Commentary on Malachi 2

VERS. III.

AND he shall sit down to try.] He shall sit down to try and fine the silver. The third similitude by which Christ is described, is, from the Goldsmith. The sum is that as he sitting in his shoppe by his furnace, doth purge the dross and corruption from the silver, so will Christ purge corruption from those which are his.

He shall sit.] Noting the diligence and constancy and care of Christ in this work. i. He shall not do it lightly or cursorily, but seriously and diligently, being marveylous attentive upon the work, for then we sit when we would do anything seriously, and with all care and endeavor. 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 Hebrews often omit the note of similitude; and the people, some think 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 metals and mineralls, and by the fire is made most pure: so they by the virtue of Christ's death.

And he shall purge the sons of Levi.] The parties whom he should purge; understanding not those who were such by nature, but such as were spiritual Priests, such as were true, and lawful Priests, dedicated to the perpetual and holy service of God.

And purify them as gold and silver.] He expresseth the same thing again and again, that it might be more certain and firm, and to show that their purity should be very great; for these metals are of all others most accurately purged with the fire, lest any rust or dross should remain with them.

That they may bring offerings] Here is an effect of Christ purging of them, that their sacrifices being polluted and corrupt before, 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 acceptableness of them.

Christ is to his as a Goldsmith, [Doctrine.] or Goldfiner, he that purgeth and purifieth them from their dross of sin 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 sin; neither if it were, can he be perfectly free, because living in an infected air, they cannot but draw in some corruption, which though it prevail 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 baptism of spirit and fire, Matth. 3.11. that as fire he takes away dross and rust. Hence he is said to be Jesus, Matth. 1.21. because he saves his people from their sins: not à culpa only, and à poena, but à contagione. Hence that Rom. 6.3. we are partakers of his death, to make us to die to sin, and sin to die in us, Galat. 6.14.

Because he might make way for holiness and purity, [Reason 1] for else the new man cannot be put on, unless the old man be destroyed; men cannot be renewed in the spirit of their minds, unless they cast off the old man, and he be taken from them. As the Serpent cannot receive new strength, unless she first put off her old skin or coat, passing and pressed by the straitness of her den or hole: So cannot we put on the new, unless 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 sin.

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

Because we might serve him; [Reason 3] he desires to have service from us, which cannot be, unless he purge away sin, and destroy it in us; for else we shall serve it, and we cannot serve two masters. Therefore he destroys this, that we 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 metal and silver, but with the violence and heat of the fire is it tried 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 do it is separated.

The sins and corruptions of God's children sit close to them, [Doctrine] and cleave fast; are not to be separated, but with much force and violence; As dross to silver. Heb. 12.1. To show 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 eyes. Mat. 5.29 30. proved also by that. Jer. 13.23. Can the black Moore, change his skin? Or the Leopard his spots? Then may ye also do good, that are accustomed to do evil. And Mich 6.7. Men will give anything, rather then part with sin.

Because it is natural unto them, as to others, [Reason 1] brought into the world with them. Now as the proverb, That which is bred in the bone, will hardly out of the flesh. And as natural and hereditary diseases stricke the fastest, and most heard to be cured: so it is of sin.

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

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

The silver.] The Church and God's people thus compared, in respect of their excellency, because it and they are more excellent then any other society.

The Church is the most excellent society in the world. [Doctrine.] Rev. 2.1. Golden candlesticks. The Churches of Asia among other reasons were said to be golden, in regard of their excellency and dignity, which they have in God's account: that as gold is the most precious metal, and much accounted of men, so is the Church much set by of God; It is dear unto him as the apple of his eye, Deut. 32.10. Zach. 2.8. It is a Diamond among an heap of pebbles, the members of the Church, are Jewels, as we have it afterwards, verse 17.

Out of this place of fining and purging, some Papists, catching at shadows, when they have no substance; would prove and establish their purgatory, where a company of souls, are holden in with paper walls, and grievously tormented with painted fire; which poetical fiction, and Papal fancy, as we deny, so cannot this place possibly induce us to believe it, seeing God himself 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. There is no other place of amendment but in this life; for after this, everyone shall have, what he merited here. Now this place is apparently understood, 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 souls offer up no sacrifices, say no Masses there. Besides this purgation is only by Christ, through the sanctification of the holy Ghost, being the only purgation that the scripture acknowledgeth, & therefore this cannot be an impeachment of that. John 1.29. John seeth Jesus coming unto him, and saith; Behold the Lamb of God, which taketh away the sins of the world. Arguing a want and weakness, in his payment, 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 soul, of all that hath been done, either in righteousness or sin, be also partaker of the reward of either: and hereby there be enforced necessarily a resurrection of the body, to be joined with the soul, to be partaker thereof. We must from the same principle of justice conclude, that if there be a Purgatory, it should be as well for the body as the soul: because the body hath been partaker of those pleasures and delights, for which they tell us, that the souls pay dear in Purgatory fire. But they deny any Purgatory for the body, therefore they cannot truly affirm there is any for the soul. For thus shall the judgments of God be just, (saith Epiphanius in Ancorat. ) whilst both participate, either punishment for sin, or reward for virtue; which just judgment they greatly impeach, by laying upon the soul 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 own, called the sons of Levi, because they were, and are spiritual Priests.

All they who are Christ's, are truly spiritual Priests. [Doctrine] 1. Pet. 2.9. Revel. 1.6.

And purify them as gold and silver.] Thus God's people and his Church are compared, and resembled, not to base, but to the most excellent and most precious metals.

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 Evangelical, not Legal, their persons, prayers, praises, alms, and such like. vide. Cap. 1.11. offering.

Offerings in righteousness.] Their sacrifices shall be pure, opposite to the sacrifices of the Jews 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 righteousness.] Some of our Papists, understand this place, as that Cap. 1.11. of the sacrifice of the Mass, and the offering up of Christ in it.

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

Under the Gospel, [Doctrine] Christians are freed from all outward and real sacrifices, to be offered immediately to God, and of them are only required, spiritual sacrifices. vide Cap 1.11.

VERS. IV.

THen shall the offerings of Judah and Jerusalem be acceptable.] In this verse is noted, the acceptableness of their sacrifices: the sum is, that if every any of the sacrifices of old, offered by Abel, Abraham, and other of the Patriarchs, were acceptable, then undoubtedly these; those being only the figures and shadows of the other.

Of Judah and Jerusalem.] By these is understood the whole Church, wheresoever, in Cities, or Countries; so that some particular, should be figured by these, as by Judah, the universal Church dispersed; by Jerusalem, the Metropolitan City, the Apostles sea, and seat, that is Rome, is boldly affirmed, but barely proved by Ribera; for why this more then Antioch, where Peter first sat; or Jerusalem it self, where James 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 years afore.] Showing, 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 showing; or, as some, of correspondency, of the thing figured. Sicut, signifies similitudinem, non aequalitatem: as Levite. 19.18. Some would have it to have the force not of similitude, 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 Judah, and Jerusalem, whatsoever their number, glory, and dignity is.

God accepts no man's prayers, [Doctrine.] and service, moved by any outward things: as dignity of persons, virtue, or place, or office; nor outward privileges, if they want faith, and holiness. vide Cap 1.9.

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

A man's prayer shall not be accepted, unless he be purged, [Doctrine] and cleansed, reconciled to God, and justified, and sanctified. & e con tra, vide Cap. 1.10.

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

It is as certain a truth, that God will graciously, [Doctrine] and favourably accept the offerings, prayers, alms, and other the spiritual service, of those under the Gospel, as it is certain he did graciously accept the offerings of Abel, Abraham, Jacob, the holy Patriarchs, 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 only for a provocation to those duties, but as an assurance 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 himself, [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 another, will hear the request of the youngest as the eldest.

Because they have the same thing, [Reason 2] which made their prayers and works pleasing, and gave them boldness 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 favor in his eyes, boldness 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, [Use 1] and invocate the S • ints departed: that they would commend our prayers to God, and pray for us, when we are certain our prayers may be heard as well as theirs. Upon this ground sure it was that in all the Scriptures, we find not anything touching this, no succeeding ages praying to their predecessors, not Jacob and the Patriarchs 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 faithful departed out of this world be immediately received into heaven, and enjoy the happy presence of God, or whether they remain and stay in Abraham's bosom, or some place of rest, till the day of the resurrection; yea, Iraencus, Just. Martyr, Tertullian and others, thought that they abode in some part of hell, or in some hidden and invisible place, sequestered from the presence of God til the second coming of the son of man. Therefore must it follow that invocation is but an innovation. But to conclude, seeing they know not our wants, nor can take notice of our prayers, & hear us, neither can we have any certainty of it; if it were so, and are certain 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 honor them for imitation, but adore them not for religion.

This teacheth us the privilege, [Use 2] those who are reconciled, justified, purged, and sanctified, have, above others, because they may both have access to God, and have assurance to be heard.

To encourage everyone that is God's, [Use 3] to do service unto him, to bring offerings and offer up their prayers, being assured beforehand that they shall be accepted; not only heard, but graciously heard; not only received, but favourably received: therefore ought they to come with confidence and boldness unto the throne of grace. And if at any time they be fainting, and doubing 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 assurance to be graciously accepted; seeing they know God is the same now that before; he that is not only as a father, like affected to his children, but that which a father is not able to do, that to oft as to another, to the youngest, as to the eldest, to the children of the Church of the Gentiles, as it were his second wife, as of the Jews, 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 been graciously accepted, then shall they be certainly received: If they object that they are not so worthy as others, have not such strength of faith, such greatness of grace, and such like: I answer, first this smells of infirmity and pride, that as they thought to be heard for their much babbling, so these for their great worthiness. And secondly, that children, who seek anything from their father, and hope to receive as others have done, do not look upon their worthiness, but the naturalness of their fathers love.

VERS. V.

AND I will come near unto you in judgment.] The Prophet having spoken of the effect of Christ's power touching the godly and faithful; and in them he speaks now of it, in respect of the wicked, whom he would judge and condemn; neither should there be any evasion from his judgments, neither any way to escape them: Seeing he will be both witness and judge, from whose knowledge, and power, and uprightness they cannot exempt themselves. And this is contained in the fifth and sixth verses, and hath two general parts; the first is the judgment, the second is the certainty of it from the immutability of God.

And I will come near unto you in judgment.] i. You do much detract from me, and disgrace me, as if I regarded not what things were done here below, but only beheld them a far off, and let things run as they would; but now I will come near unto you, and seeing you say where is the God of judgment? I will come to you not as you would, to revenge others for your sake, but to exercise severe judgment against you. And so he speaks here of a perfect and sensible judgment, which they had thought and judged to be far off.

And I will be a swift witness.] Another effect: i. I who am the judge, will also be a swift witness, I will come speedily, and speedily will I lay open all your sins, for all your windings and turnings, all your secret concealing of sins is known to me; you think that I am slow in executing of judgment, but I will come sooner then you think of, or will be profitable for you, for to your destruction I will be swiftly present. And all your hypocrisy shall not help you, for I will find out these sins which you cover by fraud and cunning, and cloak under one thing or another, and cover by some colors: he noteth such sins as were wont to be done in secret, and for which it was hard to find witnesses to evict them and punish them. There shall want no witnesses for these things to prove them, though you do it in great secret; I will be the witness of it; and for these he numbers up certain particular sins, such as were done in secret without witnesses. The first he calleth sooth-sayers; some think the word signifies such as we usually call Jugglers, such as make things seem otherwise to the eye then they are. And under this he comprehends all who use any enchantments, or magic, and have society with devils: the other particulars see in their places as they follow.

I will come near to judgment.] They because of the long patience of God, put far from them both him and the day of his judgment, and thought no evil should come unto them; but he threateneth them for the abuse of his patience, that he would certainly visit and judge them. The Lord properly cannot be said to be far of, seeing ubique totum est, and so neither to come near 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 himself either in mercy or judgment he is said to come near, as in this place.

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

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

The judgments of God come upon the wicked, [Doctrine] when they least think of them, and promise to themselves all security, and think they are furthest, by reason of God's patience. Then will he come to judgment sooner then they thought of, Mich. 1.3. for behold the Lord cometh.

A witness.] If he will be a witness, then a true witness, and so knoweth all they do, their wickedness, else should he not be a true witness.

The Lord he knows all the ways of the wicked, [Doctrine] as an eyewitnesse of them all, sees and beholds whatsoever they do, and wheresoever, Mich. 1.3.

To admonish men to take heed what they do, [Use 1] and to look to their carriage.

To teach them when they have sinned, [Use 2] that it is in vain to go about to cover it, or to imagine they can by any means avoid 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 recompense the wicked for their evil: And as neither the malice of wicked men who disgrace their good things, calling good evil, nor their own modesty, ready to deny or lessen their good; As Matth. 25. can hinder them from their reward, or keep good things from them, either present or future, and all because he knows them, and is merciful and just; so neither the corruptions of others like themselves, approving and applauding their evil, nor their own cunning either in staying the passage of man's judgments against them, or in smothering human testimonies and evidences, by which they should be cast, shall defend them from their just recompense, and keep evil things from them, both present and future, and all because he knows them, and is most just. In vain is it then for them to take this course. As it is a marvelous vain and bootless thing for a malefactor to endeavor to get his examination taken by a Justice, out of the Court from the Clearke of Assise, or to bribe and stop the mouths of those who should give evidence against him. To inform the Judge and the Jury, when the Judge himself was a witness of the fact, and is ready both to inform the Jury, and to give sentence according to his own knowledge.

A witness.] i. As a guilty person is condemned by testimony of witness, 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 judgment, [Doctrine] to condemn or punish any, but upon known and manifest causes, upon the known deserts and merits of men, sometimes secret to others, sometimes known to them. This is proved, Numb. 20.12. Ananias and Sapphira, Acts 5. Infinite are the examples of known 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 unknown cause upon jealousy and suspicion, 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 known causes to them, as sometime upon known causes known to them, only known to himself to manifest, he is not bound to give a reason of his judgments to men.

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

For imitation, first for the Magistrates, God's upon the earth, [Use 2] they ought not to proceed against malefactors, but upon known and manifest proved causes; not upon slender conjectures or suspicions, for so will God himself do, and they executing his judgment, ought to proceed no otherwise, lest they fall into injustice. They ought to not to proceed for any hatred to their person, or their profession, or for any other sinister respect upon accusations half had, and slender, or no proofs. The Lawyers say, that it is unjust not to weigh and consider the whole Law, but to give sentence from some part of it. If the laws condemn truth unheard, besides the nute of injustice, they will cause a suspicion that they are conscious of some unwillingness to hear, lest after they had heard, they could not condemn. As Tertull. speaks: So of Magistrates. Therefore in things not manifest, not proved, or by such witnesses whose persons are infamous, their credit suspicions, such as may be suborned, or do things of spleen and malice, which may happily appear to them, they ought to take heed how they judge; and as they have power, rather reprove then condemn.

Again, in the second place, every man ought to judge righteous judgment, when he judgeth and censureth the actions of other men; but secundum alligata & probata, not out of his own humor, out of the dislike of their person, justifying some because they have affection to them, condemning others and their actions, because they dislike them, or condemning some men's doings, only for the name they have: Like unto those who being sick of a feavour or frenzy, being deceived by the similitude of right lines drawn upon the wall, thought they saw some deformed and ill shaped creatures: (ut Aristot.) So they out of sick diseased and corrupt minds, do not only deprave the right lines, that is the famous and good actions of others, but account them as vices, and turn them to their reproaches and infamy. If that for men's words be true which Luther used to say, It is a wic ked practice, when you know a man's mind 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 men's actions, out of some infirmities, or upon some suspicions, when they know nothing but good in them, and yet believe 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 believe things of us without trial or proof, 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 offenders, he would deal with, not that he would deal with men, no, but alleging these as a taste of others, or as the sins which then ruled and reigned amongst them, but we may observe that here are numbered not sins of one kind, not against the second Table only, or first only, but against both.

The Lord will judge, punish, and destroy men for irreligion, [Doctrine.] as well as dishonesty, for the neglect, or the breach of the first table, as well as the second, and e contra, and for both, manifested here, for they are joined together as it were, in one condemnation: proved further, from the threatenings, and executions, laid down in the word, where we shall find the Idolater, the Sabbath breaker, and swearer, &c. threatened, and punished as well as the Adulterer, murderer, and other dishonest, and unjust persons. In Deuter. 28. All the curses repeated, respect the whole law, and all the commandments, 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 offenders against both Tables, are joined 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 commanded 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 moral: [Use 1] for this is spoken of Christ, which thing would he not, neither could he in justice do, if the law were not to them under the Gospel.

This may teach many in the Church, [Use 2] to expect Christ a terrible Judge, and swift witness against them: seeing if they seem to make care of the one; they have none of the other; for many seem marvelous careful of the first Table, and matter of religion: they will hear the word, they will be frequent in prayer, they will not swear an oath, keep the Lord's day, hate Idolatry, and such like: but yet live in some breach of the second Table: in hatred and malice; lust, or covetousness; cruelty, or oppression; slandering, and discontentment; disobedience, and dissoyalty. And these are religious hypocrites. On the other side, many there are who have care to deal justly, to perform faithfulness to men, are merciful, liberal, loving, and kind, &c. Yet care not, or regard not the duties of religion: Are swearers, profaners of the Lord's day, neglecters of the worship of God, careless, negligent, drowsy hearers, and prayers, have little hatred of Idolatry, and less love of the truth. And these are civil hypocrites. Both these in the hypocrisy of their hearts, persuade themselves, that they are in the favor 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 censuring; judging and condemning, one another, and remember not that the Judge standeth at the door, ready to judge, and condemn them both: seeing he commandeth both, he will condemn for the neglect of either: and the curse is to him, that neglects religion, and the first Table, as well as the second, and honesty.

To persuade these hypocrites, [Use 3] to come out of their hypocrisy, and both them and all others to take upon them the care of performing obedience to Christ, in both: be careful 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 Lord's day, any fear of his great name, any love to hear, or to pray? See thou be careful of justice, chastity, sobriety, obedience, fidelity, and true love to men; Or else for all that, when thou thinkest to have Christ, for thy Savior, thou shalt find him but a swift witness, and an ireful Judge against thee; So on the contrary. Many will easily grant me, that if a man be never so religious, so devout, and careful of the first Table: yet if he be unjust, an extortioner, a murderer, and such like, As they Acts 28.5. judged of St. Paul, so the Lord will not suffer him to live, but his judgments shall be upon him, and condemnation in the life to come. But if a man be just, chaste, merciful, and such like, though he know not religion, be without the fear of God, and care of his service, though a swearer, & blasphemer, a profaner of the Lord's day, yet he may do well enough, and no fear of perishing, or judgment, and so will they speak, both in life, and death; which is all one as if they should think, 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 traitor to the Kings person, yet is there no fear. But if a traitor shall die though not guilty of felony, and a felone, though not culpable of treason, by the justice of man's law; much more they who shall separate these two Tables. Therefore must we endeavor, to be religiously honest, and honestly religious, to avoid the transgressions of both Tables, and to do the duties of them; lest if we separate these, we lay ourselves open to the judgments of God in this life, and separate ourselves from the comfortable, and happy presence of the Lamb, and him that sitteth upon the Throne.

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

The Lord as he will judge, and destroy all other Malefactors, [Doctrine.] so will he foothsayers, witches, enchanters, sorcerers, Necromancers, wizards, and all such like: so is affirmed here; And if we loke to the Old Testament, and things that are past, we shall find it true. Deuter. 18.12. For all that do such things are an abomination 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 pass through the fire, and used witch craft, and enchantments, yea sold themselves to do evil 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 Judah only. Mich. 5.12. And will cut off thine Enchanters 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 burns with fire, and brimstone.

Because they are gross Idolaters, and the art they use, [Reason 1] is gross Idolatry; for here is ever either the express invocating, and calling upon the Devil, & seeking from him knowledge of things secret, and to come, help 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 terms, which have no signification: or by some superstitions and arts of slight, invented by him; Which Tertul. l b. de anima. calleth second Idolatry: for as in the first, he feigned himself 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 devil, taking from the Lord, that was his, most grateful and acceptable to him, invocation and his worship, 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 marvel, if the Lord will judge and destroy them.

To stir up the Magistrate to draw forth the sword of justice against these, and to cut off all such workers of iniquity, [Use 1] from the City of God, for they ought to do as the Lord would, and will do, seeing they have the commandment for it, Exod. 22.18. Thou shalt not suffer a witch to live. Levite. 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 blood shall be upon them. So did Saul while he was assisted of the Lord, and Josiah 2. Kings 23.24. And this as well such as hurt as help, 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 Gospel; and never would the Apostle have threated any if there had not been such sins, and such offenders, to have thus fought with a shadow.

To persuade men to avoid this sin, [Use 2] and not to fall into it to become sooth-sayers, wizards, wisemen, &c. upon hope of gain, for desire of revenge, affecting vain-glory, to know and reveal 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 herbs, or deny they consult with any spirit; yet shall they not the judgment of Christ, who is the witness, and sees the secret of their compact with Satan, beholds their invocation and worshipping of him, either in secret place, or in secret manner, and howsoever it is, and will judge them, and doth judge them in this life with blindness, hardness 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 dissuade men from seeking to sooth-sayers and sorcerers, [Use 3] &c. or having any commerce or fellowship with them in their art, to seek 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 threatened, Levite. 20.6. Manifested in the example of Saul, 1 Sam. 28. This may dissuade, because they shall be partakers of their sin, and consequently of their punishment, and be judged by Christ; for judging these, he will judge them who communicate with them in the same sin, yet is it lamentable and fearful to see what flocking there is of men, but more of women, to men and women who cannot choose but be witches, and have familiarity, or commerce openly or closely with the Devil, sometimes for things lost, sometimes for barrenness, sometimes for long and extreme diseases of their children; not fearing this, that Christ will judge them, then those who communicate with them, and are the causes of their practices: for as no receivers, no thieves; 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, Ergo: they may seek to be helped. Answer. As if there were not a God in Israel, that ye go to inquire of Beelzebub the God of Ekron. 2 Kings 1.3. Or that God were not able to dissolve the works of the Devil; Did Job this, when no doubt he discerned, as well as these, that he was bewitched? But ease and deliverance often followeth after this. In possessions, Devils depart, in other extremities things are appeased. Answer. This is nothing; for first Devils know how to agree among themselves to deceive men, and none of us would trust or commit his business to one that is deceitful and perfidious. Now the Devil is not only a liar, but the father of a lie. Secondly, if health and ease follow, it may be it is the effect of the lawful means which was used before, and God seeing how corrupt and impatient thy heart was to abide his leisure, and make use of them, gave thee over to thy corruption, and let thee have thine own will, even then to use such an unlawful means, when health and ease was at hand, as if it had been an effect of that, to confirm thee in thy blindness 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 dreams: for the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul. And therefore for thee to take heed how thou hearkenst to these, lest thou bewray thou lovest not the Lord. But they use nothing, but good words and lawful means, prayers, and herbs, and simples, and such like; I answer, first with Saint Chrysost. she is a Christian women that useth the spell, and nothing but the name of Christ. They spake these words before going, when they excused themselves for the like. He answereth, For that cause hate and detest her the more, because she vilely abuses the name of God, profess. sing her self a Christian, she doth the works of an heathen, for so the Devils confess the name of God and yet were Devils still. For they said, Luke 4.41. Thou art Christ the son of God, yet he rebuked them and cast them out. Therefore I would entreat you to beware of this deceit; for as they who are tempering bitter cups for children, first rub the mouth with honey that that headless age when it shall perceive the sweetness, shall not feel and fear the bitterness; and they who give poisonful herbs, give them the titles of medicines, that no man then reading the superscription of a remedy, should suspect poison: So deal these. Besides in their herbs, the Devil is but God's Ape, who seeing him not do things, but by means, useth the like that no man might suspect him, as he appeared in like habit to Samuel. But to conclude, what color and covert soever is made, Christ is the witness, and knows all, and he will 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 man's 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 dignity is gone. In the nature of it, it is the carnal knowledge of a woman, who is bound to another man; but no doubt in this place not only this, but under it, fornication and wantonness, and all uncleanness is contained, as in the commandment.

the Lord as he will judge, [Doctrine] condemn, and destroy all wicked men, so adulterers, whoremongers, fornicators, buggerers, and other unclean persons, here, and Gal. 5.19.21. Ephes. 5.5. Heb. 13.4. Marriage is honorable among all men, and the bed undefiled: but whore-mongers and adulterers God will judge, Revelat. 21.8.

This ought to make everyone fly adultery, [Use] though he can escape the punishment of men, yet for God's judgment, in this life often wasting of the body, and fearful diseases, poverty, reproach and ignomy, such as shall never be put out; that fearful judgment Job speaks 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 condemn him, exclude him heaven, cast him into hell, and the fire that burns forever.

And against false swearers.] The third particular, which is not set down barely as the others, but with this addition of falsely, or vainly. The reason is, because to swear is not simply unlawful, 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 lie and false thing, in judgment, advisedly and upon necessary occasion, in righteousness, promising by oath nothing but that is lawful and just, and undertaken for the glory of God, the discharge of duty, the appeasing of controversy, the satisfying of others, and the clearing of a man's innocence. But these and their like being wanting, it is a false oath, and men swear falsely.

The Lord he will judge and condemn all false swearers, [Doctrine] such as swear by others then himself, false things not in truth, rashly not in judgment, unlawful things not in righteousness, neither respecting God's 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 vain: For the Lord will not hold him guiltless that taketh his name in vain: Not guiltless, but under that bitter curse of condemnation, Deut. 27.26. Zach. 5.2.3.4. James 5.12. But before all things my brethren swear 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 oaths, [Reason 1] Zach. 8.17. And let none of you imagine evil in his heart against his neighbor, and love no false eath, for all these are the things that I hate, saith the Lord: now hating these, he must needs for them, hate those that love and practice them; and hatred will procure judgment, wrath, and destruction.

Because swearing by others they are idolaters: [Reason 2] for whereas an oath is not only God ordinance, but a special part of his worship, both because there is invocation, and because it is in the first table commanded, and of the solemn form of imposing an oath, which was this, give glory to God, Josh. 7.19. And the solemn rite of taking an oath among the Jews, which was to stand before the Altar, 1 Kings 8.31. and was a custom among the Athenians and Romans. Then to give God's worship to another, is idolatry, and idolaters must be judged and condemned.

Because, if rashly by him, [Reason 3] the name of God so dear unto him he dishonoring and vilifying it, by such usual & rash swearing, he will 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 calls God as a witness 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 show us the fearful estate, not of a few, but of a multitude, and whole troops of men and women, [Use 1] being common and usual, false swearers, who can neither buy, nor sell, meet, nor depart, neither speak seriously, nor in jest, neither persuade, nor promise, neither entreat nor threaten, neither relate things past, nor draw men to the expectation of things to come, without swearing and many oaths, oftentimes by those which are no God's, committing idolatry, usually, rashly, and unadvisedly, and not seldom wickedly, falsely, and deceitfully. In this sin are wrapped both parents and children, masters, and servants, rich and poor, high and low, noble and base, Minister and people. If the Lord that threateneth to be a swift witness against such, and a severe Judges, should now come to destroy and cast to hell all such; how fearful then would we think and account their condition to be? Verily how nigh that day of Assize and of his glorious appearing, is nobody can tell; few suspect it to be so nigh as it is: but say it be as far off, as they suppose, yet doth he judge them every day. It is a judgment, and a fearful one, that they sin every day, and swear every hour, and see it not, to leave and forsake it; but the morning swearing is punished with the afternoon, this day with tomorrow, &c. And for all these, the plague of God and his judgments ready to break in at the doors, though he see it not, yet others may see it manifestly. Tell me what wouldest thou think his state and condition to be, that had a bal of fire hanging over his house, ready to fall 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 doors, give themselves to chamberings and wantonness, to drunkenness and gluttony, to whoredom and uncleanness, by that means to draw and hasten this to fall upon him and consume him? wouldest thou not think him in a fearful 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 oaths, as the Faulconer by his Lure and hallow, calling this to fall upon him; and their case the more fearful, because custom hath made them when they swear 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, risus movet, jocos narrare putatur. But the same day, or the day after that Lots sons in law mocked and despised their fathers admonitions, the fire of God devoured them and their City, Gen. 19. So may it upon them; pity then their fearful conditions, and fear and fly their society, their fellowship, their families; for though thou hast escaped hitherto, yet when the flying book enters in at their doors and windows, thou mayest happily be there then, and partake in their plague; but in truth thou hast not escaped, but as they by the custom of their own sin are grown senseless, so thou by theirs art grown less to fear an oath then thou didst before, and so hast got more hurt to thy soul, then ever they shall be able to do thee good to thy body and state, howsoever thou promise thyself great things by them.

This may serve for secure men, [Use 2] who lie in this sin, to hate swearing, or are ready to fall into it, to persuade them, as Zach. 8.17. And let none of you imagine evil in his heart against his neighbor; and love no false oath: for all these are the things that I hate, saith the Lord. If not for the heinousness of the sin, yet for the punishment. If not in a state where there is little law against it; yet in a Church where the King of it is both a swift Witness, and a severe Judge, and will both judge and condemn every false swearer. S. Chrysostom dissuading from this sin, and persuading little, at length breaks forth into this: I would I might uncover and lay open the souls of ordinary swearers naked, and set their wounds and skarres before their eyes, which they daily receive by oaths: then there would be no need of admonition or counsel; because the sight of their wounds would more prevail then all my words. This would I wish, to give them the sight of their sin, and the guilt of it, but if it prevail not, I would I could give them the sense of it, that I could make them see and believe the judgments and punishments which belong to it, that the flying book full of curses is long since come abroad, and is ready to seize upon their houses and persons. That Christ will certainly as he heareth every oath, so judge them for it, and lay heavy plagues upon them. Me thinks this should be like the Ship-masters voice, Jonah 1.6. What meanest thou O swearer? call upon God that thou perish not. And so to be careful to avoid them themselves, to reform them in theirs: not swearing for gain, less for pleasure or vanity: not for courtesy, as in sitting down, and taking places: not in passion, and such like, but remembering the law, thinking of the judgment, not forgetting the Judge: and so not alleging excuses. Jam. 5.12. But before all things my brethren, swear 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 several: this the first, that when a man hath hired and used another, and had his labor, and sweat, whether he were hired by day, week, or year, whether by day, or by whole, if they retain their wages, from them unjustly, deny it them directly, or under some color, or diminish it; or defer it: which is an injury unto them, he will judge them.

The Lord he will judge, and condemn, and destroy, all such as keep back their hirelings wages, [Doctrine] which for his living worketh with him: either by day, month, or year, and such are here threatened. Like to this that Jer. 22.13. We unto him that buildeth his house by unrighteousness: and his chambers without equity: he useth his neighbor without wages: and giveth him not for his work. Jam. 5.4. Behold, the hire of the laborers, which have reaped your fields (which is of you kept back by fraud) crieth, and the cries of them that have reaped, are entered into the ears of the Lord of Hosts.

Because they transgress the law of justice, [Reason 1] which requires they should give to every man his own, and not withhold the right from the owner of it: but they having had their labor, their wages is then the others right and due: so that to withhold it is injustice: but all unjust men, he will judge and destroy.

Because they are cruel, and unmerciful: [Reason 2] for a merciful man will not defraud his beast: but gives him his due when he laboreth for him, regarding that Deut. 25.4. Thou shalt not muzell the Ox that treadeth out the Corn. God speaks not for oxen, but for men, and if mercy be not shown here, then Jam. 2.13. There shall be judgment merciless, to him that showeth no mercy, and mercy rejoiceth against judgment.

Then are there many in this City, many (I fear, nay, [Use 1] it is without fear,) hearers of the word, whom the Lord will judge: because they keep back the hire of the laborer, and are the laborers 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, [Use 2] to take the Apostles rule, Collo. 4.1. Do not detain, and defraud them of their wages: it is equal, it is right you should give it them; know you, else you have a Master in Heaven: give it them cheerfully, fully, readily, not fraudulently; else this Master shall be your Judge: and he is the witness of all your fraud: if you have done it, do it no more: and for that is done, make them restitution; search your books, and see wherein you have defrauded them. Deut. 24.14.15. Thou shalt not oppress an hired servant that is needy and poor, 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 sun go down upon it, for he is poor and therewith sustaineth his life, lest he cry against thee unto the Lord, and it be sin unto thee.

And vex the widows.] The second particular of the fourth kind of sinners, whom the Lord will judge: namely, such as vex, injure, and oppress widows; howsoever this with those which follow, are usually joined 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 speak of them briefly and severally.

The Lord he will come near to judgment, to punishment, [Doctrine] and destruction, against all those, who vex, oppress, and injure the widows. So is it here. And that Exod. 22.22.23.24. Ye shall not trouble any widow, nor fatherless child. If thou vex, or trouble such, and so he call and cry unto me, I will surely hear his cry. Then shall my wrath be kindled; and I will kill you with the sword: and your wives shall be widows, and your children fatherless. Deuter. 27.19. Cursed be he that hindereth the right of the stranger, the fatherless 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 Pharisees hypocrites, for ye devour widows houses, even under a color of long prayers: wherefore ye shall receive the greater damnation.

The sin is made the greater, because it is coloured, and the punishment threatened to be heavier; but a woe is denounced against them, because of the simple sin.

Because they are guilty, [Reason. 1] not only of injustice, but cruelty; of cruel injustice: for to injure, and vex any, is injustice: but to vex widows, and such as are weak, and helpless, is cruelty; and then, I am. 2.13. There shall be judgment merciless, to him that showeth no mercy: and mercy rejoiceth against judgment.

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

This may admonish those, [Use 1] who are in authority, and place of justice, to defend the widows 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 poor: for if rich, it is but justice: but if poor, it is both justice, and mercy. That many will do, and it is less thank worthy: because they are able to recompense them by some gratefullnesse, and other means; In whom there is a show of justice, but no justice indeed, and in truth, but a desire of gain. The other is the harder, and as just, so merciful, and hath the promise of good from God: as in the general, Luke, 14.14. And thou shalt be blessed, because they cannot recompense thee: for thou shalt be recompensed, at the resurrection of the just. Those shall be recompensed of men, these of God. This they ought then to do cheerfully, and not as the unrighteous Judge, unwillingly, but as Job, 31.16. who would not suffer the eyes of the widow to fail.

Then may all those, who are vexers, oppressors, [Use 2] and injurers of widows know, what they are to look for from the Lord: that howsoever they think all safe, and he is far off, yet he will come nigh to them to judgment: and be swift, when they think, he is slack: either to make their houses destitute, or their wives, widows, or to bring some such fearful judgment against them: besides the afterclaps, that which is to come after this life. But who are these, that some men may see themselves touched? Verily 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 widows part: and never recover it, but by long suit 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 unconscionable kindred, bought and sold, by a piece of money to a man that hath neither wealth, virtue, nor grace; many a man laboring for her, making great show of wealth, which in truth, many pounds is worse then nothing: for poor widows, utterly forsaken of all kindred, and friends, on both sides, never deserving the commendations given by Boez, Ruth 2.20. for they soon 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 soon 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 generally, this City less capable, if they find any reasonable dealing.)

This may persuade everyone to avoid this sin, [Use 3] if he have no love to justice, no affection to mercy, yet if he have any fear of punishment, let him vex neither the rich, nor the poor, 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 rejoiceth, 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 mayest pray with more boldness 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 commandments, which thou hast commanded me: I have transgressed none of thy commandments, nor forgotten them. Look down from thy holy habitation, even from Heaven, and bless thy people Israel and the land which thou hast given us (as thou swarest unto our fathers) the land that floweth with milk and honey.

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

The Lord will come nigh to judgment, [Doctrine] to all such, as vex, oppress, and injure the fatherless: such as are left young, not able for age and counsel, and advice to defend themselves. So here, so in Exod. 22.22.23. And Deut. 27.19. Jer. 22.3.5. John shows this was just with God. Job 31.21.22. If I have lift up my hand agarnst the fatherless, when I saw that I might help him in the gate: let mine arm fall from my shoulder, and mine arm be broken from the bone.

Reasons as in the former.

To persuade, [Use 1] all in authority, to judge for the fatherless, 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 fatherless, because he is so: a thing forbidden by God, and horrible before him: to favor the person of the poor, as to fear the great and rich, in an unjust cause: but that when the poor fatherless 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 respect the justice of it, as if they were rich: and do for them that which is right, so shall they show themselves God's; for where the name is given to them, there the duty is enjoined 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 do right, nor suffer wrong: able enough to right themselves, and defend their own causes: or not so much for these, as for the poor orphans, widows, and such like; As the defense 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, [Use 2] expect the judgments of God: who vex, and oppress, for their own gain, many pore orphans, and fatherless children: sometimes colourably, sometimes openly; Often they color it by pretence of law, and are legal oppressors: who obtaining Wards, do sell them from one, to another, as men do horses: and when they are marriagable, tenderthem such matches 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 will not regard, then make they a further commodity of them, that they happily recover, not that oppression of many years, 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 enwrap them into bonds, to be paid when they come to years, treble, and quadrible, that they are often out of their wealth, before they be at years. 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 proverb 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 Cook, who cannot lick his own fingers: In this number of sinners, may go many fathers in law, who marrying the widow to enrich her to himself, cares not how he defraud the children: many mothers to advance themselves, care not what become of the children of their own 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 witness, 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 fatherless, and so helpless. As Samael to Agag, 1. Sam. 15.33. But besides all this, he will fearfully destroy all such.

To persuade, all guilty persons, though not before men, [Use 3] yet before God: to enter into themselves, and examine their own lives, and former practice, and see that they repent of this sin, 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 wickedness, in the house of the wicked, and the scant measure that is abhominable? and set it on with verses 11.12.13. shall I justify the wicked balances, and the bag of deceitful weights? for the rich men thereof are full of cruelty, & the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth: therefore also will I make thee sick in smiting thee, and in making thee desolate because of thy sins. For no restitution, no repentance; where there is knowledge, and ability of all, without a man do it.

And oppress the stranger.] The fourth particular, injuring, and oppressing of strangers: some were strangers by nature, but proselytes to the religion of the Jews; and these, I take it, are not accounted strangers, nor so called; they had happily a note given them, and signification of it, that they were of some other country: As 2 Sam. 11.6. Uriah the Hittite, and 1 Sam. 26.6. Abimelech the Hittite; but they were as if they had been borne in the Land, and of these I take it he speaketh not here: but others were only peaceable in the Land and State, living, or trading with them, and though not professors, yet not persecutors, or open opposers and disturbers of their religion.

The Lord will judge, [Doctrine] punish and condemn those, who injure and oppress strangers: such as being borne in another country do profess the same religion, or live peaceably among them. Manifest, 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 oppress his neighbor, [Reason 1] or brother, if he do, 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 neighbor, as is manifest, Luke 10.30. Levite. 19.33.

Because the Lord he loves the strangers, [Reason 2] Deut. 10.18. Now to injure and oppress 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 defense of the strangers right, [Use 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 do him right against him that is home borne, as well as this against 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 choose, in one of thy Cities where it liketh him best: thou shalt not vex him. (It was not a refuge for every wicked man, but for him that was known 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; [Use 2] that is, all such as murmur that our Church should be like to a Hen which doth not only nourish up her own Chickens, but also strange ones, that are excluded from their own damme: So doth the true Church, and so hath ours; which these men hate, and would have them excluded, only for their own profit and gain; 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 evil because the Lord's is good? or do they hate them because he prospers them? So did the Egyptians, the Israelites: But by what means grow they rich, otherwise then by following a lawful calling, and laboring as thou dost? and if thou be poorer, it is because thou art idler or more wicked. The Lord taught the contrary by that Law, Levite. 25.47. &c. And by that which he allows unto them, one and the same Law, as to him that was born in the Land, as is often shown and repeated, save in the matter of remitting debts, in the seventh year, Deut. 15.1.2.3.

And fear not me.] The since sort of sinners that the Lord will judge, are in a more general kind such as fear not him; that is, such as have no continual awe of him, in respect of his power and mercy, for these and the fruits of them to avoid evil and fly from sins. Now in the conjunction of these is noted by some, that this is the root and cause of others. i. such and such have they done, and this is the cause, hence it comes because they fear not me.

The want of God's fear wheresoever it is, [Doctrine.] is the cause and root of all sin, many and great, as the fear of God is the cause of men's flying and avoiding of sin. The later is manifest, Prov. 8.13. The fear of the Lord is to hate evil, 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 fear 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. Two things cause all sins: desire and fear; there is a reward proposed that thou mayest sin, thou dost it because thou desirest the reward, thou art terrified with threatenings, thou dost it for fear of smart. Now where the fear of God's power is, it will expel all such desire of pleasure or profit; for fear is the strongest affection, and stoppeth the passage of desires; as in a coward, and one condemned. And the less fear will be overcome of a greater, as a strong and great nail drives out a small one. Luke 12.4.5. And I say unto you my friends, be not afraid of them that kill the body, and after that are not able to do anymore: but I will forewarn you whom you shall fear; fear him which after he hath killed hath power to cast into hell: yea I say unto you, him fear. Now where this fear is wanting, no marvel if they fall either for desire or pleasure into many and strange sins.

This may teach us what to expect from men who want the fear of the Lord: They will sin for a piece of bread, [Use 1] a small matter of pleasure or profit: a little fear, if they have the occasion and opportunity, will draw them to anything; for take away the banks from the sea, and the bridle from the horse, whither will not that flow, and whereinto will not he break? such and so unruly is the corruption of man, if it have not this bank, and this bridle to keep it from outrage, murder, adultery, perjury, oppression, and injustice, or any sin will be nothing in their hands. What will they not dare to do? If Kings command, they will murder innocents, not as the Midwives: If Queens enjoine, they will accuse, judge, condemn, and execute the guiltless; as those wicked Judges, 1 Kings 21. did innocent Naboath upon Iezebels letters.

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

That we may be free from these sins, [Use 3] let us labor for this fear, vide ibid.

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

VERS. VI.

FOR I am the Lord: I change not.] This some take as a reason to confirm the former judgment threatened; that as he was the Lord of hosts able to do all what he would, so is he in himself 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, eternal and without change, so are all my judgments, and whatsoever I have spoken, that know you, they shall come to pass in their time, and not one thing shall come to the ground, howsoever they are not so speedily as you think executed, yet they shall, for they cannot but be accomplished.

And ye sons of Jacob.] And that you are not consumed and destroyed already for these sins; do not think me mutable or yourselves without merit, that you should be spared; but this is merely from my mercy, and love, and long suffering, I have not dealt with you according to your sins.

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

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

And ye sons of Jacob are not consumed.] I change not, therefore are you not consumed; for being in myself merciful and long suffering, yea, mercy and patience it self, I have spared you, when you deserved long since to have been confounded and destroyed by my judgments: and this by resemblance may we interpret out of Lam. 3.22. It is the Lord's mercies that we are not consumed, because his compassions fail not.

That men escape destruction, [Doctrine] and are not consumed with God's judgments for their sins, it is only the mercy and goodness 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 whereby 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 down? nothing but an infinite hand and power.

Because sin deserving God's anger, [Reason 1] which anger is as God himself, infinite, cannot be satisfied nor appeased by any that is no more then a finite creature, or a finite thing; for this cannot balance with that, but only his infinite mercy with his infinite wrath. And this Lam. 3.22. his great mercies are infinite for measure and continuance. i. Such are our sins, that if he should deal righteously with us, we miserable wretches had been ten thousand times utterly undone, but we are preserved in the midst 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 been as Sodom, and should have been like unto Gomorrah.

Because without the pardon of those sins the wrath cannot be avoided, nor destruction escaped, [Reason 2] seeing God will not justify the wicked. Now pardon of sin is only 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 only can pardon sin, against whom only it is: Now he pardoneth sins in mercy, and so David prayeth there for mercy; Gratiae tuae deputo & misericordiae quod peccata mea tanquaem glaciem solvisti: gratiae tuae deputo & quaecunque non feci mals, August. confess. 7.2. cap 7.

This will confute the doctrine of Popery, [Use 1] who hold by their works and satisfactions, to have if not remission of great sins, yet of venial; or if not of sin, yet deliverance from the punishment, wherein they are the flat enemies of the mercy of God, and rob him of his honor, to give it to themselves; as if finite works and satisfactions could deliver from infinite wrath. But when they see this will not hold water, then they fly to this, that it is only from temporal punishments, and the fire of purgatory; but first for this, that it is but a new coined shift, I manifest from their prayers for the dead, whereby they thought to bring them remission of sin. Breviar. secund usum Sarum in vigil. mortuorum. O God of the faithful! the maker and redeemer of all men, give to the souls of all the faithful deceased, remission of all their sins, that by godly prayers they may obtain the pardon which they always desired, through Christ our Lord. And again, Lord we beseech thee, let the prayers of thy humble servants be helpful to the souls of all the faithful deceased, that thou mayest both relieve them from all their sins, and make them partakers of thy redemption, who livest, &c. Now hence I reason, that if by their prayers they would help the faithful, whom they presumed to be free from purgatory, to bring them remission of sin, can they make us believe that they intend only deliverance from the pains of purgatory, for such as are there, and not from the guilt of sin, by their sacrifices and masses? Again, it is manifestly false, that the sin pardoned, yet the punishment should remain; yea, it is against the justice of God, and so cannot be unless he can cease to be God: for the instance of David, 2 Sam. 12.13.14. and some other of God's children whose sin remitted the affliction remained, 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 showeth, and in others they are but purgers or preventers.

To teach the Church and every particular, [Use 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 ourselves here present, have been delivered from many and strange dangers and confusions; whom shall we ascribe this unto? shall we sacrifice to the wisdom of our state, to the valor of Marshall men, to the power of arms, to the multitude of our people, to our own works and worthiness, to our profession of his truth, or practice of piety, our justice and equity, and such like? so may we provoke the Lord's anger indeed to consume us. Whither else must we ascribe it, but to this? being taught everywhere, it is the mercy of God that we are not consumed, whose compassions failed not; and so as the Church begun her prayer, we may our praises, 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 truths sake. For considering the height of our sins, the greatness of our iniquities and rebellions, whereto else can it be ascribed? And his mercy hath drawn him to spare us, partly for ourselves, and partly for posterity, and those who shall come of us: As Saint Chrysostom, hom. 80. ad popul. Antioch. for ourselves, that his mercy might draw us to repentance, and to fear him for posterity. He spares ofttimes the root, that he may preserve the fruit. And hear how Terah, Abraham's father, was a worshipper of Idols; yet in this life God punished not his impiety; for if God had cut down the root, then whence had we had such great fruit of faith as in his son. So Esau was a fornicator and unclean, and as much as in him lay a murderer of father, mother, and brother, and of God hated, Mal. 1.2. Why is he not destroyed, why is he not cut down? Truly, beloved, to tell you the cause, twas good to be so. Esau begat Raguel, he Zara, and he Job; you see what plentiful fruit of patience had been lost, if God preventing had stricken the root. So of us that we might leave the seed of the Church and piety behind 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 special mercy of God, when others perish and their works like that they escape. As Saint August. de Nat & grat. 8. c. 5. of the great salvation. Vniversa massa poenas debet. Qui ergo inde per gratiam liber antur non vasa meritorum suorum, sed vasa misericordiae nominantur.

To teach men when destruction and calamity is at hand, [Use 3] and God's judgments are threatened; the way how they may escape and not be confounded, is, they have God's mercy towards them, and upon them; therefore for this must they pray and labor, their flying truly 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 God's mercy doth bring remission of sin, it must needs bring the removal or change of the punishment; either it will be gone, or if it abide, the nature will be changed: for sin taken away, that cannot continue, or not in the former nature; and a man shall be safer and more comfortable with this in divers afflictions then without it, though he be never so free: you shall rejoice more cheerfully and more truly with a good conscience in the midst of troubles, then with an evil in the midst of many pleasures. Now thus it is from the feeling of the mercy of God and remission of sin. If you have God's favor, despair not though you fall into a furnace; whereas if he be angry you may not be bold in Paradise. Paradise did no good to Adam sinning, and the hot furnace could do no harm to the three Children that were innocent: And if they obtain this, it shall not only be their sanctuary thus, but it shall be to them as a fountain whence all blessings, as rivers shall rise and spring. It will be like the Philosophers stone, that will turn all metal into gold; so this, all miseries into happy comforts: Even like the Ark brought into the house of Obed Edom, 2 Sam. 6.11. that brought a blessing upon the house, and all that he had: So God's mercy brought into the heart, will be the cause that they and their house, and all that they have, shall prosper and be preserved forever, to his glory and their eternal comfort.

VERS. VII.

FRom the days of your fathers are you gone away.] In this verse begins the second part of the Chapter, containing an expostulation with this people, as touching their sins mixed with an exhortation to repentance, which of some is accounted the third part of this Chapter. Now in this verse are both these: a reasoning with them, as concerning their sins, and an exhortation to repentance: the first hath the reproof in general, for committing evil, and omission of doing things commanded, and a denial of it by the people. The second hath an exhortation to repentance, with the promise of a gracious acceptance.

From the days of your fathers &c.] The general reproof or in particular, for committing things forbidden, and omitting things commanded; but in these first words their sins are amplified from the time and continuance in them. i. It is not yesterday, or a few days since you transgressed against me: your sins are not of short time, and small continuance, but you have been long rebellious against me, even since the days of your fathers, so long have I been patient towards you, so much are you the more hardened in your sins, and have the less to say for yourselves, 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 return to them, and by this promise would he entice and provoke them, meaning he would declare and make manifest he was appeased towards them, mitigating and lessening their punishments and calamities, and restoring many blessings unto them. This of God's returning is figurative, for he properly cannot be said, to change either place or mind. 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 return?] The Prophet returns to his expostulation with the people, about their sins, and here reproves them for their impudent hypocrisy, and pride; that they said, they needed no repentance, or returning to God, being guilty unto themselves of no sin, no transgression, or falling away from God. i. What have we committed, or when did we fall from the Lord? Thou calst us to return; They had so long accustomed themselves, and not to restore, and pay unto the Lord, that was his, that now they say, they ought no such thing; now these words contain the continuance of their rebellion, or obstinacy.

When men once give way unto sin, & entertain it, [Doctrine] they are often and easily drawn on, to continue it from time to time, day today, 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 days of Gibeah. That is, either from the time of the Judges, 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 Solomon: example of David's sin for many months, for not repenting, he continued it, but Solomon many years.

Because the preserver of men from sin, is the grace of God: [Reason 1] either general, as in Abimelech, Gen. 20. or particular, as Isaiah 30.21. restraining, or sanctifying grace; now this the Apostle calls fire, 1. Thessal. 5.19. or compares it to it: that as fire by withdrawing of matter, oil from lamp, or fuel from fire, or by adding contrary, as water; so the spirit is quenched, or forced, to recoil by sins; no marvel then, when the resister is gone, or grieved, if there be long continuance.

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

Because the custom of sinning, takes away the sense of sin: [Reason 3] even a little custom, and giving way to it; Now when a man is without the sense of sin, hardly seeing and knowing of it, lest feeling how it woundeth, and pierceth him: but finding for the present sin pleasant, or profitable, no marvel if he continue it, and say, Prov. 23.35 They have stricken me, but I was not sick: 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: [Use 1] but if sin enter upon them, as who sinneth not; then with speed to part with it, and shake it off, lest custom and continuance follow; So that when he hath a will, he shall have no power to rise out, he will be so entangled; as with him that taketh up money for necessity: he shall easily find, 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 less he will find himself able, and so be desirous to continue it, till he have stripped himself out of all: so in this, then must he labor to rise out of them, and give no place, nor way to them.

Then it is a goodness, [Use 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 down in sin: which of himself, he will soon do. Vide Mal. 1.7. doctr. 1.

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

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

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

That is evil and sin, [Doctrine] and unlawful to be done, which is repugnant 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 contrary that is good, and righteousness, which is agreeable to the law and word of God: seem it never so unprofitable to men, or not behoofull for God's 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 only committed the forbidden, but omitted the commanded.

They do not only sin, [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. Pour 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 negative, and forbidding: and though the precepts, and commandments run most negatively, save only the fourth and fifth, yet they all carry the affirmative, as the Prophets, their Interpreters show, and as those two affirmatives carry their negative, so the eight negatives carry the affirmatives: so that an omission is as well a transgression, as a commission, and so a sin.

Because they go against love, [Reason 2] and charity: and therefore sin; for charity to God and man, requires all to be done, and nothing omitted that may glorify, and honor him: and be helpful and profitable to them; for so it is said, to be bountiful, that is helpful. 1. Cor. 13.4. But specially if we consider, that every man must love God above himself, and man as himself, now to omit anything that is good for himself, is a breach of charity, to himself, then so of these.

Sin is an action, but the omission, is only 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 sins of omission, thus: It is a sin of omission, not to love his neighbor: not to come to the congregation, to hear the word, and receive the sacrament; in these there is an action; for sometimes they are done upon purpose, and deliberation, and so he that offends, will not love his neighbor: will not go to the assembly; and here is a plain action of his will; but sometimes they are omitted, because a man thinks not of them: not of any purpose, or contempt; now here though there be not an action of the same kind, yet there is an action repugnant to the law; he thinks not of the assembly, because he would walk, or take his recreation: and these actions are repugnant, to that good work; and sometimes the action is not at the same time, but went a little before; As a man gives himself to excess, and drunkenness 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 kind, yet that which is the cause of that omission. All sin is not an action, it is only true of sin of commission, 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 School, and Basil. Malum boni privatio est, caelitas ex oculorum perditione provenit, serm. quod D. non est author peccati. Facere cordis cogitare est, quia corporis est cogitata proficere. Chrysost. ser. de levium criminum periculis.

Then many men, if they will look upon their reckonings, [Use 1] are guilty of a multitude of sins, more then ever they thought themselves to be; seeing they have only accounted sins of commission to be theirs, and never of omission; Many have thought they were bound to avoid the evil, yet not to do the good: and so account their sins; Many who account it a sin to have other God's, have never accounted it a sin, not to know the true God, to believe him, and fear 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 again with God, & bring not true repentance, must not look to have peace, but a controversy, with God. And if Judge. 5.23. Meroz was cursed, not for fighting against God's people, but not assisting them, in the battle against the mighty. If Moses was punished with deprivation, of the possession, or fortage, of the Land of Canaan, not for dishonoring 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 Kingdom, the spiritual Canaan, how not be tormented in Hel?

Then let not men think much, [Use 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 profane persons, scoffers of piety, they are not swearers, they are no adulterers, thieves, or oppressors; But in the mean time, they are not zealous for his worship, nor conscionable professors, nor such as hunger after righteousness, nor such as fear the dreadful, 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 displeasure of God. As Tertul. nusquam & nunquam excusatur, quod Deus damnat. So it cannot be but sin, which God is displeased withal.

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

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

Secondly, that none is so desperately sinful, but there is hope he may return 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 removing, or mitigating of their calamities and plagues; and first in the general, observe, they must perform, and do their parts, else he will not do his.

God is not bound, [Doctr. 1] to give man anything, he hath promised or covenanted, unless he perform his covenant and conditions. Vide Cap. 2.4. I sent this commandment that my Covenant might stand.

Again, if they repent, he will return, remove, or mitigate, their plagues, and punishments.

Repentance is the most certain means, [Doctr. 2] and sovereign medicine, to mitigate, and remove, to prevent and keep away judgments, 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 rain, or if I command the Grasshopper to devour the Land, or if I send pestilence among my people; If my people among whom my name is called upon, do humble themselves, and pray and seek my presence, and turn from their wicked ways, then will I hear in heaven, and be merciful to their sin, and will heal their Land. Jer. 18.7.8. I will speak suddenly against a nation, or against a kingdom to pluck it up, and to root it out, and to destroy it. But if this nation against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them. And 26.3. If so be they will hear ken, and turn every man from his evil way: that I may repent me of the plague which I have determined to bring upon them, because of the wickedness of their works. Luke 13.3.5. We have examples David and the Ninevites, and such like: Now I say, remove, or mitigate, because they are not always taken away when the party repenteth; After David's 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 corporal punishment.

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 repents hath taken away sin. Sin begets sorrow, and sorrow destroys sin, as the wood breeds the worm, and the worm eats the wood; yea repentance punisheth, 1. Cor. 11.31. repentance prevents, or remooves punishments.

Yet though the punishment be mitigated, it is not always removed, because in his love and wisdom he discerns it good, it should still remain, as a chastisement, not punishment, both to humble them, and prevent sin in them, to be a terror, and an example to others, and to justify himself before men.

To see the necessity of repentance, and to exhort us, to fall upon the practice of it, eriously, and speedily: That that is threatened, may be prevented, so that we take the right course. Rev. 2.5. I will come unto thee quickly, and will remove thy candlestick out of his place. There is the threatening against the Church of Ephesus, but the next words show us the way of prevention; Except thou repent.

But ye say, wherein shall we return?] The Prophet having reproved them in the general, in the beginning of the verse, proceedeth now to particulars, in these words: and this by occasion of the former words, which noteth out to us, their spiritual 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.

Spiritual 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 sin. Revel. 3.17. I am rich, I stand in need of nothing.

VERS. VIII.

WIll a man spoil his gods?] The Prophet proceedeth to other sins, and a great one, horrible, and impious sacrilege, which was committed by these, in detaining from God his tithes, and first fruits: and in reproving this he argueth, first, from the general right, then from the fact, and thirdly from the event. The general right, is, no man ought to spoil another, or defraud him: fraud and rapine, is a heinous kind of injury, and so the more great & grievous, when it is joined with greatest audaciousness, 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 honor: As the Prince, and the King, the Judge, and the Priest. The force of this reason, stands in the interrogation, will a man spoil his gods? An argument from the comparison of the persons, betwixt man, and God; the one so common and mean, the other so excellent and great; It is a sinful thing, and blame worthy, for men, to injure men, even the meanest; much more an honorable man; as the Prince; but most wicked, and impious, to deal so with the great, and glorious God, their Prince, and Governor.

Yet have ye spoiled 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 honor, and worship me, & give me all that you possibly can. The word translated (spoiling) is used among the Hebrews, to signify the taking away of another man's goods, and specially by fraud: As in that Prov. 22.22.23. And so the meaning is, will a man spoil his God? that is, take away by fraud, that is his God's: 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 against that the Prophet hath accused them of; and it is by denying the fact, and think 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, showing them wherein they had spoiled 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 offices of it. He reprooves them here of sacrilege against God and his worship; and in condemning of this, to aggravate the greatness of it, he shows how affectioned Idolaters, and superstitious men are, unto their false and feigned gods, to give to them, and and not to dispoile, or take anything from them: for so much the interrogation showeth, Will he? He will not, but deal most liberally with him.

Idolaters at all times, are, and have been very liberal, [Doctrine] and bountiful 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 garments & deckedst thine high places with divers colors, & plaiedst the harlot thereupon: the like thing shall not come, neither hath any done so: thou hast also taken thy fair Jewels made of my gold, and of my silver, which I had given thee, and madest to thyself images of men, and did dest commit whoredom with them. And tookest thy broidered garment, and coveredst them: and thou hast set mine oil and my perfume before them. My meat also which I gave thee, as fine flower, oil and honey, wherewith I fed thee, thou hast even set it before them, for a sweet savor: Thus it was saith the Lord God. Exod. 32.3. They brake off and gave away their golden ear-rings to make an Idol. 2. Kings 16.3. and 17.17. They bestowed their children on Idols. Judge. 17.3. The mother of Micah 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 own inventions, then upon those things which they are tied unto: Men bestow more upon their own children.

Because Idolatry and superstition, is natural, and sensible, agreeable to nature and sense, and so more pleasant and delightful: [Reason 2] on things that are delightful, 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 Scriptures. 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 satisfy their lust: so to follow their superstition.

This may serve to reject, [Use 1] and justly, the suite of our Papists for favor and forbearance, upon this ground, because of the great cost which their ancestors they say have bestowed upon this land, in building of Schools, Colleges, and Hospitals, and endowed them with rich possessions (D Bishop prefat:) they must first presuppose and indeed prove, that it is the truth which they profess; and that theirs is the true religion, else may any idolater in the world make the same reason for himself, and so may an adulterer plead for favor, 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 favor from the Israelites? Deuter. 6.10.11. Yet it was not any motive to bring favor unto them, nay for all that they were commanded to destroy them: And can the Church have a better guide, and Christian commonwealthes, a better example? But it may be that they suppose that this should prove that their superstition is true religion, because 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 towards their false God's hath been equal in most things, and superior in divers to this of theirs; yea, by this reason might many a harlot plead against the lawful and just wife, that she was not so, but herself, 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 wondered at, [Use 2] if we see the great liberality of our superstitious Papists towards their superstitions and idolatry? for it hath been so with all idolaters whatsoever, and no reason but it should be so with this which is more natural and fitting the humors and corruption of nature then any other superstition in the word: And as some say to Manna, that it fitted and was tasteful to every palate according to the humor of it; so may we more certainly say of this, as hath been divers times shown, that it is fitting to the ambitious, covetous, voluptuous, licentious, and everyone of what affection soever; is it any marvel then though men be marvelous liberal, when as every man that hath it, cares not what he bestows upon his humor? besides their doctrine of merits hath brought them in no small gain, specially from men who lie a dying, who to enrich them (though they labored all their life to enrich their wife and children) yet care not how poor they leave them then, because they are so taught that by such means they may redeem their soul; and satisfy for many things they else might suffer; what will not a man give to save his life when he is upon the gallows; more in this.

Yet ye have spoiled me.] Their fact and offense, in the relation and comparison which stands thus; they, that is, idolaters, will not spoil, but they will cleave fast unto their God's, 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 profess the truth, cleave, or are devoted to the Lord.

It should teach us in that to imitate them, lest they rise up in judgment, and condemn us: [Use] Let it be our resolution as it is in Mic. 4.5. For all people will walk everyone in the name of his God, and we will walk in the name of the Lord our God, forever and ever.

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

They who have received more from God then others, [Doctr.] if they contemn 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 took away and withheld the maintenance of his Ministers, who were the instruments and means of his worship; therefore he accounts himself to be injured and spoiled. Hence a general doctrine.

The injury, contempt, and abuse committed against the means of God's worship, is held to be done against God himself. [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 complains; 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 behold 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 though for sake not the Levite 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 been given, and that everyone was fled to his land, even the Levites and singers that executed the work. 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 spoil God, [Reason. 1] as it is here affirmed, and proved by that, where the Ministers maintenance being tithes, is called the Lord's, & holy to the Lord, Lev. 27.30. Also all the tithe of the Land, both of the seed of the ground, and of the fruit of the trees, is the Lord's it is holy to the Lord. Things are said to be the Lord's, either 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 & government 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 therein is: the world and they that dwell therein. Or in respect of a propriety 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 needs be usurpation and sacrilege, to keep 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 Ministry, called so because they are separated from man and man's use. Now to take holy things from the Lord is sacrilege, as in Ananias and Sapphira, Acts 5. Even of things separated by man to the Lord, which might not be altered, Levite. 27.28.

Because without this maintenance the worship and service of God must needs fall to the ground, [Reason 3] understand public worship. As Nehem. 13.10.11. And that of Orig. Vulesse the people bring oil, the lamp will go out in the Temple. Then it is impious to withdraw this.

Because it is impious to retain the hire of a laborer in the things of this world, and the body, is it not more to retain his who laboreth for the soul? unless men think they may require his blood for naught, [Reason 4] in this more then in other service.

Because it is impious and a breath of the eight commandment to keep a man's own from him, [Reason 5] whether his own by his labor, or the special gift of God, as this is both.

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

What do you account or call the maintenance of the Minister? [Quest.] are tithes yet in force, and due unto the Ministers by the law, as if no other maintenance might be for them, or otherwise raised?

I answer, [Answ.] saving the judgments of other men, (who have labored to prove them so, whose reasons have not so persuaded me, as they made show of at first) they are not strictly; first, because then that law, Numb. 18.20. which indeed was given as a reason of this, should then still be in force: And so every man should renounce his patrimony, that takes the maintenance of the Church, which they will not yield unto; nay, reason is for the contrary, seeing that they may use both for the better credit of their ministry, and the better performance of the commandment, 1 Tim. 3.2. To keep hospitality. Secondly, then should that law be in force, Numb. 18.26.28. And so there must be a high Priest or chief Bishop to receive this, as the Pope did, and which is now appropriated to the crown, but men will not contend for that. Thirdly, then that law of the tithe of the third year should be in force, Deuter. 14.28.29. which is not approved or allowed. Fourthly, then should I condemn all those Churches and Countries where no such law is observed; but men are otherwise maintained, (though questionless nothing so fitly and competently) as living in a gross breach of the moral 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 moral law to pay and give maintenance to their Ministers; because I find not, neither directly in the word, nor by collection 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 maintenance to those who watch for them, and must give an account of their souls. These with the like reasons have prevailed with me to settle upon this, that tithes are not due by a perpetual and the moral 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 Christendom, 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 means by them; for the Oxes mouth must not be musled, he that serves must live of the Altar, and so of the Gospel: which equity and substance of the law is moral and ought always to continue.

Because the laws of the Land and of the Church, have confirmed this ancient constitution, (which in it self is different, the general laid down in the word, and the particular man hath appointed) & 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 laws 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 Sapphira might take away any part of that which they have vowed to the Church; only, happily according to the rule of the law they may be redeemed, but not with less, 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 equal and indifferent. First, because the wisdom of God in the beginning of the Church established this, which was no merely ceremonial, but had a moral equity. Now how can they have an example of greater authority and more worthy to be followed? Again, because it affordeth competent 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 himself.

Because the Ministers lives are subject to the same wants that other men's lives are; [unspec 2] it is fit and convenient that what they provide for themselves, thereof, they should afford a part to him that laboreth in another great work 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 kind, 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 be a present and palpable admonition to him, that he also should Minister in their wants, in spiritual things committed to his charge.

Because that as the blessing of God was upon the people, [unspec 5] their lands and labors, or denied to them, he also might be partaker of their abundance and want; to abound with them, and to want with them; for where much, he was to receive much; and where little, the less, always 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 provided, if it be sufficient to maintain a Minister, that laboreth amongst them, in such sort as he may not be distracted with want or burdened with cares, or his Ministry disgraced by his poverty; which if it be not, either by reason of his charge or the hardness of the times, there ought to be an addition according to men's abilities; and in places where the law hath provided little or nothing, there are the people bound to provide their laborers their hire; not upon charity or alms, but as a matter of justice, according 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 challenge to eat thereof; or he who feedeth a flock may of duty challenge to eat the milk of the flock. Then the Minister doing all these, may challenge 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 possess and enjoy from him; and therefore owe all service honor and obedience unto him. Now tseeing he hath no need of these things himself, but hath given hem to others, his Ministers, by whom he will receive them, and communicate by them spiritual things also, not taking his own for nothing; these must know that though no law of man bind 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 Ministry.

This accuseth and convinceth all those of sacrilege and impiety, [Use] who have their hands defiled with the spoil of the Church and of God, all which we may reduce to these two heads; that they are such as do 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 sacrilege, specially in those places where an hundredth 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 knowledge; and here I would have them consider, whether they having the provision, shall not assure and give account for those souls that perish for want of spiritual food, which comes by their means, of which I make no doubt but they shall: As Dan. 1. And will they buy their sweet morsels thus dear? 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 appear before such a Judge, as no law but the law of the highest can be pleaded. And all the laws of men shall lie in the dust, as themselve. To these may I add 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 allowed by them to be let by the patron, Bishop, or incumbent, to alien ate these things from the Ministry, and then rob the Church & spoil the Lord. To these I may add portions & pensions, immunities, privileges, customs, and prescriptions, which also came from them, & have crept into reformed Churches. All which, are their kind and measure, guilty of this sacrilege, but there are other without pretence of law, which rob God and the Church. As patrons, who taken for the defense of the Church, who think they may bestow the living of the Church as they think best, and therefore lay them to their houses for provision, and get a Chaplain, like one of the knights of the post, that cares not for an oath, to swear he is free from simony, when he hath agreed for a living of an 100. pound per annum, as the Levite, Judge. 17.10. which ariseth from either the blindness of their minds, or the love of worldly things, or envy and evilness of their eye and heart; but whatsoever the cause is, the fact is no less then sacrilege, and they to answer as before; such also as abuse their Ministers by fraud or cunning, or power to detain part of the due, or for the quality of the tithe, to pay the worst and vilest unto them.

VERS. IX.

YE are cursed with a curse.] This verse contains the event; God's curse upon them, for that they had done, as a proof 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 less, for keeping from him that which was his; for spoiling him, he justly and worthily spoiled them; and so by their own craft, had they deceived 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 sin; even all, rich, and poor, 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 judgment and curse of God upon this people, was a famine, as the verses following show. And they having pinched him, he doth deal so with them, pays them home in the same kind. In the general thus:

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

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

God will justly punish with his curses, and specially with famine, and scarcity, [Doctr. 2] all such as do spoil him, and take the Ministers maintenances from them; which as it is affirmed here, so that of Ananias and Sapphira, Acts 5.1.2. &c. doth prove 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 sins together; like to this, though not in all things, the same is that, Hag. 1.6.9. Ye have sown much, and bring in lit tle: ye eat, but ye have not enough: ye drink, but ye are not filled: ye cloth you, but ye be not warm: 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 Hosts? Because of mine house that is wast, and ye run every man unto his own house. And Deuter. 26.12.13.15. when they have given the tithes to the Leites, they may pray and expect 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 worship, [Reason 1] and are principal means, either that it cannot be attended upon, or not as it ought: If he cursed Eli's sons, for making his sacrifices to be abhorred: Sam. 2. how then by whom they are hindered from being performed at all?

Because he will curse those, [Reason 2] who withhold the hire and just wates of such as do but reap their earthly harvest, and work that work for them. Jam. 5.1.4. How much more them, who withhold the duty from those, who do labor in the spiritual harvest?

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

Hence we may observe, [Use 1] that Ministers maintenance is not of alms, free gift, or voluntary, when God's curse shall be upont hem, who with-hold them; neither ever was it so, no not in the Apostles times, saving the judgment of some; for the reasons fo the Apostles 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 wates, 2. Cor. 11.8. though he oftentimes holily boasteth with the Corinthians, that he preached freely, and took but what was voluntarily given, as likewise others did: lest if they should have demanded the tithes and Priests livings, they might have been thought, that gain 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 scandal, having gifts that were extraordinary, that without study, they were able to preach: Besides, that similitude of Chrysost. is not without sense, That as a new Physician coming unknown into a City, at the first. will administer to all, and heal all gratis, that he may be known, 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 took his due, specially extraordinary gifts ceasing, that they did all things with extreme labor, for the good of their people: neither in reason can they be alms; because they are wages or a reward of their labor. 1. Tim. 5.18. The laborer is worthy of his reward, and alms do exceed the desert of the beggar, or almsmen, but not in these things, seeing, 1. Cor. 9.11. If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? And there is no comparison, betwixt spiritual and carnal things, but specially seeing God's curse upon them, who do withhold it from them.

To teach men, [Use 2] as they fear and would avoid the curse of God, so to give the Minister his due, and not to withhold or withdraw anything from him, lest they draw the curse of God upon them: and if they have anything 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 wisdom, but they perish for want of knowledge, seeing their prophesy must needs fail? And many that are the great spoils of the Church, and gather much by it, yet the curse of God is upon them, that they are always in want and needy; their wealth melting away as snow before the sun, they being many of them given over to such sins as wast both body and goods, so that Male 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 doubtless, many men if they could discern this, as well as other things, whereby they have sustained loss, they should find that they have gained little at the years end by keeping the Lord's due, from his Ministers, but have lost a great deal more by it.

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

When sins are grown general, it is usual and just with the Lord, [Doctrine] to send a general punishment. Mal. 1.4.

VERS. X.

BRing ye all the tithes into the siore house.] Having thus reproved and threatened 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 back what you list; but bring my whole due, and all the tithes into the treasure, that the Levites and Priests, may be nourished, 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 increase, contrary to their own opinions, whereas they thought they should have less, he promiseth it should be far better with them. The manner is thus, he would have them make proof of him, bring the tithes, and make trial if he will not be constant in his goodness and bountiful in giving; do it but for one year, and the next, which if it should come to pass, according 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 pleaseth 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 commanded.

If I will not open the windows of Heaven.] Namely, to make plenty, for drought made ever a dearth with them; and so he promiseth abundance of rain which ever made plenty. i. I will send & shower down on you as much rain, as if the windows of Heaven 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 usual with the Scripture, that things which are fearful 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 pour you out a blessing.] Because the windows of Heaven were once opened for a judgment; Gen. 7. and might so be again, therefore he expresseth his meaning, that it should be for a blessing, to make things prosper and fruitful, he sending them the first rain and the latter, in the earing and the harvest.

Without measure.] The original, that shall not suffice. i. I will give you such an abundance of fruit, that your garners and barns shall not suffice to contain them; as the rich man's barns did not suffice, 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 addeth the next verse.

VERS. XI.

AND I will rebuke the devourer for your sakes.] I will not only give you abundance of rain, but take from you other devourers of the fruits of the earth, which it hath brought forth: meaning the Caterpillar, Cankerworme, Grasshopper, &c. by which he did as often afflict them with famine, as by want of rain. 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 devour. 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 Ministry, his whole due and full right, to deal faithfully with him, and give all their tithsas, here; and all their honor, their double honor; 1. Tim. 5.15.16. and that wholly, not in part: so much is also insinuated by that, Levite. 27.31.33. The Lord would not, that the Levites should gain out of other men's losses, but because the people used to make a gain craftily, by turning the tithe into money; he meeteth here with their deceit, lest the Levite should lose anything 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 evil manners have brought forth a good law. To these I add, Prov. 3.9. Honor 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 less injustice and robbery to keep any part then the whole, yet it is as well injustice and robbery.

Because if he labor 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 Minister, [Use 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 honor, but if he be not a Minister just of their own minds, that he answer not their conceit, as face answereth face in the water, they will hardly speak 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 paid unto them in kind, both by the law of God, and of the Land; they have sought by all means, to alter the course, and have prevailed so far, as they have brought upon the Ministers, a number of injurious customs 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 Ministry, by a perpetual brawl, is forced to yield of his right, both for peace and hope, to do good: yet the people's offense must needs be great, that they will not yield the things themselves in kind, or the value of them. And hence it comes to pass, that what the Minister hath of favor, once yielded unto, and for peace, they hold him thereby bound forever, though the tithes and price of things do never so much alter. And again, against all right they bind the successor to the fact and fault of his predecessor, whereby in many things it comes to pass, that where a shilling is due, there cometh 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 year, and so much for an acre of meadow: yea in many places, nothing tithable, though men have never so great pastures, and so many thousands of sheep, because Abbey land, these fulfilling the iniquity of those Fathers who then robbed the Church, for their own bellies. Of this sort should many in this City be, as the Ministers do complain, who bring not all their tithe unto the Lord. But they could be content to pay them, if their Minister were as he should be. I wonder what a kind of man a Minister should be, that every one would think worthy of his tiths? for though to one Minister some might be like them. Gal. 4.14.15. The trial of me which was in my flesh, ye despised not, neither abhorred: but ye received me as an Angel of God, yea, as Christ Jesus. What was then year felicity? for I bear you record, that if it had been possible, you would have plucked out your own eyes, 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 deal, or how worthy, or unworthy, they must deal faithfully: yet the unfaithful servant, must remember that he is subject to his judgment, who condemned the slothful and unprofitable servant, and cast him into utter darkness.

To persuade men to deal faithfully with the Lord, [Use 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 poor, 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 hear some men answering, 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 clergy, so say they,* Let us take from them the riches that do hurt them, for this is a work 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 beam out of your own eyes; who more corrupt, careless, 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 do they think 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 God's proportion, who allowed 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 Jerome be true, who ad Dardanum saith, that the length from Dan to Beersheba was 160. miles; the breadth from Joppa to Bethlehem, 46. miles. Now the Levites portion of land was 48. Cities, Num. 35.7. every City had in Suburbs, 2000. Cubites from the wall round, verse 5. which will 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 deceitfulness of riches, have not excluded the love of God our Savior, as Joh. and the care of his worship and honor, and lest the envy and disdain, which usually is in the world, toward the Ministry be in them, when they think nothing enough for themselves, to have and join 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 labors, it is thought too much; and of them who will give the Lawiers freely, for the maintenance of their titles, and often but quarrels; nd to the Physician a large fee for taking care of their bodies; but the Minister a small pittance, for the saving of their souls: which of many, make men fear, they never reaped spiritual things by us, though they hear us often, because they never part with any temporal things to them, or not without grudging and repining, or but in a marvelous slack and pinching measure. The man who hath received health by his Physician, and right by his Lawyer, will give him both his fee, and reverence; if not, they acknowledge him but slenderly; So in this: And so men stop their ears to this of the Prophet; yet for all this, think I it not tolerable, that a Minister should neglect the care of his flock, while he hath charge of them, but strive to do it, because, 1. Cor. 9.16.17. Though I preach the Gospel, I have nothing to rejoice of: for necessity is laid upon me, and woe is unto me, if I preach not the Gospel: for if I do it willingly, I have a reward: but if I do it against my will, notwithstanding the dispensation is committed to me. For this will not be a plea for the Minister, at Christ's judgment seat, when he must give an account how he fed the flock of Christ: It may be a plea against them to condemn them, not acquit him. Therefore should it not be so, that though they keep him poor, which is their sin, he should shut peace out of his own heart, which would not be, if he labored painfully, and looked to the Lord for his reward. And to say to his flock, as Saint August. to his, in Psal. 146. decimas vis, will you make choice to pay tithes? Then let that be my portion. And yet this is no great matter, for the Pharisees whose righteousness you ought to exceed, pay their tithes.* Yet you give scarce the thousand part: yet if thou wilt do no more, do so still, I will find no fault, for I so thirst after your well-doing, that I refuse not your very crumbs.

That there may be meat in my house.] Which is not, as some interpret 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 Ministry is a special 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 forsaken, and that Numb. 18.21. that they might be able to do him service, and so his worship be maintained, Prov. 3.9. for by the paying and giving to them maintenance, is his honor procured, and that those comparisons, 1 Cor. 9. prove no less: for as the wars must needs be unfought, if the soldiers be not maintained, &c so must God's 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 themselves with the affairs of this life, as 2 Timoth. 2.4. that is, about private affairs, and so much needs neglect the public worship of God.

Because the seed of the Ministry will decay; [Reason 2] for it is reward that nourisheth arts, and furthereth a man's study, the hope of a reward and recompense afterward; for though this should not be the end, of a man's 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 attain the end to save others, God's end; as the builders of the Ark, who never intended God's glory, or the salvation of Noah and his family: So it is in this; therefore maintenance must be proposed, and if it fail, the work fails.

This noteth unto us the vile impiety of the man of sin, the Pope of Rome, [Use 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 impropriations, donatives, and such like. And to make way for this, he deprived the people of the worship of God, and turned the exercise of religion into a dumb and ridiculous spectacle; which done, it was thought convenient that to be a Priest, required no gifts, but that every common man might easily undergo the burden of it; for if the gifts of learning had still remained as necessary, the maintenane that belongeth unto them, could under no color have been taken away; but when everyone that was able to read his Portuise was thought sufficiently frunished to that office, it easily followed that the living given to the Church for the edification thereof, was thought too much for so mean a man in so base a labor. And another way or color for this, was, that though they were taken from the Ministry, yet they were not alienated from the Church, because they were not appropriated to lay men, but Abbeys, Friars, Monasteries, and other Cloisters, which vermin began then to multiply as Grashoppers on the face of the earth, and to devour all things that were before them: And in the mean time the worship of God decayed: for those who had the spoil, 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 means, and so he made this his last refuge: and by this means 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 Apostate Julian, who by this means is noted more to have overthrown the Church, then all the persecuting Emperors before him. Because they took away Presbyters, and their martyrs blood was the seed of the Church; but he took away Presbyterium, the Ministry, in withdrawing the maintenance from the Church, and so overthrew the worship of God. In the same steps hath this his son Apostate, and others his slaves followed, by which they have made more decay of the worship of God, then by any means whatsoever.

This teacheth us the cause why in many places the worship and service of God is not performed, or carelessly and slubberd over, [Use 2] as men that work by great, do their work, because the maintenance being taken away by Popery, hath not yet been restored unto God's house again, and for his worship, whereby they who hold them are not only guilty of sacrilege 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 do give spiritual things, as Damasus, Deut. 3. * With what face, with what conscience can ye receive oblations, who can scarce for yourselves, much less 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 only of the present hindering of it, but leaving things still alienated 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 sins shall live.

To teach men willingly and cheerfully to give to the Church that which is in law and conscience due unto it; [Use 3] seeing by it the worship of God is maintained, and without it, it must needs decay. What ought to be more dear unto men, and wherein ought they and should more labor to show themselves more cheerful and forward, then in the erecting and maintenance of the worship of God and his service, whether they consider the greatness of his Majesty in himself, 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 only ought not to be dear unto them, but not their lives, that they might honor him?

And prove me herewith.] Make trial of me, of my goodness, and bountifulness in giving, and faithfulness in keeping my promise.

The do men make trial of the goodness, [Doctrine] bounty, and faithfulness of God in keeping promises, when they do the things that he requires of them, and do look for in them, and by them, the things he hath promised: They who do otherwise do but tempt him; that is, who do think to obtain his goodness though they never perform any such thing as he required: So much is implied 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 keep diligently the commandments of the Lord your God, and his testimonies & his ordinances which he hath commanded thee. And thou shalt do that which is right and good in the sight of the Lord that thou mayest prosper, and that thou mayest gee in and possess 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 seek and to look for his promise and faithfulness in things not commanded, either omitting the commanded, then e contra, Hag. 2.18.19. I smote you with blasting and with mildew, and with hailean all the labors of your hands, yet you turned not to me, saith the Lord Consider I pray you, in your minds, from this day and afore from the four and twenteeth day of the ninth month, even from the day that the foundation of the Lord's Temple was laid consider it in your minds. That is, because they had begun to build the Temple, het would bless them, by that they should try his goodness, Isaiah 1.18. If you will repent and do as you ought, then shall you see and try how good I will be, and Isai. 7.11.12.

Because it is no unfaithfulness of od, [Reason. 1] nor want of goodness and bounty, not to give, or not to perform things he hath promised, if men do not the things he hath commanded; in as much as he otherwise did not bind himself, he hath made himself a debtor by his promise, but so as the condition upon which he promised, be performed. But this not performed, no man can expect that, and so without it can they not make trial of his goodness and fidelity.

Because it is no faithfulness nor goodness of God to give things that he hath promised as blessings, [Reason 2] to those who do not the things he requires for them; but is rather the anger and displeasure, Magna est ira Dei peccatoribus non irasci. Saint Jerome. And that, Hosea 4.14. And so to bless 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, [Use 1] then religious tryers of his faithfulness and goodness, seeing most men make account of and promise to themselves to find the faithfulness of God, though they never do the things he requires they should do, but rather the clean contrary;for whereas he hath promised all earthly blessings to such as fear him and keep his commandments, Levite. 24.1. howsoever they have cast off his fear and the care of his commandments, yet they doubt not but to enjoy his blessings; and they will put him to the trial whether he will be his words master or no, and make no doubt but to find him performing these to them; and often when they enjoy some of these things promised, it may be in a plentiful measure, their deceitful hearts flatter them that they come from the faithfulness of God and his goodness, though they never did the things he required to be done: and as in earthly things, so in spiritual things and matters of salvation they no less tempt God; because they persuade themselves to have and obtain remission of their sins though they never repent; to have salvation though they live in blindness, ignorance, and infidelity, or unbelief; though he 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 he had taken the extraordinary at the suggestion of Satan, because of God's promise? should not they tempt him, if when they should pass over the water, upon some man's suggestion they should refuse the bridge or boat and leap 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 only in their ways; that is, doing that he hath commanded. Is it not then so in this? And if in those kinds they can look for no performance of his faithfulness, why in this? but that they are deluded by Santan and their corruption, and as fools led to the stocks, and as oxen to the slaughter.

Seeing God hath put himself and his faithfulness upon their trial, and is so content, that they do not tempt him, [Use 2] but try him; that is, they look for his goodness and fidelity, when they perform that he requires of them; for till then they have made no trial of him, but tempted him; and if he perform not, then cannot they blame him, nay they must blame themselves; for if they had not forsaken him and been wanting to themselves, he would never have been wanting to them.

If I will not open the windows 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 bless with plenty and abundance all such as deal 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 less is laid down, Prov. 3.9.10. Honor the Lord with thy riches, and with the first fruits of all thine increase, so shall thy barns be filled with abundance, and thy presses shall burst with new wine, Haggs. 2.20. Deut. 26.12.13.15. God would not bid them pray for a plentiful blessing, 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 magnificence and greanesse of his mind, that he will give much more then he received, as Princes in the greatness of their minds, give many fold more then they receive; much more will God, even an hundred fold.

Because it is a special means for upholding and maintaining of his worship and service; [Reason 2] because it enables the present Ministers to follow their studies with cheerfulness and with freedom of mind, and encourageth others, that are the seed of the Ministry, to go forward with their studies, that there may be still men to preach the Gospel. Then no marvel if he promise and will perform a blessing, to those who shall do it.

Because the Ministry of the word and the labor of the Ministers is for the good and nourishment of the soul, [Reason 3] and for the making of it every day more and more like unto him, the renewing 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 careful to have their souls made his, and made like to him, and will be liberal that way, which argues their care, he will be liberal to them, and for their bodies.

This serves to meet with the covetous distrustfulness and distrustful covetousness of many, [Use 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 Gospel, to give of their abundance, and superfluity, they will part with nothing of their poverty; at least not willingly, not freely; and all because they distrust the Lord: think that they have, is little enough for themselves, and look what they give, they think 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 firm ground, but in some puddle, where it should be choked, and they never see the fruit of it. It seems that this was the sin of this people, that when penury was, they held from the Levites their tithes, which makes the Prophet thus to speak to them, and their sin also, Nehem. 13.10.11. distrusting the Lord, that if they gave anything to him and his, then they should want, not believing 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. Jezebel fed 400. false Prophets at her table, whereas they contrary, which must needs come from covetousness, making a man diffident, that they shall never be the better or the richer at the years end, but so much the poorer.

To persuade men to give unto the Levites and Ministers all their due; that is, a competent maintenance among them, [Use 2] if not for any love to them, yet for the love of themselves; if for no other reason, yet for their own gain. If all the things spoken before can move; if not, that which Chrysostom speaketh in 2 Psal. ho. 9. that any man would be ashamed to be the disciple of a beggarly master, and so while they are kept too too bare, the credit and honor of their Ministry, yea the fruit is hindered. If thy father of thy body and flesh should be so bare, wouldest thou not be ashamed at it? and if thy spiritual father be driven unto it, doest thou not for very shame hide thyself, 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 speaks in Tim. 2. See I pray you how great absurdity there is of these things: should the Pastor not be able to keep a man to tend upon him, so that he must make his own fire himself, and fetch water, break his sticks for his fire, and go often to the market for things necessary, can there be a greater perversity or greater disorder? Those holy men, the Apostles, thought it an unmee • e thing, that he which should attend upon the word, should be employed so much as to the service of the poor widows. Finally, if this do not move thee, the good of thy soul and the spiritual and heavenly things, such rich treasures these earthen vessels do bring unto thee: yet let this, that if thou wilt give God, his tenth, he will increase and multiply thy ninth, even in abundant measure. As August. speaketh, that thou shalt not only reap by them better things, spiritual things, for a few earthly, but for them from God abundance of earthly things, for that shall be true, Prov. 11.25. The liberal person shall have plenty and he that watereth shall also have rain. And that 2 Cor. 9.6.7. This yet remember, that he which soweth sparingly, shall reap also sparingly, and he that soweth liberally, shall reap also liberally. As every man wisheth in his heart, so let him give, nt grudgingly or of necesity for God loveth a cheerful giver. Neither let them answer as the widow did to Elijah, 1 Kings 17.12. And she said, as the Lord thy God liveth, I have not a cake, but even a handful of meal in a barrel, and a little oil in a cruse; and behold, I am gathering a few sticks for to go in and dress it, for me and my son, that we may eat it and die. Or if thou dost distrustfully so a while, yet seeing thou hast the word of God here, more then she had, verse 14. The barrel of meal shall not waste, neither shall the cruse of oil fatle. Then believe 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 work of the Ministry, more liberal hearts then they have? Verily, it is an evil spared penny that loseth a man a pound; and that which men think they have spared to themselves, and gained in keeping it from God and his Ministers, either 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 find it, and with advantage: and if they had eyes to see it, nothing more gainful then this, and that is given to the poor. Then as Chrysost. for one, let me apply it and speak of both, ho. 53. ad pop. Antioch. so use thy riches, or that which thou hast, that they may bring increase: let God then be thy Creditor, not other human things; bestow them upon the Ministers and the poor, not upon thy belly, upon the humble not honorable, upon liberality, not covetousness, upon sobriety, not intemperance: What will thy belly afford and recompense thee with, that spendeth most? Dung and corruption. What vain glory? Envy and hatred. What covetousness? Care and grief. What intemperance? Hell and the insatiable worm. Let God then be your Creditor, which promiseth and will perform such great things. And as Paul exhorteth the Corinthians for the matter of the poor; so I for the Levite and Minister. 2. Cor. 8.7. Therefore as ye abound in everything, 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 windows of Heaven and pour you out &c.] It is the rain that is the means; but God is the Author of the blessing.

Whatsoever the means 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 pour you out a blessing.] You that shall obey me, and sear me, and walk in my ways.

Plenty, [Doctrine] and a liberal and prosperous estate the Lord promiseth, and will perform, to those who fear him, and are careful to obey him, and walk in his ways. Vide Mal. 2.5.

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

The Lord when he gives to his, [Doctrine] he gives very liberally and abundantly. Jam. 1.5. If any of you lack wisdom, let him ask 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 rain in abundance, and by it should rise weeds, that should either choke the corn, or other creatures, which commonly arise of wet, or by any other means, and so devour 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 another: 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 God's command, at his beck to be restrained or set on, to help or hurt, to punish or preserve, [Doctrine] those who are his. Vide Cap. 1.4. Lord of Hosts.

And they shall not destroy the fruit of your ground.] For their sins and iniquities they had destroyed it, but now that they are received into favor and mercy they shall not; but receiving, them to mercy, will withdraw his judgments from these things, he smote for them.

As God often punisheth men, [Doctrine] punisheth them not only in themselves, but in things that belong unto them: so, when he withdraweth his hand, and showeth 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 man's 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 afflicted 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 sins: for as in policy, when justice reacheth further then the person of the offender, to his goods and possessions, it argues the greater displeasure of the Lawyer, against such an offense and offender. So in this. So he might now show his love more in blessing of them, for when men have their possessions and lands restored, besides, their pardon, it is a greater favor of the Prince.

Then hath the Popish Purgatory, [Use 1] but an uncertaing ground to stand upon, and is built upon no sure rock but upon the sand, seeing it is only for a temporal punishment, in their doctrine, upon those who have their sins sorgiven them already; but may we suppose in any reason, that God will take from their goods, and lands and cattle, his judgments for their sakes, and not from them their own persons, specially their souls, (such as are only punished in Purgatory) their punishments? But they will say, that God doth often continue punishments to men, and upon their persons, whom he hath received to mercy. As they will tell us of David who had the punishment continued, when his sin was pardoned. But we deny that, or any other to be a punishment, for that hath ever reference to sin; for all afflictions are not punishments, but may for many other causes, be laid upon men. Chrysost. ho 1 ad popul. Antioch. hath numbered to us eight causes, yet are they not all. First, God suffers holy men to be afflicted, because otherwise they soon grow proud, of the greatness of their merits and miracles. Secondly, Lest others might have a greater opinion of them, then is fit, and count them God's rather then men. Thirdly, That God's power may appear, more abundantly and beyond words, through the weak and unable. Fourthly, That their patience also may be manifest. Fifthly, That we may be put in mind of the resurrection: for when we see a righteous and virtuous man suffer many evils, and so die, this must offer 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 recompense and reward; much less will God suffer such, as have endured so much for him, to remain uncrowned. Sixthly, That all that fall into calamities, may have sufficient consolation, and mitigation, looking on them, and remembering what they endured. Seventhly, That when we exhort you to their virtues, and say to you, imitate Paul, imitate Peter you may not be slothful to imitate them, thinking because of their great actions, they were partakers of some other nature then you are of. Eighthly, That we may be able to judge aright, who are indeed happy, and who truly calamitous and miserable. To these may be added, Ninthly, for clearing of his own justice, as in David. Tenthly, For purging yet corruption from them, the rod of correction. Eleventhly, To draw them from the world, the nurses teate, as the prodigal son was. Twelfly, To prevent sin like Hoseahs hedge, Hosea 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 show in Purgatory to be incident to the souls departed, it were something to strengthen their exception, but nothing to prove the thing, when as the pains of Purgatory are satisfactory. And if God in showing mercy, and pardoning sin, doth remove the punishment from the creatures he smote for their sin, he will much more from themselves, their bodies, but especially from their souls.

Neither shall their vine be barren in the field.] This is added, as some think, to amplify the goodness of God to his people, when they had returned, and he had received them to mercy, because the year which was commodious for the field and the corn, was incommodious for the trees and the vines: Therefore when all things should prosper well, it was a special proof of the goodness of God, and his good providence over them.

The Lord to show his goodness and mercy, [Doctrine.] his good and merciful providence to his, will not only work ordinary things, & ordinarily, 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 pass over. Exod. 14.21. So the Sun was stayed in his course. Josh. 10.12.13. Nay, made to go back. Isaiah 38.8. So he fed the Prophet by a raven, and for his good, increased the widows meal and oil. 1. Kings 17.6.14. So for the relieving of the famine 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 sustain them in the Wilderness? And hereto I apply that, Isa. 59.16.

Because it maketh his goodness and mercy more sensible to his own, who being compassed with infirmities, [Reason 1] as they have less sense & feeling of it in small things, then in great matters, so in ordinary, then in extraordinary: when as without question, as his power was no less in creating a little Be, then a great Lion; as the Clock-makers skill in a little watch, as in a great clock: So his goodness 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 means then they ought, and less to the Lord then his due, yet in extraordinary are driven to give him the whole, if they acknowledge him at all.

This may note out unto us, [Use 1] the happy condition of God's children and people, when not only ordinary means must work for their good, but rather then they should quail, God will make extraordinary things for them, if ordinary things be not enough to procure their good. The Psalmist showeth that they are blessed, for whom the ordinary things work to their good. Psal. 144.12.13.14.15. That our sons 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 abounding with divers sorts, and that our sheep may bring forth thousands, and ten thousands in our streets: That our oxen may be strong to labor, 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 specially, 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 ordinary favor, and benefits, and the due course of Laws, and the proceedings in them, for the righting of their wrongs, the procuring 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 falls out with some Princes prerogatives, prejudicial 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. [Use 2] Marcus Aurelaus in his war against the Germans, his army being destitute of water, by the prayers of the Christians, he procured that it should not perish with thirst, they obtained rain from God.

This may be matter of comfort, unto those who are indeed God's, truly reconciled unto him, and partakers of his mercy; when they know, that rather then their good should not be procured, if ordinary means be not sufficient, the Lord will work extraordinarily: not that it warrants any to neglect ordinary means, for that were to tempt God, or to expect for extraordinary, while God affords ordinary; for that were presumption and not faith; but when they fail, then to rely upon this, they shall then show themselves the children of the believing Abraham, if with him, they answer and appease their souls, as he his son. 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 show to you this day. For the Egyptians whom ye have seen this day, ye shall never see them again. For he hath done it before, and his arm is not shortened, nor his affections to his changed: If then he dealt so with Abraham, with Israel, with the Church in Esters days, they may expect the like; provided, they be to him as they were, and it be for his own glory, and their good, as that was. And if they be, then may they more expect it, because it will be more for his glory, because the means by man's corruption, often obscureth & shadoweth his glory, men attributing more to them then is due, and less to God then is his right.

VERS. XII.

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 honor and estimation. In former time ye were in contempt among the heathen and barbarous, 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 Jerome 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 think the sense will be more plain, if you understand, As, ye shall be as a pleasant land, that is flourishing and prospering and abounding with riches.

The Lord will bless with honor and credit, [Doctrine] all such as deal faithfully with him, and give to his Church and Ministers liberally, their due and competent maintenance. So much is promised 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 Gospel shall be preached throughout all the world, there shall also this that she hath done, be spoken of for a memorial of her. This is that Nehemiah had, and prayed for. Nehemiah 13.14. Remember me, O my God! herein; and wipe not out the kindness, that I have shown 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 Magistrate, so in the Ministry. Now if Princes honor those who honor their followers and special favorites, much more will God.

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

If this be so, that honor is their due from the Lord, [Use 1] who honor him in his Ministers, what honor can they look for, who think everything well gained, that is got and kept from the Church? and think it well spared, when they have pared them of anything, making them contemptible by poverty, and contemning 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. Do they think then to have honor of God? many can be content to entertain Ministers in their houses, at their tables, specially strangers, rather then their own painful Pastors, but with Saul's humor, 1 Sam. 15.30. not to give them honor, but to honor 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 service unto them, and in respect of the Minister who doth the labor, and they enjoy his wages: And these men think to be honored before the people for them, and by them; but if that be due to such as deal liberally with them, which is rather in giving them more then their own, then in keeping anything back from them; if they by this, dishonor them, let them look for dishonor from him, when they thus provoke him. If the Prince be offended to see one of his common soldiers disgraced, 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 son, saith Cyril, I would apply it, if himself, his own homage and tribute denied him, would he honor such?

To persuade men to give unto the Ministers, [Use 2] who watch over them, and for them, when they sleep, and study for them when they play, and weep for them when they laugh, and in all things, and by all means, seek 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 do 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 honorable and famous for their outward prosperity: besides the general doctrine we may observe some particulars.

The Lord sometime makes his Church famous and honorable 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 days of Joshua, and divers of the Judges, then their victories & taking the land, here their often deliverances, and forty years peace and plenty together, witness the books of Judges. In the times of David and Solomon his son, that they came from far to see the plenty and prosperity: and so of divers others of the Kings times. Amongst other that is specially markeable, and of special 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 commandedement and his decree came, there was joy and gladness to the Jews, a feast and good day, and many of the people of the land became Jews, for the fear of the Jews fell upon them.

Because God hath promised such things unto them, [Reason 1] while they fear him, and walk in his ways, and keep his ordinances, and judgments, therefore they doing, he will not be wanting.

Because wicked men should see that, [Reason 2] which they will hardly confess, that even in this life there is a reward for the righteous, or to show his power in preserving it, as Moses bush, while it is persecuted, it flourishes; while it is contemned, it increases; while it is wronged, it orecomes; while it is oppressed, it grows; and then stands, when it seems thrown down. Now in this, I say, the Lord doth oftentimes thus bless his Church, not always; for even under the law when this was more specially promised to them under the Gospel, and when they were led more by these, because of their child-hood and infirmity, they had them not always, then less under the Gospel. Besides, Jer. 12.1. Psal. 73. 2 Tim. 3.12. John 16. ultimo 20. Heb. 11. Israel in Egypt, in Canaan by Philistines, Ammonites, Midianites, Babylonians, Persians. The Primitive Church for 300. years after Christ, after it was persecuted by the Arians, Goths, Vandals, yea after that it had Christian Princes, yea and much misery the Church hath felt from the Turks. All which shows, this is but sometime, not always. This may be because it is with the Church, as Salvian once complained. 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 embitter or provoke him, or besides a very few who fly from evil? what is almost the whole society of Christians any other, but a very sink of sins?

Against the dream of Anabaptists, [Use 1] who think a man cannot be a religious man, and a rich man, but that one overthrows the other. It is true, it often falls out by the corruption of men, that as the lean Kine devoured the fat in Pharaoh's dream, so in this; and that the mother is devoured of the daughter; but yet this sentence and opinion must needs condemn all the generation of God's children, who sometimes have had such abundance, plenty, and prosperous estate, and that which hath been, may be; for as there is no new thing under the sun, so nothing hath been, but it may be renewed.

This will confute the doctrine of Popery, [Use 2] making this a note of the Church, for being but sometimes befalling it, it cannot note the Church, which is certainly known only by such things as are infeparable, which this is not, being oftener under persecution then in prosperity; and how otherwise seeing here it is but a stranger and sojourner, compared to a Dove lodged in the rocks, Cant. 2.14. to a ship shaken with the winds, but not sunk; to a house upon the rock beaten with wind and weather, but not cast down. Therefore is it but a weak 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 Ambrose. 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 Jupiter, Apollo, and other God's. Also the old Tyrants, Persecutors of the Church, were wont to impute to chance the cause of all calamities and miseries; for they used to say when calamities were upon them; we are now less fortunate then in former times, because we suffer the Christians, and because we do not with that religion and devotion worship Jupiter, and other of the God's, as we did before, therefore are the God's angry with us: so the Papists from a temporal felicity measure piety, and gather that God doth favor them, because he gives them these outward things, by it would condemn us and all other Churches. But if the Heathen reasoned absurdly, they conclude 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. years not been inferior to any Kingdom in the world for peace, plenty and prosperity, and specially when we have been most severe not in persecuting, but correcting of their impieties & Idolatries, (For projustitiâ persequentes persecutores sunt, propter flagitium correctores, August. contra lit. Petil. lib. 21. ca. 84.) And for victory in war, which is the principallest they stand of, we have given them more foils 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 go, or else we will sheath it in their own sides.

If this be a blessing, [Use 3] then have we cause to stir up ourselves and souls to God to give him thanks 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 been accounted of all blessed and happy, and of our enemies mightily maligned 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 perpetual blessing, but such as the Church is often deprived of, and hath been, let us see we walk worthy of it, lest he pull us down as low as he lifted us up high, and make us as vile as he hath made us honorable. As he did divers times with his people, Deuter. 29.22.24.25. which was then and shall be when they are worse, and walk unworthy of this, and we be as Salvian, ad Catholicum Ecclesiam. lib. 1. I know not how, but thy felicity flights against thyself; so much as thou art increased in people, thou art almost as much encreast in vices; by how much thou hast more abounded, thou hast lost in discipline, and thy prosperity hath brought with it a great increase of evils; for the professors of the faith being multiplied, the faith it self is lessened; and her children increasing, the mother is sick: and thou O Church of God! art made weaker by thy fruitfulness, and the more children, the less strength, for thou hast spread through the whole world the professors of thy religious name, but not having the power of religion, as if thou wert rich in men, poor in faith, wealthy in multitude, needy in devotion, enlarged in body, strengthened in spirit, &c.

VERS. XIII.

Your wards have been slout against me.] Your words have been stout against me, faith the Lord of Hosts. The Prophet proceedeth to reprove this people of another sin, and to expostulate the thing with them. The sin of it is, the denying of God's providence, both over the evil 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 sins, but especially for spoiling God, his Levites and Church, they thought and spoke blasphemously against God; but accusing his providence, as not regarding those who worship and profess him, but such as dishonored him, and were wicked, and never would they accuse themselves of their sins: which is that he saith, their words have been great against him, they spoke hard and odious things of him, as the words following show, that these were they.

Yet ye 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 proof, as thinking that he did not know nor understand; as those who had oftentimes said among themselves, that God regarded not the things here below, neither took notice of what men did: Therefore this question of theirs tendeth not to any denial of the deed, but to the tempting of God: For if he could not, or did not answer directly, and show them what they had said; then would they conclude, as before 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 general.

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

God takes notice of the words of men, as well as their actions, 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 providence of God, and his wise disposing of things upon earth among men, as the verses following show; and so are accused to have spoken against God himself, 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 disposing the states and affairs of men. This is the sin these are challenged withal. 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 infirmity of God's people: if to the ninth, it is the pride of the wicked. In either, it is a sin against God. And that, Psal. 94.4.5.6.7. They prate and speak fiercely: all the workers of iniquity vaunt themselves, they smite down thy people. O Lord, and trouble thine heritage: they slay the widow and the stranger, and murder the fatherless; 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 dregs, and say in their hearts, The Lord will neither do good, nor do evil. Job. 22.13.14. But thou sayest, How should God know? Can he judge through the dark cloud? The clouds hide him that he cannot see, and he walketh in the circle of heaven. Ezek. 9.9. Then said he unto me; the iniquity of the house of Israel and Judah is exceeding great, so that the land is full of blood, and the city full of corrupt judgment. For they say, The Lord hath forsaken the earth, and the Lord seeth us not.

Because God doth challenge these things unto himself, [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 evil and the good. Psal. 28.18.19. & 34.15.16. Then without sin this cannot be denied, which were to give God and his Truth the lie.

Because by denying this, they deny the wisdom, the power, [Reason 2] and the goodness 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 he would not regard and govern the things and men he had made? For who would account him a good father of a family, who when he can, and knows well how to govern and dispose of the children 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 goodness?

Then have we many proud speakers, [Use 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 providence at all; some affirm it only to be in heavenly things; some if in earthly things, then but in great matters, and about the greatest creatures, not the smallest: If in man for the general, not in the particular actions and affairs 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 general, 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 kind, beside reason; as that the world doth so long continue, that the heavens still keep their certain and perpetual 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 natural enmity seek the ruin, and would wrack one another. 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 mass, and so infinite creatures, but an infinite power? To deny them this, is to speak against God himself; of which all these are guilty, either out of the dullness of their brains, as being not able to comprehend greater things then are before their eyes, and which may be groped and felt; or else out of the wickedness and corruption of their hearts, who living wickedly and filthily, lest the continual remembrance of this should vex and disquiet them, and the perpetual fear of punishment torment them, they frame this comfort to themselves. As children, when they have offended, could wish and desire they had neither a Father at home, nor a Master at School: and these persuade them so it is with themselves.

[Use 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 marvelous manner, they ought to believe 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 hear 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 wisdom of God. As in States, men do give more to the wisdom of those which hold and sit at the stern, and govern the State, that they think well of things done and projected, 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 govern his house, and a King will not forsake his kingdom, God will much more govern 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 governor; no, not a day in the midst of the waves, nor the body separated from the soul, how should this be? All which may keep us from denying the providence of God, and so speaking against God.

VERS. XIV.

YEE have said, it is in vain to serve God.] The Prophets replication in the person of God, showing them wherein they had profanely and impiously spoken against God; and this their impiety consisted herein, that they said it was a needless and fruitless thing to serve the Lord, & that a man's labor should be in vain that should busy himself about it, and restrain himself of other things, of his pleasure and profit; and they affirm it to be a needless work, both in respect of God, who was to be worshipped, and in respect of those who should worship him; for the first, some understand these words. i. God is far above man neither hath commerce with him; if he have, yet God hath no need of these things which men possess, neither doth he desire, he is not affected nor bettered by the worship of men. Then is it in vain and foolish, for men to bestow their pains and labors in those things which never help nor profit him they do them for. Now these things profit not God, therefore they are vain in respect of him.

And what profit is it, that we have kept his commandments?] Their second proof they have in speaking thus against God, because it is not profitable to men who worship and serve him; and first, they deny it any ways profitable to do the good God hath commanded, and that there is not with him any reward for well doing. And secondly, that it is as little profitable to abstain from evil, and that we have walked humbly before him, which is (as I take it) not to be understood of that humiliation which is in repentance, as some think; but as some others, it describeth one who having piety, and the fear of God before his eyes, neither hurteth any man, and being hurt of others, doth not violently revenge himself, but rather suffereth all things, then proudly doth anything, and commit their cause to God as the just revenger, knowing that vengeance is his; to which purpose they understand those words before the Lord of hosts; that is, before God the revenger: and so they account the observation of piety and religion not profitable to men, as that which did not make the worshippers prosperous, nor keep them from injuries, nor defend them grieved: And of both these they give themselves for instance, and speak out of experience; that they had found none, and so challenging themselves to be just, religious, and godly, and so endeavored their own honor, 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 certainly to judge whether those they named, did truly and sincerely worship God or no, and embrace piety: for no man can be a certain witness of another's conscience, his own 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. proofs.

Reason and Use 1.

To teach us to suspect our conceit or judgment when it carries us that way, to question and reason about God's providence, [Use] as if he did not dispose of the things here upon earth, because things go thus among men; and to check ourselves, suspecting our wisdom that cannot see the causes of things, and God's course in disposing of them, when he deals diversely and not as we would think reason he should, yea and ceasing from our wisdom to search into things more then we can comprehend. When thou seest a Physician sometimes cutting, sometimes burning the same ulcer, yea and oft times missing his art; yet thou dost not unmannerly object. But in God, who never errs, but disposed all things rightly and orderly according to his wisdom, thou a poor mortal art busy to know the reason of his counsels and doings, and dost not ascribe all to his infinite wisdom. Is not this extreme madness? but admit it lawful and fit to inquire, he certainly is purblind that cannot see even the special providence of God, when the hands of God go thus cross, like old Iaakobs hand upon the heads of Joseph's children, and think with Joseph that they should be otherwise; for is it not a special wisdom in a Physician to keep 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 eat and drink what they list? Is it not special providence in a father if he keep his sons bare, and have a strait hand over them all the while they are at none-age, and suffer servants to have more liberty? Not of a husbandman to keep the sheep he would have live longer, and have wool and lamb of them, when those he means shall soon come to the shambles he feeds, and in a large and fat pasture. And is it then want of wisdom and providence in God if things thus go 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 show 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 fulfill the measure of their iniquity? Now for the first, is affliction of any kind, Psal. 119. Before I was afflicted I went wrong, &c. Adversity enlarges our desire to God, as the seeds covered with ice, are more fruitful. And, as in trees, if one pluck off the fruit and the leaves, and loppe of the boughs too, so the stock remain, the tree will grow fairer: so if the root of godliness remain though riches be taken away, and the body be afflicted, all will tend unto greater glory.

Ye have said, it is in vain to serve the Lord.] In a more particular examination of these words, other things are to be observed: 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 think or speak that it is a fruitless and unprofitable thing to serve God and to obey and worship him, to study piety and godliness, is a wicked speech and blasphemous thought against God: For that, are these here challenged. It is that Jeremiah 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 Devil provoked Job's wife to tempt him, and so was her blasphemy, Job 2.9. And Micah 7.10. Job 21.15.

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

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

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

Then have we many who must answer at God's judgment seat, for blasphemy and proud speaking against him; [Use 1] with whom nothing is so common as upon any, even the slightest occasion to condemn piety and the fear of God, for the most fruitless and the unprofitablest profession in the world. If they see any man who professeth God's fear, and seems careful of his ways, if he any way miscarry in his state, and decay in that, the world deemed him to have had, or if he increase not as other men do, by a lawful and honest profession, as they, by all their by=ways and indirect courses: What do they? will they inquire 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 several 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 speak 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 godliness. And this they whisper everywhere like the ten spies of the holy and promised Land, and bring up an evil 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 believed them, the judgments of God befell, and they fell in the wilderness, and never came to set foot in the Land of Canaan. Such recompense let these expect from the Lord, not to come into the promised Land, when as those they said should be a prey; If we may allude to Numb. 17.31. they shall not lose their recompense.

To teach men when they see those who profess the seat of God and piety, [Use 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 return of their trial, guilty of blasphemy against God, denying his faithfulness, dishonoring him, as suffering his followers to be without reward and recompense for their service. And of two evils it is less, and the better to accuse man of hypocrise in his service, and of some secret sin, which lying hid hinders his increasing, as Iron in a wound hinders the curing of it. Or safer it is to apprehend here the wisdom of God, who dealing like a wise Physician, and seeing a full diet hinders the health of his Patient, he for the time forbids him many things; as possessed with a fever, forbids him strong wines and drinks; and hard meats 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 gainful, or his want of skill, he cannot make it, or his want of providence in disposing of business; or to imagine the truth that the prosperous estate of God's, stands not so much in riches, as in graces; not so much in that they must leave behind them, as that they must carry with them: as the wealth of pilgrims and strangers standeth more in their Jewels and gold things, light of carriage and well portable, then in house and land.

To instruct men who do profess the fear and service of God, to walk carefully and prudently in their callings, [Use 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 glorify him for their piety: which exhortation is necessary for some who think it enough to profess, and excuse their poverty by the condition of God's Saints, when the neglected lawful means, by which they might have increased, and been able to give, rather then receive, which is a more blessed thing, and whereby they might have more honored God; and therein the more culpable, that they make this a cover of their idleness, and happily injustice, for which God curseth them; adding this sin to the other, that they dishonor God. But if any man shall upon this, or the like pretence, neglect the best things, the only thing necessary, and growing in spiritual graces, when God and his own heart can tell him, it is but upon a covetous and amibitious humor, that man shall bear his iniquity. But if for conscience, as to be able to discharge the necessity of nature, person or place; so the rather to glorify God, and to stop the mouths of such as would reproach their profession; he first seeking God's Kingdom, shall have these things cast to him here; and so in all things he seeking the glory of God in the kingdom of grace, shall find glory and happiness in the kingdom of glory.

What profit is it that we have kept his commandments?] [Doctr. 1] These wicked men do challenge unto themselves righteousness and obedience, and upon that, accuse God of injustice for their want and affliction: whence we may observe:

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

It is the property of Hypocrites and wicked men, [Doctr. 2] when they are in God's judgments, in misery and affliction to justify themselves, as not having deserved any such thing, & to accuse God of injustice, as an angry God, that hath causelessly afflicted them. So did these, and those, Isaiah 58.2.3. And Jehoram. 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 spleen against me, to upbraide me with any such things; because I favor them more then you, but if it were a sin, 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 sins, the cause of any misery, either present or falling upon them, that they thought it came because they had not gone forwards in them. This is the cause, why the Prophets when the people were in any judgment, did still put them in mind of their sins, and cleared the Lord, and put the people often to accuse God if they could. Mich. 6.3. And when they threatened any to come, they ever produced and alleged 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 coming of the Law, Rom. 7.9. They find themselves to be dead, yet they love their sins so dearly that they are very loath to part with them: now if they should once confess it and accuse themselves, either they must part with it, or else look that God's hand should be more sharply upon them.

[Use 1] This may direct men in their judgment, both themselves and others, when the hand and judgment is upon them, to discern so far as such a thing can manifest a man's condition, whether God's or no, or but hypocrites and wicked carnal men; they are pressed with God's hand & his rod is upon their back, do they ingeniously and freely confess their sins, and accuse themselves, 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 sins deserve so much more then they feel or bear: It is a good probable note that they are God's; not certain, because men may do it in hypocrisy, 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 justify themselves, or extenuate their sins? I say not only to men or to an enemy, when it may be lawful 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 sick, and for ought they know upon their death beds, and the Minister shall press them with their former lives, and their sinfulness, and not their friends only seek to lessen them, and speak of their orderly and good carriage, and show themselves to be discontented, they should be disquieted with any such thing, it is a very fearful thing; being a sign that in themselves they justify themselves, and think 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 justify yourselves 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, [Use 2] so especially in time of affliction and judgments, when men in their hypocrisy are naturally prone to justify themselves, because their sin is dead, and their conscience laid asleep. But when the Law cometh, it is quickened, Rom. 7.9. Yea and not only 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 God's judgment seat; whereas without it, they will be so far from humbling themselves, that they still will justify themselves, till they be consumed as dross in the fire; and with their dross, their sin. Therefore was it not for nothing 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 work, and the best opportunity 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 metal, heated and softened, the hammer will best work upon them, and then may they be best bended, and applied to good.

VERS. XV.

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 keep his commandments and walk in his ways: now they assay to deny it, by the prosperity of such as transgress and contemn him: yea, by this they would not only disgrace piety, but prefer iniquity before it. For now they make the study and endeavor in impiety, to be honest and profitable; when of piety it was unfruitful, for the one neither brought honor nor profit, to them who embraced it: the other brought both.

Therefore we account.] As some, and now we, or we also, i. out of our own experience, we who have been diligent in our duties, forward in piety, followers of modesty, imbracers of temperance and all other virtues, have only got this by it, that we cannot without envy speak of the happiness and prosperity of those, who have taken a clean contrary course: for our obedience, piety, and humility hath made us but base and contemptible in the eyes of men, whereas others by their pride and arrogancy, have gotten a name and renown unto themselves.

Even they that work wickedness 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 plain and honest dealing, now that they are grown 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 equal 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 only they who injure and oppress men and commit wickedness, by fraud and deceit, and such like; but they who contemn God, also are happy; such as set light by his power and judgments, and of set purpose, committed and undertook heinous sins, to try whether he was so just and severe a Judge and revenger, as he was accounted to be: and yet for all this boldness and contempt, we see they go free without any punishment, which if God were such a one as he is accounted, a severe Judge and revenger of the injuries against men, and indignities against himself, he ought not to have overpast, but to have shown it in this. And thus these wicked men think they have sufficiently proved, that God hath not a care of the things done upon the earth.

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

They that work wickedness are set up.] Many wicked men prosper 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 Job's friends wrested many general things against him, which were true in the general, 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 only because these have said it, but that it is so shown us by others. Psal. 73.12. Loe, these are the wicked, yet prosper they always, 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 talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? Why are all they in wealth that rebelliously transgress? Thou hast planted them, and they have taken root: they grow and bring forth fruit. Thou art near in their mouth, and far from their reins. 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] for the good & safety of his people, he useth the irrational and insensible creature, as a laboring beast or an instrument, which when the work is done, is of no further use; he useth the reasonable creature but ill affected, as his rod of correction, which when his son is beaten, he throws into the fire as an unprofitable twig; and he useth good Angels and men, as coadjutors and fellow soldiers, whom when the victory is had, he liberally rewards. Now for this, everyone 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, because of their hypocrisy 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 show themselves: and hereto I apply that, Prov. 28.12. When the wicked come, the man is tried.

Because his judgments and justice might be more eminent, [Reason 3] and perspicuous, when he shall cast them down that are aloft and were in the eyes of men for their greatness and riches, and glory. For as in States, though a thousand petty thieves be hanged, yet nothing such notice is taken of the justice of the State, as when one great offender 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 do it, [Use 1] when they would persuade us there is the truth, and there is piety, in that company and society where is plenty and abundance, and for that persuade us to turn 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 Jeremiah, or would have persuaded 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 persuade us.

To teach us not to wonder or be offended, [Use 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, Idolaters, 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 again; 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 destruction, 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 willows & birch trees grow, because rods are made of them, when as it is not in them they hurt us, but in ourselves: 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 rebel not against their father and governors: less should we so be offended that we should turn into them, for that were as if a travailer should join himself with a rout of thieves, upon hope to keep that he hath, and incur 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 try, forget not that they shall make his justice more eminent. That as the state carries some to execution by posternes and by-gates, and others through the market place. So God some to hell and destruction by poverty, others by plenty; some by baseness, others by honor: in the mean 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 judgments, and often are delivered, when others fall in them.

It oftentimes falls out with wicked men, such as live in the contempt of God, [Doctrine] and provoke him every day, not to be of a long punished, and to escape when others are smitten; so with these, and Job 21.9. Hos. 4.14. Psal. 81.12. Jer. 10.25. He prayeth as thinking it too too long that they escaped. So Joab 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 Jonah gave, why he went not to Nineveh, fearing God would spare when he had spoken, 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 think it strange if we see wicked men, profane men, contemners of God, [Use 1] his word and worship, go on, and enjoy prosperity and peace, and no evil happen to them, like as to other men, but they escape, when they fall; but think then of the great patience of God, and censure not his justice for sparing of them, who knows his times better then we can descerne, and reprives but men for their plagues, as Judges do malefactors, till their iniquity be found out, and till their Epha be full: and in compassion towards them trouble at the remembrance of their fearful end, when that shall be Job 21.30. But the wicked is kept unto the day of destruction, and they shall be brought forth to the day of wrath.

This may instruct men, [Use 2] that in a plague and misery, to be spared and to be delivered, is not simply, and in it self a blessing, for as all outward things are as the mind of a man is, and meats as the stomach, so in this deliverance. A thief accounts it a benefit to be reprived for a while, yet it is not but according to the intent of the Judge and the use he makes of it. So in this: we have all escaped God's rod and his plague, blowing up and destruction offer it: we all bless God, but to all it is not a benefit in it self, seeing even wicked men are spared and delivered, that their sin may be full, and they receive the more full revenge, and a more fearful reward. Vnusquisque consideret non quid alius passus sit, sed quid pati ipse mereatur nec evasisse se credat, si eum interim poena distulerit, cum timere plus debeat, quem sibi Dei judicis censura fervavit. Cyprian de lapsis 21. As he that hath escaped a serpent, and is fallen into the power of a Lion: Therefore let everyone examine whether it be a blessing to him to be thus delivered, if the patience of God hath brought him to repentance and reformation: but otherwise thou art delivered rather in anger then in mercy: and art deceived as the sick man that thinks a good turn is done him, when he hath what meat and drink he desires; unless that which the fire could not soften, the sun do, and that thy heart relent as Sault at David's kindness, 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.] The Prophet having reproved the blasphemy of the wicked, & shown their grounds on which they denied the providence of God, he now answereth them: First, in this verse. by opposing unto them the contrary opinion, of these who did truly fear God. Secondly, verse. 17. By a sweet promise on God's part, of great goodness and mercy towards the godly, who rested in his pomises. Thirdly, verse 18. Denouncing a judgment which the wicked should have experience of, when they should see the difference betwixt them, and those who feared him.

Then spak they that feared the Lord.] In this verse the Prophet brings in the godly answering and encouraging one another, contrary 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 dismayed by those speeches of the wicked, or by them to be drawn from their piety to wickedness and corruption, but they had their mututall speeches to further one another in their good course, as the others had to harden one another in their wicked courses. But what said they? St. Jerome, and some others think that the Prophet hath not told us, but that telling us the just did speak, it must be supposed that they spoke fitting and good things in defense of the providence of God and his government, and such things as they had learned by the Scriptures and had received from the instruction of their teachers: but saving their judgments I rather incline to those who think the words following to be theirs, and not God's words, who seemeth not to speak till the 17. verse: Thus then in comforting one another they said.

The Lord harkened and heard.] i. Howsoever they imagine that the Lord sees and hears nothing, respecteth nor regardeth what is done or said; yet he hath heard and doth most diligently observe what is said and done; for so much hearkening doth carry and will import; namely, care and diligence: As Psalm. 5.2. 2 Chron. 6. And so by this they confirm the contrary to that which the wicked had said, that God did not regard, that it is manifest that he hears their words, not a word drops from them which is unknown to him; much more, all their actions are diligently and attentively regarded. And that it may appear it is not for a space or a short time, but perpetually; therefore he hath a book of remembrance, which is not spoken, as if God had any such book, or stood in need of it, as if he were subject to forgetfulness; 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 certain and constant; which is better expressed by a book, then by words; for that which is written is more durable, and permanent, whereas things spoken vanish away, and are blown away in the air.

For them that feared the Lord.] That is, for such as fear him, that he will not forget their labors and obedience, but will recompense and reward it, even to their very thoughts and intents, thinking and remembering his commandments to observe and do them.

Therefore spake they who feared the Lord.] The Prophet answereth the blasphemy of the wicked in this verse, by opposing unto them the contrary opinion of those, who did truly fear God. And in this: First, their encouragement. Secondly, their ground. First, God's hearing and regarding. Secondly, his certain decree for showing good to them.

The first thing here is the encouragement one of another.

It is the duty of everyone 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 today, lest any of you be hardened through the deceitfulness of sin. And 10.24. And let us consider one another, to provoke unto love, and to good works. Mich. 4.2. And here we may make that general which was spoken particularly to Peter, as to all Ministers, so to Christians, Luke 22.32. I have prayed for thee, that thy faith fail not: therefore when thou art converted strengthen thy brethren. So Baruch and the Princes did help one another, Jerem. 36.11.13.15.16. When Michaiah the son of Gemariah, the son of Shaphan, had heard out of the books, all the words of the Lord: Then Michaiah declared unto them all the words that he had heard, when Baruch read in the book in the audience of the people: And they said unto him, sit down now, and read it, that we may hear. So Baruch read it in their audience. Now when they had heard all the words, they were afraid, both one and other, and said unto Baruch, we will certify the King of all these words.

Because they are God's, such as have received this honor to be called his, and to be his; therefore reason as sons, [Reason 1] they should not only themselves, but by all other means seek it in others, and draw others to it.

Because they are members one of another, Ephes. 4.25. [Reason 2] therefore as members they ought to strengthen, uphold, and keep up one another, that as they naturally in the health and good temperature of the body, so these spiritually in the good state of the soul.

To convince their error, who think it only a duty appertaining to the Minister to exhort and stir up others, [Use 1] and to strengthen and confirm them. Truth it is, that it is specially and principally his duty, as being Christ's Lievetenant upon the earth, who doth by them perform that, Isaiah 61.1. Namely preach and bind up the broken hearted: but yet it appertains to everyone; so is it manifestly proved. If any say he is not appointed to be his brothers keeper, it is but the voice of Cain, of a wicked and graceless man.

To condemn their practice, who either out of this error of their mind, or out of the corruption of their heart, [Use 2] altogether neglect this duty; to say nothing of those who labor to weaken the strong, to cool the zealous, to discourage the forward, and show themselves in the number of the former wicked, rather then in these who fear the Lord. I say, to say nothing of these; the other show themselves to have little, or not such care and zeal for the worship and service of God, as sons should have for their fathers honor, and little love or care of others goods, as fellow members and brethren should have one for another. And do they not give just suspicion they are neither sons nor members, or but dead and rotten members of the body, not of the soul of the Church, as Saint August? As that member which hath no feeling of the weakness 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 avoid to be guilty of their falling away and perishing; as he that sees his neighbor fainting or perishing, and he able to sustain him, and both knows and hath that might help him, and doth not, is guilty of his perishing.

To teach everyone to practice this duty, and to show that he is possessed with the fear of God, by exciting and exhorting others, [Use 3] by strengthening and confirming others, according to the grace he hath received, which as it will testify they are God's, and manifest their love unto their members; so will it be gainful unto them, & the gain of it should incite them. As S. Chrys. of converting, 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 & endeavor, persuading and exhorting. But now God promiseth thee not one piece, nor ten, nor twenty, nor an hundred thousand, nor the whole world, but that that is more, the Kingdom of Heaven, as a recompense of thy labor in this kind: What excuse can we have after such a promise, if we neglect the salvation of our brethren? If Physicians for a piece of gold will come to strengthen the body: If Lawyers will defend a man's title, how ought we the soul for so much? and that we may do it, we must take but the Apostles lesson, Heb. 10.24. to observe one another, not to triumph over their weakness and infirmities; but as Physicians that inquire into the state of their Parients bodies, and into their carriage and diet to cure them. We had need of others help, because the gift we have is apt to decay. 2 Tim. 1.6. Wherefore I put thee in mind that thou stir 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 Angel that talked with me, came again and waked me as a man that is raised out of his sleep. And the profit of this duty will be great: for as Prov. 27.17. Iron sharpeneth Iron, so doth man sharpen the face of his friend.

And the Lord hearkened and heard] So they arm themselves against those instances given, with assurance that the Lord did regard things done.

The Lord he taketh notice and knoweth all things that are done and spoken by men, [Doctrine] whether good or evil, as his eyes are everywhere, Prov. 15.3. so his ears, Isaiah 22.14. and Psal. 94.9. He that planted the ear, shall he not hear? 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 keep a watch over our mouth and lips, not let them run at random, [Use 1] i. for quantity, let our words be few, be not talkative, let them be like God's, Psal. 12.6. The words of the Lord are pure words, as the silver, tried in a furnace of earth fined seven fold. Prov. 10.20. the tongue of the just man, is as fined silver, but the heart of the wicked is little worth, Eccles. 5.2.3.6.7. For as a dream cometh by the multitude of business, so the voice of a fool is in the multitude of words. When thou hast vowed a vow to God, defer not to pay it; for he delighteth not in fools, pay therefore that thou hast vowed, for in the multitude of dreams, and vanities, are also many words but fear thou God. If in a country thou seest the oppression of the poor, and the defrauding of judgment 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 talk boldly, their tongue walketh against heaven, Psal. 73. but God in heaven heareth what is spoken in earth; therefore consider that of