, so when they came to him, or impoverished after, &c. But they must know that none of these will dispense with omission of a∣ny duty. Is he their Master? If they give him not all respect, they sinne against his place and dominion, and so against God that hath given it him. If God had allowed only rich men, or religious men, or good, and courteous Men to be his Vicegerents in the family, then it were somewhat, but he hath given this to the rich and the poor alike, he hath lightned both their eyes, the good and the bad hath the seale of the Commission alike, therefore they who doe not alike reverence their masters, one

as other, are guilty of sinne before God, and shall have no re∣ward from God, because he doth it not in conscience to Gods Commandement, but for sinister respect, for which they may receive their reward from men, but a heavy one from God.

To perswade servants to feare, [Ʋse 3] and doe all duty to their Ma∣sters whatsoever they are, one or other; he that is well borne must forget his father and his fathers house, and looke not up∣on his master whence he came, but what he is; he that is religi∣ous, remember he must adorne his profession, and looke not upon his master what he is of himselfe, corrupt and prophane, but what God hath made him, his owne Vicegerent, and his master; and thinke what unworthinesse soever be in thy master, yet that thou art most unworthy to doe him any disgrace, or to deny him any duty. Remember, that what is due to him, it is not to his person, but place; indeed, not to him, but God; and to him in Gods stead; and the more unworthy he is of any duty, the more readily thou perform'st it, the more reward thou shalt have from God; yea, for the present it is a speciall proofe of true grace in the heart. For as it is, Rom. 5.7, 8. so every one will obey a great and a good master; but that is true obedience, when the master is neither great nor good, or great, and not good; or good, and not great: for so have good ser∣vants and holy men done in times past unto their masters.

If I be a father, where is my honour?] Here is the application of the former ground and rule, to himselfe and them, not spea∣king in generall, but applying it particularly, teaching in his example what is the best and most profitable kind of preaching, when application is joyned with doctrine. Vide Heb. 12.1.

If I be a father.] Here is first the father-hood of God to be considered, and so he is in two respects, of his Creation and Election; out of both we have somewhat to learne.

Men in regard of their Creation being so the sonnes of God, [Doctrine.] ought to honour him, and doe him service and obedience: thus much the Lords reasoning imports and inforceth. It is ma∣nifest also by that, Deut. 32.6. Doe ye thus requite the Lord, O foo∣lish people and unwise? Is not he thy father that hath bought thee? Hath he not made thee, and established thee? Thus much David prayed, Psal. 119.73. Thy hands have made me, and fashioned me, give me understanding that I may learne thy Commandements; this shews he ought to pay so much to God.

Because by all Lawes humane and divine, of God, nature, [Reas. 1] and Nations, a man owes as much as he hath received, and ought to repay it, as it is due, and is called for. Therefore owes a man all he hath unto God, and ought to pay it to the service of his Creator, unlesse he will be accounted a thiefe, and an ungratefull man to him who hath bestowed so great things

upon him; for he hath received from him his being, that is, his body, with all his senses, and his soule, with all the powers of it: then is he debtor to pay all these.

Because as nothing else, [Reas. 2] so man is not borne with all perfe∣ctions, he hath many things perfect, but many things wanting, which must be perfected afterwards. Now it is a rule, that he must give the complement and perfection, who hath begun the worke, or given the beginning. Therefore it is that every ef∣fect lookes to the cause, to receive from it his last perfection: The Trees search for the Sunne, and stretch their roots into the earth, which brought them forth. Fishes also will not out of the waters which bred them. The Chicken no sooner out of the shell, but shrowds it selfe under the feathers of the Hen, and follows whithersoever she goes. The little Lambe after it is borne, seeketh to the Dams teate, and if there be a thousand sheepe of the same wooll and colour, it knows the owne damme, and will follow her whithersoever she goes; as if she said, here I received that I have, and here I seeke for that I want. Then ought reasonable man not to doe lesse than unreasonable crea∣tures, but being not perfect, seeke to him, and serve him that made him, that he may receive perfections.

This will serve to confute the dreame of Libertines and Valen∣tinians, [Ʋse 1] (of which not a few in our dayes,) who have the name of Christians but not the thing, who think that the Gospell & Christ being come, men are not bound to obedience as before: whe∣ther the Gospellbind or no, that will follow after in the next point, for this that men are still bound, and by the Law, for all the Gospell to obey, appeares plainely, because the Reasons are the same to us now, which were then to them. Receive they not now all their bodies and soules, all the members and parts, all the faculties and powers of them from him? and as they have those beginnings, must they not have the proceedings also and perfections from him? If any have not, let him goe out free, he is bound to no such thing; but if all men have, then is every one bound, even by the Law, now in time of the Gospell, as before. Gods reason stands thus now, if I be a father, if I have made thee, and created thee, honour me; if thou haddest that thou hast else-where, I challenge it not; if thou canst have any thing from others without me to perfect thy defects, and supply thy wants, I challenge no such thing; but if not, then give me my honour. Know thus much, that the Law requires honour to God as a Father in regard of Creation; which if it be a continuall worke of God for all times, and to all men, then it follows, that now as then.

To teach men, [Ʋse 2] and every one, if there be no other reason, that this requires of all obedience and honour to God, because they

are his, he their father that made them. For if a man build the house, whose turne must it serve but the Lords that built it? if he plant a Vineyard, who shall gather the Grapes but he that planted it? If a father beget a sonne, whom shall he rather serve and honour than his father, which begat him? And if this, then how much more to him that is the Father of Fathers, and of all things in earth and Heaven? It is heard from many men, when they reprove others for some dishonouring of God, and often, but as they thinke; It is not for your profession; doth it be∣come a man of that zeale you make shew of, professing so great∣ly as you doe. If they speake it that they are more bound, it is true; but if that they themselves are not bound, and more than they can performe, it is false; for wherein have they dishonou∣red God by the profession, that thy Creation binds not thee to doe, or from doing? Set faith and repentance aside, things in∣visible not commanded in the Law, what is it thou art not bound to, either for piety or honesty, and that by the Creation? for the Law holds fast there, and Creation onely binds to all such duties. For even as the Heathen man saith,* 1.36 A man can never returne so much to his father as he ought, how can he to God, who hath given us more than all the fathers in the world? And if to dishonour a father, be a vile crime in a sonne, what is it to sinne and rebell against God, who is father so many wayes? Let every man then bethink himselfe of this, and see in himselfe how many things he hath to move him to honour God, though he never looke without himselfe; body, soule, all the facul∣ties and powers and parts of both, because his hands made them: And if the Axe may not boast it selfe against him that heweth with it, Isa. 10.15. how may it against him that made it? How may man dishonour his Creator? if not the Axe a∣gainst the hewer, how the heart against the master? Shall those hands made by him, those eyes enlightened by him, that tongue made, and made speaking by him, dishonour, provoke, and revile with oaths and blasphemies? if they doe, know, that as all things are possible with him, and like easie to him, he can destroy them as easily as he made them, in a word, both. Oh then let those hands worke the workes of God, let those feet walke the paths of God, those eyes delight in the wayes of God, and that tongue speake the praises of God, and that whose man honour him that hath made it; for thus he calls, If I be a Father, where is my honour? if I have made you, where is the service you doe me? Amongst men a Chapman of credit payes as much as hee received, and he would scorne not to be accounted a good pay master, and yet such deale nothing so currantly with God, neither when we looke for so much from God. Man will not give God so much, give him our selves,

and that we have received, one will give him his heart, another his body, not his heart; another will part both with him, as if he created not both as one, as if his title be not as great to one as to another, or to the whole, as to part: He is the Father of our spirits, and the Father of our bodies; or if thou wilt give one, and not the other, thou condemnest thy selfe by the one, for with-holding the other; for his right is in this respect to both, and must have both, and be honoured in the whole. But why pay they as much, because they would receive more, and have not yet enough? So in this no man is perfect, though he have received much. And why hath not God made him per∣fect? Verily it was, as one said, not because he was covetous and niggard, but because he was loving and bountifull, know∣ing that it was good for him to be such an one; not that he should be poore, but humble; not as alwayes needy, but as al∣wayes looking up to him, and remembring to honour him with that he hath given him, that he may receive that he wants, and further perfection: pay then thy debt, and pay it to receive more, that thou mayest be perfect, and thinke he speakes to e∣very one; If I be thy Father, honour me; remember me thy Creator in the dayes of thy youth and thy age, even as one saith, so often as thou breathest, so often thou oughtest to remember God. And seeing thy being is ever in one, so thy thankfulnesse should be ever both for thy ever being. And as Chrysostome, thou wilt say, Lord keepe me as the Apple of thine Eye, he will an∣swer thee againe, Keepe my Commandements as the Apple of thine eye; so thou wilt come to God, and say, Lord keepe me, for thou hast made me; I am thine, and the workes of thy hands. God will answer thee then, Keepe the words of my mouth, and so honour me, for thou art the workes of my hands.

The election of God, [Doctr.] by which he hath freely chosen men to be his sonnes and to be heires of eternall life, binds them to obe∣dience, service and honouring of him: so the Lord reasoneth here, if I be a father, if I have adopted and chosen you for sonnes, where is my honour? He challengeth but that he hath title. To this purpose is that, Ephe. 1.4. 1 Pet. 1.17. Math. 5.16.

Because his choise and adoption is so free, [Reas.] for it is without a∣ny merits of deserts of man; of his owne free will and pleasure, Ephe. 1.5. long before there was any merit of man, for it was before he was, it is ancienter then the world, it is coeternall with God himselfe, for as he is from all eternities, so he hath loved his from all eternity; then free and most franke is this choice of men to be sonnes. Now benefits the more free & undeserved, the more they bind men to performe thankfulnesse for them; So in this: And this is that God would have for it. Honour him.

Because it is so rare a benefit, not all, not many, [Reas. 2] but few of many, Math. 20.16. few chosen. Benefits that are rare, are pre∣tious, rara, chara, and so deserve and exact more: when as then God amongst so many Nations of barbarous men, and in such a multitude of condemned men, hath called a man to so happy a condition, that he should be in the number of those who are chosen, his sons, and to inherit eternall life; the benefit being so much the greater, as the number is smaller, must needs binde to this duty.

This may serve to stop the mouth of desperate wretches, [Ʋse 1] that make the doctrine of Gods decree, an occasion of careles∣nesse, and from it take liberty to dishonour God; that reason if they be elected they are sure to be saved, whether they live well or ill, and so è contra, whence they give all liberty to them∣selves, and live licentiously, and dishonour God; of these I would demand, whether they thinke the former testimonies, and this particular preface was written by the spirit of Christ? If they say no, they shew themselves in the state of reprobation, what soever God hath decreed of them: If they say it is, then let them compare the spirit they speake with, and this spirit by which these are written, and see themselves not to be led with the spirit of Christ, which can not so contradict it selfe: It re∣quireth duty and reverence, service and honour, because thou art his, thou wilt give none; because, if perhaps thou beest, thou needest not, if not, it is bootlesse and doubtfull; in this thou determinest not to honour God, but to dishonour him. Tell me this, thou thou art a father and disposest of all thy goods in secret before ever thy sonne knows how, or hath enquired, and used means to know how; if he should set light by thee, and carry himself undutifully towards thee, as if he would give thee an oc∣casion to give all away from him, if thou hast not done it already; wouldest thou not thinke it a marvellous preposterous and im∣pious course? and yet this is that which thou wilt doe with God, like a desperate miscreant, not knowing whether God hath purposed thee salvation and heaven, which he had disposed and made his will of in secret; yea, not taking so much paines to search and enquire by the booke of God, and the notes in it, whether thou be in the num∣ber, but yer ever thou seeke after it, to know whether thou be in his booke, so wilfully behavest thy selfe, as if thou meantst to make him alter his will (if it were possible) if he were purposed to deale well with thee before. But know thou, if he were purposed to disinherit thee, yet thou oughtest to honor him because he is the father. And this without all conside∣ration of Heaven and Hell, much more if he have elected thee, and thou be his sonne this way too, oughtst thou to honour him,

And know, that if thou beest his, no such thought can possesse thy heart long, lesse allow thy mouth to speake it boastingly in a secure and carelesse course of life; what may come from a man of a troubled minde and in a temptation, that is not to this pur∣pose, but the other can never bee: Nay know, that God dis∣poseth all things sweetly and orderly to bring a man to this end if he have once chosen him; As a father that aymes at some state of life for his sonne, as to make him a Lawyer, or a Divine, he traines him up so, and brings him up in learning and studies and directions.

This should admonish every one who by a divine search fin∣deth himselfe the son of God by adoption or election, [Ʋse 2] or thinks himselfe is one, to remember what he is, and what it requires of him, even to honour God as a father. The former bindes, but this bindes more, as a twofold cord, the law because of our creation, the Gospell for our election and redemption, we are no more servants, but sonnes. Galat. 4.5, 6. But must we the lesse serve him, or not? this were a gallant Gospell indeed. Nay we must the rather, because sonnes, Mala. 3.16. we must not change our service, but the manner of our service; for he hath made us to serve him, Luke 1.74, 75. that hee would grant unto us, that we being delivered out of the hands of our enemies might serve him without feare, in holinesse and righteousnesse before him all the dayes of our life; Not as servants for wages, but as sonnes in a more honourable kinde of service, with a free affection, in no mercenarie manner,* 1.37 otherwise this bindes us more then be∣fore, and to doe more if it were possible then the law requires. If the other, though free, yet not so rare, doe bind, how much more this so rare a benefit should bind us? In the first, he gave me to my selfe; In the other he gave himselfe to me: To whom I owe my selfe for my being, to him I am more indebted for giving himself to mee; more is then due unto him, and more must we endea∣vour; if our being, and being men require it of us, what this being sonnes, without which it had beene better wee had never been; yea, a thousand times? If his bounty in creating us, what his mercy and love in electing us? The world, though peevishly and corruptly it upbraids those that are Gods, and in some sini∣ster and corrupt affection, challenges more of them, then of o∣thers towards themselves, then towards God; yet those who are indeed Gods, must thinke such speeches are goades to pricke them forwards to more: For God hath done more for them, therefore more is required of them; yea, more then they thinke they ought to performe: Every one must argue as David, see 2 Sam. 6.21. And David said unto Michal, it was before the Lord, which chose me before thy father, and before all his house, to appoint me ruler over the people of the Lord, over Israel, therefore

will I play before the Lord: It will not serve and goe for currant if Gods children elected be not more diligent to honour him, then others.

Where is my honour?] wee have seene by what right God re∣quires this; we must see, now, the thing, it is honour, which is indeed childelike and filiall feare, to obey and serve him for love, rather then feare, as sonnes doe their father; and of this I will thus speak, first that men must give it to God, the sonnes to the father. Secondly, how it differs from the servile feare. Thirdly, the effects of it, that it may be known, whether had or no, and if not, it may be sought, if had, it may be joyed in.

First that Men must give it unto God. [Doctrine.]

The Children of God, that is, his sonnes and daughters ought to honour him, that is, to serve and obey him, to doe the good he commands, not for feare of punishment, or hope of reward, but for the love of good, and righteousnesse, and his goodnesse and mercy, willingly and of conscience: hereto may we apply that Psal. 130.4. and Rom. 12.1. and 1 John 2.1. inferred upon the second. [Reas. 1]

Because else they can not be sonnes and daughters,* 1.38 whose nature is to obey their parents, and doe them all service of love, feare is servile, if it flow not from love: and the honour which comes not from love is not honour, but flattery, a formall fawning.

Because if they obey him and honour him for hope of good, [Reas. 2] and feare of evill, and punishment it is self love that moves them, not God love, nor the love of righteousnesse; now if men require more, nor account not of this, when selfe love hath the sway, and men seeke themselves, how should God, and why should men expect it from him? * One bles∣ses God because he is powerfull,* 1.39 another be∣cause he is good to him, another because he is simple good in himselfe, Psal. 118.1. The first is a servant and feares. The second is an hireling and lookes for gaine. The third is a sonne and loves his father.

There are many promises of good things for obedience, [Object.] and threats of evill for disobedience, are they made to servants, or written for them alone, or also for sonnes? If Sonnes, why may not they look to them, and for them doe service.

Without question whatsoever is written is for sonnes not ser∣vants, [Sol.] or principally for them, yet is it not acceptable to God, when it is done for these, for nothing proceeding from hirelings or slaves can be acceptable: why then are these written? Name∣ly, to helpe them in it, not to be the principall mover of it, vide James 2.8.

This proves that many mens workes and obedience are not the honour of God, [Ʋse 1] nor things acceptable, though according to the law, and things commanded; (which in another are his ho∣nour, and accepted of him) the end or motive not being good and right as it should.

The second thing to be observed, is how this child-like and filiall feare differs from the other servile feare; and that it doth in divers things.

The first difference is in respect of the object, that is, of that which is feared, that is sinne; the one feares sinne as it is sinne, and because it is sinne: the other onely the punishment of sin, and not sinne at all but in regard of the punishment; the for∣mer curbs the action onely,* 1.40 the other the affection; the one li∣keth and loveth sinne, but he dare not commit it in regard of the danger that may ensue of it; the other hateth and abhorreth sinne, and would not commit it though he might doe it with∣out danger at all, as Prov. 8.13. The feare of the Lord is to hate evill, Psal. 97.10. And because it deales with the affection, it is called a pure feare; Psal. 19.9. The feare of the Lord is cleane or pure, for it purgeth the heart, as faith is said to doe, Acts 15.9. The other is a melting feare, but this is a purging and refining feare.

The second difference is in their grounds, the one is groun∣ded onely uon the wrath of God, and for his justice; the other regardeth them, but specially his mercy and goodnesse, Psal. 130.4. Hosea 3.5. The filiall feare, to offend God in regard of benefits past; the servile, for evill to come: Se ethe difference plainely, Jer. 5.22, 23, 24. Feare ye not me, saith the Lord? or will ye not be afraid at my presence, which have placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it, and though the waves thereof rage, yet can they not prevaile, though they roare, yet can they not passe over it? But this people hath an unfaithfull and rebellious heart: they are departed and gone. For they say not in their heart, Let us now feare the Lord our God, that giveth raine both early and late in due season: he reserveth unto us the appointed weekes of the harvest. If you will nor have this filiall feare, yet at least shake not off this servile dread, if not feare in regard of good I have, yet of evill I may doe them.

By these two (for the present) may every one examine him∣selfe, whether he hath a servile or a filiall feare. If thou fearest as a Childe, thou hatest sinne as sinne, because it is sinne, thou art like a man that loaths a meate, and therefore would not eate of it. If only a servile feare, thou loathest sinne for the punishment, not for it selfe indeed, but the sequel; like a man that hath a minde to eate of something that the Phisitian hath forbidden him, and is hurtfull, and abstaines only because he dares not

touch it for feare of further inconvenience. If thou hast the child-like feare* It is not the outward worke that dislikes thee, and externall act of sinne only, but even the desires,* 1.41 motions and affections; for it is pure. That dart is feare which pierces and kills the very desires of the flesh. If the servile onely, then the outward worke onely and practice of sinne is feared; if a filiall feare, then it will grieve thee to offend, nay, to be provoked to offend so good and gracious, so mercifull and loving a fa∣ther, who hath beene ever so gracious and good unto thee. But if but the servile feare, then onely when thou feelest his hand, or fearest an imminent danger, or hast the fresh remem∣brance of a judgment which is but new taken from him, for which a Child of God must and ought to feare: but then are not these the principall causes of feare in him, for these he feares, and flies sin, but principally for the other. If a filiall feare, thou art afraid to offend in lieu of thankfulnesse, for thy being and preservation, and all thy manifold blessings received already: If a servile, onely for feare of evills, or hope of that which is to come. It is the whip, the scourge, and the rod that causeth the hypocrite as an Asse, a foole, and a stave to forbeare and leave sinne; but it is love, conscience, and obedience that ma∣keth Gods Children willingly to abhorre it. Nazianz. if thou bee'st a slave and a servant, stand in feare of the whip or the scourge; if an hireling, worke for thy wages, expect thy re∣ward: but if over and above all these, thou beest a sonne, doe good, because it is thy duty to please and observe thy father, from whom thou hast received so much good be∣fore.

The third difference of these two feares is this; the one is a loving feare, and the other is a hatefull feare; the first is joyned with love, such as good subjects beare to good Princes, and ordinarily children beare to their fathers. The second is joyned with hatred, such as servants beare to their hard and cruell Ma∣sters; the one would, if they could, withdraw themselves out of Gods government, and get out of his sight, as Adam, Gen. 3. as a fugitive servant, as Hagar, Gen. 16. the other would not willingly away from God, but submitteth himselfe unto him, and seeketh as he can, to presse neerer and neerer, as farre as he dare with due reverence of his Majesty, like the Prodigall sonne, who came home to his father, and yeelded himselfe willingly into his hands. And therefore it is a true saying, that after sinne the wicked are troubled, they cannot get themselves farre enough from God; and the godly are troubled, they can not come neere enough home to him: the one is afraid of the losing of God, the other is afraid of Gods finding of him: of that, saith Augustine, in 1 John 4. it is called castus timer, a chaste feare.

Tis one thing to feare God, lest he send thee to Hell,* 1.42 another lest himselfe depart from thee: that feare is not chast, because it comes not from the love of God, but from the feare of punishment; but this is chast, be∣cause it comes from the love of God, whom thou delightest in. So that this filiall feare agreeth with the love of Gods Majesty, yea it riseth out of love, a man is afrayd to offend one that he loveth, but the servile fear is joyned with the deadly hatred of God. And so as it is said, whom they feare they hate,* 1.43 and they desire he may perish whom they hate. So it may be said of this, that by it he is not homi∣cida, a manslayer, but Deicida, a Godslayer, wishing there were never a God to punish him.

The fourth difference of these two feares, is in their continu∣ance, which is manifest.

First, If we consider them in divers subjects, for the one is but for a bront, like lightning that giveth a flash and is gone, and comes in an instant; never ceizeth upon the soule, nor dwelleth in the heart. For instance we may take Pharoah, Exod. Chap. 27, 28, 29, 30. so Ahab, when Eliah had summoned him, hee feares, 1 King. 21.27. but soone after he goes fearelesse to Ra∣moth Gilead, 1 King. 22.26, 27. The filiall feare is permanent, and constant, as the causes of it are, Isa. 11.2. Prov. 28.14. For it is no naturall worke, but a supernaturall habit.

Secndly if we consider them in one subject, the one outla∣steth and overlives the other. 1 Joh. 4.18. perfect love casteth out feare; that is, servile feare, but Psal. 19.9. The feare of the Lord is cleane, enduring for ever, that is, filiall feare, when it comes, it casts out that, because it brings with it assurance of God favour. It remaines still, having the lesse paine and trouble with it the longer it lasteth, and the more forward it commeth to perfection: And this feare is so lasting that it remaines after this life; not that the blessed shall fear either lest they should of∣fend, for they are then without danger of falling; but in re∣gard of Gods power, and his incomparable, and his incompre∣hensible graces, there shall be a reverent dread, and yet delight∣full, such as the Angels have now in Heaven: As Angels feare, Isaiah 6.2, 3, 4. when they are in the presence of God; for as we reverence a great man in regard of his place, though he beare us no evill will, nor we expect any evill from him; So no doubt, the holy Saints and Angels in Heaven in regard of God, though they neither feare to lose him, because they can not fall from him, nor to offend him, because there is no danger to displease him, yet they reverence him still in regard of his Majesty, which they can neither sufficiently admire nor adore.

Now further by these two differences, as by the former, may every man examine himselfe, whether he hath a childelike or servile feare.

As by the first, whether thou lovest or hatest God for feare:* 1.44 wouldest thou flee from God, when thou hast offended, couldst thou wish he were not? If thou desirest that either he knew not thy sinnes, or could not or would not punish them; then thou wouldst that God were not, when thou desirest hee were ignorant, or impotent, or unjust: And hence thy wretched heart under this feare even hates God, thou hast but a servile feare; but canst thou yeeld thy selfe to God, and draw neere to him, fearing to be forsaken of God, being willing to yeeld thy self into his hands? this is filiall feare. There is sayth Augustine an unchaste adulterous woman, who feareth her husband, but she feareth him, because she loveth her naughtinesse, and there∣fore his company is not delighfull, but burthen some unto her, and loving evill she is afrayd of his comming, lest he finde her so. There is a chaste woman, she loveth and affecteth her husband, and liveth with him in good sort, and would never have him out of sight; now ask them both whether they fear their husbands? they will say they doe; there is the same answer, but not the same minde. Aske them why? and that will put the difference,* 1.45 the one answereth lest he should come home and finde her, and finde out her lewdnesse and lightnesse; the other, lest being pre∣sent he should depart, and lest he should love her lesse, and by any offence of hers be estranged. As he much misliketh the former woman, so mislike thy self if thou fear God in that sort, and carry thy self so to God in this sort, as thou wouldst thy wife should be affected unto thee.

By the second, is thy feare momentany, soone come, soone gone, doest thou not feare awayes? then feare thy feare it is not true. If thou hast overcome thy servile feare, and dost not feare still, thou canst not have true feare; for as love expels one feare and casts it out, so it causeth another, and that such a feare as is never afterwards extinguished, though the act & working of it be somtime more fresh then others, yet the habit is never lost.

The third thing touching this filiall feare is the effects of it. And these I reduce to these heads, such as awfull and dutifull children have, and so may well be so resembled.

The first is a desire to know his will and pleasure, to finde it out, and a delight in doing of it: As a child will be desirous to know his fathers minde, that he may not offend him, and be ready to doe it of himselfe when he hath found it; hence that Psal. 112.1. Blessed is the man that feareth the Lord, that deligh∣teth greatly in his commandements. See it by the contrary, Job. 21.9, 14 Their houses are safe from feare, neyther is the rod of God up∣on

them; Therefore they say unto God, depart from us: for we de∣sire not the knowledge of thy wayes. Psal. 25.12, 13. What man is he that feareth the Lord? him shall he teach in the way that he shall chuse; his soule shall dwell at ease, and his seed shall inherit the Earth.

The second is, a suspition and jelousy of particular actions, lest they should doe that unawares, which might be offensive to God. A good childe, if he doubt to doe ought that he thinketh his father will not like of, he will first aske the question, whe∣ther he will have him doe it or no, and let it alone till he know his minde in the matter: so a childe of God, he will be carefull to try all his workes by his will and his word, and to abstaine till he know what his good will, and his pleasure is. Thus was Job zealous of his children, Job. 1.5. so of his owne wife, Job. 9.28. Therefore the spirit commends him for a man fearing God, and such as none was like, yea as the devill could finde no fault with him, Rom. 14.5. he will be fully perswaded it is Gods will, before he doe it. 1 Thessal. 5.21. not enough to say, I doe not know it unlawfull; better debarrre our selves of some lawfull things, then doe one unlawfull. Eccles. 5.5, 6.

The third is, a wary shunning and avoyding of things he knows will offend, as an awfull child will hardly be drawn, or woed to do ought that his father hath expressely forbidden him, or that will displease him; as Jacob to lye and deceive his fa∣ther, Gen. 27. or if he be drawn, yet if his father come sudden∣ly upon him, and finde him about it or beginning it, he will stay his hand soone and bee ashamed of himselfe: so the man that feares God, will not be woed and urged to those things that he knoweth cannot but offend God. So Joseph, Gen. 39.9. There is none greater in his house then I: neither hath he kept back any thing from mee but thee, because thou art his wife; how then can I doe this great wickednesse and sinne against God? Nehe∣miah 5.15. The former governours that had been before mee, were chargeable unto the people, and had taken of them bread and wine, be∣sides forty shekels of silver, yea even their servants bare rule over the people, but so did not I, because of the feare of God. Or if by case of infirmity or strength of temptation he be violently car∣ryed away, yet if he shall but once seriously thinke of the pre∣sence of God about him, it will make him for shame to stay, or breake off the practice of sinne, as in David, 2 Sam. 24.10. Da∣vids heart smote him, and he said, I have done very foolishly.

The fourth is, a griefe and a feare to see ought done by others that may provoke God to wrath, as a good childe will be loath any of his brethren or any of the servants should doe ought that may anger his father, if it be but the disquieting of him: so a true child of God will be vexed to see others take such courses as

may be offensive to his heavenly father. So that 2 Pet. 2.7. and David, Psal. 119.53.136.139.158. such are commended and marked, Ezechiel 9. as they are condemned, 1 Cor. 5.1. who doe contrary.

The fifth, a trembling at the wrath and anger of God decla∣red for sinne either in word or deed.

First, in word at Gods threatnings either against him selfe or others, as a child quaketh and trembleth at his fathers chyding, though it be with some others; so doe the children of God com∣monly when they heare the wrath of God, denounced against others, so is it, Isa. 66.2. Psal. 119.161. 2 Chro. 34.27. Jer. 26 18. Habacuk. 3.16.

Now secondly, if at his word, how much more at his rod; if when he speaks, more when he beats themselves, or others: as a child if he see his father to take the rod in hand to correct any of the family, he standeth trembling, and quaking, he feareth lest he should have a wipe by the way; so the child of God feareth as before Gods face, when he seeth the hand of God upon others, as when he feeleth it upon himselfe, David, 2 Sam. 6.7.9. the Church, Acts. 5.11. Psal. 119.119, 120. Habacuk. 3.16.

Now these being the effects, and as it were the fruits of this fi∣liall feare, it shall be good for a man to examine himself by them, whether he have it, or no; for by the fruits you shall know it: It is to be feared that if men will doe this seriously, but a few of those who call God father every day, wilbe found to have this filiall feare, and so his sonnes indeed. The first fruit, is a desire to know, and finde out Gods will, and then to doe it; but alas how many have wee that refuse to seek after the knowledge of his wayes; like those, Job. 21.14. but say some will search the word, yet it is onely to furnish themselves with matter of dis∣course; and not to finde out that which may serve, to order and direct their lives; they are a curious kinde of Men, and as Seneca saith, scholae non vitae discitur; they study schoole quirks, and not points of practice, others are sorry many times, that they lighted on more then they looked after: As the yong man not answered to his mind, was sorry he had asked; Luke 15.25. Bernard hath observed of his expereince, Cant. ser. 74. many (saith he) have I known, made sad upon the knowledge of the truth, because they could not so pretend ignorance as be∣fore.* 1.46 Or if not this, but with the sonne in the Gospell stay, and doe not, or deferre as Jonah, or doe as Balaam, blesse, when he would have cursed; so they, their hands go against their hearts; these, and such like, must needs be voyd of this feare.

The second is a jealousie over his particular actions; but how many runne headlong into all actions, never regarding what

warrant they have for them; that though never so many make doubt of them, and the lawfulnesse of them, yet all is one to them, as they know nothing for them, so they know nothing against them: and they eyther doe as Peter, Luke 22.49.50. who cut off Malchus eare before he could heare his answer; or as Prov. 20.25. doe things first, and examine them after. These are farre from this feare; for where it is, there if any doubt arise about an action that seemed indifferent before, he will be jea∣lous of himselfe, and walke the surest way, when he knoweth he may doe or abstaine without offence, but he is in some sus∣picion of the other, he will rather be sure to goe on a good ground, than hazard the incurring of Gods displeasure, though he lose somewhat, yea much, both of his profit and pleasure, knowing the feare of God is opposite to this manner of wal∣king, and so 'tis made. Eccles. 5.1, 5, 6.

The third is a carefull avoiding of knowne sinnes, and things that will offend; but how many give liberty to their flesh, runne with a full swinge into the practice of sinne, and never care to returne out of it againe; who vaunt of this feare, and yet often vaunt of their sinnes, and never shame at them. Nay, sooner shame and blush to be a man noted, to have a care to avoid the common sinnes of the age; how have these men any child-like feare? will they account that their children doe lovingly feare them, when they runne into all or many things they know will displease them, and are ashamed to be accounted more than or∣dinarily dutifull? Questionlesse no; then let them be their own Judges, and shall; for they tell us, they have no feare, if that be their feare. Prov. 8.13.

The fourth is a griefe to see others offend, but many boast of the feare of God, and yet they delight and take pleasure in the sight and hearing of other mens sinnes, never caring nor re∣garding what others doe, so they be not like them. They can dayly see many Laodiceans neither hot, nor cold, amongst us; many Ephesians, that have lost their first love; many Jebusites, Idolaters amongst us, and swarming amongst us; these they see, and yet they sigh not at it; nay, either take pleasure or make profit by it: it is but a boast, they are void of the filiall feare of God, because they have no care whether he be honoured or dishonoured; pleased, or displeased; as if a Child could endure his fathers dishonour, if not be revenged of them, for want of power and such like, yet will he mourne and sorrow. How should I beare my fathers dishonour? and if these, much more those who seeke to draw others to sinne, swearing, whoring, drunkennesse, and such like; they can have no true feare of God as Children.

The fifth, trembling at his judgments threatened or executed

upon others. Many say they feare God, and yet they can heare the wrath and judgments of God denounced against sinne, and it may be the sinnes they practise, yet are never a whit moved at all, but goe as they came, as if the Word were but wind: As jer. 5.13. Their hearts melt not, nor they mourne not; nay, when they see Gods judgments upon others, they censure and condemne them, but feare nothing themselves; nay, often when they are in the same condemnation, if they be not in the same punishment. Sure it is, they have no child-like feare at all, they are worse than the beasts, yea, senselesse things, who tremble at his voice; and they shew themselves Children of wrath: Onely the children of wrath are fearelesse of wrath,* 1.47 as S. Ber∣nard speaketh.

If I be a Master, where is my feare.] The application of the second rule of nature; we must speak of Gods Lordship, then of the feare he requires for it: He is a Lord in respect of his crea∣tures, either generally or specially: First, generally, jure Cre∣ationis & gubernationis, by right of Creation and government. Secondly, particularly, jure pacti & redemptionis, by right of Covenant and Redemption. First, jure redemptionis, Exod. 20.2. 1 Cor. 6.20. Secondly, jure pacti & conventionis, by right of Covenant and agreement. Those who live in his Church, have made a Covenant with him by sacrifice, Psal. 50. and have bound themselves by Oath to serve him, and have covenanted to be his people, Jer. 40. Here he meanes both, but not of the whole in both, but onely of government and covenant: for the other in the former, and by these he challengeth obedience and service, as by the former; for that which is required under ho∣nour, is here under feare; the same thing, but differing in af∣fection and some circumstances, as before. But first of his govern∣ment and jurisdiction, in respect of his blessings and preserva∣tion.

Men, in respect of Gods government over them, [Doctrine.] ought to serve and obey him, being under him as subjects are under their Lords and Princes, by whose authority and Lawes they enjoy their lives and liberties, increase in state and riches. So under God; he preserving, protecting, increasing them and their states himselfe. If I be a Master and Lord, and you enjoy these things by me, where is my service and obedience? This is pro∣ved by, Isaiah 1.2, 3. That of the devill in accusing Job, Chap. 1.9, 10. shews that Gods government requires this; and his answer to his wife, Chap. 2.10. also shews it. That of David, Psal. 71.6. is pertinent, and that of Jer. 5.24.

Because this is not lesse benefit than the former of Creation; [Reas.] for that was once done, this is alwayes; and as it were every day, after a sort, God creates man anew; ever preserving that he

once created, shewing in this no lesse power nor love than in the other; and if for that obedience is debt, for creating in a moment; how much more for a continuall preservation?

This may admonish all men, [Ʋse.] that as their Creation before, so their continuall preservation under Gods government, his Lordship, and Dominion over them, requires all the service an obedience they can performe, because they are his subjects and servants, he their Master and Lord. All Soveraignes and Lords looke for all feare and obedience from such as they go∣verne, protect, and whose good and peace they procure: All Masters from servants they feed, and cloath, and governe; and this they yeeld unto them, how much more all men to God, who is King of Kings, and Lord of Lords, their Soveraigne, and Lord of all, and over all? Therefore all, high and low, Kings and Subjects, Male and Female, bond and free, rich and poore, owe this to him, and are bound unto him for it. For Kings rule, the great ones governe, the rich prosper, the poore live by him, yea, all are under him; he preserveth and go∣verneth all. Whatsoever priviledge one man hath above ano∣ther, yet there is no priviledge in respect of God. If the King reigned without him, if the Noble ruled without him, if the rich increased without him, it were somewhat; but when none of these, all is by his providence, and from his power, which makes him say to all, If I be a Master or Lord, where is my feare? The King is great but in respect of his subjects, nothing greater in respect of God than another; as the earth is but a small mote or point in respect of the Heavens: the rich are weal∣thy in respect of the poore, but, but poore compared with the Kings treasure, more poore compared with God: so that be they all great, and as high and as rich as may be, yet their Crownes and Crownets, their honours and riches, their states and lives are in his hands. And as a Ship in one day upon the Sea would perish without a governour, so would all these in a mo∣ment come to nought without him, his government, protecti∣on, and providence. See then how every one that acknowledg∣eth God his Lord and Master, and feeleth indeed his govern∣ment and providence for good, ought to serve and feare him. If thou doest not beleeve that God moves all thy members when thou doest move, thou art not worthy the name of a Christian, saith one; for St. Paul hath taught it, Acts 17.28. But if thou doest beleeve it, that thou receivest such from him, and yet darest provoke and offend him, I know not what name is evill enough for thee: so for this, if thou acknowledge not all is from God, through his providence, and from his care, that thou art as thou art, thou art not worthy the name of a sonne or ser∣vant: but if thou acknowledge it, and yet shakest off his feare,

and performest not obedience to him, what name is bad enough for thee? nay, what punishment is sufficient for such an offence? what then, if for life and continuance, how much more for a well and wealthy being? when mens portions are made fatter, and their state better, both than in former times, and also than thousand others; Gods providence and care more to them, their obedience and service should be more to him. And yet it is a la∣mentable thing, my eyes could cast out teares for it in secret, (as the Prophet) to see many men risen of nothing, when they had little, were diligent and carefull to serve and obey God in themselves, and in their families, and those who belong to them; but after that Gods government was more good to them, and they prospering better by it, I know not how, such is the corruption of our nature, they serve him now farre lesse in them and theirs; and yet it is thought excusable, as if a Subject, who lived under his King, and that onely lived without wealth, or honour, or advancement, or but with a small pittance of these, and then gave him service and all loyall duty, should af∣ter, when he had received these in bountifull measure, by his gracious bounty and government, either lesse respect him, or be lesse loyall, or more rebellious, and thinke it were tolerable enough, because he is now more wealthy, worshipfull, and honourable. But whatsoever he thinks, others would condemne him, and every of these who deale thus with God; then shall they be judged by their owne mouth. Oh that they wuld in∣deed judge themselves, that they be not judged of the Lord, 1 Cor. 11.31. else undoubtedly he will judge them, if his; in this life punishing them in those things which have made them by their corruption lesse loyall unto him, as wealth, riches, honour, friends, and such like; that he may so bring them home againe, and let them see how they have wronged him, for great things giving him lesse. If he done not, the case is more fearefull, he meanes to condemne them with the world. And though they will not now acknowledge they injure God any wise in thus dealing outwardly with him, yet the day shall come, and it is now at hand, when this injury shall be made manifest, and when as these complaints, which are now made by us, shall be heard, though men have now their eares so heavy, and their eyes so shut up, and their hearts so fat, that they cannot see, or heare, or understand to be converted and healed: It shall (saith one) be equall and right with God, that those who will not now open their eyes when there is time, and while the mul∣titude of blessings they enjoy by Gods gracious government, doth invite them to serve and feare him; yea, I say it shall be just and right that their eyes shall be opened by the multitude of torments, which must continue for ever. But of you who heare

me this day, let mee hope better things; nay, let mee see them.

If I be a Master,] God is a Master secondly, by covenant, specially in this place, for he speakes to such as professe him and his worship, and such as were in his Church, and had made a co∣venant with him; as his subjects, he their God and Lord. Psal. 50.5. Jer. 50.5.

In the Church all ought to obey God, [Doctr.] because of the cove∣nant they have made with him; being in that speciall manner his servants, having covenanted with him, that he should bee their God, and they would be his people, Psal. 50.7.14. Jer. 3.4, 5. Isaiah 48.1, 2. Luke 6.46.

Because if the former, [Reas. 1] and for the former reason, more for this; when God hath taken them so nigh to himselfe in speciall place: For if all subjects owe duty and obedience; more they, whom the King takes into his owne House and Court, into his Chamber of presence: So if all that are in the world, bee the Lords Kingdome, and ought to serve and obey him, and are bound by his generall government and protection; more those whom he hath taken into his Church, his House, his Court, and his Chamber of presence, and imployed them to some speciall service and office about his person, as it were.

Because, [Reas. 2] if they be covenant servants, and that be professed, then must they remember their conditions, for without them no covenant is made, and the condition on their parts is to serve and obey him, and this very common honesty and servility requires of every servant.

Because God tooke them into covenant, [Reas. 3] not as men doe com∣monly their servants, then when they were able to doe him service, and looke before they agree with them, what service they are able to performe them; but God (saith Chrysostome) farre otherwise, he receives them into covenant when they are able to doe nothing, and maintaines them long before they can doe a∣ny thing; therefore reason they should doe him service when they are able.

A reproofe of many men, [Ʋse 1] who live more disobedient and re∣bellious in the Church, then thousand heathens have done out of it; who onely are Gods servants at large, and yet doe they out goe them in many things in the outward service, and sub∣jection to God according to the law of nature, he hath ingraf∣ted into them. Many sinnes, thousands of them would have blushed to have heard tell of, and been marvellous ashamed on∣ly to speake of them without detestation, which these in the Church, and for all their covenant shame not to doe, and blush not to brag of them: Questionlesse, as the same sinnes are graater in the Church, then out of it, for ignorance excuseth à

tanto, though not à toto; so the same and greater shall have greater punishment, howsoever they may carry it out for a time: Yea, and howsoever some dream, all in the Church must needs be saved, though the multitude without be condemned, yet they shall find as it is, Math. 11.22, 24. so it shall be easier for those heathen, then for them; lesser shall their torments be in Hell.

To instruct every man in the Church, [Ʋse 2] who is Gods covenant servant, having made a covenant with him, with the sacra∣ments, and by them; that he ought to serve, and obey him with all faithfulnesse and diligence: So doe masters looke for, from their covenant servants, so will servants of any honesty doe with their masters: So God expects, so should they per∣forme: It is not the boasting of their baptisme, and com∣ming to the Lords Supper, the renewing of their covenant, that will be profitable unto them, when they performe not their con∣ditions to renounce the enemies of God, and to serve him; Nay it will be their shame & greater reproach, because while they boast of the covenant, they shew themselves covenant breakers, such as common honesty would blush at, the sin of Gentiles who were given up to a reprobate sence;* 1.48 If any man imagine that these set him at liberty, that is, carnall liberty, he marvellously de∣ceives himselfe: Truth it is, that it is true liberty, for the ser∣vice of God is most true liberty, but it is not their carnall liberty to doe as they list, but to follow the command of God, as the Centurions servants, for they have their presse money, or soul∣diers oath given unto them; yea, and being so nigh brought to him, they owe more service, for their more honour, more obedi∣ence: he that imagineth it is an easie life to be a Courtier, to be imployed about the Kings person, in his presence or bed chamber, doth much deceive himselfe, as ignorant of such things; for though they have more honour, more favour, and obtaine many speciall suits for themselves and friends, yet they have more labour, more watching; yea, more diligence and in∣dustry is looked for, from them; and they usually performe; so in this, in the Church, Gods Court, there is more honour, more comfort, more suits obtained, but more service required, or at least more bonds of this service, & more reason they should per∣forme it. That Chrysost. urgeth touching virginity of a woman, a virgin and married, may be here applyed; that if there be any liberty to mind earthly things, to follow the pleasures of the world and such things, it is to those who are out of the Church, not to those who are in it, further then helps them to this service.

Where is my feare?] Wee have seen the reasons why this is due, and why God doth chalenge it; wee must now see the

duty, and this is servile feare; feare in generall, is but the ex∣pectation of an imminent evill, this feare rises from the conside∣ration of the power and justice of God.

And of this, first, a man ought to performe, and give it to God.

Secondly, the effects of it; Of the differences were spoken before.

The servants of God (howsoever they be servants) even in the Church ought to feare him, [Doctr.] that is, to serve him and avoyd the evils he hath forbidden them, for fear of his power and justice, Jer. 5.22. and 10.7. Math. 10.28. Psal. 33.8. 2 Cor. 5.10, 11. Rom. 11.20. Revelat. 15.4.

Because he is able, [Reas. 1] as he made them with a word, and the whole world at first, so to destroy them, and bring them to nought with a word, when they displease and provoke him. Now in reason, as naturall men (as Tully said) doe more regard what he can doe to them, in whose power they are, then what he will doe with them. For being able he may, when he will, come upon them and destroy them, but being willing and not able, he cnnot at his will; so in reason ought all men to deale with God, and towards him.

Because his justice will not suffer him to passe over the breach of his law unpunished, [Reas. 2] no more then he will or can be unjust, nay no more then he will not be God; for if unjust, no God; if he let things slip over unpunished, he must be unjust, except in things where men judge themselves first.

Then in the Church must there be feare of God, [Ʋse 1] namely of his justice and power, and not of his mercy only; contrary to some who thinke, in the Church, onely men should feare God for his goodnesse? I answer, that it is true this should be the prin∣cipall thing for which they should feare; but in the Church, though we be all one mans servants, yet we are not all one mans children; yet if all were so, because of the unregenerate part this ought to be, in that a man is not altogether freed, and made a sonne, but is partly a servant, &c.

Then ought every one in the Church to endeavour to know his power and justice, [Ʋse 2] and to acknowledge them; for howso∣ever it is true that all are alike in the hand of God, and his do∣minion over all, as the Psalmist speakes, yet all doe not regard and take notice of it. A great many doe not beleeve, nor are perswaded of them, and that maketh them, they feare not God as they should. For as Ignoti nulla cupido, there is no de∣sire of that which is unknowne so nulla formido, there is no feare; for feare riseth not so much out of the outward evill, as it doth of the inward apprehension of it. And there∣fore not the neernesse of the danger, but the conceit of the e∣vill,

raiseth the affection of feare in the heart; therefore Isaiah saith of some, that they goe downe laughing to Hell, they play merrily upon Hells mouth, as the Child without feare, playeth uon the Cockatrices den, because they are ignorant what danger they are in. So then it is not all who are in his power, and over whom his authority and justice is, but such as know them for present, or how they may feele them after, that feare and stand in awe of him as they should.

To teach men, if they have not the spirit of sonnes, [Ʋse 3] the love of God and righteousnesse, that for conscience they will obey, yet at the least, that they endeavour to obey him for feare of his power and justice, as servants, if not as sonnes. The other is that which is acceptable, yet this is that which God calls for, and men ought to doe, even the outward act of Gods service for feare of his power and justice. Though I cannot say it hath any promises of good things, yet hath God shewed good, and given blessings to those which have it onely. As to Ahab and the Nine∣vites for their repenting at the feare of his judgments and threat∣ning: To shew how he will much more accept the repentance of his, yea, and to draw on such servants to the like, for that is a speciall benefit to his Church, they be orderly in the outward duty.

The second thing concerning this servile feare, is the effects of it, which are these:

The first, that it is tanquam fraenum ad equum, as a bit and a bridle to men, to with-hold them from sinne, from the wilfull practice of wicked things; it is the strongest curbe that can be to keepe mans corrupt nature from running forth into outrage, if it be surely setled once in them. Manifest in Laban, when he pur∣sued after Jacob: Gen. 31.29. And that of Paul, when he shew∣eth that the want of this maketh the open high-way to the pra∣ctice of all sinne, Rom. 3.18. And that this should be such a re∣straint, it stands with reason; because there are two maine things which draw men to sin, and the practice of wickednesse. The first is, the desire of some good men may get by the commit∣ting of it, but this desire is crossed by feare, which is the strong∣est and most violent affection of all others, and so stoppeth the passage of all other desires; so that it is neither profit nor plea∣sure that can make a timorous man hardy, or can master and o∣vercome feare in any mans minde, but it will overcome all de∣sire of them, and nodesire of it; nay, not the pleasure it selfe, all the pleasure in the world cannot comfort a condemned person, nor banish feare out of his minde, so long as the halter hangeth over his head, so long as he dayly and hourely looketh to be drawne to execution. But feare is able to expell pleasure, and the desire of those things we love most; as in Sampson in Dali∣laes

lap, when a noise of Philistims and a false Alarum was up∣on him. Gods feare expells all other feares, as is manifest by the Midwives. Exod. 1.17. Jer. 1.17. Isaiah 8.12, 13. As a stronger nayle drives out a lesse, so the feare of God other feares; the greater feare the lesse, the feare of Hell-fire will carry the mastery of all other feare. Luke 12.4, 5.

We may make use of this, [Ʋse 1] first, to prove many men amongst us not onely void of a filiall feare, which makes men avoid small sinnes, and to shun the act of any sinne, but of this servile feare, because great sinnes are small or no sinnes with them, and they have the very habite of all sinne, living in the practice of some one, or many grosse and impious sinnes, whoredome, adultery, murther and blood, oppression and cruelty, covetousnesse and usury, swearing and blasphemy, &c. so that whatsoever they say, we may say, Psal. 36.1. The transgression of the wicked saith within my heart, that there is no feare of God before his eyes: when as then men goe on in their wicked courses, and a small pleasure or desire of it will carry them to the fulfilling of the lusts of the flesh, and to all voluptuousnesse, and practice of all pleasure, a small feare make them commit any sinne, and either coveting some pleasure, or thinking to avoid some displeasure of the world, they onely neglect not the good, but make no bones to commit sin, and to lye in it; they have not certainly come so farre as to have this servile feare, and so they are not sonnes, no not servants of God: nay, though they have the shape of men, as Nabuchadnezzar had, yet they have not so much understand∣ing as a beast, lesse than he had. For as Bernard saith, Divers. 12. Let us lade and over-burthen an Asse, and toyle him with labour, he cares not, because he is an Asse: but if we assay to put him into the fire, or thrust him into a Ditch or Quarry, he shunneth all he can, because he loves life, and feareth death. And yet these run headlong to Hell, and breake forth into all kind of impiety, as the Horse into the battaile, when they know these will worke their everlasting confusion.

This may teach every man who would keepe himselfe free from the practice and trade of sinne, [Ʋse 2] and that neither the plea∣sures nor displeasures of the world, the delights nor the dreads of it, shall draw him to be enticed, and openly sinne: to labour for this feare, by which he shall be able to overcome temptati∣ons on all sides. For if he have this feare, a man would never sell himselfe to eternall torments for a draught of pleasure, or for a Million of Gold, when it might be said to him, as Joshua 22.18. Ye also are turned away this day from the Lord: and seeing yee rebell to day against the Lord, even to morrow he will be wroth with all the congregation of Israel. Loe, to day he offendeth, and to morrow God will be wroth, and he shall perish in his wrath,

surely no profit or pleasure tendered unto him, would make him incurre this danger. And for the other temptation, hee would easily overcome it by this, even the feare of mens feare, with the feare of Gods punishments, and say happily as David, though he spoke it more sanctifiedly, Psal. 119.161. Princes have persecuted me without cause, but mine heart stood in awe of thy words. If he have this feare, hardly such temptations will assault him. For as Chrysost. Hom. 15. ad pop. Ant. If it be once knowne and heard that an armed Souldier stands watching in a house for the defence of it, there is neither thiefe nor robber, nor any that practiseth such evill, will come neere it. So, when feare is the keeper of mans heart, there is neither the temptati∣on of pleasure, or profit, or worldly feare will set upon a man, but will fly away, or be easily expelled, subdued as it were by the command of feare. God hath set two Schoole-masters o∣ver us, Pudor & Timor; shame and feare; that should lead an ingenuous nature; but if not that, yet this should, unlesse we will be worse than beasts.

The second effect of this feare is, that it is tanquam acus ad filum, the needle or the bristle to the threed: that is, that as they goe before, and make way for the threed, but abide not there when it is once come, but goes out againe: So this feare first entereth the heart of man, and makes way for love or the Child-like feare, that loving feare, first when he is converted; and it entereth in for this end, to bring or draw in love after it, and love when it is once entered, casteth feare out of doores, that made entrance before. 1 John 4.18. This is further ma∣nifest by the example of Paul, Acts 9.3, 6. and Josiah, 2 Chron. 34.19, 27. so Act. 2.37, 38. and 16.30. Rom. 7.10.

Because God respects and accepts men to give them grace when they are troubled, [Reas. 1] and are smitten with this feare, Isaiah 66.2. and it is spoken exclusivè, none but them; this then must needs goe before.

Because mans heart is not capable of grace without this; first, [Reas. 2] without this it is not fit to receive the impression of Gods Spirit. It gives no grace, but it makes capable of grace; as we see fire, though it give the metall no fashion, yet it maketh it liquid, and fit to be cast in any mould; it maketh the waxe fit to receive any impression of the Seale. So this feare, though it worke no grace in the heart, but leaveth it as corrupt as it findeth it, yet it mollifieth it, and maketh it plyable for Gods Spirit to worke upon, which before could not take the stamp of Gods grace.

This manifesteth that many men must needs be without grace, [Ʋse 1] because many have not had this feare, which is ever be∣fore grace, wheresoever it comes; and grace never comes any where, where this Usher hath not beene before; it is the fore∣runner

of grace, as John Baptist was of Christ: As God appea∣red to Elias, so he approacheth to the soule, 2 Kings 19, 12, 13, 14. he was neither in the winde, nor earthquake, which ren∣ded the earth, and clave the rockes, nor in the fire that devou∣reth all before it, nor he went not before them; but he was in a soft voyce which came afterwards: So is the spirit and grace of God, it goes not before the servile feare, it is not with it, when it rends the hard hearts of men, and when it melts and mollifies them with the fire of Gods wrath; but it cometh after, and spea∣keth peace and rest to the soule, whereas many never tasted of this feare, and shew it by their lives they have no feare of God, nay in words brag, they had never no such rentings, and mel∣tings of heart, nay jest at those which have, they shew them∣selves, voyd of grace, of true grace; yea, many who are not so outragious, but civill, or rather secure, who indeed never felt a∣ny such trouble, and fight in them, any such feare or terror, but all things is, and ever was at peace within, they are men voyd of true grace and saving grace; they may have the shad∣dow and similitudes of grace, but no substance and truth of it.

This may teach every man that hath this feare in him, [Ʋse 2] to make much of it and nourish it, it being the forerunner of grace, and as it were the harbinger of it, without which it never ap∣peares, as God never comes with grace, unlesse this apparitor go before; as men therefore who desire the Prince, and joy in his comming, will rejoyce at the comming of his Harbinger, and make much of him, so ought they of this feare; yea, and the greater this feare is, the more rejoyce at it, aswell as men may rejoyce in feare, for the greater grace follows after, for in the examples of the Scriptures, those who have had most feare and conflicts in their conversion, have been the best men and wo∣men, most full of grace. God (saith Bernard) hath two feet, the one of feare, the other of love; and when he would enter a mans Soule, he is wont to send afore, or step first in with his foot of feare, then after, his foot of love; and the greater the feare is, which went before, the greater the love is which follows after.

The third effect of this feare is, to make the party it possesseth credulous, apprehending every surmise against him, making him encline to the worst, and forecast the utmost of the evill. As in that feare which the Goaler was possest with, Acts 16.27. he apprehended the worst and utmost. In Samuel and Josiah, so in the Ninevites, Ion. 3.5. therefore it made them appre∣hend the worst, and beleeve it would be so.

Because feare brings to minde a mans sinnes and deserts, [Reas. 1] even those which were long before committed, and for them makes

him apprehend danger, and deeper then indeed it is. As in the brethren of Joseph, Gen. 42.21. no marvell then, if it make them easily beleeve that such things may fall upon them.

Because they know by themselves, [Reas. 2] that those who are inju∣red and offended, doe hate the offenders, and where hatred is joyned with power and might, there must needs be danger of some fearefull effect, and so makes them suspect the worse; It is so betwixt man and man, Gen. 50.15. So betwixt man and God.

This teacheth us that undoubtedly there is a great want of this feare amongst most, [Ʋse 1] because they doe not apprehend or beleeve the dangers imminent, or as great as they be; but if a little, yet they will not make the worst, but the best of every thing. They read often the judgements of God written; they heare them threatned against particular sinnes, and it may be their owne; they see them executed upon particular men daily, every moment, and every morning he drawes forth his judge∣ments, yet they hang in suspence, whether he will doe with them, as they see him doe with others before them: They have the root of gall and bitternesse, Deut 29.18, 19. How many scoffers have we, who will not beleeve that Hell fire is so hot as the preacher tels them; no Hell but in this life, the gall of the conscience, which they can cure with company, and good fellowship. How many have we that thinke the mouth of God is not so hot against sinners as men speake of, not so grievous as we would make them beleeve; and though now and then some be smitten, yet that he must for example sake, to keepe some more orderly; but no great feare there needs be of it, so long as a man is not outragious? how many that think repen∣tance is not so difficult, as men would make it, for at their deaths for a little confession and proclaiming of their sorrow, they shall have a fellow pronounce pardon unto them; how many thinke that death is not so suddaine, and so uncertaine as some imagine, few dye so, and that they need not much suspect, and feare to be prepared, but they shall have time enough: And for a little good at their death, they heare many Preachers not tell of the sinnes of men in their lives, for that will not be born, but of their good at their deaths, and include every bodies soule in Heaven. But these men are all voyd of this feare, for if they had it, they would be easily perswaded of these things in their Soules; yea, they would suspect farre more then we could sug∣gest, for so suspitious is feare: and as every affection is prone to the apprehension of those things, that feed that affection; as love, joy, hatred, &c. So specially if feare.

Particularly, every man may try himselfe, [Ʋse 2] whether hee hath this feare or no. Is he like to the sonnes in law of Lot, when

their father told them how that God would destroy Sodome, Gen. 19.14. Hee seemed to them as one that mocked; So when the Ministers threat particular or generall judgements, he is but as one that mockes, and because of Gods patience after their Prea∣ching and denouncing, thou thinkst nothing will come; but say, as some have been heard speaking, the Ministers doe well to threaten sharpely, and speake great words, and tell the people of fearefull things, but yet we hope for farre better things, feare thy selfe, because thou canst not feare the things they speak, and believe them, much lesse apprehend more, never casting the worst, but making the best of every thing: this security argu∣eth that thou wantest this servile feare.

The fourth effect of this feare is humility; for feare beates downe the pride of the heart, and makes men not stand upon their pantofles, man to man, not to stand upon tearmes, as be∣twixt Benhadad and Ahab, 1 Kings 20.31, 32. so in this where the feare of Gods power is, the former examples of Ninevites, Israelites, Saul, Goaler, sheweth it plainly, as that Rom. 11.20. Bee not high minded, but feare: a proud spirit and the feare of God can never agree.

Because they know there is no wisdome nor power against the Lord, [Reas. 1] and so he is to be crept to, not held at defiance; for com∣mon wisdome teacheth those who are in danger of others, and under their power, when they know their power and justice, not to carry themselves proudly, but humbly towards them. As in Benhadad: so women and friends, who sue to Judges for their friends, doe petition them submissely. Chrysostom.

Because it will make every man out of love and liking with all things he hath, [Reas. 2] and to take no joy in them, or at least no pride in them, when he feares his power who can take them from them in a moment.

This, as the former, sheweth that many men are destitute of this feare, [Ʋse 1] they are so highly minded, they stand so upon their tearmes, and prerogatives, in most things, not with men but God, not in small things but matters of salvation. They stand upon their reputation and esteem amongst men, when as God cals up∣on, and sounds an Alarum, not to the eare by us, but to their heart and consciences with us, calling them out of their course of life, as their ambitious, lying, deceitfull, covetous or carnall, civill course, and submit themselves to the word & to the means of salvation, forsaking such courses, and living humbly, dealing plainly, walking contentedly, having religious and holy conver∣sations, they fear men will mock & scorn at them, & think mean∣ly of them, say they are become superstitious, or turned precise, or they cary themselves otherwise then becometh men of their place and state, like Zedekiah, Jer. 38.19. Like those rulers, who

beleeved on Christ, but of a proud and ambitious humour, they were ashamed to professe him. John 12.42, 43. They thought it too base a matter to yeeld themselves to be governed by so meane a man, as had none almost but a few Fishermen to follow after him; so standing upon the reputation of their estate and places, they refused to submit themselves to the meanes of Sal∣vation, and continued in their damned estate. How many have we like to these in all places, Cities, Townes, Villages, houses, all full of them; as many as there are, so many have we, that yet have not this servile feare.

Particularly, every man may try himselfe whether he hath this feare or no: [Ʋse 2] where this Timor is, there is not Tumor, saith Ber∣nard; there this feare hath pierced that bladder, and let out all the wind in it; thou art growne humble and lowly, and standest not upon the reputation or estimation of men, so thou may'st doe what God commands when he calls to any duty; but if thou doest, there is no feare in thee. For instance, thou hast in the time of thy ignorance or prophanenesse, either when thou wast a servant, defrauded thy Master to get a stock to set up by, as is the custome of divers; or being free and in Trade, thou hast deceived and defrauded many men, and the treasures of wic∣kednesse are yet in thy house. Thou comest to the Church, thou hearest the Word, the Lord smites by the sword of his mouth, and calls for this, that thou with speed make restitution; thou wilt not doe it; why? thou standst upon thy credit; for if thou make open restitution, then thou shalt be accounted a fraudu∣lent and deceitfull man, and every body will cast it in thy teeth upon any breach; if privately, thy credit will so sinke, for thon art not able to drive a trade as before, and to maintaine thy selfe, wife, and children. Know this, thou art void of this servile feare, while thine heart is so full of pride, that it will not stoope to God and his commandement; for if thou fearedst his power and justice, thou wouldest not stand upon this reputati∣on with men: Can he not make thy wickednesse knowne to thy shame? and can he not make thee as poore to thy dishonour? If thou diddest feare this, thou wouldest never stand upon that. The like may be said of men who make profession of conversion and Religion, and yet neglect the duties of it, for feare of the scornes and reproaches of men, and stand upon reputation; they have no feare. But if thou canst be content to hazard thy credit to obey him, that gives credit, and honour, and riches to whom he will, and takes them from he pleaseth; it will prove to thy selfe and to others that thou hast this feare at lease, what else may be more; if not, then the contrary; for there can be no place for feare, where the heart is passed up with pride. To obey God in honourable things, and things to be done without

crosse or hazard of credit, is but to serve themselves.

The fifth effect of this feare is diligence and carefulnesse, that is, it will never let a man rest, till he have used all the meanes whereby he may have any hope to escape that which he is afraid of. Instance for the feare of man in Jacob, Gen. 32.6. &c. ma∣nifest in Ahab, 1 King. 21.27. Exod. 9.20. Acts 2.37. Acts 9.6. Ninevites.

Because this feare is credulous, [Reas. 1] makes a man beleeve that will come which is threatened, and that such things are not scarre-crowes, but if they be not prevented, they will come, and suspects often more than is uttered. Now, that men be∣leeve, they use meanes to compasse it, if good; to avoid it, if e∣vill: If good, hope for it; if evill, feare it, and so seeke to avoid it.

Because feare breeds a desire, [Reas. 2] whether a man feare he shall not enjoy some good he would have, or lest some evill should come upon him he would escape; the desire to have, and the desire to escape is increased by his feare. He that feares neither, may have some desire; but when feare comes, it increaseth his desire: yea, as the feare increaseth, so doth this. Now a desire, and a desire enlarged, gives a man no rest, till he use the meanes to have, or escape; desire is never without endeavour for it, or a∣gainst it, to use all the meanes knowne unto the desirer.

This, [Ʋse 1] as the other two, argues great want of this feare, be∣cause men are so secure, and use no meanes at all to avoid Gods judgments here, or to come; or use them carelesly and coldly, which must needs prove want of feare: when they heare that no adulterer, usurer, blasphemer, or any that loves and lyes in any smne, shall inherit Heaven, but shall have their portion in the burning Lake, without faith and repentance, which can never be had but by diligent and carefull hearing of the Word, this they contemne, or regard not; if it come not to them well, they will not feeke after it; if these fall into their mouths, well it is, but otherwise they will never trouble themselves further about either of them: For if they be elected, they are sure to be faved, and the refore they will leave all to Gods disposition. Thus some say desperately, but more deale thus, and shew plainely there is no feare of God in their hearts, or before their eyes; for that would keepe another manner of coyle in them, and would not suffer them to sleepe so securely in sinne, ne∣ver regarding what became of themselves. If they had this, we should not need to threaten the wrath of God, nor to excite them to flye from the wrath to come, and by well-doing to seeke honour and immortality. And we should need lesse to doe it, or at least we should more prevaile with them; for them workes the hammer when the Iron and metall is mollified and softened

by the fire; then the Word, when men are softened and molli∣fied by this feare: then the Word is most regarded, when the heart is wakened by the present feeling, or feare of judgment to come. Questionlesse the generall security that hath overgrown the whole body of our people, that they neither seeke to escape the vengeance to come of themselves, nor yet when the Mini∣sters of God doe with one consent threaten them: though ma∣ny Johns have preached for a long time, that the Axe is laid to the root of the tree, yet they come not to enquire what to doe, as the people did, Luk. 3.9, 10. Our age as Chrysostome obser∣ved, is like to the old world, our Cities like Sodom and Go∣morrah, still secure. The plague of God that was upon our hou∣ses and persons, hath not wakened them, the Sword that was even at our heeles, hath not made them shake off security, and begin to feare: what is this but a fearing of some judgment that will make our hearts to ake, and the eares of posterity to tingle when it shall be told them? according to that of Jer. 2.19. Thine owne wickednesse shall correct thee, and thy turnings back shall re∣prove thee: know therefore and behold, that it is an evill thing and bitter, that thou hast forsaken the Lord thy God, and that my feare is not in thee, saith the Lord God of Hosts. Yea finally, (to knit this to our present matter) what proves this else, but that the men of our times are so farre from the truth of Christianity, howsoever they professe themselves to be Christians, that they are not come so farre as yet to be Gods servants, worse than ser∣vants, yea than beasts, yea than Sathan, Jam. 2. who beleeves, and trembles.

This may teach every man to try whether he have this feare or no; [Ʋse 2] feare breeds carefulnesse to avoid that is feared, or is and ought to be fearefull. Doth any man heare of the judgments of God sounded out many wayes by the words and workes of God, is he carelesse of them for himselfe, for his family, if he have a charge; and possessed with the security of the age, not seeking all meanes to avoid them, not as the masters of the fami∣lies, Exod. 9.20. such then as feared the Word of the Lord among the servants of Pharaoh, made his servants and his cattle flee into the houses. But as Gedaliah, when it was told him by many the danger by Ishmael, he beleeved it not, and so would not pre∣vent it, Jer. 40.14, 16. and saith, the Lord will doe no such thing, and so will not take the meanes to avoid them: thou hast not so much as this feare. And dost thou thinke thy selfe a good Christian, when thou goest not so farre as carnall, naturall, yea, Heathen men have done? But is any otherwise affected, when the Ministers threaten, when God thunders, and shews some manifest proofe or figne of an approaching evill? Is it to thee like as Dalilaes voyce was to Sampson? The Philistims are upon

thee, making thee flee out of the lap of thy pleasures, and all the delights of thy sins, in making thee to seek all means possible to avoyd the evill to come, by hearing, believing, repenting and such like, then hast thou this feare; which though it be not a purging fear, yet is it a restrayning feare, not a saving feare; and grace itself, yet it makes way for that, which never comes before. Endeavour for it, and strive to adjoyn the other, that thou may∣est begin a servant, proceed to a sonne, and so at length a∣bide in Gods house for ever, John 8.35.

Saith the Lord of Hoasts unto you, O Priests] In Gods accusa∣tion we have seene the ground and the reason of it; we are now to proceed to the accusation it self, and here first, the Accuser, God; Secondly the accused, Priests; Thirdly the Crime. It is not the Prophet who accuseth them, who might happly bee suspected to have done it, on some humor, and heat, and some finister respect; but the Lord himself, which the Prophet affirms to strike more reverence in them to his message, and to affect them to look to their wayes, and he is called the Lord of Hoasts, who can easily punish all their wayes, having all at his com∣mand.

For the second, the persons accused are the Priests, yet not excluding the people, as before the people were accused by name, and the Priests included; and the Priests are alone ex∣prest, not that they sinne alone, but being chiefe and greatest sinners, because the people might extenuate their fault by ig∣norance, and by pleading example of Priests; but the Priests could have no excuse, and the Priests duty was to reprove o∣thers for prophaning Gods worship, and give examples; and therefore by negligence, and impiety teaching the people to bee prophane, they are justly here accused.

Ministers as well as others, are lyable to be checked, and re∣proved by the word. [Doctrine.]

Such as the Priests are, [Doctr.] such commonly the people are, and therefore all are reproved in their name.

The Ministers specially, [Doctrine.] and in generall all who have the charge of others (to make the Doctrine more generall) ought both to teach and doe, be an example both in word and deed.

The sinnes of every man are so much the more grievous, the more they crosse the maine end of his particular calling and pro∣fession; [Doctr.] as in these Priests, which was to see the honour of God duly regarded: for the common people it is not so much that they make light of Gods honour; but for the priest, as it was not to be expected, so not indured, the contempt of Gods name a great deale the more grievous sin, because it was clean contra∣ry to the end of their profession; and so in all other men: As

treachery in friends, their profession being fidelity. Micha. 7.5, 6, 7. Eccle. 10.5. the error or the wrong is so much the more grievous, that it commeth from the ruler or Judge, who ought to doe nothing but just, 2. Cor. 11.26. St. Paul recko∣ning up his dangers, he reserved the last for the worst, in perils among false brethren, Cant. 1.5. the Church accuseth and com∣plaineth onely of her owne Mothers sonnes, as if they onely had offered her the wrong, and yet who knowes not what hard measure was done to her in all ages by tyrants on the one side, as Lions, and by heretiques on the other, as Dragons; but pas∣sing by them, complaineth onely of those who seemed to be of the same body; other injuries affected her nothing so much as this, Gen 3.12. Job 2.9. the serpent the devill doing it, was nothing in respect that the women, their wives, their owne flesh given as helps for them, and comforts to them, should be hin∣derers and destroyers.

Because where a man is bound to the duty by more reasons and bonds, [Reas. 1] there the breach of it must needs be more hainous, and the greater; when as every one, then is bound as a man, more as a Christian, but more, when he hath a speciall profession for it. This threefold cord binding the harder, makes the breach the more grievous.

Because those things come commonly unexpected, [Reas. 2] and that which is unexpected, and unsuspected, it commeth alwayes more suddainely, it lighteth more heavily, and is taken more to heart. This made David complaine so much of the injury of a friend, as a thing that came so unexpected, and did so pierce him; Psal. 55.12. And so may God say and complaine of us.

Because every thing, the further it is out of his place, [Reas. 3] the more irkesome and troublesome it is; As it is a rule in nature, that the elements doe not weigh heavy in their owne places. As in water, a man diving under it findes no weight; but a small quantity in a vessell is more then he can goe under: the reason, because before it was in its owne place, now it is out of it, in the place of another element; so in this, vice is nothing so offensive, when in its own sea and subject, as when it is in the place of a contrary vertue.

Hence we observe that as all sinnes are not equall, [Ʋse 1] so not the same sinnes are equall, when they are performed by severall par∣ties, and men of severall professions. For instance, ignorance is a sinne, but one mans ignorance is greater then another, not of private men only, because their meanes of knowledge by educa∣tion, or living in the place of instruction, are or have been di∣vers, but the ignorance of the Minster, more then the people; for ignorance is in his proper place in the people,

but for the Priests and Prophets to be ignorant, that should be instructers of others, where ignorance is in the seat of knowledge, here it is the more hainous. And though both shall fall into the ditch, yet more shall be his torments. So for injustice, for a man to be robbed by a professed theefe, or to be wronged by a Judge: So for deceit, to be cheated by a man that lives by his wits, is not somuch, as to be deceived by one that he traffiques and trades with, who professeth to deale honestly, and upright∣ly; so for unfaithfulnesse in an enemy, 'tis not so much as in his professed friend: so the same sins in the Church are more hai∣nous, then out of it, of Protestants, then Papists; for these professe all against them, but they professe unfaithfulnesse, trea∣chery, deceit, murthers, treasons against every Hereticke, be∣cause he is ipso facto Excommunicated, and needs but the Popes Excommunication, for more declaration of it, and more certain∣ty, as Thomas in summa, and Bannes upon it.

To teach every man as to avoyd all sins, as hainous and dis∣pleasing unto God, [Ʋse 2] so as more hainous those which are against the main end of his calling wherein God hath placed him. As the Minister must labour against ignorance, idlenesse, suffering his gifts to decay, not increasing his talent; and he must endea∣vour to search, and beat out the simple and sincere sence of Gods word and will, and impart it unto the people, to bring them to life eternall: for it is a hainous sin, for him to be igno∣rant, or to handle the word deceitfully or corruptly, as Saint Paul speaks, or to wrest the sense of it, as Saint Peter speaks to their purposes. And so as it is Isaiah the 3.12. They that lead thee, cause thee to erre. So the lawyer must not use unfaithfulnesse or cun∣ning dealing, he must search out the proper grounds of the law, to direct his client to proceed warrantably, to see his wrongs re∣dressed, or recover his right; for, for him to spend his time in devising quirks and distinctions, which may serve to obscure the truth, and make contentions and suits rather then end any, or to delay his clients cause when he may well haste it and bring it to an issue, and as many doe use their cunning to this purpose, it is the greater sinne in them; so a Physitian, and a Surgion must imploy all his skill to cure; for him to deferre, and somtimes to help forwards, and then pull backwards againe, to make gaine of his patient, and empty his purse, and hurt his body, is very hai∣nous; both of them worse then theeves by the high-way, ma∣king Gods ordinance a cover for their theft, not so punishable by humane laws, but as culpable before God, and shall as severely be punished. So if a sonne omit the honour due to his father, or a servant the feare due to his master, is a greater sinne; for o∣thers to doe it to the same men, is not so hainous; so tis the du∣ty of a wife to be a helper, that she must indeavour in all things:

For, for her to be as Eve, who was given as a comfort to make A∣dams life more joyous, for her to be a broker to bring death, she that was taken from him as part, to be shot at him as a dart, to the wounding and murthering of his soule, as Basill speaketh; or for her, who was taken out of his side, to guard and hemme in his heart, to be a ladder to the Devill to scale the heart of her husband, as Gregory speaketh of Jobs wife, was more hainous then when the Serpent and Devill did it, who were professed e∣nemyes, and so now, being directly against the end of her crea∣tion and calling; and so of all, they are thus to thinke of their sinnes, and thus to avoyd them.

That despise my name,] The sinne they are accused of is con∣tempt of his worship, not the omitting of it, or the not doing of it at all; but the doing of it corruptly, carelessely and contemp∣tuously. The name of God signifies, First, himselfe; Secondly, his properties. Thirdly, his commands or his authority; Fourth∣ly, his workes; Fifthly, his word and worship, which is here meant, and which they not only omitted, which might be through ignorance or some forcible temptation, but contem∣ned or despised, for many could not pretend ignorance, and at this time there was no persecution to compell them to disho∣nour God: but many did it out of a base conceit they had of Gods majesty, thinking any kinde of service would serve the turne; the word signifies to trample under feet, as we doe vile things, Math. 5.13. 2 Kings 9.33. but did the Preists doe thus? Ribera answereth, things are oft said to be done, which are inten∣ded to be done; because nothing is wanting in them why it should not be done, who have a will to have it done.

Contempt of Gods name, that is, when men doe indeed the works of Gods worship and service, but doe them negligently, [Doctrine.] carelesly and contemptuously, thinking if the deed be done it is enough, but how for the manner it matters not greatly, it is a grievous sinne: Manifest, that it is here made the grand sinne of this people, and these Priests for which the burthen is threat∣ned in the beginning, and many particulary judgements after∣wards. This people did the work of the Lord, brought their Sacrifices; but they did it carelesly and contemptuously, brought any thing, as thinking it good enough. This was one difference betwixt Abel and Cain, though faith was the main, yet how carefull the one was, that thought the best was bad e∣nough, the other, the worst would serve, for he brought a Sacri∣fice. Gen. 4.3, 4. Hence are the qualities of the sacrifices described in the Law; God requiring not only Sacrifices, but such as were perfect without blemish, Levit. 22.20, 21, 23. Deuter. 17.1. But why this? but to shew how he requires the manner of doing, aswell as the deed, and that he cannot endure

corruption here. Hence Saul laboured to lessen the fault, be∣cause they saved the chiefest for the Lord. 1 Sam. 15.15. Hence is that, Malach. 1.14. which we shall see hereafter.

Because this argues a great contempt of God, and as we may speake, [Reas. 1] of his persn; for when any man is respected either for love or feare, there the offices and duties that are performed a∣bout him, are done neither negligently nor carelesly, but with all diligence. The Wife that loves her Husband, the Child that honours his Father, the servant that feares his Master, doe their duties with all diligence and care. Where the duties are done of course, and coldly, there is not the respect of the per∣son that should be: so it is in our carriage towards God.

Because it is grosse hypocrisie, when men doe thus performe the act, [Reas. 2] and yet their hearts and affections are farre remote, and so are no living sacrifices, but onely dead carkasses, such as must needs stinke in the nosthrils of God; yea, and thus honou∣ring him, they doe dishonour him, Isaiah 29.13. St. Salvian speaking of such as worship God corruptly, saith, Non tam ina∣nis criminis fuisset ad Templum Domini non venire, quàm sic ve∣nire; quia Christianus qui ad Ecclesiam non venit, negligentiae re∣us est; qui autem venit, sacrilegii; minoris enim piaculi reus est, si honor Deo non deferatur, quam si irrogetur injuria: ac per hoc qui∣cunque ista fecerunt, non dederunt honorem Deo, sed derogaverunt. De gubern. Dei, lib. 8.

This being such a sinne, argues the age we live in, guilty of a great deale of sinne before the Almighty; [Ʋse 2] his worship is perfor∣med, but yet contemned marvellously amongst us: As they brought the sacrifices, so doe we the workes; but so corruptly and carelesly, that he speaks to us Ministers and people, Ye de∣spise my Name. The Word is preached and heard, prayers are made, Sacraments are delivered and received, but alas, so care∣lesly, cursarily and customably, that it is but the contempt of them, and the contempt of God in them. How many Ministers preach the Word but for gain, for vain glory, for law, and for cu∣stome, and not of conscience; as law and customes bind them, when they have gifts and body able to doe it, oftner to the edi∣fying of the Church; some in preaching make it serve their own turne, and serve themselves out of it, and not God. How ma∣ny hearers, that heare for law or custome, that being present, sleepe, or suffer their eyes to steale away their hearts, or let their soules and minds be possessed with their severall feares, joyes, pleasures, profits, that they are present in body, and absent in mind, thinking yet that is good enough for the Lord. For prayer, how many Ministers runne it over like jour∣ney-workes without affection and zeale, making the people to abhorre the sacrifice of the Lord? How many of the people

come late, carry themselves without all reverence, sitting ga∣zing, reading, and such like, and there is no fault, all is well enough. The like may be said of Sacraments, any preparation, any affection good enough, (but of the particulars more after∣wards) How many that deferre the service of God till they be old, till the even; the morning and fresh thoughts of them∣selves and servants for the world, for their Chapmen, not for God; drowsie prayers, spirits spent, good enough for him. Here I may apply that of Seneca,* 1.49 He who deferres to be good till he be old, shews plainly he would not give himselfe to vertue, if he were fit for any thing else. So of both these, and their like, who shew therein the contempt of Gods Name, think∣ing any thing good enough for him.

To teach every man to labour to see and know himselfe guil∣ty of this sinne, [Ʋse 2] to humble himselfe for it, and to repent of it, as of one of his great sinnes. Now there is no repentance where there is perseverance in it, when it is not left, and the former good done: for as he verily is wicked, that is not just; he is un∣gratefull, that is not thankfull; so doth he despise, that doth not honour God. The contrary evill is ever where the good is not, where, and when it ought to be; therefore must every one la∣bour for the good, that is, to honour God; not to doe the things and workes of his service onely, but to doe them as his service should be done, being more carefull for the heart and affection, which God more respects than the action: thinking not as hypocrites, any thing is good enough, but that nothing is sufficient: As Paul, who is sufficient? so what is sufficient? what care, diligence, endeavour of the heart and whole man? It is not the omitting of the worship of God, nor the neglect to leave some things undone, that is onely displeasing unto the Lord; but when the Act is done, he may be as much offended: As here, the not offering of the sacrifice was not the thing that displeased him, but when the sacrifices were not so qualified as they ought, that he accounted contempt, because it argued contempt: so in this, the quality of the service is that which he accounts contempt, when they thought the deed was enough. The outward worke must be done as the sacrifice ought by them to have beene offered; so God hath commanded, so must ex∣ample be given to others; but the intention, the heart is that which must make it acceptable unto God, as Gregory.

And ye say, wherein have we despised thy Name?] Here is their excuse and defence, in which they adde more impiety to their former prophanenesse; they put God to his proofes, and seeme to charge him for accusing them unjustly. They stand upon their defence, Wherein have we, &c. we have highly thought of

thy Name, and spoken of thee most religiously, why then are we accused? But observe we Gods reply.

VERSE VII.

Ye offer uncleane bread upon mine Altar, and you say, Wherein have we polluted thee? In that yee say, The Table of the Lord is not to be regarded.

YEE offer uncleane bread upon my Altar.] Here is Gods re∣ply to their defence. They who offer polluted things to God, despise his Name; but such are you, for ye offer pollu∣ted bread upon my Altar: where we must examine the sense of three words: First, Altar. Secondly, Bread. Thirdly, polluted or uncleane.

First, by the Altar, there are some, and not of the meanest, who understand in this place the table of Shew-bread that stood in the Temple and Tabernacle, just over against the Candlestick on the North-side, and the right hand of it. In the Tabernacle there were three distinct places; the Tabernacle, the holy place, and the most holy: The table of Shew-bread was in the second, whither the Priests onely came. By the Altar then is understood the Altar of burnt offerings, which stood in the outward Court, whither both Priest and people came, and had like accesse when the Law was read, and their dayly sacrifices were offered. And thus doth Theodoret and Cyrill understand it upon this place: so that we expound not this by that which is in the end of the Verse, but that by this, because we find in the Scripture the Table put often for the Altar, but not the Altar for the Table.

Secondly, by bread, some understand onely the Shew-bread, as Hierome; some, of bread which was offered with the burnt-offering on the Altar, Levit. 6.20. Numb. 28.6. Some, not of the bread onely, but of the flesh also, or whatsoever thing else was offered there upon the Altar, which is the best accep∣tation; for the word here used signifies not bread alone, but al∣so other victuall and meat, as it is used in the word, and as Cy∣rill expoundeth this place, and some other, for the bread of the sacrifice; and especially the Prophet himselfe, vers. 8. when he shews that he meant the sacrifices and meat that was offered upon the Altar.

Thirdly, by uncleane, what is meant; it is agreed of by most, that it is not any thing that is uncleane by nature, or naturally; that is, such a thing as is abhominable to humane sense, as Ezek. 4.12, 13. nor yet any thing that is uncleane morally: as all

things are said to be morally vile and polluted, that God doth disallow and dislike of; Nullum cadaver tam foedumaut faetidum (as Gregory saith) to us, as the sinners soule in the sight of God. But it is mystically unclean, that is, in regard of some mysticall signification, God having pronounced them typically unclean, to instruct some further matter, that thereby he would inure men the rather to abhorre them. And thus are all things said to be unclean which are prohibited in the law ceremoniall; and so it is in this place. But these things were either unclean by o∣thers, or of themselves: in the first by touching a dead corps, or any uncleane thing; in the second either in their kinde, as Isaiah 66.17. or in quality only, that is, when it comes by some accident, of which, Deut. 17.1. of this is meant in this place, as the 8. verse sheweth.

And so here seemes to be a double fault taxed by the Spi∣rit of God; one in the people, and the other in the Priests; and so a double duty exacted of them; the peoples fault was in bring∣ing of polluted offerings, and presenting them unto the Priests; their duty was to have brought such as were sound, entire and perfect; the Priests fault was in receiving them at their hands, and not reproving and prohibiting them; his duty was to have instructed them what sacrifice they were to bring, and to reject that which was uncleane, and not according to the Law. Now these sacrifices were to be cleane, and pure, and perfect, ad ty∣pum capitis, to shew the perfect purity of Christs humane nature, 2 Cor. 5.21. 1 Pet. 1.17. Secondly ad typum corporis, to shew what they should be who are members of him, and that offer these sacrifices unto God; that they should be perfect to every good worke, 2 Tim. 5. and Rom. 12.1, 3. So that then, besides that which hath been spoken for the sacrifice, we may gather out of the peoples fault, (comparing outward things with in∣ward,) the type with the truth, that seeing God reasons on this sort; if they who bring polluted offerings unto me, contemne me, then such as come polluted in themselves, much more.

They who come to the publique service of God, [Doctrine.] and come to offer him any sacrifice must not be uncleane and polluted in their hearts and lives, but must come with holinesse and purity; for if their sacrifice, must be such, then themselves; and the sacrifi∣ces were commanded to be such, because they themselves ought to be such. When God reproved Israel for it, Isaiah 1. and 66.3. and Jerm. 7.9, 10. he sheweth what he required of them, and of others; to this purpose is, Psal. 4.4, 5. Gen. 35.2. Joshua. 24.16, 19, 23.

Because God else will not accept their service; for he first looks to their person, [Reas. 1] and then their service, Gen. 4.4. for the

sacrifice doth not sanctifie the person, but the person it: as Haggai. 2.13, 14. Proverb. 15.8.

Because else that which God offers and gives to them, [Reas. 2] is made hurtfull unto them; not that God gives any evill, but because they are evill that receive it. As the Sacrament to Judas, Christ gave not that which was evill; nor did he, being the Physitian, give the poyson; but Judas being wicked, it became evill unto him: for as the spyder and the adder turn good meat into poy∣son; and as a corrupt stomacke, abounding with choler and such like, turneth the meat they eate into choler, and the finer the meat is, it is the sooner turned to corruption; so is it in this thing, Titus 1.15. Ʋnto the pure are all things pure, but unto them that are defiled, and unbeleeving, is nothing pure, but even their mindes and consciences are defiled.

To reprove all such as have no care to purge and purifie them∣selves before they come unto the house of God, [Ʋse 1] to his service; that come without repentance, without preparation, full of their drunkennes, whoredomes, usuries, adulteries, and such like sinnes. They are more guilty of contempt against the Lord, then if they withdrew themselves altogether from his obedience and house. A man having committed some offence against his Prince, & being summoned to appeare personally in his presence, if he refuse to come at him, and shun his sight, may well be con∣demned of contumacy, but not of contempt, for he may do it out of fear; and contempt and fear cannot stand together in one sub∣ject; but if he shall confidently come & appeare before him, as if he had done no such thing, or not offended him, shew no sorrow for his offence, make no promise of amendement, nay shall rather stand in it, & with an impudent face avow it, & professe to persist in it, this must needs be judged a grosse & outragious contempt. Now the place of Gods worship is his presence, and he that commeth thither, commeth to look God full in the face; as Cain was cast out from the face of the Lord. Gen. 4.16. If he come nor, he shall suffer as contnmax, as rebellious and diso∣bedient; but he that commeth polluted, with the filth of his sin unrepented of, with a purpose to persist, he shall be puni∣shed as a contemner. They who refused to come were shut out, but he that came in his old cloathes, was bound hand and foot, & cast into utter darknes, Math. 22. he that is willfully absent, excluding himselfe from the society of the Saints, in the time of grace, shalbe barred their company in the time of glory for e∣ver; but he that presumeth to appeare there, with the guilt of his sinne on him, shall have a farre greater portion in Hell fire, he shall suffer as in case of contempt, like an insolent rebell, that bourdeth his Prince to his face in his owne Palace; and in the mean time all their prayers are unaccepted, yea they are turned

into sinne to them, they obtaine nothing of God more then he would give them, though they never prayed, with which he feeds them but for the slaughter; yea, and hence we profit not them by preaching, but make them worse; wee are not the sa∣vour of life unto them, but of death by the word, they are hard∣ned in their sins, by this two edged sword they are daily woun∣ded; because their sinnes are not wounded, their persons are, and the more fearefully, because their wounds are not sensible; yea by the Sacraments the Devill, as upon Judas, so upon them, ta∣keth more sure possession, and raignes in them.

To teach every one to labour to be holy when he commeth to Gods house; [Ʋse 2] holines becomes it; to put away iniquity and sin farre from him; when God cals him, cast of his patched cloak, as did blinde Bartimaeus, Mark. 9. we deal so when we go before Princes, as Joseph did, Gen. 41.14. much more we ought to doe so with God. Moses and Joshua were commanded to put off their shoes when they approached to God, and were to stand up∣on holy ground: we are hereby taught, saith Ambrose, Ep. 16. to shake off the dust, and scoure off the soyle that our soules and lives gathered by fleshly occasions, and worldly courses, ere wee come to tread the Courts of Gods house. There was a Laver of brasse, Exod. 30.18, 19. for Aaron and his sonnes to wash in before they offered any thing at the Altar, to shew what we should doe being made the Lords Preists; to this Da∣vid alluded, Psal. 26.6. I will wash mine hands in innocency, O Lord, and compasse thine Altar. And this ought we to doe, that our prayers may be heard and be acceptable, that our hearing and receiving of the Sacraments may be fruitfull unto us; else Psal. 66.18. If I regard wickednesse in mine heart, the Lord will not heare me: and we being corrupt, this must needs be hurtfull unto us, unlesse we learne that wisdome from the Serpent, to cast our poyson before we come to drinke.

Out of the peoples fault, (comparing outward things with inward, the type with the truth,) we have gathered, that the people that bring offerings to God, they who perform any ser∣vice to him, ought to be holy and pure; for if their sacrifice, much more they. Now out of the Priests fault we may gather, that if they ought to reject unclean and unfit sacrifices, then those also who brought them, being unclean; yet they ought to put a difference, and to distinguish betwixt the clean and un∣clean, to receive the one, and refuse the other, as Levit 10.10. And so from the proportion we may gather some observation for our times.

The Ministers of the Gospell and new Testament ought to make difference betwixt the godly and the wicked, [Doctr.] as much as lyeth in them; to accept and receive the one, and to reject and

exclude the other from the publique prayers of the Church, and from the sacred Table of Christ: Hence is the command to the Church of Corinth, and to the Pastor, as the principall man, 2 Cor. 5.13. Jer. 15.19. the Liturgie of our Church com∣mendeth Ambrose, then Bishop of Millaine, for dealing so with the Emperour himselfe, Theodosius the younger, till he shewed himselfe sorry for his sinnes. So 1 Tim. 1.20.

Because if they under the Law, Priests and Prophets ought to doe it, [Reas. 1] much more they in the Gospell. For as many things were then tolerable which noware not, because, saith Augustine, Many things are tolerated in the darknesse and dawning, which are not in the day when the Sunne is up: so must it follow, that that which was not tolerable then, cannot be now.

Because by their continuance and suffering them, [Reas. 2] and not censuring them, they may by many meanes be hurtfull, and in∣fect the cleane and holy; these being more capable of the others evill, than they are able to communicate their good to them. As health is not so communicable as contagion, 1 Cor. 5.6. then if they desire to keepe them whole from pollutions, they must separate the wicked, as Shepherds, saith Chrysost. separate the infected and scabbed from the whole.

Christ admitted Judas to the Supper, a devill, after he knew he had taken money to betray him. [Object.]

First, [Answ.] it is denyed that he was admitted to it; but say he did, as to the Passeover, yet this follows not, that a Minister must not, as much as in him lyeth, exclude the wicked; for, first, this was a hidden sinne, not open, but smothered and kept close: Christ tooke notice of it by his divine power, not humane na∣ture. Now the exclusion is for knowne sinnes, not secret, those must be left to Gods judgment; and this crosseth not the exclu∣ding for known sinnes. And it is probable, that our Saviour ad∣mitted him to the Passeover, because his hypocrisie was not yet unmasked: whereas after, when he had unmasked him by gi∣ving the sop to him, (as St. Hilarie well observeth) and so made him knowne, what he was, to the rest, he sent him out of the way while he celebrated the new Passeover.

This sheweth what manner of men they ought to be, [Ʋse 1] who must exclude and shut out others; if not without sinne, yet without open scandall and blame, as St. Hierome, Sine crimine, non sine peccato. Hence was it ordained, that whosoever of the Priests or Levites had erred, and beene defiled by Idolatry in the time of the Captivity, or of any of the Idolatrous Princes, and so became a scandall, should not serve any more in the Temple. Ezek. 44.10, 12, 13, 15. Neither yet the Levites that are gone back from me, when Israel went astray, which went astray from me after their Idols; but they shall beare their iniquity. Because

they served before thee Idols, and caused the house of Israel to fall into iniquity, therefore have I lift up mine hand against them, saith the Lord God, and they shall beare their iniquity. And they shall not come neere unto me, to doe the office of the Priest unto me, neither shall they come neare unto any of my holy things in the most holy place, but they shall beare their shame, and their abhominati∣ons which they have committed. But the Priests of the Levites, the sonnes of Zadok, that kept the charge of my Sanctuary, when the children of Israel went astray from me, they shall come neare me to serve me, and they shall stand before me, to offer me the fat and the blood, saith the Lord God. 2 King. 23.9. And this the Church af∣ter Christ did observe; for Cyprian, Epist. 2.1. mentioneth a Canon made by him and other of the Bishops of Africk, that no Bishop or Priest, that had beene ordained in the Church, and after either had fallen into heresie, or beene touched with Ido∣latry, should be received againe upon their repentance, other∣wise than as lay-men. And Epistola 1.7. he chideth Fortunati∣anus, who once was a Bishop, and had in the time of persecuti∣on burnt incense to Idols, and after came home againe to the Church, and would have kept his place still.* 1.50 Dares he challenge that Office or Priesthood which he hath be∣trayed, as if it were lawfull, after he hath served at the Idoll-stoole of the Devill, to draw neere to Gods Al∣tar? Novatianus and Novatus made a Schisme from the Church, because one Trophimus a Priest, with some other, were received, after they had fallen for feare in those horrible times. Cyprian answereth, Epist. 4.2.* 1.51 Trophimus is indeed received, but admitted onely into the place where Lay-men commu∣nicate, not into the place of a Priest. All teach, that such should not be received; for what if Peter and Paul, (the example of the one, and the calling of the other extraordinary) were received, yet the equity is great, that those who must judge the leprosie of others, should be free from it themselves; or if they be not, should be expelled as Ʋzzah, when the leprosie once sprung out of his forehead. And that the Church should not receive Popish Priests to be Ministers at Gods table, besides that it is like to be hurtfull; because the mystery of iniquity workes thus cunningly, as they, Ezra 4.2. They came to Zerubbabel, and to the chiefe Fathers, and said unto them, we will build with you: for we seeke the Lord your God as you doe, and we have sacrificed unto him since the time of Esar Haddon, King of Ashur, which brought us up hither. To whom answer should be, vers. 3. Then Zerubba∣bel and Jeshua, and the rest of the chiefe of the Fathers of Israel said unto them, it is not for you, but for us to build the House unto our God; for we our selves together will build it unto the Lord God of Is∣rael, as King Cyrus, the King of Persia hath commanded us. If they

have parts of learning, it were fit they should bee imployed otherwayes then in the ministry, to the scandall and hurt of many.

To admonish the Ministers of their duty, [Ʋse 3] that they would, as much as they have any power in their hands, reject and exclude the wicked, and not receive them, (as John would not the Pha∣rises and Sadduces) till they confesse their sinnes, and so give some tesTimony of their repentance. But yet this must not be done upon every small infirmity, or hidden sinne, but for hai∣nous sinnes, that are contagious in respect of the quality of them, & are scandalous in regard of the opennesse of them; for hidden sinnes must be left to the judgement of God, and infirmities must be otherwise dealt withall, mildly & with lesse censures, Gal. 6.1, 3, 4. secretsins secretly reproved, Math. 18. onely publique sins to be publiquely censured, and the offender to be excluded; and yet not at first, but, as in the matter of the Leper, so, he must not presently expell him the Church, but admonish him the first and second time, Tit. 3.10, 11. and then expell him if he per∣sist obstinatly in it; This being the last censure, and the greatest. As Physitians seek all meanes to cure, before they cut off a member.

For the people to learn to submit themselves to the censure of the Ministers of the Church, [Ʋse 3] (as Hebr. 13.17. Obey them that have the oversight of you, and submit your selves, for they watch for your soules, as they that must give accounts, that they may doe it with joy, and not with griefe: for that is unprofitable unto you.) to doe as they say, and be ruled by their censure, and that, first, for their own good, 1 Cor. 5.5. be delivered unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus;* 1.52 For even excommunication is the Churches medi∣cine: It cast not off from the whole Church, but from a parti∣cular congregation or one visible Church, to keepe him from infecting others, and to recover him from his own corruption. The not yeelding is the rebelling against Christ, who hath so commanded his; and not carrying his yoake here, is to deprive themselves of the Crowne there; yea, and when they are cut off from a particular Church, to persist and contend, it is to cut themselves of from the whole; whereas to submit and to seek, the effect off it is their good, as it was Onesimus his; and as a bone that is broken, if it be well set, groweth stronger againe, so is it with them.

They who have the charge of others, [Doctrine.] by God committed unto them, are guilty of the offences that are committed by them,* 1.53 if they be not carefull to censure them for them; so is it here, and vers. 9. When I shall say unto the wicked, O wicked man, thou shalt dye the death: if thou doest not speake and admonish

the wicked of his way, that wicked man shal dy for his iniquity, but his blood will I require at thine hand. Yea, the Magistrates doe sin in not punishing. Nehe. 13.17. 2 Sam. 3.38, 39. and for this is it thought, that law was made. Num. 35.31. Yee shall take no recompence for the life of the murtherer, which is worthy to dy, but he shall be put to death. For by that he should give others incou∣ragement to kill, and make also the sin his own; yea, and as the peoples sins are the Ministers and Magistrates, so the Childrens sinnes are the Parents, 1 Sam. 2.29. Wherefore hast thou kicked a∣gainst my sacrifice, and my offering, which I commanded in my ta∣bernacle, and honourest thy children above mee, to make you selves fat with the first fruits of all the offerings of Israel my people, said the Lord to Eli, when yet his sonnes only were guilty.

Because every man is commanded to reprove his brother, [Reas. 1] his friend, Levit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sinne: If he may not beare with the faults of his friends, lesse of children, servants, subjects, people; where not only the gene∣rall charge is in the command, but a speciall one also, and so the twofold cord binds them.

Because every man is bound to prevent sinne as much as lyes in him, specially the sins of his charge; but he that reproves not, [Reas. 2] corrects not, censures not, punisheth not according to his place, prevents not sinne: Because every one that scapes without these, or some of these, is hartned and incouraged to commit other sinnes, and others of the same condition, by him; servants, sub∣jects, &c.

Because they are made keepers of both tables, [Reas. 3] such as ought to looke that both tables should be kept; therefore the command touching them is made the sinew & strength of the other; that if they be obeyed, the other are better kept; if they doe their duty, the breaches of the other are better withstood: and therefore some think, the law of the ton Commandements was given to Moses the Magistrate, for them all, Exod. 19.

It shews the wretched estate of Ministers, Magistrates, [Ʋse 1] Mrs. & Parents, if they neglect reproving, correcting, punishing, cen∣suring, as their place requireth, they have their Bill of indict∣ment increased against the great day, by the sinnes of other men.

This teacheth us, that those who have charge of others, [Ʋse 2] have a farre greater account to make, then those who have not; for it is enough for those, if they keep themselves from their owne wickednesse; the other must be carefull to keep others in good course, and so from sinne. The governours must care for those who live under them, the householder for such as are under his roofe, the Prince for such as are within his Realm; it is not e∣nough

they serve God themselves, but they must cause others to doe ikewise: as Abraham, Gen. 18.19. and as Joshua, 24.13. the Master must looke his servant keep the Sabbath; to him is the command, Exod. 20.10. he must come with his traine to the house of God, Psal. 42.4. he must prepare himselfe for the Sacrament, and charge his, and sanctifie them, Job. 1.5. yea, he must correct, censure, and punish, unlesse he will have their sinnes fall on; him if he thinke he have not personall sins enough of his owne, let him be herein carelesse; but he that thinks he hath enough and too many of his owne to answer for, let him seek to restrain others committed to his charge, by his censures and power, that he may be free from them: which is done two waies, and two things are required of him, that he keep himself free from others mens sins: The first is, to pry and enquire into the lives of those that are committed unto him, into their carri∣age and behaviour, that he may see what is amisse. It is enough for a private man if he reprove an offendor, when he seeth him comitting sinne, he is not bound to enquire and take notice of what they doe, or curiously to watch over them; but not for a Magistrate, Minister, &c. He must, Prov. 27.23. bee diligent to look to the stateof his flocke, and look well to his heards. The Mi∣nister is Episcopus, a pryer, to signifie it is his charge to pry and look to the lives of those who are committed to him; and so ought every particular master of a family, for his house is his Diocesse, though he may not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to meddle in an other family, 1 Pet. 4.15. It is not enough for them to take notice of things that are offended in the open view, but they must enquire into their secret carriage; many imagine they are bound no further then to take notice of open sinnes, and thinke ignorance of close crimes will excuse them; but such affected ignorance, when they might have knowledge, increa∣seth the sinne; for they might either prevent it, or humble themselves for it, as Job, or reprove them, as Elisha did his ser∣vant, 2 Kings 5. and free themselves from their sinne. The second thing is, that they have power to punish, when they can∣not prevent; It is enough for a private man, when he sees a sin, to reprove, to bewaile it, and pray for him that sinned; but not for him that hath charge, he must use the power of the sword, being a Magistrate; of the keyes, being a Minister; of the rod, being a Master, or Parent, yea and in obstinacy, dis-inherit: as Abraham cast out scoffing Ismael and his Mother; and expulse his house, as David said he would purge his house, Psal. 101. And without this can they not keep themselves from the sinnes of others.

To teach ever inferior to submit to his superior, [Ʋse 3] or to him that hath charge over him, to be pryed into, reproved, or cor∣rected,

as their power is. It is profitable to have an enemy pry∣ing, profitable to have a child tell us the cloake hangs awry, as Chrysost. more profitable to have a friend, of whose faithfulnesse we doubt not, and whose duty must make us beare with him, as with Physitians, though they deale with us very homely.

And you say, wherein have we polluted thee.] The second reply of this people, adding denyall to denyall; they would not grant that they did so, that they offered polluted bread.

One sinne drawes on an other, the first a second, that a third, [Doct.] and both a greater; we may say of sin, as Leah said of her sonne that her Maid Zilpa bore Jacob, Gen. 30.11. a troppe commeth: we see it in our first Parents, in David, 2 Sam. 11. in Asa, 2 Chro. 19.10. in Peter.

Because one sinne must serve to bolster and uphold another, [Reas.] or else to smother and conceale another: This people though it a shame, having once denyed their fault, not to defend it, and stand out to the utmost. But it is manifest in the example of David, of which Basil thus; the Devill seeing that after the do∣ing of it he was ashamed of what he had done, and willing to hide his shamefull wound, he made that shame of his a broker to another sinne, and so drew him to draw one ulcer over another, while seeking to cover his adultery with murther, he made him an author, and so guilty of both.

This ought to teach men not to give place to sinne, [Ʋse 1] to any one, great or small, but to resist them all for, as Proverb. 17.14. The beginning of strife is as one that openeth the waters: Therefore ere the contention be medled with, leave off: As when a man maketh a way to a current or streame of a river, which (when he hath once let into his grounds) he cannot stay again, though he would never so faine; so is the begining of sinne. To give the water passage, is to let the tongue loose; for the carelesse minde slideth away by degrees till it fall; and he that is not carefull of idle and harmlesse words at the first, commeth soone to wicked and hurtfull words at the last. Greg. past. 3. the like may be said of other sins. The way to Heaven is upward, hard and difficult; the way to Hell is downward: Now he that runneth down a Hill, cannot stay when he will; or, if he set downe with himselfe how farre, and where he will stay, he is not like to observe it; so in sinne, he cannot take up himselfe when he would, to say thus farre, and no further I will sinne: for the corruption of his nature is as fierce horses, and the devill as the driver; he shall not command himself when he would. Did not David fall from idlenes to wan∣tonnesse: and from adultery to murther; from a filthy sinne to a bloody crime? did not Salomon from excessive buildings, where his sin begun, for he was as long again about his own house, as he was about Gods house, to abundance of wives; and from

the love of strange women to the service of strange gods? Did not Asa fall from distrusting God, to the imprisoning of Gods Prophets, and from that to oppressing of his people; yea from distrusting in God to trust wholly in Physitians? and are we bet∣ter then these? who was like them in Israel, and what is our strength in comparison of them? It is good then that we with∣stand small sinnes, and the first.

If any be overtaken with sin unawares, let him shake it off with speed, [Ʋse 2] lest he come to binde sin to sin, and so shall he be sure not to escape unpunished: let him labor to rise out of it, and to stay himselfe, as Job. 40.5. Once have I spoken, but I will not answer; yea twice, but I will proceed no further. So, say thou, once have I sinned, but I will doe not more; yea twise, but I will proceed no further: And to lessen thy fault, excuse not thine of∣fence, seek no excuses and pretences to cover or colour it, for that will bring thee to be more intangled;* 1.54 the fur∣ther and longer, the harder it will be to rise; and the smaller the sinne is, the harder haply to rise; for hee that fals lightly, he makes no great haste to rise againe; whereas he that fals hard and foul, hee hastens to a∣rise; so in this. It is Sathans policy not to draw men to great sinnes at first, but by degrees, lest they should abhorre them, before the conscience be inured and somewhat hardened. As the way to good is by degrees, because of the diffiuclty of it; so to evill, because of the horriblenesse and shame of it: And by one sinne, if it be lived in without repentance, there is left in in the heart a ore provocation to sinne the same sinne againe; yea, and a greater pronesse then before to any other sin whatso∣ever, of the same quality, yea and of a step or a degree higher. Hay or stubble or any combustible matter, dryed and heated by the Sunne, soone takes fire, the resisting of humidity is taken away: So in this. For when temptation is offered to some or other sinne, that the conscience shall at first seeme to make nice of, the corruption of the heart will be ready to make answer, and suggest, that he may as well, and as safely, doe this as the former, there is no more danger in the one then in the o∣ther; and therefore that it is to no end to make dainty of the one, seeing he is so farre ingaged in the other. Therefore hee that would be free from greater, when the lesse hath seased up∣on him, let him haste, and by true repentance, as by an ejecti∣one firmae, cast him out of possession: Take the foxes when they are little, and if not at first, yet, as they come in by little and little, cast them out by little and little; and go back againe by degrees, as the sunne went backe in the Diall of Ahaz. [Ʋse 3]

This may teach every man to account it a mercy and good∣nesse

of God to him, when he gives a meanes to prevent his en∣trance into a sinne, or his continuance in it, when he hath slip∣ped aside to any, though but a little one. St. Aug. saith, that Om∣ne peccatum, &c. Every sinne that God prevented in him, and kept him from committing of it, he accounted no lesse mercy, than if he had pardoned him. And doubtlesse in this respect the mercy is more; for while that sinne was prevented, more and, perhaps, greater sinnes were prevented in him. Men are nothing so sensible in this, but it is their corruption; as they are not so sensible of the benefit, being kept from transgressing the Law, as getting a pardon after; nor in preventing a disease, as in re∣moving it after. But the merecy is great, whether it be by the voice of a Minister, if he open his heart to it, or the voyce of a judgment, or the voice of his conscience, or the voice of the Spirit, Es. 30.21. It is a benefit when a man is setled or secure in his sinne, by any of these meanes to be admonished, as Da∣vid was by Nathan, after he had sinned in numbring the people, and Peter was by Christ after the third deniall; though it had beene greater, if the admonition and prevention had beene at the first or second step. So should men esteeme it when they are turned, or turning to the right hand, or to the left, by pleasure or profit. It is good that God will so admonish them, and pre∣vent this, by whom or howsoever, by publikc or private meanes, by good or bad. And let them hearken and obey, and be thankfull to the Authour and the meanes;* 1.55 As St. Bernard speakes, No word that edifies to godlinesse, to vertue, and good manners, is to be heard negligently, because there is the way in which is shewed the salvation of God. And a little before in the same Sermon, saith he, The admonition of the righteous is not to be contemned, which is sinnes ruine, the hearts health, and Gods way to the Soule. And as S. Aug. to the same purpose, of publick hearing and admonition; Let every one heare as he can, and as he is consci∣ous to himselfe, so let him either grieve, being to be corrected; or re∣joyce, being to be approved. If he finde that he hath gone astray, let him returne, that he may walke in the way: If he find himselfe in Gods way, let him walke on to the end; let no man be proud out of the way, nor slothfull in it.

In that you say,] That is, thus thinke in your hearts; and this is known to God. 'Tis not likely they were so impious to utter their prophane conceits of Gods service; but as it is, Ps. 14.1. Psal. 30.6.

Not onely workes and words, [Doctrine.] but even the thoughts are known to God. The very hearts of men have eares to heare God, and mouths to speake to God,* 1.56 saith St. Aug. As God said to Mo∣ses in another case, Exod. 14.15. so to the wicked, Why cryest thou against me? when haply they speak no word, but onely blaspheme God in their hearts, as it is, Psal. 10.13.

The Table of the Lord is not to be regarded.] They aske wherein they have despised and polluted God: In that they think basely of his service, they pollute him in polluting his Altar. They who thinke basely of Gods board, they contemne and pollute God, whose board it is. By Table is understood, not that of the Shew-bread, but the Altar of burnt-offerings. And so is Ezek. 41.22.

Whatsoever abuse is committed in the worship of God, or against the meanes of his worship, [Doctrine.] it is held to be done against God himselfe. Thus answereth God this people: In polluting my Altar, you pollute me; the meanes of Gods worship with us are the Word, Sacraments, and Prayer, as the Law, Sacrifi∣ces and Sacrament were with them. Now then, as the con∣temning of these were the contemning of him, so is it with us. It is that which is 1 Cor. 11.27. to be guilty of the body and blood of the Lord, that is, of a heinous offence committed against his person: he is absent, so was God from the sacrifices, yet he was polluted in them, because they were offered unto him. So is it in these Sacraments of ours, because he offereth them unto us, as signes of himselfe. Hence it is, Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. And wherefore they more than other men? but for this, because they were the Candle∣sticks that held forth the light, they were they who brought the Word to them, and that was it, not for their persons.

Because he that denies God all worship and honour, must needs contemne and despise him; [Reas. 1] but he that contemnes the meanes, doth deny it him; for he will have none but by the meanes he hath appointed, all others are things he abhorres: And this we may observe from Micha. 6.6, 7, 8.

Because he delighteth to magnifie his Word, [Reas. 2] Isaiah 42.21. and to be magnified above all things by his Word. Psal. 138.2. Then the contempt of it must needs be the contempt of him.

Because he hath given unto them things that are proper to himselfe; [Reas. 3] which argues he would exalt them, and takes their disgrace to himselfe. To the word it is given to save, and to

destroy, and to judge, when it is he, that doth it by it. Jam. 1.21. Joh. 12.47, 48. the Passeover is called Christ, and Christ it, 1 Cor. 5.7. 1 Cor. 10.16. and 11.24. Baptisme is said to save us, Tit 3.5. and such like. It must then be the dishono∣ring of him to dishonor them.

This proves that our times and age are full of many contem∣ners of God, [Ʋse 1] because we have so many contemners of the meanes of his worship, the Word, Prayer and Sacraments. To say no∣thing of A thiests that are amongst us, who make a scoffe at all things, and make the word mans invention, and such like; To passe by our Papists, who account the word hard, difficult, insuf∣ficient, the cause of error and Heresies; I say, to passe by these, in the number of Protestants, who would goe for good Christi∣ans, are many who contemne the Lord, there is such contempt from them in the meanes of his worship; sundry waies and in sundry manners they contemn them; they have too much of this light food, their soules loath it. Some men like the words on∣ly in a new teacher, and can never long tye their eare to any, no not their own Pastor: Like those that like any meat better a∣broad, then at home, though more wholsome and better dres∣sed. It were infinite to descend to all particulars. How many contemn the word and Sacraments, Prayer and Preaching, when they have nothing neere so much care to prepare them∣selves to the hearing, or receiving, or performing them, as they have for the comming to their own table.

To take heed how we use and account of the meanes of Gods worship, Luke 8.18.

The Table of the Lord is not to be regarded,] The reason they thought thus basely of the table of Lord, was, because the blood and far powred upon the Altar, were things but base and vile in themselves; so they thought of the worship of God it self, not considering for what end God had appointed these things to be done, and what spirituall use they were to make of them. [Doct.]

The maine cause and originall of the common contempt and neglect of holy things is, because men fix their eyes only on the outward meanes, and regard not the end and use of them, and the grace and blessing of God accompanying those base meanes, that he hath sanctified in that sort, to all those that in holy and reverent manner have to doe with them; as is manifest here. As it was with Naaman the Syrian, 2 Kings 5. who for a time contemned that which God purposed him health by, because he fixed his eyes upon the basenesse and commonnesse of the meanes, the water of Jordan, vers. 10, 11, 12. so doe men these holy and spirituall things, because they looke but unto the outward things. To this purpose is that where Paul shew∣eth that neither Jewes nor Gentiles regard the Preaching of

the word, for that they thus looked upon the outward things. 1 Cor. 1.22, 23. The Jewes require a signe, and the Grecians seeke after wisdome: But we preach Christ crucified, unto the Jewes even a stumbling block, and unto the Grecians, foolishnesse. As if he had said, the Jewes looked for strange, great worldly workes to be wrought by the Messias at his comming, they dreamed all of an earthly Monarchy, and a worldly estate such as Salomons was; which because they saw not in Christs person, they would none of: The Gentiles, and specially the Grecians, noted for learning, and the Philosophers busied in the studies of humane wisdome, they look for deep matters and profound principles of Philosophy, and finding the Scripture written plainly ad vulgi captum, not in words of humane wisdome, 1 Cor. 2. for this cause they contemne it, as too base a subject for them to busie their brains, and take up their time with; and this made him in the 21. vers. to call it foolishnes of Preaching, not ex animo, but ex eorum opinione:* 1.57 thus much he intimateth; Let no man despise thy youth, but be an example in word in conversation &c. intima∣ting, that without better carriage of himselfe, his young yeares would be an occasion to hinder the profit of his ministery, men would be apt to contemn the ministery, for some infirmity in the meanes: This is intimated in as if the meanes and instrument were more glorious and admirable,* 1.58 good would be effected, and for the basenes of the instrument they contemn holy things. This is that which the Apostles saith, that men eate and drink un∣worthily; 1 Cor. 11.29. because they put not a difference be∣twixt this spirituall food, 1 Cor. 10. and that corporall food, because they judge not aright of these holy mysteries.

Because men live by sense and sight, [Reas.] not by faith; They are not able to discerne of things that are hidden, but esteem of things as they see or feele them: They wanting faith, cannot pierce within the vayle, and draw, as it were, the curtaine to see the excellency of spirituall mysteries in earthen and base ves∣sels; which makes them grow in contempt and neglect; which the Apostles shews, 1 Cor. 1.24. for if faith makes that men conceive and understand them, and receive profit by them, it is manifest that the other is caused by want of faith.

this may teach us, [Ʋse 1] why in and under the simplicity of the Gospell, there is not so much devotion to holy things and the service of God, as among Idolaters; there is a madding, and unreasonable superstition to their Idolatrous service; for there is good reason for it, because under the Gospell all outward things are plaine, without ompe and glorious shewes to the eye, onely plain and simple; whereas, in Idolatrous service, all things are made glittering and glorious for the outward shew, by which the nature of man is marvellously catched and kept,

as fishes with baits. It is wondered of many, why Idolaters should brag so truly of a multitude as they doe, and so many follow after them, when the Gospell injoyes nothing so many: the reason is, because here all things are plain and simple, as was said of Christ, There was no beauty in them, for outward things, to make the flesh desire them; therefore they easily & soon contemn them.* 1.59 As God dealt wisely with the Church in her infancy, seeing her infirmi∣ties; so have they dealt cunningly with his people; he to hold them to himselfe, they to draw them from the Gospell. Because, saith Chrys. the people of Israel, who were brought up in Aegypt, & had polluted themselves with Idolatry, would have sacrifices & cere∣monies, so that if they were not permitted unto them they were ready against to fall to Idolatry, though God desired a people to worship him in spirit & truth; yet he granted them unto them, dealing as a wise Physitian, who having a patient sick of a feaver, by reason of heat desiring earnestly cold water, and unlesse it be given him, he is ready to seek a halter to strangle himselfe, or some waies to destroy himself; there the Physitian, compelled by necessity, gives him a cup of water prepared by himselfe, and commands him to drinke, but forbids him to drinke of any o∣ther but that; so God gave the Jewes goodly ceremonies, but so as it was not lawfull for them to use any other. And then were they grieved, saith he, when he shewed his wrath upon them, for making a calfe of their ear-rings, &c. So in cunning and mischievous policy hath the Church of Rome, when they saw how the nature of man was affected with holy things, be∣cause of the outward meanes, when simple and base, because the Gospell is such, they little regarded them; but glorious things were those that affected them, therefore have they fallen from the simplicity of the Gospell, to that whorish & Babylonish pride they are now in; when it was with her, as Boniface the Bishop and Martyr said to one that asked, whether it was lawfull to administer the Sacrament in woodden cups, he answered; In times past they had golden Priests, and woodden Chalices; then would they bragge of nothing such a multitude as now, when they have woodden Priests, and golden Chalices, since Pope Ʋrban hath made all the ministring attire golden and gay: and so because they are led by their sences, therefore they are violent∣ly carried after this superstition.

This teacheth us, [Ʋse 2] why in the Church the meanes of Gods worship, his word and table are so little esteemed or regarded, because men are so led by their sences; and when the meanes are base and simple, they thinke so of the worship it selfe: as Hie∣rome said, putabant altari deesse religionis sanctimoniam, quia de∣erat aedificationis ambitio, they thought the Altar was not to be so religiously regarded, because it was not richly bedecked and a∣dorned:

such are they as give no respect to the word, because the Minister is of no great respect, but a meane plaine man; who have not learned more to esteem the earthen vessels for the trea∣sure, but lesse to account of the treasure for the earthen vessels. Hence many set light by the holy Table, because they see no∣thing here but bare bread and wine, very base and meane ele∣ments, such as they use ordinarily to feed on else where; and so, as a foole or a naturall, if he light on an obligation or a deed, he maketh no more reckoning of it, then of a piece of parchment & a little wax; because he understandeth not the contents and end of it: So in these things, not considering the end and use of them by whom they were appointed. As there are some who overva∣lue these mysteries, specially the Sacraments, that tye the grace of God inseparably to them, and make the opus operatum a mat∣ter of sufficient vertue, that ascribe some divine power to the very outward elements, and so bring a divine adoration of them; that of holy mysteries make magicall miracles, as the Church of Rome doth; so againe are there many in the Church of Eng∣land, that undervalue them, that make no other reckoning of them, then as of ordinary elements, and repaire unto them as to the bodily food, because they are in nature and substance the same; the Doctrine here being the ground of it, they being so dull sighted, they can look no further then that which is ob∣ject to the sence of them, they can see no end nor use of them more, no secret grace nor vertue in them, and, that which is worse, will not submit themselves to be taught, or if taught, not believe, when oportet discentem credere.

To teach every one in these actions sursum corda habere, [Ʋse 3] and to lift the eyes of his minde upwards; as with his bodily eyes he seeth the outward elements here, so with the eye of faith to apprehend the matter of it, that which these outward things represent to the minde. The word of God for letters and sylla∣bles is but the same with other humane writings; but it hath an∣other manner of worke with it in regard of the spirit and grace of God accompanying it, unto those that heare it with a sanctifi∣ed eare. As we see that ordinary water, and aqua vitae in a vi∣all or glasse, look both alike, but they differ much in work and effect, because there is a kind of Spirit in the one, which is not in the other: so the Word, and the Sacrament, though the same in substance with ordinary Bread and Wine, yet they have a farre divers worke, and effect with them unto those who receive them with a holy heart and a faithfull, in regard of Gods covenant (whose seales they are) in regard of the mercy of God of which they more assure us; in regard of Christs Death that they represent unto us, and put us in minde of; and in regard of the grace of Gods Spirit that accompaineth them in

those that so receive them for the effecting of these former matters.

VERSE VIII.

And if yee offer the blind for sacrifice, it is not evill: and if yee offer the lame and sicke, it is not evill: offer it now unto thy Prince: will he be content with thee, or accept thy person, saith the Lord of Hostes?

ANd if you offer the blinde for sacrifice,] The Lord proceedeth to prove that they despise him and his table, shewing how they have erred both against his law, and the rule of honesty and comelinesse, Levit. 22.21, 22.

And if you offer the blinde for sacrifice, it is not evill:] These words are read of some by way of interrogation, When yee offer the blinde, is it not evill? Now a negative interrogation ever af∣firmeth strongly: q. d. it is very evill, and yet yee doe it. Hierom, Junius: others read these words by way of affirmation, God con∣tinuing to tax their thoughts; you think it not evill, you think it is good enough for God, you make it no fault; and this is the com∣mon reading, which is more agreable to the context: but the mat∣ter is not great how we take it, both tend to one end and one effect, both a disliking & disallowing of such sacrifice.

For the sacrifice here spoken of, some understand it only of the sacrifice the Priests offered for themselves. Levit. 4.3. Heb. 5.3. Others for the sacrifice the people brought; which when they were burnt offerings, which were all consumed upon the Altar, the Priests nothing regarded; but the sinne-offering to be eaten by the Priests, for those they were marvellous carefull they might be of the best; and some expound them of the peo∣ples offerings in generall, whether they were burnt offerings, sinne offerings, or peace offerings, or whatsoever; and those words (it is not evill) some take for the Peoples words, it is good enough for the Priests; or it is good enough to be burnt to ashes; others make the Priest heartening the people in that practise, which is very probable, God before directing his speech to the Priests. In summe, it is like to be both, as both are here accused.

The Prophet had told them of their base thought of Gods Table: to this they might happily reply or object; you take too much upon you, to see into our hearts, and to censure our thoughts. to this the Prophet makes by insinuation in an answer, though closely, that he need not to dive so deepe, their life and practice taught as much; a man might easily read the pro∣phanenesse of their hearts in the uncleanenesse of their gifts, and their contempt of God in their carriage. The thoughts of men are knowne either immediately and directly by God alone, Jer. 17.10. Matth. 9.4. or mediately and indirectly, and so man may know them; either as God revealeth them, Ezek. 14.1, 2, 3. or as men discover them by their actions, looks, or spee∣ches; First, Matth. 7.16. Ye shall know them by their fruts: doe men gather grapes of thornes? or figs of thistles? Secondly, Isaiah 3.9. The shew of their countenance doth witnesse against them. Thirdly, Luke 6.45. In this place the first is understood.

Now this people are not reproved for bringing no sacrifice, but faulty sacrifice, faulty for quality, contrary to the Law. Levit. 22.21, 22. Now what is spoken of their sacrifice, may be spiritually applyed to ours, that we may make some benefit out of this. The Sacrifice of the Church in the New Testament are:

• First, men themselves, and that first in life, soules and bodies consecrated unto Gods service, both in their generall callings & their particular places. Rom. 12.1. Present your bodies a living sacrifice, not to slaughter them, but the corruption of them. Rom. 6.6, 13. Now the mortifying of the affection killeth not the man, Psal. 51.17. As the Ram, not Isaac was slaine, though hee was offered. Read Gen. 22. Mar. 12.33. 1 Sam. 15.22. Secondly, in death, in offering their soules to Gods hand, Luk. 23.46. Acts 7.59. and their bodies for testimony of the truth, being called to it. Phil. 2.17. 2 Tim. 4.6.
• Secondly, the Sacrifices of the New Testament are, some thing from themselves immediately to God, as praises and pray∣er, compared to Sacrifice, Psal. 50.14, 15. Drinke offering, Psal. 116.31. Incense. Psal. 141.2. Hosea 14.3. Apocal. 5.8. and 8.3, 4. Secondly, to man for God, as Almes. Heb. 13.16. Psal. 4.18. Matth. 12.7.

Now as their Sacrifices signified ours, so their imperfection noteth out ours: The first is blindnesse, which in the Scripture signifieth ignorance; as Rev. 3.2. 1 Pet. 5.9. shewing that he detested such service as was done of ignorance without know∣ledge. By lame, he may meane when things are done without minde and heart, with the outward man, not inward; for fa∣shion, feare, praise, &c. By sick, when it is without spirit and affection: the spirit is gone when it is without zeale, fervency, affection.

Offer it now unto thy Prince.] The second reason; they have offended against nature and civility. He that offereth the Lord of Hosts such things, as he would not offer unto a man, which the Prince will not accept, saith that the Table of the Lord is not to be regarded; ye offer such &c.

Offer now unto thy Prince, Captaine, or Ruler.] there was then no King in Israel; for the kingly dignity was extinct in Jechoni∣ah, Jer. 22. but they onely had Captaines over them, appointed by the Persian King, to whom they were in bondage: As Zerub∣babel is called the Captaine of Israel, Haggai 1.1. and so it is made more offensive, that they used God as they would not doe a meane man, not a King, but a Captaine: and it is as if God had said, Now make tryall of the good will of your Captaine towards you, which is more familiar to you, being a man, and inferiour to a King; whom if thou labourest thus to reconcile unto thy selfe, thou shalt more offend, and excite against thee. What an indignity is this then against me, that I should be no more, or not so much accounted of, as a meane Captaine? how should not this, in stead of reconciling me, more displease and provoke me? And what can you looke for from me, so mighty a God, to defend and vindicate my glory and service from such indignities, but wrath and displeasure? Will he be content with thee, or will it please him? as if hee said, undoubtedly it will marvellously displease him.

Or accept thy person, or accept thy face?] That is, will he kind∣ly and lovingly looke upon thee, and grant thee the things thou desirest? as Gen. 19.21. Job 42.8, 9. so here, Will he friendly respect you, and grant your request? No, he will be more offen∣ded with you.

In the whole he answereth, that they might object, that he tooke too much upon him to pry into their thoughts & hearts; when he did no otherwise than ordinarily he might doe, judge their lives by their practices. The point then is:

The wickednesse of the life proclaimeth and preacheth to men the prophanenesse of the heart, as Psal. 14.1. [Doctrine.] The foole hath said in his heart, there is no God; they hve corrupted and done an abominable worke, there is none that doth good. Was not this enough to convince them of impiety and Atheisme before God which searcheth the heart? So there is another way for man to know, Titus. 1.16. They professe that they know God, but by works they deny him, and are abominable and disobedient, and unto every good worke reprobate. And this is enough to condemne them of impiety and prophanenesse, of contempt of God, want of the feare of God, before man that seeth the outward man onely, and must by it judge of the inward. Matth. 7.16, 17, 18. Ye shall know them by their fruits: Doe men gather grapes of thornes,

or figs of thistles? So every good tree bringeth forth good fruit, and a corrupt tree bringeth forth evill fruit. A good tree cannot bring forth evill fruit, neither can a corrupt tree bring forth good fruit.* 1.60 A good or evill tree is knowne, not by the leaves or flowers, but by the fruits. 1 John 3.10. In this are the children of God known, and the children, of the devill: whosoever doth not righteousnesse, is not of God, neither he that loveth not his brother.

Because the tongue will bewray the irreligiousnesse of the heart when it speaketh folly; [Reas. 1] as Jan. 1.26. If any man among you seeme religious, and refraineth not his tongue, but deceiveth his owne heart, this mans religion is vaine. And Matth. 12.34. O generation of vipers, how can you speake good things, when yee are evill? for of the abundnace of the heart the mouth speaketh. Hence is that, Matth. 26.73. So after a while came unto him they that stoody by, and said unto Peter, surely thou art also one of them, for even thy speech bewrayeth thee. Though the tongue may now and then prove a false glasse, yet it is then, when it maketh shew not of the worse, but of the better; as false glasses doe com∣monly make men seeme fairer than they are, and not fouler.

Because the nature of man is so hypocriticall, [Reas. 2] and willing to be accounted good, that if any thing be in the heart that good is, it will shew it selfe; nay, though nothing be in it, yet it will dissemble, at least for time and place; so when there nothing appeares but evill, and the whole course is nought, it must fol∣low that the heart must needs be starke naught: Many Apples rotten at the heart, are whole skinned; but if rotten in the out∣side, they have the taint of the heart.

This controuleth such rash censurers, [Ʋse 1] as will goe further than Gods Prophet, as will judge of men not by their lives and their actions, but by their owne fancies and conceits, contrary to their actions. If the Prophet, a man of that wisdome and reve∣lations, did content himselfe with their actions, and joyne is∣sue with them upon their outward carriage; shall these men, who have no such thing, nor any extraordinary gifts to discerne spirits, sit upon mens soules, and judge their secrets, and con∣demne them for hypocrites, and contemne them for deepe dis∣semblers, though they can find nothing in their lives that may argue their hypocrisie and hollownesse?

But doe such wise men of the world these things without ground? [Object.]

It cannot be, [Answ.] neither is; but they are deceitfull grounds. The first is, the strict course of life that the parties take they thus judge; a marvellous thing, different spirits. The Prophet con∣demnes men for their dissolute lives, these for the straitnesse of their lives. Thus if any man doe make conscience of sinne, he

is by them noted as a Pharisee, that is, an hypocrite: That, as he said, Non potest esse salvus, qui non vult esse malus; salvus sal∣tem à linguis maledicis; si it is, 1 Pet. 4.4. It seemeth unto them strange, that ye runne not with them unto the same excesse of riot; therefore speake they evill of you. But as S. Bernard said, that Ba∣laam, when he thought to have cursed Gods people for hyre, did blesse them againe and againe, though against his will: so these men more commend, than discommend these persons, where they seeke so to disgrace them, while unwillingly they heape praises as reproaches upon them, and while they goe about to back-bite them, against their wills they acquit them, because the object good things instead of evill against them, as if they could find no matter of evill in them.

But Matth. 23.23. Christ condemnes the Scribes for strict∣nesse in paying tythes. [Object.]

But the latter part answers the former, [Answ.] and it sheweth they are hypocrites not for doing the lesse, but omitting the greater; as on the other side, that they are hypocrites who doe the grea∣ter, and omit the lesse. If they cannot justly challenge them for omitting the greater they cannot make them hypocrites: nay, happily these that are censured, may justly by Christs rule judge their censurers as hypocrites, because they omit the lesse, and are altogether negligent in them. For undoubtedly the heart can be sound in neither, that is not in both. Luke 16.10. He that is faithfull in the least, he is also faiothfull in much; and he that is unjust in the least, is unjust also in much. It is a sure to∣ken of an hypocrite, for a man to live apparently in the practice of any one known sinne, though in other things hee seeme ne∣ver so strict. For Eccles. 10.12. Any one dead Fly corrupts the oyntment. But to condemne a man for an hypocrite, in being stricter than our selves in some cases, and for being nice in mat∣ters of small moment; when the whole tenour of his life is o∣therwise righteous also, it is to condemne him for that which Christ will commend him for at the last, when no man shall take his praise or his joy from him, Matth. 25.21. But these men thus condemne themselves; for as the Heathen Ʋt quisque optimus est, ita quemque optimum esse putat; so Ʋt quisque pessi∣mus, &c. as Heliogabalus thought every man dishonest in heart, because he was so himselfe: so these men thinke that men cannot without hypocrisie either be nice in small things, or very care∣full and zealous in greater things, because themselves are not come to that sincerity, to make conscietice of them themselves, and therefore if they should seeme to doe it, they should but dissemble; and they measure other mens consciences by their owne. In a word, thus to judge is a most corrupt course; as if a man would needs have it, that the tree is rotten at the roote,

because the fruit of it seemed to be good, or at least because the fruit of it shewed better and fairer then the fruit of many o∣ther trees that grew neer it. Then, as Math. 7.1. Judge not, that yee be not judged. Else if thou thus judge Gods servants, take heed of a censure from him, and, it may be, from those whom thou thus censurest, because 1 Cor. 6.2. The Saints shall judge the world.

The second ground of these mens judging, is some strange judgment that befals them that seeme thus religious and care∣full: for if one that hath made conscience of his wayes be over∣taken with any judgement, an unusual crosse, or dye sudden∣ly, then judge they of him, as Jobs friends did of him, that God hath found out his hyprocisie; what would they doe if he had dyed in that misery? and yet might he have done well enough for all that, and did trust in God, Job. 13.15. Loe, though hee slay me, yet will I trust in him, and I will approve my wayes in his sight. Thus the Barbarians judged of St. Paul. Acts 28.4. And so the Disciples, John 9.2. But as men shall not be judged be∣fore God for that they have suffered, but done; so men shall not be judged of men: for so Christ shewed, by crossing his Disci∣ples judgement, John 9.3. as also theirs, Luke 13.3, 5. as he sheweth not only by this which might come from the malice of Pilate, but from that of the 18. who perished under the Tower of Siloam; for the like may befall to another and them∣selves.

But may not a man judge at all by Gods judgements? [Object.]

Yes, [Answ.] in these and the like cases: if God have foretold such a thing, Numb. 16.29, 30. when it comes we may judge; or if the judgment befall him that hath been, and so continues, ano∣torious wicked man; as in Athens, when a beam of the house fell in a banquet, and knocked a professed Atheist alone on the head; there is then some ground for our censure, for then the word and worke of God meet together, else there can bee no certaine judgement, because, as it is, Eccles. 9.1, 2. I have sure∣ly given mine heart to all this, and to declare all this, that the just and the wise, and their workes are in the hand of God: and no man knoweth either love or hatred of all that is before them. All things come alike to all; and the same condition is to thee just, and to the wicked, to the good, and to the pure, and to the polluted, and to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner, he that sweareth, as he that feareth an oath: And that which is befallen another may befall thee; for it is no faith, but a fancy, whereby any man thinketh himselfe excepted from any outward calamity, having no promise for freedome. There∣fore should no man judge another, that liveth outwardly well, by ought that befalleth him; for it may befall him, and that in Gods justice, as Proverb. 24.17, 18.

This tels how it is warrantable to judge and censure of other men, such as are wicked and prophane, [Ʋse 2] and yet cry out that any man should sit on them but themselves; and of those wee meane who boast of as good and sincere a heart to God as the best, though their lives be not so religious as theirs; yea when they are prophane and notoriously wicked, yet men must judge charitably of them, because they can not see into their thoughts, and know what there is there. But we answer them, that their lives tell us what lyes hid: nay that which is within cannot be hid, because their lives are such: For Math. 7.18. a man need not dig into the ground to see what the root is, the fruit will easily discover the tree; so is it with the heart & actions; by good actions we may be deceived, because of the disposition of the partie, Math. 6. Almes and Prayers by vaine glory, or want of sincerity, are not good at all to the doer: but evill can∣not be good by good intention; for that which is evill in it self, cannot be made good to any for any end. And so evill actions still argue an evill heart, as bad fruits an evill tree: And so it is a very ridiculous thing for men to brag of a sound and good heart, when their lives be as they bee. For Jam. 3.11. Evill words, saith the Apostle, corrupt good manners, their own and others, much more evill workes good men; yea, they argue the doer corrupt within; for it is not the fruit makes the tree bad, but it is the badnesse of the tree that maketh the bad fruit; the fruit discovereth the naughtinesse of the tree: For as the Adder hath a sting before he stingeth, so are men wicked before they work wickednesse; then is it knowne she hath a sting, and they cor∣ruption: for as the mouth speaketh from the abundance of the heart, so the heart worketh from the abundance of the soule; so that lawfull it is for me to judge a common swearer, a known adulterer, a manifest deceiver, an usuall drunkard, &c. to have a corrupt heart: for when the earth is broken up, and a filthy stench commeth out, argues it not that there was some dead corps there? so when men send out cursings, blasphemies, swea∣rings, raylings, and such like, that a man should not be able to endure, from whence issue these, but from a dead and a rot∣ten soule? these carry about them then the grave and sepulcher of the Soule. Now that which is said of the words, may be ap∣plyed to the workes. As a man therefore comming to a tombe, though never so costly and curiously, or so royally deckt, yet if at some vent be apprehend a filthy savour issuing out of it, he knoweth well there is not only a dead, but a rotten carkasse within; so when a man feeleth a filthy and unwholsome sent, either of prophane speech, or of dissolute life issuing from the heart, which is the fountaine of both, he must needs conclude, neither is it against charitie to censure it, that there is a soule

not only dead and buried, but even rotten in sinne and corrup∣tion. Therefore let no man delude himselfe, while he would deceive others, to beare men in hand that he is sound at heart, when he is unsound and corrupt in his life; as if a man might beperswaded that it is a vine or figtree which he seeth hanging full of crabs and wildings. Nay it must needs be otherwise; therefore as Christ said, Math. 12.33. Either make the tree good, and his fruit good; Or else make the tree evill, and his fruit evill: for the tree is known by his fruit. If thou hate sinne, shew it in thy life; if thou feare God, shew it by thy carefull walking in his waies, and seeking to please him; If thou lovest the word, fre∣quent the assembly with diligence and devotion, and not care∣lessely and slippily: If thou thinke reverently of the service of God, be carefull reverently to addresse thy selfe to the perfor∣mance of it: Otherwise know, thy practice proclaimes the want of these things; and thinke not much if others judge thee by that, for thy have their warrant from Christ their King; By their fruits you shall know them.

If yee offer the blind,] The Lord he requires not all the sub∣stance of a man to his service, but a few things, and those not very costly, yet he requires the choise and best in their kind, and they be accounted of better then any others; the best should not be deare to them, nor too deare for him.

Men ought to offer their best things to God, [Doctr.] and to thinke nothing too deare for him, either to give to him or for him, Gen. 22.2. 2 Sam. 24.24.

This serves to reprove all hypocrites, [Ʋse 1] such as the world & the Church is full of, who offer not the best, but the worst unto God, & think those things good enough, having many things too dear for him, when as nothing is too good for their back & bellies, for their pleasures & delights, to serve the flesh & world withall. But generals touch not; for particulars. First, the maintenance of the Ministers is the Lords portion, as not to seek it feare off, Mal. 3.8. for if the spoiling of them, be the spoyling of him, then è contra. But how many have we that thinke every thing is too much that they have, and any thing is good enough for them? I say no∣thing of them who bestow all on pleasures, and give nothing to the Lord portion, who, as they think playing better then preaching, bestow much on Players, but nothing on Preachers. But I aime at such as account of Preaching, and injoy the benefit of the ministery, and yet a vaine man will bestow more on a player in a yeere, then they in many on a Preacher. Almes to the poore, is a gift to God, as the Scripture teacheth; but how many have we, I do not say rich churles, like him in the Gospell, that will not give crums to Lazarus, but, that will give some∣thing, but it is almes of moldy bread, tainted meat, that scarce

doggs will eate, or cannot be spent otherwise; whose rust of their siver, & their motheaten gartments shall be awitnes against them, & eate their flesh. Any thing is too much for these, nothing too good for their bellies, pleasures,* 1.61 or pleasant compaions who de∣light them.* 1.62 Wretched men had rather give to parasites and flaterers then to Christ from whom they have so many benefit. These shall have of the best, those of the worst; these liberally, those spa∣ringly. If I should tell you that a Citizen in the end of the sick∣nesse being some few miles from the City, when the plague was beginning hotly, going thither but of pleasure, at his meate would have given a Crown for a set of Musitians to delight him∣selfe withall: when otion was made in the company to give somewhat to the relief of the sick and poore in that towne, as men who could not forget the miseries of the poore, from the experience of their own; he among the rest gave but a penny or two pence at the most: I say if I should tell you of such an one, (I say not I know the party and the thing,) I know you would all condemn him in your thoughts. But this I say, I know many who will not sticke to spend a crowne, 10, 20, 30, 40 s, upon one idle journey for their pleasure and delight, (which I doe not simply condemn,) when as it will grieve them, and they cannot smother it, to bestow in a whole yeere upon the Lords Levites and his poore Lazarites, a crowne or 10 s. or the like portion farre inferior to their ability; how are these not re∣proved here? And if these, then those who give to the Lord not the flower and youth of their age, but to the flesh and devill, and the dregs of their age to God; their strength and health to the world, their weaknesse and sicknesse to God. The first fruits are too good for God, though he call for them, the glea∣nings are good enough. Many have children, some are of good parts, good gifts, and towardlines; it is pitty they should serve the Lord, andbe for his ministery, they are fit to stand before Kings and in great places, Dan. 1.3, 4, 5. but if any be of no gifts, hee is fit for no others use, turne him to the ministery, 1 Kings 12.31. 2 Chron. 13.9. and this must be his refuge a∣gainst poverty; many betake themselves to the reading of the Word, and come to the Church when they have nothing else to doe, neither their bellies to feed, nor their backs to deck, nor the world to follow, the weather not for them to walk in the fields; as Luke 9.59, 61. Many will offer small and petty sins to God, that they have no pleasure or profit, by, but retaine their maine sinnes which give delight, 2 Kings 10.28, 29. Mark 6.17, 18, 20. Math. 23.23. yea many can be content to part with their outward goods, not inward corruption, but buy out their sins with almes, Mich. 6.6, 7. Now a number of such hy∣pocrites as these are manifestly here reproved, that they thinke

things too deare for the Lord, and please themselves, when they offer of the worst unto him.

To reach every man to honour God with the best he hath, to thinke nothing too good for him, [Ʋse 2] if he call for it. To take So∣lomons advice, Prov. 3.9. Honour the Lord with thy riches, and with the first fruits of all thine increase. Defraud not his Levites of their portion, thinking it too much that is bestowed on them; for 1 Cor. 9.11. If we have so wen unto you spirituall things, is it a great thing if we reape your carnall things?* 1.63 And Galat. 6, 6. Let him that is taught in the Word, make him that hath taught him par∣taker in all his goods. And if men be straitened this wise, it may be just with God to take their Ministers from them.* Unlesse the people bring Oyle, the light will goe out in the Temple: so in ordinary course and Gods judgment. Feed the poore with the best, and deale liberally with them: Deut. 14.29. Nehe. 8.10. Make them heires and co-heires with thy children and kindred; as Chrysost. When thou art dying and going, though it is farre better thou shouldst nourish them living, and before thou depart. Hom. 25. ad pop. Ant, remember God in the best of thy dayes, health, youth, strength, Eccles. 12.1. Deut. 6.5. If thou hast children, thinke none too good for God to carry Gods Name, to stand in Gods stead, 1 Cor. 2.16. and 5.20. And if God will have him, if he be as Isaac, freely offer him; the better, the more acceptable to himselfe. Give God the time that is meet, and he requireth, though it be precious to thee, and may be imployed to profit otherwise, Exod. 34.21. Offer to God the greatest and sweetest sinnes, neerest and dearest, Marth. 5.29, 30. as Heb. 11.17. yea, give God the heart, and honour him with outward holinesse. Prov. 23.26. In all things be an Abel, not a Cain. Gen. 4.

The blind.] Sacrifices were Types both of head and body; and for body, of the persons and service. And thus God reject∣ing their sacrifices for their blindnesse, shews how hee con∣demnes blindnesse in those who serve him: And blindnesse is ig∣norance, and want of knowledge. Revelat. 3. 2 Pet. 1.5, 9. And so from hence observe:

Nothing that is done in obedience of God can be good, [Doctr.] or a good worke, unlesse it be of knowledge, zeale, charity, de∣votion; good intention cannot make it good, if knowledge be wanting, for it is a blind offering. The knowledge we speake of is a generall knowledge of the Will and Word of God, and speciall knowledge of the lawfulnesse and goodnesse of that acti∣on. 2 Pet. 1.5, 9. Deut. 5.27. Matth. 28.19, 20. Rom. 10.2, 3. Rom. 14.23. [Reas. 1]

Because the Lord respects not the outward shew and pompe

of works, (as the multitude and greatnesse of them,) but con∣siders them inwardly, whether they flow from true obedience, or no. Now true obedience is then, when we beleeve by the Word of God, that both he requires such workes, and they are those which please him. Now this cannot be without some mea∣sure of knowledge.

Because as he condemnes the vaine pompe and outward shew of Hypocrites, so doth he all fained service and will-worship, [Reas. 2] Col. 2.23. Now then it is will-worship, not onely when things not commanded are done, and men thinke by them to doe God good service; but when things commanded are done, and they know not the command, but for some other respects doe them: for as good no commandement, in respect of them, as they not know it. And if things done, which he had com∣manded, be rejected, as will-worship, Isaiah 1.12. because they were not done in that manner he had commanded, though they knew his will; More this: for as they in Isaiah did their works not in conscience to God, but for some other end; so these can not, because they know it not, and so it cannot be acceptable. He that doth a man a good turne, and meant it not, but aimed at himselfe, profit or glory, or whatsoever, cannot look for any great thankes from him, for whom it fell out so well.

This confuteth Papists, as touching ignorance, [Ʋse 1] which they much advance and commend; though they be ashamed of the old position, that ignorance is the Mother of devotion, yet they accuse knowledge for want of devotion; they practise to keepe the people in ignorance, and defend it still to be good. For when we urge the necessity of knowledge, for all our acti∣ons, and that whether from the Word, Fathers, or reason, they oppose themselves against all. Besides, their manifold reasons, for which they have beaten their braines, to prove the people ought not to have the Scriptures in a knowne tongue, and so not knowledge; when we object unto them, Joh. 5.39. Search the Scriptures, and justly complaine of their spirit contrary to Christs, Dureus denies that this is spoken to all Christians; for how should (saith he) the ignorant and unlearned search them? We answer, that if Christ had then spoken to the learned one∣ly, his exception had beene good; but if he preached to the whole people, as then he did; if to all the Jewes, why not to all Christians? Let them shew a difference; but if none, but that both Jewes and Christians must by them have the know∣ledge of Christ and eternall life, when these are common to all in the Church, why not to other? when we urge that, Acts 17.11. The Bereans searched the Scriptures whether those things were so. Bellarmine answereth, that was because they doubted whe∣ther he was an Apostle or no. The matter is not why they exa∣mined,

but that they did, and are commended for it by the holy Ghost, that they compared his doctrine with the doctrine of the Prophets. Then ought all Christians thus to doe, to try the Spirits, for now may doubt be made, more then at that time, 1 John 4.1. and no search can be but by the Scriptures, and knowledge of them. When we urge that, Collo. 3.16. then they exempt the ignorant, and say it is not for all, but commend unto us the decree of the Councell of Trent, who have allowed such to read as have licence from their Ordinary, upon testimo∣ny from their Curates that they are humble and devout persons, Rhemist, praefat. that is, none but their Pope-holy, devout Ca∣tholiques, and yet the Apostle speakes generally; and if the People be rude, and, as they still object, ignorant, we answer, that is no reason, or of no force to prove they must be kept from the Scriptures; this is the way to make them still rude: this ought not to be so, and that which is a fault in them, can be no argument against this, as if a man should be denied the benefit, not of light, but of salve because his eyes are sore. When we ob∣ject unto them the fathers, as Chrysost. upon the place of the Col∣lossians and divers otherplaces, or that of him, Hom. 2. in Math. & aliis: Heare I pray you, O yee layty, buy you Bibles, the medicines of your soules, if you will buy you nothing else: get the new Testament, the Acts of the Apostles, and the Epistles. To this the Rhemists, praefat. sect. 14. answer, that he speakes this as a Pulpit man, not as giving rules in the Schooles. As if he would speake one thing in the Pulpit, another thing out of it, or made the Pulpit a place to utter lyes. These who thus censure the fathers, no marvell though they often be sawcy with Luther and Calvin. But Bellarmine answereth, de verbo Dei, lib. 2. cap. 16. that he spoke that then, because many men were given to be at theaters and stage playes, and other vanities, and never read the Scriptures, no not such as had understanding; and he exhorteth all, not that he would have all to read them, but that they should doe it, which could doe it with profit: for he knew he had to deale with those who need such amplifications: marke that Chrysost. is made an Orator, no Preacher; one that for advantage would speake more then he thought. When upon Col. the 3.16. hee exhorts not only in generall tearmes, but specially; heare O you worldly men, that have wives and children, he commands you to read the Scripture, and not lightly and slightly, but diligently and painfully: How can they restraine those with any conscience, to some, which is spoken generally to all? And for this reason holds it not now, have we not playes, they and we, theaters ful∣ler then Churches, to the corrupting of the minds and manners of our people? finde we not many, of good capacitie, more af∣fected with any thing then the scriptures? Then as necessary it is

they should be exhorted, and read them; and yet with them may a man read any thing but Scriptures: by all which, as they them∣selves make gaine of them, so they make them and their sacri∣fices, service and obedience, whatsoever it is, unacceptable un∣to God, because they are blind sacrifices, specially that, when they teach them to pray in an unknown tongue, where every word must needs be a blind service.

To reprove all such as keep themselves in ignorance and with∣out knowledge, being blind, they will be blind still; [Ʋse 2] they need not that any law forbid them the reading of the Scriptures, they can be a law unto themselves; and what soever others can ob∣ject, that they have against themselves, of the difficulty, the hardnesse, the obscurity and danger of reading them; Or if not that, yet that they must learne from their ministers, that which Duraeus the Jesuite said impiously, that Christ left Pastors to to the people, not Bibles, they so practise; for they will not once almost look in them, only they will heare from the Ministers, and would to God they would heare constantly and carefully; they might have more knowledge: but while they onely heare, they remaine still ignorant, and hearing so carelesly, by igno∣rance they doe the things that God hath commanded now and then, but without all true knowledge; and so make them unac∣ceptable to God, when they worke by imitation, and often en∣quire of the lawfulnesse after the deed.

To perswade every man, that hath any desire that his service may be acceptable to God, whatsoever it be, [Ʋse 3] to labor for know∣ledge that it may bee a seeing sacrifice; for that which the A∣postle hath, Hebr. 11.6. is here more; if not without faith, then not without knowledge: Now what servant or child is it that obeyes and doth service to his father or master, and knowes it is not acceptable; and yet if he be told what way he may take to have it accepted, will not? so in this if there be any desire to please him, labor not so much to doe, as how to doe, or to know what you doe; and this not onely by siting at Gamaliels feet, and hearing the Ministers, but by reading the Scriptures and word of God your selves diligently and painfully:* 1.64 for the Apostle so perswades, Let the word of Christ dwell in you plenteously in all wisdome, teaching and admonishing your selves in Psalmes and Hymnes, and spirituall Songs, singing with a grace in your hearts to the Lord; not, as Chrysost. well saith, that the word should be in you, that is, come as a stranger, and stay for a night, a sea∣son, and gone againe; but it must dwell in you, and that not sparingly, but copiously and abundantly. Chrysost. exhortation is not so necessary for these times and this audience, to get them Bibles, for they must have them in their hands and houses; but to use their Bibles, which most neglect. Therefore as he de

Lazaro,* 1.65 Hom. 3. I againe and againe ex∣hort you, not only here to attend to the things that are spoken, but when you are at home, to read the Scriptures carefully, which I use to presse upon them that are a∣bout me. If this may prevaile, a little more may that of Moses, Deuter. 6.6, 7, 8. and that of Christ, John 5.39. and the former of S. Paul. But alas, how may that complaint of Chrysostome be applyed, Homil. 13. in John,* 1.66 Who is it, that when he comes home doth any thing worthy of a Christi∣an? who is it, that seekes the meaning of the Scripture? None at all; we may or∣dinarily finde you at Tables or Dice, but very seldome at your Bibles. Doth not he describe many of our Christians, and their familes; and so, that being without knowledge, all they doe is unacceptable. Let us labor then for this knowledge, and be not Idols in the Church, who have eyes and see not; & so much knowledge is required, as there is capablenese and meanes.

And if yee offer the lame,] Lame sacrifices forbidden signifi∣ed the dislike that God had of such service as was done by halfes, in body, and not in minde; è contra, inhypocrisie, for fashion and custome, and such like.

Lame service which is done to God, [Dorct.] is unacceptable unto him, whether it be done with the body without the heart, or pre∣tended to be done with the heart, when the body goes another way, when it is hypocriticall and dissembling, or by parting or sharing with God, it is abominable and not acceptable unto him; therefore rejected he the lame sacrifices: the ceremony leads to this substance, the shaddow to this body, 1 Kings 18.21. And Eliah came unto all the people, and said, how long halt yee between two opinions? If the Lord be God, follow him: but if Baal be hee, then goe after him. And the people answered him not a word. This God complained of, Isaiah 29.13. Jer. 12.2. Ezek. 33.31. Act. 4.36. with 5.1, 2. Math. 6.2, 5.

Because all and the whole is his, [Reas. 1] both body and soule, by his three-fold right of creation, redemption, and preservation or gubernation: therefore he will have all, or nothing can be ac∣cepted of him.

Because this is to make a false God of him; [Reas. 2] for it is a position full of truth, that a true God, as hee will not be worshipped with fained and counterfeit worship, so not with partiall wor∣ship, but he will have all, or none: whereas false gods will be content so they may have but a share. But the true God is like the true Mother, 1 King. 3.26. will not have it divided.

This condemneth all presenting of the body before an Idoll, [Ʋse 1] or in Idols service, under pretence of keeping the heart to God; whether it be done by feare, fancy, or for profit and gaine. This is to offer up a lame sacrifice to God, such as he abhorres; it is without any president or precept in the Scriptures: nay the Commandements, precepts, lawes, admonitions, judg∣ments of the Law and Prophets of the Old and new Testament are all against it, commanding to fly Idols and Idolatry. The companions of Daniel chose rather to bee cast into the fiery for∣nace, then to bow to the Kings Idol. The mother in the Macca∣bees, and her children embraced death rather then they would eare swines flesh contrary to the law of God. Infinite are the Martyrs of all times, who have couragiously embraced death, before they would doe any such thing; who had been all very unwise, and fooles, if this would have served, and God would have accepted such lame sacrifice.

But for all this a man may goe to masse, and such superstitions, [Object.] may he not?

No more to the one then to the other; [Answ.] for this is the greatest Idol in the world, and for it more abominable Idolaters are the Papists then any other: for never any worshipped the thing it selfe, as they doe the breaden God and the crosse; but they worshipped God at it, and in it, as their old distinction hath been.

But we goe to make us abhorre it, [Object.] when we see their follie and vanity.

This were as if a man should goe into a harlots house or stews, [Answ.] under pretence to see and to abhorre: whom shall he make be∣leeve that is his end? if it were apparent, yet what madnesse were it for a man to lay himselfe open to bee taken with such a danger? He presumes of his strength, nay he provokes God to take his strength from him, and to let him fall into it, as in Peter: This is not the way to abhorre it. But as he that would abhorre uncleanenesse, or drunkennesse, must not take that course, to go to stewes, or to frequent tavernes, for that is to make him more in love with them; but must labor for a chaste and sober heart, and that will make him abhorre it; so here for a religious and holy heart: for it is not the seeing of evill that makes men abhorre it, but the seeing of good. If men labor for true grace they shall easily abhore sinne; and in this, as in all others, evill must not be done that good may come: Nay, though never so much good would ensue, yet when God hath forbidden it, when he dislikes it, it must be avoyded.

This condemneth all prophane men who talke of serving God with their hearts, [Ʋse 2] howsoever they serve him not with their bo∣dies, and they doubt not but God will accept them. The Lords

day, is a day God hath required men to doe him publique service in; how many spend that day either in journeying for some small affaires, or withdrawing themselves upon some small oc∣casion, and yet tell us they doubt not but God will accept their thoughts and their heart, as they ride, or the like: as if he that dishonors God in his body, could honor him in his heart at one & the same time; or, if he could, he would accept it: As if he could serve him within, that rebels against him without: As if a child or servant could think to perswade his father or master, that hee respected and served him in his heart, when he disobeyed and dishonoured him in all his outward carriage, and did not that he bade him: Nay, the contrary is most true; so for alms, that it is enough to looke upon the poore rufully, and speake mournfully to them, and seeme to have affections within, but their goods they bestow upon harlots and vaine persons, their labour and strength upon them; And yet they thinke God will accept their heart. as if a subject should pretend a loyall heart to his Prince, and thinke to be accepted for it, when he gives his goods, and spends his strength in a service against him, serving his E∣nemy.

Here is condemned all lame service of God, [Ʋse 3] when men will give their bodyes, but reserve their hearts from him; they will come before him, and draw neere to him with the outward man, heare the word, pray, and offer him prayses, and receive the sa∣craments; but in the meane time their hearts are absent, they are without their soule; for all things are done without under∣standing, praying and hearing, &c. they were as good be done in a strange tongue in respect of them, yea better; for they had the more excuse. Their affections which are as their hands, either to receive that is offered to them, or to hold up that which they bring to God, are so full of their covetousnesse and worldlinesse of their feares, joyes, severall pleasures and delights, that they can receive nothing else; but whatsoever is offered them, is as water powered upon a vessell that hath the mouth full stopped, and so all runneth by; or if they receive a little, yet their pleasures, or covetousnesse, or such like doe soon exclude them, or choak them, as thornes doe the corne or seed.

To reach every man to endeavour, [Ʋse 4] and performe services to God both in body and soule, as 1 Cor. 6.20. seeing his right is to one as well as the other; and the giving of him one condemns a man, for not giving of him the other. If God was so angry with Ananias and Sapphira, that he divided, them, because they had devided that which they ought to have given whole unto him; how will he accept a man that shall divide himselfe, when he comes to him? Their heart is divided, now shall they be found faulty. Hosea 10.2. we must bring both body and soule

to the service of God, to pray with the mouth, and to pray with the understanding, to hear with the eare, and to speake with the heart; for the body hath both os and aures, to speak to God, and to hear him. Men must give God the bodily presence when hee calleth for it; they must come to his service, but they may not leave their hearts behinde them, or suffer them to be carried a∣way when they are present, but leave every thing, when they come, behind them, that may hinder them; as Abraham did at the foot of the mount: yea, when they would fall upon his ser∣vice, as the fowls would upon Abrahams sacrifice, Gen. 15.11. drive them away, and performe all duties with the whole man, that it may be a whole, and so an acceptable sacrifice, 2 Sam. 5.8.

And sicke.] Sick sacrifices of beasts were condemned, to shew how God dislikes that service that is without spirit and affection, faintly and drowsily performed.

Sick service God dislikes, [Doctrine.] when things are performed without spirit and affection, when the duties are done without zeal and fervencie, without alacritie and cheerfulnesse. This was the reason why Aaron and his sons would not eat the sin-offering, because they could not doe it cheerfully, Levit. 10.19. Hee would have all things done cheerfully, fervently, zealously, Isai∣ah. 58.13. 1 Cor. 9.17. Rom. 12.8, 11. 2 Cor. 9.7. Ec∣cles. 11.1.

Because when things are done dully and coldly by one, [Reas.] it ar∣gues little account of Gods Person, and small desire of the things he hath; but the contrary is, when they are done fervently and busily, when a man sets his heart to the work, as that, Dan. 6.14. when as the cold and carelesse performing of these things, argues no account nor love to God and his service; no marvell then though he dislike it; and contrariwise, accept it, being done with fervencie.

This condemneth those who condemn zeal, fervencie, [Ʋse 1] and heat in the service of God.

To teach every man to labour to doe all things in the service and fear of God, with zeal, alacritie and earnestnesse; [Ʋse 2] not to goe about it as sick men doe about the works of their callings, faintly and feebly, but earnestly, whether they pray, or preach, hear, or give almes, whether for a short time or long. It is not enough that the Lords day be kept, that the Word is heard and preach∣ed, that the Prayers be made, almes given, and such like, unlesse they have that affection which God requires, and be done with that sense and feeling, that zeal and fervencie which is fitting. The work is common to hypocrites and profane men, with the Children of God; the affection is proper to his owne; not that the other have not the naturall affection, but that they have not the sanctified affection: Their affections are about worldly

things, pleasant or profitable; these about pirituall things. As the vaine men, or worldly men are tickled, and marvellously af∣fected with the things they goe about; so ought men in the ser∣vice of God. And though happily it is not to be attayned unto, to have as fervent affections to the things of God, as carnall men have to the things of the world, because they are wholly carnall, these but partly sanctified; they have nothing to hinder them, these have great hinderances and pull-backs, even their own cor∣ruptions; yet must they endeavour, what they may, to doe eve∣ry thing with all cheerfulnesse, and even grieve to see them goe about their sports and profits, their delight and gaine, with greater spirits, and more cheerfully, then themselves about these holy things; yea let it grieve them that they themselves follow worldly things more eagerly and affectionately then spirituall things, and find greater chearfulnesse in the one then in the o∣ther. And so things done drowsily and heavily, without cheer∣fulnesse, shall not be accepted.

But what if this affection be wanting, [Quest.] shall a man therefore not doe it, or doe that which will not be accepted.

Nay, [Answ.] that follows not; for then should God have no service of the best, who finde themselves ever unfit; but onely of hypo∣crites and carnall men, who think any thing good enough: but though wants this way be, yet must not this be left off; for so we read the Children of God have done. Nehemiah unfit to pray, yet prayed, Chapter 1.4. Hanna, 1. Sam. 1. Our Saviour Christ himself, when his heart was full of sorrow (though this was in him an infirmitie without sinne, though not in us, because of the corruption it draws from our vessell, as new wine put into a mu∣stie vessell.)

To teach men not to deferre the service of God till sicknesse and old age, [Ʋse 3] when they must needs be without heat and af∣fection.

To teach every one to whet on one another, [Ʋse 4] and to labour to set an edge on one another, and to stir up their affections, when they are with them, to come to the service of God; specially such as have charge of others, for their charge. As they have any de∣sire that God may have the sacrifice and service that is pleasant unto him, and to keep themselves free from their sinnes: they should, as Prov. 27.17. sharpen: and Deutr. 6.7. whet, and in generall, Hebr. 10.24. provoke one another.

Offer it now unto thy Prince.] The second reason and proof of their offence, because they had gone against civilitie and com∣mon honestie.

This is the corruption of mans nature, [Doct.] that he preferreth man before God: loving, fearing, serving, seeking his honour before Gods. Gen. 27.12. 2 Kings 5.18. John. 12.42, 43. Neverthe∣lesse

among the chief rulers, many beleeved in him, but because of the Pharisees they did not confesse him, lest they should be cast out of the synagogue; for they loved the praise of men, more then the prayse of God. Joh. 5.44. Yea in all things man is more carefull of all duties, and maketh it much more hainous to faile in duty to the one, then to neglect and set light by the other.

Because they see and converse with men daily, [Reas. 1] not so with God: it is the reason why John gave him the lie, that would brag of the love of God, whē he lived in the hatred of men. 1 Joh. 4.20.

Because love being the ground of all duties to God, or man, and affection to man is naturall, to God spirituall, [Reas. 2] that we have of our selves, this is the gift of God; therefore meere naturall men have care of duties to men, more then to God, because they have this Love, not the other: And regenerate men too; because after conversion nature helpes us with the spirit to the service of man, but to God the spirit onely workes, yet but weakely; Men being more flesh then spirit a long time after conversion.

Because men have a carnall understanding, because they are ble to see what they receive from men, but not from God: [Reas. 3] hence no good turn from men goes unrecompenced, at least not with∣out thanks, but from God many goe without thanks; we have carnall eyes to see what men give us, not spirituall to see what God bestowes; to see the Instrument, not Author.

Because men have perverse and partiall judgements; for that which befalleth a man, every one thinkes may befall him; [Reas. 4] but that which toucheth or dishonoureth God, they think it touch∣eth not their freehold at all.

To teach every man to see the corruption of his heart, when when he findeth that he is in himself and others more carefull of the duties that belong to men, then to God; [Ʋse 1] where the fayling of the one troubleth him more then the neglect of the other. In himself he is carefull to live civilly and honestly in the world, to give every man his own, &c. But in the mean time he is carelesse in the duties of Gods service. This bewrayes the corruption of his nature, for that he may doe by the light of nature, and so have heathen men both cōmanded & done. And as it is meet hypocri∣sie, for a man to be carefull in duties unto God, when he is careles in duties unto men; so the contrary is but meere civilitic: he that is truly religious, is carefull of both: hee that faileth in the one, is short of many Heathen and Infidells; And in the other, hee that goes no further, is still but a naturall and cornall man. They have carnall affections and understandings, and are men of per∣verse judgements: we shall finde that true of them which Saint Augustine writ de mendacio,* 1.67 Men esteem those sinnes worst, that are most injurious to this life. And again, Non odi••••us eos qui nulli molesti sunt, Wee doe not hate those that live in the practise

of sinne, be it never so great against God, as long as they are not injurious and offensive to man, from this corruption is it, that men feare man more then God, are more desirous to please him, to keep and recover his favor then Gods. If a great man be offended with them, as Chrysostome, they will intreat friends and neighbours and others, tend patiently many dayes, entreat humbly once and again, a 100. times, and if he will not bee re∣conciled, they can not be in quiet: but when they have offended God, they can lye and sleep securely, and take their ease, and follow their pleasures, shews not this their corruption? From the same corruption is it, that if they receive any benefit from men, or by them, they labor to be thankfull, and to recom∣pence; but though they cannot but looke upon some of Gods blessings, they return none to him. As men are liberall in thansk for their feasts and refreshings, to the instruments, not to the author: as Basil. As little children that thinke they have their coats from the taylor that maketh them, and bringeth them home and putteth them on, by reason of their weake conceit: from this corruption is it, that men mislike disobedient sonnes and bad servants of other men; because it may be their owne case to be abused so by their own, and the bad example of others may be a meanes to effect the like in theirs; when they no waies be like affected when they are rebellious to the word of God. Masters will be bitter to servants for unthankfulnesse, negligence and carelesnesse of their commodities, whereas they never take no∣tice of their lying and swearing, (that brings in gaine) of propha∣ning of Gods day; because the one concerneth them, and may be a meanes of their danger and losse, and the other nothing so neere toucheth them, which maketh God give them over to their corruption, to be more unfaithfull to them. To be briefe, all hate a covetous man more then a prodigall man, and an op∣pressour, more then a filthy liver, As S. Augustine saith, because the one is such as he is more like to injure us then the other; though the other dishonour God as much, and doe as much hurt. These and many such things argue directly the corruptions of men, that preferre duties to men, before duties to God.

Thus ought we to labor against this corruption, and to strive to feare God, [Ʋse 2] to love him above all, to make more conscience of dutyes to him, then to men; to be more grieved with sins that are against him, then against others or our selves; which will ne∣ver be, unlesse we get our carnall affection changed, our car∣nall understanding reformed, our partiall and preposterous judgement altered, and get our affection sanctified, out under∣standing enlightned, our judgment rectified. Then shall wee love him and the things he loves, more grieve to offend him then the greatest man in the world; to alienate him then the best

friend in the world, and more sorrow for it; then shall we see him that is invisible, as the Authour of all our blessings, and praise him more than men; then shall we measure sinnes, not as they are against us, but in themselves, and against God, a∣gainst whom they are principaly committed, and which makes them sinnes: Not lae sio nostri, but offensa Dei makes them sins, therefore we should hate them, those especially that least con∣cerne our selves, that our zeale may appeare to be a severity rightly grounded, and judgment well informed, as David, Psal. 69.9. The zeale of thine house hath eaten me, and the rebukes of them that rebuked thee, are fallen upon me: when for his owne he saith, Psal. 39.9. I was dumb, and opened not my mouth, because thou diddest it: but Gods wrongs he could not brooke. As Moses for himselfe was very meeke, Numb. 12.2. but Gods dishonour Exod. 32. made him exceeding hot. Finally, let us not be partiall, and expresse it in exacting those duties of man, that we are carelesse of performing in regard of God; like that people, Phil. 2.21: who sought nothing but their owne profit, and for their person, which overthroweth all both in Church and Common-wealth.

The thing he reproves them for, as contemners of him, is, that they had offered that to him, which they would not doe to man, and an inferiour.

To offer unto God that which man will not accept, [Doctrine.] or to serve him as man will not be served, and with such service as he would not serve man withall, is a sinne; and the contempt of him, or preferring man and the duties to him, before God, and the duties to him, is a sinne. Matth. 15.6. 2 Col. 2.20, 21, 22, 23.

Not because of the greatnesse of Gods mind, [Reas. 1] who looks for so great things; for he will be content even with small matters, after a mans ability, when there is a willing mind; a Cup of cold water, or a Widows Myte, or a paire of Turtle-doves and yong Pidgeons: But because of the basenesse of his conceit, who gives and brings such things, who having more, and being able to bring better things, yet brings them not, as accoun∣ting this good enough.

Because it comes from the corruption of the heart; [Reas. 2] now such as the root is, such fruit it brings forth: for, as Job 14.4. Who can bring a cleane thing out of filthinesse? there is not one. So of this; and such an egge, such a bird.

Because it is against the royall law; [Reas. 3] Thou shalt love the Lord with all thy heart, &c. Now as S. James in another case, James 2.8, 9. But if ye fulfill the royall law, according to the Scrip∣ture, which saith, Thou shalt love thy neighbour as thy selfe, ye doe well. But if you regard the persons, you commit sinne,

and are rebuked of the law, as transgressors; so in this, being a∣gainst the royall law, accepting persons, any before God, must needs be evill and sinne.

To teach men to examine their lives and their practices, [Ʋse 1] and to search whether this sinne be not in them; that though they be carefull of God, as they perswade themselves, yet they pre∣ferre man before him, and use him so as they would not use man, neither doe, and as they know man would not accept. To give some particulars; they are to carry a Present to keepe or recover the favour of some man: will they carry of the worst things they have, such as they cannot well bestow otherwise? they will not, lest they should gaine displeasure rather than fa∣vour, and yet for God and the uses he hath commanded, they will offer that which they have no use for otherwise. Are they not then guilty of this? Will any man serve all his youth against his Prince as a Rebell, and after in old age, when he is unfit for service, come and proffer him his endeavour and fidelity? he will not, lest he should be punished by him, rather than accep∣ted. Or say he called for his service when he was in health and strength, and he refused to worke with him, will he offer it when he is weake and sick? he will not, lest he should be reject∣ed and punished: and yet his youth will he spend against God in the service of sin and Satan, yea, his strength and health, though God called for it and challenged it; and offer himselfe, when he is in age, weaknesse, and sicknesse, to doe him ser∣vice: And is he not guilty of this sinne? Will a man, when he is in a good estate, in a flourishing and prosperous condition, re∣fuse the friendship and familiarity of another man, and thinke when he is in misery to have it and enjoy it to his good and com∣fort? he will not, lest he be then scorned and rejected. As Judges 11.7. Jephtha then answered the Elders of Gilead, Did ye not hate me, and expell me out of my fathers house? How then come you unto me now in the time of your tribulation? And yet many men refuse the friendship and familiarity of God, by spea∣king to him in prayer, and hearing him speake to them againe in preaching, when they are in health, wealth, prosperity, and flourishing estates; and thinke he should not be strange to them, when they are in sicknesse and trouble and affliction, never sea∣ring what is threatned, Prov. 1.24, 25, 26. Because I have cal∣led and ye refused, I have stretched out mind hand, and none would regard; but ye have despised all my counsell, and would none of my correction: I will also laugh at your destruction, and mocke when your feare commeth. Are not these then guilty of this sinne? And so in many other particulars, which men practise, may they see themselves, if they deceive not their owne hearts, that they are guilty even as this people, and that God speaks to them also, as well as to the Jews.

He that shall find himselfe guilty of this, (as who is he that shall bring his heart and life to this Touch-stone, that shall not find himselfe exceedingly guilty this way?) must humble him∣selfe, and repent himselfe for it, as for other sinnes; which stands not in the sorrowing for, and disliking of that which is past, but in striving against it for the future time; ever taking this as a rule, for so God intends it, for reproving their corruption by this, he intends it should be their rule to measure out duties to him, by that duty which they owe unto man, and performe unto him; because they are naturally more prone to the one than to the other. As he made the love of a mans selfe the rule of his love to others, because it is more naturall unto him by much; so in this, when any man is then about duties to God, if not otherwise he have a heart to doe them, in all simplicity, yet, as Chrysost. Hom. 16. in 1 Tim. if not otherwise, yet, as servants o∣bey us, so let us the Lord. So as wee would doe duties to men, doe them to God, if not otherwise; and thinke whether the Prince, or a man of any worth, would accept such things from us. If God send his messengers and Ministers to us, bringing glad tidings of peace, thinke wee if the Prince should send an Ambassadour unto us with good comforts and great promises, how would we heare him, and strive to it; how use him with re∣verence and respect, by no meanes deny him any obedience, much lesse abuse him in word or deed? So for the Ministers, if they were sent from men to men, what faithfulnesse, care, and diligence would they use? Thinke when thou art to pray to God, how thou wouldest put up a petition to the Prince, with what submission, reverence, attention, and humility. If thou art to come to his Table, and called to it, thinke how if the Prince called thee to his, thou wouldest remove impediments, set aside excuses, come with all preparation as a guest fitting his Table. God requires service of thee as his servant, thinke if thou wert the Kings servant in ordinary, what wouldest thou doe for the time thy service is required: doe that, and wholly that, and little of thy owne, the most of the day spent in his: So thinke if thou beest Gods servant, what is required of all the dayes of thy life; the chiefest and greatest part of it. God re∣quires almes and reliefe of thee, a portion for his servants and houshold, his Levites and Ministers, and the poore. Doe not use them as men doe the Kings takers, hide the best things from them, and thinke every thing too good; thou knowest he will not then accept thy person, but be angry with thee. So in this; Thou wilt say many Ministers are wicked and unworthy, so thou maist say of many takers and purveyours; yet if thou deny to them the Kings due, though they shall be punished, yet shalt thou be checked. So in this, looke to God, and not them.

VERSE IX.

And now, I pray you, pray before God, that he may have mercy upon us: this hath beene by your meanes: will he reward your persons, saith the Lord of Hostes?

AND now, I pray you, pray before God.] After the Prophet had reproved their sinnes, he comes to threaten them for them in the rest of this Chapter: and these judgments or punish∣ments threatened, may be reduced to these two heads; they are either privative, that is, a withdrawing of Gods mencies, vers. 9. ad 14. or they are positive, an inflicting of a curse, vers. 14. The first is double, a rejecting of their prayers and sacrifices, vers. 9. and a rejecting of them who did pray or sacrifice, vers. 10. secondly, a removing of his worship from them to the Gentiles; vers. 11, 12, 13.

In this Verse is the rejecting of their prayers.

And now, pray.] This some take to be an exhortation to Re∣pentance, and to seeke the Lord; as Zephan. 2.3. but some, and the most; understand this Ironicè, by an Ironia, and thinke it is spoken in derision, like Isaiah 47.12. 1 King. 22.15 So here he commands nothing, but derides them who thought thus to reconcile God by such sacrifices: As if he had said, Long may ye doe thus, but prevaile nothing at all.

Pray before the Lord,] Some read, entreate the face of God, that is, the favor of God; for so is face taken for favor, Psal. 31.16. some read, Pray to turne away the face of God, that is, his anger: as Psal. 34.16. some before the Lord, to the Lord himself, or in the place where he sheweth himself, seeking unto him by prayer, Psal. 27.8. And of these this is the most pro∣bable.

That be may have mercy upon us,] He alludeth, as it is thought, to that, Numb. 6.35. (.i.) that he would be gracious and mer∣cifull unto us, forgive us our sinnes, and multiply his mercies and blessings upon us, (upon us) Prophet and people: the Prophet putteth himselfe amongst the rest, as partaker of the same miseries and troubles.

This hath been by your means,] Now the Prophet laieth upon the Priests the cause of this curse that is befallen the people: some re∣ferre this to the former part, shewing that they should pray, because they had been in fault. It is true that they ought chie∣fest to seeke to turne to God, that are authors of his wrath; But

then should this be taken by way of exhortation, not upbray∣ding. But this is referred of some to the latter, shewing the reason why God will not heare nor accept, because they are au∣thors of this evill, and therefore unfit to pray to God for the rest. This hath been by your meanes, by your fault hath this evill happened untous; for it is not so much the fault of the people, who bring such imperfect sacrifice to the Temple, as yours who receive them for gaine, and neither reprove the im∣piety of the people, nor instruct their ignorance, as by your office you ought.

Will he] That is, he will not; the Interrogation denies more strongly.

Regard your persons] will he accept your persons and faces? To accept ones face is to shew himselfe courteous and gracious to any.

He will give to none of you, nor accept your prayers. That which was spoken closely by an Ironie, and carried the face of a permission or command, that is now plainly and without figures spoken, shewing that he rejected both them and their sacri∣fices.

Saith the Lord of Hosts] He that made all in Heaven and Earth, and is ruler over all creatures, the mighty Lord. As it were to meete with the bse conceit they had of God, preferring every meane man before him.

In the first place, of this covert rejecting of their prayers; and first of the manner, then the matter. The manner is an ironicall speech, or speech of derision.

It is lawfull for the Ministers of God, [Doctrine.] and for holy men to use Ironies, that is, scoffing speeches, deriding taunts against the wicked: For so is it here by the Prophet. So Elijah. 1 Kings 18.27. And at noone Eliiah mocked them, and said, cry aloud, for he is a God; either he talketh, or pursueth his Enemies, or is in his journey, or it may be that he sleepeth, and must be awaked. Eccles. 11.9. Isaiah 44.12, 13, &c. 1 Kings, 22.15. Now examples are warrants, where precepts be not against them.

Because this is a speciall meanes, [Reas.] as to shew a mans deresting of such things, so to draw them to the disliking of such things as they are affected with or dote upon: such speeches often more prevaile, then greater matters, men being more impatient of ascoffe, then many serious reproofes.

This refelleth their conceit, who deny any use of these things, [Ʋse 1] they deny there are any such things in the Scripture, they say they are lyes: they say that the Apostle forbids them, [Object.] Ephe. 5.4. neither jesting. I answer, that there is an use of them and that in the Scripture, as the former examples prove. [Answ.] Neither are they supposed unfitting the Majesty of the Scripture: For though it

be true that a man speakes one thing and thinkes another, yet the manner of his words and speech doth bewray his minde, and that indeed there is no contrariety; for the hearer may easily di∣scern his minde. As in that of Michaiah, 1 Kings 22.15. for verse 16. Ahab discerned well his meaning, that he did but scoffe at him and his false Prophets; so that he speakes as he thinkes, not for the very words, but for the matter of the words. Neither makes the place in the Ephesians against this, because it forbids scurrility, when men scoffe and reproach others rashly, when there can be no edifying of others, or good to the party, but their malice and disdaine shewed, and as well the modest and temperate hearers, as the sufferers are offended; which is that which differeth farre from these things; we can not bring these within compasse of a lye unlesse we make the Spirit of truth a lying Spirit: And in these a man hath no intent to have his words otherwise taken then he meaneth them.

This warranteth the use of them, [Ʋse 2] as sometimes our men have done in deriding and scoffing at the folly of Papists, at their I∣dols and Idolatrous service, and foolish superstitions; and ever are lawfull to be used, when a man doth it not for revenge, or to wreck his anger & wrath upon some person that is his particular enemie, but to reprove and condemn impious and idolatrous worship and such like.

Now for the matter, and first for that which is general here in the whole, God will not accept their prayers, that is the thing threatened.

It is a heavy thing, [Doctr.] and fearefull judgement, that men should pray and not be heard, that they make long prayers to God, but he will be as though he heard not, but reject their sup∣plications, and they be as men beating the ayre. It is threatned here: So Isaiah 1.15. And when you shall stretch out your hands, I will hide mine eyes from you, and though you make many prayers, I will not heare: for your hand are full of blood. Proverb. 1.28. Then shall they call on me, but I will not answer: they shall seeke me earely, but they shall not finde mee. Hosea 8.13. The contrary is promised as a blessing, and performed as a blessing, and ac∣knowledged as a blessing. Isaiah 30.19. Surely a people shall dwell in Lion, and in Jerusalem: thou shalt weep'no more: he will certainly have mercy upon thee, at the voyce of thy cry; when hee speaketh he will answer thee, 2 Chron 7.14. Psal. 116.1, 2.

Because it is a manifest signe that the persons are out of favor, and he is dispeased with them: [Reas. 1] for the accepting of their prayer is a proofe of the acceptation of person, because he first looks to the person,* 1.68 then the prayer; as first Abel was ac∣cepted, then his sacrifice. And what can bee more fearefull, though it is not alwaies felt, then to live

out of favor with God? If in the displeasure of a Prince, there be danger, more of Gods, to carry Gods marke about with him, as Cain, that he is out of favor.

Because this is the meanes by which all blessings are obtained, [Reas. 2] the key that opens and shuts Heaven,* 1.69 as Elijah: it opens the right hand of God for blessings, shuts the left hand from cur∣sings. Now when a man can receive no blessing, neither escape any curse, hath no meanes for it, because as good be with∣out the meanes, as when they are not regarded; must it not be a heavy thing? Many things befall many men without pray∣er, if that be no prayer which is without understanding and af∣fection; yet are they but common blessings, such as are common to them, and other men; yea, creatures unreasonable and sense∣lesse.

Because, as one saith, verè novit rectè vivere, [Reas. 3] qui rectè novit orare;} so he can only live well, who can pray well: For as St. Augustine out of Saint Cyprian, Quae implenda jubentur in lege, in oratione poscenda sunt; but if they can not or shall not be heard in praying, where shall they have strength to performe?

This noteth the senselessenes of many men, [Ʋse 1] who though they pray often, and prevaile seldome or never, yet never mourne under it, as under a judgement, sorrow not much for it. It may be they can mourne that they have not that they desire, for want of the thing it self, but not that their prayers are not heard. It is that they grieve for, because they receive not from God, but never that their prayers are not received of God; like him that puts up a Petition to the Prince, and is little or not at all troubled that he reads it not, but gives it over to another that will smother it; but his griefe is, that he relieves him not; and this appeares, because their hearts desire any meanes else, though never so unlawfull, to supply that they want, and to give that which God will not grant; and if the opportunity be offered, they will not stick to use them: as Saul did the witches, things condemned by him before. Secondly, because if those meanes be of force, and by them they prevaile, their hearts are cheared up well enough, little or not at all sorrowing that he heard them not, not much caring though he did not. Thirdly, if they pre∣vaile not by those meanes, yet never will they returne again to God, nor seeke from him, if not the things, yet patience and comfort in the want of them.

To teach the whole Church, and particulars of it, [Ʋse 2] to groane under this, as under a judgement of God, that their prayers are not heard; they aske and receive not, they seeke and find not,

they knock, and it is not opened unto them: And yet, they asked things agreeable to Gods word, such as in their best un∣derstanding are for Gods glory, and their owne good: yea, and their prayers were made in faith, in feare, and with teares, not doubtingly, rashly and carelesly, for which men had need to pray they bee not imputed as sinnes to them. I say they ought to grieve, not so much for the want of the things, as because they are not heard, because their prayers are not received, as David, 2 Sam. 15.25, 26.

And now pray before the Lord,] It is an Irony deriding these, but yet instructing others; as Michaiah 1 Kings, 22.15. though hee derided Ahab and his false prophers, yet he meant to instruct good Jehosaphat. And so here, though those were unfit to pray, yet hee teacheth others what is a fit time, and when men ought to humble themselves; now when judgements were threatned, and at the doore.

Then is it high time, [Doct.] and full tide for men to pray and hum∣ble themselves, when judgments are denounced and threatned, and are imminent; and not to stay till they befall them, and they feele them. So much our Prophet would teach the good, by his Ironicall deriding and scoffing of the bad, Zepha. 2.1, 2. Gather your selves, even gather you, O Nation, not worthy to bee loved; before the decree come forth, and ye be as chasse, that passeth in a day, and before the fierce wrath of the Lord come upon you, and before the day of the Lords anger come upon you. So is the command, Joel 2.15, 16, 17. so hath beene the practice of the Church and Ministers. In Ester there they fast when the Decree was out, before the Execution. Cap. 4.16, 17. So the Prophets, Jer. 4.19. Micha. 1.8. yea, this is manifest in Nineveh and Ahab.

Because the Lord shall have his end and that he seeks for; [Reas. 1] for he threatens not because he would punish, but because he would be prevented in punishing: Poenitentiam mavult quàm poenam coelestis Pater; Just. Mart. Apol. 2. for if he would punish, hee could doe it without admonishing.

Because it is wisdome, [Reas. 2] ever to prevent an evill; if to with∣stand the beginnings of an evill, much more to prevent the be∣ginnings. Diseases are with more ease prevented, than (when seized upon a part) removed.

Because if it be not prevented, [Reas. 3] it will come; for if he speake, he will doe: He is not as man; 1 Sam. 15.29. and they must humble themselves, repent, and change, or else it will not be.

To reprove and condemne the security of many, [Ʋse 1] who, for all the threatning and menacing of God, yet doe not pray, nor humble themselves; never take it to be time, till the hand and rod be upon their backs: such as Jeremy complaineth of, Chap. 8.6, 7.

I hearkened and heard, but none spake aright; no man repen∣ted him of his wickednesse, saying, What have I done? Every one turned to their race, as the Horserusheth into the battell. Even the Storke in the aire knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the time of their comming; but my people knoweth not the judgment of the Lord: preferring even unreasonable creatures, and silly birds before them, in their kind more wise than they. Therefore it is, that they are ready to re∣proach and deride the Word, specially if the blow come not with it: as Jer. 20.8. and say as they, Jer. 23.33. What is the burthen of the Lord? which is in them either from the roote of hypocrisie within their hearts, being alwayes like to Haman, Ester 6.6. When Haman came in, the King said unto him, what shall be done unto the man whom the King will honour? Then Ha∣man thought in his heart, to whom would the King doe honour, more than to me? He thought none to be so much in the Kings favour as himselfe: So they thinke none to be in the favour of God but they; if they see any thing upon others, they judge it is justly for their sinnes: as Luk. 13.1. But as for themselves, they are Gods white sonnes, they shall never miscarry. Or it is from that trust and confidence they have in their riches and estate, as Prov. 18.11. The rich mans riches are his strong City, and as an high wall in his imagination. They are as Rebells in a strong City well victualled, well armed, and well mann'd, that stand out at defiance against all threats, and never will submit themselves; if ever, not till he hath made a breach upon them, thinking he is never able to doe it till it be done: And then, when it is too late, could they be content to doe it; but 'tis their folly and madnesse, losing their opportunity of submitting betime.

To teach every one to be wise to know his time, [Ʋse 2] when the tyde is full, to humble himselfe, and betake himselfe to God: not to stay till he smite, but when he speaketh; Amos 3.6. When the Trumpet is blown, it is high time to feare; and feare makes men flye either to God, or from God; from him there is no place to be safe in, for where can he be hid, that his hand can∣not finde him out? It is therefore wisdome to bide in their place, but to change their manners and minds, so may they change the sentence and thing denounced. Chrysost. Hom. 5. ad pop. An. speaking of the Ninevites:* 1.70 When the Judge gave sentence, the guilty rever∣sed the sentence by repentance; they run not out of their City, but staying there, altered the sentence; when they heard their houses should fall, they forsooke not their houses, but their sinnes. This ought men to doe, betake themselves to the

Lord, by forsaking their manners, this is a wise mans part. Prov. 22.3. A prudent man seeth the Plague, and hideth himselfe; but the foolish goe on still, and are punished. But where can hee be safe, and be indeed hid, but with God himselfe? Prov. 18.10. The Name of the Lord is a strong tower, the righteous runneth unto it, and is exalted. God must be the sanctuary to them against his owne wrath, Psal. 32.7. Thou art my secret place, thou preservest me from trouble; thou compassest me about with joyfull deliverance. And in conclusion, this may instruct us and our times; God hath spoken, the Trumpet hath beene blowne, let us feare, and thinke it high time e returne to him; not deferring, lest the next thing be the blow and the judgment, when it will be too late. Thinke we of that, Heb. 3.7, 8. To day if you will heare his voice, harden not your hearts. Meeting by this with the voice of Satan,* 1.71 saith Basil, exhort. ad Bapt. who saith, Serve me to day, and God to mor∣row. I beseech you, be acquainted with the craft of the Enemy; he dares not ad∣vise thee altogether and presently to forsake God, (for he knows Christians would not endure that) but he deales craftily, being a Serpent, and subtle to beguile, hee steales upon us for the pre∣sent, and puts off the next day for God, and when that day comes, still he puts it off to the next. Therefore the Lord, to meet with that, comes thus calling upon us, to day: partly, quia, qui non est hodie, cras minùs aptus erit: Because hee that is unfit to day, to morrow will be more unfit; and partly, for that this is the time, lest judgment doe come upon us, and we have no evasion; for wee cannot tell what to morrow may bring forth.

Before God.] Though he deride these, yet he directs others, and teacheth them, that in prayer they are before the Lord.

They who pray, [Doctrine.] are before Gods face, and in his preence. If they who heare be, as Cornelius said, Hee and his company were, Acts 10.33. before the Lord to heare one speake in his Name, and him speaking mediately to them, more when they speake immediately to himselfe. Therefore was the Arke of Gods presence ever in the Temple, before which they prayed, and from which they received answer. Psal. 84.7.

That he may have mercy upon us.] It is that they were com∣manded to pray for before, and to require for the people.

In prayer men must not aske what they list, [Doctrine.] but that for which they have a commandment to aske, and a promise to recive.

To reprove all those praiers, [Ʋse 1] & those who frame their praiers

not according to Gods will, but their owne lusts and fancies; whatsoever their vaine hearts desire, that they utter before the Lord, and make their requests unto him for it, never regarding whether good or evill, how agreeable or disagreeable to the word, having their owne affections the rules of their prayers: such prayers they would be ashamed to put up to men, as they preferre to God, making Christ a mediator for them, (if hee will doe it for them) for things they would blush to desire the helpe of man in; some praying, as Saint Augustine, who confes∣seth of himselfe, that hee prayed to God to let him live a little longer in his sinnes; so they in their corruptions, desiring still meanes and opportunities to fulfill their lusts and desires: Some aske temporall things simply, as they, Psal. 78.18. who asked meate for their lust; who importune the Lord to prosper their journey & endeavour for honours, as Balaam, be the means what may be, who have their prayers sometimes in mercy denyed, as Jam. 4.3. and sometimes in wrath granted to them, as Psal. 79.29, 30, 31.

Mercy] That is, be gracious and favourable unto us, and lift up his gracious countenance upon us.

In prayer men ought especially to pray for Gods favour: [Doctr.] the chiefest thing they ought to desire, is his mercy and loving kindnesse, 2 Cor. 7.14. this is called seeking Gods face.

Because this is the fountain from whence all things else come, [Reas. 1] all good things we receive, for Rom. 8.32. He who spared not his owne sonne, but gave him for us all to death, how shall he not with him give us all things also? And the cause of that was his favor and love, Joh. 3.16. For God so loved the world, that he hath given his only begotten sonne, that whosoever beleeveth in him should not perish, but have everlasting life.

Because no temporall blessing, asked neverso earnestly, [Reas. 2] nay, though it be sought with teares, as Esan his blessing, can be obtained, till a man have his sinnes forgiven. Hence, Math. 6.11, 12. the petitions are joyned with a copula as insepa∣rable.

This reproveth their folly and error, [Ʋse 1] who pray more for the things of this life, then for the favor of God, or remission of their sinnes. 2 Chron. 7.14.

To teach us to pray for temporall things, [Ʋse 2] but specially Gods favor, and the remission of our sinnes.

For us,] Both Prophet and People; he would bee prayed for as well as the people, acknowledging, as it seemeth, those things in himselfe which he reproved in them, the better to affect them.

No man is so excellent in the Church of God, [Doctrine.] so indued or abounding with gifts and graces, that needeth not the prayers

of the rest. This the Prophet sheweth, that he exempteth not himselfe, but would be prayed for as others. So Hosea, 14. sure including himselfe. This our Saviour Christ shewed, when teaching his Church in the person of his disciples to pray, hee taught them to pray one for another, and taught them they had need of the prayers one of another. Math. 6. This is shew∣ed by Saint Pauls earnest request unto them. Rom. chap. 15.30. repeated to the Corinthians, 2 Cor. 1.7. so Col. 4.3. 2 Thes. 3.1. and for the Saints, Ephes. 6.18.

Because his excellency excludeth him not from the commu∣nion of Saints, [Reas. 1] as the excellency, beauty, or proportion of any part doth not exclude it from the fellowship of other members. Now one part of this communion is prayer, one for another.

Because his excellency is imperfect, [Reas. 2] for here all things are but in part, 1 Cor. 13.9. Therefore he hath need of prayers, as his owne, so others, many prevailing more with God then one.

Because the excellency and goodnesse a man hath, is (as Basil exhort. ad Bapt. brings in some making the objection) The sau∣rus servatu difficilis, [Reas. 3] a treasure hard to be kept. Therefore, as he said, Opus est vigilia, wee had need to be more watchfull; and he adviseth to take three adjutors, Orationem, Jejunium, Psalmodiam, Prayer, Fasting, and singing Psalmes. Now as for keeping of treasures a man will use other meanes and helpes, and all little enough: so in this should he be carefull.

This reproveth those who think they have no need of the pray∣ers of others, [Ʋse 1] but can pray well enough for themselves; their owne private prayer is sufficient, they need not the prayers of others, or the publique congregations: as some men thinke they have no need of publique teaching, they can instruct them∣selves well enough with reading of good books at home; so for prayer, they can inrich themselves of themselves, and need not the helpes of others. If any thinke I wrong men in judging thus of them, I answer no, because I judge by their fruit and practice. For when their little love to the assembly of the Church appeareth, by their negligent frequenting of them, when prayers are made, and the word Preached, Saint Hie∣rome tels me directly, that some thinke they need not the prea∣ching of the Church, some not the prayers, but thinke they are able enough to instruct themselves, & of themselves to pre∣vaile with God: which riseth commonly, either from igno∣rance, or knowledge; the ignorance of their infirmities, or the knowledge of their graces, that makes them not desire the helpes of others; as Moses tooke Aaron and Hur with him when he went to pray, being privy to his own infirmities. This makes them disdain others, being puffed up with pride, and self conceit.

To instruct every man, be his excellency what it may be, [Ʋse 2] to affect and desire the prayers of others, of the Ministers and pub∣lique congregations, and the people of God: for besides that God is in a speciall manner there present (the caue why David, and his men so desired the Temple, Psal. 84.1, 3, 7. So men in desiring them, shew themselves to delight in the presence of God, as gracious children in beholding the face of their father) there is much profit to be had by them.* 1.72 The benefit is not small, O Lord, that thou shouldest bee praysed by many of us; and prayed unto by many for us. For a man shall have not only the benefit of the prayers of one or two, but many hundreds; and if one faithfull prayer prevaile much, Jam. 5. how much more many? Thus shall he enjoy the communion of Saints, which is a worthy thing; so shall he better increase in the graces & blessings received, and keep that he hath for the best here, and the most perfect must not imagine himselfe to bee already a burning and shining light within the house of hea∣ven,* 1.73 where once kindled there is no danger of any winds to blow it out; but must re∣member that he is yet in the open ayre, and must cover and defend the light he carries with both hands; nor be confident, though the ayre seeme to bee calme; for sooner then he is aware, if he take away his hand, his light may be pussed out, saith Saint Bernard.

If the prayers of living Saints bee so needfull and profitable, [Quest.] & whose prayers we may desire and intreat, why not also of dead Saints? why may not their prayers be profitable to us, and we desire them?

How profitable soever their prayers may be to us, [Answ.] and how certaine soever it may be that they doe pray for us, as some think with Bernard. ser. 2. in vigi. Nat. Dom. that Apocal. 6.10. doth prove it, because of the anser, vers. 11. yet to desire their prayers, as those who are living, is not lawfull, because it is without precept or president in the Scripture, because it is agains reason and the Scripture. For first, that they know not what we doe; nor heare our prayers, is manifest, Isaiah, 63.16. a∣gaine, how should they come to the knowledge of them, they in Heaven, we in Earth, and dispersed in many severall places? As for the answer of the Rhemists out of Hierome, against Vigi∣lantius, that they are in every place, because they must follow the Lambe withersoever he goeth, Revel. 14.4. if the place be understood of them, who imitate Christ upon earth, and not of the soules departed, as it may be, at least it must bee un∣stood of all the lect, whereof part are in the Church in the

earth; then the conclusion must be, they who are upon earth must be every where as well as they who are in heaven, which is most absurd. But admit it of the Saints in heaven, how is it possible they should be every where? Not at one and the same instant, they say, but such is their motion, speed and agaility to be where they list, and their power and will is an∣swerable, as ell as the devill can be every where to worke mis∣chiefe. To which I answer, that their comparison is absurd, for the Devils by propriety of nature, and the Lords permission, have such passage in the wold; So have not the soules of the Saints, for they are appointed by God to rest. Revel. 6.11. and 14.13. What rest, if they must be tossed up and downe by the breaths of men, sometime in England, sometime in France, &c? But say they did, how were it possible they should heare the prayers of all that call upon them at one and the same in∣stant, if they be not in many severall places at one and the same instant? And if it be impossible, the prayers must needs be vaine. Besides, if it were not, yet in that which Papists give their reason for, it is made more abhominable; that is, to make way for themselves to the favour of God, even as by Nobles and great men we procure accesse to the King. Numquid tam de∣mens est aliquis, &c. Is there any so mad, saith Ambrose in Epist. ad Rom. cap. 1. or so carelesse of his life, that he will give the ho∣nour of the King to a Noble man, to procure him accesse to him, when he shall be guilty of treason, when hee commeth be∣fore him. And yet they thinke they are not guilty of treason to God, who under pretence of seeking God by Saints, doe give un∣to the Creatures the honour of God the Creator, and (forsa∣king the Lord) worship their fellow-servants. And though there be (saith he) some reason, why they should make way to a King by his Nobles and Pensioners, because hee is a man, and knows not who are fit to be trusted with the Common∣wealth: yet unto the Lord, who knows all things, and knows the worths and worthinesse of men, there needs no spokes-man, but onely a holy mind: Thus farre he. But to adde to him, that this thing is without precept in Old or New Testament, confes∣sed by themselves. Eccius grants, not in the Old, because the Fathers were then in limbo, (a good reason against him) and the Israelites were marvellous prone to Idolatry. Not in the New, lest the Gentiles should returne to their Idolatry, and lest the Apostles should be too vaine-glorious and ambitious, if they had commanded it: and so a great difference, and strong reason why we may pray to Saints living, but not to Saints de∣parted.

Fur us.] He separates not himselfe from this Church for all the corruption of it in Priest and people; hee forsakes not their as∣semblies,

but cōmmunicates with them in their service & sacrifices.

Men ought not to separate themselves from a visible congre∣gation or assembly, a visible Church, for the abuse of it, [Doctrine.] and the corruption of it, it being not in fundamentalls. As here the Prophet did not, neither read we of any Prophet who left the Church, but in most corrupt ages remained there, repro∣ving and threatening them, praying and mourning for them, but not forsaking them. It is that, Ezek. 9.4. they are noted, as St. Augustine Observeth, that mourne for the corruptions of the time, not who separate themselves from the Church. In the New Testament we find not Christ, nor his Apostles to forsake the Church, but remaine in it, though marvellous corrupt; teaching, reproving, correcting, mourning for it. So of the Pastors of the six Churches of Asia; their corruptions noted, and their Angels biding with them. To this purpose is that, Hebr. 10.24, 25, 38, 39.

Because no man ought to separate himselfe from the true Church of Christ: [Reas. 1] Now such is an assembly professing the true saith, notwithstanding other coruption; for as holinesse, if it might be supposed without true saith, cānot make a true Church, but false doctrine and errour in the foundation overthrows it for being a Church: So è contrà, corruptions in manners cannot make it no Church, when true faith is taught and maintained.

Because separation and excommunication from a particular Church, is the most heavy and greatest censure of the Church; [Reas. 2] which as no man should incurre by his evill behaviour, so no man ought to inflict upon himselfe for the corruptions of others, who happily deserve to be separated themselves.

To condemne all those who withdraw themselves from our assemblies, because of corruptions amongst us, [Ʋse 1] crying out of those who will remaine among them, to the benefit of the good that is there to be had. But to such an one I say, as Augustine an∣swered Petilian, That he did not well to leave Christs heape of Corne,* 1.74 because the chaffe was in it, till the great winnowing day; and that he shewed himselfe to be lighter chaffe, driven out by the wind of temptation, that flew out before the comming of Christ the winnower. What fol∣ly is it for a man to leave the Jewells and Plate in the Cold-finers shop, because to the Iron tongs and black coals? What warrant have they, when as Noah left not the Arke for all the uncleane beasts?

To teach every man not to be so offended for the corruption of the times, [Ʋse 2] as to separate himselfe from the Church for them.* 1.75 broken unity, saith August. And in another place,

A vessell of honour ought to tolerate those things that are vile,* 1.76 and not therefore to forsake the house of God, lest himselfe be cast out as a vessell of dishonour, or as dung. That certainly which is, 1 Cor. 5.13. Put away from your selves the wicked person, is to be understood of those who have authority, which if they exercise not, is their sinne, not mine, or thine: Shall I forsake the good, and the Church where I may be safe, for their evill? Nec quisquam sine consensu cordis sui ex ore vulneratur ali∣eno. Let no man then separate himselfe; for why should a good, pure, and sound member separate it selfe from those that are corrupt, and cut it selfe off, both to make the whole worse, and to lose to it selfe the good it might have by abiding?

For us.] The Prophet who had the least hand in the sinnes, and was the least cause of the burden, he feares, and as it were mournes, and seeketh how to avoid it, when the Priests, who were the cause of it, are secue and carelesse.

It often falls out, [Doctr.] that the faithfull mourne, and feare the plagues they foresee, when they who have deserved them, sleep securely, and rather provoke God still; Mich. 1.8. There∣fore will I mourne.

This hath beene by your meanes.] Here is the reason why God will not accept their prayers, because they are authors and principall causes of the evill and sinnes amongst them.

The prayers of hypocrites and wicked men, [Doctrine.] whether Mini∣sters or Magistrates, or private men, whether superiours, or inferiours, cannot be profitable to the Church, nor others for whom they pray, nor accepted of God. This is manifest here, as also by that, where the prayers of the wicked are rejected, with divers such places. This the Lord taught, when in his Law he commanded that the Priest should first offer for him∣selfe, Levit. 4.3. and Heb. 5.3.

Because they are not profitable for themselves, [Reas. 1] neither shall be accepted; much lesse for others. Not for themselves, Isaiah 1. and 66.

Because they are in Gods sight abhominable; [Reas. 2] Prov. 15.8. such cannot prevaile with him.

Balaam prayed for the people of God, [Object.] and was heard for them, and yet he was a wicked man. Numb. 23.19, 20.

A truth it is, [Answ.] St. August. so answereth Parmen. contr. Epist. Parm. lib. 2. cap. 8. proving they ought not to separate them∣selves, as they taught, because men are pollured. But for the example, I think we may say, Balaam was not heard, saving his judgment, because he certainly never prayed; hee did pro∣phesie indeed in a certaine former of prayer; therefore that speech

of his is accounted a blessing, because he did ominate and fore∣tell happy things which would befall to the people of God. But he never prayed indeed, for his heart went against it, it was utterly against his will; who for the wages of Balac, would ra∣ther have desired to curse; onely hee was compelled to it by the Spirit of God. Therefore he was not heard, which prayed not; but the Spirit of God, which in the good worketh the affecti∣ons, and suggesteth words, did onely put such words into his mouth, for any good that should come by them to the people of God, as for the terrour and destruction of Balac, who had set himselfe against the people of God, to shew him, tha not they before him, but he should fall before them.

This sheweth the folly and the vancity of the reason of some Popish and Popishly affected, who plead for lenity, [Ʋse 1] conni∣vence, and impunity, because the King and his Children, the Realms and Dominions may enjoy so man prayers from them unto the Lord; their Jesuites, and Priests, and all would pray for the State. The Argument is of force, to urge a State to use kindnesse, and to intreate lovingly, and to speake comfor∣tably unto those, both Ministers and people that are truely reli∣gious, as Darius did well conceive it. Ezra 6.9, 10. And that which they shall have need of, let it be given unto them, day by day; whether it be young Bullocks, or Rams, or Lambs for the burnt of∣ferings of the God of Heaven; Wheate, Salt, Wine, and Oyle, accor∣ding to the appointment of the Priests that are in Jerusalem, that there be no fault; that they may have to offer sweet odours unto the God of Heaven, and pray for the Kings life, and for his sonnes; for they often stand in the gap, and keepe away much evill, yea, they prevaile for much good. One of these is better than a multitude of others, (as Chrysost. of wicked and godly, Hom. 26. ad pop. Ant. as one precious stone is better than a thousand pibbles) And that breeds but confusion and subversion of all, when we desire multitudes, as they doe in Theaters, and not an honest and good multitude. It is, I say, of force for the good, but not for these wicked hypocrites and treasonable Priests and Jesuites, and all such, specially understanding Papists, who have given up their name to Antichrist, whose prayers cannot profit the King and State; who if they pray, pray but as Balaam blessed Gods people, against their hearts; who if they could pray with their hearts, yet should never prevaile, nor be ac∣cepted, being as they are. And to them wee may use that of Tertul. Apolog. cap. 34.* 1.77 Be thou religious towards God, who wouldest have him to be favour∣able to the Emperour.

This teacheth the fearefull case and condition of that Church and State, [Ʋse 2] where they who should stand in the gap & breach be∣fore

him to turne away his wrath, lest he destroy them, are men themselves who provoke Gods wrath; of whom it may be said, as Ezek. 13.4, 5. O Israel, thy Prophets are like the foxes in the waste places; yee have not risen up in the gaps, neither made up the hedge for the house of Israel, to stand in the battell in the day of the Lord: undoubtedly that State must expect a judgment from God, besides that it is one it selfe, when God takes away good men, such as were the Charets and horsemen of Israel, their defence and preservation, who prevailed more by their prayers, as Moses, Exod. 17. then all the Hoast did by their speares; specially when their successours are wicked and prophane men, that provoke God to wrath by their wicked lives. It goes hard with the Church when her good Prophets are by God forbidden to pray for it, as Jer. 14.11. But yet if they remaine with them, though they cannot prevaile at one time, yet they may at ano∣ther; but more hard when he takes them away, when they are without hope of having them to stand up for them againe; but worst of all when they are such as are of lewd life, who thereby provoke God against them. Therefore these both shoudl bee mourned for, the losse of the one, and the succession of the o∣ther: for the former are, as the King said, the Charets and the horsemen of Israel, the latter are the Charets and horsemen a∣gainst Israel; for not being with it, they are against it: of good Ministers we may say, as Psal. 127.4, 5. as are the arrowes in the hand of the strong man, so are they who are her good Mini∣sters: blessed is the Church that hath a quiverfull of them, here is her prosperity and peace; hence is the ruine and overthrow of her Enemies. And on the contrary may we say of wicked Ministers, whose prayers shall never be heard for the Church, but rather against it.

This granted, then have we a warrant to separate our selves from the Church or congregation, [Object.] where a wicked Minister is, for why shoudl we joyne with a Minister that God will not heare?

The Donatists made the same objection to August loco praedicto, to which the summe of his answer is, that when they pray with the congregation, they are heard, though for their own wicked∣nesse they deserve to bee rejected, because of the piety and de∣votion of the people who joyne with them; whence I collect, that though the Minister speake the words, yet they are not his prayers only, but the prayers of the Church: As in an other case, though the Minister deliver the signes, yet it is not his sacrament, but Christs, and so may be profitable, notwithstanding the corruption & insufficiency of the Minister; soin this. For this must be understood, that in the congregation some one must con∣ceive a prayer for all the rest, lest in a multitude there should be

confusion and tumult, if every one should in his own words ut∣ter his prayer in the Church; therefore the Minister he is the mouth of the Church. If he be a faithfull one, he shall bee heard together with the Church; if otherwise, not he, but the faithfull people, who speake to God by his words. But you will say then, what losse have we if the Minister be wicked? I answer, many wayes, because the corruption of men is such, that as they like the Word and Sacrament worse, because they dislike him that brings them, and finde not such joy and comfort in them, as by his hands they like; so they cannot bee, nor are not so affected to joyne in prayer with a man they like not, or thinke not well and reverently of, to whose persons they have just exceptions, so their prayers are not as they should be, nei∣ther he with that spirit and affection utters their petitions to God; which might affect their hearts to more zeale in prayer. Besides, they want the benefit of his prayers in pivate, who should mourne for them, and pray for them, when they are fol∣lowing their necessary affaires, or their convenient pleasures, or are living in their sins; be a Moses, to hold up his hands for them, a Job, to sacrifice for them, as Jer. 13.17. or as Paul, Act. 20.31. All which a good and faithfull Minister will doe, but hee that is not, will be as carelesse and secure as he can be, and ne∣ver doe it, or if he should, yet not be accepted.

This hath been by your meanes,] the sinnes of the people are imputed to the Priests, because they taught them not better, nor reproved them of this, ante, verse 7.

Will hee regard your person,] Hee will not; your office and place and dignity in the Church, shall not make him receive your prayers.

As God to elect and call men, [Doctrine.] and to give them the promises and possession of Heavenly things is moved by no outward pri∣viledge or dignity of the flesh; so to heare their prayers, and to accept their service, is he not moved by any dignity of person, any vertue of place of office, nor by outward priviledge, if faith and holinesse of life be wanting: here it is apparent in these Priests, not accepted for all the dignity of their office, Cain was the first borne, and had that priviledge, yet for all that God received not his offering, but Abels, Gen. 4. so betwixt the Pharise and publicane, Luke 18.10, &c. as betwixt the rich men and the widdow. Marke 12.41, 42, 43.

Because he is no accepter of persons, Acts, 10. that is, [Reas. 1] for any outward thing; for he accepts for inward. It is borrowed from Judges, who being corrupt are swayed not with the up∣rightnesse of the cause, but with the person, his place, his honor, his riches and such like, which being denyed in God, shewes why he accepts not the wicked.

Because he looks not as man looks, [Reas. 2] upon outward things.

This will serve to check a corruption in our times, [Ʋse 1] and not in ours onely, but that which hath ever beene in all ages; great men, nobles, and Princes, wealthy and worshipfull personages perswade themselves, & so are soothed up by their flatterers, that a little thing from them is greatly accepted of God; a few cold prayers, a little devotion, a carlesse hearing, shall be accepted from them, though they never trouble themselves for the true feare of God, and to worke righteousnesse: whereas first, in reason, there is more due to God, where he hath given more. But why should he accept lesse from them? because they are great; as if he were an accepter of persons, or as if they were or could be great in respect of him.

Let no estate hinder a man from this service, [Ʋse 2] for the best ex∣cuseth not, the meanest makes us no lesse acceptable.

VERSE X.

Who is there even among you, that would shut the doores, and kindle not fire on mine Altar in vaine? I have no pleasure in you, saith the Lord of Hosts, neither will I accept an offering at your hand.

WHo is there among you,] Here is the rejecting of them and their sacrifices threatened, which is the maine point in the verse; but in the former part, as divers of the learned doe so take it, he returnes unto his former expostulation, repro∣ving the priests for their ingratitude and corruption of his wor∣ship. And then it will be read, who is there among you that will shut the doores: or doe you kindle fire on my altar for nothing? And some expound it, that the Priests would not so much as shut the doores till they had their wages payed; others, that they did nothing in Gods service, but they were rewarded for; God arguing their unthankfulnesse to him, by his bounty to them. But others take the words as they are here read, both more agreeable to the originall, as also more squa∣ring to the present matter, to shew how he rejected them and their sacrifice, when he wisheth that some body would shut the doores of the Temple, or that they would offer none at all, and so keepe out the Priests that they could not come to sacrifice any thing upon his Altar, which he did so distaste and dislike: and so it is; I would rather you should not offer at all, then as you doe.

For the particular words. And kindle not fire upon mine Altar. q.d. that yee might not come to offer upon mine altar, kindle not my altar, so in the originall, a Metonymia. In vaine] id est, to no end, the word signifieth, freely, Job. 1.9. for nothing, so unjustly without cause; Psal. 69.5. so scotfree, without punishment, Prov. 1.11. to no end or purpose. Job. 2.3. Pro. 1.17. so here.

I have no pleasure in you] The former is a wish, this is the rea∣son of the wish. All is in vaine, and to no end, because I like not you, and will none your sacrifices, he shews that he estee∣med not these offerings, not from the nature, but from the minde of him who did offer them. If he were indued with piety and holinesse, God would accept his offerings and service; If otherwise, God would take no delight in them for all their of∣ferings.

Neither will I accept an offering at your hands,] These offerings he simply refuseth not, being things he had commanded, but because they were offered by them, qd. I am so farre from accep∣ting at your hands these corrupt and imperfect sacrifices, that if they were never so perfect and agreeing to the lawes of men prescribed, yet I would not accept; you please me not, your gifts and offerings cannot be accepted of me: here is first a wish, and the reason of it; he wished that they would offer no sacrifices to him at all, rather doe him no service, then doe it as they did.

The Lord had rather have no service done unto him of the sonnes of Men, [Doctrine.] then to have it done carelessely and negligent∣ly, corruptly, and not as he hath commanded it. So is it manifest from this place, as from that, Isaiah, 1.11, 12; 13, and 58.1, 2, and 66.3. Math. 7.22. and 6.1, 5, 16.

Because this argues contempt of God, and, as we may speak, [Reas. 1] of his person, yea often times more contempt, then not to doe the works of his service at all; for where any man is duly respect∣ed, either for love or feare, there the duties and offices to bee performed unto him are done, neither negligently nor carelesly; as the child that honours his father, the servant that feares his master, doe with all diligence and care their dutyes: Where they are done coldly or cursarily, there is not the respect of the person that should be. Againe, dutyes may be omitted with∣out contempt, as of ignorance, not knowing what a man ought to doe, of infirmity or an erronious conscience, because hee thinks he may not doe that, which he can not doe in all perfecti∣on; But to doe them carelesly, and that wittingly with corrup∣tion, can have no such excuse, and so more contempt.

Because the Lord hath no need of the sacrifice and service of men; a man cannot be profitable to him, [Reas. 2] as hee may be to his

neighbour. It is nothing to him that thou art righteous, that thou prayest, or performest any other service unto him; Job 22.2. May a man be profitable unto God, as he that is wise, may be pro∣fitable to himselfe? therefore he, as a rich King, values not the gift, but the mind of the giver; he looks more to the manner of doing, than the deed; he respects more the heart, than the hand; the inward affection, than the outward action. No mar∣vell then if he had rather have nothing, than carelesly and cor∣ruptly done. And this made him esteeme more of the Widows two farthings and mytes, than of the rich mens treasure.* 1.78 God rather heares a pure con∣science, than prayers.

Phil. 1.15, [Object.] 16, 18. better Christ be preached any wayes than not at all.

It is better in regard of others, [Sol.] who have the benefit of it, and to whom by such leaden and stony conduits God conveyeth the water of life, as a Gardener doth water to his plants: but it is not better in regard of them who doe it, for it maketh their condemnation more grievous. Judas preached condemnation to himselfe, and yet no doubt converted some, as the rest did. Noah was glad he could get some to build his Arke, himselfe and his sonnes being no workmen fit for it, but it profited them not a whit that built it; as good never have done it.

This may teach us what to judge of our Church-Papists, [Ʋse 1] who for feare of law, avoiding of losse, for escaping of imprison∣ment, doe resort to our congregations, without conscience and care, they are worse than those who doe refuse to come, than open recusants: for if to come to Church for a shew, to prophane Gods worship, and to doe it rashly for sinister re∣spects, and in hypocrisie, be worse than not doing, then they are greater offenders in comming, than others in abstaining. The Shechemites were greater sinners with Hamor and Shechem his sonne, in taking the Sacrament of Circumcision for profit, and satisfying their pleasure, and to make a prey as they thought of Israel, Gen. 34. than the other Gentiles who refused it. So in this; they come to Church for advantage or profit, or saving of that they have; then is it better they should not come at all. Nay not so, but it is lesse e vill, not more good. The good∣nesse is, that they labour to be instructed in that they ought, and to know how they ought, and to endeavour to come with care and conscience, as is required. In the meane time hee that abstaines, and comes not, is lesse evill than he that doth come carelesly, &c.

Why then should Magistrates compell men to the service of God, [Object.] when he shall make them sinne, and sinne more than if they abstaine?

The Magistrate may not compell any man to doe evill, [Answ.] that is a thing simply forbidden of God; but hee may compell a man to doe that which he may sinne in doing of it. Things that men doe are of three sorts: good, and commanded; evill, and for∣bidden; indifferent, and neither commanded, nor forbidden of God. In this last the Magistrate ought to have a speciall and tender respect to the conscience of his subject, though it be erro∣nious, specially when they are things of no moment, the do∣ing of them little profits the Church, or Common-wealth; and the omitting of them doth prejudice it nothing at all. For the other,* 1.79 he is not to respect the erronious consciences of men, as not to suffer them unpunished for evill doing, though they should pretend conscience in it; so is hee not to abstaine from compelling them to that which is good: for, that evill is adjoy∣ned to it, it is not his fact that comman∣deth, but comes from their infidelity and corruption who are commanded, of which he cannot be accu∣sed, when he hath carefully endeavoured, that they be duely and rightly instructed and informed: for when he may say, the things I require are commanded in the Scriptures, I have done my best endeavour, that you may know the truth, and not pe∣rish; and I will not cease for hereafter to perswade, and exhort, and command you; doe you need the Scriptures? conferre with the Ministers, pray God to open your eyes; he hath then done his part.

This teacheth the fearefull condition of such as onely doe and performe the service of God, [Ʋse 2] but marvellous carelesly and corruptly; they heare the Word, they make prayers, they receive the Sacrament, but they are no more acceptable unto God, than if they did them notat all. God saith unto them, as a Father to his Child, and a Master to his servant, seeing them scam∣bling over their duties and businesse without care and respect, I had as leese you did them nor at all. Now what would we think of him that should never pray, never heare the Word, never re∣ceive Sacrament; would not every one thinke hee is an odi∣ous man to God? verily such, and more odious, if it may be, is every one that doth these, but without care of course, with∣out conscience; they heare the Word, but without profit: God had rather have them away, than come to Church to de∣ride his Word, to sleepe or talke, there to prophane his wor∣ship. So they pray, but not with their hearts, but with their lips; their hearts are taken away with their pleasures, profits, and delights. As Hosea 4.11. he esteemes of them as well when they pray not; they receive the Sacrament, but without pre∣paration,

without understanding what they doe, most un∣worthily they intrude themselves to the Table of the Lord; God had as liefe have them away, their roome were as acceptable to him as their thronging, as his without the wedding-garment at the feast of the King. Matth. 22.

This is their fearefull condition; he that heares, is as though he heard not; he that prayes, as though he prayed not; he that receiveth the Sacrament, as though he did not; and so of all the service of God, he is as acceptable to God in not doing them, as he is in doing, and è contra, as odious.

Then a man had as good not doe at all? [Object.] and so while you re∣prove one thing, you open the gap to another, from carelesse∣nesse to prophanenesse?

If any man doe gather so, [Answ.] it is his collection, not my asser∣tion; he, like a Spider or Toad, gathered venome and poyson from sweet flowers and wholesome herbs. If a Master should tell his servant doing his businesse negligently, that he had as lieve he did it not, Will he reply then, he will not; if he doe, shall he not for such contempt be beaten with more stripes? Nay, a ser∣vant that would avoid that, and receive any wages and reward, will seeke to correct his errour, and reforme his corruption: so in this.

This ought to instruct us that have any desire to be accepted in our service of God, [Ʋse 3] and not to be rejected, as if we did neg∣lect it altogether; to doe it with all care and diligence, and in the best manner that may be: doe we must. And then not to lose our labour, and have no respect nor reward, we must endeavour to doe them as they ought to be done: heare with an honest heart, to profit; pray with a fervent spirit, to prevaile; use the Sacraments in knowledge and due preparation for them; these and all other parts of his service as he requireth; else we are in a strait, as the Lepers were. 2 King. 7.3, 4. without the walls of Samaria, if they enter the City there is death, if they sit still, there is death also: So we, if we doe not, we displease; if we doe, and not as we ought, we displease also. They had a third way to goe out to the enemies, wherein their difficulty was the grea∣test; but we have a third, wherein our comfort is the most, to doe them as he requireth of us.

But some will object, [Object.] who is sufficient for these things? And this is but a cold comfort in a thing, that no body can doe, and therefore we were as good to doe nothing at all; for who can doe things as he requireth?

I answer, [Answ.] we have a mercifull God to deale with, who in Jesus Christ accepteth our affections for actions, our begin∣nings for perfections. 2 Cor. 8.12. And upon this ground we must doe our endeavours, to doe it in the perfectest manner

that we may, that we may be accepted, and not abstaine. It is a rule indeed in matters indifferent which are left to our choise, to refraine from them, because our weaknesse will bring forth some sinne in the doing of them; As in exercises and recreations, when they cause us to sweare, curse, fret, and lose our time: But in other things for which there is a commandement, and our own experience teacheth that we cannot doe them, without defects and infirmities, (As we cannot heare the word with that faith we ought, but wandring thoughts, and sometime envious, covetous, ambitious desires creep into our hearts,) yet must we doe, and not abstaine, our imperfections hinder them from be∣ing perfectly good but not from being accepted, while we con∣demne our imperfections, and desire to doe better. And as the high Priest, Exod. 28.38. did beare the iniquity of the holy things; so though our holiest offerings and works of righteous∣nesse have defects & wants, blemishes and stains of our corrupti∣ons, our high Priest Christ Jesus will acquit us of them, and pro∣cure us favour and acceptation in the sight of God.

I have no pleasure in you,] The reason of his wish why he could desire they rather should not doe him service, then doe it: and this carrieth the contrary, I dislike you, I am angry and dis∣pleased with you, remaining in your sinnes and corruptions.

The Lord hath no pleasure in ungodly men, [Doctr.] such as commit and continue in sinne, and transgression of his law, but he is an∣gry and displeased with them; so is it here, Psal. 5.4. for thou art a God that lovest not wickednesse, neither shall evill dwell with thee, and Hebr. 10.38. 2 Sam. 15.26. hence it is that he is compared to a consuming fire, even to his owne. Deut. 4.24. Therefore to shew his anger, towards those who should transgresse, how great it is, when he gave the law he descended with fire, and the whole mountaine burned about him.

Because the Lord hates iniquity, Psal. 45.7. [Reas. 1] now then as Men who hate any liquor, doe dislike the vessell that it is in, for it; yea sometimes grow to hates and abhorre it: so the Lord hating sinne, dislikes the sinner, yea sometimes growes to hate him, Psal. 5.5. not the nature he made, nor the man, but the wicked man: because sinne cleaves so fast to him, as they cannot be barted: As when the sent will not out of the vessell, he hates both,* 1.80 as Saint Augu∣stine saith, God hates iniquity therefore in some he destroyes it by damnation, as in repro∣bates; in others he takes it away by justification, as in the e∣lect.

Because as every one delights, and takes pleasure in his like, [Reas. 2] which makes the Angels rejoyce at the conversion of a sinners;

And men rejoyce, and account it a glorious thing to have chil∣dren like themselves, and take the more pleasure in them, when the succession is like to prove like: so God in those that are most like him, because, saith Cyprian, then the divine gentry by their actions and practice may become more famous. Then must he be displeased with these, because they grow more unlike him, and like to Satan his Enemy.

Anger then simply in it selfe is not a sinne, [Ʋse 1] but as it is mixed with other perturbations and vices, seeing God is angry. As Christ was often and very vehemently, John, 2.13, 14, 17. and whensoever he corrected and reproved sinne, he shewed himself in his words very angry, Mat. 23.13. so hath Moses, the Prophets, Apostles, and all the Saints: Therefore Lactan. saith, sine irâ peccata corrigi non posse, sinne cannot be corrected without an∣ger; for the sight of sinne is so horrible in it selfe, that he that is a good man cannot but be offended, moved and angry with the sight of it. And he that is not moved at it, either allowes it, or doth not much detest it, or is willing to avoid trouble in cor∣recting of it; hence the repressing of anger is a sinne, being a great sinne not to represse, and that irefully, the sinnes which are under our charge;* 1.81 as old Ely: for God hath given anger to the spirit of man, as an edge to a weapon, that when 'tis needfull we may use it, saith Saint Chry∣sostome. This then we ought to doe, imitate these examples, and be angry with sinnes, and correct them to our power: but Ephe. 4.26. this place doth not simply forbid an∣ger, but corrupt anger, by which we offend God: Now anger is vicious and corrupt; First, if a man be angry rashly, for no cause, or for small cause, Math. 5.22. Secondly, if a man be angry for private injuries, not for them as they are sins offensive to God, but injuries to himselfe: Thirdly, when the anger that should be against the sinne, is against the person, and turned to his brother; and this is that there forbidden: and it is thus un∣derstood; be angry, but not without just cause; be angry, not for private injuries, but vices, as they are against the law of God: Finally be angry, not with your brethren, but with their corrup∣tions, and this is hence warrantable.

Seeing God will be angry with all, [Ʋse 2] both elect and reprobate for their sinnes, and most dispeased with them; This should per∣swade us not to be secure, but to passe our lives in the feare of the anger of God: To this one thing bend wee all our endea∣vours and powers, that we sinne not, and so provoke the anger and displeasure of God; for of this wee may be sure that Gods word shall be fulfilled. Psal. 89.31, 32. If they break my statutes, and keep not my commandements, then will I visit their transgres∣sion with a rod, and their iniquity with stroakes: wrath and displea∣sure

followes the sinner, as the shaddow the body. But if God spare, and be not angry, that is, shew it not, Magna est ira non irasci; 'tis a signe of greater displeasure: The master that respects his servant corrects him for a small fault; if he let him alone,* 1.82 it may be thought he doth it till great faults bee joyned to it, land he may either punish more, or cast him out of his house: so in this.

Neither will I accept an offering at your hand.] Because he is dis∣pleased with them, therefore he will not accept their offerings, nor their service and prayers.

The person of a man must first please God, before his prayers, [Doctrine.] his offerings, or any worke that he doth can be pleasing or accep∣table to him. That is, before reconciliation & just sication they are unaccepted. It is hence manifest, because he rejecteth their of∣ferings, being displeased with their persons hereto belongs that, Ge. 4.4. & that Prov. 15.8. The sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable unto him. Hence Isaiah, 1.13, 19. 1 Pet. 2.5. And yee as lively stones hee made a spirituall house, an holy priesthood, to offer up spirituall sacri∣fices acceptable to God by Christ Jesus, Hebr. 13.16.

Because all workes are made acceptable to God by faith, [Reas. 1] as all things are made pleasing to men by the light; so Chrysost. and without it nothing is; Hebr. 11.16. Now faith is that which makes the person accepted; for by it we are justified; Rom. 5.1. and made the sonnes of God. Rom. 3.26.

Because before they are strangers, Ephe. 2.19. yea and ene∣myes, [Reas. 2] Rom. 5.10. now things done by strangers are not great∣ly gratefull, but by enemies they altogether distaste us.

This confuteth the Papists, who make good workes the cause of our justification and reconciliation to God; when, [Ʋse 1] as they can not be good, so they cannot be acceptable before we be re∣conciled and acceptable in his sight. How doe they then justi∣fie us and reconcile us? for that which must justifie and recon∣cile another, must needs it selfe be in favor; for as that is true of S. Augustine, Opera non praecedunt justificandum, sed sequuntur justificatum, So that is as true, whensoever they come they are not acceptable in themselves, because they are imperfect, our evill works are perfectly evill, and so deserve to be cast out of fa∣vour; but our good works are not perfectly good, and so cannot procure favor of themselves. [Object.] If any object, as some of our Pa∣pists sticke not to doe, that we are justified by works, because by faith, for faith is a worke; I anser, faith is not our worke, but Gods in us. John 6.29. Againe, [Answ.] though having received faith we doe beleeve; yet it is not faith, or the worke of it, that doth justifie us, but the righteousnes of Jesus Christ apprehended by faith: for as a hand that hath taken a treasure doth not inrich

us, but the treasure; and it is not the mouth receiving the meat, but the meat that doth nourish us; so in this. And being thus justified then we work, and our works are acceptable, because we are first accepted in Christ.

To stirre up every man to the tryall of his estate and himselfe, whether he be indeed reconciled to God or no, [Ʋse 2] whether justi∣fied or no, that if he be not he may labor and endevor to be; be∣cause while he is in that condition, whatsoever things he doe, as they are but splendida peccata, August. so they are altogether unacceptable to God, whether he heare, or give, or receive, or pay; a heavy condition of a servant, that doe what he can, yet he can not please.

But happily thou art desirous to know whether thou art re∣conciled or not; [Quest.] and if not, how to come by it.

I answer thee, [Answ.] if thou hast true faith, then shall this be like the fait, 2 Kings 2.21. which healed the spring of waters; and of it may be said as there.

This comforts God children, [Ʋse 3] who are justified in Jesus Christ, and so accepted in his sight, their works, their sacrifice and wor∣ship liketh him, howsoever they are done in imperfections, and in many great weaknesses and are not so fully with their whole foule, minde and heart, as they should be; but carry the touch of mans corruption, and are not able to abide the strict and streight judgment of God; yet because they proceed from them who are accepted in Christ, they please him, and the imper∣fections are pardoned in Christ, and they taken for pure and holy. Prov. 15.8. 1 Pet. 2.5. As a little thing done of a child is more acceptable, then much done by a servant.

VERSE XI.

For from the rising of the sunne unto the going downe of the same, my Name is great among the Gentiles, and in every place incense shall bee offered unto my Name, and a pure offering: for my Name is great among the heathen, saith the Lord of Hosts.

FRom the rising of the sunne] Here is the second part of with∣drawing Gods mercy from these Jewes. And this is the re∣moving of his worship & word from Jewes to Gentiles, set down by a comparison of dissimilitude betwixt Jewes and Gentiles.

The proposition of the Gentiles, and their great care and re∣spect of his worship, verse 11. the reddition of the Jewes, and their corruption and carelesnesse of his worship, renewing the former expostulation, verse 12, 13. In this we are to consider the worship of God, & the circumstances of it. In it we consider, 1. the ground of it, my name is great, repeated in the beginning and ending of the verse for more certainty of the thing; 2. the matter, incense and oblation; 3. the manner, and quality of it, pure, opposit to the Jewes prophane and polluted service of God. The circumstances, 1. persons, Gentiles; 2. place, everywhere.

Now for the meaning: The Papists have wrested this place, to establish the doctrine of their Masse; but how absurdly shall appeare, before we have ended with the Verse; in the meane time we will search the true meaning of them, as they ly in order.

For from the rising of the Sunne.] These words expresse the place; some expound them in the time present, and these ei∣ther take them absolutely thus; The Gentiles, though they have no knowledge of God but by nature, as much as they may learne out of the great bookes, the Heavens and the Earth, and the revolutions and changes of them, by the rising of the Sunne, and the going downe of the same; yet they offer unto God oblati∣ons in their kind: Thus Montanus. But this cannot b e, because of the quality of the sacrifice following; for it is said to be pure, which could not come from them in that dimme light they had: Or conditionally, that the Gentiles would offer a pure sacrifice, if God did reveale himselfe to them as he hath to the Jewes. But the words are so absolutely spoken, they cannot thus be taken.

Others, with more generall consent on all sides, take them in the future tense, or time to come: that the time should come when the Lord should translate his worship from the Jewes to the Gentiles, and then should they bring holy offerings: And this is after the comming of Christ, who should take away the Ceremonies, and abrogate the forme of the Jewish worship, and bring in pure and spirituall sacrifices.

Now by this is noted the place, that is, through all the whole world. Psal. 113.3. The Lords Name is praised from the rising of the Sunne, unto the going downe of the same. Not that it should be at one time in all places of the world, for that never was, nor shall be; but, as among the Jewes, so in the whole world, before Christs comming, the greater part of them were wicked Idolaters, and prophane men. Isaiah 17.6. and 6.13. but successively, now in one place, now in another, it shall be spoken and preached in all the parts of the world before Christs second comming. Matth. 26.13. Psal. 2.8. Aske of me, and I shall give thee the Heathen for thine inheritance, and the ends of the earth for thy possession.

My name shall be great.] Here is the ground of Gods worship; The Name of God, signitying diverse things, in this place may be taken either for himselfe, as a mans name is put for his person, Acts 2.21. or for his excellency, majesty and glory; as Name for fame. Exod. 34.5, 6. Phil. 2.9. Gen. 11.4.

Is great] Not that God is great or lesse, Magnum & par∣vum sunt ex iis quae sunt ad aliquid. Aristot. but shewed, or de∣clared, or acknowledged to be great; as the word sanctified is u∣sed, Math. 6.9. and the word justified, Math. 11.19. Jam. 2.21.

Among the Gentiles] The persons, by condition Gentiles, or Nations, taken sometime generally for a company of People consisting of many families gathered together, Isaiah, 1.4. Ioh. 11.52. Secondly more particularly for all people besides the Iewes, all Infidels, Gods people being taken from among them only, Isaiah, 49.6. And so it is amongst those who were not Gods people before, amongst them whom the Iewes accounted fooles, and did extreamely hate; spoken as it were to provoke them to make more care of the worship of God, according to the denouncing, Deuter. 32.21.

And in every place incense shalbe offered unto me] The matter of this offering or worship is first said to be incense, by which is understood prayer, invocation and thanksgiving as, Psal. 141.2. Let my Prayer be directed in thy sight, as incense: and the lifting up of my hands as an evening sacrifice. Revel. 5.8.

Secondly, It is said to be an oblation or offering, by which is not understood the Leviticall offering abrogated by Christ, neither the sacrifice of Christ upon the crosse, which none can offer but he; and which only was to be performed and offered upon the crosse before the gate of Jerusalem; nor the sacrifice of the Masse, as shall after appeare, but by this is understood a mans selfe, every faithfull man with all that he hath; for every one of Gods ought both to consecrate himselfe to the spirituall worship of God, and as it were sacrifice himselfe, and also offer up the sacrifice of prayer and praise, and of repenting, justice, almes and other things pleasing to God. Rom. 13.1. 1 Pet. 2.5. Heb. 13.15, 16. Psal. 4.6. and 5.19. And of this Irenaeus, Ter∣tullian and diverse other understand this place.

Pure] not simply without spot, Isaiah, 64.6. but as the Church is called holy and without spot, Cant. 6.9. first, in re∣gard the person offering it is in Christ, and as his person hath his obedience and righteousnesse applyed and imputed to it, so his obedience hath Christ to cover the wants of it. Heb. 13.15. 1 Pet. 2.5.

Secondly, In regard of inward sanctification, the ground of it, the party being regenarate by the worke of his spirit, and so e∣very

action in him, part holy and good, and well pleasing to God, as comming and proceeding from his Spirit, though having a taste and sent of our infirmities, as water passing by a Pipe or Chanell. Rom. 8.26. and 15.16. Acts. 15.9.

This, though a threatning, yet is according to that, Deuter. 32.21. and so a kind of provocation to the Israelites, provoking them from the example of the Gentiles with a holy emulation in piety and the worship of God. The Iewes embraced not sincere∣ly the worship of God, but putting it as it were from them, the Gentiles received it.

When one Church maketh not account of the truth and wor∣ship of God, or doth reject it, another shall embrace it. [Doctrine.]

From the rising of the Sunne unto the going down of the same,] The Lord, though he had shewed much mercy and goodnesse upon the Jewes, he is not emptyed by it, but hath the like in store for others, the Gentiles.

The Lord is marvelous rich in mercy, and liberall in giving his goodnesse to the sonnes of men, neither weary in giving, [Doctr.] nor ever wasted with giving; manifest from this example, and I am. 1.5. If any of you lack wisdome, let him aske of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him. Rom. 10.12. for there is no difference betweene the Jew and the Grecian; for he that is Lord over all, is rich unto all that call upon him: he gives, at all times, Luke 22.12. his ability is great, Ephe. 3.20. the effects prove it, giving more then they aske, to to Abraham, for one sonne desired, he gave a seed as the starres in the heavens; To Isaac, Gen. 25.21, 22. to Jaacob, Gen. 48.11. To Solomon, Kings, 3.11. Ʋberior est gloria, quam precatio, Ambrose in loc.

Because he is creator, and Lord of all, [Reas. 1] and by creation they are his sonnes, he their father. Therefore as a father he will provide for all his their portions; as Abraham did, Gen. 25.6. yea and such is his care, that he cannot endure their want. Now they are in themselves continually wanting; though he give one thing, they have need of another; as a ship and a net that must still bee mending.

Because it is agreeable to his magnificency and greatnesse to deale thus liberally; [Reas. 2] as it is agreeable and becommeth a Prince to deale according to his magnificence and greatnesse.

Because it might be manifest the things they receive come to them not for their deserts, or the merit of their prayers, [Reas. 3] or any things else, but of his love and mercy, when he dealeth so boun∣tifully.

[Ʋse 1] Prayers are not meritorious, I am. 1.5.

[Ʋse 2] If any want, he himself is cause of it. Ibidem, to all men.

[Ʋse 3] An encouragement to aske.

To learne to be liberall and not weary of well doing. [Ʋse 4] Gallat. 6.9.10.

From sunne rising to the sun setting in all places and nations is the worship and word of God propagated.

The Church under the times of the Gospell, [Doctrine.] and since Christ, is not, as it hath been, limited to one Nation, as to the Jewes, Psal. 147.19, 20. Iohn, 4.22. but those limits are plucked up, and it is inlarged to all the Gentiles, not one or two Nations of them, but to all the world.

This overthroweth the Church of Rome, [Ʋse.] who limit the Church which is enlarged by God, affirming that to be only the Catholique Church which is at Rome, or which is subject to the Romish tyrant; how then is it to all Nations, are all subject to it?* 1.83 how Catholique, when it is but a particular Church? what is Catholique but universall? Now to speake thus, the Romane Catholique Church, is to say, the particular universall Church; which in any reasonable mans eare is most absurd.

But some times particular Churches were called Catholi∣ques. [Object.]

So they were; [Answ.] but then as August. Cont. Epist. Fundani. cap. 4. Every Church did it, and no one Church assumed this prerogative unto it selfe more then another; neither was Catholique oppo∣sed to particular, but to hereticall. The Catholique faith was accounted the true faith, and the Catholique faith opposed to Heresie, and the Catholique Church to hereticall Churches: And in this kinde the Church of Rome can lest challenge it to it self, for it is least Catholique, being in many things hereticall.

The Jewes corrupting and contemning the worship of God, the Gentiles are called: through their fall salvation is come to the Gentiles.

God by the sinnes of man takes occasion to worke good to o∣thers, [Doctr.] and to magnifie his mercy and goodnesse: so here, by the sinnes of the Jewes he bringeth good to the Gentiles, and glory to his owne Name.

Because he may take from the wicked any just occasion of accusing his providence and government, [Reas. 1] because he suffers sinne to be, that could prevent it, which indeed is a sinne in him that doth it not, who is bound to it; but it is not so with God. The Physitian is not to be accused when he maketh his patient sick, to bring him to health; lesse here God, not making him sinne, but leting him alone to his own corruptions.

Because he is most wise, [Reas. 2] good and powerfull, and would so manifest himselfe, by bringing light out of darknesse, good out out of evill; for to make good, or to work good by good, would nothing so manifest this: To make some excellent work of pure gold is no great thing, a slender Artizant and a small skill will

doe it; but of base lead to make pure gold is admirable Alchy∣mie: so to bring good out of good is Humanum, but good out of evill Divinum.

Why then should any be punished for sinne, [Object.] or why should not men sinne, that the goodnesse of God may be more magni∣fied?

Such two objections were made to St. Paul, Rom. 3.5, 6, 7, 8. [Solut.] where also his answer is to the first, verse 5. this is most absurd; for then should God judge unjustly, which no man may suppose that he which is the judge of all the world should be unjust; and addeth, absit, which he useth often when he speaketh of things, which should not once be thought, and which the minde of a holy man ought to abhorre once to thinke of: To the second he answereth verse 8. whose damnation is just; Shewing that such an error is so farre differing from his doctrine, that he con∣demns both it, and the teachers and suggesters of it. For good is not an effect of the evill, that it of it selfe brings forth any such thing, but that comes by the wisdome power, and goodnes of God: He hath given man a law that he must follow, and not doe other things upon expectation of effects; for a man may be condemned for the evill, whatsoever effect it brings forth by the goodnesse of God, as Judas. And if any man thus reason, it is as if he that had been sicke of some desperate disease, which when he is cured, and the skill of a Physitian grown famous by it, he will againe surfet to fall into the like disease, that the Phy∣sitian might be more famous; or as if poore men and beggers should resolve still to bee in need and to begge; because that might magnifie the bounty and magnificence of the rich.

When we see the hatred and malice of men to profit others, [Ʋse 1] by their persecutions in word or deed, so that they are made more zealous and carefull, more upright and entire, there is no excuse for men, nor thanks to them to be given, but the glory is to be gi∣ven to the Lord, who thus turns things, & makes good out of evil, Persecuters unto the Martyrs, saith Saint Augustine, are as the ham∣mer is to gold, as the Mill to wheat, as the oven to bread, as the furnace to mettall, profit them, worke them, and purge them, but no thanke to them: it is not out of the nature of them, but from the skill of the Gold-smith, the baker, &c. for they would consume the gold with the drosse, the wheat with the chaffe, and bruise them in peeces, if he did not temper, and moderate, and use them for the good of them, so it is in this. Rom. 8.28.

We are in the latter dayes, [Ʋse 2] wherein iniquity hath got the up∣per hand, and sinne doth abound: it is matter of griefe and trouble, if we consider what they are, and what of themselves they bring; the wrath of God, his rod and plagues: yet are they or will be lesse troublesome, when we consider that God can and

will turne them to his owne glory, and the good of his Church. To converse among venomous creatures, to have to doe with ranke poyson, is fearefull and troublesome, as they are simples and in themselves; but when they are once skilfully tempered by the Art of the Apothecarie, when the Physitians skill hath made a just and good composition of them, then, though it be not altogether toothsome, yet it is not so troublesome nor hurt∣full unto men: So in this.

For imitation, [Ʋse 3] to teach us to endeavour to make good out of evill, and by the sinnes of men, our owne, or others, take occasion to glorifie God the more, or to helpe and profit our selves or others: by our owne sins, or others under our charge, to be humbled both to repentance, as also to true humility and lowlinesse of mind, as Paul, 2 Cor. 12.7, 21. In the finnes of others, not to triumph over them, but to blesse the mercy of God, and magnifie his goodnesse, that he keeps us from the like, who have no lesse in us the seed of them, than they have; accounting our selves as much beholden to God for keeping us from those sinnes, as if we had committed them, and he had remitted or pardoned them to us. As Augustine.

My Name is great.] Here is the ground of all the worship of God which follows; being smitten with a reverence & perswa∣sion of his greatnesse and Majesty, they worship and serve him.

The ground and foundation of all true and sincere worship of God, [Doctr.] is the perswasion and acknowledgment of his greatnesse, and the want of it cause of contempt of God, and of his worship. What maketh mens persons admired and sought to but this? when they are accounted great, and men conceive so of them. This is manifest by that, Psal. 104.1, 2, 3, &c. Jer. 5.22. Rom. 12.1. conferred with Cap. 11.33, 34, 35, 36. when Pharaoh would give no leave to the people of Israel to worship God, nor feare his Word himselfe, he said, Who is the Lord? Exod. 5.2. Matth. 6.

Because greatnesse drawes honour and reverence of it selfe. [Reas.] The Heathen alledge why they worship the Hoast of Heaven, because God hath given them such majesty and beauty. Chrysost. tells them it was their corruption, that they went not higher to see Gods greatnesse.

This discovers unto us a notable and devillish policy of Sa∣tan; [Ʋse 1] when he would breed contempt of God and his worship, then brought he in images and image-making into the Church, that under the shapes and formes of base creatures, hee might wipe out of the minds of men the greatnesse and infinitenesse of God,* 1.84 and impresse in them some base conceit of him, that their hearts might thinke but basely of his worship and service. 'Tis a most easie thing to contemne God in an image, saith one. They

perswade men that it is to helpe devotion, as Jeroboam would make the worship of God easie unto the people, by setting up two Calves in Dan and Bethel: 1 Kings 22. but as hee made it to be abhorred, so these make Gods worship not to be regarded, and men more cold in it.

This may teach us the reason of so much corruption in the worship and service of God, [Ʋse 2] want of knowledge and perswasi∣on of the greatnesse and infinitenesse of God: Hence are additi∣ons and detractions from it; for if they were perswaded he were infinitely wise, and onely wise, who needed no counsellour nor adviser what is fit for his service and worship, then would they never have so many inventions and traditions of their owne, on which they dote more, than they love that he hath commanded; as men dote more on their owne children, than they affect o∣thers. From this it is, that they either omit or contemne his worship, and the parts of it, or they performe them onely of course, for fashion, and proforma tantùm: hence they preferre man before him, seeking rather to please man, fearing rather to offend man, as if he had more rewards or punishments than God to conferre or inflict.

To teach us, to the end we may worship him aright, [Ʋse 3] to la∣bour to be instructed, and to know his greatnesse, and be per∣swaded of his infinitenesse in wisedome, and knowledge, and power, justice, mercy, bounty, and such like. And this is to be had by looking into his workes, by studying his Word, and by obtaining his Spirit.

Among the Gentiles.] They who were not his people, nor be∣loved, neither had any thing that could deserve love, but ra∣ther hatred, are chosen and called of God.

The election and calling of God, whether of a few or ma∣ny, [Doctrine.] whether a Nation, or particular men, it is free, and with∣out desert, of mercy without merit.

And in every place.] Here is the place where the service of God is to be performed, and spirituall sacrifice to be offered unto him; not upon the Altar, or in the Temple, but every where, all places being indifferent, circumstances regarded.

The Gentiles and Church after Christ, under the Gospell, [Doctr.] are not tyed for the worship of God, for prayer and invocation, and such like, to the Temple and Synagogues; or in private worship to looke towards the Temple, where there were visible signes of Gods speciall presence: Now they may pray every where, and worship God in every place; John 4.21, 23. 1 Tim. 2.8. onely this generality hath this restraint, prayers and worship may be performed in all places, but not all kind in all places; publique prayers in publique places, and private in private. For the first it is manifest, 1 Cor. 11.18. Church is

there taken for a publique place, because of the opposition, vers. 22. which thing is apparent through all established Churches that have beene, or are, as the Histories of all times shew they had open places and meetings for their assemblies and service of God, except in time of persecution. For the second, see Matth. 6.5, 6. prayer in the closet. So Gen. 24.63. prayer in the field, Matth. 14.23. prayer in a Mountaine apart.

Because then the Arke of Gods presence and his mercy-seat was in the Temple, [Reas. 1] but now all such ceremonies are removed; the substance being come, the shadows are gone. And now is he every where with his presence, where hee is sought for, as hee then was, but had limited them to that place to seeke him.

Because every one hath a Temple about with him wheresoe∣ver he is, [Reas. 2] 1 Cor. 6.19. Quest. Had not they so? Ans. Yes: but God had limited them.

Because the publique place is most fit for publique, [Reas. 3] both for order and comelinesse; and private for private, because a man may more freely confesse and mourne for his sinnes, and he may be more fit, being freed from the accurrences of eye and eare, by which the fraile heart of man and his mind is drawne a∣way.

To shew the errour of those who thinke a publique place bet∣ter for their prayers than private, [Ʋse 1] when indeed the Church is as private as any other, when a man is alone; and then a publique place is more excellent for the worship of God, when the con∣gregation is assembled for that purpose. When they are toge∣ther, a man hath more helps, more incitations and provocati∣ons, being more affected, one kindling an another, as two burning coales or billets; their prayers more forcible and effe∣ctuall; otherwise when they are severed, one place is as holy as another, a mans closet and chamber fitter by much than any o∣ther, for the reasons before. And a superstitious opinion of the place will make a mans prayer more unacceptable, both because that affection crosseth the flat assertion of God here and else∣where, and againe establisheth the ceremony, and denyes the comming of Christ.

A direction to every man to performe the worship of God e∣very where: [Ʋse 2] to lift up pure hands unto God in all places, per∣forming publique worship in publique places, and accustomed times, serving God as is said of Anna, Luke 2.37. Shee was a Widow about fourescore and foure yeares, and went not out of the Temple, but served God with fastings and prayers night and day; which was sine omissione, non sine intermissione, saith Beda; and private service in their private places: as God bestows private blessings privately upon men, as remission of sinnes, and re∣quires

no witnesse: Is't not absurd,* 1.85 where∣as God conferres benefits on us, he is con∣tent to doe it privately, yet wee will ne∣ver worship God but before witnesses, and for ostentation sake? saith Saint Chryso∣stome. Hezekiah turned himselfe to the wall, and prayed.

A comfort for all those who by any occasion may be exclu∣ded from the publique assemblies and places of Gods worship, [Ʋse 3] whether unjustly excommunicated or cast out of the Church, as he was that was cast out, Joh. 9. or otherwise hindered by the violence of man, or the hand of God, yet wheresoever he be, in every place may he worship God, and God will respect and accept that worship from him. He that found out the once blind, now seeingman, though cast out, will be found when he is sought, though out of the Temple and Church; he that was found of Hezekiah in his bed, of Paul and Silas in the pri∣son, of Jonas in the Whales belly, of Paul upon the Sea, and in every place where they held up pure hands unto him; he is the same still, and will be found of them that seeke him aright, every where. Princes have their times and places, out of which if they be taken, and petitions put up, they that doe so, offend; and for favour carry displeasure. Sometime they are like to Ahashnerosh, Ester 4.11. sometime as Darius, Dan. 6.7, 8. but God is ever ready to heare.

Incense shall be offered, and a pure offering.] The matter of this worship.

The Papists affirme, that by this can be understood nothing else but the most holy sacrifice of the body and blood of Christ, offered in every place in the sacrifice of the Masse; we under∣stand it of spirituall sacrifices, not reall; whether is most pro∣bable we must enquire.

They, to overthrow ours, and to establish their owne, say; [Object. 1] * 1.86 The word used for offering, Mincha, signifies an externall sacrifice, which was made of Oyle and Incense, and so no spi∣rituall sacrifice.

To this I answer, [Answ. 1] that then it cannot be the sacrifice of the Masse, which consisteth not of any such things, but of the formes of Bread and Wine.

Againe, it is false which they say; [Answ. 2] for it is used for spirituall sacrifice. Psal. 141.2.

But secondly, spirituall sacrifices were amongst the Jews, [Object. 2] and he speaketh of a sacrifice which was not amongst them; therefore it must be understood of the Masse, for he speaketh of a new sacrifice.

It is answered, here is never a word of a new Sacrifice, [Answ.] but of

a pure one; Not making the opposition betwixt new and old, as if they in the old Testament had never used these sacrifices spoken of, but that they did not so frequently, neither relyed up∣on them somuch as upon their externall outward sacrifices. But the opposition is betwixt the Leviticall sacrifices which were of∣fered in one only place, & for which God was offended that they were so corruptly offered, and the cleane sacrifices among the Gentiles.

Thirdly, [Object.] It is called a pure sacrifice: Now that cannot bee of spirituall sacrifices, when ye say all the works of the godly are imperfect, and impure, as a menstruous cloth; and only the sa∣crifice of the Masse is pure.

To this is answered, [Answ.] That the worship of God, performed according to his word and will, in it selfe is pure; and though there be many infirmities and spots in the faithfull, and in their manner of offering of them; yet, because they offer up spiritu∣all sacrifice by Jesus Christ, who by his bloud hath purged his Church, that he might make it without spot, and so their sacri∣fices, they are pure. Hebr. 13.15. 1 Pet. 2.5. And as for their Masse, it is most impure: and to have it pure, they require the devoute and religious intention of the Priest, which being wan∣ting makes it impure.

But that this cannot be understood of the Masse, and the sa∣crifice in it, is thus proved: we would demand of them, whe∣ther they take these words properly, or figuratively; If proper∣ly, then this place must needs be understood of legall worship, and so doth not pertaine to the new Testament; yea then must they offer incense in the Masse as well as bread. If figuratively, then is the Masse a Metaphoricall and figurative sacrifice, and not a true, reall, and outward sacrifice, as they say it is. But if they will take the first metaphorically, and the latter properly, be∣sides the monstrous absurdity of it, see what follows; the word signifies a sacrifice made of flowre, oyle and incense, a breaden sacrifice, Levit. 2.1. then overthrow they their transubstantia∣tion; for if they offer bread, it is not his body: finally, that this cannot be understood of the sacrifice of the Masse, is appa∣rent from circumstance of place and person; for this may be of∣fered every where, that not, but upon an Altar only; This by all the Gentiles, that by Priests only.

By this then we understand onely spirituall sacrifices of the new Testament, as it is usuall with the Prophets to set them out by the names of the sacrifices of the old Testament, that they might more familiarly shew to them of this age, that the Gen∣tiles are called to the true religion.

Incense shall be offered] He sheweth that the Gentiles, called and converted unto God, will worship him.

Those who are effectually called, [Doctrine.] and truly converted unto God, must and will worship him, be carefull and zealous of his worship and service. Isaiah, 27.13. In that day also shall the great trumpe be blowen, and they shall come, which perished in the land of Ashur; And they that were chased into the land of Aegypt, and they shall worship the Lord in the holy mount at Jerusalem: Isaiah, 2.3. 1 Pet. 2.9. see it practised, 2 Kings, 5.17. Moreover Naa∣man said shall there not be given to thy servant two mules load of this earth? for thy servant will henceforth offer neither burnt sacrifice, nor offering unto any other God, save unto the Lord. Acts. 12.41, 42.

Because this is the end of their calling and conversion; [Reas.] Luke 1.73. now every thing tends to his proper end, and is carried to it by nature, as a stone is to his Center, and fire to his sphere.

Hence we may gather why so many, and the most, [Ʋse 1] are so little carefull for the service and worship of God, being either neg∣lecters or contemners of it; they are men uncalled, unconver∣ted: called they are by the sound of the word, Math. 22. but not effectually called and converted; and therefore no marvell if they worship him not, neither be carefull for his service, when they are forward enough for dutyes to men; yea, and by this may we judge them not to be called, when every thing else hath his time, and they are carefull and diligent about the duties of civill honesty, and the workes of their worldly callings, and can find no time for the service of God and his worship, and think e∣very houre or minute too much that is spent in offering up in∣cense to the Lord; Their calling in week the day will not afford them time to pray unto God, unlesse it be to mumble a few prayers when they are washing their hands, as Papists or other like, or putting on their apparell. But upon the Lords day the service of God must permit them unnecessarrily to doe things that might have been before, or may be done after, or have no necessity to be done at all: All the perswading a man can use, yet shall he not prevaile in a weeke to perswade them to spend some houres in reading and praying, in keeping the bookes of their consciene in good order, when as upon the Lords day no perswasion needeth to make them keepe at home, and bee busie in their account of the world; ever against the service of God they object their calling, their children, their wives, profits, pleasures, and such like; but never the service of God against them; doe they not shew they are uncalled, unconverted?

To instruct as many as are called and converted, [Ʋse 2] how carefull they ought to be of the worship and service of God, yea, to shew and seale up their calling by this. Peters wives mother de∣livered from her feaver, presenly administred unto Christ; when Elijah did but cast his mantle over Elisha, 1 Kings 19.19, 20.

he ranne after him to serve him: they must then remember Gods end, and not defeat him of it. They must remember what they were, and see his mercy, what they are, and acknow∣ledge his bounty, who hath of bondslaves made them free, of servants sonnes. If he had but delivered them, all a man could doe were little enough; more, that he hath thus advanced them. Therefore must they doe him the more honor, and be more zealous of his service and worship, and if they be upbraided for it, they must answer as David did, 2 Sam. 6.21, 22. Then David said unto Michal, it was before the Lord, which chose mee rather then thy father and all his house, and commanded me to be ruler o∣ver the People of the Lord, even over Israel: And therefore will I play before the Lord, and will yet be more vile then thus, and will be low in mine owne sight, and of the very same maid servants, which thou hast spoken of, shall I be had in honor.

Incense and an offering] By the reall and outward sacrifice of the Jewes, he understandeth the spirituall sacrifice of the Gentiles, and Church under Christ.

Under the Gospell Christians are freed from all outward, [Doctr.] and reall sacrifices to be offered immediately to God; and of them are only required spirituall sacrifices, as their soules and bodies, their prayers and praises, their repentance and almes, Rom. 12.1. Hebr. 13.15, 16. 1 Pet. 2.5. Phil. 4.18. Iohn 4.23.

Because their priesthood is only spirituall, [Reas. 1] therefore is his sa∣crifice only spirituall; such as the priest, such his sacrifice, 1 Pet. 2.5. And yee, as lively stones, he made a spirituall house, an holy priesthood, to offer up spirituall sacrifices acceptable to God by Jesus Christ.

Because all those outward ceremonies were shadows & types; [Reas. 2] now the body and truth being come, they are abolished.

Because ceremonies and sacrifices were given the Church for her infirmities, [Reas. 3] and onely as a help to keep her from the corrup∣tions of Idolaters, til she had received the spirit of God in a larger sort and measure.* 1.87 St. Chrys. com∣pares the Church to a wife, and God to a husband, and thus ex∣presseth his purpose: If a man have a wife wantonly disposed, he confines her to some certaine places, to her chambers and pri∣vate roomes, that shee may not gad abroad at her pleasure, and appoints her Eunuches & cham∣bermaids diligently to attend her, that her honesty may not be suspected: so God dealt with

the Jewes, Hosea, 2.19. that people was much inclined to adul∣tery of false worship, therefore God shut them up from other Nations, and made them dwell alone in Canaan, and kept guard upon them with rites and ceremonies, as so many peda∣gogues, that their faith to him might not be suspect. But now when God had given his holy Spirit by Christ unto his Church, he removed from her the custody of ceremonies.

Our bodies are reall sacrifices, so are our almes. [Object.]

The first is not outward; [Solut.] the second is not immediately offe∣red to God. And the sacrifice is not the thing given, but the affection, as appeares by the difference which Christ put be∣twixt the widow and the rich rulers, in their offering to the treasury.

Then are there now no externall reall Priests, [Ʋse 1] such as were under the Law, because no externall reall sacrifice: he who tooke away the sacrifice, tooke away the sacrificer. And as he was the end of the Law, that is, of the morall Law; because he was the consummation & perfection of it, working and perfect∣ing that the Law could not; so was he the end of the ceremoni∣all law, as death is the end of all living creatures, because by it they cease to be so; so Christ their period; for by him they are abolished. And if they, then the Priesthood, he being the last externall and reall Priest: for otherwise the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is never used in the new Testament; but either to Christ in respect of his propitiatory sacrifice, or to all true Christians in respect of their spirituall sacrifices, and never applyed to any Ecclesiasti∣call order or function of men, as we commonly take the word, for a sacrificer; but as by the etymology of it, it signifies an el∣der, a Presbyter or Priest.

To meet with a generation that lives upon the earth who be∣ing carelesse of God, his worship and service, [Ʋse 2] as he hath prescri∣bed and commanded the same, doe pretend that if he would re∣quire such sacrifices as were in use under the law, they would be at any cost with the Lord; like those hypocrites, Mich. 6.6, 7. Where with shall I come before the Lord, and bow my selfe before the high God? shall I come before him with burnt offerings, and with calves of a yeare old? will the Lord be pleased with thousands of rams, or with ten thousand rivers of oyle? shall I give my first borne for my transgression, even the fruit of my body for the sinne of my soule? when they could not endure what is told them. Verse, 8. hee hath shewed thee, O man, what is good, and what doth the Lord re∣quire of thee? surely to doe justly, and to love mercy, and to hum∣ble thy self to walke with thy God. Any thing but that they should doe they pretend to be willing to doe, like children, who like any manner of education, but that their parents would bring them up in; If in a trade, oh if they might follow their book,

any thing but that they should, and their Parents would have. So with these; they know not, or will not know their owne heart, which is naturally irreligious, and never will like that is commanded, but would goe a whoring with their owne imagi∣nations; and ever will like that they may not have, or will not be accepted, when they contemne that they have; and not re∣specting these, they cannot but contemne that is otherwise en∣joyned, as Luke 16.30, 31. he said, Nay father Abraham, but if one come unto them from the dead, they will amend their lives. Then he said unto him, if they heare not Moses and the Prophets, neither will they be perswaded, though one rise from the dead againe. They are like to a woman, to whom one ma∣king love, and desiring her person, she disliking his, answers him she will give him any thing but her selfe, her riches, jew∣els, bracelets, and such like; onely to put him off, because she sees he desires her person onely; and the other if he would de∣sire, she would soone deny him.

To teach us how wee ought now with all diligence and fre∣quency performe these, [Ʋse 3] and offer these sacrifices more than they; these were common to us and them, they were burden∣ed with others, of which we are eased, which were charge∣able and toylesome, Acts 15.10. As, 2 Kings 5.13. it was with Namaan; his servants came and spake unto him, and said, Fa∣ther, if the Prophet had commanded thee a great thing, woul∣dest thou not have done it? how much rather then, when hee saith to thee, Wash, and be cleane? So say I, if he had laid that burden also upon us, ought we not to have done both? how much more when he hath eased our shoulders? And if we should not, how should we be justly condemned of unthank∣fulnesse? The Wife that newly married had a wise and strait Husband, knowing her frailty and infirmities, and therefore set a watch over her, and appointed servants to observe her, till her affection and faith were setled, when she ought and did ho∣nour, and obey, and love him: If he free her from them, and set her at liberty from that grievous bondage and tedious thing, will she then honour him the lesse? Questionlesse she ought not, but if she doe, as the corruption of all is to waxe worse by li∣berty, then is she condemned of unthankfulnesse the more. So 'tis with us.

Incense.] The worship, prayers, and service of the Gentiles is resembled by this, not onely familiarly to shew to them of that age, but to teach, that their service, works, and worship is acceptable unto God, as such things are acceptable to the smell and sences of men; for in them God tooke no delight at all, nei∣ther could doe, his nature being spirituall.

The works of Gods children, [Doctrine.] their worship, service, and

spirituall sacrifice is delightfull and acceptable to him, as sweet perfumes are to the smell of men.

And a pure offering.] It is opposed to the Jewes sinnes, who offered unto God polluted and unperfect sacrifices, not such as they ought, and such as were according to the Law. But now their offering shall be pure.

The works, actions, [Doctrine.] and worship of such are truely called and converted, are holy and pure: Thus prophesieth Malachy, that the Gentiles converted unto God, their workes and wor∣ship of him shall be a pure offering. Thus St. Paul speakes of the offering of the Romans, Chap. 12.1. that it is holy. Jude calls their faith most holy, vers. 20. There were a few in Sardi true∣ly religious, and converted, their garments were undefiled, Revel. 3.4.

Because they are done according to his Word, [Reas. 1] now they walke by that rule; things before they did at randome, now they know his Will, and after that they doe. And it is a rule, that worship performed according to the Word, in themselves are good and pure; as the sacrifices which were according to the Law, were pure and cleane for the matter of them.

Because the parties are holy, they are a holy Priesthood; [Reas. 2] 1 Pet. 2.5. now a good thing done in matter by holy men, must needs be holy.

But how can they be holy, when there is eadem ratio totius & partis. And the Church for spots is compared to the Moon, [Object.] Cant. 6.9.

This is answered, that he is so, because he is in Christ, [Answ.] and hath his righteousnesse imputed to him, both to his person, and his obedience, 1 Cor. 1.30. & non radiis solaribus, sed ipso sole amictus; Revel. 12.1. as the Church is said to be cloathed with the Sunne. Hebr. 13.15. 1 Pet. 2.5.

Thirdly, because of his inward sanctification, [Reas. 3] the ground of it, the party being regenerated by the works of the Spirit, and so every action is in him part holy, and good, and well pleasing to God, as comming and proceeding from his Spirit, though having a tang and tast of his infirmities, as water passing through a pipe or channell. Rom. 8.26. and 15.16.

This teacheth what to judge of the works and worship of all that are uncalled and unconverted, [Ʋse 2] not onely of Heathen and Infidels, but of unbeleevers in the Church, they must needs be impure and unholy, else were it nothing that is here affirmed of these after their calling. And indeed needs must it be; for, Tit. 1.15. Ʋnto them that are defiled and unbeleeving is nothing pure, but even their mind and conscience is defiled. So farre is it that they should be merita praeparatoria, as some Papists speake of them; for unholy things cannot please him, lesse procure or de∣serve

good things from him: though they doe the things for matter good, yet a good thing is oftentimes marred in the hand∣ling, and more when they are done by some men, and such men.

Secondly, [Ʋse 2] this proves that mens callings are free, without deserts, when the things that they doe before, even their best are impure and unholy, such, as God shewed his great patience in that he did not confound them for them; and more the riches of his mercy, that for all them, yet he called them.

This comforteth every one that is truely converted unto God; [Ʋse 3] his works and worship is pure and holy, and so accepted of God, even then, when he carryeth the body of sinne about with him, Rom. 7.21. when in himselfe he finds many infirmi∣ties, yea, and when his heart tells him that his best work is not without the taint of his corruption, yea, and when his heart may misdeeme him; as Jacobs did, lest his Father should dis∣cerne him: so his corruptions; yet then is he pure and holy, and so pleasing to God, because he is in Christ, and he and his obe∣dience hath put on the faire Robe of Christs righteousnesse, which is not a scant garment, as Bernard saith, but one that reacheth to the heeles, and covereth all the parts of the soule, as Jacob had Esaus garment: And as if he looked upon us in our selves, he should see nothing pure; so in him all things appeare as he is; yea, and because he is sanctified by the Spirit, those corruptions that often hinder and ever taint the best actions, God accounteth not theirs; nay, he saith they are not theirs, as long as there is a worke of the Spirit in them striving against them, and grieving at the sight and sence of them. That which Bernard speaketh of envy, Thou feelest it, but agreest not to it; it is a passion in thee that God one day will heale, not such a sinne as he will condemne thee for: so may we say of others, for they are not theirs; for, 1 John 3.9. his regenerate part sinneth not, nay, it abhorreth that the body of sinne hath done, and worketh in him. Marke the words, saith Bern. he doth not, but suffereth them unwillingly to be done in him; as that, Rom. 7.17. Now then it is no more I that doe it, but the sinne that dwelleth in me. It is done indeed in me, but not of me, while I consent not to it.

To teach every one that would have his offering pure, [Ʋse 4] and his service holy before God, to labour for true faith in Christ, and the sanctification of his Spirit: By the first he shall put on Christ, by whom all his deformities shall be covered, all his sinnes and infirmities, as the deformities of the body are by a garment. By the second he shall resist and fight against the flesh, and be grieved at the sence of the evill in him, and so the rege∣nerate part not consenting, but hating and striving against it, that bad dye and tincture which the best actions receive from

the corruption of the flesh, God will not account his, nor impute to him, nor reject his service and worke for it. But 2 Chro. 30.18, 19. The good Lord will pardon every one that prepareth his heart to seeke God, though he be not cleansed according to the purifi∣cation of the sanctuary.

VERSE XII.

But yee have polluted it, in that yee say, The table of the Lord is polluted, and the fruit thereof, even his meate is not to be regarded.

BƲT yee have polluted it,] This verse and the next is the second part of the comparison, touching the Jewes, and their great prophaning and corrupting of his worship; which is set downe first generally, then in particular: and this, first, in thought, in this verse; secondly, in word: thirdly, in deede, verse 13.

For the generall, but yee have polluted it,] Wherein first, the person; secondly the sinne, you, with an Emphasis; you whom I have chosen of all nations of the earth, whom I have beautified with so many benefits, and so strangely preserved, Deuter. 4.32. ad 39. and many places of that nature. Againe, you who professe your selves in speciall manner to be my people, that you should thus use me, who ought rather otherwise to have hono∣red mee, it is in you the more hainous, to me the more grievous and offensive.

Polluted it, or my name] Their sinfull Act: not that Gods name is, or can be polluted by mans sinnes, more than the sun can be by a dunghill; but this is spoken, first, because they polluted those things which he had appointed to be highly reverenced, and set his marke or his name upon them, 1 Cor. 10.28. and 11.27. secondly, because God did so esteeme of it in his accepta∣tion, Acts, 9.5. Math. 25.40. thirdly, because they did as much as lay in them, in their endeavor, nothing was wanting on their parts, Hebr. 6.6. and 10.29.

In that yee say,] The first particular, their inward thought; yee thus say in your hearts, in your minds, you despise my name, my worship, and service: A base conceit of the worship of God; Gods table, that is, his altar is polluted, is not greatly to be re∣garded,

as the words following shew: Now they contemned Gods Altar, saith Saint Hierome, because it was plaine and rude, not decked with gold and riches, and the offering, because it was burnt to ashes; Montanus, because it was served with fat and bread, things base and vile in themselves; Palutins, because the heathen had polluted it, but the former is more probable.

And the fruit thereof.] By it understanding the offering that was laid upon the Altar; which made Saint Hierome translate it, quod super ponitur; And of this offering, one part was for the Priest, the Lords Minister, Levit. 6.17. and this they thought was not to be regarded; having come not to regard the worship and service of God, they esteem not of his Ministers.

In the person, the Emphasis is double, first, that they upon whom he had bestowed so great things; secondly, they who made such shew of his service, should contemne it.

It is nothing so great and grievous sinne for men who have received small things and blessings from God, [Doctr.] to contemne his name, and be carelesse of his service and worship, as for those who have received great things from him, and upon whom he hath bestowed more excellent favors. And God takes it nothing so hainously from the one as from the other: Manifest here, and Isaiah 1.2. Heare, O heavens, and hearken, O earth, for the Lord hath said, I have nourished and brought up children, but they have re∣belled against mee, and 5.4. What could I have done any more to my Vineyard, that I have not done unto it? why have I looked that it should bring forth grapes, and it bringeth forth wilde grapes? 2 Sam. 12.7.8. Math. 11.23, 24

Because the one hath lesse, [Reas.] the other moe causes why they should honour him, and be carefull of his worship: every benefit and favour deserves it, the least meriteth it, much more many and great ones; where then the most and the greatest are, there the contempt is the most hainous.

As the husband man, the more labor and cost he bestowes up∣on his ground, the greater harvest he expecteth; when for e∣quall paines and cost he lookes for equall fruite, as Luke, 13.7, 8, 9. Then said he to the dresser of his Vineyard, behold, this three yeares have I come and sought fruit of this fig tree, and finde none: cut it down, why keepeth it also the ground barren? And hee answered, and said unto him, Lord, let it alone this yeere also, till I dig round about it, and dung it. And if it beare fruit, well; if not, then shalt thou cut it downe.

Then the contempt of Gods worship and service that is in this City, [Ʋse 1] is farre more hainous and grievous then of any other place in the Land besides: because God hath bestowed upon it more favor, and greater things then upon any other, more wealth, greater strength, more honor; for it is the wealth and

the strength, and the honor of the Land, he hath crowned it with much honor, and loving kindnesse, hee hath given it the Gospell, the watring and planting of Paul and Apollo, more abun∣dantly then any part of the Land besides: he hath freed it from the plague, he hath delivered it from the sword, which should have been first in the confusion, if the enemy had had his wished-for day; howsoever it flatter it self in the strength of it, the wealth of it would in that day have made it a prey. He hath done this, and many more that I cannot speake of, and yet the contempt of Gods worship, name and service, is in all from the highest to the lowest: Like Magistrates, like subjects; like Mini∣ster, like People; like Masters, like servants; parents and children, rich and poore, bond and free, all contem∣ners of the worship and service of God; which is the more fear∣full and hainous sinne, because of the riches of Gods goodnesse, his bounty and blessings, and he takes it more hainously, that when he will visite the land with another judgment, the sword or any other, as it was the first in the plague, it shall be in the other, unles it repet, and grow more zealous for his service & worship.

More particularly, there are many particular men in this Ci∣ty, [Ʋse 2] and elsewhere, who are carelesse of the worship of God, and doe indeed pollute his name, and thinke it no fault in them, be∣cause they are above others in wealth, above them in worship or honour, exceed them in wit and learning. These are the men, if a survey be taken, who are lesse frequent in Prayer and in hea∣ring, most carelesse both privately and publiquely of the worship and service of God, either not doing, or so doing, as if they doe any thing, God is more beholden to them, then they bound to him. As if Gods favor, and the fruits of his love were faculties and dispensations to beare them out in dishonouring of him, and polluting his name: Nay let them know it, if they doe not; or, if they will not now, they one day shall to their cost, that their carelessenes, and contempt is more hainous then of others, and he so takes it. They shall find these contrary, the eyes of God and men; in mens eyes a little thing in them that is good, is great; a great evill, but a little; not so with God. And when every man shall give his account, (as he shall one day,) it shalbe be farre easier for the unlearned then for the learned, for the base then honorable, for the poore then rich. The benefits of God, specially these generall ones, are not alwayes proofes of his love; but they are ever provocations of obedience and ho∣nor from men: That, if they answer it not, as they have recei∣ved more here, so they shall have more hereafter. Why doe they deceive themselve, or suffer themselves by flatterers to be deceived? we will make but them judges, and they will give sentence of themselves: What is that Courtier worthy of, that

receives abundance of favor from the King, and requites him with contempt or treason? so of a father and his sonne, of a ser∣vant and his master, &c. will they not take it more hainously, and shall not all their benefits and favors increase their faults? And are not Gods wayes just, more equall, and farre above the wayes of men. Then let me speak to you rich men, &c. I be∣seech you be deceived no longer, you ought to be more religi∣ous, and more carefull then others; I pray you correct your er∣ror, and begin to be more carefull, lest you be forced to con∣demne your selves when it will be too late.

You, who professe your selves in speciall manner mine, and specially professe my worship.

It is a farre more grievous and hainous sinne, [Doctr.] for such as speci∣ally professe the worship and feare of God, to contemn his name, and not regard his worship, then for those who make none or very little shew of it; and God takes it more hainously from them, so here, and Mich. 2.6, 7. Marke 14.37. 2 Pet. 2.21.

Because he doth it of knowledge, [Reas. 1] and goes against his know∣ledge, whereas the other, as is probable, doth not so; for his profession argues he knows what is to be done, and what ought to be done. Now sinnes against knowledge are more hainous, the other more excusable:* 1.88 as a man professing an Art, a fault in this work of his Art is more soul, then in an∣other mans work. Religion is the profession of God, and every religious man, in this that he takes up Religion, professes that he knowes the will of God, saith Salvian.

Because it is here as it were out of his place, [Reas. 2] where the thing is lighter, and not so offensive; an element in his place not so heavy: a spot upon a foule garment not so uncomely; an ele∣ment out of his place, a spot upon the purest garment, is the sinne of professors.

Because these things come commonly unexpected, [Reas. 3] and that which is unexpected, and unsuspected, it commeth more sud∣denly, it lighteth more heavily, and is taken more to heart. This made David complaine so much of the injury of a friend, as a thing that came so unexpected, and did so pierce him.

To instruct the Minister whose sinnes and contempt of Gods worship he ought specially to dislike, [Ʋse 1] to reprove, and lay load on: It is his part to dislke and reprove all, to checke every mans sinne, and every mans carelesnesse of Gods worship and service; but no mens sinnes, no mens negligence and corruption in the service of God ought to dislike him somuch and be so earnest a∣gainst, as the sinnes and carelesnes of those who by some speci∣all profession come neere to God. The Minister should be like

affected to his Master, the servant to his Lord. What God most mislikes that ought they. It may be he may find these more kind, liberall, and respective unto him, he must neverthelesse re∣prove, and, if need be, use sharpnes: The Physitian that finds men kind to him, and to honor him, when they are in health, will neverthelesse, when they are fallen into a disease, use sharp medicines, and it may be sharper to them then others, that he may the sooner and sounder restore them. It is the signe of a false prophet, when his mouth is not filled, to prepare and pro∣claime warre, and when it is, to cry all peace. Mich. 3.5. Thus saith the Lord, concerning the Prophets that deceive my people, and bite them with their teeth, and cry peace, but if a man put not into their mouthes, they prepare warre against him.

To admonish all such as come nigh unto God by speciall pro∣fession, [Ʋse 2] that they endure the words of reproofe from the mouth of the Minister, if he deale more sharply with their sinnes, cove∣tousnesse, usury, envy, quarrellings, pride and vanities; and particularly for the sinne in hand; for their cold prayers, care∣lesse hearing, sleepy attending, negligent or late comming, the omission and remission of their care publiquely, but specially pri∣vately in the worship and service of God: they must not grudge and goe away discontented, saying, He knowes me well, he might well have forborne this, I have been an old professor and an old disciple: hast thou? then is thy sinne the greater, and God is more displeased with it, and so ought his Ministers lesse to spare thee, and thou the rather to take it from them. As Moses said, See, Israel will not heare, then how will Pharaoh? I wonder not many times to see common Christians and carnall men to distaste reproofes, when I find professors so disliking them: but as their sinnes are the greater, sinne compared with sinne, their reproofes should be the sharper, as in diseases.

To teach every man to consider of his profession which he makes of Gods service and feare; [Ʋse 3] and thereby to know he is more bound to procure Gods name to be honored, and in himselfe and his to be most carefull for his service and worship. His profession requireth he be more devout in prayer, more watchfull and di∣ligent in hearing, and in every duty whereby God is immediate∣ly worshipped and glorified, more carefull. This his profession requires of him; which if he performe not, he must know, that as every sinne he committeth is more hainous, so his carelessenes and corruption in the service of God is much more intolerable and hainous in the sight of God, then his who makes no profes∣sion. Thou seest a man who is but a state-Christian and profes∣sor, withdraw himselfe, and be negligent to come to the place of Gods worship, thou dislikest; and yet occasion of friends, plea∣sure or profit will sometime draw thee aside from it; thy sinne is

farre more intolerable then his: So of sleeping, thy nod is worse then his halfe houres nap; for to thee Christ saith, as to Peter, Marke 14.37.* 1.89 sleepest thou? and so in every duty of Gods worship. We are then farre worse then Ethnicks, because we ought to be better; because our profession and manners are repugnant, and we are not what we professe our selves to be.

Then better not professe at all? [Object.] [Answ.]

Admit thy conceit: but what is gained by it? Paul saith, Rom. 2.12. For as many as have sinned with out the law, shall pe∣rish also without the law: and as many as have sinned in the law, shall be judged by the law: and Christ, Luke 12.47, 48. That servant that knew his Masters will, and prepared not himselfe, neither did ac∣cording to his will, shalbe beaten with many stripes: but he that knew it not, and yet did commit things worthy of stripes, shalbe beaten with few stipes: for unto whomsoever much is given, of him shalbe much required, and to whom men commit much, the more of him will they aske. There was one had two sonnes, Math. 21.28. he that said he would not, and did, was commendable: doe thou like, and it shalbe well with thee, but otherwise thy not profession shall also condemn thee, and if it be lesse, yet if thou perish, thou hast gained little. The best is to professe and also perform with all care the service of God, then thou shalt be bles∣sed in thy deed.

Have polluted it.] The act of these persons, the Israelites, the polluting and corrupting of the worship of God. And here is the cause why God will take his worship and word from them, they polluted and corrupted it, and made no account of it.

The prophaning of Gods name, [Doctrine.] that is, the corrupting and contemning of Gods word and worship, is that which procures God to take it away, and remove it from a people and land; as here, and Isaiah 29.10. ad 14. Jer. 7.13, 14. Therefore now, because ye have done all these workes, saith the Lord, and I rose up ear∣ly, and spake unto you: but when I spake, yee would not heare mee; neither when I called would yee answer. Therefore will I doe unto this house, whereupon my name is called, wherein also yee trust, e∣ven unto the place that I gave unto you and your fathers, as I have done unto Shilo.

This teacheth us to behold Gods just judgment upon the Church of Rome, [Ʋse 1] which once was a famous light, and a flou∣rishing Church, but it grew both to contemn the word of God, and to corrupt his worship. It preferred the Church above it, yea the Pope holding he might dispence with the word of God; so Gratian, speciall the new Testament, so Panormitan; the Church can make morall precepts mutable, so Gratian; with infinite such

like. The worship it hath corrupted by unwritten and lying tra∣ditions, by such a burden of ceremonies, as never any superstition had by the precepts of men and such like. That God hath dealt justly, he hath taken from them his word, and left them in palpa∣ble darknes more then Aegypt, 2 Thessal. 2.11. And now are they as a man out of his way, and yet thinks he is right, the fur∣ther he goes the more he is out of his way, and no hope of re∣turning; because he perswadeth himselfe he is in the right way.

This may make us feare that the day of the mourning for the Gospell is not farre, [Ʋse 2] at least in Gods justice and his dealing with others; because though corruption hath not seased upon his worship, yet contempt of the word is every where.

The Church and the chiefe in it, the Magistrates are here ad∣monished, [Ʋse 3] if they desire that the Gospell and his worship should abide amongst us, that they take heed it be not corrupted, nor contemned; which is the very life and breath of the Church, the vitall spirits, which being corrupted bring death to the whole: they ought to make lawes against error and heresie, superstition & other corruptions, and severely to execute them against who∣soever dare privately or publiquely, secretly or openly, sowe any cockle with the pure wheat of Gods word and labor to keep it in as much sincerity and simplicity as may bee; labouring to keep the fire upon the Lords Altar, the Lampes burning in the Temple, and the Levites unforsaken, labouring for the maintey∣nance of the faith which was given unto the Saints, Jude, verse 3. correcting and punishing all contemners of it, who or how∣soever, lest God doe remove it from us.

To teach every man as he desireth there should be peace and truth in his dayes, so to repent of his corrupting, [Ʋse 4] polluting or contemning of this, whether before or since his calling; and now to labor for his part to keep it in integrity and purity, to have it in all honor and high esteeme, that if God for the generall doe remove it, yet his sinne be not a provocation to it. The removing of it will be griefe enough, more when he shalbe guil∣ty himselfe as a procurer of it. As sicknesse and trouble is hea∣vy, so more when a man is guilty by his own intemperancy, or miscarrying of himselfe, by surfetting and such like; he hath brought it upon himself, and pulled it with his own hands up∣on him: so in this.

In that you say, the table of the Lord is polluted.] This is the first particular; their thoughts, according to the phrase often used in this Chapter; whence it is not only manifest that the Lord knowes the thoughts of Men, and the things they doe in secret, but he reveales them to others, his liefetenants upon earth, his Ministers and Magistrates to reprove, or correct and punish.

Table polluted,] They contemned the Table, because it was but rudely built; and the offering, because it was burnt to ash∣es. Hierom.

The thing that makes men contemne holy duties, [Doctr.] and the worship of God, is because they looke too much upon the base∣nesse of the meanes. Vide vers. 7. ut ante.

And the fruit thereof, even his meate not to be regarded.] The Priests part, they thought any thing would serve them; con∣temning Gods worship, they contemned the meanes of his worship.

The contempt of Gods worship, [Doctrine.] and the contempt of his Mi∣nisters, goe together; they are in one people, one age, one place, the fruit of the Altar and the meate of it despised toge∣ther. So it is here, so 1 Sam. 2.17. It is all one, whether the cause be just, and they justly despised or no. 2 Chron. 36.14, 15, [Reas. 1] 16. Nehem. 13.10, 11.

Because all the honour and account that the Ministers can have or looke for, is for their worke, for the worship and ser∣vice of God they performe amongst them. 1 Thes. 5.12, 13. Now if their worke once grow into contempt and disgrace, they needs must; which was the reason why Demetrius pleaded so hard for the honour of Diana, for their owne gaine and honour, knowing that they were honoured for her, who, if once disho∣noured, would make them to be dishonoured, Acts 19.24, &c. so in this, of the true worship.

Because the corruption of man is such, [Reas. 2] that when he should re∣spect the Minister for his worke, the chest for the treasure, he respects the worke for the Minister, the treasure for the chest. Therefore if he once grow to dislike him, he will dislike it.

This noteth the cause why the worship of God and his ser∣vice is in these dayes in that contempt that we find it to be in all places: [Ʋse 1] it is amongst us still, God hath not taken away the Arke of his presence; but it is in small account, little esteeme and reverence. It is no marvell, seeing the Lords Ministers are in such contempt as they are; what difference or distinction soever men make of them, yet herein they differ not, but are all in contempt. No sort nor condition of men, no men of any pro∣fession in the Land, are any thing like neere in the like generall contempt and disgrace that they are; by Courtiers and Coun∣treymen, by Citizens and men abroad, by rich and poore, by old and young; they are as, 2 Chron. 36.16. marked, despi∣sed, misused. Is it then any marvell if the worship of God be contemned? when the Embassadour is contemned, the embas∣sage will and must be worse liked of; when the Physitian, the physick he brings: Nothing that Micha can say or doe can be li∣ked, Ahab dislikes his person. And againe, è converso, this layes

out unto us why the Ministers are in such contempt, the wor∣ship it selfe is in contempt. They are deprived of their double honour, in the most part, because the most honour not the Word and worship of God. When as the message of David sent by his servants, is misconstrued by the Ammonites, then are his messengers abused. 2 Sam. 10. so when the worship of God, then the Ministers. These are two twinnes, as it were, the con∣tempt of the one, and the contempt of the other; it is hard to tell which first comes forth, happily some may thinke the one, some the other; as with the twinnes. Gen. 38.28. &c.

This must instruct the Ministers of God, [Ʋse 2] if they have any de∣sire that the worship of God should be had in account and reve∣rence, and not in contempt, that they carry themselves wise∣ly and discreetly, sincerely and soberly, both in the worke of their Ministery, and in other carriage of their life; that they give no just cause of contempt of the Word, but that they may rather adorne it. So Saint Paul perswades both Timothy and Titus, and in them other Ministers; for his charges were not personall, nor temporary; 1 Tim. 4.12. 2 Tim. 4.5. Titus 2.7, 8. for if all must so live and carry themselves, that the Go∣spell of God may be well spoken of, and his worship regarded; if servants, Titus 2.10. if women, even young women, verses 4, 5. if all professors, Titus 3.8. much more ought Preachers, they ought so to handle those mysteries and worship of God, that they may strike reverence and esteeme into the people; so to carry themselves, that they may get account and estimation to themselves, and so to the worship of God; for when the Mi∣nisters of God handle the Word simply and profitably, and o∣ther parts of Gods worship with great reverence, and when they practise it carefully, then will it be better affected and re∣verenced of others; but when they handle them corruptly and carelesly, when they are not the same men in their lives, they seeme to be in the Pulpit, they make the ordinances of God to be out of request, and to be loathed, as Elies wicked sonnes made men abhorre the offering of the Lord, 1 Sam. 2.17. both by their using of it, and carriage of their lives; for even whole∣some meate-men loath an unwholesome and sluttish huswives, or Cookes dressing.

This may admonish all those who contemne the Ministers of God, who doe scoffe, deride, and disgrace them most, [Ʋse 3] who seeke most that the worship of God should be had in honour, whatsoever profession they make outwardly, it is yet manifest they have no inward love to religion; nay, that they contemne and despise the worship of God. They may use the works of his service, and performe worship for the outward act, but it is without any love and reverence to it; but as the Heathen man

would have his Tyrant to seeme religious, that his people might feare him, because they might think the Gods would helpe him, if they should rebell or rise against him; so these, for one sini∣sterrespect or other.

It hath beene a continuall portion of the Ministers of God, [Doctr.] to be contemned, and not regarded; to be basely thought of and spoken of, though in this place it may seeme to be a just judge∣ment upon these, yet the best and the most sincere Ministers have beene no better esteemed or regarded. 2 Kings 9.11. Jer. 29.26. Acts 2.13. and 26.24. Matth. 11.18. 1 Cor. 4.9. ad 14.

Because it befell to Christ, [Reas. 1] who was many wayes evill spoken of, John 10.20. Matth. 11.19. then no marvell if his Ministers and members be in the same condition; for Matth. 10.24, 25. The Disciple is not above his Master, nor the servant above his Lord. It is enough for the Disciple to be as his Master is, and the servant as his Lord. If they have called the Master of the house Beel∣zebub, how much more them of his houshold?

Because the Ministers of God must deale with and reprove the sinnes of men, [Reas. 2] and not spare them, but threaten them for them. Now when they are, as Basil speaketh, like Physitians, who make warre, not with their patient, but with his disease and passion; so not with them, but their sinnes; they thinke hee is their enemy, and maketh warre against them, therefore they speake evill of him.

To teach us not to be offended, [Ʋse 1] if we finde now many moc∣kers and scorners of the Ministers and Ministery, many who re∣gard them not, but contemne them, and raise up all manner of evill speeches against them; it is no new thing, for there is none under Heaven. It was prophesied it should be, 2 Pet. 3.3. mockers. 2 Tim. 3.3. despisers of them who are good; and therefore still will be, while the accuser of the brethren doth rule in the Ayre, and is Prince of this world, and doth rule in the children of disobedience, he will make them mock and de∣spise, contemne and slander, and oftentimes such as would make reasonable men affraid, lest their slanders should be found false, yet that troubles them not, because they still hope it will make for their advantage; he instructing them, who taught Ma∣chiavill,* 1.90 Slander one confidently, and somewhat will sticke to him. If that be true which Tertullian writeth Adversus Gent. Apol. cap. 1.* 1.91 Nothing is worse than to hate men whom they know not, though they deserve to be hated. What is it then that they should slander men whom they know not, when the thing deserveth great honour?

[Ʋse 2] This must teach the Ministers patiently to abide the base

conceits and opinions of men. It is no new thing: if they did it to the greene tree, what will they doe to the dry? if to those who have lived before, more to these. It is that whereunto they were appointed, 1 Thes. 3.3. that of Christ will be true, Matth. 5.11, 12. Blessed are you when men revile you and persecute you, and say all manner of evill against you for my Name falsely. Rejoyce and be glad, for great is your reward in Heaven: for so per∣secuted they the Prophets which were before you: which if any in∣curre not lesse or more in his portion, he may feare and suspect himselfe whether he be Christs or no, seeing Christ so speaketh, Luke 6.26. Woe unto you, when all men shall speake well of you; for so did their fathers to the false Prophets: he may sus∣pect himselfe rather false than true. That of Plinius Cecilius, which he was wont to set upon his Schooles, may be applyed; Sciamus eum pessimè dixisse, cui maximè sit applansum: Wee know, he that hath most applause, hath made the worst Ora∣tion.

VERSE XIII.

Ye said also, Behold, it is a wearinesse, and ye have snuffed at it, saith the Lord of Hostes, and ye of∣fered that which was torne, and the lame, and the sick: thus ye offered an offering: should I accept this of your hand, saith the Lord?

YE say also, behold, it is a wearinesse.] The second corrup∣tion here reproved is outward pollution, which is double, in speech and gesture: The speech some expound as spoken by the Priests, taking up the breast or shoulder of a carrion sheepe which was his due, Levit. 7.31, 32. see what I have for my la∣bour; but the Priests themselves had a hand in this sinne. This speech is expounded as if it were spoken by a crafty dissimulati∣on and arrogant bragging. See how I am wearied with carry∣ing this weighty sheepe, when a man might have blowne it o∣ver; or they say, they are marvellously weary with carrying so weighty and tidie a beast upon their shoulders, and that they might faine it by their gesture, they shew it by panting, and fetching their breath deepe, and drawing of it short, Monta∣nus. Some expound, what a toile is this that we spend all in the

service of God; the complaint of the people, that they were at great toile and paines, and excessive cost and charge in Gods service, as over-wearied with labour, and eaten out and un∣done with expences, especially comming so raw and bare home; and therefore God was to content himselfe with it, though worse.

You have snuffed at it.] Either you blow and pant, as tyred with bringing a tidie beast; still their arrogant dissembling con∣tinued: or by a disdainfull and contemptuous gesture you shew your unwillingnesse to serve God, and how vile and tedious it is to you: it is the gesture of one refusing a thing with disdaine and contempt, as Psal. 10.5.

Saith the Lord of Hoasts.] Who is most good and pure, and a powerfull and just revenger of all such wickednesse.

And ye offered that which was torne.] Their practice and dea∣ling; their Sacrifice faulty two wayes: they brought blind and lame, or, if any good, not their owne. First, in manner of getting of it, it was such as was stolne; some expound raptum, spoiled and wearied with beasts; raptus ex ore lupi, which was dainty among the Heathen, as finer meate and the tenderer, so Calvine. If by chance a sheepe or other beast were wearied, or so, they would be content to bestow it on God. But this is not like, for Sacrifices were brought quick, not dead. But raptum, rather furto & rapina quaesitum, as Lyra; they brought such to God as was gotten by evill meanes, thinking to stop his mouth, as mans, with part of the booty. Psal. 50.21.

Behold, it is a wearinesse.] The complaint of the people, thinking too much of that they did in the service of God.

Hypocrites, [Doctr.] naturall, and wicked men doe thinke all time too much, all paines too great, all cost too chargeable spent up∣on the service of God and his worship, Amos 8.5. Isaiah 58.3. for it carrieth a kind of repentance in them, for that they had done all that in the service of God, when they aimed not at his service, but their owne profit. This is that which was in Judas, John 12.5, 6. Why is this waste? murmuring at it, and made a good colour for it, that he might also infect others, pretending it for the members of Christ, against the Head, by which hee brought the Disciples into the same sinne with him. Matth. 26.

Because love is the ground of all duties, [Reas. 1] specially of the cheere∣full, ready, diligent performing of them, and the cost which men think nothing too much of where they love: Parents to their Children, the Wife to the Husband. Now no naturall and wicked men have the love of God, or can have it; for it is a su∣pernaturall gift, therefore no marvell if they deale thus.

Because the motives of these duties, [Reas. 2] and the manner of doing them, are the benefits received, and the blessings and rewards

to come upon them that doe them so. Now naturall and wicked men want spirituall eyes to see God the giver of all that they have, and the reward for things to come, and what profit the service of God brings to them; then no marvell though they think all too much.

Micha. 6.6, 7. here are hypocrites that thought not great things too much for God. [Object.]

This they offered, but they never did it. It may be a question, [Sol.] if God would have taken them at their word, whether they would have performed or no; for many promise largely, that are short enough in performing. But admit they would, yet that they would not have done it, for any service to God at all, but only for a safeguard to themselves and their sinnes. The Pro∣phet threatned them with the judgments of God if they did not returne from their sinnes: they thinking to save themselves, and keepe their sinnes, which were so deare unto them, offer thus li∣berally, and it may be would have given so: but it was not for God, but themselves. As the Mariner in a storme or danger, and the traveller when he is beset with theeves, will cast away li∣berally.

This teacheth that there are a great company of men in the Church who are but meere naturall men at the best, [Ʋse 1] but hypo∣crites in the Church, seeing so many find and professe themselves to find such tediousnesse and wearines in the service of God, thinking the time too much, the paines too great, the cost very burdensome, weary of Sabboths, and the times and places of ex∣ercises, can be content to serve with ease, but not with any strict∣nes, or as they account, it inconvenience, a little labor happily, but no cost without grudging. To whom the Sabboth, when it commeth, is like to a bad guest, whose departure is farre more welcome to them then his comming; so is the end more acceptable then the beginning, and every houre is a day till it be over; others thinke it was ordained for their ease and refresh∣ing from their labors, and not for Gods service, and therefore thinke it too much to give the whole day to God, too much to heare twice, but intolerable they should be bound to make care of it in the whole, in private besides the publique service:* 1.92 ma∣ny masters are there, who thinke much to give to God a whole Sabboth, who will not remit their servants a piece of one of the six dayes: Many a servant who can be content to toile himselfe more that day with the workes of pleasure and the workes of Sa∣than, then in the week with the works of his Master, but thinks every thing too much for God, as Chrysostome. What com∣mands doth the Devill lay on man? how laborious? how grie∣vous? yet the difficulty is no impediment to his commands. But here a little thing hinders, and they thinke all too much: how

much more shew they themselves wicked men, who, like Judas, finde fault with others care or cost in the service of God, and draw others with them into the same opinion, to thinke it is too much, when it is short of that that is expressely required.

To teach every man, [Ʋse 2] when he finds any such wearinesse in the service of God, his heart thinking too much of his cost and pains, to censure it in himselfe as a relique of the naturall man, whether it come of himselfe, or he be drawn unto it by others, (as the Disciples were by Judas; and to humble himself for it, for it can∣not be good, comming from this; and men cannot gather figs of thornes, nor grapes of thistles,) to judge it to come from this, that his love is unperfect, as his knowledge is, but in part; or from this, that he hath not the feeling of Gods love, his boun∣ty and mercy towards him as he ought, neither knows the fruit of this service.

To teach every one to labor against this corruption, and to withstand it, [Ʋse 3] that it sease not upon him, seeing God taxeth these for it; for wherefore else, but that we should avoid it, and never think either paines or time or cost too much in his service and worship? for which purpose two things must we labor for; one, the love of God; for nothing will we think enough then for him, as Jacob and Shechem; another, delight in the duties, Isaiah 58.13. Psal. 122.1. John 6.34. give me a man that delights in a∣ny thing, and all is not enough for it.

And ye have snuffed at it.] Their gesture, which as it noteth their unwillingnesse, so taken as some doe take it, for panting, then it signifies their arrogant dissembling, by which they made shew as if they had brought most excellent sacrifices, when they were nothing, and brought nothing but wilde and base sacrifices to God.

It is a grievous sinne for men to make shew of great care and diligence in the service and worship of God, [Doctr.] and indeed doe no∣thing lesse. Men cannot abide it, specially an upright and plain dealing man, Prov. 29.27. much lesse God that is righteousnes it selfe. Ezek. 14.7.8. Isaiah 58.2, 3. Psal. 5.6 Acts 5.

Because it is grosse hypocrisie, [Reas. 1] and so abominable unto the Lord, who as he is a most simple essence, most holy and pure, can∣not endure such doubling.

Because offences which are done openly, and committed ap∣parently, doe nor so much offend a generous and valiant minde and man, [Reas. 2] as when they are done by craft and dissembling: the reasons, because the former argues the audaciousnesse and impudence of the actor, the latter the great contempt and irrisi∣on of him which is so provoked.

This will convince many of grosse sinne before God, who make such shew of great service of God, [Ʋse 1] and yet doe nothing

lesse. To say little of Papists, as of Monks who commend their manner of worship or services, who brag that they are conti∣nually in prayer, that they rise in the night season with the hazard of their health, to keep watch for the salvation of others, and waste their bodies with watchings, fastings, and other exercises; yet they think it skils not much what manner of prayers, how without affection, being but, as Basil speaketh, like the lowing of so many oxen, though they be never so barbarous, yet God will accept. As the Pope provided for his idle and unlearned Priests by his Canon; Quod verba Dei non debent esse subjecta re∣gulis Donati. To say nothing, I say, of their shew of service, nor of the lay Papists who make great shew of great service by the account of their prayers upon their beads, when few of them undestand what they say; To say nothing of these who are with∣out, and so what have I to doe to judge them; how many have we within, who are here convinced of sinne, because they make great shew, and yet doe nothing lesse? Many make great shew of serving God in prayer, others in hearing of the word, and therefore come panting, and blowing, and sweating about such things, but doe nothing lesse, because it cannot be they can make account of Preaching who regard not Prayer, nor they of Prayer who reverence not Preaching, because he can not delight to hear God speak, that delights not to speak to God, and so è contrà. And as Bernard said betwixt prayer and fasting, so say I of this; prayer obtaineth the power of fasting,* 1.93 and fasting the grace of prayer, this strengthens that, and that sancti∣fieth this. Finally, they who come to the service of God, as Ezek. speaketh, shall be answered as he saith, for they make shew and doe not.

To teach every man to take heed of hypocrisie, [Ʋse 2] and ma∣king shew of diligence and devotion in the service of God, when there is no such thing in the heart, for that will not go currant with God, but wilbe severely both censured, and sentenced by him; as amongst other things it was in this people, one princi∣pall cause of removing the worship of from them; so of the Go∣spell from us: for in shews, and colours, and pretences may hee deceive men, but he cannot God. That which St. Hierome saith ad Rusticanum, Epist. 4. Honor nominis Christiani frau∣dem facit magis, quam patitur, quodque pudet dicere, sed necesse est: ut saltem sic ad nostrum erubescamus dedecus: So is it true in in respect of men: but it cannot be so of God, who sees the in∣ward parts, Hebr. 14.13. but such deceit shall verily suffer from him, who cannot endure hypocrisie; for such sonnes and ser∣vants he cannot endure, who will say and make great shew, but doe nothing. Therefore ought every one, if not to be as the windows of the Temple were, wider within then without, yet

to be no more in shew then they are in truth, and to labour to doe every thing they make shew of.

And yee offered that which was torne,] Their practice, and here the first fault of their sacrifice, that they brought none of their own, but such as was gotten by unlawfull meanes.

Things taken from others by deceit, [Doctr.] violence, oppression and wrong, are not fit matter for sacrifice to God, to be given to the poore, to good, religious, or charitable uses, this is repro∣ved in these: hereto tends the commandement, Deuter. 23.17, 18. there shall be no whore of the daughters of Israel, neither shall there be a whore-keeper of the sonnes of Israel. Thou shalt neither bring the hyre of a whore, nor the price of a dog in∣to the house of the Lord thy God for any vow: for even both these are an a bomination unto the Lord thy God, Isaiah 61.8. I hate robbery for burnt offering, Luke 11.41. Ephe. 4.28.

Because every man ought to offer unto the Lord of his owne, not others; [Reas. 1] now only all that is a mans own, which is gotten and had by lawfull means; that which is gotten by unlawfull means, is anothers, not his.

Because this were to make God partaker of the sinne, as much as in them lyes, [Reas. 2] and whereunto he should be accessary, if he should accept any such thing; as receivers of stoln wares.

Luke 16.9. [Object.] And I say unto you, make you friends with the riches of iniquity, that when yee shall want they may receive you into everla∣sting habitations. Then is it lawfull thus to dispose of a mans goods, though gotten by iniquity.

Christ indeed cals them riches of iniquity, [Answ.] which he shews not only of riches unjustly gotten, but of those which are lawfully gotten, seeing the Doctine we have taught is true. They are cal∣led thus, as some thinke, because they are inaequalitatis, une∣qually divided; or because they were gotten by the sins of the grandfathers, or great great fathers; or because they are matter of sinne and iniquity; not that they are either such of themselves, nor by Gods ordinance, who hath made them, remedia humanae miseriae, non instrumenta voluptatis & superbiae; but they are such by the corruption and infirmity of man; as wine, good and neat, put into a musty caske, will in time smell mustily like the vessell; so that as often as a man drinks of it, he saith it is musty: So riches good of themselves, yet possessed by a corrupt heart, grow evill, that thou mayest call them wicked riches, because they are cau∣ses of wickednesse, as the Apostle speaketh of evill times, and so Christ calleth them here, not perswading them of the riches they have gotten by iniquity, to offer sacrifices unto God on the Al∣tar of the poore, or any otherwise to procure favour from God: but perswades them that those riches which men commonly so use to pride, or voluptuousnesse, and other sinnes, that they

would use well to procure favor, and good will unto themselves both of God and man.

This serveth to shew that many mens sacrifices and liberality is unlawfull, and no waies acceptable to God, [Ʋse 1] because it is of such things as are evill, gotten by unlawfull meanes. Such is the liberality and hospitality of many men in the Country, maintained by oppression, racking of rents, dispeopling of towns, and such like. Such is the liberality of many Citizens, who in ma∣ny yeares get together a great deale of wealth by fraud, oppressi∣on, the cursed trade of usury, and at their deaths leave a little to religious or charitable uses, franke at their deaths, of that they cared not how they came by it in their lives, things which are not their owne, but other mens, of which they ought to have made restitution, as Zacheus did, Luke 19.8. and out of the remnant have given to good uses, when a mite had been better, and would have beene better accepted, then a Million without it; and for which now, though the loins of many blesse God for that they left, yet are they burning in Hell for it, if that be true of August. Ep. 54. Macedo: as true it is according to the A∣nalogie of the Scripture.* 1.94 If the thing for which the sinne was committed, may bee restored, and is not, the man doth not re∣pent, but dissemble; but if he deale truely, the sin shall not be remitted, unlesse resti∣tution (if it may be) be made; and onething there is, which is yet more unacceptable to God, and justly reproved, that they leave behind them for such uses monies to be imployed by usury, by their companyes, and o∣ther, wherein they are like to lewd voluptuous men, who having lived in wantonnesse all their lives, leave their goods, and make their bastards their heires, that their shame might never be put out, but they might be like Absolons pillar to all posterity: so these, that their infamie might remaine, and their reproach bee never put out. If that conceit of some were true, that Pauls glo∣ry increaseth, as the number of them increaseth who are wonne by that he writ, I should then thinke that both their glory in∣creaseth who get their goods well, and have left it to good uses by lawfull meanes; and their woe and torment, who got it by un∣lawfull meanes, and left it by unlawfull meanes to encrease for the benefit of others. But I have no such warrant; only I say, if restitution made passage for salvation to come to Zacheus house; Non-restitution makes passage for condemnation to come to these men, or they to it: Let no man thinke I speak this to dis∣courage men from doing good, but to direct them to doe good after a good manner, and to free my selfe from participating in future sins of such men; remembring how confidently Augustine

speakes it: Illud fidentissimè dixerim, qui adse confugientem quan∣tum honestè potest ad restituendum non compellit, socium esse frau∣dis & criminis.

To informe men for time to come to doe that they doe, [Ʋse 2] and offer to God, to doe it of their owne, not others, such as they lawfully come by, not by unlawfull meanes. David, that ho∣ly man of God, would not offer to God of anothers, not taken by violence from him, but though he would give it him freely; happily fearing lest it would not be so acceptable when it was not of his owne, though not gotten unlawfully, 2 Sam. 24.24. So should every man doe that would have his offering acceptable to God; they ought not to take from one to give to another, but of their owne to give to God, either mediately or immedi∣ately; for men may not doe evill, that good may come of it. Rom. 3.8. Thou art lying upon thy sick-bed, it may be thy death-bed, which is the time when men distribute things of moment and perpetuity. Think with thy selfe, that after death comes judgment, Hebr. 9. and know that thou must give an ac∣count of thy goods, how thou hast got them, and how thou hast left them. Therefore if thou hast oppressed, or wronged, or defrauded any by any meanes, make him restitution to the full; and if thy ability be such, more than full, and of the rest give to the poore, and to good uses: for if thou thinkest the giving of these will excuse thee to the Judge for the other, thou de∣ceivest thy selfe; it were as if a Theefe, being arraigned for a robbery, should thinke to answer the Judge, and escape sen∣tence of death, because he gave much of it to the next poore he met: so in this; for the Lord hates robbery for a burnt offering, and if thou wouldest have a blessing, Eccles. 11.1. Cast thy bread upon the waters, and leave it to be imployed lawfully, though lesse benefit come to the poore, and a shorter time, not by that which is odious to God and man; for an Usurer is a reproach a∣mongst men, God casting that shame upon him; for how canst thou answer Christ at that judgment, how thou hast left thy goods?

Now these Jews bringing such sacrifices of such things as were thus corruptly come by, did it to appease Gods displeasure a∣gainst them for the sinne, and thought so, as it were, to stop his mouth; whence some gather this point, not unnaturally.

It is the custome and false conceit of a naturall man, to think he may make God a friend, [Doctr.] or pacifie him with part of that he hath wickedly gotten, or by some outward thing, as his riches and substance and other ceremonies; as here, and Amos 2.8. They lye downe upon clothes laid to pledge by every Altar, and they drinke the Wine of the condemned in the house of their God. It is spo∣ken of Idolaters, in respect of their Idols, yet it serveth to shew

the nature of men, who in their corruption thinke no better of the true God than a false god. Micha. 6.6, 7. To this pur∣pose may we apply that, Deut. 23.17, 18. for Gods forbidding insinuates the pronenesse of mans nature to it, as in all the Commandements.

Because God appointed sacrifices, [Reas. 1] and propitiatory sacrifices in the Law of the outward things, and they neither learning more, nor looking forward, not seeing that it was not these which did appease God, but that which they signified, still re∣lyed upon them, and so thought that outward things would doe it; and in proportion naturall men from them.

Because they think corruptly and wickedly of God, [Reas. 2] that he is as themselves, or as a corrupt Judge, who will be reconciled by gifts, not caring how it is come by, so his hand be filled.

Because it must be needs a vaine and false conceit to imagine that should appease him, [Reas. 3] when it is a meanes to bring the sinne to remembrance, seeing God knows what it is, and how it was come by, as well as himselfe.

This may let us see the notable policy of the Church of Rome, [Ʋse 1] who seeing the nature of man to be such, as that they both think to appease the wrath of God, and would thus reconcile his fa∣vour, rather than with true repentance and turning to God, to the end they may keepe a multitude still with them, and not a little enrich themselves, have taught them that with such bodily exercises and temporall things, they may appease God, and buy out their sinnes; as the building of Chappells, Monasteries, religious houses, appointing of Masses, buying of pardons, and bestowing upon the Church, whether living or dying, nay, if they be not able, or carelesse of themselves, o∣thers may for money purchase such things for them. Hence it is that the Church, (as they call it) is so glorious and rich, that is, those Church-men; that,* 1.95 as St. Hierome said to Heliod. Epist. 3. They adde money to money, and stuffe their purses, and purchase womens goods by flattery; they are richer Monks than they were Seculars, and possesse wealth under poore Christ, which they had not under wealthy Satan; they are rich in the Church, who were beggers in the world. And in another Epistle, Contrary to all mens opinions, they dye very rich, who lived under a profession of poverty.

To overthrow the carnall conceit of naturall men, [Ʋse 2] who live in their sinnes, in their impenitency, and thinke by almes and some such things, or outward works to satisfie God for other

sinnes, and often for those sinnes by which they got them. Ma∣ny men, when they spend the whole weeke in sinne, thinke to make amends for all, by acting some outward worke of his ser∣vice on the Lords day, and thinke that their outward and cu∣stomable serving of God in the morning and evening pro forma tantùm, should satisfie for the sinnes of the rest of the day. And many when they have spent all their life in sinne, thinke by some doale or some gift to satisfie for all the rest, that the Mini∣sters can speak more of their gifts than of their sorrow and re∣pentance; As one saith, sperans aut placaturum pro peccatis, aut placiturum non obstante peccato. But to such I say, as Prov. 21.27. The sacrifice of the wicked is an abomination: how much more when he bringeth it with a wicked mind? They shall finde they have trusted to a broken reed.

To teach every man not to let naturall reason deceive him, [Ʋse 3] to make him to trust to any such naturall or worldly meanes, there∣by to reconcile God to him, or to appease him; these things can no more doe it, than oyle will quench the fire; such a consu∣ming fire is God, that these will rather kindle his wrath. And if he be deceived that would thinke to quench fire by that, then must he needs be, that shall think by this which is matter for the wrath of God: he should learne to know that those outward things are not the most acceptable sacrifice to God. That which is acceptable, is, Psal. 51.17. The sacrifices of God are a contrite spirit: a contrite and a broken heart, O God, thou wilt not despise. He that receiveth this from God, may have comfort that God will accept him; as a Physitian that directs a man to the onely re∣storative.

Daniel 4.24. [Object.] [Sol.] Redeeme thy sinnes by Almesdeeds.

It is answered by some, that by sinnes is here understood the punishments of sinne, and they think that works proceeding from faith, prevaile not a little with God, to lessen and mitigate temporall punishments. But it is not like, seeing he spoke to such a King who could not worke any thing by faith at all. But the word is not here, redeeme, but, breake off: If it were properly so taken, then might men not onely redeeme the punishment of their sinne, but the sinne it selfe, which opinion is not held. Againe, if it be a redemption, it is not to be made before God, but in recompence to those whom he hath hindered; and the Prophet speaks not here of the forgivenesse of sinnes, as the old Latine, Forsan ignoscet Deus; but of the prolonging of his peace and prosperity, as Tremellius hath it. Finally, the words are, breake off, turning from wicked wayes, and seeking Gods will; and whereas thou hast beene an oppressour of the poore, and an afflicter of men in misery, shew thy repentance by dealing mer∣cifully with the oppressed, and having compassion on them, as Za∣cheus. Luk. 19.8.

VERSE XIIII.

But cursed be the deceiver, which hath in his flock a Male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of Hostes, and my Name is terrible among the Hea∣then.

BƲt cursed be the deceiver.] In this is contained the last judg∣ment against this people, and it is positive; as before hee had threatned the taking away of their goods, so here to inflict some punishment upon them. And in this we observe, first the judgment, secondly the sinne, thirdly reasons, whereby they may be perswaded the judgment shall come, if they repent not themselves of their sinnes, and performe their vowes.

But cursed.] As woes in the Scripture, Matth. 24. and Isaiah 5. and other where, are two-fold, so are curses: First, tempo∣rall, sending of outward evills, Deut. 28.15, 16, 17, 20, 21, 22. or turning of good things to hurt, Psal. 109.7. and 69.22. Secondly, spirituall, most fearefull, Rom. 1.28. Matth. 27.5. 2 Thes. 2.10, 11.

The deceiver.] The sinne is generall, thus expressing the na∣ture of an Hypocrite, that he is a deceiver, one that carryeth himselfe craftily, who casts and fetcheth about in his mind, how he may deceive both God and man, and who deals craftily with the Lord.

Who voweth a Male.] The particular sinne, vowing and not paying, when he is able to performe; having a Male, that is, one without blemish, such as the Law required: Here is thought to be Epitheti Eclipsis, as in Isaiah 1.18. wooll for white wooll. But some understand by Male a perfect and absolute offering, the use of the word being such in divers Authors. Now the vow here spoken of, is either the generall vow of their Circumcision, or else their particular, when willingly they vowed a thing, be∣ing not tyed unto it by any Law, and dealt deceitfully in that, which should make it the greater sinne.

And sacrifice a corrupt thing.] a weake and feeble, so a corrupt thing: as it were repenting of their vow, they bring unto him a corrupt, vitious, and unlawfull sacrifice.

The Lord is able, [Doctrine.] and will not onely withdraw good things from men that dishonour him, and live profanely and wicked∣ly, but will inflict much evill upon them, and punish them with all kind and variety of curses. As here, so 2 Chron. 7.13. Deut. 28.16, 60, 61. This he shewed in Ely, 1 Sam. 2.8. &c. and 2.12,

13. In David, 2 Sam. 7. In Nebuchadnezzar, Dan. 4.30. The tryalls of Job shew what he can doe when he will punish.

Because in blessing he can deale thus, [Reas. 1] not onely take away the evill, but showre downe many blessings upon them: so in cursing; for these are the two armes of God, his mercy and ju∣stice, neither is shorter nor longer than the other, unlesse he be unperfect; these are his treasures, or he hath treasures of both, neither fuller, nor emptier than the other.

Because he is a true God, [Reas. 2] and so infinite in all things; he is not as the false gods of the Heathen, who had little, even their great god Jupiter, who they thought would be soone drawne dry, if he should punish much and many, if send abroad apace his revenging arrows, his quiver would be empty; not so with God, whose mercy is a treasure inexhaustible, so his justice, not as the Sea; but as the fire, the Sunne; Chrysost.

Because it more manifests his displeasure, [Reas. 3] and men are more sensible of it, to be humbled by it either in truth or hypocrisie.

To stand in awe, [Ʋse 1] and feare God; to feare to displease or pro∣voke him, who cannot onely take from us that we have, but bring the contrary upon us, many, and strange, and grievous plagues. Men we feare, and avoid to provoke them when they are of power, and yet often we hold them at defiance, because we know their worst is but to take our place, livings, credit, or liberty from us, at the worst but our lives, and can then not hurt us; but God can goe further, not onely deprive us of that we have, and all that is deare to us, and take away life, but lay cro2ses infinite upon us in this life and the life to come. If men, much more he is to be feared; Matth. 10.28. if Jacob was af∣fraid of Isaacs curse, Gen. 22.12. much more of Gods, being reall things, and not verball; for so is mans onely, he is but the mouth of God, and sure they are, they will light where he will lay them.

To instruct every man who finds Gods judgments, [Ʋse 2] that he is deprived of any good thing he hath, to humble himselfe, and seeke to God, and search his owne wayes; that he may turne un∣to him, lest he bring curses upon him: for as it is both just and u∣suall with God, when men profit not by the lesse judgment, to bring greater; as a father, when his sonne bowes not with a twigge, to beate him with a greater rod: so it is when men turne not to him by his private judgments, to bring positive curses upon them; as Princes, who first withdraw their favours from Traytors, confiscate their goods, restraine their liberty, and after lay upon them some fearefull punishment: Hath God then taken any thing from thee that thou hast, or that was beloved of thee, as thy goods, children, or any such thing? thinke seriously of it, and impute it not to secondary causes,

though they may be greatly faulty, but looke unto the Lord, and turne unto him; thinke not to make it good againe, or re∣cover thy selfe, but thinke of the other curses God hath threa∣tened, and know these must come, if the other doe not reforme thee, yea, though he love thee. Physitians that desire the health of their patient, if they can, will happily recover it by injoyn∣ing them abstinence, and fasting, and a strict dyet; if not, they will to purging, bleeding, and such like: so with God, much more if he hate thee.

If thou be freed from any curse, be not secure, [Ʋse 3] he hath variety of curses.

The contempt of his worship he hath threatened with the de∣privation of it, the taking of it way; now it may be thought, this would not much trouble them who thought it a wearinesse, and could happily be content with it, and in their corruption ac∣count it a blessing; he therefore threateneth the punishng of it with positive curses and plagues.

The contempt and corruption of Gods worship & the means of it, as of the Word and Sacraments, and such like, [Doctr.] sacrifice and Prayer, the Lord will sometime punish with the taking of it a∣way, and sometime with it and other fearfull curses and plagues, both spirituall & temporall, which as it is here threatened, so was it performed to this people, who are now not only without the meanes of his worship, but are under many fearefull judgments, as any Nation in the world. It is that was threatened, Deuter. 28.47, 48. 2 Chro. 36.16, 17. Math. 21.41.1 Cor. 11.30. 2 Thessal. 2.11, 12. 1 Sam. 2. Elies sonnes, Acts 20.9. Euty∣chus.

Because most men finde no judgment in it at all, [Reas. 1] to be depri∣ved of that they love not, as they account that no blessing to have that they delight not in; and so as in this they will never be drawn to see the mercy and favor of God, so not in that his justice and displeasure, that they might come to the sight of their sins: when as then those judgements open the eyes of their minde the better, and cleare their spirituall sight, the Lord doth it more to torment them and affect them.

Because these being most sensible, men are by them usually made more carefull of his service, either in hypocrisie, [Reas. 2] as Ahab and Saul, and others, or in truth, as Manasses.

This may teach us a point which few men have thought of, [Ʋse 1] but many have felt it, the cause why God hath so afflicted us with with the plague and pestilence, his curses have been upon us; many have happily thought of many sinnes of their owne and o∣thers, but few have thought of this sinne, that therefore it was, because the word was contemned amongst us, and his worship corrupted by us, such wearinesse in his service, such great shews,

and nothing indeed, such offering of sick, lame and blind unto the Lord, such offering of corrupt things unto him. If this bee true, that such are accursed of God, then the other must needs be certaine. The Philistims had the Arke of Gods presence, 1 Sam. 5. But because they used not it as they ought, therefore verse 6. they were smitten: so had the men of Bethshemesh, 1 Sam. 6. but because they used not it as they ought, therefore the Lord slew among them fiftie thousand threescore and ten men, verse 19. The Gospell, the meanes of his worship, as the Arke of his presence, hath been amongst us, but we have not used it well, therefore hath the hand of God been heavy upon us, as upon the Philistims; the number the Lord hath slaine, hath sur∣mounted the number of them of Bethshemesh. If it were just upon them, it is so upon us: And though this be removed, yet we can∣not but feare that the curses of God hang over our heads still, see∣ing this sinne is not repented of nor amended amongst us.

This serveth to meet with the corruption of those, [Ʋse 2] who could not nor cannot be wakened with the former judgment, and think it a blessing rather then a curse, whether they delight in Po∣pery, or prophanenesse, they affected a superstitious worship, or a loose life, they would be without controulement, and so take themselves not to be hurt, because that is but as they desire, that the word and worship of God should be gone; yet let this feare such a one, that the mouth of the Lord hath spoken it, he is an accursed man, and all the curses of God hang over his head; he is so in the decree of God, and he shall be so in the execution; what a fearefull condition is he in that is in ease and prosperity, sit∣ting at a rich banquet, lying in a bed of doune and Ivory, having what his heart could desire, and yet having over his head a sharp sword with the point down-ward, hanging by the smallest haire, ready with every blast and every touch to fall upon him? How if he had thousands more? he that hath these curses over his head; (as Isaac said, I have blessed him, and he shall be blessed) God hath accursed him, and he shall be accursed.

Cursed be the deceiver.] The parties upon whom this curse must fall, they are accounted deceivers, they deale deceitfully in the service of God, not serving of him as they are able. There are two parts of this deceit described, or it is made to consist in two things: The one, they serve him not as they are able; the o∣ther, for a time they make a great shew, and promise piety, and great duties of holinesse; but eftsoone repent themselves, and had rather omit it altogether, or performe it negligently, because it will be with some cost and expence of their goods, that he feares he should be a pooreman, if he should be faithfull and constant in the service of God: for the first it is said, he hath a male; for the second, he voweth and sacrificeth a corrupt thing.

For the first;

He that dealeth deceitfully in the Lords service and worship, [Doctr.] that is, that serveth him not as he is able, either for his outward goods and parts, or for his inward gifts, or any such thing, when he looks for a blessing from God for his service, he shalbe accur∣sed; cursed is he that hath a male, and offereth a corrupt thing, Jer. 4.22. It is made a sinne that procured destruction upon the land, that they served God, not with their best wisdome; hence was the curse upon Cain, Gen. 4.3.5. Hagga. 1.2, 3, 4, 5, 6. And Salomon is taxed that he bestowed twise as much time in buil∣ding his own house, as Gods house: and Acts 5.

Because he contemneth and despiseth the Lord, [Reas. 1] either think∣ing he cannot know what he doth, and how he dealeth with him; or that he is unjust, and will not punish it, or thinking base∣ly of him that this is good enough: And therefore no marvell if he contemn him and accurse him, as 1 Sam. 2.30.

Because he goeth flat against the maine scope, [Reas. 2] and the end of the Law; now whereas any breach of the Law deserveth the curse, Gal. 3.10. how much more he that goeth against the full scope, which is to love the Lord with all his heart, minde and strength?

This teacheth many a man what he may expect from God for his service he doth to him not a blessing, [Ʋse 1] as he hopes and flatters himselfe, but a curse; because what he doth, in what part of it soever, he knowes well, and God knows better, that it is not as he is able, neither for the faculties of his mind, for the powers of his body, nor for the portion of his estate; for the body, ma∣ny a man and many a woman pretend they are not able to sit so long as the publique prayers and service of God are in hand, or they cannot stand and endure thrusts and heate, their bodies are weak & sickly when they know, & God knows better then them∣selves, that they can sit longer about a matter of pleasure or pride, when they can indure more thrusting, & heat for a matter of pro∣fit. They have a male in their flock, & offer to the Lord a corrupt thing, they are deceivers saith the Prophet, and from the mouth of the Lord accursed; for their mindes, they pretend they are not able to sit attentively without sleeping in Prayer or hearing, they are not able to conceive of the things delivered, they are not bookish to understand what they pray, but meane well, they have no memories to keepe that is good when they have heard; when as they know, and God knows better, that they, as Bernard speaketh tractatu de gradibus humilitatis, can vigilare in lecto, when they doe Dormirt in choro, they can as, Mich. 2.1. Devise iniquity upon their beds, or as they, Prov. 4.16. Who sleep not unles they have done wickednes, or as the shepheards, Luke 2. who watched in the night for their owne flocke, that

they have wit and skill at will for the world, which if they would cause their eare to heare, as Salomon speaketh, and set themselves to it, might conceive, and their memories are able to keep evill things, when as one chest will hold gold as well as Iron, if it were put in, and one war the impression of a golden seale, as well as of lead. These have a male, &c. for their state, they pretend they are not able to give more then they doe, which is little God wot, to the poore, or to the Church and maintenance of Gods worship; when as they know, and God knows they can bestow much more on their pleasures, on harlots, and wicked persons, oftner feasting sycophants, flatterers and lewd persons, then the members of Christ; some that have borne place, being known to have had moe players the corrupters of youth, and ofner, at their table, then they had the poore and preachers, the conver∣ters of Soules; and their ability would beare that well enough. These have a male, &c. And that shall be true, Isaiah 29.15, 16. Woe unto them that seeke deep to hide their counsell from the Lord, for their workes are in darknesse, and they say, who seeth us? and who knoweth us? your turning of devises shall it not be esteemed as the potters clay? for shall the worke say of him that made it, hee made me not? or the thing formed say of him that fashioned it, he had no understanding? the world sees it, and mockes, and jests at it; God sees it, and will judge it; these are deceivers and dissemblers of the world, and one day shall be uncased, when to their sorrow they shall heare the curse.

To teach every man to labour against this deceitfull dealing with God, [Ʋse 2] whereby he shall but deceive himselfe, and cannot de∣ceive God; himselfe, because he shall lose that he looks for; not God, who seeth and knoweth every thing; and Galat. 6.7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reape. If Jacob was afraid when hee went about to seek a blessing, lest his blind father Isaac should discerne him and his deceit in dealing with him, and so he might get a curse where he thought to have had a blessing, Gen. 27.12. how ought men to take heed and feare to dissemble or deale deceitful∣ly with God, even the alseeing God, but to serve him with the best things we have, for faculties of mind, &c. Let us be Abels, and not Cains; Gen. 4. If we would be blessed with the one, and not accursed with the other, serve him with our best affections, best spirits, best time, best instruments. David was at a great quae∣re with himselfe, Psalm. 116.12. What shall I render unto the Lord for all his benefits towards me? as thinking he had nothing good enough; so should we thinke and so performe, that we may be blessed and escape the curse.

Now it is said, he is accursed that hath a male and offereth a corrupt thing; if he have it not, the curse is not

belonging to him, but God will accept that hee hath.

They who are Gods, when they serve him, [Doctrine.] though they ought to bring males unto him, that is, that which is perfect; yet if they have it not, and are able to bring nothing but that which is im∣perfect, God will accept it notwithstanding; as it is here, so Mich. 7.18. and Mal. 3.17. Numb. 23.21. 1 Kings 15.5. Jam. 5.11. and yet Job. 3.

Because of that, 2 Cor. 8.12. For if there be first a willing mind, [Reas. 1] it is accepted according to that a man hath, and not according to that a man hath not: God respects the mind more then the gift, as in the widowes mite, and the cup of water; so doth he the mind rather then the service, for it profits not him, nor he stands in no need of it. And the willing minde is, that a man with all his heart would doe more if he were able, which God seeing he ac∣cepts that they have.

Because they condemne and dislike their imperfections them∣selves, [Reas. 2] and judge themselves for them, then 1 Cor. 11.31. If we should judge our selves we should not be judged, yea as Rom. 7.17. while they thus condemne it, it is not accounted theirs; as Bernard of envy: Thou feelest it, but agreest not to it, it is such a passion as God one day will heal in thee, but not condemn thee for.

It affords comfort against the temptations of Sathan, [Ʋse] who sets forward our discouragement from the little good wee doe.

And voweth and offereth a sacrificeth or corrupt thing.] The se∣cond part of their deceit: they made great shew and promise of great things they would doe, but they repented themselves, and they omit them altogether, or performe them very corrupt∣ly.

He that dealeth deceitfully in the Lords service and worship, [Doctr.] that is, maketh great shewes and promises of great duties of pie∣ty, but after when he finds it more costly or painefull, or crossing to his affections then he thought of, repents and doth it not, or doth it carelessely and corruptly, when hee looks for a blessing, shall finde a curse; so here, and Deuter. 23.21. Numb. 30.3.6. Eccles. 5.3, 4, 5. Math. 21.28. ad 32. Acts 5.

Because he robs and spoiles God, as it were taking or keeping from him that which is his; for vowing it to God, [Reas. 1] he hath put it from himself, made an alienation of it, put it out of his own right into Gods, whereas it was his owne before. Acts 5.4.

Because they serve not God, but themselves, [Reas. 2] as children who can bee content to please their parents in things liking unto themselves, but not in other; please themselves, not their parents; so in this: and shew that they preferre all those things before God, which to keep, they will break promise with him.

This may teach many men, that they may justly looke for the curses of God upon them and theirs, if they be not upon them already, because they have so often vowed and promised great care and diligence in the service and feare of God, and perfor∣med very little or none at all to him; sometime in health, some∣time in sicknesse; sometime in danger, sometime in deliverance; they promised great things unto the Lord, but they have play∣ed the couzeners with him: It was but to serve their owne turne for the present, nothing they have performed, or nothing as they ought and promised. To say nothing of necessary vowes, how carelesly they are found every way performed; as the vow of Baptisme, when men live more like Infidels than Christians, at the best but as Jews, resting in the outward ceremony; or but outwardly civill and honest, never labour for any inward sanctification, any sincere holinesse, any conscience of Gods Will; offer fleeces for the flesh, and skin for the beast: The vow of Parents promising to bring up their children in the feare of the Lord, as was commanded, Eph. 6.4. but they take onely care for the body, not for the soule, and to ingraft Gods feare in them:* 1.96 Such as Augustine confessed to God his father was, who troubled not himselfe, saith he, how I prospered in thy service, or how chast I were, onely his care was that I might be elo∣quent, and learne to speak well; so they for worldly things. Thirdly, the vow of married parties, who made a covenant be∣fore God, and to him, Prov. 2.17. which is broken by many meanes, amongst many who think the Covenant unviolated, if they commit it not outwardly and actually; when as wanton words, and looks, and lusts break it.

To say nothing of these, for which many have either the cur∣ses of God, or have them hanging over their heads; But volun∣tary vowes, men in some trouble or sicknesse renew their vow of obedience, as Israel, Hosea 6.1, 2. but when that is once past, either they doe not care for keeping it, or thinke they are dis∣charged well enough, if they doe a few dayes heare the Word, or performe some one or two good duties, and after give over a∣gaine, unlike David, Psal. 119.106, 112. The Prophet tells them they are accursed, better it had beene for them never to have vowed it at all; for though without it it is a sinne, yet now it is the greater sin.

To teach every man to take heed how he vows anything un∣to God; [Ʋse 2] for often in the vow he may deserve Gods curse, and often in the breaking it. In the vow, when it is of unlawfull things, Acts 23.12. then it is the bond of iniquity. Secondly, when the party vowing is not able to performe it, either simply, or not without sinne, as Popish single life. Matth. 19.11. Thirdly, when a party vowing is an inferiour, and doth it with∣out

the consent, or contrary to the mind of the superior; Numb. 30.6, 9. So Papish children, contrary to Parents minds, enter their rules. Fourthly, when it hindreth a man from the duties of his calling; as those who leave their calling and goods to professe wilfull poverty, or become Friars Mendicant. 1 Cor. 7.22. Fiftly, when there is put holinesse in it, and it is made meritorious: If it be faulty in these or any the like, then is sin committed in the making of it, and so a curse followeth it; but if not, then the curse followeth the breaking of it. When then it is so hard a thing to vow, and not to have sinne cleave to it, if there be any feare of sinne, there will be rashnesse avoided in it; and if there be any feare of the curse, they will not be so rash, lest they provoke God. Eccles. 5.1.

To teach every man, when he hath vowed, [Ʋse 3] to be very care∣full for the performance of it, and let neither cost nor labour, profit nor pleasure hinder him, for he shall lose more by the breaking of it, than he can gaine. The sinne of breaking a mans vow or promise, ought to make men affraid to doe it. Men feare perjury, and abhorre it; this is no lesse, if Christ may be belee∣ved. Matth. 5.33. But if not the sinne, yet the curse, and to avoid it, make good that thou hast spoken to God. I suppose many men in the time and heate of the sicknesse vowed great things to God, if they were preserved, and if God would re∣turne in mercy to the City, that they might in safety follow their callings againe; for I cannot thinke but that most men, spe∣cially when God came any thing nigh them, were affected and touched for the present, which usually brings forth such thoughts and such motions. If any were not, I think their case is marvellous fearefull, to be in the fire, and no relenting. Then you that did, remember your vowes, and see where is the per∣formance of them; it may be sought for, but not early seene, or seen in a very few: And what is to be expected but these curses, and more heavy than we have had? If your children or servants, all the time you are correcting of them, and holding the rod o∣ver them, promise to learne their books better, and doe their worke more diligently, whereupon you spare them; if they after deale deceitfully with you, will not your displeasure be doubled, and your anger be increased, and you thinke law∣fully too? thinke Gods waies are more equall and just. If thou wouldest avoid this, then doe as David said, and did; Psal. 66.13, 14. I will goe into thine house with burnt offerings, and I will pay my vowes which my lips have promised, and my mouth hath spo∣ken in my affliction. If a man vow when he is in custody or re∣straint, that when he getteth liberty, he will goe and dwell in a place where the Word is; if the Word goe from thence, he is not bound, Ruth 1.16, 17. Againe, in cases of necessity, as a

man bound to abstaine from Wine, yet if Physitians counsell it for his health, he may use it; as Jer. 35.11. yet so, as hee have a speciall eye to the maine end for which his vow was made: as suppose Timothy, 1 Tim. 5.23. to abstaine, yet for his often infirmities he may drinke.

For I am a great King, saith the Lord of Hostes.] There is Gods first reason, why they ought not to corrupt his worship, and deale thus deceitfully with him, his greatnesse and power, who is able to punish them for evill doing.

Men ought to obey God, [Doctr.] and to avoid evill and corruption, as generally and in all things, so in his worship, for feare of his power and justice. Vide vers. 6. where is my feare?

And a great King.] It is the Kingdome of power, not grace; he by his power is absolute King, great, and the greatest.

The Lord he is the absolute King of all men and Angells, [Doctr.] and all creatures in the world, they are all his subjects; so is he here called a King, and that, 2 Chron. 20.6. Dan. 2.21. This his commanding of all creatures sheweth, and their obeying. Psal. 104.4. Isaiah 37. Joshua 10.12, 13. Exod. 14.21. Matth. 8.26. Dan. 3.6.

Because he hath created and doth sustaine all, [Reas. 1] it is reason he should be their King, and they his subjects.

Because else there would be no order, [Reas. 2] but all confusion; Lactantius de falsa religione, lib. 1. cap. 3. hee gives this as a reason for the order of things, because there is but one God that governes all: For as in an Army, if there were as many Ge∣neralls as there are Bands, Companies, and Wings of the Bat∣tell, it could neither be instructed nor governed, because eve∣ry one would stand upon his owne wisedome and counsell, and such dissention would rather hurt than profit. So in this world, if there were multitudes of Governours, if God were not the sole King and Governour, there would be nothing but confu∣sion and disorder.

Uses of this we have before, [Ʋse] vers. 4. The Lord of Hosts.

FINIS.

THE SECOND CHAPTER OF THE PROPHET MALACHY.

AND now, Oye Priests, this commandement is for you.

• 2 If ye will not he are it, nor consider it in your heart, to give glory unto my Name, sayth the Lord of hostes, I will even send a curse upon you, and will curse your blessings: yea, I have cursed them already, because ye doe not consider it in your heart.
• 3 Behold, I will corrupt your seede, and cast dung upon your faces; even the dung of your solemne feasts, and you shall be like unto it.
• 4 And ye shall know that I have sent this commandement unto you; that my cove∣nant which I made with Ley••, might stand, saith the Lord of hostes.
• 5 My covenant was with him of life and peace, and I gave him feare, and he feared me, and was afrayde before my Name.
• 6 The law of truth was in his mouth, and there was no iniquity found in his lippes: he walked with me in peace and equity, and did turne many away from ini∣quity.
• 7 For the Priests lips should preserve knowledge, and they should seeke the Law at his mouth; for he is the messenger of the Lord of hosts.
• 8 But ye are gone out of the way ye have caused many to fall by the Law: ye have broken the covenant of Levi, sayth the Lord of hosts.
• 9 Therefore have I also made you to be despised, and vile before all the people be∣cause ye kept not my wayes, but have beene partiall in the Law.
• 10 Have we not all one father? hath not one God made us? why do 〈◊〉〈◊〉 transgresse every one against his brother, and breake the covenant of our fathers?
• 11 Judah hath transgressed, and an abomination is commited in Israel and in Jerusalem: for Judah hath defiled the holinesse of the Lord, which he loved, and hath married the daughter of a strange god.
• 12 The Lord will cut off the man that doth 〈◊〉〈◊〉 both the master and the servant out of the Tabernacle of Jaacob, and him that offere•• 〈◊〉〈◊〉 o••••ering unto the Lord of hostes.
• 13 And this have ye done againe, and covered the altar of the Lord with teares, with weeping, and with mourning: because the offering is no more regarded, neither received acceptably at your hands.
• 14 Yet yee 〈◊〉〈◊〉 Wherein? Because the Lord hath beene witnesse betweene thee and the wife of thy 〈◊〉〈◊〉 against whom 〈◊〉〈◊〉 hast transgressed, yet she is thy companion, and the wi•••• of thy covenant.
• 15 And did not 〈◊〉〈◊〉 take one? yet had he abundance of spirit: and wherefore one? because he sought a godly seede: therefore keep your selves in your spirit, and let none trespasse against the wife of his youth.
• 16 If thou hatest her, put her away, sayth the Lord God of Israel, yet he covereth the injury under his garment, sayth the Lord of hosts: therefore keep your selves in your spirit, and transgresse not.
• 17 Ye have wearied the Lord with your words: yet ye say wherein have we wearied him? When ye say, every one that doth evill is good in the sight of the Lord, and he delighteth in them. Or where is the God of judgement?

VERS. I.

And now, O yee Priests, this commandment is for you.

THE parts of this Chapter are Curses and Judgements, threatned against 1. the Priests. 2. the People. In the first verse is noted the preface to the Priests.

He applieth his doctrine to the Priests.

It is the dutie of the Minister, [Doctrine.] not onely to teach generall doctrine, but to deliver that which may concerne every man, and every state and condition of men; specially being his auditory & charge, to apply things to severall estates of men. So is it here, as Rom. 13.7. So, reproofe to whom reproofe, judgement, mercie, en∣couragement, or terrour to whom it is due and belongs, Ezech. 3.17.18.19.20.

Because he is the Lords Steward of his houshold, [Reason 1] to dispose to all his servants their due portion. 1 Cor. 4.1.2. Let a man so ac∣count of us, as of the Ministers of Christ and Stewards of the Myste∣ries of God. Moreover, it is required in Stewards, that a man be found faithfull.

Because if they deale thus faithfully, [Reason 2] their reward shall be great at the comming of their Lord and Master. If otherwise, their re∣compence shall be fearfull, Luk. 12.42. to 47.

To condemne those who teach onely generall things, [Vse 1] generall duties of Christianity, or generall points; and speake, as it were, in the clouds, never applying the Doctrine to any particular, to no men, no conditions, no state; who deale so, as civill honest men would be ashamed to do, defraud men of their portion. In the ages whersoever they lived, they would be accounted the best Ministers, and the onely men; but being unfaithfull servants, Luke 12.46. The Lord of that servant will come in a day when he looketh not for him, and at an houre when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.

To stop their mouths who say, [Ʋse 2] The Minister is beside his text, if he speake and apply any thing in particular to mens particular states and callings. It is a strange thing men can endure that for

the body, they cannot for the soule; nay that, which for the body is complained of, as dishonest and unfaithfull when it is not done, they cry out of it, if it be done to the soule. In the body, for the health of it, men can endure not only prescription, but application of Physicke; yea, of sharpe, bitter, and biting things. If they send for a Physitian who feeles their pulse, discerneth their urine, and conceiveth of their disease, and yet fall onely to discourse of the excellentnesse of Physicke, and other diseases, and never come any thing to theirs at all, they would happily judge him a great Scholar, but no wise man, nor fit for a Physitian; and hap∣pily call in question his fidelity. But for the soule, if the spirituall Physitian apply any thing, if it have any sharpnesse in it, if be∣ing with them, and living among them, and seeing their estate, he touch them, and apply it to them, he is accounted no wise man, hapily a busie and indiscreet fellow. The Physitian takes not the way to save their bodies, and he is cried out on: the Minister takes the way to save their soules, and he is cried out of. The Physitian that will prescribe, and see his patient take it, and come to see how it workes with him, is much commended for his ho∣nesty, care and fidelity: But if the Minister do the like, he is busie and medling; but he that will please men, is not the servant of Christ: and these must know, when he deales with their parti∣cular sinnes, out of a generall text, he hath his warrant enough, such as shall acquit him.

To teach the hearer to endevour to apply that he heareth de∣livered to himselfe, and to learne what is for him, [Ʋse 3] and that to ap∣ply to himselfe: for if the Minister, 2. Tim. 2.15. must study to approve himselfe a workman, that needeth not to be ashamed, di∣viding the Word aright, then shall the hearer approve himselfe a workman that needeth not to be ashamed, receiving the Word a∣right. They must therefore apply it to themselves. The Mini∣sters application may discharge himselfe, but not profit them, un∣lesse they will apply and keep it. The Patient, if he take not, and endevour to keep the potion prescribed and brought, by smelling of vinegar, or the like, labouring against the bad humours of the stomacke, shall have little profit by the Physick, but rather hurt: So it is in this, they must heare all, and labour to retain all; but learne that especially which concernes themselves, places and conditions. One man should not so greedily receive that which toucheth another man, and let passe that which is to him; or ap∣ply that to others which is to himselfe, but every man that which is for himselfe. He never proves a good Scholar, which is busie to learne other of his fellowes lessons, and neglecteth his owne: nor he a good Christian that can take out other mens duties, and not his owne, not know what is for him.

O yee Priests.] It may seeme he goeth too farre in dealing with

the Priests, who were the greatest men the time had, except their Ruler, who then was no King, and Malacchy but a mean man, as o∣ther the Prophets were; and yet he dealeth with the Priests, not excepting the high Priest himselfe. Besides, this corruption was the personall fault of the people, and the Priests might excuse themselves, as not to be reproved for other mens faults: yet he deals with them.

This commandment is for you.] The reason why they are re∣proved, because the charge hereof was by God laid on them: God had commanded them to look to this; he is thought by this, to cut off every excuse which might be made against his reproof, either why they have not done it, or why hereafter they should not do it. As for the people, they might say, they were bare with their long journey and cost of building, and they were growne old, and if they were not tolerated thus to do, they would bring nothing at all, and his worship would fall to the ground. The Prophet answereth, That God hath commanded, and therefore they are to doe it, whatsoever come of it.

Whatsoever God commandeth men, [Doctrine.] or calleth them to, that they must obey and do; whatsoever inconvenience may follow of it, they must shut their eyes against them all, and put their hand into Gods hand, to be led by him whithersoever he will. So with these: Abraham obeyed God to go out of his owne coun∣trey when God called him, not objecting the inconveniences, Gen. 12.4. And when to offer up Isaac, not objecting, as he might if he had consulted with flesh and blood, infinite things against it. Gen. 22. Hereto is that, Exod. 34.23.24. Levit. 25.20. Ga∣lat. 1.16.

Because all inconveniences in the world, [Reason 1] will not excuse the fact, mans disobedience; it may sometime lessen it in mans reason, but not defend it in Gods judgement.

Because God is able either to take away those inconveniences, [Reason 2] or to make them turne to his owne glory, and the advantage of man, who in a sincere conscience doth obey him. And he will do so as in Daniel, and the three Children.

To reprove all those who refuse to obey those things they are taught and shewed, [Vse 1] that God hath commanded, because of some inconveniences they foresee will follow: They shall happily be debarred of their pleasure, or deprived of their profit, or be dis∣countenanced of great ones, or derided of inferiours: therefore they will not be religious, nor professors, nor reforme their man∣ners, nor be carefull of their lives, and seek to make conscience of their wayes, as if God cannot bring these upon them for evill, as well and more then man for good: Or as if these had not befallen men in their disobedience, as well as those who have obeyed him. As if these can excuse a man when he shal come before the Judge,

or he shall not be stript naked of them all, and be left alone to an∣swer for his disobedience. Men are taught they ought to deale plainly and truly with others in weight and measure, to speake truth, and not to lie, and such like: They see then they shall not grow rich as others, and be esteemed of as others, as they think; and therefore they chuse rather by such meanes to grow rich, then to obey God: as if their comming into the world was onely to get riches, and not to honour and obey God. Teach them to be liberall unto the poore for good causes, and to make them friends with the riches of iniquity, Luk. 10.9. and that God will give them use for it: They will answer or thinke as the widow of Sa∣repta did, 1 Kings 17. they have little enough for themselves and theirs, and they feare to want before they die, or not to leave enough for theirs. As if that they left behinde them were theirs, and not rather that they sent before. As Princes have more use of that they send by their Harbingers, then of that they leave in their standing houses: so should they have more profit by that they give before, then that they leave behinde. Perswade them to make restitution of that they have wrongfully taken from men, or else God will not justifie them but condemne them, Micha 6.10.11. They see they shall call their names in question, they pretend slandering of the Gospel. To these I say, Saul disobeyed God, as he pretended to sacrifice to God, or to have that he might, and not for private use; but it excused him not, he lost his kingdome for it: let them take heed they lose not the kingdome they say they hope and look for.

To teach every man when he hath a commandment of God, [Vse 2] to obey, and not to cast at the inconveniences, to hinder himselfe from obeying: for he that will looke at such things, shall be like him, Eccles. 11.4. He that observeth the winde, shall not sow; and he that regardeth the clouds, shall not reap: he shall neither sow any obedience, nor reap any reward. If he see no inconve∣nience imminent, and obey, it is not much worth: for he pleaseth himselfe rather then God; but if there be, it is the more accepta∣ble. As disobedience in small things is more offensive, because the obedience was easie: so obedience in great things, and when there are great inconveniences, is more acceptable, because it is harder. Therefore if God command, we must shew our selves the children of Abraham, and of the faithfull. What though in∣conveniences will follow? what though the world shall con∣demne us, and the wicked flout us, and the Divell and our owne flesh set themselves against us? Deny thy selfe as Abraham did, and thine owne reason; dispute not of the commandment of God, but obey, and commit the event to God. Worthy is that saying of* 1.97 Luther to be written in the tables of our hearts: He that hath Gods word for what he doth in any calling, let him beleeve, and go

boldly on, and no doubt God will give a good issue. If God com∣mand them, and they see great inconvenience, passe and mount over them all by thy faith, as Abraham did, and beleeve, Gen. 22.8. God will give an evasion, and thou shalt have occasion to say, vers. 14. In the mount the Lord will provide. And as Philo, when he pleaded the cause of his Nation, being brought to a great exi∣gent before Caligula, said; It cannot be but that Gods aid is neer, when all mens help faileth us.

This commandment is for you.] The care of Gods service, to see it be done as it ought, to direct the people, to reprove their cor∣ruption, to refine their corrupt offerings, belongeth to the Mini∣ster; of which I have spoken in the former Chapter.

VERS. II.

If ye will not heare it, nor consider it in your heart, to give glory unto my Name, saith the Lord of hosts, I will even send a curse upon you, and will curse your blessings: yea, I have cursed them already, because ye do not consider it in your heart.

IF ye will not heare it.] In the matter of this curse we consider, first, the exception, which is treble, to heare, and apply, and give glory to God. The summe is, repentance; unlesse they will con∣sider things well, and enter into their hearts, and returne to do things worthy their place, and fitting their calling, these things must come upon them: so that without this, these must come, no∣thing can hinder it.

There is no means to keep away or turn away Gods judge∣ments, [Doctrine 1] but repentance. Revel. 2.5. Except thou repent.

In the particulars, the first is, to hear; they were the Ministers of the Assemblies, such as were able to teach others, why should they heare? or what need of hearing? Yet they must heare.

They who have knowledge and understanding of the word of God, [Doctrine 2] and the mysteries of salvation, ought still to heare it from others; hence it is required of these. And hereto belongs the often rehearsing of that sentence: He that hath ears to hear, let him hear, as often in the Gospel, and Matth. 13.9.43. 1 Pet. 2.2. Heb. 6.1. Acts 13.42.43. & 17.32.

Because, [Reason 1] by this meanes, there may be added to their know∣ledge, faith and the perswasion of their heart of those things they know and conceive in the braine; and so they may have a sancti∣fied knowledge, and a conscience of the practice of things they know, Rom. 10.17.

To bring to minde those things which they know and be∣leeve: [Reason 2] for they often forget, or think not of them, even then when they have most occasion either to practise, or to receive benefit and comfort by them, 2 Pet. 1.12. either naturall forgetfulnesse, or passion hinders. As in a great disease, a Physitian himself may have oblivion of his Art, and the things good for him.

To stir up their affections, [Reason 3] and to work upon them to the grea∣ter love of good things, and hatred of evill, even of particular sins, 2 Pet. 1.13. 2 Tim. 1.6.

To teach men to examine themselves hereby after hearing, [Vse.] and as often as they heare, whether they are good hearers or no, which is not onely if they have got more knowledge then they had, and gone away more wise, as a Scholar from his Master; but if they have their hearts more fully perswaded of the promises of the Gospel, & say with the Samaritans, Joh. 4.44. We now more be∣leeve, having heard Christ himself. As they who having apro∣mise of a Prince of some great matters, or the relation of some great good done for them, at the second or third hearing of it, are made more joyfull, and more stedfast to beleeve it: so with them, if they find themselves put in mind of many duties they knew be∣fore, but affection blinded them, and passion overcame them; and now make more conscience of the practice of them. As they who knew some dangerous meat to their health, yet affection would not let them abstaine, after they have heard a Physitian speak, go away with resolution to be more carefull of their diet: yea, their hearts are inflamed with a greater love of good things, with more zeale for the glory of God, with more hatred of sin, who go a∣way as Naaman the Syrian did from the Prophet, with a resolution to serve no God but the God of heaven; not his old Gods, his belly, or his purse, or his lust, the world, sin, or any other.

Nor consider it in your heart.] The second thing in the excepti∣on, the considering of that they have heard. The word is, put, or lay it upon your heart, an Hebraisme signifying to attend diligent∣ly, and to set a mans heart upon that which is spoken, or to lay it surely up.

It is required that men do not onely heare the word, [Doctrine.] but that they ponder and consider it, lay it up in their hearts, and set their hearts upon it, by marking, applying, and diligently meditating, or recalling. To this purpose is Deut. 6.6. & 11.18. Psal. 119.11. Col. 3.16.

Because it is a right treasure, and gold, Psal. 19.10. Rev. 2. [Reason 1] And therefore not onely to be sought for, as treasure, but to be laid up in the best, and chiefest chest and treasurie.

Because it is a Sword, whereby a man may defend himselfe, [Reason 2] and offend Satan, Ephes. 6.17. No man having his enemy alwayes, and in every corner lying in ambush for him, seeking to spoile

him, will be without his sword, but carry it ever about with him.

Because it else will never be profitable unto them for salvation, [Reason 3] nor fruitfull in them to glorification: for if it be not ingrafted in them, it will not save them, Jam. 1.27. And if it take not root, it cannot do it, no more then the seed that lieth upon the bad, stony, or thorny ground.

This is to reprove all carelesse hearers, [Vse 1] who heare and retaine nothing, never lay it up, their memories are as sives, whereout the water runs as fast as it comes in. Luk. 2.18.19. And all that heard it, wondred at the things that were told them of the Shepheards; but Mary kept all those sayings, and pondred them in her heart.

To shew the reason why so little profit comes by the Word; [Ʋse 2] because it is heard, but not kept, not laid up, often not received; either because it is a strange thing, Hosea 8.12. or else because they are so full, that it is water powred upon a full vessell, and pas∣seth all by: they are so full of their worldly pleasures and delights, profits and desires; or it staieth not with them, as Physicke doth no good that is not kept. And to use Christs comparison, Matth. 13.33. leaven put in, not hid, not remaining, makes no change.

To perswade to heare with all diligence, [Ʋse 3] and lay it up with all carefulnesse, and seek it, may, as it were, take root in us, Heb. 2.1. wherefore we ought diligently to give heed to the things which we have heard, lest at any time we should let them slip, Jam. 1.21. Wherefore lay apart all filthinesse and superfluity of malicious∣nesse, and receive with meeknesse the word that is grafted in you, which is able to save your soules: the word that is grafted in you.

To give glory unto my Name.] Here is the third thing in this ex∣ception, to do things worthy or fitting their ministery or calling, they may thereby glorifie his Name; that is (this being made op∣posite to that which was in the former Chapter of polluting his Name) they may make his worship to be regarded and honoured. These Priests must not onely heare and lay up the Word and Commandment, but also obey and do it, if they will escape the curse, and enjoy the blessing. And if they be carefull in their place, to reprove, teach, direct, to reject their corrupt sacrifices, then should his worship be uncorrupted, and kept pure.

Men must not onely heare and beleeve, [Doctrine 1] and lay up the word of God, but they must draw it forth into obedience and practice, if they would escape the curse, or enjoy the blessings, either in this life, or the life to come. So much here, and Jam. 1.25. Rev. 2.26. And keep my workes.

The Ministers of God, [Doctrine 2] if they be carefull in their places, to in∣struct what men ought to do, to reprove when they offend, to di∣rect them, and reject them and their sacrifices, when they are not

as they should be; Gods worship will not be corrupt, but keep ve∣ry holy and pure: So here. This is manifest by the dedication of the seaven Epistles to the Churches, to the Angels of them; because they being faithfull, there would be no such carelesnesse and coldnesse. Hence are the charges given to Timothy and Titus by Saint Paul, 1 Tim. 5.21. & 2.4.1. and that 2 Tim. 2.2. All the time Eli was young, and able to looke to the worship of God, be∣ing faithful, it was pure, and the offerings of God regarded, 1 Sam. 1.2. So of Iehoiada, 2 Chron. 24.2. Hence that, Acts 20.28. Take heed therefore unto your selves, and to all the flock whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own bloud. Hence is that of Hegesippus in Eusebius, while the Apostles lived, and they who heard Christ teaching, the Church remained a pure and incorrupt virgine; but when that age was past, errour and corruption was spread a∣broad.

Because while they are faithfull and watchfull, [Reason 1] the envious man will not sow his tares: They who have desire to corrupt the pu∣ritie of doctrine and worship of God, will not shew themselves or obscurely or fearfully; and if they do, yet they will be soone pulled up, and the growth of them prevented.

Because the people shall by their diligence be armed by instru∣ction to discern and withstand corruption from without, [Reason 2] and be excited against their owne coldnesse and carelesnesse, which natu∣rally would come upon them; as naturally men thinke any thing too much, and every thing good enough for Gods service, un∣lesse they have remembrances to the contrary.

Then most commonly, if not alwayes, [Vse 1] by the corruption and contempt of Gods service and worship, we may gather the negli∣gence, carelesnesse and unfaithfulnesse of the Ministery in every Church; and, è contra, for such people, such Priests, such follow∣ers, such guides. Travellers will hardly go before their guide, but follow after him. It may sometime fall out otherwise; but that happeneth, as many a careful master hath corrupt servants, though he have never such care over them, because his neighbours do not carefully and straitly bring up theirs: so from the neighbour pa∣rishes: But where the Ministers are joyntly faithfull, they have not that corruption which otherwise would be.

To teach as many as desire and love the pure worship of God, [Ʋse 2] that it may continue and not be corrupted, to do what is in them for their places and condition, that there may be continued a faithfull and painfull Ministery. Private men use private meanes to pray that the Lord of the harvest will thrust out still more and more labourers. Others in their place to speake and advance Lawes and Ordinances for that purpose: for if old and faithfull Eli be any way disenabled, and his successors be Hophni and Phi∣neas,

given to their bellies, to idlenesse, to prophanenesse, and yet they may carry it out, as they, with little or no check, and not be compelled to other carriage; how shall not the offerings of God and his worship be contemned? If Wolves be among the Flocks, & the Shepheards be asleep, and watch them not by night, in season and out of season, how should they not be spoyled? The nature of man of it selfe will be carelesse enough of the service of God, how much more if they have corruptions; nay, if it want encouragers, but finde bad and corrupt examples.

To admonish the Ministers, [Vse 3] seeing that upon them depends the purity or corruption, the honour or contempt of the service of God, as they have a desire that he whose they are, whom they serve, and who hath taken them so nigh unto himselfe, may be honoured of his people, and have pure and holy worship perfor∣med unto him: so to be faithfull & diligent in their places, to teach and instruct, to exhort and perswade men unto them: As they ought to give the Lord no rest for his people, being his remem∣brancers; so not them for him, being messenger: for if they be carelesse and negligent, as the people will grow corrupt, so they will like themselves in their corruption. For men who carry their sinnes away unrepented, will take themselves not to sin, and so no glory shold be given to his Name. How unfaithfull should that servant be, who for sparing himselfe a little, will let his masters honour fall to the ground: so that Minister. Be they as watchfull as they can, they shall finde that this corruption will sease upon men, and settle upon them, if they wake them not; how much more if they sleep, will the enemy sow tares?

I will even send a curse upon you.] The curse in generall, which is not for their sinne so much, as for their impenitencie: for so the coherence sheweth, and this his long patience towards them.

I will even send a curse.] For the contempt of his worship comes many plagues and curses upon men. vide cap. 1.14.

Vpon you.] Though his Priests, and deare to him, yet that would not save them.

No person can be free from the judgements of God, [Doctrine.] if they sinne, be they never so neere unto him, either in place, or particu∣lar profession, or in generall profession of his Word, as it is mani∣fest here. So Numb. 20.12. Levit. 10.1.2. Eli and his sons, 1 Sam. 4.2 Sam. 6. Vzzah. Luke 1.18.20. Acts 5.

Because when he cannot be sanctified in them, he will be glo∣rified, Levit. 10.3. that is, [Reason 1] he will justifie himselfe and his justice, when he spares not such as are nigh to him. For as it was the grea∣ter manifestation of Salomons justice, that he put a murtherer to death, and a great on, Ioab: so the more that he put him to death at the hornes of the Altar, 1 Kings 2.31.

Because he might either purge their present condition, [Reason 2] or pre∣vent their future sinnes, and keep both them and others from pre∣suming: What better meanes then sharp medicines, and severity in punishing? Deut. 13.11.

Then from the judgements of God upon men, [Vse 1] of a speciall or generall profession, may not a man condemne the profession, because this proves the professors not to be such as they should be: as many are ready to condemne the Ministery, and the profession of pietie, from some judgments that happen unto them that are in the profession. Admit that the judgement argue the corruption, yet must it not condemne the profession, or the place.* 1.98 If you see an unworthy Priest, you may not presently slander the Priest∣hood; but him who abuses it. If Iudas were a traytor it was his owne fault, and not to be laid to the Apostolicall pro∣fession. Many Physitians are murthe∣rers, who poyson in stead of curing; yet I condemne not the Art, but such as a∣buse it. Many Mariners make ship∣wracke; yet we condemne not the Art of Navigation, but their badnesse. And mens mindes, who in such things must needs be occupied, should rather exercise themselves to meditate of the justice of God, and to justifie him that spares not sinne, no not in those who are most nigh unto him, giving a purgation, as it were, to his owne house, as David said he would do to his, Psal. 101. And laying the fault where it is, not upon the profession, but the person. In this Iobs friends were better then many, who of the two, when they could not sound the depth of Gods dealing, they accused him rather then his profession, that he had been but an hypocrite in it. And as not anothers profession, so never his own, where he findes Gods judgements in it. As many men draw neere to God, and take some holy profession upon them, and thinke then all should be safe with them, and then feare nothing; which when it befalleth unto them, begin to contemne their pro∣fession, as the Jewes, Jer. 44.15.16.17.18. so they. But as the Jewes never considered their present corrupt service of God, nor their by-past corruption and Idolatry unrepented of, vers. 21. whereby they might have seen that it came upon them for that, not for their profession. So with these.

To teach all, who draw neere to the Lord, [Vse 3] either by some spe∣ciall office in the Church, or profession of his Word, not for that to presume to live in any sin, as if that should be his sanctuary: for if others have been smiten, as it were, at the hornes of the Altar,

why should he thinke to escape? nay, he shall the lesse escape then an other further from God, because he hath these examples, and hath not feared;* 1.99 nay, he ought the rather to labour for more holinesse, the neerer he comes to God, and to avoyd even the lesse corrup∣tions; for the Lord will lesse bear it in them: for he will be sanctified in them that draw neer unto him; if not by their holinesse, yet by his own justice in punishing them more sharply; to the end that as the wax, the more neerer it approcheth to the fire, so much more the heat of the fire approacheth in melting of it: so the holinesse of God may better be known in uncasing of such hypocrites, or hypocrisie approaching to him; and so he may be the more glorified of the people in such judgements.

And will curse your blessings.] The first particular curses in cursing their blessings already bestowed on them; which is either by taking from them the power they have to nourish, and he hath by his ordinance given unto them; or else so that they shall not be comfortable unto them; or else in making them turn to their hurt.

Then doth God curse men when they have abundance of out∣ward things, [Doctrine 1] and have not the comfort by them; which happens either by his taking away the staffe from the creature, or the strength from the eater, Micha 6.14. Thou shalt eate and not be satisfied.

All creatures have the power to help, [Doctrine 2] nourish and comfort man, and to preserve his life, not of themselves, but from God and his blessing. Meat without him are fitter to choke then feed, as clay to put out eyes, Joh. 9. rather then to give sight.

This teacheth why the rich as well as the poore must pray, [Vse 1] Give us the day, &c. and those who have abundance, as well as those who want.

Not to trust and rely upon them, [Vse 2] when we have them, and use them: for Luke 12.15. A mans life consists not in the abundance of things which he possesseth.

Not to feare or distrust when our means are never so small, nay, [Vse 3] wanting; because he that can by the means, can also help without them, where he hath himselfe denied them, and man not by his fault deprived himselfe of them: so much is that of Matth. 4.4.7. There is another remedy in the hand of God, who though he give not food, can prolong the life of man with his beck and will, and word onely; he that could make the garments of the Israelites last longer then by reason or in their nature they could, can make the life of man, which is more excellent, to last.

Yea, I have cursed them already.] An amplification, or confir∣mation

by way of correction; shewing how they had not profi∣ted by his judgements, though they were upon them, and had been long.

The judgements of God profit not the wicked, [Doctrine.] but rather of themselves make them worse: They benefit not by them, but grow worse and worse. They diminish not their sins, but adde to them. The experience of all times in the Church sheweth it, Isaiah 1.6. Jer. 5.3. Pharaoh and his servants, Saul and his court.

Because they are ignorant and blinde, [Reason 1] not knowing who smit them, nor why, neither the authour, nor the end, nor the cause. Like the pur-blinde Philistims, 1 Sam. 6.9. who would rather impute it to chance then the hand of God, and so think some o∣ther cause then their sin, and some other end then their forsaking their sin.

Because they are like to the servant in the Law, [Reason 2] Exod. 21.5.6. that when he should have gone out free, yet so loved his wife and children, that he would remaine a servant for ever, and with a publicke disgrace: So these love their sins, that they had rather be servants still, and under affliction and judgements, then part with their sins, which makes them impute that they suffer to any thing rather then their sins, finde out some other causes, and so blinde themselves. Like men when they have surfeited of some meat, when the Physitian comes to them, had rather hazard their health, then tel him what is the cause, lest he should forbid it them.

To put a difference betwixt the good and bad, [Vse 1] Gods children and the wicked, who often happen into the same judgement and affliction together, as chaffe and wheat into the same sive, gold and drosse into the same fornace; yet are they diversly affected in it and by it. Gods children are made the better, more neere heaven, more holy. As trees when they are pruned and lopped from their water boughes, do grow higher, and bring forth fruit more plen∣tifully: So he increaseth the more, and is more excellent. As the Arke of Noah, the more the waters of the flood increased, the higher it was carried, and came neerer to heaven: So they. But the wicked are more hardened, as the Smiths Anvill, or Stithie.

This may teach us, that nothing but the Word is able to win men unto God, and to bring them out of their sins and corrupti∣on; [Ʋse 2] the benefites and the blessings God bestoweth upon men, and the judgements and curses he layeth upon them, may prevaile with a man already converted, as he that knows the use and end of all, but not before, Deut. 32.15. 2 Chron. 28.22. They may pre∣pare men for the Word, they may open the eare that a man shall attend to the Word, Job. 33.16. They may, as fire, make a man pliable for the hammer of the Word, that it may work upon them, 2 Chron. 33.12.13.18.

To teach men not by their affliction, [Vse 3] but by the fruit of their af∣fliction to discern themselves, whether Gods people or no. Isaiah 27.9. And this is all the fruit, the taking away of his sin.

Gods judgements not regarded, [Doctrine 1] men not profiting by them, they are fore-runners of greater warning-pieces of more fearfull plagues, Hosea 5.12.13.14. Amos 4.2.11. Isaiah 9.12.13.14. Levit. 26.18.21.

Because ye do not consider it in your heart.] The reason of this curse, because they had not applied themselves to the Word, and it to them, but had rejected it, and made light by it.

When the Word, [Doctrine 2] and admonitions by the Word, are rejected, then followeth the rod of God upon their backes, Micha 6.9. Heare the rod.

VERS. III.

Behold I will corrupt your seed, and cast dung upon your fa∣ces, even the dung of your solemne Feasts, and you shall be like unto it.

BEhold, I will corrupt your seed.] The future judgements pro∣phecied of, two in this verse, Famine and Reproach. Thus hath God decreed to punish those; but before he will execute, he makes it knowne to the Prophet, and tells him what he will doe.

When the Lord purposeth to bring a judgement upon his peo∣ple, [Doctrine 1] he communicates his counsels with his Prophets and Mi∣nisters.

I will corrupt your seed.] The first judgement in this verse is, Famine: for the seed corrupted that it can bring forth no fruit, must make that, must cause famine.

For the iniquities of a land and people, [Doctrine 2] the Lord will lay dearth and famine upon them, even for their sin, and for this in speciall, for contempt of his Worship and Word. So here, and 2 Chron. 7.13.14. Levit. 26.19, 20. Psal. 107.34. Ezech. 5.16.17. Amos 4.4.5.6. & 8.8.13.

Because this, [Reason 1] when many other things prevails not, is a meanes to make men retire, and returne to God by repentance. As the instance in the prodigall son, Luke 15.16.17.

Because as S. Chrysostome speaks, [Reason 2] * 1.100 they who blaspheme God, de∣serve not the use of those creatures which glorifie him; because the son which reproaches his father, is unworthy of the ministery of servants.

Because it is just with God to starve their bodies, [Reason 3] who by the contempt of the word starve their owne souls; as Haggai 1.4. God called for a famine upon the people, because they contem∣ned his house, and decked their owne: So in this, the soule being his perpetuall house, where he would dwell for ever, and their bodies their owne clay houses, and momentarie.

To informe mens judgements, [Ʋse 2] who when such judgements are upon them, to ascribe them to second causes: as to the winde and weather, to the disposition of heavens and earth, or to the cruel∣tie of men in hoording up and making a dearth, as the sick often imputeth his disease to his meat, or bad diet, or taking the cold, & such like, and never to their sins, as the cause of it: these may be the means, and so thought of; and as in health and prosperity there is somewhat to be given to them as means; so in this. But the principall is their sins, thus provoking God, thus shutting heaven, and opening it against them; either by drouth making a dearth, as in Judea; or by moisture making a famine, as in England; or howsoever else it comes, yet the cause of it is mans sins, & the im∣quities of the people; out of the Church, sins against honesty, and the second Table: and in the Church, both those, and sins a∣gainst the first Table, contempt of Gods Worship and Word.

To teach us in our land, and time, what we may expect, [Ʋse 2] as by the course of Gods dealing, adding famine to pestilence, before he bring the sword, and other destructions: As Princes do with rebels in a walled towne, or intrenched in a fence, cut off their provision and victuals to make them yeeld: so the sins of the time abounding, as it was prophesied of the latter times, and the contempt of the word being marvellous great amongst us; even among all sorts, of all degrees. If it was just with God, for sen∣ding a famine upon Israel three yeares, yeare after yeare, for brea∣king their faith with the Gibeonites, and not regarding their word they had passed to them, 2 Sam. 21.1. what will it be with God to send it so upon us, who have so often broken faith with him, and contemned his Word and his Promise? Are not they unworthy of the creatures of God, which glorifie him not in their places, who do daily blaspheme his Name and Word, and make it to be evill spoken of? Are such sons as contemne their father, and re∣gard not his word and command, unworthy of the help of any of his servants? Let us sit as Judges in the generall, and we will give sentence against others, that it is so. To us Nathan the Pro∣phet speaketh, We are the men. Therefore what expect we else? nay, what can we expect better? And if we have not been bettered by Gods hand, as Dauid called the pestilence, It is better we fall into the mercie of insensible creatures, then into the crueltie of un∣reasonable men.

To direct men when they are under such a judgement, [Vse. 3] & God sends cleannesse of teeth, and scarcenesse of bread, not to quarrell with the meanes, and complaine of this and that, but for a man to quarrell with his owne sinnes, and consult not with flesh and bloud, which will make him accuse the meanes; but with the Oracle of God, which will make him accuse himselfe, and let him see where the sinne is, that it may be reproved, and he humbled, and the land cured. David tooke this course, though it was long before he did it, to enquire of the Lord the cause of their famine in the end of the third yeare; and understanding why it was, and that the satisfying of the Gibeonites.

I will corrupt.] The word signifies, to rebuke: i. I will with a word of my mouth destroy it.

God is able with his bare Word to bring judgement and de∣struction upon a whole land and people, [Doctrine.] if he but speake the word, they shall soon come to naught, and perish: he that is power∣full in the voyce of the people, by the sound of Rams hornes, to the overthrowing of the walls of Jericho, Joshua 6. can be po∣werfull by his owne word, to overthrow whom he will: Or thus, it is as easie for the Lord to punish and destroy men, as it is for man to speak a word, Jer. 18.6.7. Psa. 104.29.

Because he made all things with ease, [Reason 1] and with his own word, Gen. 1. Now it is a farre lesser thing to destroy thousands, then to make one. A man can more easily overthrow whole Cities in shorter time then build one house; sooner sinke a Navie then make one ship.

Because he is Lord over all, [Reason 2] and hath all creatures at his com∣mand, being Lord of hoasts. Now how easie it is for Princes to destroy their enemies, or those they hate, and are displeased with∣all, when they are of a great command.

To teach men not to rely, [Vse. 1] or put confidence in man, or any creature. There is in it selfe that which might keep men from it, being well thought of and considered; because they are in them∣selves mortall and mutable, very uncertaine and deceitfull: but more when this comes to be considered, that God can so easily destroy them, with a word, or blowing upon them; which to trust and put confidence in them, will certainly procure him to do: and, which done, will make a man marvellously ashamed, that he hath put any confidence in them.

To let us see the fearfull condition, [Ʋse. 2] and the danger wherein they stand, who live, by reason of their corruptions and iniqui∣ties, out of the favour of God, who can easily destroy them, and the things they have, or is beloved of them, with a word, with a blast. If it be so in respect of men to live out of the favours of Kings and Princes, who have their limited powers, who are but men, and have their breath in their nostrils, as they have; what

is 〈◊〉〈◊〉 be out of Gods favour, by whose breath they stand and live, and w•••••• with-drawing his breath, they come to nothing? If he be so able, why doth he so suffer them? It is from the abun∣dance of his patience, not w•••••• of power; which abused by them, increaseth his wrath and their sinnes, and will make that he will come the more suddenly and heavily upon them. The heavier the weight is that is hung at the clock, the wheels run swifter, and the hammers strike sooner and smarter.

To teach every man to take heed how they offend or displease God, as they love themselves, or any thing they have, [Ʋse. 3] seeing hee can so easily destroy both one and other. Men are apt to make the power of great men either a bridle to restrain them from of∣fending, or a spurre to make them do the things they command, even when they are unlawfull: For who are we, say they, to with∣stand so great men? Were their faith as good as their sense, they might see there were cause to say so of God, and would know, it is a farre more fearefull thing to fall into the hands of God, then into the hands of men.

And cast dung upon your faces] The second particular in this verse, for laying shame and ignominie upon them.

God makes men, Ministers and others, [Doctrine 1] to be had in reproach because of their sinnes.

Even the dung.] These Priests had thought to have gotten love, estimation and credit, by bearing with the corruption of the people, not reproving them for teir sacrifices they brought, and their carelesnesse in Gods service; but this God will turn to their shame.

When men think by unlawfull meanes to get credit, [Doctrine 2] honour and estimation among men, the Lord he will turn it to their shame and reproach. So here, and so with them who built Babel, Gen. 11.4. but it was their confusion. To this we may apply that ge∣nerall, Psal. 112.10. Hereto belong the examples of Haman, Ester 6. and 7. And of Herod, Acts 12.21. of Philat, Joh. 10.12. From henceforth Pilate sought to loose him; but the Jewes cried, say∣ing, if thou deliver him, thou art not Cesars friend: for whosoe∣ver maketh himselfe a King, speaketh against Cesar. But see what Eusebius reports,* 1.101 We are not to be ignorant, that the same Pilat who was interressed in our saviours death, fell into so great cala∣mities shortly after in the raigne of Caius, that being driven by ne∣cessitie, he slew himselfe with his own hand, and became himselfe the revenger of his own wickednesse.

Because this wil manifest his power, [Reason 1] that he can beat them with their own weapons, overthrow them by their own inventions.

Because he is zealous of his glory, [Reason, 2] and to suffer this wo•••••• obscure it. It is against the honor of a Prince to let a subject grow by rebellion: it argues either injustice or im••••••••encie.

This may shew the folly of those men, [Vse. 1] whether they be pri∣vate men, or men in place, Magistracie or Ministerie, who thinke by unlawfull means to reconcile favour unto them, to get a good name, estimation or credit. These men we may compare to him whom Hier. against Heloid. speaks of out of the fable, that when he could do no good to be famous for, or so famous as he would, he set Diana's Temple on fire; and when none accused him for the sacriledge, he went raving up & down the streets himself, crying, that he kindled the fire. And being demanded by the Ephesi∣ans, why he did so,* 1.102 he answered; Because I could not get fame by doing well, I would get it by mischief. But it was his shame & ruine; and so may these look for, though they may prosper in it for a while: as they in building of Babell, yet shall they fall by it. And that they would stop their mouthes withall, will be the means to open them the wider, specially if ever there fall a breach betwixt them, they will shew them directly, that they gained not by their courses, and the contrary to that will follow, which we read of David, 2 Sam. 6.22.

To teach every man to take heed how he seekes reputation and name by bad courses, [Vse. 2] or by any the least unfaithfulnesse and sin. Every man is desirous of a good name; and it is more to be desired then silver and pretious things, Prov. 22.1. If any man would have it, let him labour for it by lawful means, and by wel∣doing. If he seek it by forsaking his uprightnesse, and sincerity of his place and profession, I may say as 2 Kings 9.31. Had Zimri peace, that slew his master? So, had such a one credit, that left his honesty? And God shall do to him as here is threatned. A man may happily build up his house by oppression, and usury, and cru∣elty; but in a few successions, in a few years it comes to nothing: holds not in the third heire. A man may seek to rise like Haman, and be aloft a while, but he shall be cast downe. A man may get a name a while, but it will not last long; partly because it is vana, quia vani sunt filii hominum; because it is not in himselfe but o∣ther,* 1.103 as wares put up in a broken bagge, as a treasure laid up in anothers mouth, not lockt in a chest, nor made fast with barres, as Bernard hath it. And partly, because God will cast dung into his face. The best glory is for well doing: that is in a mans selfe, not in ano∣thers power, 2 Cor. 1.12. That is laid upon a good ground, that is certaine and unmoveable. It is from God, and those who have his Spirit, Vera gloria est à Spiritu veritatis: True glory is from the Spirit of truth.

Dung in your faces.] The Lord had honoured these Priests ve∣ry high, they had dishonoured him; he threatens marvellously, and the more to disgrace and dishonour them.

The more God hath honoured and advanced men, [Doctrine.] either in Church or Common-wealth, if they dishonour him, he will dis∣honour them, and lay the greater disgrace upon them. So with these Priests, none more honoured with God then they; no grea∣ter disgrace then here is mentioned. Now this is proved in the example of Iezabel, 2 Kings 9.37. of Ieroboam, 1 Kings 14.7.8.9.10. of Eli, 1 Sam. 2.27. ad finem. Of Capernaum, Matth. 11.22.23. Manifest in the Jewes, who were the mirrour, now the won∣der of the world: it was once spoken of with admiration, now the by-word.

Because, according to their priviledges abused, [Reason 1] so are their sins of those who have the greater, or more in number: then God gi∣ving or rewarding according to their sinnes, and workes, must needs receive more disgrace and dishonour.

Because his judgements in them will be more perspicuous, [Reason 2] and strike a more awe and feare in others, and moe shall take notice of it, because they are more in the eye, as a Beacon upon a hill, as a Captaine or Lievetenant in a Band. And so the more shall glori∣fie his justice, and feare his power.

If thou seest men lifted up to honour & high place, [Vse. 1] do not envie them: for if they be good, there is cause to rejoyce. Prov. 29.2. If they be wicked, and abuse their priviledges & high places, there is cause to sigh, but not to envie, Pro. 29.2. because they are not farre from a disgrace, a publique one, a great one, answerble to their honor. The clouds that obscure the Sun, are lifted up, but powred down again. Who would envie men upon an high pinacle, ready to be cast down? Who a man walking upon the Ice, where it is ten to one, every houre his feet will slide, or it break, and he be utterly cast downe to the bottome of a pit? specially if some secret fire be kindled on it, or the beames of the Sunne shine hotly upon it.

To teach those whom God hath advanced and honoured more then others with any priviledge of knowledge, wisedome, [Ʋse. 2] autho∣rity, or credit, not to thinke that those priviledges were given them that they might be the Nimrods of the earth, and fight a∣gainst God, and his cause, and his Church, and dishonour him, and thinke to carry it away without dishonour from him; nay, they shalbe more dishonored, and more vile then any others. * For the greater grace sinners have received, if they sin, their pu∣nishment shall be so much larger. Chrysost. Mighty sinners shall be mightily tormen∣ted, Hierom. ad Heliod.* 1.104 It were good all that are above others, would write it in their houses, and every

where they come, and keep it in their hearts. And such as are above others in their places in the Church, would remember that, Matth. 5.13. Ye are the salt of the earth; but if the salt have lost his savour, wherewith shall it be salted? It is thence∣forth good for nothing, but to be cast out, and to be troden under foot of men.

And you shall be like unto it.] Or, it shall carry you away; meaning, thta he would adde confusion and destruction unto their shame.

Shame and disgrace brought upon Ministers, [Doctrine.] Magistrates, or any other by their just desert and default, by their carelesse carri∣age, and dissolute life, is but a fore-runner of confusion and de∣struction, which usually followeth, unlesse it be prevented by re∣pentance. So is it here. Matth. 5.13. 1 Sam. 2.30.31.32. with chap. 4. 1 Sam. 15.30. Jer. 24.9.10.

Because this argueth a great height of wickednesse, [Reason 1] and that men are setled much in it, when shame will not shake them from it, and rouse them up. For whereas to a man of any honesty, or that hath any sparke of goodnesse, his name is of more account then his goods; and that touched, more affects him then the other taken away. Now touched in this, and not affected, argues his desperatenesse and dishonesty.

Because when God hath smitten men in things that are so neare unto him, [Reason 2] and ought to be so deare, and they returne not, it is just with him to proceed unto their persons, and themselves.

To teach us, [Vse. 1] when we see men in contempt, Ministers, Magi∣strates, and others, to judge of it as a fore-runner of some fearfull confusion and destruction. If they be unjustly, without their de∣fault, then is it of a general judgement upon the Church and land, it being also a judgement it selfe; if justly for their dissolute and corrupt lives, then is it a fore-runner of a judgement to them, of their confusion and destruction. As it was in the time of Popery, when the Clergie was come to the height of wealth, yet they were in the wane and eb of worship and respect; nay, in shame and reproach: because as in the morning, the neerer it is to the rising of the Sun, the more light is in the aire, and the more are deformi∣ties and things out of order espied: So as the Gospell drew nea∣rer, that they were like Baals Priests, for deceiving the people, in contempt, with not affecting them to make them returne from their Idols to the living God. Therefore shame and confusion came upon them, as we have seen. So of others, if they be in contempt, &c. And as of them, so of Magistrates, and other par∣ticular men. For as a sicknesse caused by mans misdieting of him∣selfe, or otherwise by his default, and not speedily cured, is a fore∣runner and procurer of a greater disease: so is it in this case.

To teach every one that is in any reproach or contempt, [Ʋse. 2] what∣soever

he is, to thinke of it as the harbinger of confusion and de∣struction, if he be not affected with it to repentance. Therefore should he labour to lay it to his heart, and be humbled for it, and reformed by it: he should be occasioned by it to search his wayes and his conversation. If it befall him for righteousnesse sake, he hath wherein to rejoyce; if for his infirmities, and unjustly from those who reproach him, yet he should see whether it is not justly from God, or no: for that may be justly from him, which is un∣justly from them. But if indeed justly for his dissolute and loose life; then is not to be expected any thing but the confusion and destruction of his person, unlesse that make him to humble and re∣forme himselfe: for when hard and bitter words prevail not, then masters goe to beating and punishing with blowes. So doth God.

VERS. IV.

And ye shall know, that I have sent this commandement un∣to you, that my covenant which I made with Levi, might stand, saith the Lord of Hostes.

ANd yee shall know.] The Prophet proceedeth to the causes of this condemnation. These are three: the first is, because they had neglected their care of Gods worship, not of any ignorance, but against their knowledge: for they knew that the dutie be∣longed to them, and the commandment was to them. For thus it is to be read: For you know.

Their sinne is the greater, [Doctrine. 1] and deserveth the more punishment, who have the knowledge what they ought to do, and yet follow their corrupt affections, then theirs which know not.

Now the knowledge here spoken of, is of two things: of their dutie, and what they ought to do; and of their dignity, and what God had bestowed upon them. And both makes their sinne the greater, because they have gone against their owne knowledge, and Gods kindnesse. That though God had bestowed great bles∣sings upon them, they had forgot it, though they knew it, and were unthankfull unto him.

Unthankfulnesse is a sinne, [Doctrine 2] when men do not answer Gods love as he hath had care and dealt liberally with them. vide Chap. 1. verse 2.

I send this commandment unto you, that my covenant might stand.] They must performe, that is their parts or else he would performe no covenant with them.

God will not, [Doctrine 3] neither is bound to performe covenant with man to give him any thing he hath promised, whether spirituall or temporall, of this life, or that is to come, unlesse he performe his

covenant and conditions. The covenant of God is either gene∣rall or speciall. The generall, either legall or Evangelicall. All which requires the conditions to be performed on mans part, if he would have God performe; or else, &c. Levit. 18.5. Gal. 3.11. Mark. 16.16. 1 Sam. 2.30. 2 Chron. 15.2.

Because their not performing, [Reason 1] frees him from his promise, and binds him not to performe it, to give such good things to such unworthy fedifragies, covenant breakers; not to give, as it were, the childrens bread to dogs.

When they performe, [Reason 2] he will; because he is most faithfull that hath promised, and can neither lye nor deceive, he being true, and Truth it selfe.

Rom. 3.3.4. [Object.] For what though some did not beleeve? shall their unbeliefe make the faith of God without effect? God for∣bid: yea, let God be true, and every man a lyer, as it is written, That thou mightest be justified in thy words, and overcome when thou art judged. Then will he performe when man doth not.

That will not follow from this, [Answer.] which is manifest thus: The Apostle asketh the question: Whereas many of the Jewes were unfaithfull, and covenant breakers, whether their infidelity should abrogate and make void the covenant of God, that he should shew no fruit of it among them: and, as man, should break his promise, and performe to none that which was promised to all. He answe∣reth, that cannot be; but howsoever the greater part of them had broken covenant, with whom he might justly breake, and would, yet his covenant should have his full force and efficacie; though not in all, yet in the Nation: because there was ever some good men among that people, who believed the promises, and lived uncorruptly and holily; therefore in them, and to them should that be performed which was promised. Shewing, that the wic∣kednesse of a multitude shall not make the promise of God void, and of none effect; but he will perform them to the beleevers, and they who performe conditions, though they be but a very few. And so the place makes for the point, not against it.

Many enjoy Gods blessings, [Object.] and never perform the condition, but live wickedly and prophanely.

They enjoy not the blessing of eternity, [Answer.] neither ever shall: and as for temporall things, they may enjoy them, but not any bles∣sing by them: it were better for them to be without them; for they increase their sinne, and are but fed and sustained by them for the slaughter, as the damned are by Gods power to endure his wrath and punishment.

If in our observation we finde, [Vse. 1] that many promises God hath made, are not performed to our selves, or others. As there are many other things which may be answered for clearing and ac∣quitting

the truth and fidelity of God, in this kinde; especially in temporall things; he gives spirituall, an ounce of which is better then many a pound of the other. And if he breaks not, that pro∣miseth silver, and gives the greater summe in gold: so not God. If he promise deliverance, and gives patience under the crosse, which is better for the sufferer, he still performes, because such things had those exceptions: And so in many other things, but this especially, when the good things promised are not performed, the cause is in our selves and other men, why they are not per∣formed, and not in God; because we performe not conditions. And this being, makes us, not him, covenant-breakers, who have made our selves uncapable, and unworthy of his blessings, and so have freed him from his promise, by our breaking with him. Now he that is freed, cannot breake covenant, though he do not the thing before covenanted.

To let us see the folly of those men who thinke to have Gods promises performed unto them, [Ʋse. 2] and him to keep covenant with them; and in many things makeno doubt but he hath done, and in future times assure themselves he will, when they neither have done, nor yet endevour to keep any covenant with him. If the former be true, do they not deceive themselves? and are they not (though how wise soever in other things, yet in this) stark fools? For if he be a foole, that because he hath the word, or the bond of a good man, one able, and that never broke for the payment of a thousand pounds at such a time, and such a place, but upon con∣dition he performe such a service, or effect such a worke, to lay his whole state and his whole condition upon thta, that it will be performed in the same time and place; and yet he never go about to perform the conditions at all, or as it should be performed; were he not a foole? Sure in all your judgements he were very unwise. And yet, alas! how many fools and unwise men have we, who deale thus, lay all upon Gods fidelitie, and performe nothing themselves at all? As if God must needs performe, because he had promised, and could not be faithfull, unlesse he did perform, when they keep no condition. Many a man deluded by Satan, and his owne secure heart, perswades himselfe God hath been mercifull unto him, and forgiven him his sins, though he never came truly to see sinne, nor to sorrow for sinne, nor forsake and re∣forme his corruptions, wherein true repentance consisteth, and which is the condition on mans part, if ever he would have God take away his sinne, and put them out of his remembrance. Many one thinkes God had performed his covenant of temporall things, because he is in the middest of abundance, and hath his barnes full, and his bagges full, and every where findes he increa∣seth, though he never made any conscience of his wayes, and the workes of God; but at best lived but civilly, and kept his credit

with men: and sees not that he is deceived, & sees that these are but things that are common things, wherewith he is but fatted for the shambles, and such as are reserved for his evill. And for time to come many doubt not but they shall obtaine great things in this life, and that God will give them honour, and favour, and riches and abundance, though they never keepe condition with him. Fools and blinde, who know they cannot live, except they eate; not reap, except they sow; not recover health, except they use physicke, and the means appointed: And yet thinke, without per∣forming the grand meanes and condition with God, they shall have what he hath promised; and so happily they may: But as Is∣rael had a King in Gods wrath, and quails in his displeasure: And as the Physitian gives his patient liberty to eate what he list, when he is out of all hope, and despaires of ever recovering him. Many a man perswades himselfe that God will save him, though he ne∣ver was able to performe the condition of the Law, neither ever endeavoured to performe the condition of the Gospell. Truly this is not to beleeve, but deceive himselfe with an opinion of faith, he neither having the knowledge of the promises, the ground of it, nor workes the answerable fruits of it. And so hath but a vaine, foolish, and dead faith. But he shall know his folly, when God shall manifest unto him, that he is not bound to per∣form promise, because he never kept condition.

To teach every man that hath any desire that God should per∣forme covenant with him, [Ʋse. 3] to endeavour to performe conditions with God.* 1.105 He must first Week to know what they are God requires of him, and then do them: for without that he cannot do. And his searching for knowledge must not onely be for the generall, but for the particulars of his place, what command is sent to him; and then faithfully do it, that Gods covenant may stand: We must repent, beleeve and obey the Gospell and Commandments of God: For it is godlinesse that hath the promises, and shall have the performance. Let such a one remember, 1 Tim. 4.8. and Prov. 21.21. Yea, he may assure himselfe, that if he apply himself to that which God requireth of him, and he hath covenanted for, he shall be sure to finde him that hath been a willing promiser, a most faithfull performer. For parum erat promissio, etiam scripto se teneri voluit. Aug. in Psal. 119. And so no good thing that he hath promised shall faile, but shall all be made good, Joshua 22.15.

My covenant with Levi.] Here is the honour and dignity he had bestowed upon them, having made a speciall agreement and covenant with them.

The Lord hath specially honoured his messengers and servants the Priests in the old, [Doctrine.] and the Ministers in the new Testament: for he hath not onely made the generall covenant with them. I will be

their God, they my people; but hath made a particular and speciall agreement and covenant with them: So here, and Numb. 8.13.14. Thou shalt set the Levites before Aaron, and before his sons, and offer them as a shake offering to the Lord. Thus thou shalt separate the Levites from among the children of Israel, and the Levites shall be mine. 1 Sam. 2.28. And I chose him out of all the tribes of Isra∣el to be my Priest to offer upon mine Altar, and to burn Incense, and to weare an Ephod before me; and I gave unto the house of thy father, all the offerings made by fire of the children of Israel. Joh. 15.15. 2 Cor. 3.6.

Because they are of his privy counsell, and know his secret. [Reason 1] Amos 3.7. Surely the Lord God will doe nothing, but he revealeth his secrets unto his servants the Prophets. Privy counsellours are specially honoured and have a particular covenant made with them.

Because they are his messengers, his embassadours, [Reason, 2] 2 Cor. 5.20. they are specially honoured, and new sworne, a new covenant.

No reason why the great and rich men of the world should contemne the ministry for their children, as too base a thing, [Ʋse. 1] and not fit for their sonnes, when as God hath thus honoured it, and taken them so neere unto himselfe. In respect of which, Amos, who was beleeved to be the brother of Azariah, the King of Judah, thought it no base thing his sonne shoule be a Prophet; neither Christ himselfe to be a preacher.

This may be a caveat for men to take heede how they abuse or injure the ministers who are so neere unto him, [Vse. 2] and whom he hath thus honoured: certainly they ought to honour him, though it goe against the haire, and stomacke with them, as with Haman, because he would have them honoured; but if not, but they a∣buse and disgrace them, and use them as the Ammonites did Davids servants: Let them take heede they stinke not in his no∣strils; for if Princes be tender hearted and stone affected, with the injuries of their common subjects, and will revenge them; what will they doe for their counsellours, their embassadours? And yet meane men will now abuse them in words, and con∣temne as farre as they can for the law of man, if they sing not pla∣centia, if they teach crosse to their humours; but their portion is with the Lord, and so is theirs who so abuse them. And one day they shall both know whether is better to reprove and lift up his voyce and spare not, or to spare and reforme nothing.

It may comfort the minister against contempt when he is faith∣full, [Ʋse. 3] yet to be still so, and bold, remembring his honour God hath given him, which is better then all the honour man can affoord. And though men may thinke their faithfulnesse may hinder them from honour, as Balaak said to Balaam, Numb. 24.11. Therefore now flee unto thy place, I thought surely to promote thee to honour, but

loe, the Lord hath kept thee back from honour: yet it is not so: for that is the true honour which God gives, and will give, and no man can take; and they ought as it is, 2 Cor. 3.12. seeing they have such hope, to use boldnesse of speech.

This may teach what manner of men Ministers ought to be, [Vse. 4] how sanctified, of what puritie and integritie, seeing God hath taken them to be so neer unto himselfe: therefore ought they to be carefull that offer them to God, and they that receive them when they offer; and when they receive, not for favour, or money, or kindred, or any such thing. A man will be marvellous carefull whom he commendeth but for a common servant to a mean man his friend; more, to a Prince; most, to be so nigh to him. If the Steward of a house be permitted and trusted to admit such as are fit, how carefull will he be? If the President of a Princes Coun∣cell to take in such as are able men, how vigilant and inquisitive will he be, that they be such as be competent for the place: So should it be in this, the like care should be had, and wo unto him that hath not. And men that are in the place, ought to looke mar∣vellous carefully to their conversation, & to keep themselves holy. It was taught, Lev. 22.2. ed 10. how unblemished the Priest should be: for if the whole people must be holy, more they. And if they must be carefull of their offering and sacrifices, more of them∣selves. And if they be not, then ought authoritie, like Ashpenaz, Dan. 1.3.4.5. to chuse out the most unblemished, and looke to them, and suffer not them to be good fellows, gamesters, and such like.

Covenant with Levi.] They took not this calling to themselves, but were chosen to it of God, and he made the agreement and co∣venant with them.

None may take this calling upon them, [Doctrine.] to be Gods Ministers, Gods Messengers, and to meddle in these spirituall things, which are proper to the Ministers, but he that is called of God, and with whom God hath made this covenant. The affirmative inferres the negative. Heret belongs that, Numb. 1.51. and 16.10. and 4.15.20. Ezra 2.62.63. Heb. 5.4. This made the Apostles ever a∣vouch their calling, Gal. 1.1. Jam. 1.1. Pet. 1.1. Hereto is that Rom. 10.15. There are three kindes of callings, when men are called by men, and not by God, as first, all teachers: Secondly, of God by Ministery of the Word, all ordinary Ministerie: Thirdly, by Christ immediately, as Apostles, Gal. 1.1. The first to be abhorred, the third to be admired, the second to be expected of all in an ordinary planted Church, Rom. 10.15. The calling is double, or hath two parts; the first inward ability for gifts, and aptnesse for minde, willingnesse and abilitie. The second is out∣ward, the calling by man, and the Church. Hereto belongs the descriptions of a Bishop and Ministers, set out by Saint Paul

1 Tim. 3.2. whereto else may it tend? if every one may intrude himselfe into the Church and the calling, without the call of it; and that, 1 Tim. 5.22.

Because it is a sin unto them who shall, [Reason 1] and a curse belongs to them for medling with things that are holy, when they are not separated and appointed for them. They are thereby liable to Gods judgements, as was Vzzah, 1 Chron. 13.10. and Vzziah, 2 Chron. 26.18.19.

Because else the Church should be too much burdened: [Reason, 2] for when as, 1 Tim. 5.17. The Elders that rule well are worthy of double honour; Therefore many for ambition and ease would chalenge the Ministery, and take it upon them for the honours sake.

Because, 1 Cor. 14.40. [Reason 3] Let all things be done decently and in order. Therefore must there be a calling and chusing of them by the Church: for the other is to make all confusion an dis∣order.

This serves to confute all Anabaptisticall dreames, [Vse. 1] who con∣temne all ordinary callings, vocations; and thinke that every man may at his pleasure, and when he list, take this calling, and those Ecclesiasticall functions upon them. For if this be sound and true, that must needs be false and corrupt, that any should take a∣ny part of this calling, without warrant from God, and besides the order that God hath appointed. Yet I deny not but there is a difference where a Church is not yet planted, where every one that knowes Christ may preach him, and labour to gaine others that are ignorant of Christian religion, and are not to look for an ordinary ordination. For then is he chosen by the silent suffrages and voices of those who heare, and that is his calling; yet is he not to refuse the ordinary calling, if after it be to be had. But when a Church is already planted, and established; because all things must bee done in order, then is required an apparent or∣dination by voyces or imposition of hands; that trouble and con∣fusion might be avoided. Neither do I deny, but sometime there is an extraordinary function, as were the Prophets, not of the Le∣viticall stocke, not ordained of the Priests, which God stirred up, when ordinary Ministers could not reforme the corruptions of the time; but what he did extraordinarily, is to be admired rather then imitated: For we must follow the prescript rule that is given us, which is, that every man have his ordinary calling which is from God by men.

1 Cor. 16.15. Now brethren, I beseech you, [Object.] know ye the house of Stephanus, that it is the first fruits of Achaia, and that they have given themselves to minister unto the Saints.

The meaning is not, that they called themselves, [Answer.] but that they set themselves apart to the Ministerie of the Saints, in the purpose &

resolution of thehir owne hearts, and not contemning or neglecting the calling of God by the Church.

To let private men and women see their danger in medling with those things which are proper to the Minister, [Ʋse. 2] when they have not a calling to it. If Vzzah, if Vzziah were smitten, how shall they escape? whether they can pretend the authority of the Church, as in the Romish Church they can, for women to baptize, yet shall they not escape for excuse of necessitie; it will not serve, because that it is not from God, but it is from mans folly, or ignorance. If it be objected, that it is not then a Sacrament which is given by them, when they have no authoritie to deliver a Sacrament; I answer: yes, for the Seale is the Princes, although some other then the Lord Keeper set it to by some indirect dealing. And though such a Minister sinne in dealing with the Word and Sacra∣ments, yet are they such to the hearer and receiver. Againe, that which S. Augustine* 1.106 hath in his second book against Petill. They are true Sacraments though they are not true Ministers; because what they give is not their owne, but Gods.

To teach every man to be sure, [Vse. 3] that he hath a calling of God to the Ministery before he take it upon him, that he may be able to say, as Jer. 7.16. I have not thrust in my selfe for a Pastor af∣ter thee; neither have I desired the day of misery; thou knowest that which came out of my lips was right before thee. His calling is his inward gifts and conscience, abilitie and care to use them; and the outward calling of the Church, 1 Tim. 3.10. For without this may he not do it, though he be never so excellent; as it is dan∣gerous for him to meddle with this without the other. And if his gifts be inferiour to many, or as it may be but in his owne sense: yet if it be the judgement of others, he may not by modesty or shamefastnesse refuse, though at first he may professe what he thinketh of himselfe: yet if they will not change, then must he yeeld and submit himselfe.

VERS. V.

My covenant was with him of life and peace, and I gave him feare, and he feared me, and was afraid before my Name.

MY covenant was with him of life and peace.] The dignity bestowed upon these Priests consisting in the speciall Co∣venant, is here amplified by the parts of the Covenant. First on Gods part, which is double, a Gratious promise of life and peace, and a faithfull performance.

My Covenant was with him of life and peace.] That is, I cove∣nanted

with him, and tooke him into favour, and made a league and agreement with him; and by my covenant I bound my selfe to give him first life, that is, length of dayes here on earth; Saint Hieroms opinion of the life of grace here, and of glory hereaf∣ter, is not greatly probable, hardly any instance of the like inter∣pretation, and that peace following after, not so to be understood of spirituall peace, but of an outward prosperity in this life: and so they who incline to Hierom in the former, understand it. And it must needs be, according to that which is Numb. 25.12.13. Wherefore say to him; Behold, I give unto him my covenant of peace, and he shall have it, and his seed after him, even the covenant of the Priests office for ever; because he was zealous for his God and hath made an attonement for the children of Israel For the cove∣nant of peace is expounded by the perpetuall Priesthood. And in other places the branches of this covenant are set downe in the a∣bundance of outward things, by the offering and other means both to the Priests, Numb. 18.8. ad 20.26.30. and for the Levites, Numb. 18.21.24.31.

And I gave them him] Gods performance; As I promised him these things, so I did very certainly and assuredly perform to Aaron, and Phineas, and others, who did performe conditions and covenant with me; and will do to as many as shall so deal also with me.

For my feare.] Now he comes to the second, containing the conditions performed by Levi, and these are the fear of God and humilitie. Some read it; I gave him my fear; which is true, and agrees well with the doctrine of faith: for the feare of God is the gift of God, Jer. 32.40. but the words are otherwise: I gave him these for the feare wherewith he feared me. Because he beleeved my word, and honoured me in his place, and lookt to my wor∣ship in himselfe and others, I honoured him, and gave him these things.

And was afraid before my Name.] Iunius readeth it: He was de∣stroyed for my Name: i. for not honouring my Name, Numb. 20.12.24.28. But the whole speech here is against it: for he intending to set forth the care which Aaron and his sonnes had of the wor∣ship of God, and to commend him rather then tax his infirmities. It is rather, he was humbled before me, he walked humbly and low∣ly and did all in humility, not lifting up himselfe either for his high calling, or for his faithfull service. The parts of the covenant which is the Priests dignity. And first on Gods part, and first his promise.

Long life and the length of dayes is the blessing and gift of God, [Doctrine.] that which he promiseth and performeth to all those who feare him and walke in his wayes. Prov. 10.27. The feare of the Lord increaseth the dayes; but the yeares of the wicked shall be dimi∣nished,

and 16.31. Exod. 20.12. Deuter. 25.45. 1 Kings 3.14. And if thou wilt walke in my wayes to keepe mine ordinances and my com∣mandments, as thy father David did walke, I will prolong thy dayes. Psal. 91.16.

Because God will be glorified by his in this life, [Reason 1] as the Psal∣mist, I will not dye, but live, and declare the workes of the Lord. Now the longer they live, the more they may glorifie God; then it is a blessing.

Because it is a blessing to helpe many, [Reason, 2] and to draw many unto God in this life, but that is done by living long; seeing it is so long before a man comes to be able to doe either; many of his yeares and dayes spent before he be fit for it.

But many of the children of God dye untimely, [Object.] and live not long, how then is this true?

This is not simply a blessing, [Answer.] as if he were happy that lives long, but as a symbole or signe of Gods good favour, and love. If then, he shewes his love to some rather by taking them out of this life, then by prolonging their daies, he doth the rather performe his promife then breake it. A man promiseth ten acres of ground in one field, and gives him an hundreth in another, he hath not bro∣ken his promise. So if God have promised long life, that is, an hundred yeares here, and after not give it him, but gives him e∣ternity in the heavens, hath not broken his promise, for it being not promised as a blessed and happy thing in it selfe, but as a signe of his good will, which is greater sometimes to be taken out of this life. As Ieroboams good sonne was, that he might not be infected with the sinnes of his fathers house, and not afflicted with the sight of those horrible judgements that were to fall upon that gracelesse family; which was no ill bargaine to be taken from earth to heaven, from the conflict to the triumph, from the battell to the victory, from men to God, and to the company of his An∣gells and Saints.

This is to admonish old men to be thankefull unto God for his mercy in preserving them so long, [Vse. 1] and lengthening their dayes, specially if they have beene found in the way of righteousnesse. Prov. 16.31. If they have feared God and walked uprightly and humbly before him; it hath beene his blessing upon them, and mercy to them; otherwise it hath beene but a curse unto them, for they have but lived to heape up wrath against the day of wrath, and to make up a greater measure of their sinnes, that God may make a greater measure of vengeance. So that it had beene better for them never to have beene borne, or else to have dyed so soone as they were borne; for the longer they live, the more sinnes they commit, and the greater shall be their torments. But greater shall be his glory that is found in the way of righteousnesse and in wel∣doing because he hath more glorified God. And he ought still to

use this as a blessing of God, that he may glorifie him more, and fit himselfe more for him and for his service; imagining that as old age is a blessing, so is it a bond, that he should performe; as Psa. 71.17, 18. O God thou hast taught me from my youth even untill now: therefore will I tell of thy wonddrous workes. Yea, even unto mine old age and gray head. O God forsake me not untill I have de∣clared thine arme unto this generation, and thy power to all them that shall come. And if he have borne it in his youth it will be lesse burdensome in his old age, for to others it is heavy.

Then is it lawfull for a man to pray for long life, [Ʋse 2] that he may live to glorifie God here; so did David, Psalm. 102.27. so Hezekiah, Isaiah 38.3. True it is that a Christian man should be equally prepared to life or death; for in things wherein a man can∣not certainely know, which will make more for the glory of God, and their owne good and salvations; the will of man should be equally prepared for both, lest it should resist God; so in this. And because he should lesse torment and vex himselfe with the desire of life or feare of death; yet is it not unlawfull for him to pray for life for the grounds before, so he pray for it as for other things, conditionally. Truth is that of Solomon, Eccles. 7.1. The day of death is better then the day of ones birth, because of mise∣ries and fearefull times, when it is like as August: to be Diù vive∣re, diù torquere, to live long, to be vexed long: Or as Cyprian,* 1.107 Death is not only not unpro∣fitable to believers, but profitable; because it sets a man out of danger of sinning, and puts him in a security of not sinning. Yet proves it not that it is the more to be desired. When as a man may shew his patience, and spirituall fortitude in his owne miseries, and the more he suffers and conquers, the more he shall be glorified. And in other mens miseries he may shew piety, comfort and good will towards other, and mercie to them in their miseries, and finde himselfe the more mercie. And his sinnes he may breake off, not by ending his life, but by amending of it, & by true repen∣tance. And so his age may be a crown of righteousnesse. He is a wise Physitian that knowes how to temper his medicine, that it will confirme health: And he is a wise man who learnes so to live, that a good death may follow after.

Peace, plenty, prosperity, a prosperous estate, [Doctrine.] and plenty of outward things, a liberall portion, God hath promised, and will performe to those who feare him, and will walke in his wayes, 1 Tim. 4.8. Bodily exercise profiteth little: but godlinesse is profitable unto all things, which hath the promise of the life present, and of that that is to come, Deut. 28.1. Psal. 84.11.

Because they may by them be better able both to glorifie God, [Reason 1] & benefit men, being helps of their weaknes, and strength to their infirmities.

Because he might encourage them against all the discouragements they shall finde in professing his feare, [Reason 2] and by these ballance them that they be not driven backe from him by the tempests Satan will stirre up against them.

They who have the true feare of God, [Vse. 1] may best be, and live without carping care for the things of his life, they may best take the Apostles exhortation; Let their conversation be without co∣vetousnesse, Heb. 13.5, For they have his promise and covenant to be provided for of a liberall and rich portion: he that hath cove∣nanted with a rich wealthy man, and one of great power, with a Prince of a countrey, that he shall be in safety and abundance un∣der him for such and such service, hath taken all care he will for it, onely his care is to use it well: so it should be with these. And farre better may it be, seeing his power and riches ex∣ceedeth all: he hath promised, and will performe; and though the Lions lacke, and suffer hunger, yet shall they lack no∣thing at all who feare the Lord. But many wicked men, voyd of Gods feare, have more abundance then most of those who feare him. Be it so; yet is not this crossed: for as the life of man con∣sists not in abundance, so not their prosperity when they have competencie. And a little that is sufficient which the righteous hath where there is contentment with it, is better then great riches of the ungodly. And if such have not so great abundance and seeme sometime to be scanted, it is either beause they have some secret sin known to God which shuts up his hand towards them, or because they seek them indirectly, which God makes frustrate, or he sees how their hearts would be upon them, and stolne away from him, and that riches would devoure, or for a time obscure their religion; knowing their hearts better then themselves, or as Chrysost. 〈◊〉〈◊〉. 16. ad popul. Antioch. He first makes men fit to use and dispose the riches he meanes to give them, and after gives them riches.* 1.108 Which lesse he had done, the bestowing of riches had not beene a gift, but a punishment and revenge. This publicke and generall charter of God hath these exceptions.

To teach every man what is the nighest and readiest way, [Vse. 2] what is the Kings high-way to prosperity and plenty, to riches and wealth, the feare of God, and the walking in his wayes. Many men who hasten to riches, and have set downe with themselves, and resolved to be rich, take many wayes to it, by false weights and measures, by cozenning or deceit, by flattery or other wic∣ked courses. Happily a man may come to riches or abundance sooner then another, that keepes the Kings high-way; as he that hath found a bye and casting way, may come to his journeyes end speedier then he that keepes the ordinary way; but they shall not prosper with him. Prov. 20.21. An heritage is hastily gotten at the beginning, but the end thereof shall not be blessed. But poverty

shall come upon him. Prov. 28.22. A man with a wicked eye hasteth to riches, and knoweth not that poverty shall come upon him. And he shall be guilty of much sinne, and bring much sorrow upon himselfe. Prov. 22.20. 1 Tim. 6.9.10. But they who take the right way shall be sure of them, and not finde sorrowes with them. For so Gods blessing makes rich, for they shall have them by vertue of his covenant, and as testimonies of his love, which is farre bet∣ter then farre greater riches, if it be but a pittance.

And I gave them him] That he had promised, that he performed.

God in his will and decrees, covenants and promises, [Doctrine.] is most certaine and sure. So much is here, and James 1.17.

To comfort those who live in toruble and affliction in this life, [Vse.] the Lord will make good all his promises to them in due time, upon this should they stay themselves as the Anchor hold, fast against all temptations, herewith should they comfort themselves, As Psal. 119.49.50. Remember the promise made to thy servant, wherein thou hast caused me to trust. It is my comfort in my trouble; for thy promise hath quickened me. As Abraham said, Gen. 22.8. God will provide; it may be in this life, but if the leaves fall, the rootes are sure to stand; though earthly things are not alwayes performed, because they are not absolutely promised, yet heaven∣ly and eternall shall.

My feare.] Or for the feare wherewith he feared me.] The con∣ditions on the Priests part are feare and humility.

Though men be bound to doe and suffer whatsoever God shall lay upon them; and when they have done all, both are, [Doctrine.] and must confesse they are unprofitable servants. Luke 17.10. yet the Lord in his great mercy and goodnesse propoundeth, promiseth, and performeth a reward unto them here, and Gen. 22.16.17. Mat. 6.4.6.18. Mat. 10.42. Marke 10.29.30. Hebrewes 6.10.

Because of the imperfection and corruption of men; [Reason 1] therefore hath he propounded them.

Because he is faithfull, and having promised, must, [Reason 2] and will performe.

This is to encourage and hearten us to obey in all things with chearefulnesse, and to beare all things with patience by the hope and expectation of these things. Heb. 10.32. ad 38. and 11.24.25.26. Mat. 5.11.12. 2 Cor. 7.1. Indeed the most ingenuous, filiall & acceptable service, is to obey for the love of God, and that sim∣ply without respect of reward, but be∣cause of our infirmity that cannot, and Gods mercie who hath so provided for our weaknesse. For as S. Chrysostome speakes,* 1.109 We ought in grievous and irksome things, to consider not the la∣bours but the rewards; as Merchants

minde the gaine, not the dangers of the sea; so must we looke at heaven and the presence of God.

For the feare.] These blessings of life and peace are promised for Gods feare; and this is the condition he required of them for them.

He that would have the blessings of God performed to him, [Doctrine.] which he hath promised, must have this condition of his feare and must feare him, for that he commends here in Levi, he com∣mends to posterity, and commands the performance for the obtai∣ning of the other. Deuter. 5.29. Oh that there were such an heart in them to feare me, and to keepe all my commandements always: that it might goe well with them, and with their children for ever. Psalm. 115.11.13. Prov. 14.26.27. Luke 1.50. This feare of God is a continuall reverent awe of him, rising partly on consideration of his power, and partly of his mercy. First, it is a reverent awe, serve the Lord in feare, and rejoyce in trembling. Secondly, continued not onely for a brunt or in some judgement, as those in Jonah 1.16. but Prov. 28.14. Blessed is the man that feareth alway; but he that hardeneth his heart shall fall into evill. Thirdly, the grounds, 1. Gods power, though there be no expectation of evill, as we re∣verence a man of authority, though he bear no evil will unto us, but good, even for his authorities sake. 1 Kings 19.13. Heb. 12.21.2. his mercy because he hath shewed them mercy and goodnesse, both in soule and body. Psal. 130.4. Hos. 3.5. Job 1.9.

Because onely they must have them to whom they belong; [Reason 1] now as Christ of one, health, Mat. 15.26. And he answered and said, it is not good to take the childrens bread & to cast it to whelps. So of all, they are childrens bread, onely their portion, which are Gods. Now they are onely his which feare him. Mal. 1.6. Honour is filiall feare.

Because in covenants no man may expect anothers promise, [Reason 2] but he that performes that he undertooke; so in this. And though the mercy of God be great, it is to be expected and found, not when men performe no conditions, but in passing by their infirmi∣ties when they performe them

It is matter of comfort to as many as live in the feare and conti∣nuall awe of God: [Vse 1] to them belong the promises, and they shall have the performance of them; for the performing their conditi∣on, he cannot nor will not but performe his. They may happily be in reproach and scorne in the time and age they live in, for the feare of God which they professe, the righteous being an abomi∣nation to the wicked, and restraining themselves from evill be made a prey to the wicked, Isaiah 59.15. yet against these must this comfort them, thinking that these things are but as sower sawce to make sweet and delicious meate more toothsome and more wholesome: neither must it trouble them to see others in

abundance, greater then they, and happily when they are such as performe no condition with God at all, but are Atheists and pro∣phane blasphemers, and wicked miscreants, and such like: for this should rather comfort them: if he do so in his generall provi∣dence to those who have no promise, what will he do to those who have the promise? And if he feed the swine, will he starve the children? If the doggers be full, and corn-fed, will he desti∣tute the children when the bread is theirs? He will not sure. It may be they shall not have things superfluous to abuse unto wan∣tonnesse, and so to grow worse; but they shall have that which is necessary and fitting for them: And that little is beter then the o∣thers much.

To stirre up every man that hath not this feare, [Vse. 2] to labour and use all meanes to come by it. It is the condition that makes him capable of the blessings of God, and the lawfull heire of them. He that knew a meanes to make himselfe capable of some rich mans goods, and to be his heir or executor after his death, would desire it, seeke for it, and strive to attaine it by all meanes. Admit it were the reverencing, and honouring, and pleasing of him in all things; would he not be double diligent about it? So in this, eve∣ry man should pray earnestly for it, and long after it. Nehem. 1.11. Psal. 86.11.

But because many take the comfort to them, who have no part in it, and perswade themselves they have this feare, when they have no portion of it; we may not unprofitably call to minde the five effects, as five notes to know this childelike feare by, handled Chap. 1.6.

He was humbled before me.] The second thing God commen∣deth in these as the thing he delights in and approved, and as the condition on their parts, for which he gave them his blessings, is humility.

He that is humble and lowly in minde shall receive the blessings of God; [Doctrine.] to him hath God promised them and will performe them. James 4.6. But the Scripture offereth more grace, and therefore saith, God resisteth the proud, and giveth grace to the humble, Psal. 138.6. Prov. 3.34. and 29.23.

VERS. VI.

The law of truth was in his mouth, and there was no iniquity found in his lips; he walked with me in peace and equity, and did turn many away from iniquity.

THe law of truth was in his mouth.] Here begins the second reason given of the Lord, why he would bring these judge∣ments

upon these Priests; namely, their dissimilitude with the for∣mer and first Priests, with whom he made the covenant, and to whom he did performe it, Aaron, Eleazar, Phineas. And in this the order observed is, he setteth downe in the first part of the comparison, their good and worthy parts which were the prede∣cessors, vers. 6. and the reason of it, vers. 7. There are foure worthy parts reckoned of theirs. And these were not of private and particular parts, as they were private men; but they were such parts as were in them as publicke persons: As if it had re∣ference with the former, he said, he did not onely carry himselfe and approve himselfe a good and godly man; but he shewed him∣selfe a wise and compleat Doctor, both in teaching the Law and Truth of God, and giving most wise, grave, and wholesome counsell.

The law of truth was in his mouth.] The first part of the prede∣cessors, which was commendable in them, he was ever most stu∣dious of the law of God, and most skilfull in it, and taught it most sincerely to his people, ever teaching most sound doctrine to them, that they might observe my precepts.

And there was no iniquity found in his lips.] The second thing commendable; he never propounded or taught any errour, he ne∣ver deceived any of my people to draw them from my true wor∣ship; but taught ever that which was wholsome and good. Ini∣quity is commonly taken for the pervertion and depravation of the knowne right, and is opposite to equity and truth.

He walked with me in peace and equitie.] The third thing com∣mendable; the summe of it is, he lived and performed the duty of his place without all negligence & unfaithfulnesse, approving himselfe to God and men. He walkes with me, i. he was most carefull to please me, and to approve himselfe unto me, to worship me as I required, and followed not the wickednesse of the age, nor was corrupted with the depravations of the time, whereby men were depraved in my service and feare, as Gen. 5.22.

In peace.] That is peaceably, not provoking me to anger; but cleaving fast unto me, and obeying my will, so that I had no cause of expostulating or quarrelling with him. Cyril saith, To have peace with God, is nothing else but to desire to know and do that which God requires, and to offend him in nothing.

And did turn many from iniquity.] The fourth thing commen∣dable in them, was, that by their exact walking, and faithfull tea∣ching, they helped to turne others from their sinfull wayes. Out of the coherence, that from their personall and inherent vertues, he proceeds to the vertues of their place, and their publicke acti∣ons and carriages; we may note:

It is not enough for a man to be honest and good in himselfe, [Doctrine.] in his owne person; but if he have any place, either more or lesse

publicke, he must be good & faithfull in that, if hee would be ap∣proved of God: As if he be a Magistrate, or Minister, or officer, or master of a family. As this is manifest in the coherence: so by that, Gen. 18.17.18.19. & Exo 18.19.20.21. Hence is both the cōmen∣dations & blemish of old Eli, he was a good Priest, a good Magi∣strate, but a bad father; in the more publicke, good; in the lesse, defective, 1 Sam. 1.2. Hence we read in Scripture, the commen∣dations of good governours, and Kings, both for their private parts, and their publicke vertues: In themselves fearing God, and in publick discharging their duties sufficiently and faithfully. And in the new Testament we finde not onely private and perso∣nall duties prescribed to Masters, Fathers, Husbands, to Mini∣sters and Magistrates; but specially publicke, Ephes. 5. and 6. Col. 3. and 4. 1 Tim. 3.2. &c. Tit. 1.6. Hence the commen∣dation of the Angell of the Church of Ephesus, though he was defective in personall, Rev. 2.2. and the reproofe of the Angell of Pergamus, verses 14.15.

Because he more glorifies God: for though his good workes, [Reason 1] as a private man, do glorifie God; yet nothing so much as his faithfulnesse in his place publicke, which makes that God is glo∣rified much more, and of more. An annuall Magistrate may pro∣cure the glory of God more in that yeare, then in all his life: not onely because Regis ad exemplum, &c. but because they may com∣mand and compell moe.

Because this will blemish the other their private parts, [Reason, 2] and bring Gods judgements upon them, at least temporall, as in Eli, and the Angel of Pergamus.

This may let all those see their errour and corruption, [Ʋse 1] who take places, or seek them only for the honour and dignity of them, without either ability for the duties, or conscience and care to per∣forme those publicke duties, onely it sufficeth them that they have some faith and feare of God, as other private men have, and never shew themselves faithfull in their publicke places, never re∣gard to doe and execute the places. But of few fathers of fami∣lies can God say as of Abraham; nay, he knowes the contrary, that they tooke the place with no minde to do any such dutie, and so execute it still. So of Magistrates and Ministers. They are brought, or thrust themselves, before they be called up∣on the stage of the world; and when they are on it, do no more then make a dumb shew, perform no more then lookers on, or but things that must be done of course, and would be though they slept: which is the fault not onely of men profane, or but civilly honest; but of men who professe the feare of God; and may well be thought to have some good measure of it, and go for good and truly honest men. Yet it is their blemish, that they are carelesse of the duties of their place. That as he said, An evill man may be a

good Citizen: we may say, Good men are evill Citizens, Ma∣sters, &c. which blemisheth much their private graces in the sight of God and good men. And upon many hath, and doth, and will bring particular and temporall judgements, from their families, and servants, &c. For this is a grand cause why good men, fathers of families, have such gracelesse children, and corrupt servants, Ministers such untoward flockes, Magistrates such people.

This may admonish and instruct all that have the faith and feare of God, [Vse 2] to joyne with it this care of the duties of their place whatsoever it is; that they must have, because these duties though they be profitable for the common good, yet are they not accep∣table from him. As he saith, Cypriansec. de zela & livore, that performeth holy things and is not a consecrated Priest, doth things in respect of himselfe, childish and unprofitable though they may be good to others. So he that doth things without faith and the feare of God, they are unprofitable; yea wicked and damnable sinnes, howsoever they may benefit others; so may I say of these; but yet this had, will not beare out, nor excuse the neg∣ligence and not doing the duties of his place. It may make the in∣firmities of them passed over, but not defend the omitting of them. Therefore to be accepted of God, men must also be carefull of that: Masters, &c. The excuses that commonly are pretended will not goe for currant; servants will not abide with me, if I in∣struct, correct, and restraine them, as duty and reason requireth. First, see whether thou art not the cause why they are so untracta∣ble, either not seeking by prayer a blessing upon thy government, or dealing hardly and passionately in thy government, as if thou hated them, rather then loved good things, or thy servants see thee doe contrary to that thou directs them; for if none of these, God will perswade them to be tractable and bend their hearts, or else know that he would have thee purge thy house of them, as David said and did his, of his said lewd servants; lest as God prospers a bad houshold for a good servant, so he curse a good houshold for a bad servant. Ministers excuses of the untractablenesse, and un∣willingnesse of their people which may happily come from their former negligence, or indiscretion; or if God doe not blesse his labours to them, his reward shall be never a whit the lesse, nor he lesse acceptable, so he doe his duty. Magistrates and Officers, that they shall be accounted busie, officious, and pragmaticall, and it may be when they are out of their office they shall have actions against them for this and that usage; they may happily be justly so accounted, because they follow and doe things in humour not in conscience. If they doe not, they neede not doubt of Gods pro∣tection, and of good successe, and should rather feare an action from God then men, besides the losse of the good they may have by doing it. But to all I say as she said to the Heathen King, doe me

justice, or else cease to be my King. So let them either doe the du∣ties of their places or else never take them, or speedily give them over, and leave to be masters, &c. Or else they must know that if God will not justifie; he will condemne.

The law of truth was in his mouth.] He taught the truth and word of God, and nothing but that, and that wholly.

The Minister of God must deliver to his people, [Doctrine.] the law of truth, and it onely; onely the word of God and nothing else, Rev. 2.7. heare what the spirit saith.

The law of truth was in his mouth.] He taught the truth and no∣thing else but the truth, and the whole truth, all the truth not kee∣ping any thing from them.

The Minister must deliver to his people the whole truth of God, [Doctrine.] all his will and counsell whatsoever he hath commanded and revealed. Levit. 10.11. Deut. 5.27. Mat. 28.20. Acts 10.33. and 20.27.35.

Because else he cannot be free from the blood of his flocke, [Reason 1] that is, the perishing or slaughtering of them, sanguinis, i. caedis, saith Chrysostome, upon Acts 20.26. For if Paul be free from their blood and from their murther, because as he said Acts 20.26.27. I take you to record this day, that I am pure from the blood of all men. For I have kept nothing backe, but have shewed you all the counsell of God. Then will this by the contrary follow.

Because else they should not be faithfull neither to him that sent them, nor to them over whom they are set; [Reason, 2] for what fidelity can there be when for their owne pleasures or respects, they shall not deliver the whole he commanded, and might be profitable to them? 1 Cor. 4.2. And as for the rest, it is required of the disposers, that every one be found faithfull.

This will crosse their opinion who affirme many things in the word, are unfit to be delivered and taught to the people, [Ʋse 1] and are ready to scandall and stumble at it, when at any time they are. But if the Minister must deliver the whole truth, If Rom. 15.4. Whatsoever things are written aforetime are written for our learning, that we through patience, and comfort of the Scriptures might have hope. If Deuter. 29.29. The secret things belong to the Lord our God, but the things revealed belong unto us and to our children for ever, that we may doe all the words of this law. Why should they not be taught? It is certaine that many things ought to be spoken wisely, discreetely, in their fit and due times; but yet all things must be delivered. That which Hierom counselled Laeta for her daughter, that the booke of Canticles she should read last of all the Scriptures, when without danger she might, lest in reading it in the first place, she should be wounded when she was not able to discerne spirituall things and spirituall love under carnall words. It may be a rule for all things of the like kind: for as Hilar.

Psa. 134. As an unskilfull man comming into a field abounding with wholsome hearbs, passes by all, as of no more use then the grasse; but a skilfull one otherwise: So of the Scriptures.* 1.110 And as Bernard; Why may I not draw a sweet and wholesome repast of the Spirit, out of the sterile and insipide letter, as grain from out the huskes, as the nut from out the shell, as the marrow from out the bone. And as Basil;* 1.111 All bread affoords nourishment for health; but of no use oft-times to the sicke or quea∣mish:* 1.112 so is the Scripture pure unto the pure. And if any seeme unclean and uncomely, it is to those that are such in themselves. For o∣ther things that men thinke unfit to be taught because of the greatnesse of the mystery, and the depth of them; I say as to the former. If Paul have written of election and reprobation, and hath said, All things that are written are profitable, and are for learning, in the same E∣pistle where he specially handles those things, why should they not be taught, but with wise∣dome in their place. That which S. Chrysostome speaks in another case, we may apply to this:* 1.113 A petty School-master, that takes a young childe from his mothers lap, ignorant yet of all things, onely teacheth him his first letters, whom another master takes, and instructs after in higher learning: so in the knowledge of the Scriptures. For as all men cannot dive, and fetch pretious stones from the deepe, but he that is cunning, and hath the Art of it: so not all, but the wise, can either teach or conceive the deep mysteries. First children must be taught letters, then sillables, af∣ter words, then construction, and after all the matter. So is it here.

This teacheth the Minister of God how diligent he ought to be, [Ʋse 2] both in his private state and publicke preaching, both to finde out the whole will and counsell of God, and to deliver it to his people; he must exercise himselfe in diligent reading of the Scrip∣tures, and comparing of spirituall things with spirituall, as Daniel did, Chap. 9.2. his time must not be spent in hunting after profits and preferments, not in idlenesse, pleasures and pastimes, more than such recreation as is helpfull to make him fit in body and minde for his Ministery: Ars is longa, and vita is brevis, therefore had he not need to lose no more time then needes must, but spend it so, as that the Scripture may dwell in him, by which he may be made perfect to his workes, 2 Tim. 3.17. Then must he be instant

to teach it, cap. 4.2. To deliver the whole counsell of God. But no man knowes the whole counsell of God, how can he deliver it to others, and many have not life and time to deliver it? If any man know it not by his owne fault, not searching for it, not study∣ing and endevouring, it will not excuse him, but condemne him the more. If God hide something from him, it is, without doubt, such a thing as is not so profitable to be knowne or taught, and not required of him. If God shorten his dayes, and that in the first yeare, or second of his Ministery, there is no more required of him then he can performe, so the default be not his.

To teach the hearers, that they must endevour by diligent hea∣ring, [Ʋse 3] to know from the Ministers, the whole law of God, the whole counsell of God; for therefore must the one teach, that the other may receive it. For he would not have it delivered one∣ly because it should be spoken, but that it should be learned and received. If any say, they are not able to conceive, and are not capable of it: I answere, their children at first are not capable of all the learning the School-master can teach them; yet at length, and by successe and progresse, he learnes as much as he can teach him, and is fit for a higher Schoole: So may it be with them. The wit and capacity of man is compared by one, to the wombe of a woman, which at the first is not able to containe the infant, if it were at first conception as perfect for quantity, as when it is borne: but as parts are added to parts, so is it enlarged; so they, when Christ is formed in them.

And there was no iniquity found in his lips.] The second com∣mendable part in them; they never taught errour, nor deceived his people with lies.

The Minister of God must not corrupt the doctrine of religi∣on, [Doctrine.] nor teach any errour unto his people, whether touching know∣ledge or obedience, in matter of doctrine or manners. If it was Aarons commendations, it is others commandment. Hence are the reproofes, Isa. 3.12. Jer. 23.13.16. Ezek. 13.10.14. Acts 20.29.30. 2 Cor. 2.17. Gal. 1.8. Jude vers. 13.

Because when he exhorteth and perswadeth, [Reason 1] he may the better be beleeved, and prevaile. For the case is here as in common af∣faires, once taken in a lie, hardly beleeved afterwards: so once in an errour, and uncertaine in his judgement, hardly beleeved again, and things before and after will be doubted of.

Because he being a guide of others, a leader of the blinde, [Reason, 2] it is not with him as with another; a private man, whose errour may live and die with himselfe; but it is the hurt of many, even so many as are led by him, who are readier to wander with him, then to walk in the right way after him.

This sheweth how farre the Priests of Popery are from being true and commendable Priests before the Lord, [Ʋse 1] who deliver no∣thing

but lies unto their people. For as they have turned the truth of God into a lie, hardly holding any one point of the truth truly and uncorrupt, but having falsified all the truth of God: so that which they specially preach unto the people, are lying le∣gends, the false reports of lying and false Saints, their lying mira∣cles of foolish, childish, ridiculous impossible things that were done by them. That Paul said of the Cretians, Tit, 1.12. so I may truly of them. It were infinite and unprofitable to enter par∣ticulars: This one thing may sufficiently prove that they have no meaning the people should be taught the truth, seeing it is mani∣fest they forbid their Priests to read such things as they may un∣derstand the truth by, to teach the people, or to see more of the truth then ordinary men do. For there was an inhibition by his Holinesse, that no Priest should be allowed to read Bellarmine, be∣cause he hath more truly set down the truth, as we hold, and more largely then others have done: therfore none may read him with∣out speciall licence, lest they should see the truth; and none must be licenced but such as are sufficient grounded Priests, that there is no fear they should receive any tincture of the truth, being such obstinate heretickes already.

He walked with me in peace and equity.] The third thing com∣mended in him; his sincere, faithfull and upright walking in his place and calling.

The Minister of God ought to walke with God in peace and equitie; [Doctrine.] that is, to have his conversation so holy, faithfull, religi∣ous and godly, that it might be pleasing and acceptable to God, and give him no cause of quarrelling and contending with him. Commended here. So Mat. 5.15.16. 1 Tim. 4.12. Tit. 2.7. 1 Pet. 5.3. The reproofs of all of corrupt lives and conversation in the old and new Testament prove this.

Because they are ever to be neer unto the Lord his remembran∣cers for his people: [Reason 1] Now they who must live ever with him, and should intreat him for others, they had need be such as he will like of and approve. They who are ever in Princes Courts nigh them, ought to be clad in white and fine apparrell: they who must commend the suites of others, had need be in favour and liking themselves.

Because they must deliver his will to his people, [Reason 2] preach his word and performe his ordinance; which lest they should make to be abhorred for their corruptions, as queasie and full stomackes will do meat for the sluttishnesse of the Cook; and many the gifts of Princes, if the bringers be leprous, or have the pest; As the peo∣ple abhorred the sacrifice because of the wickednesse of Elies sonnes.

To reprove the Priests of Popery, [Vse 1] who impropriate unto themselves to be the onely Priests and Ministers of God. To

which we may have enough to say out of Bellarmines defence of Iohn 23. lib. 4. de Pont. Rom. cap. 14. He was accused in the coun∣cell of Constance for denying the resurrection of the body, and e∣verlasting life. Bellarmines first answer is, that he is not bound to defend him; because he was not certainly and undoubtedly Pope: For at that time there were three Popes, Greg. 12. Benedict. 13. and Iohn 23. and whether was, could not be determined, they all had many and singular portions. (A monstrous body which had three heads or no head.) He answeres secondly, that he had no such errour imputed to him for certaine: for, saith he, there were 53. Articles put up against him; but all touching his life and manners, and were proved by witnesse. And other Articles were objected without witnesse, whereof this was one. Then was he found faultie in his manners in 53. crimes. His third answer is, that this was onely proved against him by the rumour of the com∣mon people, who seeing Iohn of so dissolute a life, begun to think and to speak it abroad, that he beleeved neither eternall life, nor the resurrection of the body: for it had been unpossible he should have lived so, if he had been perswaded of either. Now if the head be thus, the whole body is sure no better, they so de∣pending upon him as they do. For to use Pintus similitude in I∣saiah, one of their owne against themselves. As in a fish, the head being corrupted and putrified, the whole body is corrupted: so saith he for a Common-wealth (I for their Church) when the principall is corrupted, the other must needs be: and he that would know whether the fish be corrupted, must behold the head which is first corrupted. So in this.

To admonish the Ministers, [Vse 2] that if they would be accepted of God, they must walk faithfully before him, and with him have their conversations sincere, without hypocrisic; upright, without turning aside after the corruptions of the times. They must be as starres fixed in the firmament, that though the clouds be carried up and downe with the winde, yet the starres being lift above that region, should remain fixed, seeing God hath taken them into his owne tabernacle of heaven, as it were: therefore is it not enough for them to exceed others in knowledge, but they must also sur∣passe them in holinesse and pietie. They have or ought to have more knowledge, after that must be their piety and practise. They come neerer to God, they should be the liker to him: They are the guides of the people, they should go before them, and be not like to our shepheards which drive their flockes before them; but like the shepheards of the Jewes, which went before their flocks; not like him that said, ite, but to him who said, venite; how should they else prevaile with God for his people? or with the people for their God, when they make themselves unacceptable of God? yea, hatefull by their sinnes, and the offering of God and his ser∣vice

loathsome, and to be abhorred of the people for their cor∣ruptions. The Lord forbad to Aaron and all his for ever, strong drinke, Levit. 10.9. forbidding by it all excesse which might make them any wayes unfit for the service of God. The penalty is death; how shall they escape Gods judgements who are drun∣kards, deceivers, swearers, and such like?

This commendation given to the Priest, may teach also a gene∣rall instruction to all.

Every one that walketh with God, cleaveth to him in upright∣nesse, [Doctrine.] and his worship is acceptable in him.

Some Papists would hence gather, that a man may be perfect in this life: For out of this will follow, say they, that the high Priest was perfect. I answer, that if either they knew themselves, or knew the Scripture, they would never gather any such thing; for who knowes himsselfe, and findes not himselfe at the best e∣state full of corruption? as Saint Paul did, Rom. 7. Or who knowes the Scripture; and can be ignorant, that he was never yet found since the fall of Adam, which had not his taint and cor∣ruption? Not the dearest Saint of God. And for the particu∣lar, Aaron the high Priest had his sin divers times: For he yeelded to the people to make a Calfe, Exod. 32. He ate not the offering according to the Law, Levit. 10. And so transgressed, that God threatned and performed it, that he should not set foot in the land of Canaan, Num. 6.2. If this be so, then could he not be perfect.

But how is it true, [Object.] he had no iniquitie in his mouth? and Jam. 3.2. for in many things we sin all, if any man sin not in word, he is a perfect man, and able to bridle all the body.

It is true, [Answer.] if he sin not in his tongue at all; but no such thing is here given unto him, he is made sound in his Doctrine, not in his whole speech. A man may be perfect in his place, but never in his person. Again I say, as there is a double justice, so there is a dou∣ble perfection: one legis, which hath all the points and parts of justice, and all the perfections of all parts which some call, Perfe∣ctio gradnum obedientiae, which was never in any but Christ, and Adam for a while. Another Evangelii, which hath all the parts of true justice, but it wants the perfection of those parts. As a childe hath all the parts of a true man in the infancie, though it want perfection of stature, and tallnesse, and strength, which is called of some, Perfectio partium, because all are there in truth; which is nothing else but the conversion of a sinner, with a pur∣pose, will and endevour, with integritie and sincerity to please God according to all his commandments. And thus was Iob just and perfect, Noah, Zachary and Elizabeth, &c.

He walked with me in peace and equity.] Therefore in peace; be∣cause in equity, being upright in his conversation, he had peace with God, and peace with himselfe.

They who walke uprightly, [Doctrine.] and walke with God in equity and righteousnesse, they, and they onely walk in peace, shall have true inward peace with God and themselves. To this purpose is that of Isaiah 54.13. Psal. 119.165. Joh. 14.27. and 10.33. Phil. 4.5.6.7. è contra Isai. 57.20.21.

Because he is justified, [Reason 1] that his uprightnesse and sanctification sheweth: for it proceedeth from justification,* 1.114 as fruit from the life of a tree. Now he that is justified, and he onely, hath true inward peace, Rom. 5.1.

He that walkes not uprightly, [Reason 2] can have no assurance of his justi∣fication, and so remission of his sinnes, and so no peace and quiet∣nesse. A sinner is as a debter sued to judgement.

And did turn many away from iniquity.] The fourth thing com∣mended in him, that he laboured so diligently, and so effectually, and walked so carefully, that many who were borne and bred in sinne and iniquity, and continued in it as slaves of Satan, were tur∣ned from it to God and godlinesse.

The Minister of God must and ought to turne many from sinne and Satan, to God & godlinesse; that is, he ought so to teach, [Doctrine.] so to labour, and so to walke, that by the blessing of God upon his en∣deavours, many may be gained to God out of the bondage of sin and Satan, be called and converted unto God. This is given unto the Word, Psal. 19.7. in the Ministers preaching of it, Rom. 10.14. Isai. 49.5. Ezek. 3, 17, &c. and 33.7. &c. Matth. 28.19. Acts 18.9.10. 2 Tim. 2.24.25.26.

Because he shall be free from their bloud and perishing, [Reason 1] not one∣ly if he convert, but if he so labour as they may be converted, though they never be: for it not being in his power to work upon the heart, and to alter it, if he do what he can by all meanes to the outward man, he is free; else he must be culpable and guilty of his perishing. If in Ezekiels parable, Chap. 33. a watchman set up of themselves, shall answer for their bodies, if they perish for want of warning; what shall he do that is set up of God?

Because if God do make his labour effectuall, [Reason 2,] his honour shall be the more. I cannot say as Chrysost. Non minus praemii, if hee come without them, he shall not lose his labour, but lesse sure, be∣cause of that, Dan. 12.3. And they that bee wise shall shine as the brightnesse of the firmament: and they that turne many to righteous∣nesse, shall shine as the starres for ever and ever.

This reproveth and condemneth all Preachers and Ministers, [Vse 1] who do not labour so in doctrine, and live so in practise, that men may be converted to God from iniquity; but by negligence and corruption, suffer men to remaine still in their sinnes: yea, harden them in their iniquities. They are farre from their dutie, and farre unlike to these Priests, who were thus approved and commended of God.

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To teach all Ministers so to preach, [Ʋse 2] and so to live, that they may convert men to God, and turne them from iniquity: They must exhort, improve, and rebuke with all meeknesse, long-suffe∣ring, constancie and courage, that there may be nothing wanting in them, why they should not be turned. This is his dutie, and he that is a Priest, and rebukes not delinquents, he forsakes the of∣fice of a Priest. In the doing of it faithfully, he may well expect a blessing from God; because of that Isaiah 55.10.11. Surely, as the raine commeth downe, and the snow from heaven, and retur∣neth not thither, but watereth the earth, and maketh it to bring forth and bud, that it might give seed to the sower, and bread to him that eateth: so shal my word be, that goeth out of my mouth: it shall not returne unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I send it: And if he doe waste himselfe, hazard his life, and spend his strength, and gain but one, or few, it will be the recompence of his labour. The Captaine that redeems and recovers but one captive, whose free∣dome is desired by his Prince, shall not lose his reward, though he shall have greater that recovers more. So in this. Dan. 12.3. And if God do not blesse his labours, yet if he be not wanting in his dutie, care and endeavour, but be found wise and faithfull, he shall be rewarded. Isai. 49.5. And now, saith the Lord that for∣med me from the womb to be his servant, that I may bring Iacob again to him, though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength.

This may teach us why the Ministery of the Word, [Ʋse 3] and the Ministers of it, are so harsh and so unacceptable unto most men, if they be faithfull, and will seeke by all means to convert men to God; because they must turne them from their sin, separate them and their iniquities, which they love so dearly, as Micha 6.7. Sin is either naturall, or by custome, or both; naturall diseases are al∣most incurable, and no lesse diseases that grow into a custome, which is another nature: And the Physitian that should go a∣bout to cure these against a mans will, should have little thanke for his paines, and be not greatly welcome, when such things cannot be removed without most sharp and bitter medicines, great paine and griefe: So in this. And here is the cause why many a mans ministery at the first comming to a place, is very ac∣ceptable for a while, because he speakes things good and whole∣some, but somewhat generally, because he knowes not the state of his flocke and people: but after he hath lived some yeares, and sees their sinnes, and begins to speake home unto them; then is he unacceptable, because he would part them and their sins. As that Minister that should perswade a divorce betwixt a man & his wife which he loves most dearly, should never be welcome to his house or company: so in this. It may be it is but the same he hath

often spoke of before, but then it was borne; because they pro∣bably conjectured, he meant not them, but when he hath been a while with them: that it is like he may know them to be guilty of that sinne, though happily, and ten to one, he did not, then is it tolerable, because they thinke he would separate them and their beloved sinne, their profitable and delightfull sinne. All the while he will preach peace and comfortable things to them, and bring the word of reconciliation, and tell them of Gods love, and Gods mercie, and that he is sent to wooe them to be married to God: all that while he shall be kindly welcome. As he that should sue for a Prince, to win the love of a woman to him, all the while he tells of his honour and riches, and beauty, and such things, he shall be kindly welcome: but if he come to tell her, that she must separate her selfe from some place and company she loves well, and change her manners, and forsake her friends and fathers house; he shall finde his entertainment, both for usage and countenance, changed: So in this. Which makes oftentimes Ministers, if they be not the more faithfull, grow cold and carelesse, and so fall into many grievous sins.

And turne many from iniquity.] In themselves, and of them∣selves by nature, they were in iniquity, carnall, and sold under sinne, Rom. 7. till the Minister by the word brings them out of it, and turnes them to God from sinne, and makes them his.

No man naturally is Gods, but a slave to sinne and Satan, [Doctrine 1] till he be turned and converted by the preaching of the Word, and work of the Ministerie.

Turne from iniquity.] Their conversion to God, [Doctrine 2] and their cal∣ling, is thus noted, By turning from iniquitie. To note this un∣to us:

Those who are truly called and converted, are turned from their sinne and corruption; that is, washed, cleansed and purged from them, 1 Cor. 6.11.

VERS. VII.

For the Priests lips should preserve knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts.

FOr the Priests lips.] In this verse is the reason of the precedent duties required in others, and commended in those with whom God made his covenant at first, generally commanding a duty of the Priest, or a double dutie, because by knowledge and law some understand two severall things. It depends upon the former thus:

These things he ought to do: for he ought to be a man of know∣ledge, &c. Some read them, Doth preserve, in the present tense; but commonly it is read in the future: Not to note out a promise, as if the Priests lips should never erre, but should be so kept, that he might not erre. But it is a commandement, shewing how he ought to be qualified.

Shall keep.] It is not, saith S. Hierom, shall bring forth, or pro∣duce: for that was spoken before; but shall keep, that he may speak it and produce it in time, and may give his fellow servants their portion in due time. Some take knowledge here for the un∣derstanding of the spirituall and heavenly mysteries, as the Law after, for the rule of the composing of their manners and actions: And these are said to be the Priests, because they must study the bookes of divine wisedome, by which they become more wise and more learned then the rest of the people.

And they should seek the Law at his mouth.] That is, they ought to require from his mouth who ought to teach it them, Levit. 10.9.10.11. 1 Tim. 3. Tit. 1. The Law, saith Bernard lib. 2. de Con. sid. Non nugas profecto, vel fabulas: Not toyes and fables. S. Cy∣ril, Ait nomine legis contineri omnium ad bene vivendum necessa∣riorum cognitionem.

For he is the Messenger of the Lord.] This is a reason for con∣firmation of the former; he must be a man of wisedome and knowledge, because he is one God hath made choyce of, to be his messenger to carry and declare his will unto his people: He is called Angelus, not that he was so by nature, but by office.

In the verse we observe two things, two duties, and one reason inforcing both. The first is the Ministers duty, he must be a man of knowledge, learning and understanding.

The Minister of God, [Doctrine.] he that is to go in and out before Gods people, ought to be a man of learning, knowledge, and understan∣ding in the word of God, and of the mysteries there delivered. It is so here commanded. This Elisha knew well, therefore 2 King. 2.9. he asked a double portion of Elijahs spirit. Matth. 13.52. Every Scribe which is taught unto the kingdome of hea∣ven, is like unto an housholder, which bringeth forth out of his treasure, things both new and old. Therefore are they compared to starres, Rev. 2.1. Made the light of the world, Matth. 5.14. To prove that starres should have light, that the eye should have sight, were needlesse: for all know and will confesse it, Tit. 1.9. Gods stewards, of whom as they must be faithfull, 1 Cor. 4.2. so also skilfull, seeing he hath the keyes of the kingdome of hea∣ven, Haggai 1.13. he is the Lords messenger. 2 Cor. 5.20. in Gods stead.

Because he is Gods messenger, [Reason 1] as Paul, 1 Cor. 5.20. Gods Em∣bassadour; now necessarily it followes, that the Messenger and

Embassadour of a Prince should know and understand his Masters will, what he is to speake and to deliver in the name of him that sent, to those to whom he was sent: so in this.

Because he ought to instruct the ignorant, [Reason, 2] to strengthen the weake, to exhort and excite the slow and cold, to confirme the truth, to confute errour, and improve them that speake against the truth, being every way both able and apt to teach, as the tenor of the Epistles to Timothy and Titus do run.

But this cannot be done, except he be a man of knowledge and understanding of the word.

This admonisheth all those, [Ʋse 1] who are by God and Man, God and his Church, put in trust, and credited with the choyce and e∣lection of fit men for this calling and function, that they impose not hands upon any, neither admit any to this place, but such as are able men, such as after triall & examination are found fit and sufficient for it. If they lay their hands suddenly and foolishly upon any, they shall be partakers of their sinnes, and not be pure, as 1 Tim. 5.22. And where sinne cleaves to the hand, the rod and judgement will be upon the backe. The Generall that for his proper gaine, or private respects, shall admit Captaines and Co∣lonels, and Marshals, for the leading of severall Bands,* 1.115 which have no skill in Warre and Marshall affaires, that when the field is to be fought, are not able to lead their bands & to go in and out before them, can never answer it to their Prince if it be known, that this is the cause why the Battel succeeds so badly, why so ma∣ny perished and the enemy gathered ground upon him. So in this. I thinke too many may say of those whom they have ordained, as Marcianus said, when he heard how Sabbatius demeaned himselfe whom he had ordained a Presbyter, It had been better he had layd his hands upon thornes, then by the imposition of his hands to have de∣signed Sabbatius to the degree of a Presbyter.

This reproveth those who thinke any body sufficient for the Ministery: As corrupt Patrons and Parents and such like; ungod∣ly Patrons to enrich themselves, and better their state and portion, thinke any body sufficient to discharge, if he can change Peters voyce, Acts 3.6. Silver and gold have I store; or if he want that, if he can part stakes, and divide it, take thirds, or stand to his courtesie, though he have not a whit of Elisha's spirit, nor any knowledge in his lips; such a one, if they may be judges, there is none to him, as David said of Goliahs sword, and more fit then one that hath Elisha's double spirit doubled upon him, and will looke as he may to have that which God hath given him. If we will make them judges, either the Apostle Paul forgot himselfe, or the Printer, by negligence left out a word, 2 Corinth. 2.16. for it should be, Who is not sufficient for these things? But these Iero∣boams, which bring in Ministers of the lower sort of the people;

because they fill the hand, shall have Ieroboams punishment, 1 Kings 13.33.34.* 1.116 Like to these are carnall parents, who bring up their children onely so farre as they may be capable by the law of a living; but care not for other sufficiencie: onely perhaps for credit and complement sake, that they be able now and then to make a Sermon in some place of honour and fame: And they will provide and purchase livings and benefices for them, and thrust them into them. To these, and their like, I may apply that, Dan. 1.10. And to these may I adjoyne those Ministers which them∣selves having knowledge, yet I know not out of what corruption it commeth, they thinke a few men of learning is enough. If a few Parishes in a Citie or Countrey have learned men and prea∣chers, as if all Ministers should not be men of knowledge.

To reprove all Ministers who are ignorant, [Vse 3] whose lips have not knowledge; who though they should be good Scribes, yet are as ignorant of the word of God, as Samuel was in his childhood of the voyce of God, 1 Sam. 3.4. So unable are they for that place. Like to Balaam, Num. 22. that though God forbad him, yet for gain he would needs go: So these, for the wages of iniquitie, when as God, by denying them gifts, hath said, Go not, yet they will threap kindnesse of him, and will go. As Ahimaaz, 2 Sam. 18.23. that would needs run to carry the King newes from the Campe; but when he came he knew nothing: So these, needs must they be Ministers of the Gospel, Messengers of glad tidings, such as will carry newes from the King to the Campe: but when they come to tell their message, they know nothing, no more, or often not so much as many of their flockes, as Hosea 4.4.

To admonish every man how he takes this calling upon him, [Vse 4] that he finde in himselfe some competent sufficiencie for it, not to be perswaded by friends, drawn by others, not thinking it is enough, when he hath the calling of the Church: for he must be a man of knowledge. These things may increase other mens sinnes, but not lessen his owne; for he must be accepted by that is in him: therfore must he be studious, and of some competent parts before, and still continue in reading, and looke to learning, as 1 Tim. 4.13.16. For he shall finde himselfe still bound to study, and to have need of it daily, for so great a worke to finde out knowledge for his people, the Word being so deep as it is, Bernard.

Whether if he have not gifts, [Object.] not knowledge, is he a Minister or not.

He is, though not such as he should; [Answer.] as he is a Minister which is corrupt and lewd, though not as he should.

From these words some of our Papists do gather that the Priests could not erre; and so by consequent not now the Bishops, nor a Councel. The reason is, because this is a promise, and God keeps his promises.

* 1.117To this I answer: It is no promise, but a commandment, shewing what manner of man a Minister ought to bee: The same which the next sentence is.

Againe, I affirme, that if it be a pro∣mise, it is generall: for the reason is gene∣rall to all, yea and particular to every one. But the Scripture is manifest, that both particular Priests, and generall Councels of Priests have erred. In general are these, Isaiah 59.10. Jerem. 6.13. and 14.14. which places shew, that the most of the Priests and Prophets were then corrupt. Now if there should have been a Coun∣cell gathered of these, what good might be hoped for from them, by going to the Councell; they might have changed their places, but not their mindes; they would have been the same in a Councell they were at home. Besides, is it not mani∣fest, that Councels have erred? 1 Kings 22. But Bellarmine happily will answere, they were a Councell of Prophets, not Priests, gathered by the King, not the high Priest. Then see a Councel of Priests ga∣thered by the high Priest erring, John 9.22. and 11.53. and Mark 14.64. But Bel∣larmine will say, that a Councell of the Jewes lawfully called before Christ, could not erre; but he being come, they might. The ground must be, because they are not Priests, neither the high Priest; but this is false: for the Priestood of Aaron was not abolished till Christ became a Priest, which was not till his sacrifice: for if they had been, then had he sinned in communica∣ting with them. And if this were so, it were marvell how the Rhemists, and the generall Popish argument will hold, who by the example of Caiaphas, Joh. 11.49. proves, that the Pope can∣not erre, though he be wicked: for if he were not a high Priest, then holds not this argument; but he was a high Priest, and they all Priests, and yet they erred, and so may it erre. More ingeni∣ously deale Hosius and Canus, affirming, the Councell did pro∣nounce a right sentence, when they condemned Christ of blas∣phemy, that they might establish this, a Councell cannot erre.

And they should seek the Law at his mouth.] The commandment touching the people, shewing what they ought to do.

The people of God, and they who be of his Church, [Doctrine.] must

heare and receive the word of God at the mouth of the Ministers. It is not spoken exclusively, as if these must onely heare from the Minister, and not to read themselves: for that is commanded, Joh. 5.39. but principally they must heare it from him, and ordinari∣ly when he speaketh the Word, they must not withdraw them∣selves, but must heare. This is the order God hath ordained in his Church: This is that is commanded here: so Hag. 2.12. so Jam. 1.16. Isaiah 2.3. To Gods house to heare and be taught, there speake the Ministers, Heb. 13.17. Then must they be heard.

Because they are begotten and borne againe of the seed of the Word; [Reason 1] but that not by their owne private reading, but from the preaching of the Ministers, 1 Pet. 1.23.25. They are the sonnes of God by faith, Gal. 3.26. But faith is not to be had ordinarily, but by hearing, Rom. 10.14.15.17.

Because, [Reason 2,] as Chrysostome, Hom. 11 ad pop. Antioch. Se quisque per seipsum non facile emendare potest. Men are so partiall in judge∣ment, so perverse in affection, oftentimes blinded by one meanes or another, they see not what is fit for them; and if any thing dis∣like them, not willing to take it to them, then had they need of another.

This will convince of sinne all those who hold either in opinion or practice, [Vse 1] no such necessity of resorting to the publicke Congre∣gations, where the Law is to be had from the mouth of the Mini∣sters: for if it be a duty that they should, then must it be a sinne to thinke they ought not, and to withdraw themselves from it; con∣temning the ministery of the Word, being the ordinance of God, by which he would teach them the Law. Their pretences they hold forth in their defence, are vaine: First, they can read at home, and it may be, better Sermons then he they should heare, can preach any. Let me grant them they can; yet followes it not they will: for he that accounts little of Gods publicke ordinance, will hardly performe any such private dutie, mans nature being more apt to publicke then private duties. But say they can, and will, and doe it, yet is it faultie, because it is crosse to Gods commandment, who could as well have commanded private at that time, as pub∣licke. And though it be in it selfe good, yet being out of it fit time, it is evill. It is good and lawfull for a man to follow his cal∣ling, or to build Churches, or to get in his harvest, or to recreate himselfe in their times; but to do these upon the Lords day, is evill. As in the body, the bloud, that is the continent of life, is good, so it be in the proper vessels, the veines: but if out, it is hurt∣full, and breeds putrifactions and diseases. And as all the mem∣bers are good in their proper place, but one in another is mon∣strous, and hurtfull, as the finger upon the hand, and in the eye: so it is of these things. Againe, what is this, but to crosse the ordi∣nance of God? What is it else but to chalenge more wisedome

to themselves, then God hath, who hath commanded it, who hath given Pastors and Teachers to the Church, who hath bid them preach in season and out of season.

Secondly, they are begotten already, therefore they need not heare. Nay, they are therefore not begotten, because they think it needlesse. For there cannot be life, but ther ••eill be a desire of food. They cannot be Gods, but they have his Spirit; and where his Spirit is, there cannot be contempt of his or∣dinance: but it argues they have not his Spirit, nor are not be∣gotten.

Thirdly, you cannot prove we ought to heare so often. Thou must learne and heare from him the whole Law of God, which cannot be heard in a mans life in so seldome hearing, as they can bee content onely to hear, and much lesse learned. If they must heare out of season, then oftner then they would, or do. But shall I tell you the true cause of this refusall? It is either pride of heart, whereby they are puffed up with their owne knowledge, and condition, and thinke they know as much and need no more, and are, as the speech is, as well as meat can make them; which is plain hypocrisie: or it is pride of state, when they are puffed up with their wealth and state, and thinke it enough for the poore to receive the Gospell, and presse upon it. It is not for their state and worship to be over attendant, to strive and thirst after the Word, they come more to honour the Word, or to be well thought of by men, then for any good they look to receive by it; which is a spice of Atheisme: or it is because of the guilt of their conscien∣ces, who finde the galling of the Word, who thinke if they should continually heare it, they should have no quietnesse in themselves at all, when they can hardly quiet themselves that heare so sel∣dome, which is carnall security; or else he that hath them in a snare at his will, is afraid to lose them: And when he findes that one Sermon makes Agrippa almost a Christian, he is afraid of a constant hearing, lest they should become Christians altogether, and he be cast out, knowing the Preacher is the power of sal∣vation.

To teach every one to make conscience of this duty, [Ʋse 2] to heare and receive the word of God at the mouth of his Ministers in the publicke assemblies; it is the commandment of God, he that ma∣keth not conscience of this duty, maketh not conscience of any: For he that maketh no conscience of all knowne duties, maketh none of any. Therfore should we be glad with David, to go into the house of God, so shall we subscribe to the wisedome of God, who hath so ordained, and given men gifts, not in vaine, not for themselves, when as little would save them, but as teats to the mo∣ther, and Art to the Bee to make hony, &c. so shall we be begot∣ten of God, to be sonnes, or reformed of God to be holy sonnes,

or repaired by God, who decay in minde as well as in body, and had need of continuall instruction as of daily eating. For our work is not like others, saith Saint Chrysostome, who finde it as they left it.

They should seek the Law.] This is the commandment touching the people, that they must receive the Law from the Ministers mouth; and not onely receive it, but seeke or require it, as it were exact it, as men do for their due, or as servants require their portion from the Steward when he was slack in giving.

The people must not onely heare and receive the word of God at the mouth of the Ministers, [Doctrine.] but they must seek it, and require it; seeke it with earnestnesse, and servent desire: So here: and to the same purpose is that, when the Spirit speakes of buying the truth, Prov. 23.23. and Isaiah 55.1. And hence are the compari∣sons when it made as milke and men as new borne Babes, 1 Pet. 2. when, it is compared to gold, Rev. 2.18. to a treasure, and men to purchasers, Matth. 13.44. to pearles, and men to Merchants, vers. 45.46.

Because it is that which will make men rich spiritually with riches of faith and pietie, [Reason 1] and such like: which had, will enrich men, will they seek very earnestly.

Because here Christ, [Reason 2,] and with him eternall life and all happi∣nesse, is to be found, and no where else, Joh. 5.39. Search the Scriptures: for in them ye think to have eternall life, and they are they which testifie of me. Rom. 10.6.7.8. Hence Joh. 6.67.68. Jesus said to the twelve, Will ye also go away? Peter answered, Lord, to whom shall we goe? Thou hast the words of eternall life. Hence the Gospell is, The grace of God bringing salvation, Tit. 2.11.

Because without this, [Reason 3] whatsoever a man hath else, whatsoever state and condition he is in, better or worse, health or sicknesse, &c. he can use no state well: for the blessings of God, 1 Tim. 4.5. are sanctified by the Word.

To convince of sinne all such, [Vse.] as though they heare, yet seeke not, nor desire it, have no fervent affection to it.

The Law.] That is, the simple and plaine words of God, not trifles, and fables, and other vanities of wit, but the whole Law, whatsoever he is bound to deliver.

The people ought to heare and receive, [Doctrine.] to seeke and desire the Law, the pure Law, and the whole Law from the Ministers. As before, the Minister ought to deliver all: so here they must affect and receive all. So is it here; and to the same purpose is that, Isai. 1.3. For the whole Law is his way. This is proved, Deut. 5.27. Matth. 28.20. 1 Thess. 5.20.21. Heb. 6.1.2. This by the con∣trary, Matth. 2.11.2. Tim. 3.4.

Because they are his people, [Reason 1] servants, children, spouse, all

which requires they should heare and affect his words, his lawes, his will and his precepts, and them all.

Because the whole is either concerning God or themselves; [Reason, 2] God, as it setteth forth his wisedome, power, justice, mercie, and so forth: Themselves, as it offers mercy, or threatneth judgement, as it reproveth evill, or promiseth good.

This will serve to reprove many, [Ʋse 1] and to convince severall men of severall corruptions, some in one sinne, and some in another, who will heare, and seeme to desire the Law out of the Ministers mouth, but not the whole. There are some who think many things needlesse to be knowne and heard, many things not fit to be taught, as before v. 6. Besides that was then sayd, I say, let them see if this be not to check the wisedome of God, who hath written both, and preserved the whole to the Church; and if pride did not transport them beyond themselves, it could not be they should be so affected. As wisedome would teach them that many things are necessary, though not the present profit of them appeare. For as in instruments onely the strings sound, yet are there other things in the whole body, as that whereunto they are tied, the bridge, the pinnes, which help the musicke: so in the Prophets, though all be not prophesies, yet they are things to which these are tied and illustrated. Aug de Civ. D. lib. 16.2. And some∣times for those things which signifie something, are those things which signifie nothing added. As the ground is onely plowed and rent up by the plow share, yet that this may be, other parts of the plow are necessary. And humility, if they had any, would teach to suspect their owne wisedome, in not seeing the use and end, the profit and fitnesse of things, rather then questioning and reasoning against God. Others can be content to heare all plea∣sant things, as the promises and mercies of God, but judgements and reprooses, threats and checks, that they cannot brooke; like unto those, who in medicines affect onely the smell or trimnesse, or gaynesse of them, as pills rouled in gold, but cannot away with the force of purging and preserving. And see not that a great com∣pany more go to hell by presuming in their lives, then by despai∣ring at their deaths. Some can willingly heare that which con∣cernes other men, and their sinnes, their lives and manners, but nothing touching themselves at all, and their owne sinnes: As men can willingly abide to heare of other mens deaths; but cannot a∣bide to heare of their owne. Oftentimes they will make the Mi∣nister to beleeve as they did, Jerem. 42.5.6.7. Then they said to Ieremiah, The Lord be a witnesse of truth and faith between us, if we do not even according to all things for the which the Lord thy God shall send thee to us, whether it be good or evill, we will obey the voyce of the Lord God, to whom we send thee, that it may be well with us, when we obey the voyce of the Lord our

God. But when he shall declare unto them the will of God, that crosseth their affections, they will entertaine him and answer, as Chap. 43.2. Thou speakest falsly, the Lord hath not sent thee to say thus. These and such like are here reproved and convinced of the breach of this duty, that they receive not, nor desire the Law of God.

To admonish every one to labour for hearts willing and desi∣rous to receive the whole law and word of God, [Vse 2] as he shall put it into the mouthes of the Ministers to dispose it unto them, what∣soever it may be, whether it be pleasant or crossing: For if men deale so with their Physitians, submit themselves to their pre∣scripts, though often they be unpleasant, because they are perswa∣ded of their wisedome, and that they worke all by Art; and yet may they sometimes erre, how much more unto all that which God hath spoken and prescribed, when they may well know they cannot erre, judging of such thoughts, as esteemeth any thing su∣perflous or unfit, any thing difficult or too deep for them to looke into, as suggestions of Satan, and their owne corruption, and not rising from Gods Spirit, condemning in themselves all such thoughts as gain-say the Word, and any part of it delivered unto them, as unloyall to their Prince and Master, Father and Husband, yea censuring all such affections as gain-say and repine at the Word, which toucheth them to the quicke, and their particular sinnes and corruptions, as fearfull fore-runners of some dange∣rous fall and back-sliding; specially when in former times they could endure as much as that, and happily more, to be spoken un∣to them, or were such as condemned other men for spurning when they were touched. And indeed it is fearfull: for it argues, he was either an hypocrite before, or else by reason of some security and carelesnesse over his own spirituall estate, he is fallen into a spiritu∣all disease and some sins he had not before; and refusing the re∣medies or the bitter potion which should recover him, he must needs putrifie more. The body that is sicke, and the part that is wounded, if either the remedy be rejected, or the salve be pulled off when it is applied, will doubtlesse grow worse. As he that is sore sicke, and grievously wounded, gives hope of his recovery, while he will submit himselfe to his Physitian, and take whatso∣ever he prescribes him: but he that is but a little ill, and refuseth to hearken or receive any thing, gives no hope at all, though his hurt be the lesse: So in this. Therefore men who would save themselves, must receive the whole: They who will shew them∣selves dutifull and loyall, either his spouse or children must be content to be reproved and chid, when they have given cause, and never love the lesse, as well as cherished. And it is a good signe of a good heart, that likes his Ministery best, which will reprove and chide him, and not his that will sooth and flatter him.

For he is the Messenger of the Lord.] The reason of the for∣mer: The Priest is Gods Messenger, therefore must he be such and such.

The Lord he useth the ministery of man in revealing his will to his people, Rev. 3.14. [Doctrine.]

VERS. VIII.

But yee are gone out of the way: yee have caused many to fall by the Law: yee have broken the covenant of Levi, saith the Lord of hosts.

BVt yee are gone out of the way.] Or, Yee have departed from that way. The second part of this dissimilitude followes now in this and the next verse, which containes their degenerating, and so their corruption, vers. 8. and the iteration of the judgement, vers. 9. And in the 8. verse there are three corruptions, these Priests be chalenged withall, wherein they are most unlike to the former Priests. You are gone out of that way: that is, from the piety and faithfulnesse of those Priests who lived in the first age, and with whom I made the covenant at first. They neither swarved from that rule, but you have forsaken and contemned my law, and fol∣lowed your owne devices, and sought your selves and the establi∣shing of your dignity more then my glory, and have sought how to make a gaine to your selves of my worship: You have done this who have the same place, enjoy the same priviledges, have the same portion of tythes and offerings they had.

Yee have caused many to fall by the Law.] The second diffe∣rence and diffimilitude: That whereas the former Priests by their care and diligence in their places, recovered and caused many to returne from their sinnes, and the breaches of the Law, and to walk uprightly by it: They on the contrary, by their defect and want in teaching, and their passing over their sinnes as if they saw them not, that they might purchase grace, and procure commoditie to themselves. As also by their wicked example they were the cause of the fall of many; that is, that many have sinned, and were not punished, as the word sometime signifies. By the Law, is not meant, as if they did so teach and temper the Law as sometime the Priests did, in giving liberty by it to sinne, as to hate their ene∣mies, to lust and covet, so nothing were outwardly acted: but that they caused many to stumble and go contrary to the Law.

Yee have broken the covenant of Levi.] The third difference: They kept my covenant and were faithfull, and I performed whatsoever I promised to them; but you have broken covenant, & gone cleane contrary to the agreement which passed betwixt me

and your predecessours in whose loynes you were, and who made the covenant for you; and so by your iniquities have caused me not to performe to you peace, plenty and prosperity, with length of dayes. From the generall I observe this:

Men, [Doctrine.] of what sort and condition soever they be, ought to imi∣tate and follow the vertue, pietie, and faith of their predecessours, whether they were in place, nature, or age. And on the contra∣ry, it is a great wickednesse and shame to degenerate from their pietie and vertue, to be unlike unto them. Therefore reproves our Prophet these Priests. To this purpose is that Heb. 6.12. and 13.7. and 12.1. inferred upon the 11. and Jam. 5.11. Hence was the commendations of Iehosaphat, 1 King. 22.43. and of Iosiah, 2 King. 22.2. On the contrary, it was reproved in Iehoram, 2 Chron. 21.12. and in the Jewes, Joh. 8.39.

Because God hath therefore written these; [Reason 1] he hath written not that they should be knowne as matter of story, to be made for de∣light or speech onely; but for matter of life and conversation: thereby teaching us what to do in others whose memory is new and fresh, that God may have his end.

Because it will not profit them to have descended from, [Reason, 2] or suc∣ceeded such: for as he said of Nobility, what profiteth it a chan∣nell or river, flowing from a pure and wholesome spring, if it be corrupt and defiled? Nay, it will the more condemne them, as we may well gather from that, Matth. 12.41.42.

Then are they justly reproved, [Ʋse 1] who talk of doing as their fore∣fathers have done, being neither willing nor able to examine what they did, good or evill; but is all one to them, so they did it before them. Such as our ignorant Papists be, who imitate not the faith, but the infidelity and errours of their fathers; not their vertues and pietie, but their vices and prophanenesse, their liberty and licenciousnesse. No man will condemne their follow∣ing of that is good in them, or rather that which had but the shew of goodnesse in them; as their workes which were good for the outward act, though not otherwise, their workes of mercie and liberality, their zeale, fervencie, and diligence in prayer, though their prayers not to be imitated; as a man may imitate the dili∣gence and watchfulnesse of a thiefe, but not his theft: the provi∣dence of a bad Steward, but not his corruption. But to imitate a∣ny thing they have done, without choyce of their good, is that which is justly condemned: For if the Apostle must not, nor will not be otherwise followed, then 1 Corinth. 11.1. as he followes Christ. If the Prophet forbid us to follow our fathers, if they are condemned for following their fore-fathers, as did all the Kings of Israel. If that be the commendations of Iehosaphat, 2 Chro. 17.3. that he walked in the first way of his father David, and not that he imitated him in all things. Is it approveable to follow those

who are farre inferiour to him in all things? Nay, it is that which shall improve their sin, and inhance their punishment, as Isai. 14.21. with 65.7.

To provoke us to read the Scriptures, [Vse 2] where we may see the truth, and patience, and piety of our most holy predecessors, and when wee see them, to provoke our selves to imitate them, and to uphold our selves in right paths by them, Heb. 12.1.

But yee are gone out of the way.] They had erred from the truth and good wayes of their predecessors.

The Rulers, Governours, [Doctrine.] and Ministers of the Church may erre, both in matter of doctrine, and of Gods worship. Let us look into the booke of God, and we shall finde this true, not in some one or two, but in the greatest part of them; yea all, for ought we know. First, these things were fore-told: for though the people bragged, Jer. 18.18. The Law should not perish from the Priest, nor counsell from the wise: God threatned the farre contra∣ry, Ezek. 7.26. and Micha. 3.6. That the Sunne should go downe o∣ver the Priest. And see the event of this, Isa. 56.10. Zephan. 3.4. Jerem. 6.13. and 23.13. But this was in Israel onely: yea, see it in Judah, Jerem 23.14.16. and not in Prophets onely but Priests, 2 Chron. 36.14.

Because their knowledge, be it never so great, is but in part, [Reason 1] * 1.118 and imperfect, 1 Cor. 13.9. Now they who are ignorant in part, may erre in some things. Ignorantia erroris mater. Bernard ad ••••••t nisi ignorando errare non potest. August. En••hirid. Seeing a••••••en are in part ignorant, then they may erre; yea the Priest, Heb. 5.2.

Because they are but in part sanctified, and every man hath some part of the old man in him, as Saint Paul, 2 Cor. 11.5. who had gone as farre as any other, confesseth of himselfe, Philip. 3.12.13. Rom. 7.17.24 Therefore may they in part strive against their owne judgement, and be drawne by temptation to defend errour. Sometime against their owne conscience: for though errour in judgement, arise ever of ignorance; yet errour in act, as in teaching, in defending and maintaining of error, is joyned often with know∣ledge, and ariseth not out of ignorance, but want of grace and san∣ctification.

Because the promise of incessant assistance, [Reason 3] and infallible gui∣dance, was never made to any but to the Apostles, because they were to plant Churches where there never had any been before, and to establish a new forme of Church government and worship of God, never used or heard of before, therefore to them; John 14.26. and 16.13. which was not a perfect and absolute illumi∣nation which the Apostle professeth he had not, 1 Cor. 13.9. but an infallible suggestion of things as occasion required: Which is understood not of things that were expedient for them to know as

Christians nor as teachers, which they had already but as Apo∣stles. 1. To be planters of new Churchs, and new government. Now that this was promised to them onely, I prove; for it is ad∣ded, he will shew you the things to come; a priviledge that no Pope or Patriarch ever durst challenge; and if not this will passe by vertue of that promise, why the other, when they are both in one and the same promise: therefore it was to them alone; yea not so much as the extraordinary Prophets of the old Testament, had it either promised or performed, as Greg. super 1 Reg. 3.8. obser∣veth: for they had not the Spirit extraordinarily alwayes infalli∣bly guiding them, save when they came with some speciall mes∣sage from God, which is manifest by the errour of Nathan, when he was out of his message, 2 Sam. 7.3. And of him that was de∣luded by the false Prophet after he had done his message to Iero∣boam, and made to transgresse the commandment of the Lord, 1 King. 13.2.18. and 19. which he would not have done if he had not been deceived: for before he would not do it for all the Kings offer, vers. 7.8. and in Jer. cap. 42.4.7.

This serves to confute the doctrine of Popery, [Vse.] who hold, that the Church cannot erre, nor a Councell, which is the represen∣tative Church; but they have brought it to a narrower scantling: for the question is wholly about one, for whatsoever they talke of Church or Councels, it commeth in conclusion all home to the Pope, he it is alone that cannot erre: For the Church, they grant that any particular Church in the world may erre, save the Curch of Rome; & that too, if the Pope should translate his Sea from Rome, as Peter did from Antioch thither, Bell. de Pont. Rom. 4.4. For Councels, that a generall Councel may erre, if the Pope do not confirme it. Ibid. 4.3. And è contra Idem de Conc. author 2.2.5. But if all be true that we have shewed, he may erre. But Bellar. de Pontif Rom. 4.3. proveth he cannot: for Luke 22.32. I have prayed for thee, that thy faith faile not, and so for the Pope, and so he cannot erre. It is answered: First, that by faith is not heere meant an historicall faith, but a justifying faith; not a generall faith, but a particular; nor that by which we beleeve God, but in God: which fails not by errour, so it be not fundamentall: for so should we condemne all who ever have lived: But when a man doth fall wholly from grace, and ceaseth to be a member of Christ. And that it is so, appeares out of the drift and scope of our Saviour Christ. for his drift was to arme and protect Peter a∣gainst that triall and temptation that he then foretold him of: not against errour in teaching the Church, but against Apostasie in time of triall. Therefore saith Theophilact in Lucam, he sheweth him the particular temptation: for our Saviour would not arme there where he was not to be hurt, where there was no danger: not put an helmet upon the head when the heart and breast was to

be strucken. And thus much Bellarmine confesseth, when he makes Peters fall to be a matter of fact, to cast utterly off his for∣mer profession, and not of faith; and therefore it was perseve∣rance in the habit of justifying faith, not infallibility in the mat∣ter of historicall faith that Christ prayed for; which so differs, that a man may have the one, that is, justifying faith, and yet hold an errour not fundamentall to the death, as Bellarmine contends for the Fathers, divers of them. And the other, that is a right be∣liefe of the generall points of religion, and yet not have justifying faith, nor saving and sanctifying grace, as Bellarmine contendeth the Pope cannot erre, and yet confesseth he may want saving grace.

Secondly, it is answered, that that he prayed for here, was a thing not proper to Peter, but common to all the Apostles, yea all the elect; and if the gift and grace be common to all, and concei∣ved, Joh. 17.9.10.20. by the same person in effect the same for all: upon which ground the ancient Fathers apply this place to all the Apostles; yea to all the elect: and if to all, then helps it them but a little.

The second proofe he cannot erre, is Matth. 16.18. The gates of hell shall not prevaile against the Church: whence they first reason, that the foundation and roofe of the Church cannot erre: such as Peter and the Popes his successors. I say nothing that it is not yet proved, that the Pope is Peters successor: nay, it is mani∣fest, that he succeeded rather Simon Magus then Simon Peter. But I say, that Peter is not the rocke. In the words, saith Augustine, there is difference betwixt Petrus and Petra, both in the Greeke and Latine. Againe, the rocke here is not Peter, but Christ, 1 Cor. 10.4. and 3.11. whereunto agrees the Fathers, and their owne writers, & also late writers; whereby all colour of argument taken from this place for the Pope, is utterly quashed. But grant that they begge: then must it either be in regard of his person; but that cannot be: for the Church cannot be builded upon flesh and bloud; Or in regard of some superioritie and place above the rest. But as that cannot be proved: so the contrary is manifest, 2. Cor. 12.11. Or of his doctrine taught by him, and of the faith of Christ confessed by him, and so it is true. Now this was common to him and all the rest. For as Iohn is called a Pillar, Gal. 2.9. so was Iames as well as Peter, and all the rest, as Revel. 21.14. To which is that, Ephes. 2.20. with whom the Prophets are joyned, because they writ the Scriptures, which is indeed the foundation of our faith; they being put for their writings. Out of all which nothing will follow for the Pope, or nothing in speciall man∣ner.

I will trouble you with no other reasons, onely I will shew you this chalenge is false, because many of them have erred. The first

shall be Marcellus, or Marcellinus. who offered up sacrifice to I∣dols, and by the Councell of Sessa was made to recant it. The second Liberius, whom Hierom and Athanasius affirme to have been an Arrian, one that denied the Deity of Christ. Thirdly, Thirdly, like to him was Felix, who was an Arrian, as the same Hierom writeth. Innocent the first made both Baptisme and the Eucharist necessary to salvation of infants. Augustine lib. 1. con∣tra Iulian. Peligian. cap. 2. The latter of these errours was con∣demned by the Councell of Trent, Sessio. 5. sub Pio quarto, Ca. non 4. Fourthly, Leo the first, who died as Arrius did, an Arri∣an. Fifthly, Siricius accounted Matrimony, pollution. Sixthly, Vigilius accursed all who affirmed, that there be two natures in Christ. Seventhly, Honorius the first, which taught, as Melchior Canus confesseth, that Christ had not two wills or operations. Eighthly,* 1.119 Pope Stephen the sixth, he abolished all the Acts of For∣mosus his predecessour, and commanded all that had received Orders from him, to be ordered againe: and thought that the Sa∣crament depended upon the vertue of the Minister. Ninthly, in concilio Ravennae habito Iohn 9. disanulled all the Acts of Stephen: and Sergius the third, all that Formosus had done: And so that which Iohn had done and approved the Acts of Stephen. Some of these must needs erre. Tenthly, Gregory the seventh, whom Cardinal Benno in his writing of him, who lived at the same time, makes an Heretick, a Necromancer, a seditious, and a Simonist, & an adulterer, not the worst Bishop, but the worst of all men. A right Hellebrand. Eleventhly, Celestinus the third allowed heresie to breake the bond of marriage, and that a man might marry a∣gaine if his wife fell into heresie, and è contra. So Alphonsus de Castro. Twelfthly, Iohn 22. or 21. who held that the soules sepa∣rated from the bodies, saw not God, nor rejoyced not with him, before the day of judgement, and was forced to recant it with sound of trumpet by the University of Paris, for feare of losing his Popedome, as Iohn Gerson writeth in his Sermon of Easter. Thirteenthly, Iohn 23. or 22. was accused in the Councell of Constance for denying eternall life. and the resurrection of the body.

All which, with many moe, prove manifestly against them, that the Pope can erre, and hath erred, and so may still. Bellar∣mine, I confesse, hath a great many of shifts and evasions to cleare his holy Fathers, but they are so light and foolish, they are not worth the studying on for the most part.

This teacheth us how dangerous a thing ignorance is, [Ʋse 2] even in every Christian: for if it be the cause of errour in the Ministers, it will be in the people. And if the Ministers all, one and other, are subject to errour, if they erre, and the people be without know∣ledge, they will go after, taking errour for truth; because they are

able to distinguish neither the one nor the other. If it were infal∣lible and certaine, that their guides could not erre, nor their Mi∣nisters be deceived, it were no matter though they were never so ignorant; but when it is most certaine that they are subject to it, and their erring will not excuse the people, though the other an∣swer for their abusing and mis-leading of them; their ignorance is very dangerous, and that implicite faith (Popery so much com∣mends) damnable. And in them and others, who would perswade the people they may be ignorant, and a little or no knowledge is required of them, it is suspitious, as if they meant to make a prey of them, & to broach some errors among them: For then (saith Chry∣sostome) theeves go to stealing when they have first put out the candle; and then do men utter their bad wares, when they have dim and false lights.

To perswade all men to labour for knowledge, [Vse 3] and to increase in the knowledge of the Word and Mysteries of salvation. That they having the rule of truth and falshood, the word of God may not be carried away with the errour of one or many, be they ne∣ver so great or learned. Erre they may, be they never so lear∣ned: for they know but at the best in part, and erre of∣tentimes they do, because they are not wholly sanctified. For as the greatest part of a Church is wholly unsanctified: so the best are but in part sanctified, and so are subject to partiality and errour; yea, may both erre, and defend errour against their knowledge, some violent temptation of pride, pleasure, and profit, and such like, carrying them thereunto, seeing none now is incessantly gui∣ded and governed by the Spirit. Then had they need of know∣ledge, that they may try and discerne the spirits and doctrines, and he that is not carelesse which end goes forwards, not retchlesse for his soule whether it walke in the paths of truth, or in the paths of errour, will not be carelesse for it, and to grow in knowledge. But if they erre, how not we? Lookers on may see more then players. We may allude to that, Prov. 28.11. The rich man is wise in his owne conceit: but the poore that hath understanding can try him. And God, often to the simple, reveales things, when hid from wise, Matth. 11.25. to humble them, and know them∣selves but men.

It is a thing that cannot be denied, because stories of all times do manifestly prove it, that sometimes errours and heresies have so much prevailed, that the most part of them who held and pos∣sessed great places of office and dignity in the Church of God, ei∣ther for feare, flattery, hope of gaine, or honour, or else mis-led through simplicitie, or directly falling into errour and heresie, and departed from the soundnesse of the faith, so that the sincerity of religion was upholden, and the truth defended and maintained onely by some few, and they molested, persecuted and traduced,

as turbulent and seditious persons, enemies to the common peace of the Christian world. To say nothing of the times of Christ, and after him of the first Churches in the Acts. This was the state of the Christian world in the time of Athanasius, when in the Councell of Seleucia and Ariminium, the Nicence faith was con∣demned, and all the Bishops of the whole world were carried from the soundnesse of the faith, save Athanasius, and some few Confessors banished with him. So that Hieron. contra Luciferam, Ingemuit totius orbis, & miratus est factum se Arrianum. So Hila∣rius contra Aux. Episc. Mill. complained that the Arrian facti∣on had confounded all. Paphnutius in the Councell of Nice for the marriage of Ministers, was alone.

But yee are gone out of the way.] Though they succeeded them in their places, yet not in their faith, not in the truth of doctrine.

There may be an ordinary and externall succession of place and person without succession of faith and truth of doctrine. [Doctrine.] Ma∣nifest here in these Priests, who held the places, and did ordinari∣ly succeed the Priests, who were specially approved of God, yet did not succeed them in faith, and in soundnesse of truth. And as it was in the times before, often a succession of the one without the other. And this is first manifest by the former doctrine: for when it often happened, that all the ordinary Priests, such as had the out∣ward succession, were in errour; God exciting extraordinary Prophets to reprove them, as Isaiah, Ieremie, &c. It must needs be that there was a separation of these two. In particular, it is ma∣nifest in the time of Elijah, 1 King. 19.14. So when wicked A∣haz was King, 2 King. 16.11. Vriah the high Priest corrupting the worship. In the Church of the Jewes in Christs time it was so: for they condemning Christ and his followers as schismati∣call, Joh. 9.22. and 12.42. This is further proved, Acts 20.29.30. These had their succession from the Apostles, and held the same seats, the same places which the Apostles held, yet had snot the same truth and faith. So out of the Ecclesiasticall stories it is manifest, that the Arrian Bishops, as Eusebius Nicomediens. and Eustathius, and others did derive their succession of place, per∣sons, seats and Churches, from the Apostles. For they were cal∣led, chosen, and ordained, after the custome of the Church, and had no new, but the lawfull calling. So of the Donatists, and Paulus Samosatenus in the Church of Antioch succeeded Peter, as well as they did at Rome. And the Greeke Church, judged by the Papists, schismaticall, hath her personall succession not onely 1200. yeares, as they confesse, from Constantines time, but long before, from Andreas the Apostle, as Nicephorus lib. 8. Chronol. cap. 6.

Because the grace of God, [Reason 1] and the truth is not hereditary, that men should leave it at their pleasure to their heires and successors,

as they can their places and seats: for John 3. as the winde, so the Spirit, blowes where it lists. Not living men can make others whom they gladly would, partakers of their faith and truth: how should the dead and departed? living men more likely.

Because as in a common wealth, new Lords new lawes, [Reason 2] and succeeding men have different mindes, affections, wills, desires, ends, &c. and so change many things: so it is in the Church. And though they should leave them it, as an inheritance, yet we see children hold not their patrimony, but many spend all: so of this. And as is said of Himeneus and Alexander, that they made ship∣wrack of faith, 1 Tim. 1.19.20. So of others.

Then falls to the ground the doctrine of Popery, [Ʋse 1] making this externall and personall succession, a note of the Church, and by it would prove theirs to be the true Church. But if there may be such a succession without true faith, and if true faith onely makes a true Church, then can it be no true nor certaine note. Besides, it is not certaine nor expressed in the word of God, that the Pope was Peters successor, no not in place, but to be proved onely by tradition, and not to be deduced out of the Word, as Bellarmine de Rom. Pont. lib. 2. cap. 12. confesseth. And so the maine point, whereon the government and Hierarchy of the Papacie depen∣deth, hath no word in the Scriptures to prove it: and so the whole is hanged upon the conjectures of men, as upon a rotten threed. For the Scripture not affirming it, what assurance can there be for matter of faith, the matter must needs be suspitious and doubt∣full? Againe, even the histories, which is their proofe, are in such various opinions, that a man can hardly tell whom to follow, tou∣ching Peters comming to Rome, and his immediate successors. Some say he came to Rome in the first yeare of Claudius the Em∣perour, some in the second, some in the fourth, some in the tenth, and it may be that none of these is true: sure it is, all cannot be true: For his successors, Tertullian maketh Clement his next suc∣cessor. Optatus nameth Linus, and then Clement. Irenaeus ma∣keth Linus, then Cletus, then Clement. If they differ thus, what certainty? where should faith finde any sure ground? If then the succession at best is questionable and doubtfull, if it may be cer∣taine, and yet be dis-joyned from the succession of faith, as it is most certainly in them, and true faith onely makes a Church: then can this be no true note of the Church.

To teach us not to be deceived with the glorious shew and great boast of such succession; [Ʋse 2] specially when there is an apparant digression from the faith, or a probable doubt of corruption in it. For what succession soever, be it never so long or glorious (as a greater could not be then these Priests and people could have ob∣jected unto the Prophet) yet if it be without truth of doctrine, and true faith, which is the very soule of succession, it is nothing else

but a very dead carkasse; whereas true faith, without any such outward succession, establisheth and maketh a Church. And in∣deed one of the purest and most excellentest Churches was with∣out such a succession. For the Church, of which Christ in his owne person was Authour and Master, in which the Apostle was brought up & instructed, had no succession. And yet none will, or dare deny, that it was the best and purest Church. For whom suc∣ceeded Christ and his Apostles? Did he succeed Aaron and the Leviticall Priesthood? Did he elect his Apostles out of them? Nothing lesse. For he succeeded not Aaron, but Melchisedech, be∣ing a Priest after his order, not the others: and so the succession was interrupted for many hundred yeares, and so may be still. And on the contrary, there may be succession and no true Church, when the faith is corrupt, and not sound, which made the Fathers when they speake of succession, not urge a naked and externall succession, but a true succession, and such as was joyned with the succession of faith and religion.* 1.120 They are not the children of the Saints who hold their seats, but who follow their workes.* 1.121 We must not prove the faith from the persons, but the persons from the faith. So say we, let them prove the persons from the faith, and not faith from the persons. They have not the inheritance of Peter who have not the faith of Peter. All which shewes they would not have us to stand upon the succession of the place and person, but the faith and doctrine.* 1.122

This wil prove our Church to be a true Church, [Ʋse 3] though we have no succession externall and personall, which separated from faith, makes no Church; but we have succession of faith, which makes a Church: for if these may be separated, if there may be a Church where there is no personall succession, as before; If a per∣sonall succession and no Church, as also before: we hol∣ding the true faith of Christ, the true doctrine of salvation, are notwithstanding the want of personall succession, the Church of Christ. If they understand an extraordinary succession, such as hath oftentimes been in the Church, we say we have it. Neither hinders that which the adversaries object, that an extraordinary succession ought to be confirmed with miracles, which we have not: for the calling of the Prophets was extraordinary, yet had they no miracles to confirme it; let them shew us what miracles, Ieremy, Ezekiel Ioel, Hosea, Amos had, who were called extraor∣dinarily, or Iohn Baptist, John 10.41. Besides, what miracles needs there, when as our Pastors either deceased or living, bring in no new doctrine, or new faith, nor erect a new Church, but restore the old faith, and repaire and purge the Church foully corrupted.

And whereas they deny us any ordination of Ministers, because they which are lawfully ordained, must be by an Apostle, or one succeeding him immediately; they be all fictions of their owne, without a word of the Scripture: for they are true Pastors, which are called of their flockes, and of the lawfull Magistrate, teaching the people, and doing those things which good Pastors should do. And for Bellarmines distinction of calling or election, which he acknowledgeth was sometime alone of that the people did chuse, and grants may be good, but not ordination. It is answered, if e∣lection be good, we contend not much about ordination: for they who have authoritie to chuse and call, have to ordain, If an orderly ordination be not to be had. And finally, if all Bishops should be Arrians, and such as would ordaine none but them of their owne sect, as sometimes they were, must ordination by them be necessa∣ry, or we must have no Ministers.

Then ought men to labour for knowledge, [Vse 4] that they be not deceived by the face of men and the Church, but that they may know what is the true faith, and who they are that bring it, know∣ing them to be the Pastors of the Church by their doctrine, Mat. 7.15.16. This fruit is doctrine.

Yee have caused many to fall by the Law.] The second thing re∣proved in them, in seducing or mis-leading others, making them to fall into sinne.

It is a manifest corruption in the Ministers of the Church, [Doctrine.] a thing wherein they are farre unlike to their faithful predecessors & whereby they are made unacceptable unto God, when their prea∣ching or carriage is such, as men by them are kept in sin, cau∣sed or occasioned to sinne: As this proves it, and Isaiah 3.12. E∣zek. 13.22.

And this is done either by not preaching, or very negligently, that they cannot know what to doe, and so must needs sinne and offend. Or by not reproving, by which they doe not thinke thir sinnes to be sinnes, but remaine in them, according to that, Levit. 19.17. or by dawbing, as Ezek. 13.10. and promising life unto them, notwithstanding their sinnes, as vers. 22. or by bad ex∣ample, as Gal. 2.12.13.

Because it is against the main and principall end of his calling, [Reason 1] which is to turne men from sinne and Satan to God and god∣linesse, and righteousnes. As then it is a fault for men to go contra∣try to the main end of their calling or trade; any Artificer, as when he should build, to pull downe; when he should make, to marre; when he should cure, to wound. And if we may speake familiar∣ly, as we complaine of Tinkers for making two holes when they undertake to stp one; or of Chyrurgions that make two wounds when they professe to cure one, made already: so must it needs be a corruption in these.

Because he crosseth the desire of God, [Reason. 2] who delighteth much in the conversion of a sinner, and would have men converted from sinne, and not kept in them.

This will convince many Ministers of corruption & degenera∣ting from the Prophets & faithful Ministers of God, [Vse 1] who so walk in their Ministery, as men are hardened by them, caused and occa∣sioned to sinne; they preach so seldome, and carelesly instruct the people they have charge of, they reprove so little, or smooth so much, or are so corrupt and licentious. And this not in the Church of Rome only, but in the reformed Churches, which haue justly separated from her: so that sinne abounds every where. Now woe be to such watchmen, for they shall answer for the bloud of those perishing soules, and that which perisheth shall be made good, soule for soule. And woe unto such dawbers, Ezek. 13.13.

This may serve for an Apologie for the Ministers of God, [Ʋse 2] when they preach, and exhort, and reprove, and threaten, but with small thankes from those that heare them; yet seeing the contrary is corruption, and a degenerating from the faithfull and their steps, and a meanes to make them unacceptable to God their Lord and Master. It may speake for them, if they thus preach and practise. It may be, if they preached all peace, all pla∣centia, and waken never a secure man out of his sinne, they would cunne him more thanke, and all speake well of him. But woe unto you when all men speake well of you, saith Christ, Luke 6.26. this is a signe of a false Prophet, a corrupt Teacher: but blessed on the contrary, vers. 22.23. when they speake but that which he hath commanded, and do but that he hath enjoy∣ned them, Isaiah 58.1. For want of which he reproves and threa∣tens the false Prophets, and will condemne all Ministers. A Phy∣sitian hath two sonnes of a Prince committed unto him, the one taken with a frenzie, the other sicke of a lethargie, upon paine of the Princes displeasure if they mis-carry and be not cured by his default, for him to lose life for life, if he should be heard and seen chiding and beating, and binding the one, and pinching and nip∣ping the other, and using all such meanes as might cure them, he were not to be blamed.

Yee have broken the covenant of Levi.] This is the third thing, and the generall of the former; the former being a proofe of this, that the covenant was broken when they had failed in these parti∣culars. Of the covenant and the conditions of it, and so of the keeping and breaking of it, hath been spoken vers. 4. and 5. One thing may we observe, which will serve for more generall use, which is from this, that by two particulars they are made guilty of the breach of the whole covenant.

One or two particular offences makes a man guilty of the whole covenant which he hath made with God. [Doctrine.] And to speake with

Jam. 2.10. He that is guilty of one is guilty of all: so much the nature of a covenant will carry. For when it stands on severall conditions on both parts, when any condition is broken, the whole must be. In this the generall on mans part is obedience, the spe∣ciall are the particulars of that obedience, which are the severall commandments and branches of them: hee then that is guil∣ty of one branch, and hath broken it, is guilty of that command∣ment; and he that is of that, of the whole, whereof that is a part; and so faulty in one, he is in the whole guilty of the breach of the whole covenant, and the whole law, Jam. 2.10.

VERS. IX.

Therefore have I made you also to be despised and vile be∣fore all the people, because yee kept not my wayes, but have been partiall in the Law.

THerefore have I made you to be despised and vile before all the people.] Therefore have I also made you to be despised. This is the repeating of these judgements, against these Priests for their corruption, and for the dissimilitude and unlikenesse which is be∣twixt these and their predecessors. If we consider the verse in it selfe, here is a judgement not threatned, but executed; not immi∣nent, but present, and the deserving cause of it: First, general, Not kept his wayes: secondly particular, being partiall in dividing the law.

Therefore.] That is, because you have thus broken covenant with me, and have declined and turned out of the way of your predecessors from the truth they held, and the faithfulnesse they practised and performed, I have made you despised. Private and personall sinnes are often turned by the perversenesse of men to the disgrace of the calling; but here the faults and corruption of the calling, neglecting or corrupting those duties, maketh their persons in contempt, which is that here set downe.

I have made.] It is others malice so to do it, or their corrup∣tion, or some other respect; but it is my judgement, I have brought it justly upon you.

I also made you.] You first broke my covenant, keeping not my conditions, & I also by judgement have now broken it with you, and brought this contempt upon you. And this have I done, be∣cause you keep not my wayes, because you had little care of your carriage and behaviour towards me, and of my wayes to glorifie me; but neglecting my precepts, have made my honour to be con∣temned: therefore have I given you up to scorne and contempt, and specially have I laid it upon you for this, That you have been

partiall in the Law] Which is as much as you have accepted persons. He accepts persons, who being Judge, is not drawn or led by the laws or by justice, but beholds his person which is brought into question, and is so moved & affected with it, that he favours it against right, either because he is his friend, or because he is mighty, or terrible, or poore, and to be pittied, Hierom. So in the Church the Minister he accepts persons.

The judgement upon these Prophets for breaking of covenant with God, and dealing unfaithfully in their places, is shame and reproach.

The hatred, [Doctrine.] envie, and contempt of the people, is a punishment, which in this life the just judgment of God brings upon all ill Mi∣nisters for the neglect of the duties, & the corrupting of manners. It is here so executed by God. To this purpose is that Jer. 23.40. And I will bring an everlasting reproach upon you, and a perpetuall shame which shall never be forgotten. For it hath relation in speci∣all to the Prophets, and Mich. 3.7. Zach. 13.4. Examples in E∣lies sonnes, 1 Sam. 2.24. the faltering Prophets of Ahab, 1 King. 18.40. for that they killed them, came from hatred. And in A∣maziah, Amos 7.17.

Because it is a just rule of equall recompence, [Reason 1] to doe to men as they do to others, much more as they do to him, that when they make him despised and dishonoured, he should make them ac∣cording to that, 1 Sam. 2.30. Wherfore the Lord God of Israel saith, I said that thine house, and the house of thy father should walke, before me for ever. But now the Lord saith, It shall not be so: For them that honour me, I will honour; and they that despise me, shall be de∣spised.

Because it is most equall, [Reason 2] that they who have first cast off their authority and dignitie, should finde it also lessened, and changed with others.

Hence we learne why the Cleargie of the Church of Rome is in that just contempt and hatred that it is every where; [Vse 1] because they have neglected their duties, and their manners: They are not onely hated of those who are out of their authority, but even of those who are under their command who happily feare them, but yet hates. And this is not noted by us, but by Riberah upon this place speaking thus:* 1.123 This place is not so much to be expounded as lamented. What is more holy, more honourable then the Priest∣hood? and yet now who are more despica∣ble? and why so, but because we dishonour our dignity with our lives? How their wise∣dome, and profession, and practice, is as Jam. 3.16. sensuall, earthly, and divellish, I have not long since shewed, how justly they are then in contempt, need not to be proved. Let

me adde to that hath been said, the opinion of Bernard of the Court of Rome, that you may judge what the confines be; he writeth thus to Eugenius, lib. 4. Amongst these, you being their Pastor, walk decked with much pretious apparell: If I durst speak it, these are rather Pastors for Divels then for Christs sheep. Your Court usually receiveth good men, but maketh few good, there the wicked are not made better, but the good farre worse.

This teacheth us, [Ʋse 2] that those Ministers take not the right way to honour and credit, and love of the people, who thinke to have it by soothing and smoothing of them, by playing the bad fellowes with them, frequenting the Tavernes, Isaiah 56.10.11.12. revel∣ling and rioting, following cards and dice, neglecting both study and preaching. So this verily is the high way to have the hatred and contempt of the people, if this be true here set downe of God. Yet they will not be perswaded of it, be∣cause they finde those that will speake faire to their faces, and commend them, and happily countenance them for a while, and see not how wicked they are in the eyes of all good men. Accor∣ding to their warrant, Psal. 15.4. who cannot chuse but hate them, when they keep away, and steale away the word of God from them? and as much as lies in them, are cause of perishing of their soules, but perish many moe by defrauding them of the word, and by corrupting of them by their bad example, whose ruine they cannot pitty, but contemne the authours; yea, all civill men, who savour not religion, hate them, only because they expect they should be more holy then others; and though they cannot con∣ceive all the diligence they ought, to have in their places, yet sup∣pose they ought to do farre more then they do: and even those who now love them, if God ever call them, will hate them to the full. And if they should bee laid in their graves with the love of them, yet when they shall meet in hell, when their eyes shall be opened to their cost, they shall be ready to teare one ano∣ther for hatred and malice, having been the cause of the perishing one of another. As generally in all things, it is usuall with God to make that a snare to the wicked, whereby he sought good to him∣selfe: so will he make that a shame whereby they sought ho∣nour.

To teach the Ministers, if they be in contempt, [Ʋse 3] as who is out of it, to consider the cause of it: for as they say, it is the cause that makes the Martyr, not the suffering; so in this, the cause affoords comfort or woe. If it be for the faithfull performance of a mans place, by instructing, perswading, and reproving, there is com∣fort in it, and he may say, as Job. 31.35.36. But if in examining his heart and wayes, it be for the contrary: if he would either re∣move the present, or prevent that is to come, he must repent and reforme; for if he continue, God hath said it, hee will make him

despised. The world will tell him happily, that the way to favour, and love, and account, is to be corrupt & carelesse in his place, to do somewhat, and not much. Balak told Balaam so, Num. 24.11. but he speaketh like an heathen King, and they as deceivers.

Have I also] You begun and broke covenant with me, and now I have broken with you; not I, but you began first, I onely fol∣lowed.

The Lord never breakes covenant with man, [Doctrine] unlesse he first breake covenant with him: he never denies them any blessing promised, but when they first deny him the duties promised, and do not performe them: when they have begun, he will follow af∣ter. So is it here, and 1 Sam. 2.30. 2 Chron. 15.2. He went out to meet Asa, and said unto him, O Asa, and all Iudea and Benjamin, heare yee me: The Lord is with you while yee be with him; and if yee seeke him, he will be found of you: but if yee forsake him, he will for∣sak you, Jer. 22.13.16.17. &c.

Because he is immutable, [Reason 1] and without change: all the while then they are the same, and do performe duties to him, he will not be otherwise; because then should he change, which is not pos∣sible. But they having once changed, they are not the parties to whom he made such promises, and so he neither will, nor doth performe them.

Because he is most just, [Reason 2] yea Justice it selfe, one that gives Suum cuique. Now while a man performes his promise, and cleaves to God, he will not with-hold, or forsake any thing: for promise is debt.

To teach what is the cause why man often enjoyeth not many of the blessings which are promised. [Vse 1] The cause is not in God, not that he hath promised more then he can performe, for he is all∣sufficient; nor more then he thought fit, for he is most wise in pro∣mising as well as performing. Nor as men who promise rashly that they cannot spare, and after repent themselves; none of these, nor the like in God, are the cause of it, but it is in man himselfe: for he hath stript himselfe of all interest and right unto the promises of God; because he hath first forsaken him, and dealt unfaithfully with him. Many a man in want of his things he had thought he had had a promise for, and being impatient through his corrupti∣on, is like a sicke man of a feaver, accusing his meat rather then his palate: so he will accuse God rather then himselfe. But he must accuse himselfe, seeing God never did, neither can break with any who have not broken first with him. Many a man finds he wan∣teth, or is deprived of many graces he had, and good things he possessed, as health, liberty, comforts, and such like, he calleth upon God for them, and thinkes to receive, because of the large promises God hath made: And all the while he never thinks that he is not the man to whom the promises are made; or at least,

though he did once make a covenant with him; yet he is not the man, because he hath not performed his condition. Like Israel, Isai. 59.1.2. Behold, the Lords hand is not shortned, that it cannot save: neither his care heavie that he cannot hear: But your iniquities have separated between you and your God; and your sins have hid his face from you, that he will not heare. [Vse 2]

To instruct a man how he may enjoy the blessings and promi∣ses of God, whether one or other: he must keep promise with him, and performe all the conditions on his part. It is in him to have them or reject them from himselfe: for if he performe his conditions, God will not faile in his; else he must heare what Da∣vid heard, 2 Sam. 12.8.

Then Gods faithfulnesse dependeth on mans. [Object.]

Not his faithfulnesse, but his performance: [Answ.] for he may be faithfull, and is undoubtedly still, without the performance, as he is a faithfull man who never performeth condition with ano∣ther, when they had broken their conditions of his performing of covenant as before.

I made you to be despised.] It was others malice and corruption, but Gods judgement. [Doctrine.]

As other judgements which befall men, so this of hatred and contempt and reproach; it comes from God, though man be the instrument of it; therefore saith God, I have made you vile, Jerem. 23.40. Psal. 44.13.14. and 107.40. 2 Sam. 16.10. [Reason.]

Because all evill, as in the City, so in every place comes from the Lord, Amos 3.6. the evill of punishment. Now such is this.

A question may be made, whether this be a sinne or no? [Quest.] If it be, how should God be free from sinne, when he hath his hand in that which man doing sinneth.

It is not simply a sinne to despise the wicked, [Answ.] for it is a marke of the child of God, Psal. 15.4. To hate the wicked for his wic∣kednesse, so it be done simply and onely for that he set at naught all wicked persons as well as one, and not this and that onely, from whom perhaps he hath received some wrong, or whose outward state is contemptible in the world: But if man sinne in it, and hate the person rather then his wickednesse, and doe it in the malice and corruption of his heart; yet is God free from sin, because as Augustine speaketh of that of Shemei: Deus non est tam Author quam ordinator: The disposer of his corruption, not the Author of it, for they having this venome by nature to hate and contempt; God leaving them as he justly may to their owne cor∣ruption, and they will be hating and despising. Now he doth order and dispose of this at his good pleasure, and makes it fall where he thinkes best, where he would punish, and for what end he purposeth, not for what they intended: As Salomon, Prov. 16.1. The preparations of the heart are in man, but the answer of the tongue

is of the Lord. Meaning in the generall that God disposeth of all: so in this, not unfitly.

This may shew the folly of those who despise and set naught by the despising and reproaches, [Vse 1] because they come from inferi∣ours, from base, and meane, and weake men. But these should consider that it is not from them, but God, and by them, and are the signe of his displeasure. It is not to be braved or bragged out: Men may not think to acquit themselves by answering one reproach with another, one contempt with another; for this is but to fight against God, who hath made them to despise them, who if he can not make to returne with such blasts, and small windes, hath verily sharpe Arrowes and keene Swords, hath mighty ar∣mies, and great store of men of armes to subdue them.

To teach men when they are in such judgements, [Ʋse 2] the way how to have them removed: first to have Davids thoughts; they cur∣sed, because God bids them curse, they reproach and contemne them, because he hath so made them, and then to imagine and consider that he who set them on must snap them & check them. He must onely charme these Adders that they sting not, or he onely must cure their biting; therefore must they by prayer seeke unto him for the removing of them who must take these from them, so David prayed, Psal. 119.39. Take away my rebuke that I feare: for thy judgements are good. And if he a King of that mag∣nificence and greatnesse, of that power and authority could not have them removed but by seeking to God; if he could not cure the biting of a dead dogge, as Abishai calleth Shimei, but God must doe it; how then shall any other inferiour man be able to helpe himself and remove it without him? Thirdly, he must hum∣ble himselfe and remove his sinne which is the cause of fit; for if he remove no judgement unlesse man remove the cause; if he give not favour in the eyes of men, unlesse they have favour in his owne eyes first, If Prov. 16.7. When the waies of a man please the Lord he will make also his enemies at peace with him, Then must they turne unto him, and forsake that which is displeasing, and doe that which is acceptable. And if a reproach be, as they say of words irrevocable; yet will God doe him good for the others evill, 2 Sam. 16.12.

But yee have beene partiall in the law.] Their particular sinne, why he would lay this judgement upon them; their accepting of persons in the worke of their Ministery.

As it is in a Magistrate, [Doctrine.] and in him that executes judgement, a great corruption to accept persons; so is it in a Minister and him that must dispose of Gods mysteries. As the Magistrate in distri∣buting of justice may not respect poore or rich, friend or foe, high or low, or any thing besides justice and equity; so must not the Minister in dividing the word. Therefore are they here reproved

as offendors for doing so. It is proved by the command to Ieremy, Chap. 1.17.18. Hence is the commandement indefinite and ge∣nerall to preach to all, and to reprove all. Ezek. 3.18. It is that Paul teacheth. 2 Tim. 2.15. And that which he seemeth to reprove in Peter and Barnabas, Gal. 2.14. The examples of evill and good Prophets and Ministers shew this.

Because as Iehosaphat sayd of judgement, [Reason 1] that it was the Lords and not mans, and therefore perswaded the Judges to doe it with∣out respect; seeing God himselfe would doe so, therefore ought they, 2 Chron 19.6, 7. so of this, the word is the Lords, therefore must they speake it as he would have them.

Because they ought to be faithfull disposers of Gods myste∣ries, [Reason 2] fidelity consisteth in delivering the whole, and in delivering the parts to them for whom God hath appointed them.

To reprove all Ministers who are partiall in the law and divi∣ding of Gods word and mysteries, [Ʋse 1] respecting persons and accep∣ting faces, they are all guilty of very grievous sin before God; Amongst others the whole Cleargy of Rome are guilty of this sinne, having fitted the word and disposition of those mysteries to every mans humour, as not long since was shewed, when as the word is contrary to every mans humour, as contrary as light is to darkenesse; yet with them they have fitted it, making it as they speake of it, a shipmans hose, a nose of waxe, a leaden rule. So Pighius and Nicolas Cusanus a Cardinall of Rome; writeth to the Bohemians, Epist. 2. Epist. 7. This understand that the Scriptures are fitted to the time, and diversly to be understood, so that at one time they may be expounded according to the cōmon and customable course, but change that and the sense is changed. So that it is no marvaile if the custome of the Church at one time interpret the Scriptures after this manner, and another time after that; and according to this they so deale, for time and per∣sons, and so prove partiall in the the whole. One thing amongst other argues the partiallity of the high Priest of Rome, which they wuold perswade us is part of the Law and Word of God; that is Purgatory: which they dispose in respect of persons, the rich and great ones able to give much, shall not long be in it; they who can give lesse, the longer, they who are able to give no∣thing, perpetually. If he had any charity in him of which they bragge much, he would free all, and freely, seeing they teach it is the Popes peculium; but if he had but equity and justice in him, he would free one as well as another, and not accept persons, and be thus partiall. But not to trifle with them. The partiallity is of∣tentimes too papable in the reformed Churches and the Mini∣sters of them, when in dividing the word they looke not as the Cherubimes to the Arke, they to the word to speake as it would teach them, which is not partiall, but to those who sit before them

and apply it so, making it as some write of Manna, that it tasted after every mans pallat and stomacke, so this: But they are guilty of this sinne, and though as fooles and wicked persons, they en∣joy honour for a time, yet they shall have dishonour, Prov. 3.35. It is said of the Panther that he is so greedy after the excrements of a man that if they be out of his reach and naturall power, he stretcheth himselfe so much that he kills himselfe in the end: so may I apply it to these.

To perswade the Ministers of God not to be partiall, [Ʋse 2] but up∣right in the law. To respect, as just Judges will doe, the cause, equity, and justice, and not the persons, the honour, or commo∣dity that is to be had by them, not to deale for that partially with the law or in it, but strive to divide the word of truth aright, and to goe with a right foote unto the Gospell, even as God him∣selfe will do, for they are Gods judgements. A Ministers resolu∣tion should be that of Elihu Job 32.21, 22. I will not now accept the person of man, neither will I give titles to man, for I may not give titles, least my maker should take me away suddenly. Remembring that as Saul was put out of the Kalender of Gods Kings, for his partiallity, and is accounted to have reigned but two years, when he did many more: so shall they be out of the number of Gods worthies if they be partiall, whereas their uprightnesse and faith∣fulnesse will with the good Steward bring them into the joyes of their Master.

To perswade our hearers to give us leave to divide the word without partiallity, [Vse 3] and not to be swayed with their greatnesse and riches, and frowns, and such like; but as occasion may be to deale with their sinnes, as others, and to give them their portion of judgement as well as mercy, without the knitting of their browes, the strangenesse of their looke, the censure at their tables and ta∣vernes, among such as are companions with them in the like ini∣quity; but if they will not, we must take leave, we had rather fall into the hands of men then God, wee know that is a fearefull thing. It is neither your wealth, nor your favour, nor honour, and credit, that either can keepe us from being vile and dispised; If God say to men, despise them; nor will answer for us when we must give an account of our Stewardship.

VERS. X.

Have we not all one father? hath not one God made us? Why doe we transgresse every one against his brother, and breake the covenant of our fathers?

HAve we not all one father?] The second part of the Chapter beginneth here and continueth to the end, containing the

reproofe of divers particular vices in the people of Israel in gene∣rall, both Priest and people, in this tenth verse he reproveth their injurious and unequall dealing in the generall.

Have we not all one father?] Some understand these words with the next verse, as if it were a reason spoken in the defence of their taking of Idolatrous wives, by them who had done it; their reason is thus: That seeing that they had all one father, which was Adam, and all one Creator, which was God: there was no reason why they should not marry with them. But others doe understand them as two main reasons against their marrying them, urged by the Prophet from God himselfe: and so the expounding of the words will rather confirme, and the greater consent of the learned old and new, goe that way. Hierom saith that the people being returned out of captivity, the Princes and Priests, and peo∣ple put away their wives of the Israelites kindred, which by rea∣son of their poverty, and injury of the long way, and weakenesse of their sexe, impatiently bearing the labour, were wasted, and became both infirme and deformed in body; whereupon they matched with strangers, who were fresh in yeares, beautifull and comely, the daughters of rich and mighty men; as we may see in the ninth of Ezra, that is with the Canaanites, Hethites, Phere∣sites, Jebusites, Ammonites, &c. Therefore they thinke the Pro∣phet here reproves them; first for their marriages, and after for their divorces, Verse 16.

There are two speciall and chiefe causes of love and good will amongst men; the one is kindred, affinity, or consanguinity; the other is one and the same society of religion. First, nature com∣pells men to affect and love earnestly those who are borne in the same family, descended from the same parents and stocke; which bond cannot be violated or broken off without great wickednesse. Secondly, men reasonable and wise, do thinke those specially to be affected by them, who are companions with them in the same religion and worship. And though this is the most worthy and sure, yet the other goes before, and first carries sway with men be∣cause it is by nature bred with them, and continued from their in∣fancie. And these two they are here pressed withall, as those which condemnes their fact, dealing thus to put away the daugh∣ters of Israel, the worshippers of the true God, and to take unto them the daughters of the heathen, worshippers of the false Gods. For the first of these reasons, it is here said, Have we not all one Fa∣ther? That is, are we not all men and women descended from Abraham by one Isaac, from Isaac by one Iacob? Why then should we thus doe? dismisse those, or passe them over, and joyne our selves to the kindred of the heathen and strangers? And for the second he saith, Hath not one God made us? Do we not all acknowledge one God the Creator, and worship and serve him

with dutie? Do you dismisse those wives, who acknowledge the same Creator with you, and worship him, and take unto you those who worship Idols for him, and put their trust in them? To create, or the Creator, is not here taken in that common sense, as when we speake of Gods creation of the world: for then could this be no reason against, but rather for them, as some would make it a reason in that sort which the Prophet laboureth to confute. But this being against them, must not be taken in that sense, but in ano∣ther sense, as there is a speciall use of it in the Scripture, when it speaketh and dealeth of some new & secret disposition of things, as Jer. 31.22. And so it is used, Isaiah 65.18. of such a spe∣ciall creation is it here meant, where love and dutie is specially due unto those, who are of the same religion with us, who follow the lawes and statutes of the same Creator and Author.

Why do we transgresse every one against his brother?] It is taken by some to be the reproofe of their vice, though closely, or not so openly, as vers. 11. it is set downe: i. seeing we are of one kin∣dred, descended from one father, why do we thus transgresse one against another, either putting away, or refusing our owne kin∣dred in respect of strangers and aliens? Brother, here some in∣terpret either the sister or daughter of our brother; or rather ac∣cording to the use of the Scripture and Hebrew, which by bro∣ther understand the female as well as the Male. And the applica∣tion according to the occasion either both, or but the one: Both, as Jam. 1.2. and the one, as here upon this occasion, must needs be the female.

And breake the covenant of our Fathers.] Some thinks that this is applied unto the second reason; because the covenant of the Fathers was, That they all, and their whole posterity, should ac∣knowledge and worship one God onely: and one people should be consecrated to one and the same God. Others thinke, by co∣venant is meant the Law of God, a thing usuall in the Scrip∣tures, and that Law which God gave unto our Fathers, that they should not take the daughters of a strange God to wife, or of ano∣ther nation.

Others thinke the reason stands thus; making a third reason of it; because God, when he made covenant with the Israelites, did it not with those more then with these, with one more then with another, but with all alike: so that they who despise others, violate the common covenant, as if it were onely a covenant made with them.

The conclusion of all is thus framed: If you be all one in bo∣dy and soule, and by Law, why do you contemne one another?

Generally, in that he used reason, and not the bare authori∣tie of God, which had been that hee well might, wee observe this:

Men who perswade others to good, or disswade them from evill, [Doctrine 1] must use all those reasons that may any way cause it to take hold, and put an edge to it.

Have we not all one Father?] But in this verse, as I said, I take not to be reproved any particular sinne, but generally their inju∣ring, and dealing unequally and unjustly one with another. And this the first reason by which it is reproved, condemning this, be∣cause it was against nature, they being all of one parent, all one flesh.

Nature it selfe, [Doctrine 2] and humanity, though men have no other bonds to linke them together, ought to keepe men from hurting and in∣juring, or transgressing one against another; and to binde them to be helpfull and profitable, and doe good one to another. So rea∣soneth the Prophet heere. And to this I apply that which is Levit. 18. When it is given so often a reason to disswade from injuring, as vers. 7. for she is thy mother, for it is thy fathers shame; 10. thy shame, 12. she is thy fathers kinsewoman, 13. mothers kinswoman. To this may that be used, Acts 7.26. Hereto that, Gen. 50.16.17. and Isai. 58.7.

Because unreasonable creatures, as beasts and birds, [Reason 1] fishes and fowles, love their owne kinde, and by nature are taught not to hurt and injure them, but to do them good. Hence is deemed the reason why those beasts that feed on flesh, will not eate the flesh of their owne kinde; taught, as it were, by nature, lest they should eare and devoure their owne brood, or breeders: how much more then unreasonable men?

Because it is the rule and voice of Nature: [Reason 2] Quod tibi non vis, alteri ne feceris.

To condemne men, not onely as irreligious, [Ʋse 1] and voyd of pietie and godlinesse; but as beastly and unnaturall men, and voyd of humanity, who injure and wrong, transgresse against others, and oppresse them. I meane not such as may sometimes doe it, car∣ried by passion or affection, in ignorance and want of informa∣tion: but I speak of such as live in it, and to satisfie their owne lust and desires, care not whom they wrong & injure; they will despise, defraud, deceive and oppresse any, in buying and selling, in letting or setting, by manifest usury and other oppression. All is fish that comes to net with them: of such I speake, and how rich soever they may grow or be, whatsoever otherwise, yet are they unnaturall men, and void of humanity. And may reprove them as the Apostle the Corinthians, 1 Cor. 11.14. So, doth not na∣ture teach, that if any man injure others, it is a sinne unto him? it is against the very light of nature. And though there were no word of God, neither Law nor Prophets, nothing that might re∣prove them in the mouth of the Minister, which they now spurne against, and could be content there were none, that they might

sinne without controulment, yet should they not without con∣demnation: for even that, Rom. 2.12. will here have place, and shall condemne them by the very light of nature, and now double condemne them; because the light of the Word hath shi∣ned in a darke place, and they have loved darknesse more then light.

To teach every man, [Vse 2] that if there were nothing else to binde him to do good to others, or avoyd the hurting of others; yet na∣ture ought, and he ought to be thus a law to himselfe, though he had no written Word from God. Whether he be a husband, or parent, or master, or è contra, or a private man, nature and huma∣nity ought to keep him from the one, and hold him to the other.* 1.124 The heavenly providence hath armed all beasts with naturall defences; but man in stead of them hath the affection of pitty, which is called humanity, by which we are defended. This very thing ought then to bind men.

It is hard from many men when they reprove others for trans∣gressing and injuring others: It is not for your profession, it doth not become a man of that zeale and profession as you doe. If they speake it that they are more bound, it is true; but if to excuse themselves, or others, as if it were little or no sinne in them, then it is their corruption, and is false: For wherein doth their profes∣sion binde them, which nature it selfe and humanitie bindes them not to do, or from doing? Undoubtedly in nothing, though it binde more: he is as well bound, that is bound in a single bond, as he who is tied in a double; both are bound, though not alike. Set then religion aside, which followes in the next place, and even nature it selfe binds every man to these duties, and from the con∣trary. and whilst nature lasteth, and is undissolved, the bond is never cancelled. Therefore must every one remember it to doe good, and not hurt, even all the dayes of his life, to those to whom nature hath bound him. Contrary to that some performe for a while, but as if nature died, they living, do not continue it: as for instance, betwixt man and wife, many at first doe, but continue not; betwixt parents and children.

Hath not one God made us?] The second reason by which he reproveth their injuring and transgressing against others; because they were all of one Church, professed one religion, and served one God.

Religion, [Doctrine.] when men professe one and the same religion, are ser∣vants of one and the same God, it ought to keep men from trans∣gressing against, or injuring one another: which as this proves, so that, Gen. 50.17. Thus shall yee say unto Ioseph, Forgive now, I

pray thee, the trespasse of thy brethren, and their sinne: for they rewarded thee evill. And now, we pray thee forgive the trespasse of the servants of thy fathers God. And Ioseph wept when they spake unto him. Manifest further; because the foundation of religion, which is the word of God, commands love to neighbours, and so under that title, other men, Levit. 19.18. Rom. 13. Tit. 2.11.12. Jam. 1.27. even so farre that it comes to enemies, Prov. 25.21. Exod. 25.4. Matth. 5.43.44.

Because, as it is natures voyce: so somewhat differing, [Reason.] but all to one purpose: it is Christs voyce, the authour of religion, Quod tibi vis, alteri feceris, Matth. 7.12.

This will serve to condemne men as irreligious and prophane, [Vse.] and void of all piety and godlinesse, and yet professe religion, who make no conscience of hurting their brother, or transgressing a∣gainst them, who worship the same God with them. There are some who make no conscience of transgressing againnst their bre∣thren, by false slanders, railing speeches, and persecuting their brethren, as Ismael did Isaac, by mockings and reproaches, yea sometimes more then the servants of a strange God will do; that as an ancient Writer said, As Moab and Ammon came from the seed of Abraham, and yet hated the seed and kindred of Abraham: So, he of heretickes, I of Christians, they say they professe Christ, and yet none so much as they, hate the generation of Christ his seed. May we not say of them, as Revel. 2.9. They say, they are Iewes and are not, but are the Synagogue of Satan. Again, as 1 Cor. 11.18. When yee come together in the Church, I hear that there are dissentions among you, and I beleeve it to be true in some part: so I heare, that there are some who make the profession of religi∣on but a cloake, the better to transgresse against their brethren, and under that colour to deceive or injure them; and I beleeve it to be true in some part, that some doe it that they might better o∣ver-reach or deceive, and plainly injure others. So did Simeon and Levi, the two sonnes of Iacob, to be revenged on the Sheche∣mites, but they had Iacobs curse, and Gods with it: so shall these have so crossing of God, that that which he would have as a main reason to tye them together, and keep them from transgressing one against another, they make but a maske for their iniquity. Verily offences must come, but woe to that man by whom they come, it were better hee had never been borne. And when Christ shall come to judgement, howsoever he may carry it out in the mean time, this will not then serve, Luke 13.26. and Matth. 7.22. For they shall have the answer in both places: and if they be ex∣cluded for not helping, Matth. 25. how shall they be for trans∣gressing against them, and hurting them?

Now that the spirit of God by the Prophet hath joyned these two, and added religion to nature, as that which strengthe∣neth,

yea makes men performe duties when the other cannot, or is corrupt. From thence I observe this instruction:

The onely meanes to keep men in their duties one to another, [Doctrine.] is the feare of God, and true religion; no bond of nature is strong enough, if that be wanting, or if it be corrupted and unsound, as it was in this people; but if sound and true, nothing to that.

Why do we transgresse every one against his brother?] The word signifies to deale disloyally, traiterously, and unfaithfully. And so he accuseth them of perfidious and unfaithfull dealing one with a∣nother, that they did not keep their promise, word and covenant one with another.

Perfidie and unfaithfulnesse in word and promise, [Doctrine.] when men promise the doing of somewhat to come, and doe not take care to performe it, is a foule vice, and grosse impietie. So this sheweth: And it is condemned as one of the sinnes of the Heathen, who were given over to a reprobate minde, Rom. 1.30. And made one of the sinnes of the last and perilous times, 2 Tim. 3.3. They shall be truce breakers. Saint Paul maketh his apologie, that he was not guilty of this, 2. Cor. 1.18. Iames commandeth the contrary, Jam. 5.12. For this cause was Sauls posterity punished, because he had broken the covenant made with the Gibeonites, 2 Sam. 21.6. And Zedekias, because he had broken his oath & covenant he made with Nebuchadnezzar, 2 Chro. 36.13. In regard whereof E∣zekiel saith, Ezek. 17.15. but he rebelled against him, and sent his Embassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doth such things? or shall hee breake the covenant of God and bee deli∣vered?

Because it excludes men from Gods Kingdome, [Reason 1] which ap∣peares thus, because that is a note of him that must enter in which promiseth, whether simply, or with oath, Psa. 15.4. and per∣formes when he hath done: now è contra, this excludes, and no∣thing but finne will do that.

Because fidelity and faithfulnesse is not commended for a small matter or vertue; [Reason 2] but one of the weightiest things of the Law, Matth. 23.23. then è contra this must needs be a great vice.

Because it is an enemy to all humane society and fellowship, [Reason 3] which God hath ordained for mans exceeding comfort, faithful∣nesse and truth is the bond of it, and the very sinewes of it, when men are faithfull in word and promise; this is that which dis∣solves and disjoynts it: for what comfort and society can a man have of him that is of and on, in and out, and no where certaine, no more comfort then a man can have of his hand or arme, which he cannot stirre or put forth, but it is still, and will bee out of joynt.

To convince the age as guilty of great iniquity, [Ʋse 1] seeing they are

so guilty of perfidie and unfaithfulnesse, many a husband to the wife, the particular here spoken of and, è contra, putting one ano∣ther way, or taking others with them, when they promised the contrary, but of that after. Many forsaking one another in extrea∣mity and sickenesse, when they promised, and that without ex∣ception of any sickenesse, still to cleave to them: In many as it is infidelity to God, so is it perfidie to their husbands, and so è contra. Many masters unfaithfull to their servants, not teaching, not bring∣ing them up as they promised, not providing for them things ne∣cessary in health and sickenesse. Many servants unfaithfull to their Master, like Iudas, like Siba, more then Gehezi that tooke but the gaine his master refused, they that which is proper to the master. Many men one with another deale unfaithfully, promi∣sing things they either cannot, or never meane to performe, or know cannot be so; many a seller promiseth his ware shall prove thus and thus, when he knowes the contrary. Many a buyer to pay at such and such a day, when he never intends it, and knowes before hand he shall not be able. Many promising onely to bee free from the importunity of some, or trouble of others, onely is a matter of complement without any conscience of it, when it is once passed them; they are guilty of perfidie and unfaithfulnesse, and besides are drawne to many wicked and rash oathes, for de∣ceiving they are not beleeved, which makes them adde to con∣firme their credit, heady and rash oathes.

To perswade every one to avoide this, [Ʋse 2] and to labour to deale faithfully one with another, and to be faithfull and true in promi∣ses: husband to wife, &c. Seeing it is cōmended unto us: 1. from the example of the Lord himselfe, whose fidelity in keeping of his promise is to be imitated of us, if we would be reputed his chil∣dren. 2. From the testimony, of the holy Ghost, where it is made one of the notes of Gods children, Psal. 15.4.3. The promise of a great blessing. Pro. 28.20. And cōmanded to us not amongst mat∣ters of small importance but amongst the weightier points of the law. Math. 23.23. Not when it is in great matters, but in lesse; for as all disobedience is more displeasing when the thing comman∣ded is small, because the obedience was so easie, August. So un∣faithfulnesse in the smallest things is the most displeasing to God when fidelity was so easie; therefore must we be carefull to per∣forme in all things that we promise, and therefore be carefull how we promise, that it be of things in our owne power, or probabili∣ty like to be in our power. In many things whether we will pro∣mise or no it is in our power; as Acts 5.4. but when it is made we are bound to the performance of it; yea, though it cannot be per∣formed without great losse and hindrance.

And breake the covenant of our fathers.] That is, offend against that law which God gave unto our fathers, it being usuall in

Scripture to call the law by his name and covenant, Psal. 119. And this is the royall law according to that, James 2.8.

Why doe we transgresse, &c. And break the covenant of, &c.] It is therefore accounted a sinne because it breakes the covenant, the law which God hath given unto his people.

Every thing is good, [Doctrine.] or evill, righteousnes or sin, lawfull to be done, or unlawfull, not as it is profitable or hurtfull, not as it may benefit men, or may be Gods providence be turned to his glory, and make for it; but as it is agreeable or repugnant to the law and word of God. Thus he reproveth these because they had gone against the law: This is manifest by that, 1 John 3.4. Whosoever committeth sinne transgresseth also the law: for sinne is the trans∣gression of the law. And by that, Rom. 7.7.

Because the Law and Word of God is the perfect rule of all actions, [Reason 1] and so ordained of God, now in an art whatsoever is ac∣cording to the rule, is good; but what is different must needes be corrupt: so in this. Againe the law is Gods will, now every thing is as he willeth, or nilleth it, good or evil; for they are not such, and then he willeth, or nilleth them; but his willing or nilling them maketh them such.

Because whatsoever is just is good, [Reason 2] what unjust, is evill, but whatsoever is agreeable to the law of justice, is just and è contra.

Because whatsoever is agreeable to charity, [Reason 3] which is the sum of the law, is good; whatsoever repugnant, evill.

This will confute a point of Popery whereby they allow things to be done, [Ʋse 1] though contrary to the law, so they be done with a good intent, or with a good zeal for a good end; for so it is in the glosse upon Gratians decrees, Malum factum excusatur per bonam intentionem. And againe, Excusatur malum si sit bono zelo propter bonum. And upon this ground they allow murdering of Princes, massacring of people, treason in subjects, treachery in servants, disobedience in children, that they may dishonour their parents, deny them, and forsake them, so it be bono zelo propter bonum. And be lawfull to doe any thing. And this must make it good, contrary to the apparent word of God here, and that Rom. 3.8. so contrary is the spirit of Antichrist to Christs spirit.

To convince amongst our selves men who allow and maintaine many sins, because they are profitable to others, & not hurtfull to them; and therefore they think they may be done though they be contrary to the law. One or two instances. Many hold an offici∣ous lye lawfull, because it may stand with charity, when it is pro∣fitable for their neighbour. But if against the law and word of God which forbiddeth lyes, how should it not be sinne and un∣lawfull to be done? besides they must understand that charity, which is the summe of the law, hath reference towards God, to∣wards our neighbour, & towards our selves. And so is this against

charity, though helpfull to thy neighbour, in whose favour it is told. First, because it is repugnant to verity, and therefore to cha∣rity: for God, who is Truth, hath forbidden all untruth, as that which is opposite to him, and so cannot stand with the charity and obedience we owe to God. Secondly, it is to the hurt of the teller, because, Psal. 5.6. The lying mouth destroyeth the soule. So it cannot stand with love which a man oweth to himselfe. Now then, though a man may helpe his brother and neighbour with the losse of his goods and hinderance that way, but not necessary with the hazard of his life at all times, but never with the hazard of his soule, as every lyer shall doe. Againe, things must first be conside∣red whether lawfull or no, whether agreeable to the word, and then whether profitable or hurtfull, that is a second affection of things, and a second consideration. They cannot be lawfull but they will be profitable, though not in our carnal apprehension, nor unlawfull, but unprofitable, though we alwaies see it not. A se∣cond instance is, for the matter of usury; many allow it if it bee moderate, and if it be not joyned with the hurt but the profit of the borrower. But whereas usury is simply unlawfull and evill, I may answer with some of the learned; when men make questi∣on of moderate usury, whether that be lawfull or no,* 1.125 they might as well make question, whether moderate adultery, or moderate lying, or moderate theft be lawfull: for as they are things in them∣selves unlawfull, so is this. Again, I answer, it is very hurtfull, and against charity: for though it be not against the profit of the par∣ticular, yet is it against publique charity: for usury is many waies noysome to the common wealth, as is easie to be shewed. Again, it is against charity and our allegeance to God, who hath forbidden it, denounced his judgements against it, made gracious promises to them who will do the contrary. Lastly, it is against love we owe to our owne soules; for whosoever putteth out to usury, or taketh increase, he shall not live, but dye the death, Ezek. 18.13. But for the benefit of the borrower, if it sometimes so fall out by the provi∣dence of God, and his paines and hazard, that is no thanke to the lender: for it is without all question, he never intendeth it, though he may sometimes pretend it, and so though it might make it no sinne in it selfe, yet that makes it sinne to him: for gaine the bor∣rower or not, he will have security for his principall and gaine, and an absolute covenant, and makes no provision for the borrow∣ers indemnity, for he will have it, lose he or gaine he, all is one to him. And so it falleth sometimes out against charity, but if not it is ever against charity in them. Calvin, who is much pretended for the defence of this: and indeed, upon Ezek. 18. saith, that a man may in some cases take usury, and cannot precisely be condemned for it: yet in the same place he saith apertly, we must alwaies hold it to be a thing scarcely possible, that he which taketh usury, should

not wrong his brother. And therefore it were to be wished that the very name of usury were buryed and utterly blotted out of the memory of men; but howsoever it may be profitable, and as they thinke so agreeable to charity; yet it is unjust in it selfe a∣gainst the law of justice, then the rule holds, Rom. 3.8.

To teach men when they have done any thing, [Vse 3] or when they are about to doe any thing, to examine it whether it be lawfull or good, not by the event and fruit which may follow of it, or hath; but by the law of God how agreeable it is to it, and how profitable it is, or may be, nor how it is fallen out for Gods glo∣ry, but how lawfull and warrantable by the word: for a man may profit another and gloryfie God by that for which he may be con∣demned. As in Iudas and the Jewes. If then a man hath done any thing and it is fallen out to the profit of man, and to the glory of God; it is never a whit better for him, unlesse he finde the thing he hath done to be agreeable to the word of God; for if he have done evill and good come of it, it is no thanke to him, but to the providence of God who so disposed it. So if a man be about to doe any thing, if not agreeable or repugnant to the word, he must not think it good & lawfull for to be done, because he sees it may profit man or honour God, as if he had need of his lyes and un∣lawfull actions; neither if he be to doe that which is agreeable, he must not thinke he must abstaine and not doe it, onely because he doubts of the consequent of it, but that is lawfull and which he must doe by his place that he ought to doe, and leave the other to God; for not the effects make a thing good, but the ground of it; not the fruit makes a tree good, but the roots of it. A man may spoyle a good action agreeable to the word by his corrupt end, affection, or defect of faith; but he can never make it good, by them nor any thing else, if it be not with that agreeable.

VERS. XI.

Iudah hath transgressed, and an abomination is commit∣ted in Israel and in Ierusalem: for Iudah hath defiled the holinesse of the Lord, which he loved, and bath mar∣ried the daughter of a strange God.

IVdah hath transgressed,] In the former verse he hath generally reproved them for transgressing one against another; here he sets downe one particular, their refusing of their owne kindred, and marrying of strangers, whereby they were both injurious to their brethren, and transgressers against God. The sinne is, that they have married with the daughters of Idolaters: the heynous∣nesse of which sinne is amplified from the persons, as that it is

Judah which hath done this evill, whom he had chosen before all the world; and specially reserved to himselfe in the defection of the ten Tribes, they whose name is Faithfull, is become un∣faithfull, from whom no such thing was expected, that they should doe so, yet they had transgressed. From the subject. In Israel among that people, whom the Lord hath enriched and en∣dowed with so many blessings and benefites. In Jerusalem, in the place which he chose to place his Sanctuary, which was the Kings seat, and mother Citie; whence whatsoever comes, whe∣ther pietie and honesty, or the contagions of vice and iniquity, may and will easily spread themselves abroad. For the thing, it is called an abomination; that is, such an evill as the LOrd abhor∣reth. Abomination generally is taken for any thing that is done against law and right, against some ancient decree, or the custome of lawes and manners. As generally, Gen. 46.34. Hence in Scripture is this word Abomination used so much, when it spea∣keth of mixing of seed, when caution is had, left any thing be done but that which is right and lawfull.

It is amplified further, because they have polluted Gods Holi∣nesse.] By holinesse is here meant that holinesse which was in this people, because they were dedicated to God, and the inheri∣tance of the Lord, and his owne proper people, gotten and pur∣chased to himselfe; which holinesse they had violated, in that they had mixed themselves with strange women. Thus Hierom expounds these words, and it is most like to be the meaning: for so is it taken, Psal. 114.2 Iudah was his Sanctuary, or holy place: That land was dedicated to God, and possessed of God, and by that is made holy; and there he exerciseth his power by directing and governing them as his owne people, and those who are de∣dicated to him.

There are some who understand by it the bond of marriage, ordained and sanctified of God in Paradice. But the words fol∣lowing, argue the first exposition more like to be the meaning, Which he loved.] That is, which the Lord loved; which is spo∣ken of this people and land.

And hath married the daughter of a strange God.] In the origi∣nall it is, Hath the daughter: but the meaning is, Hath married the daughter; that is, such as professe and worship a strange God: not that they were Gods, or thus acknowledged by him, and the Word; but it is an usuall thing in rhe Scripture, to call things not as they are, or as the Scripture judgeth of them, but after the affe∣ction of those of whom he speaks, as 2 Cor. 4.4. Phil. 3.19. So these were not true Gods, nor no Gods indeed, but so accounted of. And this name is communicated to them. Origen. hom. 14. in Numeros, hath this rule, That wheresoever the name Iehovah is, there is meant the true God, the creator of the world; but the

other names of God, are attributed both to the true God, and to false Gods.

Iudah hath transgressed, an abomination is committed.] Thus the Prophet speaketh, not for the particular onely, but the generall, that transgressions, even all, are an abomination to the Lord, those things he abhorreth: And so that is the point.

Transgression and sinne, [Doctrine.] all and every one, is an abomination to the Lord, that which his soule loathes, hates and abhorres. Hence he speaketh so often of sinne, and gives it this name of a∣bomination, as in very many places in the bookes of Moses, as Le∣vit. 18.26.27.28. Deut. 20.18. Hence he speaketh of particular sinnes, as Prov. 11.1. and 12.22. Rev. 2. Hence he is said to abhorre the man that is wicked: not that he doth his person, as he is his creature, which he loves, but as hee hath made himselfe such, Psal. 5.6.

Because he is righteous and holy himselfe: [Reason 1] Now the more righteous the Judge is, the more he hates iniquity and sinne. He is righteousnesse and holinesse it selfe. Now as the Sunne is the greatest enemy to darknesse, because it hath light of it selfe, and is as it were, light it selfe: So in this.

Because he loves his creature, and sinne is that which destroieth it. [Reason 2] Now no man can indeed love any man, but he will hate that which is the cause of the ruine and destruction of him.

This may let us see, [Vse 1] and give wicked men themselves to un∣derstand in what state they stand,* 1.126 by reason of their sinne: God hates their sinne, and abhorreth it, and them for it. How fearfull then is their condition: for he cannot hate but unreconciled; his face and hand shall be against them for their sinnes, Revel. 2.6. Object. Then is every one in a fearful case: for all sin, even the best. Ans. The first is true, yet followes not the second; because though they sinne, and have it, yet they hate it. Now God onely hates men for their sinne, when they love it; not when they hate it, and he will onely then judge them, when they will not judge themselves, 1 Cor. 11.31. As in a land and state, when the Magi∣strates will not punish, then God will goe the circuit, and hold an Assize, and bring his plagues and judgements upon them; but when they doe, it is an explication of his wrath: so in a particular man, which is a little world, a little countrey.

To teach us, [Ʋse 2] that it is dangerous to have societie with men who embrace their sin, and love it.

For imitation; [Vse 3] if God hate sin, and it is abomination to him, it should be so to his, they should hate it first and principally in themelves, and their dearest friends: for if it be not first, that hee hate the same sinne in himselfe and friends, he hates it not, though he oppose it in others. But if he be Gods, he hates the evill in himselfe which he doth, then hates he it in others, and

must doe it, for that God commends in the Church of Ephesus, and so commands in others, Rev. 2.6.

In Israel and in Ierusalem] The people and place which he enri∣ched with such benefites, & honored with such priviledges, made it the place of his worship, and the Kings seat: therfore them to do it, it is more heynous.

Their sin is the greater, and more heynous, [Doctrine.] who have received the most blessings from God, or the greatest priviledges. Vide cap. 2.12. Doct. 1.

For Iudah hath defiled the Holinesse of the Lord.] This is a fur∣ther amplification of their sin; because it did pollute the people and place dedicated to the Lord, and so made holy to him.

Sinne is a filthy and polluted thing, [Doctrine.] that which polluteth and defileth both places and persons; where, and by whom it is com∣mitted: So here, and Zachar. 13.1. sinne is called Vnclean∣nesse. Hierom translated it as the word will carry it, Menstrua∣ta, menstruous; then which, saith he, Nihil er at in lege immundiùs, quae quicquid tangebat, immundum faciebat, Rev. 3.18. Thy filthy nakednesse. And Micha 2.10. Because it is polluted.

To teach every man to be willing to receive a reproofe, [Vse.] and to indure to be told of his offences and corruptions, from this rea∣son, because they are they which pollute and defile him. In a gar∣ment, saith Chrysost ho. 17. ad popul. Antioch. Put on auquerly or unhandsomely, if a boy tell thee of it thou wilt not much blush because it is no great shame, the greater shame were to goe with it so out of order; And if durt be upon the garment or face, and one tell thee of it, thou wilt thanke him and take it kindely, how ought thou in this? for by this, reformation may be had, and thou mayest be made cleane and kept clean; for though it is somewhat difficult and hard for a man to part with his sinnes and overcome them himselfe, yet if he have many admonitors, or be often admonished; at length he may be rid of them.

The holinesse of the Lord.] So is the Church called, either because of Gods presence which makes it holy, or else because they were dedicated to God, and made his proper and peculiar people: for sanctified in Scripture, so signifies, to be set a part to a holy use and a sanctified end; as is said of the Sabboth.

The Church and children of God must be holy unto the Lord, [Doctrine.] separated from the world and corruption, and dedicated to him and his service, sanctified and set apart for holy things, and holy worship; as the instruments of the Temple, the sacrifices, and other holy things, once dedicated to God, might not be taken and applyed to prophane uses or common uses; no more may men once dedicated to God, give themselves to corruption and sin; nay much lesse, for those things were but the shadowes, men are the substance, those but the types, they the truth. Therefore

must they be continued to holy things by his service as they are dedicated. James 1.27. Pure religion and undefiled before God even the father, is this, to visite the fatherlesse, and widowes in their adversity, and to keepe himselfe unspotted of the world. To which we adde 1 Pet. 2.9 Rom. 6.13.

This condemneth all late repentance, [Vse 1] all deferring of repen∣tance, from day to day till a man be sicke, or a dying, because where repentance is not a turning from sin to God, there can be no holinesse at all; for where sin raignes, there holinesse can have no place. One heaven can better have two suns, and one kingdome two kings, then one man and one heart these two, while then they remaine impenitent, and doe it ex professo, they must nedes be impure.

And hath marryed the daughter of a strange God] This is their sinne that they had marryed with Idolaters, with them who were of a false worship, and worshipped a false God.

It is a sinne and impiety for Christians and Gods people to make marriages with Infidells, [Doctrine.] those who are of a diverse and contrary Religion which are not the servants and professors of the God of their fathers, the true God and true Religion. And this is manifest by inhibition first in generall. Exod. 23.32.33. Thou shalt make no covenant with them, nor with their Gods, Neither shall they dwell in thy land, lest they make thee sinne against me: for if thou serve their Gods surely it shall be thy destruction. In particu∣lar, Deut. 7.3. Neither shalt thou make marriages with them neither give thy daughter unto his sonne, nor take his daughter unto thy son 2 Cor. 6.14. Be not unequally yoked with the Infidels: for what fel∣lowship hath righteousnesse with unrighteousnesse? and what conmmu¦nion hath light with darknesse? The proposition of the Apostle is generall, forbidding all society and fellowship with them, much more then this, then which nothing is more strict, and by none men are so firmely knit together as by this. And by the name of yoking he seemeth to allude to the type of the law, when God commanded that men should not plow with an Oxe and an Asse together, Deut. 22.10. whereunto also belongs the prohibition of the like, Levit. 19.19. which God spoke not for them, but to teach man.

Because it is dangerous, [Reason 1] lest by that meanes through their con∣tinuall society and cohabitation the beleever and godly party may be drawne from their piety to impiety, and from the true wor∣ship to the false. It fell out with Solomon and Iehoram, 2 Chron. 31.6. yea with the whole people of God, Num. 25.2. Now that which fell out with such great men, and with such multitudes is danger, it may fall out with others, inferior, fewer, simpler, and weaker. Nay the Lord saith without any may bees, that it shall befall unto them. Deut. 7.4. For they will cause thy sonne to turne

away from me; and to serve other Gods: then will the wrath of the Lord wax hot against you, and destroy thee suddenly. And the rea∣son of that is, because being confident in their owne srength they tempt God. And so it is just he should give them over to see their owne weakenesse.

Because it cannot be but that the service of God which every beleever is bound to performe even in his private family must ei∣ther be omitted altogether, [Reason 2] because the man not beleeving will not suffer it, or interrupted greatly, because the wife will be a scoffing and mocking as Michal. And to this may I apply that of Chrysostome.* 1.127 As the woman is an helper, so she often becomes a traytor; and as marriage is an harbour, so it often causes ship∣wracke.

Because it must needes be prejudiciall to the education of their Children: When the parents consent not betwixt themselves, how should the children be brought up in piety & the fear of the Lord? Nay the children will ever follow the worse side, though it happen to be the weaker, because nature is so capable of error and false worship, over that it is of the true. Hence hardly an Idolatrous King made mention of in the stories of the Scriptures, but their mothers are named with them, as they who prevailed with them for false worship, more then the fathers did or could for the true. But against this Doctrine there are certaine objections, by which some would prove that it is lawfull to marry with those who are of a contrary Religion. [Object.] And first for the places alledged out of Exodus and Deuternomy, they say that they are not to be taken generally, as forbidding all matching with such, but particular prohibiting to match with those seaven nations of the land of Canaan.

Those inhibitions are generall for all of a diverse religion, [Answer.] be∣cause it is a certaine and true Rule where the reason is generall, there the precept is; but the reason of it is generall. There being still as much danger as ever was, lest by the unbeleever the faith∣full may be drawne from the true God and pure worship. [Object.] [Answer.]

Salmon one of the Princes of Iudah married Rahab the harlot, a Canaanite, Math. 1.5. Iudah married a Canaanite, also, Gen. 38.2.* 1.128 Moses the daughter of Iethro, Ioseph of P••tiphar. Solomon the daughter of Pharoah.

Solomon is condemned for it, by the Scriptures. Iudah was a wicked man, no matter what he did. Ioseph and Moses went be∣fore the law, but yet no doubt they had them to embrace the true Religion, and they were converted. As the Scripture speakes manifestly of Rahab. And so it might be lawfull. Though there be of the learned who thinke that they might not marry any of those nations, though converted, because God hath so utterly ba∣nished those nations from his people, that without some speciall

dispensation they might not marry with the converted. Deuter. 21.11. Therefore lawfull to marry such.

Because it is lawfull by a speciall warrant and dispensation; therefore it followes it was simply unlawfull, for else there nee∣ded no dispensation. Againe, all the signes set downe in that place shew rather that the Lord did dislike it then approve it, and that he did yeeld so much, it was because of their incredible wanton∣nesse and corruption. First, she must shave her head, that whereas the haire is an inticer or that which gaineth the uncleane affection, he liking her in that, when she was shaven might beginne to dis∣like her; and her nailes must be pared to make her more defor∣med; and her garments must be changed, that whereas some garish apparell was as a snare to an unchaste heart, shee being put in mo∣dest apparell and plaine, he might lesse affect her. And she must mourne thirty dayes, that if for her pleasantnesse and chearefull carriage she deceived and delighted him; now in her mourning and dejected countenance shee might lesse affect him; finally, if he disliked her he might neither make her a servant to himselfe, nor sell her to another; which thing they accounted a burden. By which things God endeavoured rather to cure such an inordi∣nate love and affection then to give liberty to it. Finally, some adde that these were used for signes of her repentance and renoun∣cing of her false worship; and if she were converted, then was it lawfull.

If such doe match together, [Object.] whether is their marriage lawfull, or whether a marriage or no?

Many of the learned doe thinke it is none, [Answer.] but ought to be dis∣solved. Tertullian hath called it stuprum. The ground of all their reason is, because God hath forbidden such mariages to be made, therefore they ought to be dissolved, but this (saving their judge∣ment) is not universally true, but rather that many things, quae fieri non debent facta valent. For instance in the like. There is a twofold infidell, one who doth openly professe it, and deny some maine Article of faith, as that there is no such Trinity in the Unity. A∣nother, who professeth in words and denyeth it in deeds, and is in heart an infidell. It is not lawfull to marry with either of these, being known, not the later. But say a man or woman do marry, and after it appeareth, whether is it a lawfull marriage or no? I presume, no man will thinke that after the knowledge of it, there ought to be a divorce made. But to unfold this as I thinke more fully, I would demand this question, whether if one of the parties fall after the marriage into heresie? whether stands the marriage good? or whether ought there to be a divorce? Papists generally thinke there should be a divorce à Thoro, non à vinculo, a divorce unknowne to the Scriptures. Celestinus thought à vinculo, though Innocentius was much against him. Many of our learned men

thinke it will breake a contract, not a marriage; onely they hold liberum divortium; That is, when all the meanes and wayes are taken to bring them from their errour and heresie, and the party infected will not dwell with the other, or not without blaspheming or reproaching of Christ, they may freely with consent one de∣part from the other; but if he will abide in peace with the sound party, he or she is not to put him or her away, which by proportion is gathered from that, 1 Cor. 7.13.14.15. which place though it be understood of those who were found in their heathenish mar∣riages, and visited, so of the grace of God: And so as Tertullian saith, allowes not the faithfull to make marriages with the unbe∣leevers, yet it affoords some equity and direction when they are once made; and so that they are lawfull marriages de facto, though not lawfully made de jure.

VERS. XII.

The Lord will cut off the man that doth this: both the ma∣ster and the servant, out of the Tabernacle of Iaakob, and him that offereth an offering unto the Lord of hostes.

THE Lord will cut off the man that doth this] In this Verse the Prophet threatneth the judgement of God against them for this sinne, even the cutting of them off from the tents of Iaakob, whosoever commits any such thing, whether he that tea∣cheth, or is instructed, Priest or people, whether he stand out ob∣stinately or hypocritically, he would seem to appease his anger by some offering.

The Lord will cut off.] The Lord will not put up this injury done to him and his daughters; but whatsoever he be that either shall doe this hereafter, or hath done it and repents and reformes it not, every one of them will I cut off and destroy. Hierom ob∣serves it here as worth the observation, that he cuts not men off from pardon, or the hope of it; for he saith not, the Lord curseth him that doth this, but hee that shall doe it, prolonging his curse as it were for the time to come, that he might provoke the offendours to repentance.

Will cut off.] It is a phrase like that Gen. 17.14. Exo. 12.15. which Tremelius thus interpreteth, that is, both here and in the world to come, he shall be cut off from the company & society of the Saints & faithfull. The Metaphor, as some probably thinke, is borrowed from Physitians, who cut off the body putrified and rotten members, and have often occasion and necessity so to doe. As if the wicked were but rotten and putrified members in the Church.

The man that shalt doe this.] A sentence without exception, whosoever he be, it shall be all one to him, who accepts no mans person.

Both the master and the servant.] and particularly, both master and servant.] The Interpreter in the Latine, hath Master and Disciple, or Scholar; following rather the signification then the o∣riginall: for that is either he that watcheth and answereth, or he that exciteth and answereth. But for the meaning, some diffe∣rence there is: some understand by the watcher or exciter, the teacher, who watcheth that he may teach true things unto his scholars or hearers, and excite their mindes; by the answerer, the scholar or hearer, who followes the master, and for further in∣struction ansereth to his demands, or questions. And so by this should be signified, that both the people and the Priests, who were authours and warranters, or assurers of their course by precept or practice, should perish together. Others take it more generally, and more probably. The meaning is, one and other, and all; not one man of those shall escape, who are defiled with these profane marriages, no not any one of those families shall be left alive, but be cut off.

Out of the Tabernacles of Iacob.] That is, from Gods people, or Gods Church; some thinke it is taken for the Cities of Iacob, as they thinke it to be taken, Psal. 87.2. But all is to one purpose: for those Cities were part of the Church.

And him that offereth an offering unto the Lord.] Some under∣stand these words particularly of the Priest; who, as we may read, Ezra 9. and 10. were not free from this. So the Chaldie Para∣phrast interpreteth it, and Cyril: shewing that though he came nigh to the hornes of the Altar, yet should he not be there safe with his sins. But some understand it more generally, though they should be very liberall in offerings unto me, and think so to escape my wrath; yet though they should be as liberall as the hypocrites, Micha 6. yet should not that help: for they shall perish with their offerings.

The Lord will cut off.] Though the Magistrate will not looke to this evill, being carelesse or corrupt; though he cannot, because many are wrapt in it, and the multitude too strong for him; or howsoever it be not punished by man, yet the Lord will not let it escape his hand, but he will cut him off.

When men, [Doctrine.] and they who are in authority, to whom the sword of justice is committed, do not punish the corruptions and sinnes of their subjects, whether they omit it for feare or favour, by the greatnesse or the bribery of the offenders, or any such meanes, then will the Lord take his rod in hand to punish, and gird his sword unto him, to cut off every one so sinning, and so spared. So here. So when Adam, the Prince of the earth, and Magistrate of

his sonnes, let passe the murther of Abel, because Cain was his first borne, and his possession: yet the Lord did lay to his hand, and did punish him, Gen. 4.11.12. &c. So of the sonnes of Eli, 1 Sam. 2.23.24. and 4.11. not simply a judgement to fall in battell, but because it was prophesied of them, Chap. 2.34. This is manifest further out of the story of Achan; while by ignorance of the fact, Ioshua did not punish it, the Lord did it in the whole people; but after the knowledge of it, when Iosua had punished it, the Lord put up his sword, and his wrath ceased, Josh. 7. To these we may adde that of Numb. 25.3.4. &c. the cause of the great famine, 2 Sam. 21. was the Kings not punishing of a sinne committed by Sauls house; which done, the famine ended.

Because, as Iehosaphat told the Judges, [Reason 1] their judgements were his, which if they executed, he will not; because he will not pu∣nish one fact twice: but if not they, then will he; because he is just, and else should be unjust as well as they: for if it be injustice in them to spare the wicked, it would be in him.

Because impunity from the Magistrate, [Reason 2] makes impenitencie in the offenders, and brings them on to hardnesse of heart and secu∣rity, so that they never judge themselves, and so neither judged by authority, nor by themselves, they are judged of the Lord, as the contrary proves, 1 Cor. 11. For (I take it) it will hold, not onely of those sinnes a man is guilty in foro conscientiae, but in foro civili.

This sheweth the folly of those men, [Ʋse 1] who as they make con∣science of no sinne, and onely care to avoid those sinnes the lawes of men and state will punish them for: so when they are fallen in∣to any such offences, care onely how to escape the punishment of the law, and the hands of the Magistrate; which if they can by favour or friendship, by bribes, or the countenance of others, or by dissembling, or covering of the fault, or howsoever, the care is ta∣ken and they never feare more. This folly appeareth, because then the Lord will take them into his owne hands, and that, saith the Apostle, is a fearfull thing. And more cause of feare, as Christ speaketh, Matth. 10.28. What will it profit them then to escape the one, and fall into the hands of the other? As much as if a mur∣derer should by means and money either get his fact passed over at the Sessions, and fall into the hands of the Judges at the Assizes; or scape their hands, either by corrupting the Judge, or the She∣riffe to pack a Jury for his purpose, or the fore-man to lead the rest, when the next of kindred is ready to enter an appeale to the Kings Bench, where there shall be no such packing. All he hath got by it, is his repriving for a while, but to his greater shame and punishment. So with these. Many a great man lives in oppressing and injuring others his tenants and inferiours, and either there is no civill law against him; or if there be, either his greatnesse or

purse will carry it out well enough, that no punishment shall come upon him, or take hold of him: and then hee sleepeth without feare, when he is as a man that hath escaped the rage of a foole, and is fallen into the power of a Bear robbed of her whelps. As Masters, if they live in oppression, or usury, or deceit, or drunken∣nesse, or adultery, or some such like, and can escape the Magi∣strates hands by the meanes they make; feare nothing: That is their folly, there is more cause of feare, God will take them into his hand. Many servants, when they have injured and dealt deceitfully with their Masters, stealing from them, or serving them with eye-service, mis-spending their goods, and not furthe∣ring, by their endevours, their profites, if they can escape their masters hands by lying or shifting, or dissembling, or by his ne∣gligence, lenity, or remisnesse, they never feare: this is their folly, there is now more cause of feare, God will take them into his hand, to cut them off by the plague, or some other judgement. Finally, let these and all the like, see their folly, that thinke there is no feare if they can escape the hand and sword of man by such meanes; yet there will be no escaping of the hand of God, who will, as he saith, send serpents that will not be charmed. Jerem. 8.17. O consider this yee that forget God! as if hee would not judge the earth when men neglect it, least hee teare you in pieces.

The cause why God sendeth generall judgements upon such a City or Land as ours is; [Vse 2] why he drawes forth his sword, or sends famine, pestilence, plague, or such like; It is because the Ma∣gistrates of that country or towne, are remisse and carelesse, suffer sinne unpunished and uncensured for some respect or other, ma∣king either muneraoris, or manus, or officii. For if these did not let them, but they would purge the land from the bloud, and the adulteries, whoredomes, thefts, oppressions, blasphemies, and such things wherewith it is defiled, there would never come any such generall judgements. For if the Justices at the Sessions should re∣forme throughly, and deliver the goale every one to his severall punishment, the Judges should have little cause to ride circuit, or if they did, but to make short ones. So if Magistrates, God would not punish, or if he did, yet not so long as three yeares famine, and three yeares pestilence: So that of all the enemies of a Common∣wealth none is so great as remisse, carelesse and corrupt Ma∣gistrates; for they are a cause of Gods generall judgements, when as their severity would prevent. And none such a fore-runner of some generall judgement, as they and their remisnesse; and in a Magistrate, it is better for the generall good, that he be too severe punishing some he ought and might spare, then remisse passing by others that deserve it. As a Surgeon better too deepe or too nigh, then too little in tenting or cutting.

To teach every inferiour not to seeke and labour to escape the hand and punishing of the Magistrate or his superior, who is as a Magistrate unto him, his master or parent, if he have offended and deserved it, specially remaining by that immunity impenitent in his sin; for besides that it is sinne to him so to avoyde it, it will be but a further meanes to bring him to the hands of God, who will punish him more severely and fearefully, cut him off from the tents of Iaakob. If any say this falls but out seldome, here and there one; and so no such feare of it. I answer with Cyprian l de laps. Plectuntur interim quidam, quo caeteri corrigantur, exempla sunt omnium, tormenta paucorum. These few should be warning to o∣thers lest they also perish. Againe, are there but few? who can remember the many thousands that God hath taken away and cut off by the plague? of inferiours and servants and such like, whose superiors had beene remisse towards them, and yet say this befal∣leth but to few. Or lastly, who can think of many thousands who are lying broyling in hell, and so cut off from the tents of Iakob by the Lord, though man winked at them, who happily if they had felt the severity of magistracy might have beene saved, and yet say there is but a few. And though many yet have escaped, and doe or may escape, though the plague renew upon us, with their adulteries, &c. because this is but the poore mans plague or the servants; yet who sees not that even for the rich and the masters, the Lord hath a plague for them, as Micha 2.3. and happily will it be for them, if 1 Cor. 11. they judge not themselves.

That doth this, or that shall doe this.] God will not presently smite them though they have committed this offence, but he will waite for their returne, & if they continue to do it, then will he cut them off. Hence the patience of God to sinners waiting for their conversion. vide Revel. 3. and Isaiah 30. or rather I observe, that though the Lord a long time spare the wicked, yet he will visite them and pay them home in the end, Isa. 26.14.

Both the master and the servant.] Both him that wakeneth and exciteth, and him that is wakened, and answereth the call: mea∣ning the whole house and family should be cut off.

God judgements against the wicked rest not in them onely, [Doctrine.] but also are extended to their families, seed and posterity. Isa. 26.14 and destroyed all their memory.

Out of the Tabernacle of Iaakob.] That is, take them out of the land of the living, bringeth death upon them and putteth an end to their daies, and letteth them be no longer among the living. Though it may reach to their cutting off from heaven; yea, it con∣taineth this; whence,

It is a judgement to the wicked to be cut off eyther naturally or violently, untimely, or in his ripe age, [Doctrine.] Isaiah 26.14. and scattered them.

And him that offereth an offering.] Or him also that offered. Though he offer: noting the nature of men that when they are convinced of their sinnes they thinke to please God by outward things, as sacrifices, or fastings, or outward hearing, and multitude of prayers, though they continue in their sinnes.

It is the nature and practice of carnall and naturall men, [Doctrine.] when the judgements of God are denounced against their sinnes, and the wrath of God declared against them. To take any course to free and deliver themselves from them, and to appease his wrath, ra∣ther then humble themselves and forsake their sinnes. And some∣times by flying to humane helpes, sometimes by religiousenesse, as by offerings, or fastings, afflicting the body, outward hearing and multitude of praying, and such like. It is manifest in these, so in Saul, 1 Sam. 15.14.15. And Hezekiah when he was led by na∣ture and the common course of men, 2 Kings 18.14. So in them, Mich 6.6.7. and Isai. 58.2.3. &c.

Because it is naturall unto them, [Reason.] they have it with other cor∣ruptions propagated from their first parents, for thus Adam and Eve dealt with the Lord, Gen. 3.

To see the policy of Antichrist and the Church of Rome: [Vse.] who knowes not from how many things the Antichristian Church of Rome promiseth to her followers remission of sinne, and so freedome from the judgements of God, never once ma∣king mention of true repentance, or forsaking of their sinne? As the Sacrament of pennance, almes-deeds, forgiving of injuries and offences, abundance of charity, holy water sprinkled, devout beating of the breast, whipping of themselves, pilgrimages, all sorts of good workes. (And as the Rhemist, in Math. 10. ver. 12.) Episcopall blessing, for Christs death with them doth not take a∣way daily sinnes but originall; the sacrifice of the Masse doth that.* 1.129 So as the body of our Lord was once offered upon the crosse for our originall debt, so it is continually offered upon the altar for our daily sinnes. And Catharinus in libro impresso Romae, writeth:* 1.130 That Christs passion made satisfaction onely for originall and such sinnes as went before baptisme: but the Masse satisfies for sinnes committed after baptisme, and our first justification. Fi∣nally, to say nothing of their Jubile, and their Ladies Psalter, and her Pantofle, and an hundred such things.

And him that offereth an offering.] Though he offer an offering, and thinke thereby to escape, and appease Gods wrath, yet shall he not prevaile, nor escape.

In vaine do men thinke to appease the wrath of God, [Doctrine.] and to

escape his judgements, when he is angry and threatneth, by any outward means, as offerings, fastings, prayers, and such perfor∣mance of parts of his worship, they remaining impenitent in their sinnes, and keeping them still. So is it here, and manifest in that Micha 6.6.7.8. and Isaiah 58. à 2. ad finem. Psal. 51.16.17.

Because God is a Spirit, [Reason 1] and he will be worshipped in spirit and truth; outward things onely cannot please him, being diffe∣rent from his nature; yea, they that onely bring them, worship him neither in Spirit nor truth, but in body and outward things, in hypocrisie and dissembling, &c.

Because all offerings a man brings to God, [Reason 2] all outward service he performes to him, is accepted not for it selfe, but if it be, it is for him, or else rejected for him, and not he for it; for though men which are corrupt doe accept men for their gifts, and disliking their persons, yet feeling from their purses, they will soone change their mindes and like of them; whatsoever they disliked before shall be excused and lessened. It is not so with God, he accepts men not for their gifts, but their gifts for them, or else rejects them and their gifts.

Because they shew more contempt against the Lord, [Reason 3] then if they never sought him with any such meanes, or came before him; which is manifest thus. A man hath offended his Prince, for which he threatneth and menaceth him to execute or destroy him. If he seek not to him at all by any outward means, or come not to him when he is summoned, it is but contumacy, not con∣tempt; for he may doe it out of feare. Now contempt and feare cannot stand together in one subject: but if he come and seek him by outward things, never shewing any sorrow for his offence, make no promise of his amendment, but thinke thus to stay justice, it must needs be judged a grosse contempt. And where once con∣tempt appeareth, there no reconcilement at all can be expected. So in this.

By the former poynt wee saw the policy of Popery, [Vse 1] by this we may see the impiety of it. By the former they please many, by this they perish as many. And herein appeares their grosse impie∣ty, that for their owne gaine, they care not how many thousands they lose; not that of purpose they would perish them, but that else they cannot profit themselves; for if rhey should not teach them that such things forespoken of would please the Lord, and free them from his wrath, they would be of a small account and lower price, and so their gaine and wealth decay, because they may say as Acts 19.25. Sirs ye know that by this craft we have our goods. Their impiety then is this, that they hold them in the error, that these things will please God, and will not till they perish by such a conceit; like deceitfull and unfaithfull Lawyers who to get mo∣ny and gaine to themselves, perswade their Clyents, tearme after

tearme, till the day of hearing come, that a plea they have drawne for them will hold good, and then they confesse themselves to be in an error, when sentence goes against them, and they deprived of their heritage; like unskilfull or unfaithfull Physitians, who finding what kinde of physicke their patients passet doth best rel∣lish, though it be neither of force to preserve or recover him; yet to keepe themselves in request and practice ever prescribe him that, though he die for it in the end. Such Physitians are they of no value. If any man thinke I slander them, because they talke much of pennance and confession and such things; I answer, I doe not; to instance in one: The schoole-men teach that salvation is in the sacrament or sacrifice of the masse, as health is in a medi∣cine, which cures though the party doe nothing to helpe, never beleeve, only receive it. They teach then that these reconcile without repentance. I deny not that our latter Papists, when they find things written, scanned, and so prove scandalous, they have helped things with their late expositions; but it is one thing what they are forced to say by argument, another thing what they commonly teach to the people, who have the one taught to them without the other. They deale like some Physitians, who when they have to deale with common patients, who favour no religi∣on, and thinke indeed health is in their power, and their medi∣cines, they promise them simply and absolutely health by them: But when they have patients that know religion, or finde a Mini∣ster with them, who knowes health is not in their power or medi∣cine; then they tell them they must looke to God, and reconcile themselves to God, and then by his blessing they shall doe them good. So these.

To let us see the folly of those men, [Vse 2] who thinke by those out∣ward things, outward meanes to appease and escape; and when they have once performed them, rest as sure as if they had the band in statute Marchant, he should not touch them. The Church is full of these fooles: for how many are there: who if they heare by the Word, or see by the shaking of the rod, that the Lord is angry, thinke by an offering, giving almes to the poore, by fa∣sting and bowing themselves, by a little more frequenting of pray∣er, or comming to heare the Word, to escape well enough though they never repent and forsake their sinnes? or if God smite them, that they are sicke upon their beds, and draw neere to the buri∣all, if they give somewhat largely to hospitals, and holy uses, to Schooles and Churches, though they never truly sorrow before God, nor satisfie the injuries done to men by restitution, and such like; yet God will be well pleased with them, and they shall not be cut off, but enjoy the everlasting Tabernacles of Iacob. But fools & blinde! why should they imagine that should help them, which will not another, neither ever would? Is not he the same,

and is there not still the same meanes to appease him; that which could not then, can it now? If the body be to be cured, if any thing be brought unto them, they enquire who ever used it, and what effect it had with them; and if they heare of many who did use it, and none ever recovered by it, they will never trust to it; and yet for the soule they will go contrary. But if these doe not appease him, why are they commanded, or why is that? Heb. 13.16. To doe good, and distribute, forget not: for with such sacrifices God is well pleased. I answer, they are commanded for other pur∣poses, as duties and testimonies, and signes of thankfulnesse: for it followes not that there is no use of them, unlesse this be; God ordained them for other purposes. And as it is in salves, they cure that they were ordained for, saith Chrysostome. For the salve for the eye cannot cure the cut of the hand. And for that, Do and live, that is understood of the whole and of perfect doing, which is impossible for any, because of their weaknesse, Rom. 8. And that of the Hebrewes doth not tell us that that doth appease God, when he is angry, but that they please him after he is appeased, and reconciled: for then he accepts them graciously and favou∣rably. For so much riseth out of Heb. 13.15. Let us therefore by him offer the sacrifice of praise alwayes to God, that is, the fruit of the lips, confesse to his Name. Where he makes mention of Christ, shewing that they please him, comming from faith in Christ. But when a man lies in his sinne, and so purposeth, and is without faith and without Christ, all the sacrifices of such a wicked man are a∣bomination to the Lord; more when they are offered with a wic∣ked minde, of deserving at his hands, and derogating from Christ, and making him to justifie the wicked.

To teach us now that the Lord shewes himselfe displeased, [Vse 3] and threatneth to cut us off, not to thinke by any outward things to appease and escape it; it is not offering and almes, not fasting and prayer that will doe it, though they are such things as God calls us unto by such judgements; as Isaiah 22.12. But in vaine shall we trust unto them, if we remaine in our sinnes, without repen∣tance and forsaking of them. In vaine trusts any man to the Chy∣rurgion and his salves to cure his disease; all the while there is in the wound, within the flesh iron remaining. August. de rectit. Ca∣tholicae conversat. So shall not his prayers and other things prevaile all the while hatred and other sinnes remaine. All the while that Achan and his execrable bootie was in the Lords Campe, the teares and prayers of the whole prevailed nothing. Joshua 7. but he taken out of the way and stoned, they prevailed. To prevaile then with God, and to have him reconciled, and to escape his displeasure these cannot doe it, unlesse we cast out the execrable thing. If Moses and the Rulers will hang up the heads of the people before the sunne, and Phineas execute justice, the plague

shall cease; if every one will doe so with his sinnes, he shall not be cut off, or if he die he shall live. The Marryners who were in a storme, Jonah 1. tooke the contrary course to helpe themselves, and save their lives, by unlading their Ship, and casting all into the sea, but it served not the turne, nor helped them till Ionas was cast into the sea upon whom the lot fell, who had offended; so in this: many may give their goods, &c. and yet it will not serve; cast lots, it will light upon thy sinnes, and if that will not be cast into the sea, thinke that there will be no calming of it.

Now before we leave this verse, it may be some Papists will gather hence as from the like places, that the Church standeth not of the elect and predestinate onely, as we affirme, for none elected can be cut off from it, specially if we understand the cut∣ing of them off from the everlasting Tabernacles. Therfore they now condemne this in us as the counsell of Constance condemned Iohn Husse and burnt him. But this, neither any the like place con∣futeth that we hold, who doe not deny that wicked men and re∣probates may be of particular Churches, but not of the Catho∣lique; of particulars, because to be in a particular Church is no∣thing else, but for a man to joyne himselfe in that society, which professeth true religion. But to be of the Catholique Church is to be joyned to Christ as his member, and to draw life from him; so that he doth not, neither can perish, In a particular Church then may wicked and reprobates be, as bad humours and rotten mem∣bers are in the body, but not in the Catholique Church, which is Christs body; which as his naturall body could not see corrupti∣on, neither can it have any such corrupts parts, and as no part of it could be cut off, no more of this; for where the head is, there shall all the members be, whereas then they shall never come where Christ is, they cannot be members of him, and so no parts of the Catholique Church. But are they not parts of the particu∣lar? they are; but yet it followes not that every one in them is part of it; for as every ward or streete of London is part of the whole, yet followes it not that every one in them is part of it, for forrainers and strangers may be in it. There is none of the Ca∣tholique, but he either is or hath beene in some visible and parti∣cular Church; yet it followes not that all that are in it, are of it. And by this may be answered all those parables and other places they bring out of the Scriptures to prove that wicked men are of the Catholique Church, for they are all understood of particular Churches, where the wicked are mixed inseparably with the good, as Chaffe is with the Wheate in the field and barne, as Lees with the Wine, in the Terse and Hogshead; yet is nei∣ther the Chaffe Wheate, nor the Lees Wine, neither they the Church.

VERS. XIII.

And this have ye done againe, and covered the Altar of the Lord with teares, with weeping, and with mourning: because the offering is no more regarded, neither received acceptably at your hands.

AND this have ye done againe.] The Prophet proceedeth to a second sinne in this people and to reprove it, going from their strange wives, to their having of many wives, to multiplici∣ty of them which is reproved in this verse and 14. and 15. Of the whole we have two parts: 1. his reproofe, 2. his exhortation to the contrary, fine v. 15. In the reproof as the vice is checked, but not so openly as the former, yet necessarily out of the 15. verse it followeth, that the grieving of their wives was by taking other wives to them. Now the amplification of this sinne, or the hay∣nousenesse of it, is set forth two wayes: First, because it was injurious to their wives and themselves, verse 13. Secondly, be∣cause it was against the institution and ordinance of God, verse 14.15. Now the first against their wives, because they grie∣ved and vexed them, and against themselves, because they made their own offerings to be rejected of the Lord.

And this have ye done againe.] And this sinne have you com∣mited in the second place which comes here to be reproved a mongst these particulars, you have taken not onely strangers but you have joyned them to your lawfull wives and taken them with them, and made them to mourne and weepe

And covered the Altar of the Lord with teares.] The Israelites women or their owne proper and lawfull wives, finding that they tooke others to them, and finding them in their places where they ought to have beene, and who had onely the right unto them, they wept day and night before the Altar of the Lord, as it were accusing his providence, that he did not releeve, and redresse their injuries.

Ye have covered.] He accuseth not those who did weepe, but those who were the cause of their weeping.

Ye have covered.] That is, you have made your wives by your carriage and dealing towards them to cover. So Cyrill interpreteth these words; and that both because the place must needs have it so interpreted, as also from a common and usuall kinde of speech. For when we doe any thing compelled or drawne to it, either by some vehement love or hatred, or pitty of any man, or by some other affection, he is said to doe it by affection of whom we are compelled or drawn to it. As if a man could not beare the desire

he hath to his absent friend, or his dead sonne; we say his sonne or his friend will not let him rest or be in quiet; for he is often said to doe, that doth so worke, and moveth him either by coun∣sell or command or implusion though by another. That instance in this case we may give. Zach. 11.13.

Cast it into the Potters field.] It is a Prophesie of the money which Iudas should take for the betraying of Christ, and what he should do with it: And when he was to do it & did cast it into the Temple. Math. 27.5. It is spoken here as if Christ did it, or should doe it; not that he personally did it, but because he moved Iudas, and after a sort compelled him to doe it.

Now the greatnesse of these womens sorrowes are increased or amplified, that they were so affected that teares came from them; and if it be thought that it is easie for that sex to shed teares yet this comes not from the composition, but the extreame griefe they sustained, when they came to so many, as it were cover the Altar of God, even that Altar where they sought for ease and comfort. And further to amplifie it, it is said with weeping and mourning; that is, their teares were joyned with sobs and sighes, and outcryes, by which the sorrow and anguish of their minde was increased, when as God would have his Altar without all spot or injury most pure, sacred and consecrated to him, insomuch as he forbad the stones of it to be wrought or cut with any instru∣ment of iron; it must needs be ungratefull and unacceptable to him when it was covered and compassed with teares, sighes, and lamentations of those who were in misery, vexed by their hus∣bands and their concubines.

The Altar of the Lord] This amplifies further their sorrow, that they came to the Altar of the Lord to complaine, as being with∣out all hope of helpe from man, and all meanes, and had onely God to flye to and his helpe; for it is a figne of great oppression when as men miserable and affected with injury, come mourning and lamenting to Gods Altar to complaine to him, as those who have no helpe, no defence in the counsells or helpe of men, none in the Judges and Magistrates of the time, against such injuries.

Because the offering is no more regarded.] Or so that your offe∣ring.] It is that which containeth the injury to themselves, for by these tears & lamentations of the wives, the anger of the Lord was so stirred up against them that he saith all their sacrifice & offerings were not accepted or regarded of him. i. The tears of your oppres∣sed wives are as a vaile upon my Altar, and do all so cover it, that your sacrifices, and oblations cannot be seene, or make me not ac∣cept them when their cryes and their prayers come both before me, they doe so trouble and corrupt your prayers and so hinder, that they are not heard of me at all.

Ye have done againe.] In the second place adding this sinne to the former, a greater to the lesse. Some who were single tooke strange wives, and when others saw that was borne withall, and the magistrates did not controule and punish it, they proceed to this, that having wives of the daughters of God, they tooke to them the daughters of a strange God.

Corruptions suffered in the whole Church and particular members, and not reproved, punished and corrected, [Doctrine.] whether they be in doctrine or manners, will soone grow greater or bring in greater.

And covered the Altar of the Lord with teares.] The first reason condemning this poligamy is drawne from the grief of the wives, and it stands thus: That which is a griefe to the wife, and fills her heart with forrow and anguish, even then when shee comes to Gods Altar, Gods service ought not to be done by the husband, but such is this.

The husband ought not to doe that which will grieve and vex his wife, and make her unfit for duties to himselfe, [Doctrine.] and service to God. It is here the force of the Prophets reason. And this is the commandement of the Apostle. 1 Pet. 3.7. Collo. 3.19. This Laban saw by the light of name, which made him take an oath of Iaakob Gen. 31.50. If thou shall vex my daughters, or shal take wives beside my daughters; there is no man with us, behold God is witnesse betweene thee and me. This made Rebekah so urge Isaac for the de∣parting of Iaakob. Gen. 27.46.

Because a man must not do that which may grieve or offend a weake brother, to drive him backe, [Reason 1] or make him lesse fit and chearefull in the fervice of God, and following of him, much lesse a wife.

Because she is the weaker vessell, 1 Pet. 3.7. [Reason 2] The weakenesse of the sex craves more indulgence and care. As we more easily pardon children if they offend in any thing, by reason of the ten∣dernesse of their years, and ignorance of it. So the infirmity of their sex ought to make men, they be not rough and severe with them. Some translate it Instrument: And as Luther speakes of it, as a Knife with a tender edge, men will not cut stones, brasse, or iron with it.

Because she is partaker of the same and manifold graces of life, [Reason 3] (as some books have it) 1 Pet. 3.7. Seeing God hath made her par∣taker with him of baptisme, and of those things that are had by Christ, and made her heire of Heaven with him: God having thus equalled her, it shold restrain him off from grieving her: for if we respect the inward man, and as every one is in Christ, all are equall, and there is no difference betweene man and wife; yet be∣cause God hath so ordained things, he must be head and go∣verne, and she must be subject, and be governed; yet in his

governement and superiority because God hath thus honoured her, he must not be grievous to her.

To reprove all such husbands as make no care at all of grie∣ving and vexing their wives, [Vse 1] sometimes when they are present with them, sometimes when they are absent, and by it. And of∣tentimes such as are ready to cry out of an offence, or an occasion of grief which a man is forced to give to his brother; yet they care not to grieve their owne flesh in a neerer conjunction. By their absence they grieve them, seldome at home with them, but ta∣king more delight in riotous and dissolute company, more in Ta∣vernes and Ordinaries where there are lewd and veine exercises, then in the society of their loving and kinde wife, making her sit sighing and sobbing at home, mingling her meate with teares, and her prayers, if she savour religion, with mourning and weeping; or else which falls out with too many for want of their husbands cō∣pany they fall into the snares of Satan, & have instruments sugge∣sting to them that their husbands do not love them; by which ma∣ny a woman that otherwise would be honest falls into folly and uncleanenesse, which the husbands care & loving company would have prevented, which commeth at the length to the ruine of them and their houses. If they tell me they must goe abroad and have their pleasure and sports; I tell them that their necessary go∣ing abroad I restraine not, but their unnecessary: And if they must, why may not the wife say so too? but I will not be comely to excuse her wandring, neither will it be born with, & there is no reason it should, for they looke she should accept their company and be willing to be with them, and reason good. And why then should not they be as willing to dwell with them? and to give them comfort and content, and not to vex them by their unne∣cessary absence; which because they were so apt to doe by name they are commanded to dwell with them, 1 Pet. 3.7. but the wo∣man onely by implication and consequent; but some bide alwaies at home, but better for their wives they were absent; they are ne∣ver content with any thing they do, but disgrace them before their servants and company, and be bitter unto them in word & deed, and provoke them to unkindnesse & distemper; by strange cariage of theirs, it may be sometimes taking Sarahs may de, as Abraham did, though Sarah never give her him, and so driving them into di∣vers passions & distractions; making them forget both their sex & their duty; and hence comes oftentimes so many complaints of wives when the husband is the cause of it. As if the head should lead the body through fire & water, through myre & dirt, through woods and thickets, where it receives much hurt, and then com∣plaine of the hurt and paine that it suffereth; so many by their strange behaviour draw themselves into contempt and make their wives undutifull, and then exclaim against them when they should

condemne themselves, they have gone against the rule of God, and so have brought the curse of God upon them.

To instruct every man to abstaine from vexing and grieving his wife, either by his absence or presence, but to dwell with her, [Ʋse 2] and delight in her company; not withdrawing himselfe from her, but upon a good calling, and a good cause: and then so as she may perceive he takes no delight, nay, that it is a griefe to him to be an occasion of her griefe, and that yet he leaves his heart behinde with her. When he is present, he must live lovingly and amiably with her, abstaining from all things that may grieve her: so shall he give her an example to do so to him. For they ought not to please themselves, but one another. The good things that are in her, he must cherish: for as in children or servants, so in the wife: nothing incourageth her more in any good thing, then that her husband observeth and approveth those good things are in her. The evill things, ordinary infirmities, he must rather intreat God for them, then reprove her; but if either, he must take his fittest time for it: as with Physitians, observe her nature, as they their patients, and do it in love, not passion, with a grave, yet cheerfull countenance, letting her see her fault out of the Word, rather then from his will and dislike. And though he be master Bee, and have a sting, yet must he seldome or never use it, unlesse ex∣tremity drive him, and that by her peevishnesse rather then his passion or folly in handling of the matter. And so may he have comfort by her, and fruit of her: for shee is therefore com∣pared to a vine, which by the care and diligence of the Gardiner in carefull pruning and underpropping it, and dressing of it, brings forth fruit, even grapes, whence comes wine, which rejoyceth the heart: otherwise it will but wallow on the ground, and remaine fruitlesse. But to conclude, provided alwayes that she be dutifull and kinde, loving and obedient unto him; or else she forfeits her right: and then if he be bitter and unkinde to her, I do not war∣rant him, but I lesse blame him. If she be to him not a turtle Dove, but a chattering Pye, full of brawlings and contentions, because every thing must not be as she would have it; I lesse blame him if he delight abroad, seeing Salomon hath said, Prov. 21.9. It is better to dwell in a corner of the house top, then with a contentious wo∣man in a wide house. Prov. 19.13. The contentions of a wife are as a continuall dropping. If she be, as one saith, like a vine that were planted in the flowing sea, which prospereth least when the water is lowest: so his fellowship sweetest when he is furthest off. If as many women, who tell us they make themselves fine and trim to please their husbands, and yet are least trim when they onely en∣joy them, but onely when they are to shew themselves abroad, which in many, is rather to please others then their husbands; (I censure not all) so they have no cheerfulnesse and loving carriage

in them when they and their husbands are alone, never so merry as when he is absent, never so solemne and drooping as with him, as if his company were a burden, and his presence a clog unto them; who can to any body else, put on cheerfull lookes, have lively spirits, and finde talke enough; but with their husbands can finde none, but sit heavie a whole dinner and supper while, and not a word from her, no token of her joying in his company. And upon every discontent, be strange a day, two or three, looking he should seeke to her. I say, by such dealings she hath forfeited her right; and though it bee Summum jus, and so summa iujuria, to take it, such a forfeiture, or rather it is indeed injustice, yet if het do take it, it is but just upon her; and though he be not fit to do it, yet she hath deserved to suffer it.

And covered the Altar of the Lord with teares.] The generall of these words we have heard, the particulars we must examine. These women, though heavie in heart, and full of grief, yet would they not desist from praying to God, and performing their service and offerings to him; neither doth he for that reject them and their offerings, though he be their husbands afterwards, who were the cause of their griefe.

Though men cannot performe the service and worship of God with that cheerfulnesse and perfection which he requireth, [Doctrine.] who loves a cheerfull giver, and so a cheerfull worshipper; and being Perfection it selfe, would have things in perfection, yet must they performe them as they are able, and he will accept them in their imperfection. Manifest, as here, so by that reproofe of Moses to Aaron. Levit. 10.16. The practise of Nehemiah, Nehem. 1.4. of David, Psal. 42.5.6. of Zacharie, Luke 1.22. of Christ, who might stand for all, Matth. 26.38.39.

Because many so have obtained a blessing, [Reason.] and God hath given it them, as Psa. 126.5. They that sow in teares shall reap in joy, as the Goaler, Acts 16.29. came trembling to Paul and Silas, but de∣parted with joy of heart, vers. 34.

[Vse 1] Not let our infirmities hinder us from prayer.

[Vse 2] To come confidently to God.

And covered the Altar of the Lord.] These did not seeke to re∣venge themselves, they resisted not by giving injury for injury, dealing with their husbands as they had dealt with them; but pa∣tiently bore it, and committed it to the Lord.

Men who re injured, [Doctrine.] oppressed, and hardly dealt withall by o∣thers, ought to beare it patiently, and not to revenge themselves, and to resist by force and violence.

To teach every man to beare patiently the injuries done unto him; [Vse.] if he have received them, do not require them, but rather with well-doing, let him go to Gods Altar, and with Hezekiah, spread the letter of the King of Ashur before God; with Ioseph,

carry the hard speeches of his brethren to his father. If he have the same spirit, he must have the same minde which was in the Lord Jesus, and leave vengeance and recompence to him to whom it belongs. Thou art injured, deprived of thy goods, beaten, re∣proached, and greatly hurt this way; expect the sentence of the Judge. If another mans servant shall reproach thee, thou wilt not beat him thy selfe, but complaine to his master: how much more ought thou to do this in respect of God, who hath said: Vengeance is mine, and I will repay it? Chrysost. hom. 22. ad pop. Antioch. But thou art desirous to be revenged; that is the way not to revenge: for that is a true, though a strange position and speech: That they are onely hurt and injured, who hurt others, and injure them. And the injury which is done to others, hurts none but those who do it, so those who suffer do not repay, or be brought to sinne. For example; what was more unhappy then Cain? The death he brought upon Abel hath made him that suffe∣red it, to be accounted just in all ages; and him that did it, a parri∣cide and murtherer. What was more miserable then Herodias, who desired Iohn Baptists head in a dish, and so plunged her owne head in the eternall fire and flames of hell? What worse then the Divell, who by his malice made Iob more famous, that as his glory increased, so did the others torments? So now. And if men be not brought to commit sinne, and this in particular, what hurt have they by it? It is another truth, that there is no man hurt but of himselfe: for admit a man have his goods taken from him,* 1.131 or other injuries done to him, if he fall not into sinne by it, kee∣ping the injury boiling in his stomacke, or falling to revenge im∣patiently, or blaspheme, or such like; if he do, then is he hurt, and greatly, not of another, but of himselfe. Example Iob and Paul. These and the like should perswade us to patience, and not to resist. And why should such things be hard? If I let him alone, he will be worse. Hast thou more care of him then of thy selfe? But are not these words of corruption and pride, who e∣stablish things against God? Admit he be hurt, yet God ought to be obeyed. Neither ought we to make lawes against that which God hath ratified; but it will hurt neither thee nor him: for Prov. 15.1. A soft answer putteth away wrath, but grievous words stirre up anger. And if thou wouldest do thy selfe and him good, the more he is in choler and heat, the more yeeld thou: for this heat had need of the greater remedy. And the more reproa∣ches there are, there is the more need of patience and gentlenesse. And when the feaver is hottest, there is most need of cooling: so when a man is angriest, of yeelding. But this will be a reproach, and there is no manhood in it? Nay it is no reproach, but com∣passion and humanity. Finally, in all these things thou shalt finde that true of Abigail to David, 1 Sam. 25.31. Then shall it be no

griefe unto thee; nor offence of minde unto my Lord, that he hath not shed bloud causelesse, nor that my Lord hath not revenged himselfe: And when the Lord shall have dealt wel with my Lord, remember thine hand-maid. And of him touching her, verse 32.33. Then David said to Abigail: Blessed be the Lord God of Israel, which sent thee this day to meet me. And blessed be thy counsell, and blessed be thou, which hast kept me this day from comming to shed blood, and that mine hand hath not saved me.

Because the offering is no more regarded.] Or more plainly: So that I will no more regard your offerings.] The second reason con∣demning Polygamy; because it makes their worship and service unacceptable to God, while the injuries they did to their wives, and their sighes and teares came before him, and were in his ears, as the bloud of Abel, calling rather for vengeance, and a curse, then a blessing. Now, a generall from this, is this:

They who come to performe any service to God, [Doctrine. 1] and would have it accepted, must be holy and uncorrupt, and not uncleane and polluted. Vide Malach. 1.6.7.

Further, a more speciall thing hence may we observe:

They who grieve, oppresse, and injury others, whatsoever he be, [Doctrine. 2] and they to him, whether he be Husband or Magistrate, or Ma∣ster, whether rich, or his Landlord, or howsoever, shall finde, that their prayers and worship of God, shall not be accepted, nor finde any place or favour with God. So here; and Isaiah 1.15. and 58.3.4. Wherefore have we fasted, and thou seest it not? we have punished our selves, and thou regardest it not. Behold, in the day of your fast you will seeke your will, and require all your debts. Be∣hold, ye fast to strife and debate, and to smite with the fist of wicked∣nesse: yee shall not fast as yee do to day, to make your voyce to be heard above. To this purpose may that be applied, Prov. 27.13. He that stoppeth his eare at the crying of the poore, shall also cry, and not be heard. And that may shadow it, Luke 16.24. Old Isaac ac∣cepted the prayers of Iacob, and his voyce the better, because of his rough and hairy hands; but with our Isaac it is cleane con∣trarie.

Because they are in their sins, [Reason 1] and that which is more, they are not capable of remission of sins, seeing Christ hath said Mat. 6.15. But if ye doe not forgive men their trespasses, no more will your father for give you your trespasses. For if they who remit not other mens injuries against the mare uncapable, what are they who doe injure others and oppresse and wrong them? Nay if they had had remis∣sion, yet the guilt of them would returne. Rediunt dimiss a peccata ubi fraterna charitas non est. As the parable sheweth, Matthew 18.34. Now where a mans sins are, there his prayers must needs be unaccepted.

Because the cryes of those who are oppressed and injured are in his eares, James 5.4. speaks of one kinde. [Reason 2] And though his ears are not subject to any prejudice, yet when they are justly posses∣sed with injustice and injury, they stop them against the prayers of the oppressour.

The judgements of God are upon us, and that justly, [Vse.] because of these grievances, oppressions, and injuries that are amongst us; we pray to have them removed, we prevaile not, but it increaseth and spreadeth; is it any ma rvaile, how should our prayers finde favor in his eares when the cryes of the oppressed and injured have fil∣led them? for these grievances are amongst us: then no marvaile if they are come upon us, and that God is come to revenge them, and that neither their prayers, nor the prayers of his Ministers can prevaile. James 5.4.

VERS. XIV.

Yet ye say, wherein? because the Lord hath been witnesse be∣tweene thee and the wife of thy youth, against whom thou hast transgressed, yet she is thy companion, and the wife of thy covenant.

YET ye say, wherein?] The second thing by which the Prophet condemneth this sinne of poligamy is, that it is against Gods ordinance, which is set downe in this verse, and that which fol∣lowes, part of it. The sinne is that which is against the ordinance and institution of God, that ought not to be done; such is this. Now it is against his institution, because it is against that covenant, whereof hee is both Author and witnesse. The way of setting down this is, by way of question and answer, from the people, & to them from God, depending upon the former. The Lord had told them it made their prayers to be rejected. They aske why it should be so? yet ye say wherin, or wherfore, for what cause, or what reason there was why their offerings should be rejected, and why he would not receive their prayers? As men that would not acknowledge that there was any sin or fault in them, but put him to his proofe how he would make it good, and shew them where∣in they had offended, not willing to confesse unlesse he can wrest it from them.

Because the Lord hath beene witnesse.] The Lords answer shew∣ing directly that there was cause, because they had beene injuri∣ous, not onely against their wives, but against God, who was witnesse of the Covenant they made betwixt themselves, which Covenant as it was Gods, ordained by him, that they should be one flesh, so was it made, he being present, & called upon by him,

as witnesse when he bound himselfe to take her for his onely wife. So that witnesse betweene thee and thy wife is witnesse of that Covenant that is passed betwixt thee and thy wife, and which he ordained. Who is the wife of thy youth] One whom thou hast had from thy youth, who hath beene long delightfull, comfortable, and amiable unto thee by her beauty, helpes, and chearefulnesse, and other fruits of her youth and of marriage, when thou being in thy youth, married her a young Virgine. And so it is no new rea∣son, nor yet any strange and obscure name of your duty mutually to be performed, that it may be accounted either a small thing, or is to be denyed and lightly regarded, but it is most ancient and of long continuance, even from your youth; neither is there any thing committed by her why thou shouldest violate thy faith and breake thy covenant with her, for so that, against whom thou hast transgressed.] Is to be read, with whom thou hast dealt unfaith∣fully, breaking thy covenant.

Those words, hath beene witnesse.] Some understand as if it were meant, that he were witnesse of the injuries and indignities done against them. And that howsoever some would lessen things, yet the Lord tooke notice of them, as great injuries: yet this mea∣ning the very tenor of the words will not carry it, for it is not he is witnesse of, you have been unfaithfull to them, but between thee & her; with whom thou hast dealt unfaithfully. Others would have it; he is witnesse: That is, he hath contested betwixt thee and her; that is, hath commanded how thou shouldst carry thy selfe towards thy wife, when he said, Gen. 2.24. Therefore shall man leave his father and his mother, and shall cleave to his wife, and they shall be one flesh. But though some of the learned, as Hierom and Cyril incline to this, it seemeth to me somewhat violent.

Yet is she thy companion.] This is added to amplifie the crime of unfaithfulnesse, because she was united to him in nighnesse of blood, being flesh of his flesh, and bone of his bone, and in so∣ciety of life admitted to a partaking of his government and goods, or companion of his bed and government, and that by a covenant made betwixt them, whereunto he had bound himselfe: Yet is she, saith the Prophet; that is, for all that she is thus, thou hast dealt thus and so with her. Some; for all thou hast dealt thus with her, yet is she thy companion, &c. and not that other thou hast taken, and put her away, or forsaken her company.

Because the Lord hath been witnesse between thee.] Gods answer, shewing their sinne in a more heynous degree, not against their wives and selves, but against him.

They who breake covenant, [Doctrine.] and deale unfaithfully with their wives, are not onely injurious to their wives, but also sinne against God: Let the injurie be the maine one here spoken of, or let it be lesse, wherein the covenant of marriage is broken. And now that

which is of the husband to her, must be understood of the wives to him. So the Prophet here condemnes the mans perfidiousnesse as a sin to God. And as much Solomon insinuates for the woman, Prov. 2.17. Which forsaketh the guide of her youth, and forgetteth the Covenant of her God That a leud woman dealing unfaithfully with her husband, sinned against God, in breaking the Covenant whereof he was Authour. This is further proved because their naturall duties are commanded of God, as Ephes. 5.22.25. Collo. 3.18.19. and other places.

Because whatsoever is against the Commandement and Word of God, is a sinne against him, though immediately it hurts man. [Reason 1] Nay indeed it is onely a hurt to man, and the sinne against God; seeing he is onely the law giver. James 4. Now as the tenor of in∣dictments run, you did such a thing against the Crown and digni∣ty of the Kings Majesty. The hurt is to the private person, but the transgression is against the Prince; so in this.

Because God gave him to her, and her to him, [Reason 2] and joyned them together; therefore to transgresse one against another is to trans∣gresse against God; which I gather by proportion from that of Deut. 22.15. ad 20. where recompence is to bee made to the fa∣ther, for the injury that is done to the daughter; for if there be an injury against him, that is but in Gods stead, and his vicege∣rent, what to himselfe.

To perswade husbands and wives not to transgresse or injure one another, not to deale unfaithfully one with another. [Vse 1] For be∣sides that it is uncomely, and most unnaturall to see that a man should hurt his owne flesh, and so a woman. That the body should annoy the head, and the head the body; it is against God; there∣fore as Ioseph disswaded his Mistresse, & restrained himselfe, Gen. 39.9. so should they one with another, when occasion and oppor∣tunity is given, or infirmity is ready to over-sway, they should say one to another: How can I doe this great wickednesse, and sinne against God? The duties of the husband conditioned at the Covenant were to love his wife, to be faithfull to her in his body and goods, to dwell with her, to governe her, to instruct her, be an example to her, give her due benevolence of maintenance and im∣ployment, and such like. And of the wife to love and be faithfull to him, to feare and obey him. In any one of these to faile, is to transgresse against the Lord. And though sometimes in their cor∣ruption they could consent to transgresse one against the other; as the husband that his wife should be a harlot, and prostrate her for gaine to another, or that he might without her reproofe be an adulterer and è contra: And so it may seeme to be no injury, be∣cause of that, that volenti non sit injuria: yet is it a sinne, against God, and that which may procure the curse of God upon them, to the ruine and destruction of the whole family together with

them. It is usuall with men, that they are carefull not to trans∣gresse one against another in those things especially which are a∣gainst the law of the Prince; therein they will refrain themselves, that they trespasse not, though they take some liberty in lesser things. If married folks can transgresse in any thing which is not against God and his law, let them take liberty to themselves; but in things that are (as what omission of duty, or commission of con∣trary, be it lesse or more, is not?) let them refraine themselves, and that in the least: For though a friend may be a mediator be∣twixt them, and reconcile them soone, yet who shall reconcile them to God? It was a weighty speech, spoken gravely, of old Eli to his sonnes, if they had had grace to have thought of it, 1 Sam. 2.25. If one man sinne against another, the Iudge shall judge him; but if a man sinne against the Lord, who shall intreat for him? which may be applied to this.

To teach man and wife, [Vse 2] when they have been injurious one un∣to another, one transgressing against the other, that it is not enough if upon their second thoughts and after wits, upon calme and ad∣vised spirits, that they reconcile themselves one to another, and seeme sorrowfull one to another that they have offended; no though they recompence it with double love, and kindnesse, and duty, unlesse they jointly reconcile themselves to God, for the sinne they have committed against him. A thing either unknown or neglected of most, as if there were no sinne in it, or but onely offence against themselves, as if God never regarded what they did, or as if never their faithfull carriage one to another pleased him, nor transgressing displeased him. Hence it is usuall, that when the wife hath been disobedient to her husband, disdainfull and despising them, because they happily have more knowledge or graces then they, which sometimes falls out, though unfitly; and the husband bitter and rough, and unkinde to her, if they drinke one to another, or use some other ceremony to make reconcile∣ment, God is never thought of, as if he were not offended, and that they ought not to humble themselves to him. And hence it is, that this dayes falling out, or injuring, is punished with the next; God punishing one sinne with another. And whereas the man transgressed against her to day, she transgressed against him to morrow; and so they live still in sinne and offences, whereas if they had truly humbled themselves to God, they might both have the pardon of that, and obtaine the powring out of graces upon them, by which they might not afterwards transgresse one against another: But for want of this, comes the mutuall and daily offences betwixt them, and oftentimes Gods hand pursues the surviver: As an unkinde man hath his recompence by a second wife, which payes him home his sinnes against his former. And an undutifull woman by a second husband, which made the

Fathers, Hierom and others, amongst other things, condemne se∣cond marriages so greatly as they did. Not considering that as Chrysom. Portus est conjugium sed saepè naufragium parit: non juxta suam naturam, sed juxta sententiam corum, qui illo malè utuntur De libello repudii. Therefore to avoid this, they who are in this state, ought to humble themselves, and seek to be reconciled to God, as well as mutually with themselves. And for that end, be∣sides the prayers with their families, they ought either jointly or severally in prayer to confesse these sins, and humble themselves daily to God, as they happen to be daily or usuall offences.

The Lord hath been witnesse between thee and the wife.] This is, he is witnesse of that covenant which passed betwixt them; be∣cause it was made in Gods sight, and presence of the Church; there they plight their troth each to other, which was made and confirmed by the invocation of his name.

The Lord he is witnesse betwixt every man and his wife, [Doctrine.] of that covenant which passed betwixt them in his presence, and be∣fore his Church, when they first came together, which as the Pro∣phet affirmeth here, so is it confirmed by that, Prov. 2.17. called Gods covenant, not onely because he is the first author of it, but because they were both bound to him rather then to themselves; and they are as it were in recognizance in heaven to keep them∣selves faithfull one to another. The case seemeth to stand thus: Two parties stand bound to a third, who tooke of them their se∣verall bonds for the performance of conditions mutually.

Because it is made by his authority in his presence, [Reason 1] his name be∣ing called upon, and by his substitute and deputy, to whom the promise of fidelity is first made by them, and received of him, in Gods stead before it is mutually made one to another.

Because he seeth all things in every place, good or evill, [Reason 2] more in the place of his feet, nay of his presence and face, as the Con∣gregation is, specially when he is called to witnesse.

To teach men to be wary how they come to the making, [Ʋse 1] & how they do make this covenant, that they do it reverently and religi∣ously, that they be persons fit and free to make it; not to make a covenant which is presently void, by some former contract, and so utterly unlawfull, and call God to witnesse unlawfull things. It is enough, and too much, for men to abuse the Church and Con∣gregation so: for how vile and shamelesse a thing is that accoun∣ted? much more to abuse God himselfe. As Athanasius in ano∣ther case, but somewhat like:* 1.132 If in Pagan Judicatories we may not call an earthly King to attest, as being greater both then them that summon, and then them that judge, why shall we rashly require the in∣created God to be witnesse to creatures, so

causing God to be despised of men: so in this. For what is this else, but as much as in them is to bring him into contempt, as he that will witnesse such unlawfull things, or else to provoke him by some extraordinary, and fearefull judgement to renounce wit∣nesse-bearing to such deceitfull covenants? And though men may imagine, if there be some precontracts before, or some other thing which may make this unlawfull; That yet they can cover it well enough: either they have agreed not to challenge it one of ano∣ther, or there was no witnesses. Yet let them know there is now a witnesse who knowes the former well enough, and he that in truth will be their Judge, and both witnesse, and accuser, and Judge. And though it be not lawfull for earthly Judges to doe so; yet is it for him. And such shall know that he will not be mocked and abused, doe it to the King, or Captaine, or any man of account, and see whether he will beare it at thy hands.

To teach those who are in this state, [Ʋse 2] and have made this cove∣nant, to remember who was by when it was made, in whose pre∣sence, and who was witnesse of it, and to whom indeed the cove∣nant was made as a feoffie in trust for both parties. It was the Lord that was present, and made to him for them: that as parents suffer not joinctures to bemade to their daughters which is drow∣ned with the marriage,* 1.133 but to themselves, or some third perfon which will looke to the performance of it, if his daughter would remit it; so in this with God, who certainely will exact it at the hands of both of them each to other; and will not faile the trust he hath taken upon him. If it were but for his presence onely and because he was by, it should strike a reverence and a care to keep it, as that Math. 14.9. Herod for the oath sake, and them that sate at meate with him, performed what was promised; so more of this, he for his inferiours, they for their superior, and Lord; hee for them who onely would condemne his rashnesse, but could not punish his unfaithfulnesse and promise breaking: they for him who can doe both, and will doe both. Men will not breake their faith given but in table talke; if they doe, it will be a shame to them, though it be but in small things. What a shame is it then to falsifie that faith that is given in the presence of God and his Church? Therefore let every one remember their covenant, and their duties of them, and doe them; he is witnesse, Judge, and re∣venger.

The wife of thy youth.] She whom thou hast had from thy youth, then taking of her, and hast had the comforts and helpes by her ever since.

It is fit and convenient when a man is purposed to marry, [Doctrine.] and is in some good sort provided for outwards things, having either trade or treasure, either possessions a or profession, that wil admini∣ster necessities, not to passe his youth before he take himselfe a

wife, Prov. 5.18. Let thy fountaine be blessed, and rejoyce with the wife of the youth.

The wife of thy youth, against whom thou hast transgressed.] Now that she is old, the heate of thy love is cooled, her beauty be∣ing decayed, or her portion spent, or such like; now thou hast cast her off, and set her by, and taken another, which ought not to be, but thy love should be continuall.

The wife must be beloved, [Doctrine.] not onely when she is young and beautifull, not while her friends and favor lasts, &c. but alwaies while she lives. Pro. 5.19. Let her be as the loving Hinde and plea∣sant Roe: let her breasts satisfie thee at all times, and delight to her love continually.

Yet is she thy companion] This amplifies their injury and indig∣nity done to the wife, seeing she was by Gods ordinance and his owne covenant admitted into the participation of houshould mat∣ters and governement, made his yoake-fellow, and his wife, and helper; and by these two rights and titles remained so still.

The wife is her husbands companion, [Doctrine.] one that by right hath part in his governement and houshold affaires, and who ought to take the care & government with him, put her shoulder under it, and beare it with him: This is from her creation, God making her an helper, Gen. 2.18. Also the Lord God said, it is not good that the man should be himselfe alone, I will make him an helper meet for him. First, to beare him children: Secondly, to keep his bo∣dy chast. 1 Cor. 7.2. Thirdly, to tend his person in sickenesse, and in health. Fourthly, in governing his house, children, and family. Hence is that Gen. 3.12. To be with me; some read to be my com∣panion, and fellow to helpe me; she that thou gave me to be adjutrix, she is insidistrix: yet noting what she should be. Hence it is that the spirit of God in the commendations of a vertuous woman sets down so many proporties of a good huswife, and one that takes care of the governement and houshold affaires. Prov. 31.11.13.15.21.23.27. The heart of her husband trusteth in her, and he shall have no need of the spoyle. She seeketh wooll and flax, and laboureth chearefully with her hands. And she riseth while it is yet night, and giveth the portion to her houshold, and the ordinary to her maids; she feareth not the snow for her family: for all her fa∣mily is cloathed with scarlet; her husband is knowne in the gates, when he sitteth with the Elders of the land. She over seeth the wayes of her houshold, and cateth not the bread of idlenesse. Hence is the practice of Rebeckah, Genes. 27.46. And of Abigail, 1 Sam. 25.

Because she is partaker of the honour with him, [Reason 1] in being above the rest; commanding, and being served by them, then reason she should carry onus, and the burden with him, and care with him; if she command with him, seeing she rules and raignes with him;

for this government is an Aristocracie.

Because his cares and troubles are increased by her and hers. [Reason 2] Virginity is oftentimes troublesome for a man to wrestle with his infirmities, and passion, and in health, and sickenesse. Which though they be remedied by marriage, yet that brings him into as many, though happily not so pressing, for he that is in his virgi∣nity, and finds these, and thinkes altogether to free himselfe from them by marriage,* 1.134 is like him that walkes in a brake of bryars, or a thicket of thornes, and some thorns sticking in his graments; if he turne himselfe about to avoid one, he catcheth, and is catched by another. So here.

Because he hath endowed her with all his goods, [Reason 3] both bona animae, corporis & fortunae, that she hath right to them all as him∣selfe. And wherefore all this, but to take care with him? beasts have fodder; servants meate and drinke for their labour and care, she the right of all for his endeavours.

It reproves the neglect of these duties, [Vse.] and bindes all wives in Gods feare to performe them.

Yet is she thy companion, and thy wife.] Though the men had ta∣ken other women into their beds, and adjoyned them to them, and so indeed commit adultery, which breakes the marriage knot, yet because by a lawfull Judge and Magistrate, no divorce is made; the Prophet tells him she is his wife.

When adultery is committed, [Doctrine.] and manifestly knowne to be so, either by the man or woman; yet neither may the nocent nor in∣nocent party put one another away, but they are still man and wife, till the cause be lawfully heard of a lawfull Magistrate, judged and determined. That riseth hence that God saith she is his wife. Further, Abraham with consent of Sarah, tooke Hagar, who can excuse him of adultery? yet was Sarah his wife still, else should the seed in whom all the nations of the earth was blessed and the first, be an adulterous seed, Gen. 16. So after her death of Keturah and his Concubines, Gen. 25. So of David when he married Bathshebah, though it is most probable he had no wife, yet he had Concubines, then afterwards, as 2 Sam. 16.21. sheweth, yet still was she his wife, and so accounted to his dying day; so of others might be said. Besides, though Christ hath allowed it to the innocent party, that he or she may commence the action, and being judged, put the other away: yet no where hath he coman∣ded it, that he should put her away, which if she had ceased to be a wife, he would. Math. 19.9. Againe, onely he that joyned them can separate them, and make them not man and wife, which is God only: that he did by the Minister, this by the Minister and Magistrate, Math. 19.6. Hierom reports of Fabiola, that without the judgement of the Church, or Magistrate, she put away her husband, being a vitious and an adulterous man, and full of all

filthy lusts. But though hee writ not the rest, yet others report, that she was made to doe publique pennance, not that she made a divorce, but that she did it of her selfe without the iudgement of the Church.

Because as private and clandestine and secret marriages are not allowable for manifold inconveniences to all, [Reason 1] so privy and secret divorces are not allowable, because they will be as prejudiciall to the good of many.

Because they are man and wife till a just cause be justly known to the contrary, that cannot be in private, [Reason 2] but before a competent Judge, God allowing none to be accounted adulterers, but such as are lawfully convicted of it, which is not betwixt themselves, but before a lawfull Magistrate, or Judge; for by no right can a man be both a party and the Judge.

Because if the adultery be not knowne to the innocent, [Reason 3] then they are still man and wife, though there be great presumption of it. And why not if knowne? It never a whit breakes the bond more knowne, then unknowne, unlesse it be proved, and judged, and determined.

Because it is a punishment of a fault committed, [Reason 4] none may pu∣nish, but a lawfull Judge.

To reprove those who thinke it to be in the power of the inno∣cent man or woman to make the divorce after once just cause is knowne, of themselves, [Vse 1] without the authority of the lawfull Judge. As if man might destroy that which God hath joyned. A woman cannot release her joyncture in prejudice of her selfe, nor a man take it from her, if she were willing to the prejudice of her estate, unlesse it be done before a lawfull Judge. How then this, that is such a prejudice to her and many others? A recogni∣zance made in the Court of Chancery cannot be released but by the consent of the same Court. And when a recognizance is made to God, can man release it without his consent?

It reproveth those who as unsoundly, as boldly, [Ʋse 2] deliver that af∣ter adultery is committed, specially if it be known, so long as they live together afterwards, they live as adulterers. Can man and wife be adulterers? I would thinke not by the meere act of know∣ing one another; nay sure, not now the Prophet faith they are man and wife still. Neither is there any place in the Scripture that bindeth theinnocent party to put away the nocent, but gives him liberty if he will; and if he be not bound to it, it is no adultery if he doe it not, but live still with her. But adultery hath broken the bond of marriage? I know it well, yet not so but the innocent par∣ty may if he will repaire it and knit it againe; specially if she re∣pent, both charity and piety requires; but if not, why he may not, if he will, I know not. As in the matter of offence from a man when he repents, he is not onely bound to doe it, as Luke 17.3, 4.

but if he doe it, without repentance, in private injuries, not pre∣judiciall to the common good, I thinke he is not reproveable. So in this. And though it were horrible for a man to beare such an indignity from his wife, if she shall continue in it, to bring the judgement of God upon him and his house; yet if he passe it over once or twice upon hope, he is not an adulterer, though he go in unto her: for they are still man and wife.

To instruct married parties, [Ʋse 3] that notwithstanding a fault be committed, yet they remaine man and wife; and it is in their pow∣er to repaire the breach, the one by repentance, and the other by pardoning: and better a great deale it should be so, then the di∣vorce sued out; to make up the breach privately, rather then bring it publicke. That which the Scripture commends in Ioseph, Mat. 1. may by proportion instruct men not to traduce their wives so soone as they have offended, but seeke to reclaime them private∣ly. Men that have taken a wound in some secret and uncomely part, will assay to cure it privately, before they goe to a Physitian: They should do so in this. If any man, saith one, have an unsound tooth, how putrified soever it be, will not forthwith send foir a tooth-drawer to have it pulled out: neither if his hand be ulcera∣ted and wounded, will he forthwith call for a Chyrurgian to cut it off; but he will rather use all meanes possible, and assay every thing to cure it, and keep it still. Reason, because no man hates his owne flesh; why not then the same to his wife, which is his owne flesh?

VERS. XV.

And did not be make one? yet had be abundance of spirit: and wherefore one? because he sought a godly seed: there∣fore keep your selves in your spirit, and let none trespasse against the wife of his youth.

ANd did not he make one? Thus is it to be read, and not, Hath not one done it? being referred to God. And so S. Hierom up∣on this place. And Chrysost. de libell. repud. The summe and meaning is; Hath not God made man and woman, and ordained by his perpetuall and inviolable decree, that they shall be one flesh, even they two, and no more, that mankinde might be in∣creased of them joyned together by a perpetuall knot of matrimo∣ny. And this set downe briefly by the Prophet, hath our Saviour Christ set downe largely, and explained, Matth. 19.4.5.6.

Yet had he abundance of Spirit.] This is added for amplificati∣on of the former: As if he had said, this did not God at the first,

because he wanted spirit to make more women for one man: for he had abundance, to make as many women as he would, or he had remainder of the Spirit. As some taking that the Prophet al∣ludeth to, Gen. 2.7. The Lord God also made the man of the dust of the ground, and breathed in his face breath of life, and the man was a living soule. And after making woman of his rib, he breathed in∣to her breath of life, as it was the remainder of the Spirit; and though he had abundance more, because he had denied, that they two should be one, and not moe.

Because he sought a godly seed.] Here is another amplification of it, from one speciall end of marriage, which is the propagation of the Church, and to have a religious and holy posterity, such as might worship the true God, which will not come from the o∣ther, but rather increase the Synagogue of Satan, and make a profane seed: for taking to them the daughters of a strange God, must needs have a corrupt seed, they following the mothers; and if of their owne, yet to doe a thing so contrary to Gods com∣mandment, must needs bring a curse and a profanenesse upon them; and an adulterous seed prove an idolatrous brood, and it being the fruit of their perfidy and unfaithfulnesse, can have no blessing from God.

In this verse the Prophet condemneth Poligamy from Gods ordinance, as a thing against it, because he was the authour of mar∣riage; which he made but to be of two, and ordained they two should be one, and but they two; and so hence we have a doctrine which is the description of marriage.

Marriage is a lawfull conjunction of one man and one woman, [Doctrine.] that they two may be one flesh. There are many sorts of conjun∣ctions, but what conjunction this is, that which followes expres∣seth. But that marriage is a lawfull conjunction, & of two thus to be made one, is manifest, as here, so Gen. 2.24. He shall cleave to his wife, which is meant of a carnall conjunction and copulation, whereby they are, as it were, incarnated one to another. That as Eve was flesh really of the flesh of Adam, so she was given to him by marriage, that she might againe be one and the same flesh with him, by a holy conjunction of their bodies. Hence followes it in the same place, They shall be one flesh. And this Chapter explaines Mat.h. 19.5. For having repeated the institution, he addes for conclusion, and for further confirmation vers. 6. Wherefore they are no more twaine, but one flesh. Now when we speake of a con∣junction, we understand not that onely which is after the con∣summation of the marriage, carnall copulation, and knowledge one of another, as it is cōmonly taken: for without that, though it never follow, there may be marriage, & this marrimoniall conjun∣ction, as we commonly receive the marriage to have been betwixt Mary and Ioseph: but also that voluntary and free covenant which

is passed betwixt them, by which the man hath power over the body of the woman: and so è contra, he is become her head, and she subject to him, as the body to the head, as the Apostle speaks, 1 Cor. 7.

Because God would have a holy seed, [Reason 1] and the propagation of his Church; which that it might be, he requires a conjunction, and a lawfull one, and but of these two. For howsoever it was in∣creased by other conjunctions of one with many, yet that was Gods indulgence to them, and his over-ruling providence, which brings light out of darknesse, and makes good of evill.

Because he, [Reason 2] who by the holy Ghost, in a reall union, is united to the Lord, is made one spirit with him, 1 Cor. 6.17. Therefore by a reall conjunction of man with his wife, they are made one with another, one flesh.

Because he that committed adultery, [Reason 3] is become one flesh with a harlot, 1 Cor. 6.16. And so as much as in him is, hath cut off himself from his wife, & is no longer one flesh with her: Then by a carnal, corporal & holy conjunction, he is one, and they one flesh.

This serves for that end the Prophet speaketh it, [Vse 1] it condemnes Polygamie: for if marriage be a conjunction of two, how can it be of moe?* 1.135 Adam and Eve were but two, and God said, they should be one flesh. And his son, which came from the bosome of the Father, saith, They two shall be one. The reason that some give, to excuse at least, if not make lawful the Polygamy of the Fathers, for the multiplying and increasing of mankinde, might here have better taken place, seeing whole mankinde was to be derived from them, and the earth to be replenished from them: and seeing to them was the commandment given, Gen. 1.28. Be fruitfull, and multiply, and replenish the earth. If God did not permit it to them, it must needs be apparant, that it was not from the beginning, but hath since crept into the world by the corruption of man. But of this afterwards.

This condemnes all divorces, [Ʋse 2] which are not done and made for adultery, but for other vain and slight causes, such as for the hardnesse of the peoples hearts, and which in compassion to the weaknesse of the women, Moses permitted to the Jewes: for when God hath said, they shall be one, they make them two, as if his law were not perpetuall. And when as Christ hath said, Those whom God hath joyned, may no man sever, they take up∣on them to sever and dissolve themselves, at their pleasure. The decrees of the Medes and Persians were not to be broken, no not by the Kings themselves, much lesse could any subject do it. But these decrees are far surer. But such men are grossely impudent, as take upon them to dissolve, if not to give her a bill of divorce, & so put her away; yet many send them home to their friends, and separate themselves from them, and live very reproachfully.

This condemneth all adultery, & all adulterers, [Vse 3] as they who doe divide that which God hath joyned, more neere then any bond of nature can make: for it is to be preferred before that which is betwixt children and parents, when as both of them must forsake father and mother, and cleave one to another; yea, their owne children, that they may remaine one. For seeing God hath made him one with his wife by his owne consent, and he joyning him∣selfe to a harlot, maketh himselfe one body with her, as the Apo∣stle. Now one body cannot be two bodies; therefore an adulte∣rer cannot be one body with an harlot, and at the same time one body with his wife; but joyning to her, he doth, what is in him, cut himselfe off from this, and so they are no longer one, but two. And so as he dealeth injuriously with her, taking from her that is hers: for he is not his owne, she having power over his body, as he of hers, 1 Cor. 7.4. So he dealeth impiously against God, who hath joyned them, and said they shall be one. If he offend that puts away his wife for no just cause, what doth he that cuts himselfe from her by such an impious course? And the more, when God gave her him to keep his body in holinesse and honour, having no necessity to it. For as he that casts away his ship in the haven, is more inexcusable then he that doth it in the maine sea: so he that doth cast away himselfe upon a harlot, being in marriage estate. Chrysostome making the comparison betwixt theft and adultery, saith:* 1.136 It is an heynous thing to be a thiefe, but not so heynous as to be an adulterer. The thiefe, though his excuse be but a sorry one, yet may pretend he is forced by poverty; but the adulterer having no necessity, onely through his owne madnesse rusheth into the gulfe of sinne.

Yet had he abundance of spirit.] He could have made more wo∣men for one man, for it had been as easie for him to have created more soules and breathed them into more bodyes, as he did but one, and gave her to Adam. Insinuating that the spirit or soule of the woman, as of the man, was created immediately of nothing, and not made of the substance of the man, as her body was. And from this I would gather this generall.

The souls of men are not propagated with the seede and sub∣stance of the body, from the souls of their parents, [Doctrine] as their bodies from their seede, but they are created of God, of nothing, and joyned to the body. So much this insinuates. And that Gen. 2.23 he saith not soule of my soule, but bone of my bone, and flesh of my flesh, apparantly that he knew it not, if it were that her soule was propagated from his soule, as the body was. If it had beene so, and he had knowne it certainely, it had been more fit to have

expressed the conjunction of marriage to have said, this is now flesh of my flesh, and soule of my soule; then as he did. To this we adde Eccles. 12.7. Dust returnes to the earth as it was, and the spirit returnes to God that gave it. And Isaiah 42.5. and 57.16. The souls which I have made, Zach. 12.1. The Lord formeth the spirit of man within him. Heb. 12.9. God is the father of spirits. Where the Apostle maketh the opposition, not denying God to be the Author of our bodies, as of the soules, but that by the parents, this immediately, else should there be no opposition.

Because Adams soule was not made of the substance of his body, [Reason 1] or whereof his body was made, but of nothing, therefore Eves: for though it is not said of her that he breathed into her the breath of life, as of Adam; Therefore saith Tertullian and some others, she had both from him. But August. in 10 lib. sup. Genes. saith, that this concludeth the contrary: for if God had created her soule after another manner, then Adams, the Scripture would not have been silent in it, no more then it is in the new manner of the creation of her body. Therefore that which was spoken of the man, must be understood of the woman; and if of her, then of others, for there is no new manner of creation of man.

Because if it were propagated, [Reason 2] it must either receive matter from the body or soule of the parents; not from the body, be∣cause they differ in nature, that corporall, this spirituall: not from the soule, for then should it be subject to mutation and change, to augmentation and diminution, and so to corruption; but the soule is immortall and not subject to corruption, as no spirit is.

This serves to confute their opinion, [Vse 1] who thinke that the soule is propagated, and not created, comes from God by the parents, and not from the power of God immediately. It would be too too tedious, & not so profitable to make answer to all the reasons they bring, which are of a contrary opinion; yet not to passe over some common ones which are tossed up and downe of the com∣mon sort of men, who have entered into this question. It is an usuall objection with them, that which troubled St. August. in lib. 10. sup. Genes. That is God doe now create soules, how should that be true, that in the seventh day he rested from all his workes, i. the workes of creation, as it is generally taken; how then should he create souls? To answer, I demand whether that Christ his soule was propagated from his Mother, or created? If they say it was propagated, they must needs say it was tainted with sinne originall: If they say it was created, which the learned affirm, S. August. and others, because it could not betainted with sinne, then have they answered for us, that soules are now created. And the meaning of God ceasing from his worke, is that which the learned give, that after the sixt day he crated no new kinde

of creatures or things, though he doe still make particulars of kindes.

Secondly, they say, man begets a man, and the mother brings forth a man of body and soule like themselves. But admit this, they beget and bring forth onely one part, and not the whole, then they beget and bring forth not like themselves.

In answer, and demand, did not God make Eve of Adam? It will not be denyed; yet did he make but her body, and created her soule? And if that speech be true, why not this? though but the body onely is propagated.

Againe, I demand, brought not Mary forth our Saviour Christ a true and perfect man, and like her? It is granted; yet was his soule created of God, and not propagated, confessed of all. Then so in this. And the reason is given, because in the body which is traduced and propagated from the parents, by vertue of the seed, there are qualities and conditions found by which it is made ca∣pable of a reasonable soule, and so because of that, the soule it selfe is said to be propagated from the patents. And thus the schoole probably disputeth.

Thirdly, they say, if God create all soules, then his which is begotten by adultery, and so is the author of sinne, or else a co∣worker, or a worker with the adulterers.

I answer first, a difference is to be put betwixt the action and the evill of it: God who workes in the action, is free from the evill: as in the betraying of Christ and murdering, all move in him and worke by him, but the evill is of themselves.

Secondly, it is answered by some, that there must be put a dif∣ference, betwixt the action of an adulterer, and his will. The acti∣on simply and of it selfe is not evill, but of things indifferent, or naturally good; the will is evill. God workes in the action, but approves not his will. S. Hierom, and S. August. Epist. 28. ad August. set it out by this similitude. The earth hath this goodnesse from God in it selfe, that what seede soever men cast into it, it keepes it and nourisheth it, and it brings forth fruit, whether the seede be lawfully taken out of a mans owne store and garner, or it be stollen; neither for thy theft or corruption refuseth it to take, to nourish, and to returne with fruit. Yet will none for this accuse the goodnesse of the ground, nor God who hath made it fruitfull for this purpose: so God, who is goodnesse it selfe, if any goe in unto a woman, whether lawfully, or unlawfully, doth not cease according to his decree, and first ordering of things, to worke with a man in framing the birth, and creating the soule, yet ap∣proves he no more his adultery, then the others theft; but con∣demnes and will punish them both. Lastly, by this reason a man may deny God to have any finger in the framing of the body, as that he should not create the soule.

Fourthly, they say if soules be thus created, then how should they be infected with originall sinne? Is it because it is joyned with the body? but how should that be when as a corporall sub∣stance can have no power over a spirituall? and how should God be free from sinne, but be Author of it, when he joyneth a pure soule with a sinnefull and corrupt body? To this I answer, first, for the first part. That in originall sinne, two things are to be con∣sidered. First, Adams disobedience, as the head and roote of all o∣thers, imputed most justly to them, as to his members. The reason is, because as Adam received his justice for them all, so did he his injustice and sinne, being not a private man, but the head and fountaine of all mankind, in respect of both, where they are called not personall justice or injustice, but originall. The second is the corruption of the whole nature and the propension and incli∣nation of it to evill, which is the punishment of that disobedience which from him to his whole posterity, is by the just judgement of God derived and propagated. Now when we say that from the conjunction of soule and body, it is defiled and infected with both these, we meane not as when a piece of gold falls into the dirt or mire, or as wine that is put into a musty caske is corrupted by them: But because the first is imputed to the whole man this disobedience oif Adam, as if it were his owne; for as when he is made a member of Christ by the holy Ghost, the righteousnesse of Christ is imputed to him, and he is truely called a just man. So, so soone as he is made a man and the member of Adam, this is. And secondly, because of the guilt of that disobedience, the corruption of nature and the propension and inclination to evill which they usually have called contagion, is by the just decree & ordination of God derived into the soule, he having so decreed from the beginning, that if Adam had stood & not sinned, his whol justice should have beene propagated to his posterity, whence it is called originall justice. So he falling and all his posterity sinning in his loyns, the whole corruption of the nature of Adam, which followed that disobedience, should flowfrom him as from a foun∣taine into all men, that is, both into the body and soule. Whence it is called naturall corruption, and originall sinne. Thus then is the soule infected, as the body, but yet not from the body by any physicall contraction or contagion, but by this course, and hath no need to be propagated, or else it cannot be infected by originall sinne.

Now that God by this meanes is not the Author of sinne, or the pollution of the soule, because he hath joyned it to the body, is manifest, because he never infused any evill either into the body or soule, for he tempts no man, James 1. Againe, God hath de∣creed before all times and so would performe, to joyne the soule and body together, as well if Adam stood, as if he fell. Now what

reason was there that sinne comming betweene, or God foresee∣ing it, should hinder his decree, because of it. This decree being most holy and just, he therefore in joyning these together, hath done that which he most holily, justly, and wisely decreed. And that corruption followed upon this, is not from the conjunction, for then it would have beene, though Adam had not fallen, but by the default of man, who is in this thing to be blamed not God: And so neither the propagation of originall sinne, neither any just imputation that can be laid upon God, can overthrow the creation of the soules, or establish the propagation of them.

This may teach us the excellency of the soule above the body, [Vse 2] the matter and the maker oftentimes commends a thing and makes it more excellent. So of these. The body is made but of the slime of the earth, or the slime of man, and that by the instrument of man, and is but still dust and ashes, the soule is made immediately of God, and though of nothing, yet is made a matter more excel∣lent then the matter of the heavens,* 1.137 in nature not inferiour to the Angels. And this ought to stir up in every man a more special care for the soule, then the body; for the health, happinesse, and feli∣city of the one, more then of the other. Not as many who bestow more case upon their dogges and horses and other beasts, then upon their soules, and yet they would not be accounted dogges and beasts: But their bodyes they onely seeke to pamper, and starve their soules, and suffer them to perish: for that they care, and this they neglect: they are like unto those who having a rui∣nous house, regard it not, and onely seeke to themselves goodly orchards: or those who are consumed by a disease, neglect the care of their health, and make them apparell of cloth of gold and silver, and such like. Or like a sick woman who neglects the means of her recovery, and onely labours and endeavours to have wai∣ting maides, Jewels and other ornaments. How foolish are all and every one of these, in every sober mans judgement? Then what wisedome is it for men not to regard the soule, labouring with sinne, and to prepare themselves with all endeavour starely houses, great Lordships, many troopes of servants, dainty fare, and fine apparell for the backe and belly. As if this, not that, were more excellent; as if the body, not the soule were of so excellent a nature, as if man had begotten that, not this. But seeing it is con∣trary, our care should be contrary, as Iaakob laid his right hand upon the younger, but his left upon the elder, so our best care and the strength of our thoughts should be for the soule, younger as much as it is, then the body; they should but be left hand thoughts for the body, vide Bern serm. 6. de advem. dom. s. d. e.

To instruct parents to take more eare for the soules of their children then usually they doe, seeing they are thus created, [Ʋse 3] and

so in a more speciall manner Gods. The little care they take for it, and the great care for the body, tells us, that they believe this is theirs, and not that. And as men care more for their owne then for other mens, and many a man bestowes more cost and care upon a house of his owne erecting, then of one of his fathers pro∣viding: so in this. But the contrary should be, that they should principally care for this, and for that, but in respect of this. God having to dust and ashes joyned so excellent and immortal a soule, put in such an earthly tabernacle so excellent a Prince. Though they ought to have care to keep that in reparation and tenantable, yet their speciall care should be for this; for the diet, the cloath∣ing, the admorning and the beautifying of it, with good graces and vertues; whereas contrary the care of parents now is, onely for the bodies of theirs, how they may cloath them with scarlet, with pleasures, and hang them with rich ornaments oif gold upon their apparell, 2 Sam. 1.24. to set them out with Lawnes and Cam∣brickes, and deck them with all the vanities spoken of, Isaiah 3. as if they would provoke God to plague both body and soule. But is it any marvell, when most parents care onely for their owne bodies, and not for their soules? How should they care for the soules of their children, seeing charity ever begins at home? To them the Prophet speaketh, at least by way of allusion, as it is ap∣plyed by some of the learned, Haggai 1.2.4. They say it is not yet time to looke to Gods house and his worke: that when they are old, they are afraid to be young Saints, they or theirs, they let Gods house lye waste, and his field grow over with weeds, the soules of themselves and their children. If they would consider their wayes in their hearts, they should finde God plagues us for this sinne, as for others, verse 6.7. If any man should hang thy house, and a∣dorne it with cloath of gold, and hanging of Arras, and should compell thee to sit naked in ashes, wouldst thou take it well? thou wouldst not. Now not another, but thou thy selfe adornest the house of thy soule with gold and pearles, and suffers thy soule to sit in filthinesse and corruption: so of thy children. How shall God take it at thy hands? Knowest thou not that the Prince of the Citie ought to be magnifically deckt? Chrysost de diversis hom. 70. Let every man then remit off his care for the one, and increase it for the other. And let it not be true in this, that the Kings work and the Church worke, is most negligently looked to. But as Kish, Sauls father, ceased earing for the Asses, and cared for Saul, who must be King; so for the soule, seeke to have it nourished, and decked, and adorned.

And wherefore one? Because he sought a godly seed.] The end of marriage noted, and the reason why still God appoints but one for one, and hath not allowed Bygamy, or Polygamy, but co∣demnes it. Of which then first.

Polygamy is simply wicked, impious and unlawfull; this is, [Doctrine.] for a man to have two or moe wives, or one woman two or moe hus∣bands. The learned make two kinds of Polygamy; first, when a man hath two wives, but successively, one after the death of the other; touching which now there is no controversie, neither ever was it sinne in the Court of Conscience, how heretically soever Tertullian after his fall, disputeth against it, or how hotly soever Hierom opposeth it, under the name of Bygamy, against Iovinian and others. Secondly, when one man hath two or many wives, and è contra, of which is here spoken and condemned. Further, it is condemned by the Scripture, Gen. 2.24. Cleave to his wife, not wives. Hier they one flesh, one cannot be so with many. And if any except that two is not there expressed, he may finde it, Matth. 19.5. Further, vers. 9. And if he that puts her away, may not doe it, what he that keeps her? If adultery in the one, how not in the other? Prov. 5.18.19. None of which can be, if many wives be taken, 1 Cor. 7.2. To avoid fornication, let every man have his wife, and let every woman have her owne husband. His wife, saith the Apostle, not wives; and her owne or proper husband, not such an one as is common to her and another, Ephes. 5.25. Christ had and hath but one Church. So Ierome reasoneth against Iovinian, inveighing against Lamech the first Polygamist, who as he saith, had divided one rib into two.

Reasons against this, besides that the Spirit of God hath here set downe, we adde these:

• First, no man may take that which is anothers, and give it to a∣nother, without the knowledge and consent of him that is owner of it. Now the man hath not power over his owne body, but his wife, 1 Cor. 7.4. And if it may be supposed she may remit her right, besides that she hath no power to it, for God gave it her but for herselfe, and not to translate it whither she will. In God him∣selfe remaines the full right, who will not remit it if she will.
• Secondly, they must not defraud one another of their compa∣ny, fellowship, and due benevolence, 1 Cor. 7. But this they must needs doe if they have many. So we may see it, Gen. 30.15.
• Thirdly, because the love betwixt them ought to be in the high∣est degree, being one flesh, and one bone. In respect of her, he ought to love none else. Now friendship and love in the highest degree, saith S. Augustine, by the light of reason, cannot be be∣twixt many: for the more it is extended to many, there must needs be remission of it towards every one. And in Polygamy it is ma∣nifest, that for the love of one the rest are contemned, and made as hand-maids to her, and she onely ruleth.
• Fourthly, because heathen men by the light of nature have con∣demned it, though some of them did practise it, as Laban, Gen. 31.50. If thou shalt vex my daughters, or shalt take wives besides my

• daughters: there is no man with us, behold, God is witnesse be∣tween thee and me. Also the Roman Emperours, Dioclesian and Maximian decreed, that none under the power of the Romanes, should have two wives, seeing that in the edict of the Pretor, such a man is to be accounted infamous. Divers such lawes there are: so that Arcadius and Honorius would not permit the Jewes their Polygamy;* 1.138 onely Socrates reporteth in his Eccles. hist. lib. 4.31. that Valentinian having Severa, married Iustina. And to cover his filthinesse, made an Act that it might be lawfull for a man to have two wives; but that law was rejected and condemned after∣wards, and that very shortly.

This being a truth, [Vse 1] serves to confute all of the contrary minde, as sometime was that Apostata Bernard Ochin, who hath written certaine dialogues, and laboured to establish this against the word of God. Infinite it were to trouble you with all, yet some: The greatest is the examples of many of the holy Fathers, as recorded in the Scripture, who had many wives, and are no where repro∣ved. I answer; First, it followes not, Their reproofe is not set downe, therefore it was not: for seeing the Prophet Malachy re∣proves it, why may it not be supposed others did so? Besides, many things were done, that we never finde reproved, which ar∣gues not the lawfulnesse of them. The incest of Iacob and Lot, Davids judgement against Mephibosheth and with Siba, and such like. Thirdly, if it were not, yet we live by precept, not example. Fourthly, the multitude, nor the greatnesse of offenders will ex∣cuse, neither can antiquity prescribe against the word of God. But as for the Fathers, it is answered by the learned: First, that God remitted his law to them, which appeares, say they, because he neither reproved it by his Prophets, neither did he at the publi∣shing of the Law, expressely condemne it, as he did some others, as incest, Levit. 19. before they thinke Iacobs marriage of two si∣sters was lawfull, therefore he remitted his law: yet so, as they were not without all sinne in it. For sinne they consider either as an aberration or turning aside form the perfect rule of God, and so they sinned: or else that which offends God, so that it provokes him to punish; and in this sense they sinned not, God thus remitting the Law. Others excuse the Fathers because they did it, and God so permitted for the increase of the Church, and not for any filthy & unclean lust to satisfie it: which was true in some, though it hold not in others. As Solomon and some others who cannot be excused of incontinencie. Some excuse, from some probable ignorance, that either they knew not the Law, or they thought not of it, and so, though not no sinne, yet a lesse sinne. Some, the succeeding ages by their predecessors, that though their examples make not sinne to be no sinne, yet to be smaller sinnes to offend by their ex∣ample, who were otherwise good and holy men, then when any

thing is done with a wavering conscience, and men are bold∣ly, the first that doe it, for they are to be judged to sinne by error of judgement, then perversity of affection. Finally, it is pro∣bable, that God did winke at that in this people and their proge∣nitours, for thepropagation of his people, and to give passage to the fulfilling of his promise of the increasing of them; and though God used that fact of the fathers well, yet will it not follow that they sinned not, when they turned aside from the word of God; but if they sinned in it, and so persevered, and dyed impenitent, what shall we thinke became of them? It is probable they never repented, either because they thought they sinned not, or else because they well discerned not their sinne; and yet might be pardoned it, and were. It is true, to have Gods mercy for pardon requires repentance, yet is it not necessary that every man should expressely repent himselfe of every particular sinne. How many things are done, which are not rightly done? yet not done wickedly by us, but in a conscience not well informed, and so knew it not to be sinne? And how many which are forgotten that they were done? and yet by a mans generall humiliation for all his sinnes, and craving pardon of unknowne sinnes, Psal. 19. pardon is obtained: And those fathers often in their lives confes∣sing themselves miserable sinners, and humbling themselves, no doubt that repentance, and faith in Christ to come, did save them.

But 2 Sam. 12.8. David had his masters wives. It is answered by some that he did, because God remitted his law to him. But o∣thers, it is never read that he took any one of them to wife; neither is it said so, but though the phrase, into thy bosome, is commonly understood of marriages, yet it signifies there onely power and authority: that is, I have given thee all thy masters goods, and have not excepted his wives, that thou maist have them under thy power as other things, Tremolius thus i. res & personas etiam inti∣mas & charissimas, eorum qui prius tui er ant domini, subjecitibi.

But Deut. 25.5. the brother was to take the wife of his elder brother deceased. It is answered by most that it was an extraordi∣nary example, and a speciall thing, but no generall rule: for else incest might be proved by it, if it were generall. Others answer, that it must be taken and understood, if he have not a wife before. And so much they thinke those words carry, if brethren dwell together. And a reason of it is, because it is not like that God would have a man to neglect his owne seed, and his owne wife to raise up seed to others, but onely he would have his brother sub∣stituted in his place.

I omit many more of no great weight, though of some shew, against all which the truth will stand and prevaile.

To perswde the men of our age against it, [Vse 2] for howsoever the forefathers escaped with it, God either for the increase of the

Church or by reason of their ignorance and rudenesse, winked at it: yet as in another case. Acts 17.30. The time of this ignorance God regarded not, but now he admonisheth all men every where to repent. So may we say in this; specially seeing Christ by himselfe and by others his Apostles, hath declared us the law of the creati∣on, and brought it to the first institution, he beingas Revel. 1. Alpha and Omega; and as Hierom applies it to this when he found all things at his comming brought to Omega, to an extremity and height, he reduced them to Alpha, to that which was in the be∣ginning. And if it were then granted to be no sinne, yet will it be now. They who excuse the fathers, make as of man, so of the world, foure ages: the childhood of it, the youth, the mans estate, and the old age. Now many things are fitting for children and may be tolerated in them, which may not be in men of riper yeares: as S. August saith, inold time for men to goe with garments having long sleeves and skirts, it was an argument of softnesse and wantonnesse. But now if they should weare them with either, they should be noted. They say againe, that that was the time of darkenesse, ours of the light; for though they were light in re∣spect of the Gentiles, they are darkenesse in comparison of us. Now many things are tolerable in darkenesse, which may not be borne withall in the light. Then in this, as in many other things, we must not study what was done or borne withall, but what is lawfull for us to doe, and walke not in this, and many other things, as others have done, but as God hath spoken.

Now wee may adde to the former words, and collect out of them, that when it is said, Did not he make one, who is the Author of marriage.

The first instituter of marriage is God, [Doctrine.] the Author of the con∣junction that is betwixt man & wife, as at the first, so now, is God, and he alone. Manifest, as here. So Gen. 2.2. And the rib which the Lord had taken from theman, made he a woman, and brought her to the man. Hence that Prov. 2.17. It is called the Covenant of God, called so properly because he is the Author of it. Hence, Math. 19.6. whom God hath joyned together.

Because the breach of this ordinance either in man or woman, [Reason 1] by his law is death; when either hath broken, he ordained that the no∣cent party should dye, yea hee that abused a woman but betrothed, it was death, Deut. 22.22.23. Now God for no ordinance of man ever ordained death.

Because though parents & friends, [Reason 2] and parties themselves, take care to provide matches, after their humors, some one, some ano∣ther, yet is it not in the power of them all, or any, to make liking or knit hearts, but only the Lord. To this some apply that, Mat. 19.6. whom God hath coupled, he working secretly and leading their hearts one to another. Hence that Pro. 19.14. House & riches are the

inheritance of the fathers, but a prudent wife commeth of the Lord: and 18: 22. he that findeth a wife, findeth a good thing, and receiveth favour of the Lord.

This teacheth us, [Vse.] that this is (as the Apostle) an honourable estate, having such an honourable Author, as the God of Gods. And it notes unto us the spirit of Antichrist in the Popes and Church of Rome; yea, the spirit of Stan teaching such doctrine of divells. Innocent saith, it is to live inthe flesh, and calleth it Bed pleasure, and uncleannesse; when he would condemne Mi∣nisters marriage by it: so Siricius and others, have spoken most wickedly and despitefully of it; allowing simple fornication before it, in their Priests.

And wherefore one? because he sought a godly seede.] The end of marriage in the holy intent of God, to have a holy seede, the Church and religion propagated and increased. The meaning is not, as if holinesse and sanctification came by nature, which is onely of grace, for of such holinesse he doth not speake, but the word is the seed of God: that is, that their children might be the sonnes and daughters of the true God, and pure religion, for it is here, as the contrary was before, Verse 11. The daughters of a strange God, such as professed the worship not of the true God. The meaning of this is manifest by that which we have in Ezra 9.1.2. the holy seed matched with the people of the land; namely they who professe true religion, and the true God, with those who falsifie both. Also 1 Cor. 7.14. where holinesse is nothing but to be within the Covenant and professors of the true God and religion. God then ordained marriage for the procreation of Children, and that holy ones, the propagation of the Church, and the increase of such as should truely worship him.

The end of marriage, the most proper and excellent end of it, [Doctrine.] is the procreation of children, for the propagation of Gods Church and Gods worship. That it is an end, is here affirmed; that it is the most proper and excellent, I manifest, because it was the end of it before the fall in mans perfection, though sinne had never come, yet this end was ordained of God, as Gen. 1.28. propagation of mankind, but specially the Church: Nay, by that is onely meant the Church, seeing they were in their perfection, and if then they had given themselves to propagation, or had continued in their first estate, they had brought forth still hly men, in their per∣fect image, who should have beene the seed of God. Lombard hath a speech,* 1.139 After mans fall marriage is a remedy, which before the fall was onely an office. The whole is true, but it is not the whole truth; for it is now officium, as well as then, to procreate children and propagate the Church; now that this is the end, that shewes: that he prohibiteth and reproveth so often unequall matches with infidells, because though that may encrease man∣kind,

yet not the Church: for that will spread rather idolatry then the true worship. Deut. 7.3.4. and Ezra 9.1.2. Hence it is that amongst the people of God, that virginity was a griefe and barrennesse, a shame and so taken and accounted; because they could not increase the Church: for the first, see Judges 11.37.40. for the second, see Luke 1.25. Hence the Apostle forbiddeth to take into the Church young widdowes, for the service of the Church, but will have them marrie for the increase of the Church. 1 Tim. 5.14.

Because this to bring forth children, [Reason 1] to increase his Church, and true worshippers, most procures that which is and ought to be the maine end of all; that is, the glory of God. For not every one that brings forth children doth this, but the contrary: as the Heathen and Infidels, who bring them forth for idolatry and dishonour of God. This being to the contrary, is a principall end.

Because this is the duty enjoyned them from God, [Reason 2] to bring up their children in his true worship, Eph 6.4. Now the end of con∣junction for procreation, ought to be the same that their end of e∣ducation must be, of bearing and bringing forth, which is of bring∣ing up.

To reprove many who when they seeke a wife or a husband, [Vse 1] never thinke of this. I say not, they intend not procreation of children, and increasing of the world, as they say, but not the in∣crease of Gods Church and a religious seede, that should fur∣ther and set forward the true worship of God. Certaine it is many of them take barrennesse for a crosse, and a reproach unto them, but it is onely because they have not little ones to solace themselves withall, when they are young, or to leave their wealth to, when they are of yeares, but never to propagate by them the Church, and true worship of God. It may be in our times they leave not unto them false worship, but that is onely thankes to the state, not them; who if the state did so beare it, would as well leave the one as the other to them. And that I may not slander them, I prove this from their choyse, and from their use of their marriage estate. The first is apparent that they choose onely for beauty, though they be the daughters of men; or for riches, for portion or person, & never respect religion; nay if there be the other to be had, though their religion be suspected, and it be either none or corrupted; they will not forbeare such marriages, though they joyn themselves to the daughters of a strange God, at the best but the daughters of men, never seasoned nor yet inclinable to the truth and true worship. In the law he that would not marry his de∣ceased brothers wife, but another, manifested that he never inten∣ded to raise up feede to his brother: So in this. He or she that mat∣cheth not with the daughters of God, shew they never intend this.

Againe, in the use of marriages; many men and women, though they desire some children, not many; and those they have, they may happily give them civill breeding and education, and bring them up in knowledge of humane things, arts and sciences, and such like, but no instruction of religion. That which S. August. complaines of to God as touching his father, may many justly complaine of their parents. Non satageret idem pater, qualis cresce∣rem tibi, aut quam castus, dummodo essem disertus. So they have little care for piety and religion, to informe them and instruct them that way, but that they might as he saith, ut discerem sermo∣nem facere, quam optimum & persuadere dictione.* 1.140 To be either an eloquent Divine, or an absolute Lawyer, or a fortunate Merchant, or such like.

That seeing there are three speciall ends of marriage; [Vse 2] Procrea∣tion of children, and increase of the Church. Secondly, helps and comforts of this life. Thirdly, a remedy against incontinen∣cy, though all must be aimed at, yet principally this. The other a man may well have, and have a lawfull marriage, but without this it can be nothing so holy a marriage, seeing it wanteth the princi∣pall and the most holiest end, which was the end of it even in mans innocency, when he was without sinne. Therefore ought every one principally to aime at this, and indeed to have it; and therefore ought they to chuse so, or give consent that this may follow; not with those who have a false religion, or no religon, because it hardly will be that the Church should be increased by them; for children will ever follow the worse part, though it be the weaker: for a little strength drawes downward, it must be a great strength that must pull upward. Corruption is downeward and with the tyde: Religion is upward and against it. And having a fit match, children ought to be desired of them, and to account it their ho∣nour. Psal. 128.3. Not for cost or paines avoid it, or feare it; and having them to give all care and diligence for their education, to bring them up in the feare and instruction of the Lord, to instruct them in knowledge of God and his true worship, and to edi∣fie them by example. For, parentum exempla decere possunt, magis quam vox. St. Hierem. That when they are gone, they may praise them, as Augustine did his mother, Majore solicitudine me parturie∣bat spiritu, quam carne pepererat. Confess. 5.9. Their care was more to bring them up religiously, then their paines was to bring them into the world: they loved their soules better then their bodies; and they desired more that they might be Gods sons and daugh∣ters, then theirs: by which they shall increase their glory, for they who beget many to righteousnesse, shall shine as the starres for ever. Dan. 12.3. And they who shall increase Gods Church here, he shall increase their glory, as they his worship.

[Vse 3] Then are not they bound who have the gift of continency not

to marry, for though marriage be a remedy, yet is it not onely, nor principally, for both this is an end and more principall. They who can preserve their chastity in virginity, may desire it, but not absolutely, but in respect of some troubles, and incumbrances, which for the most part accompany marriage, yet they may mar∣ry, for this end, which is the more excellent: I doe not say they are bound to marry for this end, because marriage is of those things which are indifferent, as Bernard speakes of virginity; It is not commanded, but advised, and onely they who cannot con∣taine, are commanded to marry; yet as there is more necessity in marrying for that end, so there is more religion in this end. In that a man principally respects himselfe; in this God, the increase of the Church, and the inlarging of the kingdome of Christ, that which Saint Augustine speaketh de bono conjugali Cap. 15. may be applyed here, Iustus qu indò cupit dissolvi & esse cum Christo, tamen sumit alimentum non cupiditate vivendi, sed officio consulendi, ut maneat, quod necessarium est propter alios. Sic misteri foemin is in re nuptiarum officiosum fuit sanctis non libidinosum. Quid enim sit ei∣bus ad salutem hominis, hoc est concubitus ad salutem humani generis. And so specially for the Church and increase of Gods Kingdome: for though he can make children of stones, yet hath he ordained this meanes: Therefore little reason and lesse religion hath the Church of Rome to preferre virginity before holy marriage; for besides that may be said to them, it were better they would ap∣prove virginity by their deeds, then praise it by their words. And as Hierom adfuriam; why doth the tongue sound out chastity, and the whole body shew forth uncleannesse? Or as Epiphanius of the Origenists: You refuse marriage, but not lust. It is not ho∣linesse but hypocrisie that is in honour amongst you. Besides this, virginity is never save onely in some respect better then mar∣riage, but marriage is oftentimes absolutely better then virginity, and by no reason more then this; because this may increase the Church, and bring forth sonnes and daughters to God, not that. Neither is it against this, that some object, that Christ saith, That after this life there is no marrying at all, and that, 1 Cor. 7.38. He that giveth her to marriage doth well, but he that giveth her not to marriage, doth better. For the first, it is not against us, seeing we speake of the state of this life onely; after which, as there shall be no marriages, so no vowes of virginity. And as for S. Paul, Better with him, is as much, as fit, or more commodious. For if it were simply better, it were never lawfull to do otherwise, which he alloweth. Therefore he thus spake, not for the nature of the thing, but in respect of circumstances, as you may see, verse 26.28.32.35. Finally, if virginity be the more holy, why have they made marriage a sacrament rather then it? Sure, if it were more holy, it should rather be a sacrament, then marriage.

Therefore keep your selves in your spirit.] The dehortation of the Prophet from this vice, and the better that they may doe it, and not transgresse, he perswades them to labour for sober mindes, and chaste affections: from thence riseth this sinning a∣gainst their wives, which would easily be avoided, if their mindes were sober and chaste.

The way for a man to keep himselfe from actuall and outward sinne, and the practise of it, is to labour to keep his heart pure, [Doctrine.] and to take heed to that. On the contrary, if he neglect his heart, he shall be sure to be corrupt in the outward man, and to fall into outward sinnes against God and man. He may happily in some sinister respect, and by some circumstances of time, place, or person, for want of opportunity, ability, and meanes, refraine them; but those things befalling him, he will easily fall into that. So much this exhortation sheweth. So much also that sheweth, Prov. 4.23.24.25. Keep thine heart with all diligence: for thereout commeth life. Put away from thee a froward mouth, and put wic∣ked lips farre from thee. Let thine eyes behold the right, and let thine eye lids direct the way before thee. Matth. 15.19. Out of the heart proceed evill thoughts, adulteries, &c. and Jam. 1.13.14. 1 Pet. 2.11.12.

Because the heart and spirit is the fountaine of actions, [Reason 1] whence they all spring: the other parts are but the chanels, and it is a flow∣ing fountaine, not a standing water, which ever sends out such water as it hath: if then the fountaine be clean and sweet, so will the chanels be; and è contra.

Because it is the commander of the whole man, the whole life. [Reason 2] Now such as the Commander, such is the Subject; such as the Captaine, such are the Souldiers. Much more here: for the conjunction is neerer, and when they are subject to it, as the wea∣pon is to him that useth it, Rom. 6.13. So that it commanding a∣ny thing, that they all doe more then the Centurions servants, Luke 7.

Rom. 7.25. Then the flesh, and outward parts, follow not the minde and the heart. [Quest.]

There is no opposition there betwixt the inward and outward, [Answ.] the heart and the body, but betwixt the part regenerate and the unregenerate: for by flesh it is usuall with the Apostle not to understand the body, but the unregenerate part, as in that place, Gal. 5.17. not any opposition betwixt soule and body, but the fight of the unregenerate with the regenerate: and vers. 24. not the crucifying of the body, but of the unregenerate part: For the heart and inward parts, as farre as they are unregenerate, are flesh also, and understood under the outward by the Apostle.

Then may a man certainly judge a man to have a cor∣rupt heart, when hee hath a polluted outward man, [Vse 1] life

and conversation. Vide Malach. 1.8. Doctrine 1. Use 2.

To reprove such as judge men to have corrupt hearts for the care and uprightnesse of their lives. [Vse 2] Vide ibid. ex Use 1.

To teach men, [Vse 3] who desire any outward holinesse, or to be free from externall corruption or pollution, to looke well to the heart, to keep sinne, or to kill it within: for this is the best and the first to purge the heart, and the other will be so.

And let none transgresse.] The dehortation from the evill, and the outward practice of it. Of the particular hath been spoken in the former verses: yet somwhat hence. It may be that some may think this speech hangs that way, that it may seem to favour free∣will, to call upon them to abstaine from evill, which if it were not in their power, it were in vaine thus to speake to them. I answer: this is no more then other precepts and exhortations in the word, which doe but teach us what we ought to do, not what we are able, which is but to make us assay, and when we finde not power, then to seeke it elsewhere.* 1.141 In the law of workes, God saith to us, Do what I command thee: In the law of faith wee say to God; What thou commandest us, inable us to doe. God therefore thus speakes to man, to make him speake againe to him, commanding that he may require and obtaine to doe; seeing, Phil. 2.13. It is God which worketh in you both the will and the deed, even of his good pleasure. Bernard in the audience of some, commending the grace of God, as that which he acknowledged in God did prevent him, and he found did make him to profit, and he hoped would per∣fect it in him,* 1.142 giving all to grace, and taking nothing to himselfe. One replied, what then hast thou done, or what reward can thou looke for, if God worke all? To whom he answered, What counsell then doest thou give me, or how wouldst thou advise me? Give glory, saith he, to God, who hath prevented thee, ex∣cited thee, and begun this good in thee, and for that is to come, live worthily, that thou mayest approve thy selfe not unthankfull for those thou hast received, and fit to receive more. Bernard re∣plies, You give good counsell, but that is, but if you could make me able to obey and doe it. For it is not so easie a thing to doe, as to know what ought to be done; for these are divers things to lead a blinde man, and to give strength to the weary.* 1.143 For whosoever is a teacher, whatsoever he teacheth, cannot be∣stow goodnesse. Two things are needfull to me, to be taught, and to be helpt: thou being a man doest well instruct my ignorance, but the spirit helps our infirmi∣ties,

Rom. 8. yea, he that gave me counsell by thy mouth, must also send me helpe by his owne spirit, that I may be able to doe what thou advisest: by his grace I am willing, but cannot per∣forme, unlesse he that wrought the will, doe also worke the deed of his good pleasure. And when to this he replied,* 1.144 Where then are our rewards? or where is our hope? He answereth with that, Tit. 3.5. Not by the workes of righteousnesse which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost. Hence I ga∣ther, and upon this inferre, that God that calls upon us by his word to do, must give us also power to do: then therefore he cal∣leth, because he would have us cry to him for helpe. And as S. Augustine: O man! acknowledge in every precept,* 1.145 what strength thou shouldest have; in every reproofe, what strength by thy own fault thou wantest; in every prayer, whence thou mayest have what thou wantest.

The hands must be purged as well as the heart: the outward man as the inward.

VERS. XVI.

If thou hatest her, put her away, saith the Lord God of Is∣rael, yet he covereth the injury under his garment, saith the Lord of bostes: therefore keep your selves in your spi∣rit, and transgresse not.

I Hate putting away, saith the Lord God of Israel.] In this verse the Prophet proceeded to the third maine sinne here reproved in this people, Divorces; not simply condemning divorce, as if in no case it were lawfull, but for every vaine cause, and light dislike, when they hated or disliked them, for that to put them away, is that he reproves. In the verse we observe two things: First, the reproofe of this sinne: secondly, an admonition generall, inclu∣ding the particular. In the first, which is the sinne, we observe the amplifications of it, which is first from Gods hatred: Se∣condly, from an effect of those husbands, who used and practised divorces, that they made the law of God a covert, to cover with it that violent injury and indignity they did to their wives, as men cover the body, and defaults of it with their garment.

If thou hatest her, put her away.] Some thinke this dependeth upon the former, as an objection made by this people in their own

defence, against the former accusation, as unjustly cast upon them, because they had not committed Polygamy, seeing they had put away their first wives, and that according to the Law, Deut. 24. The Prophet answeres, the Lord hates putting away, and will not indure that they should make his Law a cover for their iniquity. Some, as S. Hierom, understand them as words of the Priest and people in their owne defence, pretending the law of God for that they did; but most take them as Gods words, shewing his dislike of their dealing. And if the words be read thus, as our vulgar translation hath them: then they think them spoken by an Irony, which they manifest, as they suppose by the words following, by which they take a judgement to be threatned. And they thinke it is manifest by the like, Eccles. 11.9. but seeing the words in the originall will not beare the reading, neither the second sentence will carry the sense they would have of them; They must be thus read: For I hate putting away; or, putting away is an hatred unto me.] It is a thing that I am so far from approving and liking, that I utterly hate and abhor, whatsoever Moses for the hardnesse of your hearts did grant unto you, and so remitted the judiciall law, that it proceeded not against you to death, as adulterers, when you had put them away for slight causes, and married others; yet that hath not excused it before me, but that it is still a sin, and odious unto me. It is that which my soule abhorreth.

Saith the Lord God of Israel.] This he addeth for confirmation of the former. That the Lord God of Israel doth affirme and testifie this; who hath before professed himselfe Author of the conjunction betwixt them, and witnesse of that covenant: And doth professe himselfe protector of the whole Nation of the Israelites; and therefore with what indignation must he needs behold their dealing with their wives? and how can he suffer that indignity, they are offered to be put away, and others taken in their places, specially when they are strangers and infidells?

Yet he covereth the injury under his garment] The second am∣plification, because they pretended law for that they did, co∣vering it by that, as the body with a garment, which maketh him to abhorre it the more, to pretend his law for them when it is cleane against them, and all that was, was but a permission by Moses in his care and compassion of the women who were a∣bused by them.

To the former sentence some adde, [for] being a particle which hath the force not of a cause, but oftentimes of an affirmati∣on; and to this, [because] shewing that therefore he hated it the more, because they thus covered it.

Saith the Lord of hostes.] He that is able and can command all the hostes of heaven and earth, to revenge the injuries and indignities

done to his people and daughters.

Therefore keepe your selves in your spirits.] The admonition such as we have had before: that is, seeing you know what the Lord hates, and what he loves and likes, look well to your selves, and your owne hearts; take heed of transgressing and dealing perfi∣diously with your wives.

Divorce, that is, for a man to put away his wife for any cause save onely for the cause of adultery, and for adultery, [Doctrine.] is utterly unlawfull and forbidden of God; a thing that doth dislike and displease him: so the Prophet affirmeth here. This our Saviour the oracle of his father more faithfull in the house then Moses, doth shew and teach, Mat. 5.32. Mat. 19.9. It hath his force, I say unto you, that is, many assigne other causes, but I this one, onely adul∣tery. To this we may adde that the Apostle allowes not a man to put away his wife for infidelity, 1 Cor. 7.12.13. onely if the in∣fidell will depart and make a desertion, he sets then the beleever at liberty, but else he allowes him not to put her away. And if not for Idolatry, then not for other causes of farre lesse weight.

Because as Christ himselfe giveth the reason, [Reason 1] the bond be∣twixt them is greater, then that which is betwixt parents and chil∣dren. Mat. 19.5. for it was before that; for Adam and Eve were man and wife before they were parents; and they were man and wife, that they might be parents. And againe, the bond is greater, because the good is more publique, for this, for the propagation of mankinde, that onely for the good of the parents. Now then if the bond be greater, and that is not to be broken for any cause, then not this. If that, rather then this, then not this for small and fri∣volous causes; but onely for that which he who bound the knot, hath allowed the dissolution of it.

Because this were for man to take upon him to sever that which God hath joyned, [Reason 2] when it is done not for such a cause as he hath allowed it to be for: for when it is for such a cause, then is it God and not man that hath dissolved it.

To reprove all those who allow and contend for many other causes that divorces may be made, besides adultery; [Vse 1] which opi∣nion of theirs they would establish first from the law. Deut. 24.1. When a man taketh a wife and marrieth her, if so be she finde no favour in his eyes, because he hath spyed some filthinesse in her, then let him write her a bill of divorcement, and put it in her hand, and send her out of his house. To which I answer, and op∣pose, Math. 19. so that if it were lawfull then, yet not now: nei∣ther doe I herein make Christ contrary to the decrees of God by Moses: but we must understand that that law in Deuteronomy was a civill and judiciall law: And Christ he meddles not with civill or judiciall courses, but morrall things. For they who governe

common wealths, propound this end unto themselves, that if two evills, or two inconveniences happen and meete, they admit the lesse, lest they fall into the greater. As in some Cities they have admitted stewes and harlots, to avoide, as they say, greater evills, which the law of God will not suffer in his common wealth. And so to this purpose of marriage, when unhappy, unfit, and unequall marriages are made; the one of these two inconveniences seemed to be necessarily; that they who hated their wives, would either perpetually afflict and vex them, and at length kill them, or they must have liberty to put them away.* 1.146 This latter was thought more tolerable, therefore it was allowed in that common wealth; but so allowed as if God by it would make them keepe their wives, and use them better. For first, God would have him make a bill of divorce, by that to affect so hard & cruell a husband, & to drive him to consider what an unfit & unworthy a thing it was for him to put away one he had enjoyed so long; for we use to weigh more those things we write, then those we speake. Secondly, that if he put her away, he was not allowed atall to take her againe, and therefore to make him not to doe it, but advisedly, when happily upon second thoughts he would not doe it. Thirdly, if he gave her a bill of divorce, it must expresse the cause why he did it, clearing her that it was not for adultery, and accusing himselfe that it was for some other slight cause, which he ought and would, if there had been any love in him at all, have covered. All which sheweth, that God did it for their infirmities, and would have restrained them from it by this meanes; and that he granted unto them was onely judiciall, that is so much as might free them from the hand of the Magistrate, that they were not punishable by him, but not that which made it no sinne against the law morrall; and before him, they were onely freed in fore civili, non conscientiae. It is like to our law of usury which frees men from punishment of the law if they take not above such a summe, but frees them not from sin before God, providing for the good of the borrower, both that they might borrow, and when they did, not be too much oppres∣sed; but so, he that lends is an usurer, and so a thiefe before God: So in this. For the Lord as a wise law-giver, in his judiciall lawes, permitted in a civill respect some things evill in themselves, for the avoiding of a greater mischiefe; not to allow or justifie the same from the guilt of sinne, as before him in the court of consci∣ence; but to exempt the same from civil punishment in the external court before the Magistrate: such is this we speake of. Hence it is that we read not in the Scripture of any man of note for piety and holinesse which ever used this, or ever gave any wife a bill of di∣vorce. For whereas Abraham put away Hagar and Ismael, it is not against this, for as he did it by the counsell of the wife, so by the commandement of God, Gen. 21.12. And none that were godly

using, or practising it once, though they were subject to the same inconveniences that others were, and so shewes that they held it not simply, and in conscience lawfull.

Againe, they say that 1 Cor. 7. the Apostle allowes divorce for another cause. It is answered, that the Apostle speaketh not of a divorce, but of a disertion, not of putting away the wife for any fault of hers, but when she forsakes the husband, for the faith and piety that is in him, and so è contra; for the Apostle onely saith, if the unbeleeving depart, let him depart. But allowes not the be∣leever in any sort to put away the unbeleever; nay, commands him to live with her, if she will abide with him. And so onely enjoyneth him to suffer a disertion, not to make a divorce. And so this establisheth no other cause.

Againe, they say, if for adultery, then much more for crimes greater then it, and so there are more causes of divorce. This will be answered out of the former: for if the Apostle allow not for in∣fidelity then not for greater; for that is sure farre greater; and if their reason were good, then would this follow: infidelity is a greater sinne then adultery, therefore ought a man to be put to death for that, becauses for this he owes to dye by Gods law. A∣gaine, adultery doth not make the divorce, because of the great∣nesse of the sin, but because of the opposition of it to marriage, it is far more contrary to it. The reason is, because in marriage man and wife ought to be one flesh. Now adultery is that which doth divide them, and make not one, but two. And so doth neither in∣fidelity, blasphemy, idolatry, neither any such sin. For these and the like sins are more repugnant to God, and separate men from him more then adultery, but it is more opposite to Matrimo∣ny; which is manifest, because amongst infidells, idolaters and blasphemers, marriage is good and lawfull, though not holy.

Other things they object, as coldnesse and inability of some in∣curable disease, if the one goe about to kill or poyson the other, if the civill lawes allow it. But they are answered, that some of these may hinder a marriage it be not, not breake it when it is. In others the Magistrate is to be looked to for helpe. The lawes of Magistrates causing divorce for other things, if they be capitall they ought put them to death, and so end the controversie. If cri∣minall, of lesse force, their law is against the law of God, and not tolerable.

To reprove and condemne all those who practise contrary, [Vse 2] who though the law allow not other divorces, but for adultery, yet they upon dislike they take at their wives, or liking of others, make nothing to send them home to their friends, and live separa∣ted from them, and onely for their lusts sake, beare more indigni∣ty and discontent from a harlot in a yeare, then they had from

their lawfull wives in many yeares before, hearkening to such bad counsellors, as Memucan was to the King Ahashuerosh, Ester 16.19. perswading him to put away Vashti for one disobedience, and for some miscarriage to send her away, and take another in her place; forgetting as S. August. speaketh to Polletius, that they are Chri∣stians, and therefore that they ought to be prone and inclinable to mercy and indulgence, and not be so hard and cruell, not remem∣bring the example of Christ who pardoned the adultresse. Joh. 8. shewing how full of love and compassion husbands should be to∣wards their penitent wives, if in adultery, much more in lesse things, and offences: but these are like those who August. speakes of, who because of their bitternesse to their wives, that they might doe it with lesse reproofe, have razed out that Chapter, or that story at least out of it, so they could be content to raze this out; but heaven and earth shall passe when this shall stand; and they who feare not to offend against it, shall feele the weight of Gods anger hereafter; for his anger and hatred will be punishment and judgement.

Not as the Disciples inferred upon it. [Vse 3] Mat. 19.10. If the matter be so between man and wife it is not good to marry. For they are well and with good reason, checked by him, seeing verse 11.12. as he said unto them, All men cannot receive this thing, save they to whom it is given, for there are some chaste who were so born of their mothers belly: and there be some chaste which be made chaste by men: and there be some chaste which have made themselves chaste for the king∣dome of heaven. He that is able to receive this, let him receive it. For to some who cannot abstaine, marriage is as necessary as meat, drinke, and sleepe, as Luther said sometimes; foollishly cavelled at by our Papists. That is then not the use of it, but this; for men to be wary how they chuse, and women how they are perswaded, or give consent, seeing it is a knot not to be broken againe for any dislike, or discontents whatsoever, save onely in the matter of adultery. If it were a matter as common bargaines be, that a man might lose his earnest, if it were with some hazard of his hone∣sty and good report: Or if they were taken, as some men take prentices, upon liking; or buy horses to lose so much, if they dislike and return them; or if Solons law were in force, that he who did put away his wife should give her dower and portion with her againe, it were the lesse to be thought of; but when it is so dis∣soluble, not to be loosed or broken, but perpetuall, it requires a great care, when it is stronger and firmer then the bond betwixt parents and children: Therefore should the man take heed how he chuseth, for beauty, for profit, and great portion; and not for wisedome, and vertue, though the other things be not in the like proportion. What is more profitable then the Bee, saith Saint Chrysost. in Psal. 50. yet hath it a sting? What fairer then a Pea∣cocke,

but the comelinesse onely is in the feathers, not the fruit. So, many with their great portions, and great beauty, have often their stings, and are not fit helpes; that a man had better buy a wife, then be bought to her, specially when there is no parting. And better to have had the contemptible Ant, as he speaketh, which is the mistrisse of wisedome, the meaner and the more hus∣wifely, who may soone be worth her portion in good comfort and contentment; so the woman how she is wonne, or perswaded for the person or riches, or kindred of a man, because he is able to cloath her in fine apparell, to decke her with gold and pearle, and many such things, having no wisedome to governe or instruct her, or to bring up his children in the instruction of the Lord, no love but lust, for seeing the knot is perpetuall, and no cheyce al∣lowed againe, she may buy all that deare enough. Therefore it is good to be advised in their choyce, lest repentance should come too late, and be bought too deare, and yet make no amends, for they cannot be free. If the law of polygamy were in force, that a man might have two wives, the one hated, the other beloved, or this of divorce, he might put her away at his pleasure upon dislike, and so è contra, the matter were small, and men might be as care∣lesse of this as of the other things; but when as he hath made one for one, and made the bond so inviolable, that there is no parting till one be the others Executor: seeing things are thus, it is not good not to marry, but to be carefull how he or she marrieth. Chrysostome perswading men to be carefull of their soules, reaso∣neth thus: Omnia nobis duplicia Deus dedit, duos oculos, duas aures, duas manus, duos pedes, singitur horum alterum laedatur per alterum necessitatem consolamur: animam ver ò unam dedit nobis, si hane per∣diderimus, quanam vivemus. Vide Chrysost, he. 12. ad pop. Ant. So God hath allowed us two friends, or two servants, or two houses, or two coates, one may supply the want of the other; but one wife, and her for life, and the tearme of a mans dayes: how ought he to use her well and chuse her carefully? and so of a wo∣man.

I hate putting away] Thus he first condemnes this sinne, be∣cause it is against his will and minde, that he dislikes and hates it, and by this disswades from it; not that we must conceive there is any such passion in God, or affection, but these things are as August. speaketh of anger: so of this.* 1.147 It is not any perturbation of his minde, but the judgement by which he inflict punishment upon sin. And so in the whole he disswades from this, because else Gods judgements and punishments will come upon them, howsoever they escape mens. Now this is not proper to this, but common to others, whence we have a generall doctrine.

Men ought to avoyde and eschew unjust divorces, [Doctrine.] and every other sinne for feare of the judgements of God and his hatred

and punishments, which thing is manifest in the law, when as every prohibition is not without a threat and a judgement. Hence that Deuter. 28.15. And in the particulars through the whole law wheresoever God forbids any sinne, usually there is a judgement joyned with it. The spirit speaketh not so in vaine, but that he would have men to avoyd them for those. The point is proved. Gen. 17.14. Exod. 22.22.23.24. Isay 1.20. Rom. 6.23. Solomon often threatneth adulterers with shame and poverty and disease, to restraine them from it. And S. Paul with the judgements to come in the life to come. Hebr. 13.

Because of their corruptions, [Reason 1] who as they love not righteous∣nesse, nor desire or hunger after it for righteousnesse sake, and in conscience, which makes God give them promises and propound rewards unto them to make them obey. So they hate not sinne, neither flye it, because it is sin, but as children do Bees, not because they are Bees, but because they have a sting; so they sin because it is hurtfull, therefore hath the Lord propounded these; not as defi∣rous of their punishment, but to have them not to offend, as Princes adde penalties to their lawes.

Because as the malice of Sathan hath feared men, [Reason 2] from doing well, for feare of harmes, losses and disgraces, which they shall finde in the world and others before them, which hath made God ballance them with his promises; So his comming tells them that unrighteousnesse hath many pleasures, profits, preferments, and shewes, then many that have risen that way and by such meanes; therefore God shewes them then the sower of it, that for all such things all must come to his judgements.

Because by them they may subdue and tame their flesh and the corruption of it, [Reason 3] and make subject to the spirit, which alwaies of it selfe rebelleth against the spirit, and often ruleth over it to lead it to sinne and disobedience.

If feare of judgements be a meanes to restraine men from sin, [Vse 1] it tells us that many men are voide even of this servile feare, Vide Mal. 1.6. first effect of servile feare. Use 1.

To teach every man who would keepe himselfe from it, [Vse 2] to en∣deavour and labour for this feare.

Saith the Lord God of Israel.] This for confirmation; not the Prophet, but the Lord the master, and not the Minister speakes this which is thus set out to shew the care he had of that people, that he had taken the protection and defence of them. Now this people being a type of the Church, as well as the Church, it may teach us this.

God is the protectour and defender of his Church and chil∣dren, [Doctrine.] hee that doth keepe, preserve, and defend it. Vide Re∣velation 2.1. Christ walketh in the middest of the golden Candle∣sticke.

Yet he covereth the injury under his garment.] The amplisying of their sin, that they pretended the law of God as a cover of it, that it might be no sinne unto them.

It is a thing which makes their sinnes the greater, [Doctrine.] who pretend the law for a cover of their sinne and iniquities, of cruelty or oppression, unfaithfulnesse, or whatsoever other corruption; such was these mens dealing, such was that of Iezabell, 1 Kings 21.13. & of them, Joh. 19.7. the Jewes answered him, we have alaw, and by our law he ought to dye, because he made himselfe the sonne of God. And James 2.8.9.

Because the law was given either for a light and lanthorne to keepe men they should not sinne or transgresse, [Reason 1] or after a glosse to let them see their sinnes, James 1. Or as a Cocke to Peter. Now to pervert it to the contrary, is to abuse the law, and so to adde to their former sin this second, and to increase both. To make that which is good, cause of sinne.

Because this argues that the sinne is not in infirmity, [Reason 2] but obsti∣nacy, when men any wayes defend and excuse it, more when they excuse it by that which doth accuse it, and busie their heads to wrest it to bolster out their sinne, when they do as Hierom, Oceano, of some, who non voluntatem legi, sed legem jungunt voluntati: frame the law to their wills, and not their wills and wayes to the law.

To condemne and convince of greater sinne all such sinners as doe not simply sinne, [Vse 1] but would sinne with warrant from that which is the onely opposite to all sinne whatsoever, and make this as some men doe Christs sufferings, the pack-horse of all their sinne: so this the patron and defence: first, here are condem∣ned all heretiques, who doe not onely erre, but defend it with co∣lour of the Scripture: for never any heretique hath beene, who did not pretend the Word for their heresies. The Scriptures they oftentimes contemne, because they finde them little to favour them: yet use they them as Merchants doe their Counters, some∣time they stand with them for hundreds and thousands, and some∣time for cyphers; when the letter helpes, they urge with full mouth; but when the spirit hurts and crosseth them, they appeale to others,* 1.148 and either Fathers or Councels, or the Pope must impose a sense upon them, not draw it out of them, and so have no er∣ror, but either by the letter or the inforced sense they will maintain: as by these words, he that takes not up his crosse and followeth me: certain Monkes made them crosses of wood, and carried upon their shoulders. Cassianus Colla 8. Cap. 3. By those words, Here are two swords, the Popes temporall and spirituall ju∣risdiction.

By those, The Lord made two great lights; the Sunne the greater: therefore the Pope is greater then the Emperour. By those, They that walke in the flesh cannot please God. Innocent con∣demned marriages, and stablished single life, and many such things. Like unto these are many other, who search the Scripture, for no other purposes,* 1.149 but to see if they can finde any thing in it, which will defend them in their sinne. Therefore we shall finde a voluptuous man, who hath no knowledge in the Scripture, for to further his salvation, hath that to uphold uncleannesse, Acts 15.29. words without sense. The wanton for her painting, That oyle makes a cheerfull countenance. The drunkard, that Wine was given to make the heart cheerfull. The covetous, that he who provides not for his owne, as worse then an Infidell. The Usurer hath his distin∣ctions of biting and multiplying usurie, of lending to the poore and stranger, and to rich and brother, of putting money into the banke, and such like.

To teach every man to take heed how he goes about to cover any sinne he hath committed, [Vse 2] by the word of God: for as he can∣not doe it without injuring of the Word, which is most pure and holy, so that injury will by the Word redound to God himselfe, who hath given and written that Word: for if it favour any sin, he must needs doe the same, when He and his Word are one. Now it would be monstrous impietie, that any one should make God the patron of his sinne. As if a man should make the Prince the cause of his treason, it were without excuse and hope of par∣don. But this is done when the Word is made a covert, and so a mans sinne is increased, as Adams was, who accused both Eve and God; The woman thou gavest me, the word thou gavest me. But to avoid this, we must endevour to read the word without prejudice, or being fore-possessed with opinion. Many men make the Scriptures favour their errors, because they read them with re∣solute mindes to hold that they have, and so seeke but to confirme themselves out of that they read, and apply it to their errors, and not their mindes to it; and sometimes sticke upon the letter, and sometime make it speake that it never thought; knowing not that it is like to a fertile field, which bringeth forth many things which nourish the life of man, without any seething or roasting by the heat of the fire. Some things that are hurtfull unlesse they be boyled. Some things unboyled offend not, and yet having felt the heat of the fire, are more wholesome. Some that are in their kindes profitable for beasts, though not for men: So the Scripture hath some things literally understood, which pro∣fit and help; as, Heare O Israel, &c. Others, unlesse they be miti∣gated by the heat of the spirituall fire, and be spiritually under∣stood, hurt more then profit, as that, Sell thy coat, and buy a sword; If he strike thee on the right cheeke; turne to him the left; Take up his

crosse, and follow me, and such like. Therefore at all times it is not good to take the words, but labour for the sence, specially not in those places where they seeme to favour any thing condemned in plaine words in another: for there, saith Augustine, is certainly a figure.

VERS. XVII.

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

YE have wearied the Lord with your words.] The Prophet pro∣ceedeth now unto the last sin reproved in this Chapter, which was in this people; the former was touching men, this is concer∣ning God: the former dishonesty and unfaithfulnesse towards men, this impietie against God. Before he accused them, as some speake, of felony, now of treason: before for their deeds, now for their words and speeches, contumeliously uttered against God; denying the providence of God both over the good and bad, not providing for the one, and not punishing the other. It is thought that the Jewes being now returned out of Babylon from their captivity, and saw both the Babylonians, and divers other Na∣tions and people, to abound with wealth, ease and glory, though they served their Idols, and themselves the onely worshippers of the true God, to be in want and poverty, they thought and spake, that God he regarded not them that worshipped him, but the wic∣ked were good in his sight, and he delighted in them. Or at least if it be not so, where is God that judgeth uprightly?

Yee have wearied the Lord with your words] Some thinke the wearinesse here spoken of, is a fainting which commeth from too much striving and labouring, whence commeth a remitting of the care and indevour which he tooke before time. And so the meaning they would have to be; You say the Lord, who is mer∣cifull, and aboundeth with mercy, and hath been ever constant in it, and prone to it; he is now wearyed in descending and provi∣ding for, and in doing good unto those that serve him. And so it should not be a wearinesse imposed upon him, but one that is im∣puted unto him. And so onely in opinion it should be so, and not in truth; but how this will agree with the Prophets answer to their demand, I cannot see, neither can it possibly: for then he would have said, In that ye say, the Lord hath no care, or hath cast

of the respect of his; but he speaketh otherwise. The meaning is, then you have grieved and vexed the Lord with your speeches and reproaches and blashemies against him. It is spoken after the manner of men; because they are so, with the speeches of others, like that, Isaiah. 43.24. Thou hast wearied me with thine imquities.

Yet ye say wherein &c.] Their answer for themselves putting him to his proofe, and to make good that he had spoken, and shew wherein; else would they not confesse their faults.

When ye say.] Though not in his hearing who was able and would reproove them; but amongst the ignorant people in com∣panies, where they came, still inculcating and repeating such things, and so make them cast off all feare of God, and care of honesty and piety.

He that doth evill.] Not the good nor the righteous is respected of God, but the wicked; for they flourish and prosper, and he is good in his sight, that is approved of God.

From men they proceed to approach to God and to impeach, and disgrace him, and cast reproaches upon him; and being unfaith∣full, injurious, and unjust to men, they are irreligious towards God.

They who are unfaithfull and unjust towards men, [Doctrine.] will be ir∣religious towards God: such as have no care of honesty, will have no care of piety, not of charity, not of religion, and ècontra. So much this insinuates: and that 1 John 4.20. If any man say I love God and hate his brother, he is a lyer; for how can he that loveth not his brother, whom he hath seen, love God whom he hath not seen? And James 1.27. Pure religion, and undefiled before God, even the father, is this, to visite the fatherlesse, and widowes in their adversi∣ty, and to keepe himselfe unspotted of the world. Tit. 2.12. Matth. 25.42. Not that men shall not be condemned for irreligion, but that this is manifest to others, and shewes that there can be no religion.

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

Because care of religion proceedeth from the love of God, [Reason 2] which makes Christ, Math. 22.27. include the whole first table, which is concerning God and religion, under the title of love. Now there can be no love of God, but where there is love to man: for that 1 John 4.20. Men love not the person, if not the picture: love to man is naturall, to God spirituall; that as naturall men, this as spirituall and regenerate. If any be unnaturall, is it not like he will and must needs be irreligious?

To teach us not to wonder, [Ʋse 1] as many men doe, that there is so much impiety and prophanenesse in our age, so little or no care

of the Lords day, little or no love of the word, zeale for Gods glory, care of his worship, hatred of idolatry, and such like, but ècontra much and great prophaning of the Lords day, &c. Wee are in the age wherein charity is growne cold, and iniquity hath gotten the upper hand. It is true which August. saith, Euchi 1. ad Laur. 117. Regnat carnalis cupiditas ubt non est Dei charitas And it will be as true if ubi, be placed before regnat, for there can be ne∣ver any true and constant love to religion, where there is not true love to God; that cannot be, unlesse men be sanctified and rege∣nerated. Now sanctification, is as some say of hearts ease, that growes not in every mans garden, lesse is it in every mans house; so not sanctification, it is few mens hearts, and manifest not to be there where there is injustice & dishonesty, no love of God: & would we marvaile to see men performe no duties to those they are knowne not to love? Love and affection being the ground of all duty, if not, why this? Nay rather seeing the wickednesse, injustice and oppression of the time is such, we should rather won∣der there is any religion at all, then that there is no more, that there is any love to the truth, &c. then so little.

To teach us what to judge of many men who seeme religious, [Vse 2] who will sit at Gamaliels feet, have Christ to teach in their streets and Churches, he shall eat at their tables and houses, and yet they are workers of iniquity, live in some one grosse sinne or another, of injustice and oppression, deceit or unfaithfulnesse, and unclean∣nesse; yea, after they have beene convinced by the word, remaine still in them; know them to be but hypocrites, they may talke of religion, but they have no truth of it, they may have the shew of goodlinesse, but not the power of it: They honor the word & Mi∣nisters onely, as Saul would have Samuel to accompany him, for his owne honor before the people, or some other sinister respect. It is not a sure consequent a man is carefull of the duties of the se∣cond table, and therefore religious, because hitherto by nature he hath beene so; & there are some civil hypocrites as well as religi∣ous hypocrites; but the cōtrary cōsequent is good: And oftentimes the issue of things proves not to be good; for though they hold out a while in such profession, yet at length they fall away, either when some trouble comes for it, that they may enjoy their lives and liberties, and so their sinnes. And so as Inst. Martyr Apol. Ret. Christian, made his reason, that they were not as they were accused voluptuous, intemperate, and such like, because they so willingly embraced death for their professions sake; for then they would have renounced that, and deceived Princes to have enjoyed these: So on the contray. Or else they after twice or thrice standing, are deprived of all that, as Sampson was of his strength by Dalilah.

To teach every man that would either preserve himselfe from irreligion, or approve that to others, that he seemeth to have, [Ʋse 3] to

keepe himselfe from, or to put from him all injustice, dishonesty, & unfaithfulnesse towards men: For else this will abandon religion out of his heart, and devour up all true profession, as Pharoahs leane kine devoured his fat; & this wil make men judge, as wel they may, and with warrant, that there is no truth of religion in all that shew. I deny not but a man may have the truth of religion, and should have wrong done him if he be otherwise judged of, and yet lye in some sinne against the second table; either because he knew it not, or the strength of the temptation hath blinded him, or the blow he had by it, hath for a while stammered him, as did David. But if they be once convinced of it and wakened as David; If Nathan have reproved them plainely, yet not so particular, yet so as they knew they were the men, if they hold on in that sinne, it will soon make them irreligious; for it will make them out of love with the word and Ministery; and then he that judgeth shall have his sen∣tence sealed up by God: And Christ shall make it good with that Luke 13.27. I tell you I know ye not, whence ye are, depart from me all ye workers of iniquity.

Ye have wearied the Lord with your words.] Their words were a∣gainst God, they spake wickedly, and blasphemy against him.

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

If this be such a sinne, [Vse 1] and God have an action against this peo∣ple for it, how justly may he? nay, hath he taken a controversie against us and our City, when our words are still against him; for how is every place defiled with blasphemies and oathes, the streets and houses, tavernes, and mens private families, shops, and offices, who is free from it, neither master, nor servant, husband, nor wife, parents, nor children, old nor young, buyer, nor seller, magistrate, nor subject? If the law for blasphemers were in force, that they should be stoned, what a cry would be in our City? more then when the first borne was slaine in Egypt, for old and young should be taken away; but if onely the guiltlesse must cast stones at them, scarce one of twenty would be found to accuse or execute others. This sinne begunne in a swaggerer, a stabber, and if it had conti∣nued there, it had beene well; but to cease upon a civill City, and civill people, that there should be as many oathes sworne within a small compasse in it, as in a great band of such desperate ruffians, it is most fearefull; and if God devour them with the sword for such blasphemies, why not us with the plague? I say nothing of other blasphemies, of accusing the providence, power, and government of God.

To teach us to resist and reforme this vice, [Ʋse 2] every man in him∣selfe, and in his, and labour to feare the great and fearefull name of God, and use it with reverence, and speak of him, and his provi∣dence

and workes with all humility, and honour. Give him as much honour as to our garments which are more pretious then others; for how is it not most absurd that a man having one gar∣ment more excellent then others, cannot indure it continually to be abused, and yet rashly and upon every occasion abuse the name of God? Let us not thinke those excuses of necessity, and we can∣not be beleeved, will goe for currant before God, or he provo∣ked me; for so the first blasphemer could have said for himselfe. But as no man will drinke poyson willingly, or upon any necessi∣ty, so should he not take an oath. De probo dicturo dicimus, o•• tuum ablue & ita commemora: nunc verò nomen super omne nomen vene∣randum, in omni terrâ admirabile quod audientes Daemones horrent, temu arie circumferemus. O consuetudinem! Chrysost. ho. 26. ad pop. Ant. And to make a more speedy reformation, write upon the walls of thy house, and of thy heart that same flying booke: Zac. 5.2.3. And thinke this is flying to judgement; and so fly thou as fast from thine oathes: And as the Egyptians thrust Israel out of Egypt, because for them the first borne of the King and peasant was slaine: so doe with your oathes.

Ye have wearied the Lord with your words.] The Prophet saith not barely, your words are against the Lord: As Isa. 3.8. but the Lord is wearied, and vexed with them; speaking after the manner of men, who are vexed with things that displease them; and so no∣ting how greatly God was displeased with these sinnes, how they offend him.

The blasphemies, [Doctrine.] and other sinnes of men doe marvelously offend, and vehemently displease the Lord; which as it is affir∣med here and the like, Isaiah 43.24. So as many threates and me∣naces, so many judgements executed, sometimes upon the whole world, sometimes upon generall Cities, sometimes upon particu∣lars persons; through the holy story doth manifest no lesse: be∣cause when men doe lay about them, and smite and punish,* 1.150 it ar∣gues they are offended and displeased: hereto belongs these and the like, Psal. 106.29. Thus they provoked him to anger with their owne inventions, and the plague brake in upon them, Isaiah 63.10. but they rebelled, and vexed his holy spirit: therefore was he turned to be their enemy, and he fought against them. Ephes. 4.30. Grieve not the holy spirit of God.

Because it is the transgression of his law, Joh. 3.4. [Reason 1] Now he gave his law to have obedience, which is delightfull unto him, 1 Sam. 15.22. He takes pleasure in obedience: then disobedience and transgression must needs displease him.

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

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

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

For sinnes past which a man hath commited, [Vse 1] he must be grie∣ved and displeased with himselfe, that ever he committed any such things, by which he hath grieved and vexed so holy and righte∣ous a God. And this ought he to do, if either he have love to God, or to himselfe.* 1.151 To God, because where men love, they are loath to offend, and grieved when they have displeased them: so that it is a note of a gracelesse child, one without any love to his father, that is never grieved when he sees his father grieved and vexed with his leudnesse, and evill carriage: he may be a child, but he is a prodigall sonne, and shall never be accepted till he returne and shew himselfe grieved, that he hath grieved him. True love seekes to please the beloved rather then it selfe, and is more grie∣ved that it hath displeased such one,* 1.152 then if it had offended it selfe: And whereas men are more displeased of the losse of their owne pleasure, then to the displeasure of God: how can it be but that selfe love is above Gods love? As (Salvia saith) whom a man is loathest to offend, he most loves, of himselfe, or God: but where Gods love raigneth as it ought, there this dislike and griefe will be: And if this should not make them dislike and grieve; yet if any man indeed love himselfe, he will dislike and grieve for them; because if he doe it not voluntarily,* 1.153 he shall doe it by force and constraint; for if he judge not himselfe, and so take revenge of himselfe for his offending of God; the Lord will, and make him grieve, though oftentimes not as he ought, * (because such griefe in judgements is not alwaies true griefe) yet he shall grieve as he would not; for God will bring upon him that which will make him grieve, some judgement or other, to shew that as he loves them who love him, so will he grieve those who grieve him; which if it be come upon them, they shall finde that true that a disease, is not so soone removed as it is easily prevented. So here. And that it will grieve them, as in diseases; not the dis∣ease, but that they neglected the meanes by which they might have prevented it.

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

the old; for it is that which is a griefe unto the Lord and his Spi∣rit: and should not men avoid the grieving of God? not words and workes which are against God, and doe displease him? If sinne were a thing which God regardeth not, and he were no waies affected or moved with it; to griefe or displeasure, lesse matter were to be made of it; it were no great matter though men satisfied themselves and pleased themselves, but being as it is so displeasing to the Lord, & such a grief unto him: It is not only to be sorrowed for cōmitted, but carefully to be avoided. If he be a foolish son, that is an heavnesse to his mother, Prov. 10.1. What is he that is a grief to God his father? how foolish and wicked is he? One asked this question to one about to sinne: Tell me what thou thinkest; will he pardon thee or no? whatsoever thou an∣swer it shall be against thy selfe:* 1.154 if thou thinke he will not par∣don thee, what folly and desperatenesse is that to offend a mighty Prince without hope of pardon? if thou thinke he will; what in∣gratitude, and impiety is it to offend so gracious and good a God? so when thou art about to commit any evill, or dost omit some good formerly practised, and as thou wouldest be thought to have done it of conscience, and so it may be, though now asleepe. Tell me, I say, what thinkest thou, dost thou grieve and displease God, or is it liking to him? Answer what thou wilt, thou shalt not avoyde, but be taken: If thou say or thinke it doth not displease him, thou thinkest wickedly, and shalt know it, Psal. 50.21. but if thou thinke it displease him, what a desperatenesse is this to provoke such a great God, so mighty a Prince? And though thy sinnes bring thee in never so much pleasure and profit for a time, never so much contentment and satisfaction, yet while God is displeased and offended, yea, grieved with it, thinke the end will be worse for thee: For doe they provoke me to anger, saith God, and not themselves to the confusion of their faces? As if he said,* 1.155 doe they imagine I will long beare my griefe, and goe mourning a∣way, and not pay them home, and ease my selfe; yes, they shall finde that I have said, Isaiah 1.24. Therefore saith the Lord God of Hoasts, the mighty one of Israel, ah! I will ease me of mine adversa∣ries, and avenge me of mine enemies. Therefore let men put away their iniquities, cease of firming, and not grieve the Lord. Let no man imagine that this he will not part with, but yet doe something which may please God: As prophane Esau with his father; Gen. 28.8.9. for if they doe, it shall be with them as with him, though his father meant to blesse him, yet God would not have it so, though men and the worke blesse them, yet shall it not be so.

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

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

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

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

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

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

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

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

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

which oftentimes is heard from them, that they censure and con∣demne and cast our of the favour of God, and make them to be hated of God, who indeed are in his love and bookes; as if he did condemne the righteous, and onely because their lives and carri∣age is reproved by their piety and study of holinesse, and con∣demne them as hated, because they strive to come most nigh God. To whom we may apply that of Tertullian. Apol. adversus gentes.* 1.156 How much more would Anacharsis have noted these men of folly being unwise? yet taking upon them to censure the wise, then for men unskilfull in musicke, to censure musitians. But this is not their expressed sin here, though implyed; but when they make & affirm men to be in the favour of God, and approved of him, who are wicked and evill. How many confidently glory of themselves that they love God, and are beloved of him, when some of them are like him, Deut. 29.18.19. being knowne, and noted for wic∣ked man, and yet boast of his love? what is this but blasphemy, to say God justifieth and approveth the wicked? But if they be not apparently wicked, but civill hypocrites, and live in no grosse sinne of the second table, but are voyde of the truth of any duty; but are without all goodnesse, specially in respect of the first, whereby they are wicked: (for if it be true, satis est hoc mali nihil boni fecisse; then is he wicked that is not good) and for such an hypocrite to flatter himselfe, and boast of his love, to God, and God to him, makes him so much the more wicked; for he addeth to his former sinnnes, this blasphemy, chalenging God that he justifies the wicked ones, and that he approves, and likes of him, being wicked. Now as they are guilty of this, in respect of them∣selves, so are they for others; for men that are their friends by whom they reape profit, from whom they have countenance, and of whom they are honoured and advanced, be what they will be, how wicked, or how ungodly soever; yet they tell them, and so flatter them, as the blessed and beloved men of God.

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

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

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

As they are not to be accounted hated of God, [Doctrine] who are under the crosse, and in some long affliction; so are not they to be accoun∣ted beloved, and accepted of God, who are in prosperity, and in some long outward felicity: Manifest here, and that Eccles. 9.1. Psal. 73.1.1 Cor. 1.26.

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

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

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

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

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

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

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

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

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

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

Because as S. Peter speaketh, [Reason 2] they are blinde, or blinded with some passion, and cannot see a farre off, either to call to minde the judgements of God, by which they may see what he hath done, that he regardeth, or to see the time to come, that he will doe it; but onely looking to the present view, are thus deceiued and erre.

To teach us when we heare many men wrangling and jang∣ling against the providence oif God, [Vse 1] and denying his administra∣tion and governement of things here below; even from this, that those who walke uprightly are under the winde, and they who contemne God, despise, or at least neglect his worship, live in Atheisme, or irreligion, and prophanesse, yet they flourish, and have all things in abundance, as heart could desire; for if he did, how would he not remedy this, and rectifie this confusion? Such quarrelling, as this is but the old sophystry of Satan, and the old corruption of man, which hath beene a thousand times confuted in every age, and place, since it was first invented, which might have stopped the mouth of all iniquity in this case, were not Satan wonderfull malicious, and the nature of man marveylous weake,

not able to looke to things past, or forsee things to come.

To teach us to take heed oif any such corruption as this is, [Vse 2] to deny, or question about the providence of God, when we looke abroad, and consider things, and finde things thus disposed of, which seemes so contrary to the course of the world; and to stay us, we must consider two things: The first is, that howsoever other arguments and reasons of Gods divine providence and mercy towards all and particular men, is to be seene and is mani∣fest of all, both in their lives past, and present, in all places; yet are not the examples of his judgement alwaies to be seene, but to be expected in their due time, such as are reserved for time to come; so that though a man may judge by the time past and pre∣sent, and finde nothing, nor to part of mans life without apparent proofes of the power, wisedome, and mercy of God, because he still makes his sun to shine, and his raine to fall on good and bad; yet that part of providence which is in judgements, is to be expe∣cted in a fit time, but it is the future and time to come: And that he will manifest unto every one that he certainely doth governe. This advice is given. Psa. 37.1.2.9.10.35.36. And that Job 27. from 7. to 14. and vers. 30. Therefore must we with David goe into Gods Sanctuary, and consider not the beginnings nor the present state, but the ends of these men, which will manifestly prove his providence, Gods dealing with them and his owne; like to Princes with their Hawke and Partridge, oir their states be∣ing like the Partridge, and the other as the Hawke. The second is, the time present, that this divers dealing of God with them, ar∣gues his providence, because it is the way to salvation for the one, and to destruction for the other. As it argues the skill of the Phy∣sitian and his wisedome, having to deale with two patients; one desperately sicke, and he cares not for his health; the other so sick as he may be recovered, he useth divers dyets and manner of usage: So God deales with his.

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;* 1.157 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,* 1.158 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.* 1.159 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.* 1.160 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.* 1.161 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,* 1.162 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.* 1.163 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:* 1.164 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,* 1.165 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;* 1.166 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,* 1.167 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.* 1.168 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.

* 1.169 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:* 1.170 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.* 1.171 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,* 1.172 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,* 1.173 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.* 1.174 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.* 1.175 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,* 1.176 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,* 1.177 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,* 1.178 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,* 1.179 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.* 1.180 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.* 1.181 [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,* 1.182 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.* 1.183 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.* 1.184 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.* 1.185 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.* 1.186 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] * 1.187 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.* 1.188 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,* 1.189 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.* 1.190 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* 1.191 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.* 1.192 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.

THE FOVRTH CHAPTER OF THE PROPHET MALACHY.

FOR behold, the day commeth, that shall burne as an oven, and all the proud, yea, and all that doe wickedly, shall be stubble, and the day that commeth shall burne them up, saith the Lord of hostes, and shall leave them neither root nor branch.

• 2 But unto you that feare my Name, shall the sunne of righte∣ousnesse arise, and health shall be under his wings; and ye shall goe forth, and grow up as fat calves.
• 3 And ye shall tread downe the wicked: for they shall be dust under the soles of your feete in the day that I shall doe this, saith the Lord of hosts.
• 4 Remember the Law of Moses my servant, which I commanded unto him in Horeb in all Israel with the slatutes and judgements.
• 5 Behold I will send you Elijah the Prophet before the comming of the great and fearefull day of the Lord.
• 6 And he shall turn the heart of the fathers to the children, and the heart of the chil∣dren to their fathers, lest I come and smite the earth with cursing.

VERSE I.

For behold the day commeth, that shall burne as an oven, and all the proud, yea, and all that doe wickedly, shall be stubble, and the day that commeth shall burne them up, saith the Lord of hosts, and shall leave them neither root nor branch.

FOR behold the day commeth, that shall burne as an even.] In this fourth Chapter we may ob∣serve two principall parts.

• First, some predictions, which are three. First, a prophesie of judgement to the wicked, Verse 1. Secondly, of mercy and goodnesse to the godly, Verse 2.3. Thirdly, of Iohn Baptist his comming, and the fruit of it to the Church, Verse 5.6.
• Secondly, aprecept, or exhortation, to reade and remember the Law, Verse 4.

Now in this first verse is a prediction or denunciation of judge∣ment, even an utter destruction to the wicked, by it opposing their former blasphemy who had affirmed, that God did not respect the things that were done, and had altogether cast off the duty and office of a Judge. And in this the first word, [Behold] shews the certainty of it, poynting at it as if it were already come and present.

The judgement God threatens against the wicked, he certainly performes. [Doctrine.] Vide, Cap. 1.5. Doct. 1.

The day commeth.] Many thinke this is to be understood of the day of the second comming of Christ, when the wicked shall have their full doome; and true it is, till then, this and the like are not fully accomplished, the wicked have not their full portion; yet doth God so execute his judgements here, as may be to manifest his justice, and to confirme the faith of his, shewing by some few examples and small things that he doth, that one day he will fully judge the wicked: Therefore their opinion is the more probable and reasonable, who think this was meant of the first comming of Christ, that upon their ingratefull rejecting of mercy, wheras they boasted of a redeemer and looked for a great day; The day in∣deed should come, but not such a day as they imagined, but such as should consume them; like that day, Amos, 5.20. a day of darkenes and not light. And therfore he addeth, it shall burne as an Oven, a common phrase in Scripture when Gods wrath, and mans power to resist, are compared; Gods wrath is as fire which con∣sumes any dry matter it lights upon, for so it followes;

All the proud yea, and all that do wickedly shall be as slubble.] Which words answer their blasphemy, Cap. 3.15. shewing they were in a grosse error, to call the proud happy, and God will spare them; but the event should shew the contrary.

The day that commeth shall burne them up.] i. The time that I have appointed, in whose power all times and seasons are, not when men shall think fit or prescribe mee.

And shall leave them neither root nor branch.] An expression no∣ting their utter destruction.

The Lord will destroy and burn up all proud and wicked men. [Doctr. 1]

As the Lord will destroy all wicked men, [Doctr. 2] so specially such as the world takes notice of, for jolly and happy fellowes; such as grow and increase by their wickednesse and unjust dealing. It is Davids observation, Psal. 37.35.36. and Iob's, Iob, 24.23.24. and Solomons Pro. 3.35.

Because this will more magnifie both his justice and power, that he respects not persons in judgement, [Reason. 1] and that he is able to abase every one that is lifted up.

Because this will make him more generally and throughly feared, then if he smote others, [Reason 2] upon whom there is lesse observation.

Because it will more plainely prove his providence and govern∣ment, [Reason 3] when as in those from whose prosperous estate then made a reason to deny, he manifesteth his providence. So men come to change their judgement, as Act. 28.4.6.

This may instruct us when we see wicked men to grow great in wealth and honor by iniquity, yet not to envie them; [Vse 1] for God will destroy them, and the rather because they are great. We can pitty poor snakes in misery and poverty, when they have no knowledge nor feare of God, because they must go out of one misery to a greater; yet we are ready to envie the prosperity of others as wicked as they, who sure have as much need of our pitty as the other, being rather nearer and surer of punishment, and of sorer; as a rebel or traytor, the greater his wealth and advancement hath been, the greater is his fact, and shall be his punishment.

To admonish the rich and renowned among men, [Vse 2] that they make not those things they injoy an occasion to harden or harten them in sin, if they love their owne safety, the higher they are the more holy they ought to be. It were a madnes in men who have wealth, therefore to presume to transgres the law without feare, when as that may sooner bring their lives and states in question; So it is in this case.

The proud shall be Stuble.]

Wicked men whatsoever they be, great, honorable, rich, power∣full, [Doctr. 3] yet have no power to resist Gods. So much this similitude sheweth, which is more full in Esa. 27.4. Who would set the briers and thornes against me in battell? I would goe through them, I would burne them together. See also, Psal. 37.20. Es. 1.31. Nah. 1.10. We have many examples of this, in Pharaoh Ahab, Sennacherab, Herod, and notably in him that was both an ex∣ample of the point, and one that taught it, namely Nebuchadnezar, Dan. 4.30.32.

Because God is most powerfull, the Lord of hosts, [Reason 1] and hath all Creatures at command to doe with them as he list.

Because all men are weake compared with him, they are but gras-hoppers, Es. 40.22. and reputed as nothing, Dan. 4.35. [Reason 2]

To teach great men not to sin, and promise safety to themselves for their greatnesse, Esa. 9.14.

[Vse 1] To admonish the meaner sort to take heed of provoking God, [Vse 2] for if the other cannot resist him, how shall they escape? As he feares not the others power, he will not pittie the meannesse of these. The firre tree must howle, if the Ceader be fallen, if the mighty (or the Gallants as the word is) be spoyled, Zach. 11.2. Then as the third Captaine who was of equall strength with the other two, when he saw them perish, entreated humbly for his life, 2. Kin. 1.13. How much more are such to entreat the Lord, who see him abasing more mighty then themselves?

To instruct meane men, [Vse 3] retainers and followers of others, not to commit evill at their command, not to be their bauds and pandars, their instruments for blood and uncleannes; for though they may bearethem out sometime against the law of man, and the execution of humane justice, yet not against God. They cannot defend them∣selves, how should they defend them? If they command as Abso∣lon did his servants to kill Ammon, upon the confidence of his greatnesse, 2. Sam. 13.28. Yet consider Absolon could not save himselfe, but was hanged and striken through with darts.

VERS. II.

But unto you that feare my Name, shall the sunne of righteous∣nes arise, and health shall be under his wings, and ye shall goe forth, and grow up as fat calves.

BVt unto you that feare my Name, shall the sunne of righteousnes arise.] Here is a second prediction or prophecie which is touching the godly, and of good things of a spirituall nature. And to them doth he turne his speech, that he did not denounce this terrible day, to afflict the minds of the good, but to terrifie the wicked, who shall perish being contemners of God; but when that shall come, you that feare God, lift up your heads in peace and hope, for to you shall arise, The sunne of righteousnes. Thus the Prophet calls Christ after the manner of the Prophets, who in di∣verse places have given him this name. Esa. 60.1.2.19. Ioh. 8.12. Luc. 1.78. And he is sayd to arise unto them, because he doth en∣lighten them by his word and spirit: And he is called the Sun of righteousnes, being so himselfe, and making them so, regenerating, purging them from their corruptions, renewing in them the image of God; which things are more particularly expressed by that which follows.

With healing in his wings.] Keeping the same metaphor, he calleth the sunne beames wings; that as by the beames of the sun, the aire is purged and health procured to men, so Christ should by his grace and spirit, purge them whom he enlightens.

And you shall goe forth.] That is, be set at liberty from bondage and slavery, from sin, the divel, and death.

And grow up as the calves of the stall.] That is, you shall have an encrease and augmentation of grace and of the spirit, more and more, as fat calves: an homely similitude to make it clearer: Some reade you shall leape, but this other the words will well beare, and is as fit.

All men are in themselves darknesse and have no light, [Doctrine 1] that is

the estate of every man by nature. The point is only implied.

Christ is risen a sunne to as many as are truly called, [Doctr. 2] and they have light and not darknesse, they have the knowledge of God and of his will necessary to salvation.

Christ is most holy and pure, without spot and blemish of sin, [Doctr. 3] a Sun of Righteousnesse.

They who are Gods elected and called, [Doctr. 4] have health under the wings of Christ, i. have their sinns purged, their spirituall sores cured, and they made holy and sanctified, 1. Cor. 6.11. Rom. 8.10. Gal. 5.24. Eph. 5.26.27.

Because they are made one with Christ and joyned with him, [Reason. 1] and so, being in Christ are new creatures, 2. Cor. 5.17. New in quality and condition, being made partakers of the divine nature, 2. Pet. 1.4. as iron put into the fire remains so in the substance, but yet is pulled forth wholly burning like fire: The same substance with the name remaineth, the heat, shining, brightnesse, other acci∣dents are not the irons, but the fires.

Because, as a cause of this, [Reason. 2] they being one with him must needs pertake of his spirit, and have life from him as members, and this life is holynesse. They are sanctified wholly, 1. Thes. 5.23. The mind inlightned with the true knowledge of God, Col. 1.9. The memory keeps and remembers that which is agreeable to Gods will, wheras naturally it best remembreth lewdnesse and va∣nity, Psal. 119.11. The word is hid in the heart: The will is sancti∣fied so farre as it is freed from sin, that it can will and chuse that which is good and acceptable to God, and refuse that which is evill, Phil. 2.13. The affections are sanctified and move to that which is good to embrace it, and eschew evill, Rom. 12.9. The body is sanctified when the members are instruments of righteous∣nesse, Rom. 6.13. And all is from Christ, in whom they are, and to whom they are joyned: In Christ they have a gracious health of mind and spirit and body, who tooke whole man,* 1.193 that he might heale the whole man of all pestilentiall contagion, as Saint Aug. speakes. But none hath this holinesse in perfection but in part, and to dreame of a perfection is a Pelagian fancy, contrary to experi∣ence, conscience, our owne confessions to God, and to the word of God that hath taught us that we have but here the first fruits, Rom. 8.23. And the full measure not accomplisht till after death, Col. 3.4. In the meane time he is in hand with the cure and healing of us: So that the state of the best is cleane in part, and yet in part to be made cleane, and must hearken to the Apostle, 2. Cor. 7.1. To cleanse themselves from all filthinesse of flesh and spirit,* 1.194 per∣fecting holinesse in the feare of God; knowing they have still an army of vitious desires to fight against, which are the Jebusites who dwel in our borders, and may be subdued, though they cannot be driven out.

This will answer the Papists slander, [Vse] who affirme in their late pamphlets, and by D. Bishop in his Epistle to the King, that we say, that to thinke of inherent righteousnesse and to stand just by it before God, is to rase the foundation of religion, and to make Christ a Pseudo-Christ. If they understand it of being just im∣perfectly before God, we none of us deny it, but if as perfect righteousnesse in Gods sight, we say it doth rase the foundation, and justleth Christ out of his place, and take away from him that honour which the Scripture hath given him to be called, the Lord our Righteousnesse, Jer. 33.16. and to defeate the worke of God, by whom, he is made unto us righteousnesse, 1 Cor. 1.30. But this is injurious to the inestimable value of Christs blood. God cloakes our sinne now, and cures it too by degrees, and after∣ward fully; he cloaketh and covereth our iniquity with the righ∣teousnesse of Christ, which is not a short cloake that cannot cover two,* 1.195 as Saint Bernard speakes, but being a large and everlasting righteousnesse it will largely cover both thee and me.

They who are elected and called are redeemed; that is, are set at liberty and freed by Christ, from sinne, satan, and death; and shall goe forth (as the words are here) from sinne, Rom. 7.5.6. Rom. 6.6.14. 1 John 3.8. from Satan, Joh. 12.31. Col. 1.13. from death, heb. 2.14.

Because they are one with Christ, and he having over come those enemies, [Reason 1] and delivered himselfe, they must needs bee freed.

Because being one with him, [Reason 2] they have his spirit, Now where the spirit is, there is liberty, 2 Cor. 3.17.

Because they must, [Reason 3] and ought to serve him, whose they are; that is, God, which they cannot doe, if still they be servants to sinne and Satan; for if no man can serve two masters, (Mat. 6.24.) who may in some case be subordinate to one another, how may they serve such as are so farre opposite, God and sinne?

Because God hath shewed mercy to pardon their sinne, [Reason 4] but to what end were that mercy if he should leave them in their former bondage? as if one should pay the ransome of a captive, and yet leave him still in thraldome. [Object.]

We see many of them who are partakers of this redemption, yet are still overcome of sin, and are led captive to transgresse the commandement, as Saint Paul was, Rom. 7.

Falling into sinnne, [Answer.] doth no way prove the dominion of sinne. Sinne hath dominion when it raignes in a man, and when man re∣bells not, strives not against it, but is ruled by it. But when sinne is,* 1.196 as Saint Cyprian speakes, as a raging beast, yet tied and chained up in the utmost passages of the soule: Or as Epiphanius, as a root sprouting out weeds, yet still nipped and checked that they can∣not have their growth. Then sinne raignes not, so that though by

reason of this remainder of sinne a man be greatly hindred, that he cannot doe the thing he would, yet the thing that prevaileth in him, is a wil & desire of righteousnesse, hungring and thirsting after it, the drifr and purpose of his life tending wholly to it, it is grievous to him that he failes, and makes him cry out, Rom. 7.27. O wretched man! &c.

Those are still assaulted by Satan, and hotly pursued by him, [Object.] so that they are no where free from his tentations, therefore not freed.

It is a signe they are the rather freed, not because they are temp∣ted, [Answ.] but because they are so hotly pursued, and have the feeling of them, which before they had not; and as Cyprian speakes: The Divell is therefore more fierce, because overcome, and would faine conquer his conquerer; So that though he goe about like a roaring Lyon, 1 Pet. 5.9. yet they are able to resist him stedfast in the faith, and so armed with the coate-armour of Gods spirit, and his grace, that though he may by violence now and then foile them, yet doth he not overcome them and leade them captive; but the more he assaults, the more are they inabled to repell him and resist his forces; for they prove like a City that hath beene once besieged, but not sacked; ever after it will be better able to resist the like forces: yea greater, because they will fortifie the walls and breaches, and encrease their munition and strength. It falls out with men that enjoy their lands in peace and security, they looke not into their evidences, only keepe them in a box or chest; but if any man lay claime to the least part, and would wrest it from them, then will they with diligence seeke them forth, and looke them over, and consult with Lawyers, whereby they are able to answer the plea of the adversaries. So it is with the spiritu∣all estate; Satan (as Chrysostome speakes) when he sees he can doe nothing, either presently desists, fearing lest he become a cause of more glory to us: or if he do continue, it is but to be revenged of them by troubling and vexing them, whom he cannot overcome; So that his assaults prove that they are freed from him, as Pharoahs pursuing of Israel shewed they had escaped.

These still dye, how are they then freed from it? [Object.] [Answer.]

They neither are nor can be free, because the sentence is un∣changeable, Heb. 9.27. but they are freed from the dominion and tyranny of death, yea from the hurt and evill that comes by it; nay, it is made to bring them many benefits. It frees them from, First, the afflictions and miseries of this life, yea though it seeme to come unto them somewhat untimely. The righteous is taken away from the evill to come, he shall enter into peace, they shall rest in their beds, Isai. 57.1.2. 1 Kings 14.13. Secondly, from the fellowship of wicked men, who vex their soules, as the Sodomites did righte∣ous Lots. Thirdly, they are freed by it from sinne. Death is found

to be profitable to the faithfull, because it frees a man from the danger of sinning, and puts him into a security of not sinning, saith S. August. So that in bringing death, is by death destroyed, as the viper of her brood. Death had never entred but by sin, and sin had never ended but by death, Fourthly they are freed from the assaults of Satan and the world; for they by it doe not only flie into the wil∣dernesse to be free for many daies, as the Church, Rev. 12.6. but as the words are in the fifth verse, they are caught up unto God, and to his throne: and so as favourites pursued, are safe when they are in the Court, specially in the presence chamber: So much more here. Besides these freedomes, it brings great benefits. First, it is their passage into the presence of God, where is fulnesse of joy; an unpleasant gate, but to a Princely Pallace. Secondly, it is an herald that fetches them to their glory and crowning, from these earthly cottages, 2 Cor. 5.1. Thirdly, it restores our bodies more holy and pure unto us. At length then what is death? Tis no more then to put off ones coate; the body is as a garment, and we lay it off but for a while by death, to put it on againe a fresh.

It is comfort to as many as finde and feele the assaults of Satan and sinne, [Vse] tempting, and fighting, and rebelling in him, but not raigning or ruling in him, or though sometime foiling him, yet not leading him captive, Rom. 6.12.13. Such may have comfort that they are redeemed by Christ, Free indeed because the sonne hath made them free, John 8.36. They must not measure their freedome, and so their comforts, by feeling no assaults: For as Hierom to Heliodorus: Then thou art most dangerously assaulted, when thou knowest not that thou art assaulted. We have to fight saith Saint Cyprian (de mortalit.) with covetousnesse, with uncha∣stity, with wrathfulnesse, with ambition, with carnall vices, and with the enticements of the world. Hereupon saith Saint August. (lib. 2. contr. Iulian.) God forbid that we should thinke holy Cy∣prian to have beene covetous, because he fought with covetous∣nesse, or wrathfull, or ambitious, or carnall, or a lover of this world, because he fought with them; nay, therefore was he none of these, because he fought and strongly resisted these evill motions.

Healing under his wings.] It implies sickenesse among men.

Every man naturally of himselfe, [Doctrine] and by himselfe, is sicke, full of diseases and sores; that is, of sinnes and corruptions, and of all spirituall diseases, Psal. 51.5. Ezek. 16. Rom. 3.10. &c. Ephes. 2.3. And of every person may that be spoken which is spoken of the whole people, Esay 1.6. From the sole of the foote to the head, there is no soundnesse, but wounds, and bruises, and putrifying sores.

Because of naturall parents who communicate their sinne and nature; [Reason. 1] and beget in their owne likenesse, Gen. 5.3. and so, That that is borne of flesh is flesh, John 3.6. Tis propagated more then

any naturall disease, and outgrowes nature, for we finde children sinning before they can either goe or speake.

Because they are without Christ who is life; [Reason. 2] as the body with∣out the soule, so is the soule without Christ. The soule departed, the body is possessed of stinke, corruption, rottennesse, wormes, horror, and becomes detestable; so without without Christ the soule is full of the stench of guilt, the corruption and rottennesse of sinne, the worme of conscience, the horror of infidelity. So Chrysologus.

Because they are not regenerate, then that is true, Rom. 7.18. [Reason 3] In me, that is, in my flesh dwelleth no good thing. And if no good, then much evil; for there is no medium twixt these which are more opposite then health and sickenesse.

To let every man see what he is by nature, [Vse 1] as blinde and darkenesse, so unholy, and sickenesse, full of corruption and un∣cleanenesse.

This may teach us why men can so hardly endure the Ministry of the word, specially that which reproves and threatens, [Vse 2] why they account the Ministers grievous and offensive to them, and their enemies rather then friends, which labour to reforme them; tis because sinne and corruption is naturall to them, and men can hardly endure to have a naturall sore, defect or infirmity pointed at or noted, much lesse to be dealt withall when it is not to be cu∣red or removed without force, without sharpe medicines, cutting or searing, or the like. Is it any wonder it should be so here, when to deale with sinne, is like pulling out a right eye or cutting of an arme? specially when custome is added to nature, and pleasure and profit to both. This makes them when they heare of sinne, not to entertaine it as an admonition, but to shunne it as a reproach, and receive such, not as Physitians that would cure them, but as enemies that would kill them.

The reason why they account the Law and Commandements of God, such a burden, and the obedience of them so tedious, is, [Vse 3] because they are sicke men and want health, and we know small things are burdensome to the sicke. S. Paul complaines, though he was in health, and had an inward man, Rom. 7.22.23. much more such as have nothing but the outward and the carnall man.

And ye shall goe forth.] If Christ bring liberty, it intimates a bondage before.

Every man naturally is a slave, in captivity and bondage to Sa∣tan, [Doctrine] sinne, and death, Rom. 7.14. Carnall and sold under sinne, Rom. 6.16. To whom ye yield your selves servants to obey, his ser∣vants ye are to whom ye obey. John 12.31. The Divell is the Prince of this world. 2 Cor. 4.4. The God of this world. 2 Tim. 2.26. Who takes men captive at his will.

Because they serve and obey sinne, [Reason 1,] then they must needs be in

subjection to it, especially when the service they doe is willing, John 8.34. Whosoever committeth sinne is the servant of sinne. So Rom. 6.16. and 2 Pet. 2.19. They are the servants of corruption, for of whom a man is overcome, of the same is he brought in bondage.

Because if they be slaves to sinne, [Reason 2] then to Satan also; for sinne is the worke of Satan; and also to death, for by sinne, death entred into the world, Rom. 5.12. Sinne the only cause (saith one) which enlargeth deaths dominions, and made all the world to become his tributaries; Adam had not died, had he not sinned.

This will teach us and warrant us what to judge of those men, whom we shall heare, [Vse 1] if any man speake of liberty and freedome, to chalenge it as much as any, like those, John 8.33. We be Abra∣hams seed, and were never in bondage. And yet they live very pro∣fanely and wickedly; no iniquity subdued, but sinne raigning, and they subjects to their corruption, yea captives to their lusts, un∣cleanenesse, ambition, pride, anger, &c. When they are Masters of families, Magistrates of Cities, Captaines of bands, Coronels of fields, Generalls of Armies, Commanders of countries, yea, Princes; yet one base, ambitious, or covetous, or voluptuous lust doth rule over them; miserable slaves, and if they feel not this, their bondage is the greater; sinne and Satan have the surer possession, when things all are at peace. The captivity is the more dangerous, the more willing; as the malignity of poyson, is neere the lesse, though it be sweet, if yet it be poyson.

This will confute the Doctrine of Popery, [Ʋse 2] who teach that man hath free will to good, or (to use Bellarmines words) that a man may doe things morally good, and keep or fulfill the law, ac∣cording to the substance of the things prescribed, without the help and assistance of speciall grace. But how should this be, if he be the slave of sinne? We deny not to any man free will, for else we should make him no man: But we must understand that free will is either good or evill, and so according to the distinction of Bernard: All that have free wil but to evill, are their owne and Satans; all that have free will and to good, are Gods. Gregorius Ariminensis is expresse, that to affirme, that man by his naturall strength with∣out the speciall helpe of God, can doe any vertuous action, or morally good, is one of the damnable heresies of Pelagius: or if in any thing it differ from his heresie, it is further from truth.

And grow up as young calves.] A further benefit promised of growing up and encreasing in grace and sanctification daily by degrees.

They who are Gods elect and called, shall grow up and encrease in graces, [Doctrine] as in faith, hope, love, and such like. As the waters of the Sanctuary they shall rise higher, Ezech. 47. They are branches in Christ that beare fruit, and are purged that they may beare more fruit. Joh. 15.2. Phil. 1.6. Jam. 2.5. 1 Cor. 1.4.5.

Because he will restore in them by Christ, [Reason 1,] that which was lost in Adam, and by him, his image of righteousnesse and holinesse; therefore shall they encrease and grow up towards it, which must be got againe in long time and divers progresse, though it were lost in a moment.

Because some doubt else may, [Reason. 2] be whether their graces they have, be true sanctified graces, which generally ever encrease, though some let there may be, as a temptation or some sinne, but they doe recover themselves and encrease after the more, as fire kept down, Mat. 25.25.21.26.

This may put many a man to a quaere with himselfe, [Vse 1] and his owne soule, if he encrease not, but rather goe backeward, and thrive not under good meanes, but shame their master, as if they had no good food, like the blasted eares and leane kine, that Pha¦roah dreamed of. These may feare themselves, that if they ap∣prove themselves in this condition and thinke all is well with them, they are not right; but if they dislike their dulnesse, and backwardnesse in profiting and growing on in sanctification, if they bewaile their wants, and earnestly use the meanes, they may be perswaded that what God hath begun he will performe in them to the end; and that he will fulfill the desire of them that feare him.

To perswade every one to endeavour to goe forward, [Vse 2] and to grow in grace and piety, as the wicked grow worse and worse, 2 Tim. 3.13. Phil. 3.13.14. To presse forward, like runners in a race, who looke not how much they have runne, but how much remaineth. Upon which place Saint August. He had said, I am not already perfect, and yet afterward he saith: as many as be perfect; perfect, and yet not perfect; perfect travailers, but yet not perfect comprehenders: Let it alwaies be displeasing unto thee to be as thou art; if thou meanest to attaine at length to that which yet thou art not; for when thou thinkest well of thy selfe, thou goest no farther, but if thou saiest it is well, thou art undone; forget what is past, looke not backe, lest thou staiest where thou now art: Remember Lots wife.

VERS. III.

And ye shall tread downe the wicked: for they shall be dust under the soles of your feet in the day that I shall doe this, saith the Lord of hosts.

AND ye shall tread downe the wicked] The last thing promi∣sed to those that belong to God, is victory over their

enemies. A comfortable promise to them that were oppressed and under the winde, that God would change the condition, and make them now aloft, and the other under. It is usuall with the Lord, when he promiseth redemption and comforts to his, to joine also a prophesie of the destruction of their enemies, lest they should be grieved with too much emulation at their present pro∣sperity. Thus God workes patience in them, seeing he would give them after a while cause of triumph over their enemies, and that they shall be the Lords Ministers to act this judgement, You shall treade downe the wicked, they shall be made your foot-stoole: And it is added, they shall be as dust.] or ashes; shewing their utter and ignominious destruction.

In the day that I shall doe this.] Which noteth the time spoken to restraine their desires, who haply hearing it, would be carried headlong with it in their desires for it; therefore by this they are taught to wait with patience, till the time come when God wil ef∣fect it. And this day is partly in this life, but fully and perfectly in the other, when they shall with Christ judge the wicked and treade upon them.

The Lord he often descendeth to the infirmities of his, [Doctrine 1] to let them see their desire upon his and their enemies for his sake, and to see their ruine and destruction. See a like point to this, Cap. 1.5. Your eyes shall see it.

The Lord oftimes destroyes the wicked, [Doctrine 2] enemies of him and his Church, by the hands of his Church, and by their meanes. Ye shall tread, &c.

VERS. IIII.

Remember the law of Moses my servant, which I comman∣ded unto him in Horeb in all Israel with the statutes and judgements.

REmember the law of Moses my servant.] Here is the second part of this Chapter, the precept commanding their reading and remembring the law; because from hence they were to have no more Prophets till Christs comming, when Iohn should be his forerunner; and therefore when they were without Prophets, they must give the more diligence to read and be exercised in the law, and to submit themselves to the doctrine of piety therein contai∣ned. Now, by naming the law, he doth not exclude the Prophets and prophesies that were written, his own & others, but rather in∣cluding them as commentaries of the law, & interpreters of Moses; So he leaves them not to their owne imaginations, but restraines

them to that which was left written as being sufficient to direct and governe them.

My servant] Moses was not the author of the Law, but only the instrument of bringing it. Therefore it is added;

Which I commanded unto him.] He was only Gods Minister to utter what he would have him deliver.

In Horeb.] The place where the Law was given, which some thinke to signifie the mount Sinai, others thinke by both is meant one hill, which in respect of that part, which lay towards the East was called Horeb: of that towards the West, Sinai; and of this place the Prophet rather speaketh, that he may make them call to minde the great Majesty of God, which he shewed in that place, at the giving of the Law.

To all Israell.] He noteth the persons to whom he gave it, e∣ven to themselves, to make them the rather to regard it, and obey it above others, Psal. 147.20. And he saith to all, that no man might exempt himselfe, whether learned or unlearned, base or noble, male or female, all ought to attend to it and remember it.

With the Statutes and Iudgements.] This he speakes the rather, to commend this care to them, seeing the law is for their profit and good, and containeth in it all directions for publicke affaires, to teach men to carry themselves in all conditions.

The people of God must remember the whole Law; [Doctrine 1] the Mi∣nister to teach it and deliver it to the people, and they to receive, learne, and know it. Vide Cap. 2.6.

The people of God must remember this wholly and only. [Doctr. 2]

The people of God must read, know, [Doctr. 3] and be exercised in the Law. This extent, and all these degrees, are contained in the word, Remember. It is the character of the blessed man, Psal. 1.2. It was Davids praier and practise, Psal. 119. And Christ re∣quires it, Joh. 5.39. and Saint Paul, Col. 3.16.

Because some are such as must teach others, and ought to do it: [Reason 1] Deut. 7.7. No man can teach another what he knows not himself.

Because they cannot without it preserve themselves from sin; [Reason 2] ignorance being the fountaine of sin, which made the Hebrewes call all sins, Ignorances, for not knowing sin they can no more a∣void it, then the bird that sees not the snare: but the knowledge of the word will secure and preserve them, Prov. 7.1.2.2.4.5.

Because whatsoever is done in obedience of God, [Reason 3] cannot be good if it want knowledge, though it proceed from zeale, charity, devotion, or good intention; it is howsoever but a blind sacrifice, condemned, Mal. 1.8.

Uses of this point, see, Cap. 1.8.

VERS. V.

Behold, I will send you Elijah the Prophet before the com∣ming of the great and fearfull day of the Lord.

BEhold I will send you Eliah.] The third prophesie in this Chapter, touching the comming of Iohn the Baptist, of his of∣fice, and the fruit the Church should have by him, in this verse and the last.

In this verse we have, his sending, and in it we observe, by whom, and who is sent, his name and office, and thirdly the time when.

I will send.] This is here spoken of God the Father, which Cap. 3.1. was spoken of the Son: And to the Father it is also appli∣ed, Matth. 11.10.

Eliah the Prophet.] Not that Eliah who was taken up in a fie∣ry Chariot, but Iohn Baptist who is here called Eliah, for the si∣militude of his minde and manners, his graces, gifts, and office: If we admit an heavenly interpreter to tell us the meaning, Luc. 1.17. or Christ, Matth. 17.10.11.12. who told his disciples that Elias was come: and we read in the next verse, verse 13. That the disciples understood that he spake unto them of Iohn the Baptist. Yet Christ revealed it at another time more plainly, Matth. 11.13.14. All the Prophets prophesied till Iohn, and this is Elias which was for to come.

The Papists understand this of the true Eliah, and that he shall come againe in person. Ribera hath three reasons for it. First, The authority of Chrysostom,* 1.197 Aug. Ambr. Theod. Cyril. Aquin. &c. We answer, one Angel is more then all these, especially Christ who is our sole Doctor, and hath otherwise interpreted. Secondly, The Septuagint. in stead of Prophet reads Thesbite. We answer that the originall is Prophet, so Ribera himselfe con∣fesses, and so the King of Spains Bible hath it. Must we then re∣forme the Fountaine by the Chanell, or this by that? Thirdly, His third reason is from the last words of the verse, Lest I come, &c. which are, he saith, understood of the second comming of Christ, because his first comming was to save, not to judge or de∣stroy. I answer, It is not Christ that speakes these words, but the Father, who verse three, was called The Lord of Hosts, a title not given to Christ. And the words are not meant, of the destruction of the wicked at the last judgement, but of Gods plaguing them in this life, for contemning of Christ, as their owne Montanus

doth also interpret it: Bellarm ine also would prove it as Ribera doth, that the words referre to Christs second comming, because that day is called Great and fearfull, whereas Christs first com∣ming is acceptable, and a day of salvation. I answer, that Christs second comming, in respect of no other thing, nor to any other persons, is great and fearefull, then his first comming is, and? contra, for his second comming, to his owne, is a day of salvation, and they are bid to lift up their heads when it approaches: but to the wicked, both the first and second comming are fearfull, and full of horror. Therefore Montanus interprets it thus: the day is great in respect of the good, & dreadfull in respect of the wicked; resembling this place to that of Iohn, Matth. 3.12.

But the reason why the Papists contend it should be the true Eliah, is, because they might prove that the Pope is not Anti∣christ. This is one of Sanders his great demonstrations to prove it, because Eliah must resist Antichrist, but Eliah is not yet come to do it. ergo, But what Prophet, what Apostle, what Scripture, e∣ver told them any such thing. Papall traditions will leave nothing unknowne, they tell us things wherein Gods spirit is silent; they tell us the souldiers name who pierced Christ, the theeves name who were crucified with Christ, the hosts name in whose house he celebrated the supper, and the names of the two witnesses, Rev. 11.3. to the Enoch and Elias, if we will believe them: but their folly is made manifest to all that will see.

Before the comming &c.] Here is the time when Elias shall come, immediatly before Christs comming; that is, his first com∣ming, which though it may seem to be described contrary, when it is said to be acceptable and gracious, yet this is spoken in respect of divers parties: that whereas there were some that contemned and made no account of the mercies of Christ, to them it should be a dreadfull day, but to the godly, acceptable and gracious.

The comming of Christ is very terrible, to all naturall, [Doctrine] wicked and impenitent men. That is, his preaching of the word, whe∣ther in his owne person, or by his Ministers. So, Esa.11.4. He shall smite the earth with the red of his mouth, and with the breath of his lips shall he slay the wicked: which is again repeated, Rev. 2.16. And by his Ministers he doth it, 2. Thes. 2.8. 2. Cor. 2.15.16.

Because he brings them by this to the sight of sinne, Rom. 3.20. [Reason 1] 1. Cor. 14.24.25. and so makes them to see, though unwillingly, how ugly and filthy lepers they are, how defiled in nature, in soule, body, mind, will, affections, in word, deed, actions, which must needs trouble them and strike terror into them.

Because by this he brings them to the sense of that punishment which is due for sin, [Reason 2] so that though the sight of sin last no longer then they are looking into the glasse that discovers them, yet the sense of the punishment may terrifie them.

By this he also troubles his owne, [Object.] and the most penitent, as we see, Act. 3.37.38.

He doth so, [Answ.] when he first brings them to repentance, or after, when they grow secure: But the difference is, that in these it is to salvation, in the other to their greater damnation and hard∣ning.

Other things which might be observed here, are already noted, Cap. 3.1.

VERS. VI.

And he shall turne the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the Earth with cursing.

AND he shall turne the heart of the fathers.] In this verse is de∣scribed the end of Iohns comming before Christ,* 1.198 his office, which is to convert the hearts of the Fathers to the children, and to bring them to an holy union of faith, to worke repentance in all, and to turne them from iniquity to the living God.

He shall turne.] He shall be my instrument to turne or convert men; speaking honourably of the Ministery of the word, to shew how powerfull it is, when he worketh with it. The Mini∣sters then convert, when they are Co-workers with God, 1. Cor. 4.15. 1. Cor. 15.10. but prevaile not when he denies assistance, 1. Cor. 3.7.

The heart of the father to &c.] Saint Aug. and Hierom, by the Fathers, understand Abraham, Isaack, and Iacob, and the Prophets, and by Children, the Jewes; when by the preaching of Iohn the Jewes should believe in Christ, in whom the Fathers had belie∣ved; then should their fathers hearts be turned and affected to∣wards them, which otherwise were averse from them. Some un∣derstand by Fathers, the Jewes, and by Children, the Apostles and other Christians, according to that Psal, 45.16. And when the Jewes were converted, by Elias, to believe as the Christians did, then were the Fathers and Children of one minde, consenting in one truth. But some understand by them all ages, orders, de∣grees of men, meaning that Iohn should execute his office with the like authority, gravity, and power towards all, and shall have and see the fruit of his labours in all sorts, and so it is interpreted, Luke 1.17. That Iohn when he came, should finde many dissensi∣ons, many strange opinions and dotages, but he should gather

them to God, and bring them from those dissensions to true uni∣ty, that they may grow together in one faith.

Lest I come and smite the earth with a curse.] These words menace as many as resisted Iohns Ministry. There were among this people many obstinate and wilfull, who had need of this rowsing and awakening: a threatning also, not only against parti∣cular men, but to destroy the whole Nation of the Jewes, by fa∣mine, pestilence, war, and exile.

Repentance is wrought by the preaching of the word. Vide, [Doctrine 1] Cap. 3.7.

The Ministry of the word works upon all, old, yong, rich, poor, [Doctrine 2] noble, base, &c. This was manifest by Iohns preaching, Mat. 3.5. Luc. 3.10. &c. By Pauls, 1. Cor. 1.26.27. We read of Noble Theophilus, Luc. 1.1. Of the Shop-keeper, Act. 16.24. Of the Iaoler, ver. 34. Of the devout Greekes and the honorable women, Act. 17.4. And of the elect Lady, 2. Epist. Iohn.

Because God hath decreed to save of all sorts some; then must the word needs worke upon them, it being the means of salvation, [Reason 1] 1. Tim. 2.4.

Because that when he converts by it, the wise, rich, and migh∣ty, [Reason 2] he might shew his power, and the power of the word, in the weaknesse of man; 1. Cor. 1.25. when by it he shall make them ac∣count their wisdome, folly &c.

Because when he calls of all sorts, [Reason 3] it might appeare that when they are not wrought upon, it is not their state and condition that doth hinder them, as if God had given it them to snare them, but it is from the corruption of their own hearts who abuse them, seeing others their equalls are converted.

To encourage the Ministers in the diversity of their hearers, [Vse] as different in conditions as complexions, in hearts as faces; yet to go on and deliver the word with faithfullnesse, expecting that the Lord shall make it profitable to the saving though not of all, yet of some of all sorts; that as he wrought effectually in Peter to∣wards the circumcision, and was mighty in Paul towards the Gentiles, Gal. 2.8. So he will this day be powerfull to some of the rich, the next to some of the poore; this Lords day to one of honour, the next haply, to one in disgrace and vile, to all accor∣ding to the pleasure of his own working.

Notes

• * 1.1

  Nulla ira, magna ira.
• * 1.2

  Poterat uti{que} per Angelum omnia fieri; sed abjecta esset humana conditio, si per homines hominibus Verbum suum administrare nolle videretur. Aug. De doctr. Christiana, lib. 1. praefat.
• * 1.3

  Nihil adeò est quod obdu∣ret mentes hominum, quàm simplicitas divinorum ope∣rum, quae in actu videntur, & magnificentia quae in ef∣fectu repromittitur. Tertul. De bapt. lib. cap. 2.

  Ipsi miramur quia credi∣mus; caeterùm incredulit as miratur, non credit; miratur simplicia quasi vana, magni∣fica quasi impossibilia. Idem.
• * 1.4

  In conferen∣dis beneficiis est liberalissi∣ma, ita in gratiarum actionibus re∣poscendis est avarissima.
• * 1.5

  Non tam à veris rebus somnia supe∣rantur, quàm haec terrena ab aeternis il∣lis absunt. Chrysost. da. virg.
• * 1.6

  Hosea 12.8.
• * 1.7

  2 Sam. 13.13.
• * 1.8

  Non confiieri, sed profiteri.
• * 1.9

  Plus imo de∣linquit, quise∣cundùm De∣um cogitans, evadere se pae∣nam criminis credit, si pa∣lam non cri∣men admisit. Cypr. de laps.
• * 1.10

  Ʋt in corpo∣ribus qui vul∣nera neglexe∣runt, febres gignunt & putrifactio∣nes, & mor∣tem denique, itidem & in animis, qui pusilla dissi∣mulant, ma∣jora invitant. Chrysost. ad Gal. cap. 1.
• * 1.11

  Salvian. Ex duobus letha∣libus malis levius, ut reor, est captivita∣tem corporis Christiani, quàm capti∣vitatem ani∣mae sustinere.
• * 1.12

  If any should not, we may then use the words of Sal∣vian. An cre∣dimus forte quod capti∣vus animo populus ille non fuerit, qui laetus tunc in suorum captivitati∣bus fuit? cap∣tivus corde & sensu non erat, qui inter suorum sup∣plicia ride∣bat? qui ju∣gulari se in suorum jugu∣lis non intelli∣gebat? qui mori se in su∣orum morti∣bus non puta∣bat? Quo an∣te.
• * 1.13

  Quicquid in scriptura di∣citur dehomi∣nibus malis, ad hoc dici∣tur, ut civi∣tas Dei ex comparatione contrariâ vel proficiat vel emineat. Aug. De civitat. Dei. l. 16. c. 2.
• * 1.14

  Hyemis lucrum tunc maxi∣mè demonstratur cum illa praeteriret; namque vernan∣tes segetes & foliis ac fructu affluentes arbores per ipsum aspectum clamant, utilita∣tem sibi ex hyeme factam, Chrysost. ad P. A. Ho. 18. Item è contra.
• * 1.15

  Quando nihil est infaelicius faelicitate pec∣cantium, quae poenalis nutritur impuritas, & mala voluntas velut hostis interior robore∣tur. Aug. Epist. St. Marcell.
• * 1.16

  In omnibus quaedam dis∣positio divina ordinat, quaedam potentia divina sustinet, quaedam senten∣tia divina judicat.
• * 1.17

  Quis ei de sae∣culo m••tus est, cui in sae∣culo Deus tu∣torest, Cypr. de Orat. Do.
• * 1.18

  Rom. 2.5.
• * 1.19

  Job. 21.6.
• * 1.20

  Deus exone∣rans onerat. Bern.
• * 1.21

  Nonnunquā in parvâ de∣terius quàm in majori culpâ pecca∣tur; major e∣nim culpa quo citiùs ag∣noscitur, cò etiam celeri∣ùs emenda∣tur: minor verò dum quasi nulla creditur, eò pejor est, quo & securiùs in usu retinetur. Greg.
• * 1.22

  Num. 16.
• * 1.23

  Pomand. 17.
• a 1.24

  Honora patrem tuum, sed site à vero patre non separat, tamdiu scito sangui∣nis copulam, quamdiu ille suum no∣verit creatorem: alioquin, Psal. 45.10. Hieron. Ep. 8. ad Furiam.
• b 1.25

  Non es ejus cui nata es, sed cuire∣nata, & quite grandi pretio redemit, sanguine suo.
• c 1.26

  Authores non sunt vitae nostrae pa∣rentes, sed ministri; non enim vitam praebent, sed ingrediendi in vitam ex∣hibent ministerium; solus deus vitae au∣thor & fons est. S. Clem. Rom. Ep. 4.
• d 1.27

  Bouum non suo loco non est bonum.
• * 1.28

  Gen. 3.17.
• * 1.29

  Insipida & insulsa omnis tum obedien∣tia, tum pa∣tientia, nisi omnium quae agimus vel patimur ipse sit causa. Bernard.
• * 1.30

  Many for the sicknes times have in Gods Rols long Records against them, yea great inditments they must plead guilty to, for which some of their fellows have answered already.
• * 1.31

  Non remit∣titur peccatū nisi restitui∣tur ablatum. August.
• * 1.32

  He speakes to those who are free, not to bind them∣selves to such.
• * 1.33

  Amurath the second of that name.
• * 1.34

  Eugenius. 4.
• * 1.35

  O Crucifixe, crucifixe, vide gentem tuam perfidam.
• * 1.36

  Aristotle.
• * 1.37

  In primo de∣dit me mihi, in secundo dedit & se mi∣hi, cui debeo me, propter me debeo plusquam me propter se. Ber.
• * 1.38

  Servilis est timor quamdiu ab amore non manat, qui de amore non venit honor, non honor sed adulatio. Bern. Cant. 83.
• * 1.39

  Est qui confitetur Deo, quia potms est, est quoniam sibi bonus est, est qui∣a simplicitèr bonus est, Psal. 118.1.19. primus servus est & timet, secundus mercenarius & cupit sibi, tertius fili∣us est & diligit patrem.
• * 1.40

  Hosea 3.5.
• * 1.41

  Ista sagitta timor, qui configit & in∣terficit carnis desideria. Ber.
• * 1.42

  Aliud est timere Deum ne te mittat in Gehennam, aliud ne ipse à te recedat ille non est castus qui non venit ab amore Dei, sedex timore poenae, iste castus est quia venit ex amore Dei quem amlecteris. August. in 1 Joh. 4
• * 1.43

  Quem metu∣unt oderunt, & quem ode∣runt periisse cupiunt.
• * 1.44

  Deum tua peccata vindi∣care aut non posse, aut nol∣le, aut ea ne∣scire, vis ergò Deum non esse Deum, qui vis eum aut injustum esse, aut impoten∣tem aut in si∣pientem. Bern. de Temp. 58.
• * 1.45

  Ʋna vox, non eadem mens.
• * 1.46

  Ber. in Cant. serm. 74.
• * 1.47

  Soli filii irae iram non sen∣tiunt. Bern.
• * 1.48

  Ro. 1.30.
• * 1.49

  Qui ut bonus sit in senectu∣te, differt, apertè ostendit, se nolle virtuti dare, nisi tem∣pus ad omnia alia inidone∣um. Seneca.
• * 1.50

  Audet sibi sacerdotium quod prodidit vendicare, quasi pest aras Diaboli ad altare Dei fas sit accedere, &c?
• * 1.51

  Susceptus est Trophi∣mus, sic ta∣men admis∣sus, ut laicus communicet, non quasi lo∣cum sacerdo∣tis usurpet. Cyprian.
• * 1.52

  Excommuni∣tio est medici∣na Eclesiae.
• * 1.53

  Ezech. 33.8.
• * 1.54

  As one saith, beginning are with more ease and safety declined when we are free, then proceedings when wee have begun: so small begin∣ings then continuance.
• * 1.55

  Nec ullus om∣nino sermo qui adificat ad pietatem, ad virtutes, ad mores op∣timos, negli∣genter est au∣diendus, quo∣niam & illic iter quo osten∣ditur Saluta∣re De i. Bern. in Cant. serm. 57.

  Si corripuerit me justus in misericordia, id ipsum sentiam, sciens quia aemulatio justi & benevolentia iter fa∣ciunt ei qui ascendit super occasum. Bonus occasus, cum ad correptionem justi stat homo, & cor∣ruit vitium, & Dominus ascendit super illud, conculcans hoc pedibus, & conte••ens ne resur∣gat. Non ergo contemnenda increpatio justi, quae ruina peccati, cordis sanitas est, nec non & Dei ad animam via. Bern. Ibid. Ʋnusquisque pro modulo suo audiat, & sicut sibi conscius fue∣rit, ita vel doleat corrigendus, vel gaudeat approbandus. Si se deviâsse invenerit, redeat, ut in via ambulet: Si se in via invenerit, ambulet ut perveniat. Nemo sit superbus extra viam, nemo piger in via. Aug. in Psal. 31. praefat.
• * 1.56

  Corda, Deo & aures & os gerunt.
• * 1.57

  1 Tim. 4.12.
• * 1.58

  Luke 6.30.
• * 1.59

  Isaiah 33.
• * 1.60

  Non ex foliis, non ex flo∣ribus, sed ex fructu arbor bona mal••ive dignoscitur. Bern. Epist. 107.
• * 1.61

  Jam. 5.2, 3.
• * 1.62

  Miseri homi∣nes parasitis & assentato∣ribus distri∣buert ma∣lunt, quam Christo qui tot sibi bene∣cia contule∣rit.
• * 1.63

  Nisi dederit oleum popu∣lus, extingue∣tur lucerna in remplo Orig.
• * 1.64

  Col. 3.16.
• * 1.65

  Semper horter, & hortari non desinam, ut non hic tantum attendat is iis quae dicun∣tur, verum etiam cum domi fueritis, assi∣duè divinarū scriptur arum lectioni vace∣tis. Quod quidem & iis qui priv atim me∣cum ingressi sunt non desisto inculcare. Chrysost.
• * 1.66

  Quinostrūquaeso repetit domi aliquid, out Coristiana dignum opus aggreditur? Quis Scripturarum sensus perserutatur? Ne∣mo sane: sed alve••los & talos frequen∣ter invenimus, libros quam rarissimos. Chrysost.
• * 1.67

  Nulla bomi∣nes graviora peccata aesti∣mant, quam quae huic vi∣tae faciunt injuriam. Aug.
• * 1.68

  In sacrificiis quae Abel & Cain primi obtulerunt, non munera corum Deus, sed corda intuebatur, ut ille placeret in munere, qui pla∣cebat in corde Cypr. de O∣rat. Dom. 11.
• * 1.69

  Oratio justi clavis est coeli, ascendit pre∣catio, & descendit Dei miseratio, Aug. ut nihil sanctū nisi illo sanctificante, nihil potens nisi illo roborante. Prayer the wall of the City. Ita nihil faelix, nihil anspi∣catum, nisi illo prosper ante. Cipr.
• * 1.70

  Quomodo non mir abile, quod quando Ju∣dex sentcntiam tulerit, per poenitentiam rei sententiam solverunt; non enim urbem fugerunt sicut nos nunc, sed manentes sententiam repressere. Audierunt quod ae∣dificia corruerent, sed peceata fugerunt, non discesserunt quis{que} de domo sua, sicut nunc nos, sed discessit de viâ suâ. Chry∣sost. hom. 5. ad pop. Ant.
• * 1.71

  Mihi bodiè, cras Domino: nosce obsecro inimici dolos; ut omnino à Deo averter is, consulere non audet: novit enim hoc grave admodum Christianis, verùm artibus insi∣diosis aggreditur, intelligit autem quemad∣modum nos praesens tempus libenter recipi∣mus, omnis{que} actio humana in praesens con∣tendit & spectat: Quamobrem hodiernum tempus nobis furatur astutè, & spem facit crastini, postquam crastinum venerit, rursus malus divisor sibi hodiernum, crastinum verò Domino dari petit. Basil. Exhortatio ad Bapt.
• * 1.72

  Non parvus est fructus do∣mine, ut à multis tibi grati∣ae aguntur de nobis, & à multis regeris pro nobis. August. confess. 10.4.
• * 1.73

  Sic ardens & lucens nondum in domo se esse confidat, ubi sine omni timore vento∣rum accensum lumen deportatur, sed me∣minerit se esse sub dio & utrague manu studeat operire quod portat, nec credat aeri, etiamsi videat esse tranquillum; Repentè enim, & hora quae non putaverit, mutabitur, & si vel modicum manus re∣miserit, lumen extinguetur. Bern. ser. 3. in vigil. nat. Dom. l.
• * 1.74

  Non habes quod objicias, fiu∣ment is Dominicis paleam usque ad ventilationem ultimam susti∣nentibus, à quibus tu nunquam recessisses, nisi levior palea ven∣to tentationis, & ante adventum ventilatoris avolasses. Aug. cantr. Petilian. Cap. 1.18.
• * 1.75

  Si amarent pacem, non discinderēt unit atem. Aug. contr. lit. Petiliani, lib. 24.
• * 1.76

  Vas in honere sanctificatum, debuit to∣lerare ea quae sunt in contumelia, nec propter hoc relinquere domum claritatis Dei, ne vel vas in contumeliam, vel ster∣cus projectum de domo sit. Aug. contr. epist. Parm. lib. 3.5.
• * 1.77

  Esto religiosus in Deum, qui vis eum imperatori pro∣pitium. Tertul. Apolog. cap. 34.
• * 1.78

  Deus puram magis conscientiam exaudit, quàm preces. August. contr. lit. Petil. Donat. lib. 2. cap. 53.
• * 1.79

  Ad fidem unllus est cogendus invitus, sed per severitatem, into & per misericordi∣am Dei, tribulationum flagellis perfidia castigari. August. contr. lit. Petil. lib. 2, cap. 38. And againe, Si quae igitur adversus vos leges constitutae sunt, non bene facere cogimini, sed malè facere pro∣hibemini. Ibid.
• * 1.80

  Deus odit iniquit atem, it aque in aliis eam perimit per dawn ationem, ut in repnobis; in aliis adimit per justi∣ficationem, ut in electis. August. ad Simplicianum lib. 7.} quaest. 2. Col. 6 30. Tom. 4.
• * 1.81

  Quasi gladio aciem, sic men∣ti nostrae irae acumen impo∣suit, ut eo cū oportet utamur. Chry. ho. 6. de laudab. Paul.
• * 1.82

  Chrysost. in Mat. ho. 17.
• * 1.83

  Catholique saith August. Epist. 48. ex communione totius orbis.
• * 1.84

  Facillimum est, contemne∣re Deum in i∣magine.
• * 1.85

  Quomodo non absurdum, ut in quibus vus ipse beneficio afficit, solo testimonio nostri contentus sit: nos autem in qui∣bus ipsum colimus, alios testes quaera∣mus, & adostentationem quicquam fa∣ciamus. Chrysost. hom. 21. ad populum Antioch.
• * 1.86

  Bellarm.
• * 1.87

  Si quis uxorem habet propensam ad impudicitiam, eam certis locis concludit, cubiculis & conclavibus, ut ei non liceat vagari, pro arbitrio; addit praetere à Eu∣nuchos, pedissequas & ancillas qui eam diligentis∣simè custodiant, ut, fides ejus non amplius esset sus∣pecta: ita Deus cum Judeis, Hos. 2.19. verum ille populus admodum fuit infirmus ac debilis & ad adul∣teria idolatriae ultra modum proclivis; Quare De∣us eam separavit à caeteris nationibus, & in terra Ca∣naan seorsim habitare voluit, à ceremoniis & ritibus undique ceu à paedagogis custodiri; ut fides ejus non esset amplius suspecta: ita ut maritus, sic Deus cum jam spiritum sanctum per Christum ecclesiae donavit, custodiam ceremoniarum ab ea removit. Chrysost.
• * 1.88

  Religio scientia Dei est, ac per hoc omnis religiosus, hoc ipso quod religionem sequi∣tur, Dei se voluntatem nos∣sce testatur. Sal. ad eccle. Ca. lib. 2.
• * 1.89

  Ideo Ethnicis deteriores sumus, quia meliores esse debemus, quia pugnamus professionem nostram moribus nostris, nec sumus id quod profitemur: Salv.
• * 1.90

  Detrahe au∣dacter, & ali∣quid adhaere∣bit. Machia∣vil.
• * 1.91

  Nihil iniquius, quàm ut oderint homines, quos igno∣rant, etiamsi res meretur o∣dium. Tertul.
• * 1.92

  Quae diabolus imperavit, quam labori∣osa? quam gravia? nee difficultas fuit ejus man datis impedi∣mentū. Chry. ho. 19. ad P. Ant.
• * 1.93

  Oratio virtutem impetrat jejunandi, jejunium gra∣tiam orandi: noc illam cor∣roborat, illa hoc janctificat. Bernardus.
• * 1.94

  Sires aliena propter quam peccatum est, cum reddi possit non redditur, non agi∣tur poenitentia. sed fingitur; si autemvera∣citer agitur, non remittitur peccatum nisirestituatur ablatum, sed, ut dixi, cum restituti potest. August. Epist. 54. Maced.
• * 1.95

  Nummum addunt nummo, & in marsupium suffocantes matronarum opes venantur obsequiis: Sunt ditiores Monachi, quàm fuerunt seculares, possideant opes sub Christo paupere, quas sub locu∣plete diabolo non habuerant, & susp ret eos Eccle∣sia divites, quos mundus tenuit ante mendicos: And Epist. 4. to Rustic. Contra omnem opinio∣nem plenis sacculis moriuntur divites, qui quasi pauperes vixerunt. Hieron. ad Heliod. Epist. 3.
• * 1.96

  Qualis cres∣cerem tibi, aut quàm ca∣stus, dummo∣do essem diser∣tus ut disce∣rem sermonem facere quàm optimum & persuadere di∣ctione. Aug.
• * 1.97

  Quihabet certum Dei verbum in quacunque vocatione, credat tantū & audeat, & dabit Deus haud dubia, secundos ex∣itus. Luth.
• * 1.98

  Si videris sacerdotem indignum, non ob id calumniari sacerdotium debes, ne{que} enim calumnianda res est, sed ille solum meretur oner ari convitiis, qui tanto bono abutatur. Non enim si Judas proditor fuit, hoc Apostolicae professionis crimen, sed unsus tantum viri mens improba fuit: & medici quidem multi carnifices sunt, qui pro medelis venenum propinant, nec tamen artē vitupero, sed qui arte sua ini∣qu••s abutitur: & nautae quamplures na∣vigia amiserunt, nec ars navigandi ta∣men corum perversa voluntas jure dam∣nanda. Chrysostom.
• * 1.99

  1 Pet. 4.17. And for professi∣on, as Salvian, of a particular sin; yea, of all: Licet gravè in omnibus praecipuè in tis ta∣men quae in consimili crimine etiam prof••ssio sanctitatis ac∣cusat.
• * 1.100

  Indigni sunt uti creaturis Deum glori∣ficantibus ipsum blasphemantes, quoniam filius contumelia patrem afficiens, servorum ministerio fun∣gi non est dignus. Chrysost. Hom. 25. ad pop. Antioch.
• * 1.101

  Neque il∣lud à nobis ignorari de∣bet, eum ip∣sum Pila∣tum qui ser∣vatoris neci interfuit, in tantas calamitates incurrisse, ut necessitate adductus, sibi pro∣pria manu mortem consciscaret, suorum{que} scelerum ipse vindex extiterit. Eus. hist. l. 2. c. 7
• * 1.102

  Vt quia benè non poterā, malè omnis bus innote∣scerem.
• * 1.103

  Merces congregatas in sac∣cum pertusum ad thesaurum in alieno ere constitutum qua arcu non clauditur, nec seras habet: Bern. de adventu Do∣mini, Serm. 4.
• * 1.104

  Quantò major gratia, tanto amplior p••ccantibus poena. Chrysost. And, Potentes potenter tormenta partien∣tur. Hierom. ad Heliod.
• * 1.105

  Cum do∣minus pro∣mittis ne dubites sed illa fac, per quae tales at∣trahere pote∣ris promissi∣ones. Chry. hom. 25 ad popul. Anti.
• * 1.106

  Vera sacra∣menta licet non veri mi∣nistri quia dant non sua, sed Dei, Aug. lib. 2. cont. Petil.
• * 1.107

  Non solum fidelibus inutilis non est mors, verumetiam utilis repe∣ritur; quoniam peocandi periculis hominem substrahit, & in non pec∣eandi securitatem constituit.
• * 1.108

  Nisi hoc fe∣cisset, diviti∣arum eroga∣tio non do∣num sed ul∣tio fuisset & poena.
• * 1.109

  Oportet in rebus gravibus & molestis, non labores sed praemia considerare; ut Mercatores non marst pericula, sed lu∣crum spectant: Ita & nos caelum & Dei praesentiam. Chrylost. ••n Iob. Hom. 7.
• * 1.110

  Vt imperitus in agrum salubri∣bus herbis divitem venerit; omnia inutilia & promiscuè genita exi∣stimans praeteribit, peritus contra; Ita de Scripturis. Hilar. Psal. 134.
• * 1.111

  Quidni dulce eruam ac salu∣tare epulum spiritus, de sterili & insipidâ literâ, tanquam gra∣num de palea, de testa nucleum, de osse medullam. Bernard. in Cant. serm. 73.
• * 1.112

  Omnis panis nutrimentum affert ad salutem, aegris autem sae∣pè inutilis; sic & omnis Scriptura mundis munda. Basil ad Chyl. de solita vita.
• * 1.113

  Magister literarum pueru∣lum de gremio matris acceptum & ignarum omnium, primis tan∣tummodo imbuit elementis, quem rursus alius magister accipiens perfectioribus instruit disciplinis. Chryl. Hom. 9. in Gen.
• * 1.114

  Bona opera sequuntur justificatum.
• * 1.115

  Multo fuisse satius manus suas in spi∣nas imposu∣isse, quam e∣arum impo∣sitiono Sab∣batium ad gradium de∣signasse Presbiterii. Marcianus.
• * 1.116

  Qui pote∣statem facit volenti Ec∣clesi••m cor∣rumpere, is certè author fuerit corū omnium quae perdita illi∣us audacia turbaverit, Chrysost. de Sacerd. 3.
• * 1.117

  The Councell of Chalcedon not denied to be a lawfull Councell, e∣qualled the Bishop of Constant, with the Bishop of Rome in authoritie, honour, and other priviledges; save onely in precedence, which they say is an error.

  The first Councell of Nice de∣creed, That those hereticks who fol∣lowed Paulus Samosatenus, should a∣gaine be baptized; as Cyprian and the Anabaptists.

  The second of Nice decreed, That Images should be worshipped, and that Angels had bodies, and that the foules of men were corporall: Why else did Augustine appeale from the Councell of Africa, where Cyprian was present, to the Scriptures, affir∣ming, we may not doubt of the Scriptures, but of them it is lawfull, lib. 2. de Baptist. cont. Donatist. cap. 3.

  Concilia plenaria errare posse, di∣cens: If the Qu. be of the authoritie of the Pope, whether greater then a Councell: Hierom answeres: Si authoritas quaritur major orbis est urbe. But aske the Councell of Con∣stance, which deposed Iohn 23. and chose Martin 5. Either the Councell erred, or else Martin was no lawfull Pope: Then all his successors were schismatickes, no lawfull Popes.
• * 1.118

  Vulgare il∣lud maxima pars eorum quae scimus, & minima pars eorum quae ignora∣mus.
• * 1.119

  In Concilio Romano.
• * 1.120

  Non san∣ctorum filii sunt, qui te∣nent loca sanctorum, sed qui ex∣ercent opera eorum. S. Hierom.
• * 1.121

  Nonex personis fidem, sed ex side persones probari oportet. Tertul. lib. de Prescr. avers. Haeret.
• * 1.122

  Non habent haereditatem Petri, qui fidem Petri non habent. Ambr. lib. 1. de poenit. c. 6.
• * 1.123

  Hoc non tam exponen∣dum, quam lugendum est, Quid sanctius aut honorabilius sacer∣dotio? Quid autem nunc de∣spectius saceraotibus? cur id, nisi, quia vita, nostra dignita∣tem nostram dehonestamus?
• * 1.124

  Omnia a∣nimalia na∣turalibus munimentis providentia coelestis armavit. Homo accepit proistis miserationis affectum, qui plane vocatur humani∣tas, qua nosmet invicem tueremur. Lactant. de falsa ••••pientia, lib. 3. cap. 20.
• * 1.125

  Chemnitius.
• * 1.126

  Vera cala∣mitas Deum offenderet & eorum quae ipsi non placent ali quid facere. Chrysoft.
• * 1.127

  Sicut mu∣lier adjutrix est. sic saepè insidiatrix fit: & sicut portus est conjugium, ita & saepè naufragium parit. Chrys. hom. de li∣bel. Repud. Reason 3.
• * 1.128

  It may be there was some myste∣ry in that of Rahab, to shew that Christ wold not onely save that which was lost, but ho∣nour them also.
• * 1.129

  Sicut cor- Pus Domini semel obla∣tum est in cruce pro debita origi nali sic of fertur jugi∣ter pro no∣stris quotidianis delictis in altari. Thomas de sacra Altaris.
• * 1.130

  Christi passionem pro ori∣ginali tantū ••eccato satisfecisse, & actualibus baptis. antecedentibus, missam vero satisfa∣cere pro peccatis baptismum & primam justificationem sequentibus. Catharinus in libro impresso Romae.
• * 1.131

  Nemo ladi∣tur, nisi ase∣ipso. Chrys.
• * 1.132

  Si in Paganorum judiciis regem ter∣restrem testem citare fas non est, utpote major ē & iis qui citant, & iis qui judi∣cant. Cur Deum increatū ad res crea∣tas invocamus, facientes ut Deus ab hominibus contemnatur. Athanasius.
• * 1.133

  Laban tooke an oath of Iacob for his daughters. Gen. 31.
• * 1.134

  Chrysost. de virginit. 52. fine.
• * 1.135

  Zane de o∣peribus Dei p. 659. b.
• * 1.136

  Gravis quidem res fur, sed non tam gravis quam adul∣ter Ille e∣nim etsi frigidam, causam habet, tamen ex pauperie necessitatem tretendere potest, hic ve∣ro nulla ipsum cogente necessitate per dementia sola in peccati voragimen corruit. Chry∣sost. Hom. 10. ad pop. Antioch.
• * 1.137

  Ambrose.
• * 1.138

  Socrat. hist. lib. 4. cap. 26. edit. Christopher. p. 672.
• * 1.139

  Post lap∣sum hominis conjugium remedium est quod an∣te laepsum duntaxat of∣ficium suit. Lombard.
• * 1.140

  Confess. 2.2.3.
• * 1.141

  Lege opern̄ dicit Deus, Jae quod in bee Jege fi∣dci dicitur Deo, da quod iubes. Aug. de spi∣rit. & lit.
• * 1.142

  Bernard de gratia & lib. Arbit. initie.
• * 1.143

  Nec quivis doctor statim & dator erit boni, quodcunque docuerit. Duo mihs sunt necessaria, doceri & juvari. Tu quidem homo rectè consulis ignorantiae, sed (si verum sentit Apostolus) spiritus adjuv at infirmitatem nostram Rom. 8. Inso vero qui mihi per os tuum ministrat consilium, ipse mihi necesse est ministrat per spiritum tuum adjut erium quo valeant implere quod consulis. Ecce enim ex ejus munere velle adjacet mihi, perficere autem non invenio, nisi qui dedit velle, det & perficere pro bena voluntate.
• * 1.144

  Vbi ergo sunt merita nostra? ant ubi est spes nostra?
• * 1.145

  O home in praeceptione cognosce quid debeas habere, in cerreptione tuo te vitio non habere: in oratione unde accipias quid vis habere. De cor∣rept. & gratia, c. 3.
• * 1.146

  The permis∣sion argues no simple lawfulnesse.
• * 1.147

  Non est per∣turbatio a nimi ejus, sed judicium, quo irroga∣tur poena pec∣cate. Aug.
• * 1.148

  Make them as Aug. of the Donat. Accipientes ergo perverso corde-Scripturas non cas faciunt obesse no∣bis, sed sibi. Cont. lit. par. l. 2. c. 1. Non periclitor docere ipsas quoque script. sic esse ex Dei voluntate dis∣positas, ut haereticis materiam sub∣ministrat cum legam oportere haere∣ses esse quae sine Scripturis esse non possunt. Tertull. praescript. advers. haeret.
• * 1.149

  Affectus lo∣cutus est & non intelle∣ctus. Bernar. sup. Cirat. ser. 87. A.
• * 1.150

  Ira in deo non est affe∣ctie, sea poena in nos ea vo∣cabulo noms natur. Chry∣sost.
• * 1.151

  Semper in a∣more cautel. la est nemò melius dili∣git quam qui maxime ve∣retur offen∣dere. Sal. Ep.
• * 1.152

  As Salvia: Qui satis ailigunt non citò offendū∣tur: sed si nō facilè offen∣dunt.
• * 1.153

  As Chry. of man: quifu∣erit sub vin∣culis bonus, nunquā erit profectò bo∣nus: simulac enim vi nul∣lacogitur: li∣ber ipse ad ingentum su∣bito conver∣sus iterum descesset So I of this griefe.
• * 1.154

  Ablatus e∣rat à pecca∣toribus ti∣mor, nè pos∣set esse cau∣tela, And tanta ani∣morum vel potius pecca∣torum caeci∣tas fuit, ut cum absque dubio nullus perire vellet, nullus tamen id agcret ne periret. Sal∣via.
• * 1.155

  As Cyprian de lapsis. Plus imò de∣linquit, qui secundū ho∣minem Deū cogitans, e∣vadere se poe∣nā criminis credit, si non palam crimē admisit sun̄.
• * 1.156

  Quantò magis hos denotasset Anacharsis imprudentes de prudenti∣bus judican∣tes, quā ins musicos de musicis. Ter∣tull. Apol. adversus gentes.
• * 1.157

  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.
• * 1.158

  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.
• * 1.159

  Testamen∣tum vetus erat veluti quodam cor tina, in quâ divina my∣steria tege∣bantur, quae suerunt in novo Testa∣mento rese∣rata.
• * 1.160

  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.
• * 1.161

  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.
• * 1.162

  Sceleratū est cū nove∣r•• esse pium & sanū ali∣cujus, sensū ex verbis in∣commodè di∣ctis statuere errorem. Luther.
• * 1.163

  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.
• * 1.164

  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.
• * 1.165

  This will make them like unto the Lord
• * 1.166

  Chrysost ho. 5. de paeni tent. To. 5. p 734 a.b.c. 2.
• * 1.167

  Chrysost ho. 46. operis imperfecti.
• * 1.168

  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.
• * 1.169

  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.
• * 1.170

  Verius acjucundius gaude bis de bona conscieutia inter molestias, quam de mala in∣ter delicias. August.
• * 1.171

  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.
• * 1.172

  Consuetudo peceandi tol∣lit sensum peccati
• * 1.173

  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.
• * 1.174

  Peccatum genuit dolo∣rem, dolor contrivit peccatum, ut lignum ver∣mem vermis Ilgnum Chrysost. Reason 2.
• * 1.175

  Nisi dede∣rit oleum po∣pulus ex in∣g••etur lu∣••er••ain tem∣plo. Org.
• * 1.176

  Vpon hope of better preferment.
• * 1.177

  Detrahamus illis nocen∣tes divitias, hoc enim fa∣cere opus est charitatis.
• * 1.178

  Tu vix mil∣lesimam das.
• * 1.179

  Quâ fronte, quâ consci∣en tiâ &c. Damasus Deut. 3.
• * 1.180

  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.
• * 1.181

  Mareus Aurelius in bello adver∣sus Germa∣nos exerci∣tus, &c. Tertul. A∣pol. adver∣sue g••ntes
• * 1.182

  Dum per∣sequitur flo∣ret, dum, &c. Hilar. de Trinit. cap. 7.
• * 1.183

  Ipsa Dei occlesia quae, &c. ••alvian D. l. 3. de Imber.
• * 1.184

  Ac sic ne∣scio quomodo &c.
• * 1.185

  An tu cum medieum se∣pius, &c. Chrysost. de vig.
• * 1.186

  Adversitas magis auget &c. Greg. Epist. 26. Narsae.
• * 1.187

  Ʋtitur in salut em su∣orum irrati∣onali & in∣sensibili &c. Bern. degr. & lib. arbit.
• * 1.188

  Non ut te∣ipsum, &c. Chryso. ho. 12. ad popu. Antioch.
• * 1.189

  Novit om∣nia Deus, sed &c. Ambrose.
• * 1.190

  A justifying faith con∣taineth this faith of pro∣fession in it.
• * 1.191

  Cadavera enim etsi &c. Chrysost.
• * 1.192

  Omnia quae faciant homines, &c. Orig.
• * 1.193

  In Christo habent &c. Aug. de ci∣vit. Dei. lib. 10. c. 27.
• * 1.194

  St. Bern. in Cant. serm. 58.
• * 1.195

  Bern. in Cant. 61.
• * 1.196

  Cypr. de circums. Epiph. in haeres. 64.
• * 1.197

  Riber in Lo.
• * 1.198

  Vide brevem expos. hujus versus, apud D. Abbot. Antich. De∣monstr. ca. 6 p. 133.