Commentary on Malachi

VERSE I.

T HE Burden ] Here is the matter or subject of this Book, or Prophecy: He calleth it a burden, usual with Prophets in their writings, all almost in some place or other. But Nahum, Habakkuk, and Malachi thus begin their prophecies. It signifies, as Jerome, a woeful and sorrowful prophecy, full of threats and judgments; called therefore a Burden, because it presseth those against whom it is spoken, the hearts and spirits of them, as a burden the body, and suffers them not to lift up their heads, and themselves, as in former times. Some think it signifies not only this, but also the Commandment of the Lord, by which the Prophet was burdened as from the Lord, that he should declare it in so many words unto Israel: which they think follows thence, because it is to Israel, not against; but I fear, this is somewhat nice, for it was so to them, as it was against them for their sins, and that which is against, is as much as a burden to the Prophet: but this must be understood Tropice, here being a Synecdoche; for the whole Prophecy is not a burden, or threatening of punishment, but part only of it, and so the whole is denominated of the part.

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

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

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

[Reas. 3] Because none can give ease in it, or deliver from it, save God only, Hos. 1.6. 1 Sam. 2.25. 2 King. 6.26, 27. The wound that is had by the biting of a Scorpion is grievous, when nothing can cure it but the ashes of that Scorpion; much more this.

[Use 1] This may teach us what to judge of those men who are in some affliction, under a judgment, and yet find no burden, but go as light under them, as a bird doth under her feathers, and sometimes make advantage of them, as beggars do make gain of their sores; they are senseless, they are benumbed, they are dead men. In common sense, if any have half an hundredth weight laid upon his hand, or foot, and pressing him sore, and he feel it not, what judgment is to be given of it, but to be a mortified and a dead member? so alas, how many dead men are in our times and days? The burden not of the Word only, but of the rod of the Lord, not threatened, but executed, hath been upon our Land and Church by the fearful Plague; now well towards three years we have walked in the land of the dead, we have been in the house of mourning. Indeed the living hath laid it to his heart, but so few have done it, that the dead are more than the living; not only our wanton women, and voluptuous men, to whom that 1 Tim. 5.6. They are dead while they live: but our worldly men, our ambitious and others all dead, for this they have not felt. We sorrowed for fifty & odd thousands that died in the former year; we have as much need to sorrow for so many thousands yet living, and dead amongst us; they never indeed felt, nor yet do feel this burden: Their irreligious carriage when it was here amongst us, both at home & abroad, in the City and abroad, their small conformity since to the Law of God, little reforming of their corruptions, nay, their monstrous deformity in themselves, wives, and children, persuades my heart, as 'tis Psal. 36.1. The transgression of the wicked saith within my heart, there is no fear of God before my eyes: so that they had no feeling of this at all; for they who truly felt it, would grow somewhat better, if not altogether reformed. If an heathenish people, who knew not God, at the burden of the Word of the Lord did so humble themselves, that the Lord said, Jonah 8.10. He repented of the evil he said he would do to you, and did it not; what shall be thought of Christian men by profession, living in the Church of God, if at the burden of his Word they repent not, nor depart from their evil ways? but Isaiah 8.8. Though they be stricken, revolt more and more: it is because they are dead men, and cannot feel it. Oh then weep not for me, but for yourselves, and children, as those not for the departed, but for the living dead: for if it be true, The beginning of the remedy is the sense and acknowledgment of the malady; how far are they from cure that have not yet the feeling of it? I feared the Plague by a natural infirmity, though God enabled me to abide upon my calling in the hottest brunt of it, and mercifully preserved me hitherto to his Church, and to speak this to you this day. But if it should now come by the providence of God upon me, that he begins to threaten it to the City, I should willingly embrace it, as thinking God to be marvelous merciful unto me, and whosoever he should smite by it, to take it thus into his own hand, and not to leave us to more fearful judgments, which I cannot say, but I marvelously fear, is even at the door to the wakening of dead men and women, or the sweeping of them away. I am no Prophet, I pray God my words be no prophecy; but what peace, &c.

This ought to teach men in affliction, if a judgment come, and imposed by the hand of God, to bear it patiently and meekly, as David, 2 Sam. 15.25, 26. for it is a burden. The way to be eased, is not struggling with it, but meekly to bear it; for a prisoner to be free from his fetters, is not in the Jailors sight to seek to break them, or to file them off; that is the way to procure more, or the longer lying in them: So, to be eased of a burden, is not to wrestle with it when one is under it, but to go softly; there is more ease while it is on his back, and sooner comes he to be released of it. A man may with impatiency wrestle and use unlawful means to ease himself, and God haply will let them prosper for a while; but after he will bring a more heavy and inevitable burden on him, that with his former shifts shall make more heavy to him. There is a fable, but it hath his Moral for this purpose; A certain Ass laded with Salt, fell into a river, and after he had risen, found his burden lighter, for the moisture made it melt away; whereupon he would ever after lie him down in the water as he travailed with his burden, and so ease himself: His owner perceiving his craft, after laded him as heavy with Wooll; the Ass purposing to ease himself, as before, laid himself down in the next water, and thinking to have ease, rising again to feel his weight, found it heavier, as it continued with him all the day. The Moral is, that they who impatiently seek means contrary to the will of God, to ease themselves of their burden, shall have it more and more increase upon them.

[Use 3] That men should make a special restraint to themselves to keep from sinning, because an heavy and grievous burden else is ready to be laid upon their shoulders. Sin it self is an heavy burden, but few feel it, and fewer fear it; but to this burden shall the burden of punishment be added; and who is sufficient for these things? if the first burden fear them not, because there is some pleasure in sin to the flesh, yet let the second, which hath no pleasure at all. When thou art tempted to sin, by which thou must needs tempt and provoke God, learn to cast thy accounts well, consult if thou be able to meet him that comes against thee, Luke 14. so, if thou be'st able to meet him, and bear his burden, go on, and spare not; delight in all thy ways, restrain thyself from no sin: but if not, if we may invert and resolve, Do we provoke the Lord to jealousy? are we stronger than he? 1 Cor. 20.22. then let this restrain us, if nothing else will; let us imitate Porters, who called, and offered money to bear a burden, will poise and weigh the burden in their hands first, which when they see they are not able to bear, no gain will entice them; so in this case let us do.

Of the Word of the Lord ] The circumstance of the person sending, the efficient, and author, as of other prophecies, so, of this; he comes not unsent, he spoke not of himself, he came not without the Lord, but from him; so he affirmeth, and truly, to get more reverence, credit, and authority with them: and that it was thus from the Lord, and so Canonical, the testimonies of Christ and his Apostles, alleging him divers times for confirmation of Doctrine, and reformation of manners; proveth it: but he addeth, the Word of the Lord ] not only to show that he had but the word, the rod, and execution would come after, God making his word good: but as some think, to show that he had not a free Embassage, but that he was to deliver it in certain and set prescribed words. Sometime when Prophets were more frequent and perpetual in the Church, and God spoke to them by dreams, or by visions, and apparitions, they had divers kinds of words, and had liberty for divers manners of speaking and delivery: But our Prophet was such a messenger, that the Commandment he had received, and was credited with, he must deliver in so many words, and the same he received them in, and so he doth; for in the whole he never useth his own person, but the Lord only, as Chap. 1.2. and 2.1. and 3.1. and 4.1.

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

[Doctrine.] This Prophesy is the very word of the Lord, it is of divine, not human authority; which is not only here affirmed, but, lest it should be doubtful, it hath the testimony of the New Testament: the 3. Chap. ver. 1. hath testimony Mark 1.2. and Chap. 4.2. hath testimony Luke 1.78. and Chap. 1, 2, 3. Rom. 9.23.

[Reas. 1] Because this was written by a Prophet: for as all the Old Testament was written by the Prophets; so whatsoever was written by them, was and is Canonical Scripture: therefore 2 Pet. 1.19. Luke 16.39. Heb. 1.1. Ephes. 2.20. now all men hold Malachi for a Prophet, the last among the Jews till the coming of John the Baptist.

[Reas. 2] Because the Church of the Jews, the only Church of God did receive this, and so acknowledged it as the word of God: That they did so, appears Matth. 17.10. and the Apostles, and the Evangelists alleging of it; for it is a far more impious and heinous thing to take away Scripture, than corruptly to interpret them, or to add Scripture, if it were not of it.

[Use 1] I take instructions from hence, entering the opening and expounding of this prophesy, how I ought to labor with my own heart, and to seek from the Lord assistance and grace to handle this as his word, not carelessly, handling the word and work of God negligently, taking his name in vain, coming to speak out of it without due preparation and constant study, and speaking; so talk as of the word of God, 1 Pet. 4.11. not handling it with vanity, and affectation, not making merchandize, and playing the huckster with it; delivering it with a sincere affection, dealing faithfully with it as a faithful dispenser, giving to everyone his portion, where and to whom the Spirit of God hath set them down, to Priest and people, to old and to young, to married and unmarried, to the good and profane, without fear and flattery, or any other sinister affections, remembering that this in the first is in the whole, and to every verse, it is the word of the Lord, fearing to corrupt, as well as to add, lest that I hear as 'tis Prov. 30.6. Add not to his words lest he reprove thee, and thou be found a liar; remembering that of Luke 12.42. that I may be a faithful and wise Steward, that I may obtain that, Vers. 43, 44. which how soon it may be general, or to me in particular, whether before I have gone through the whole, or this Chapter, or this verse, I know not.

[Use 2] This teacheth all to whom I am to speak: first they must hear, for it is the word of the Lord, and never withdraw themselves negligently, or carelessly preferring vain pleasure and profit of no value before it: If any withdraw himself, the soul of God shall have no pleasure in him, (to use the words rather than the full sense) as Israel said to Sihon King of the Amorites, Judge. 7.24. so wouldst not thou hear that thy Prince, Father, or Master saith unto thee; nay, will not Idolaters hear that which their gods say unto them, how much more you that the Lord shall speak to? This is the word; that we shall speak is but the delivering of it in moe words, which is here set down in fewer; pressing it at large, which is here set down more briefly; this as a clew of thread wound up, by us it is but drawn out at length; yea, and it must be heard as the word of God with all reverence, received with humility, believed by faith, obeyed with care; for the Lord having spoken it, it was not for the time and persons present only, but for all successive ages and people. As the Laws of Princes, and Decrees of Parliaments are not only for them that live then, but for whosoever shall afterwards be borne subjects to the same Sovereigns; therefore not any sin is here reproved, but it is reproved in whomsoever it is found; nor is there any judgment threatened, but menaced against the men of our time that hear it; not any duty commanded, but it is appertaining to us as to them, because it is the word of the Lord, who is our Lord as well as theirs, of the Gentiles, as of the Jews. I cannot say as Daniel 4.19. fine, so the Prophecy is for others, and the interpretation of it is for others, and judgments to your enemies; but as Peter, Act. 2.39. It is to you, and to your children: so these things here commanded and reproved are for you and your children. But why should I speak thus sharply unto you? Verily because God will nevertheless bring these, if I should hold my peace, and by speaking I may prevent he should not, if so be my exhortations this day may find place in your hearts, and hereafter in your lives: But shall I come unto you, not with a rod, but in love, and the spirit of meekness? 1 Cor. 4.21. then as Chrysostom ad pop. Antioch. Hom. 27. by our mutual love, yours and mine, by all the travel I have felt for you, till Christ be formed in you fully, Gal. 4.19. give me that wherein I may glory before men and devils, and in the presence of God. And what is my glory? but your progress and increase in piety here, and your salvation in the life to come: Believe me, beloved, Si fieri potest me pro vobis certamen been gerere, ves autem been gestae rei praemia ferre, nunquam profecto vobis tantum turbationis ingererem; sed non licet hoc nobis, non licet inquam. Chrysostom. de virtut. & vitiis sermo. If it were possible for me to undergo the Combat, and you to bear the Trophies of the victory, I would not put you to so much trouble. But this may not be, this may not be, for everyone must live by his own faith, and pass to heaven by his own piety and obedience: It is neither bought nor borrowed oil in our Lamps will serve to enter in with the Bridegroom.

To Israel, ] The second person to whom, as the Subject, to Israel; that is, to the whole people who were lately delivered out of Captivity, and now enjoyed their Land, and the liberty of Religion: and as men not sufficiently instructed under the rod and cross, or forgetting their former calamities, returned to their former corruptions and sins, whose sins were the worse by that they had received, and made the more inexcusable; when they should have been bettered by his mercies, they grew worse. By Israel he understands the whole company, both Priest and people, calling it Israel, which for distinction was before called Judah, after the rent happened betwixt the ten and two Tribes, Judah and Benjamin, and some of Levi to the house of David, and the rest to Jeroboam; for the ten tribes by Salmanassor were so led into Captivity, that they never returned; he now called these two Tribes by the old and wonted name: To Israel then his own people, chosen out of the world, yea, reserved to himself from those ten Tribes, thus specially beloved, he sends, though with grief thus threatening.

[Doctrine.] God will punish his, even his own for their sins and offenses, how dear soever they be unto him; it is indeed his love unto them that he will pass by many infirmities and weakness in them, as Matth. 7.18. but yet sins of greater nature, habit, and custom he will not pass by unpunished, 2 Sam. 7.14.18. not only the threatenings, but the execution of many afflictions and plagues recorded in the Word, upon the whole Church of Israel, upon particular persons, on Moses, Numb. 20. on Miriam, Numb. 1. David often, and other the good Kings who were punished, proves this manifestly.

[Reas. 1] Because he loves his own, therefore will he correct and punish them; for the sparing of the rod is hatred, not love; the fondness of affection, not the favor of judgment, Prov. 13.24. It is love because of that 1 Cor. 11.30. when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

[Reas. 2] Because he would be justified, not as wisdom of her children only, but even of wicked and enemies; for if he should spare his own, then would they say, God were wicked like them; as the wicked when he spares themselves, say Psal. 50.21. hence was the death of David's child denounced, and performed to prevent or to stay the blasphemy of the wicked, 2 Sam. 12.14. as he insinuates in his Psalm of Repentance, Psalm 51.4.

[Reas. 3] Because he may manifest his hatred of sin, when he punisheth it not in those that are wicked only, whose persons he may seem to hate, but in those that are dear to him.

[Use 1] If God will, and must deal thus with his own, general and particular, let the whole Church and every member think of it, that they be not deceived, as if to them there were no fear of judgments and punishments, though they fear not sin, because they are his: It is such a corruption and deceit, that may seize upon those who are his, even truly his, though usually they are deceived by the sleight of Satan, whom he hath before deceived with another, persuading them they are gods when they are not; for commonly none so confident as those, none so bold as these blind byards; but whosoever he is that is tainted with this, let him know, that as the Husbandman preserveth the sheep of his pasture in a moist year from rotting in the heart and liver, when they are a little tainted, by the salt waters of the Sea: so may he be recovered and preserved by those waters of the Sanctuary, even by those salt waters; when the stream runs thus, that he will not, nor he hath not spared those who are as dear to him as the apple of his eye, (untoothsome happily may they be, but without doubt wholesome they are) let no Church then trust in lying words, Jer. 7.4. if they continue in their wickedness, verse. 9. and make his house a den of thieves, verse. 11. but let them know he sees it, and go to Shiloh, verse. 12. and other Churches, and see what he hath done to them, and the like will he do to it, verse. 14. Let no particular man think he may sin, as presuming he is God's; for if he spared not Moses, Miriam, David, and others, how him? could they not have challenged more than he? or is it not likely that God would have spared them as well as he? Let him think of that to Solomon: I will be his Father, and he shall be my son; if he commit iniquity, I will chasten him with the rod of Iron, but my mercy shall not depart from him, 2 Sam. 7.14, 15. if God make it true in him, it is the best he can look for. If any ask, what benefit it is to be God's? I answer, much every way; as that God will pass by many infirmities of thine when thou servest him, many sins of passion when they are not continued in: Have you not heard of the patience of Job? Again, is it no benefit to be his Fathers Heir, unless he may be suffered to do what he list without controlment or correction? Besides, even this is a benefit; for if that be true, Let the righteous smite me, and it shall be a kindness, Psalm. 141.8. much more this, when that we are chastened, that we may not be condemned, 1. Cor. 2.32.

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

Israel having forgotten their late miseries and calamities, the sense and feeling of them being worn clean out of memory, they return again to their former corruptions and sins, and are newly threatened with other, and more heavy judgments.

[Doctr.] If men, many or few, a County or City, one or a company, after they have been delivered or freed from some calamity and judgment, do forget it, passing it over without profit, and returning to their sins and corruptions again, they are in danger of new, and more fearful judgments; for he did this to the green tree, what will he do to the dry? if to the natural Olive-tree, what can the wild Olive look for? This is manifest by Isaiah, who reproveth the people because they profited not by former judgments, but remained obstinate, and in their sins, Chap. 1. ver. 5. specially verse. 21, 22, 23. How is the faithful City become an Harlot, it was full of judgment, and justice lodged therein, but now they are murderers; thy silver is become dross, thy wine is mixed with water, thy Princes are rebellious, and companions of thieves; everyone loveth gifts, and followeth after rewards; they judge not the fatherless, neither doth the Widows cause come before them: whereunto he addeth, therefore saith the Lord God of Hosts, the mighty one of Israel, Ah I will ease me of my adversaries, and avenge me of mine enemies, verse. 24. To this I add Isaiah 12.9.17.21. inferred upon verse. 13. manifest by Deut. 28.45. Jerem. 5.3. John 5.14. An example of this also the Ninevites may be, comparing together the Prophecies of Jonah and Nahum.

[Reas. 1] Because it cannot be equal and right, that God should go away and give over, as overcome by the obstinacy and stubbornness of men; that were as if a Prince should give over a Rebell, because he were not able to subdue him with a small company, and not gather more forces, it were too much indignity and dishonor: So in this; for God striking for sin, must not lay down his Arms, till the Rebells come in, as Joab gave not over the siege of Abel till Shebaes head was given him, 2 Sam. 20.22.

[Reas. 2] Because it is dangerous for a people to harden them in their sins, for if because sentence against an evil work is not exeted speedily, therefore the heart is fully set to do evil, Eccles. 8.11. if the deferring be thus dangerous, what is the removing, and not renewing, or doubling the judgment? it hardens men.

[Reas. 3] Because he must do it whether his own or not; if his own that he may cure them, as Physicians or Chirurgians double the dose of their medicines, and use more violent means when they find the body hard to work upon, the disease more settled: so the Lord when he finds his own more obstinate, if not his, that he may consume them, and show his power upon them, that he is able to abase and destroy everyone that is obstinate against him.

[Use.] Learn then to fear before God, and to profit under his hand, to turn unto him that smites us, and to seek the Lord of Hosts, lest otherwise God be provoked to cut off from us head and tail, branch and root in one day, Isaiah 9.13, 14.

By the ministry of Malachi, or by the hand of Malachi] The third person is the Instrument, and by his hand, that is by his work and ministry: some think it is said rather by the hand than the mouth, to show how uncorruptly he delivered this; and not by the mouth, because the mind and mouth are more apt to corrupt a message than the hand which carrieth sealed letters. But without opposition, I take it to be the phrase of the Scripture, to note the Ministry of him and others, as 1 Sam. 11.7. and 28.17. The Lord hath done as he hath spoke by my hand; Malachi signifies my Messenger, or my Angel, whence riseth the error of Origen, as Hieronimus in hunc locum, that an Angel came, and took the shape of man, and delivered this. But Jerome shows that the nature of a person is not to be taken notice of from the notation or Etymology of his name, for then, whereas Hosea signifies a Savior, and Joel the Lord God: these should not be men, but Angels, or the Lord, or the Savior of the world; which if it follows not, then not this: But whether he was Mordecai, as some think, or Ezra, as most, it is not certain: the conjectures of men for the latter are probable, but easily answered: It is safer to content ourselves with that which is revealed, than rashly or slenderly to affirm anything in so weighty matters, especially when it is not so needful that we should inquire into it; whether he had his name from his birth, or circumcision, or it is a name of office, it is not known. It hath ever been thought a vain curiosity to make enquiry for the Messengers name and title, when the message is most certain, Judge. 13.18. as here it is by the testimony of the New Testament. There were in the Church three sorts of Prophets, some that were to be perpetually in it, and to exercise a perpetual office to answer men when they inquired of them after the custom of time, and manner, as Samuel, Hosea, Elishar. Some for a time, both for this, and also to stand up in God's person, for some particular thing to fore-tell it, which being done, they ended their office; as Amos, who prophesied for two years before the Earthquake. Thirdly, some, who were only once to prophesy and fore-tell things, which done, their office ceased; as Jonah to the Ninevites, Abdias to the Edomites, and of this sort is our Prophet.

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

[Reas. 1] Because Angels presence would have been fearful, as Luke 1.12. and so unprofitable their Ministry, for things would have passed away as they heard it; for fear breeds such a lassitude in the joints, that man lets that go he seemed to hold; so of the mind.

[Reas. 2] To honor the nature of man; for if to be man's, much more God's Ambassador: He could have done all by an Angel, but the human condition had been vilified, if he had seemed not to administer his Word by men unto men.

[Reas. 3] Because the message rather than the messengers should be regarded, and if anything be effected, it might be given to the power of God, and not the means. If he had not sent it in earthen vessels, but by some glorious Angel, they would have left the thing, and have worshipped the person, Revel. 22.8. or if anything had been wrought, they would have attributed it to the power of the means, not to God: but that they should not, he thus disposed, 2 Cor. 4.7.

[Use. 1] This ought to be matter of encouragement to the Ministers of God, that their labor in preaching, and performing the work of their Ministry be not tedious unto them, when it is so thank less an office unto men, and the more they labor in it, the less they partake of their double honor, 1 Tim. 5.17. nay, full of contempt, and as Jeremy 20.7, 8. yet they serving the Lord in their Ministry, he vouchsafing them that honor, ought to swallow up all these, knowing that we are not to be ashamed of the Gospel of Christ, because it is the power of God to salvation, Rom. 1.1 • . and whosoever shall find it, and receive it by them to believe, beautiful shall their feet be unto them, though others charge them as Pharaoh did Moses, that they see their face no more. But if none will, yet he will not suffer them to go unregarded, because he hath set them on work, they are his Ministers, as Isaiah 49.4, 5. I said I have labored in vain, I have spent my strength for naught, yet surely my work (or my reward) is with my God: And though Israel be not gathered, yet shall I be glorious in the eyes of the Lord.

[Use. 2] To teach men not to be offended, or basely to accompt of the ministry of the Word, and the mysteries of Salvation, because they are brought unto them in such earthen vessels by so weak means; for it is the work and word of the Lord, howsoever by the ministry of man, weak and base. Was it that he wanted glorious Angels that he used not them? he had thousand thousands of them, but for man's infirmity: Was it that he had no power over the Kings and Nobles of the Earth, that he employed not them? if he had spoken the word, they could not have resisted. He that had David a Prophet, and Solomon a Preacher, though not ordinary, could have made them and other Princes ordinary Preachers and Ministers, but their greatness would have obscured his power. Why then hath he chosen mean men? That the baseness and mean condition of the person might give place to his glory, that men might not dote on the person, but delight in the ministry and message; therefore as Princes shut up their treasures not in goodly and sumptuous chests, but in caskets of no price, and of base matter, to deceive the thief, and to convey it whither they would have it: so God these, to lay a stumbling block to the reprobate; but as many as are called and chosen, to make it the power of God and the wisdom of God to them. There's nothing that so much hardens men's minds as the simplicity of God's works that are seen, and the greatness of the efficacy which is promised, when as to the godly it is far otherwise. They are marvelously wrought upon by them, because they look to him who works by them; here is the difference of faith and infidelity, believers and infidels. We wonder because we believe; incredulity wonders, but believes not; it wonders at simple things as if they were vain, at great things as if impossible.

[Use. 3] We are the Ministers of God, and your servants for Jesus sake; that we bring to you, is the message and commandment of God. Look that ye receive not us, if ye can dis-join us and our message; but that we bring, hear it, believe it, obey it. That we have delivered, that we do and shall deliver as his commandment, his will: Look therefore to it, that you receive it, for it both you and I must give an account; I, for the faithful delivery of it, you for the fruitful receiving of it, both of us for the careful obeying of it. Let no man think much I call so much for hearing and obeying, when there is in the most still performance with the least, and scarce with the least. Tell me, when you lend your money, do you not put your Debtor in mind of it when you meet him? so do we, and so must I do; for I fear lest in that day I hear that, Matth. 25.26. Thou wicked and slothful servant, thou oughtest to have put my money to the exchangers, that at my coming I might have received mine own with usury. I have often put forth God's stock unto you, you must pay usury. Usura vero est auditae monitionis per opera exhibitio: Your usury is to witness your profitable hearing by your works. See then that you obey and do, that as Nathan said to David, 2 Sam. 24.13. so I may to you, Now advise and see what answer I shall return to him that sent me.

The burden by the ministry of Malachi,] Malachi must carry to this people a burden, not only things acceptable, but displeasing and grievous.

The Ministers of God must not only serve him in preaching the Gospel and comforts, but also threatenings and judgments.

VERSE II.

I Have loved you saith the Lord, ] The second part of the Chapter is the matter and Prophesies consisting in two parts: on God's expostulation with the people and Priest for their sins, and his judgments against them for those sins. The first is hence to the 9. verse. Their sins are two: ingratitude, contempt of him, and corruption of his worship. The 1. to the 6. verse. Their ingratitude is expressed, that they did not acknowledge nor account of his love, nor yet of his benefits, the fruit of his love, which he had from time to time bestowed upon them; that they might by the greatness of the one, or by the weight of the other, be drawn to perform the duties of Piety unto him their God and King, who had deserved so well at their hands and of them. First for his love.

I have loved you, ] A speech spoken with affection, specially by valuing his love, and disdaining to have it so neglected of those upon whom he had bestowed it. Some think it is a speech imperfect, broken off, and interrupted with grief, when he would have added more. I have loved you; grief not suffering him to speak more. The supply may be, I have loved you always, but you acknowledge it not, neither answered me with love again, but for this repaid me with sins.

Love given to God, signifies not a passion nor affection, for there is no such thing in God. Ira Dei non perturbatio anim ejus, sed judicium quo irrogatur poena peccato. August. of the anger of God. De civitate Dei, lib. 15. cap. 25. So of this, it is no passion, but his free election to bestow, yea, an actual giving to them the adoption of sons and eternal life. For God is said to be angry, when he doth that which commonly men do when they are angry; and to love, when he doth that which men do when they love. Now this cannot be understood of his general love, of which all are partakers, men and Angels, blessing, preserving, sustaining them: for then were it no great matter that he affirms here to his. But of a special love, that is, his choosing of them to be sons, and to bestow on them eternal life. I have loved you, that is, I have chosen you to be my people, and I will be your God; to be my children, and I will be your Father, and to give you the inheritance of sons, than which what can be greater? Jerome thinks he denies now to love them, because he useth the preter-tense. But it is no rule, when as the pretertense doth often include the present, Rom. 1.24. Psal. 1.1.

The first sin reproved is unthankfulness, the reproof being covertly insinuated, rather than openly set down, under the recording and recalling of God's love and the fruits of it, whereof they had been partakers. Jerome observeth here, lest the punishment should seem unjust, and God should without cause afflict them, and lay the burden upon them, he addeth the reproof of their sins. Hence we may observe.

[Doctr. 1] The punishing and afflictions C •• ming to men, are caused by their sins. Hosea 104.10 Thou hast fallen by thine iniquity.

[Doctr. 2] Now to the sin here reproved in particular, which is unthankfulness. Ingratitude and unthankfulness unto God for his love, and the fruits of it, the blessings men receive, either spiritual or temporal, is a very great sin. So the Lord shows it here by his Prophet, when he puts it in the foremost of all other sins in this people, and as the principal which makes him threaten this burden unto them. So Isaiah 1.2. sets it before all other sins. It is by the Apostle put among the sins of the last days, when iniquity shall get the upper hand, and must abound, 2 Tim. 3.2. This sin is committed five ways, or there are five kinds or degrees of unthankful men. First, when men do not acknowledge God as the Author and giver of their benefits and blessings, but find out others, as Hosea 2.8, 9. She knew not that the Lord gave her Corn. Secondly, when men do forget him and his benefits, against which David labored. Psal. 103.2. Bless the Lord, oh my soul, forget not all his benefit • . And confessed among sins, Psal. 106.7. our Fathers remembered not the multitude of thy mercies. Thirdly, when they do not give him praise in word and affection, do not utter it before men. Such were the nine Lepers. Fourthly, when not only these, but recompense him evil for good, as that, Isaiah 1.2. I have brought up children, and they have rebelled against me. Deut. 32.5, 6. Fifthly, not faulty in any of these, but do not walk worthy of such mercies, when he doth not render according to the benefit done unto him, as it was said of Hezekiah, 2 Chro. 32.25.

[Reas. 1] Because the contrary is a duty so often commanded, and so earnestly called for in Scripture, even in everything. 1 Thess. 5.18. In all things give thanks, for this is the will of God in Christ Jesus towards you: Then the other must needs be a sin.

[Reas. 2] Because the Saints of God have much labored against it in themselves and others, which they do not, but that which is evil and sin.

[Reas. 3] Because the contrary is the honoring of God, the crowning of him, and the araying of him with honor and glory. Psal. 50.23. Who so offereth praise, glorifieth me. Then this is a great dishonor, and then 'tis evil. That which is against the Crown and dignity, specially immediately of a Prince, is heinous and grievous.

[Use 1] This being such a sin, thus committed, argues our age guilty before the Almighty; someone way, some after another; yea, who can say, I am free? Many, and the most receive and devour daily the blessings of God, and know not, or acknowledge not that he gave them, but think they come naturally or by friends, or by their own labor, and so as Habacuck 1.16. Therefore they sacrifice unto their net, and burn incense unto their yarne, because by them their portion is fat, and their meat plenteous; and so commit Idolatry with their friends, with the earth and heavens, with their labors and hands. But say they be so far instructed that they confess him the giver, yet how some have forgotten him and his benefits. A second brings the oblivion of the first, a third of that, &c. As one nail drives out another, but an affliction makes all to be forgotten: as with men, one injury they do us, makes us forget they ever did us good. But say benefits be remembered, and oftentimes spoken of, yet not so much as the afflictions and troubles: or if at one time many words to express the passion in suffering, few in receiving; or if of them, yet as Courtiers brag of the Kings favor, as Haman, Ester 5.11, 12. more to magnify himself than the Kings liberality: for a long story they will tell you of their wealth, and honor, and children, and such like; but a few words, and that very unsavourily will they drop out of praise to God. They make not their Song or Psalms of thanksgiving as the faithful have done. But if any can plead not guilty here, and be culpable in none of these, yet his unthankfulness appears that he still remains in his sin, and rebels against the Lord; not only offending him, but by those things he hath received from him: more than any married and modest woman will do to her husband, by the Rings, Chaines, Bracelets, Apparrell, and ornaments he gave her to adorn her, so she might be acceptable to him; not that she should give to an adulterer, to entice him to folly. And yet what else do many, but by their riches and honors, their health and beauty, by their strength and valor, and such like, dishonor him? By their riches they wax proud against God, by their honors and high places they oppress others without fear: health makes them study the adorning and trimming of the body, by their beauty they entice others, by their valor they contemn others, and like mighty Nimrods they tyrannize in peace and war: so that God for all his cost hath not Grapes, but sower Grapes, as Isaiah 5. But say that herein they are not to be charged, yet are they ungrateful, because they have not walked worthy of such benefits, because they have not rendered according to their reward, and every benefit hath not been answered with obedience, and more care to please God.

[Use 2] To teach every man to labor to see and know himself guilty of this sin, to humble himself for it, and repent of it, as of one of the greatest sins he hath, and the greater, as in the degrees he finds himself guilty of it. Now because there neither is, nor can be true repentance where there is perseverance in it, nor unless it be forsaken, and the former good acted; for he is ungrateful, that is not thankful; as he is wicked, that is not just; the contrary evil is ever where the good is not, where and when it ought to be. Therefore must everyone labor for the good, and strive to be thankful, to acknowledge, to remember, to praise, to abstain from evil, to reward with all good offices for such great kindness: He must stir up the best instrument that he hath to pr • i •• the Lord, whose nature (as one saith) is such, that in ••• ferring of benefits he is most liberal, and most covetous 〈◊〉 •• iring acknowledgment. This is most acceptable to him, lik • •• scent of all sacrifices, Levite. 3.16, 17. Let it repent us that we have deprived him of so much as is due to him, and now strive to it, singing the songs of thanksgiving with cheerful hearts when he calls us to it, not loving him otherwise than 〈◊〉 hath done us, both in word and deed: ceasing to grieve him, seeking to please him, and to recompense as he hath rewarded us. Et si gravia praeterierunt, tamen gravium memoria ne praetereat; non ut doleamus, sed ut gratias agamus. Chrysost. Hom. 12. ad popul. Ant. But Hom. 25. Vera gratiarum relatio haec est, cum haec agamus unde Deus glorificari debet, cum ea fugiamus à quibus jam fuimus liberati. Nam, cum Rege contumeliis affecto, cum poenas luere deberemus, honorati fuissemus, & mox iterum affecissemus contumelia, tanquam ingratitudinis extremae rei, maximam merito poenam, & priore multo graviorem dare deberemus. Whereas on the contrary, to be truly thankful, is a great treasure, it is the way to more riches, because a man doth anew draw at the Well of God's bounty; for to him that hath shall be given; if he use it for his Masters glory: and the evil avoided which else would come upon them.

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

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

[Reas. 1] Because love, precious and excellent love is discerned by the things which proceed from love, that are given and bestowed upon the beloved: for he loves, who bestows meat and drink and apparel; but he more, that provides land, inheritance, and lays up treasure, and gives knowledge and education. The servant is provided for, the Child much more: so the things God gives being more excellent, spiritual, Salvation, things belonging to it; but to others earthly things only, 1 Cor. 9.11. There is a three-fold state of man, as Divines speak of him: Esse, been esse, optimum esse. First, naturae, secondly, gratiae, thirdly, gloriae. The first of general love, the two last of special love, which being those God gives his, and his only; then is it with a more special love he loves them.

[Reas. 2] Because it is more constant and perpetual: for the general love of mankind is terminated not with the Sun and Moon only, but with their breaths; they part with their lives and his love together, but theirs is forever, and then specially is manifested when life is ended. That in life was but a pledge and earnest of the other, a penny to one hundred pound, or an Angel to a thousand pound, a bargain of it.

[Reas. 3] Because in general love only, sua dat, his blessings and outward benefits: but in special, se dat, he gives himself. Hosea 2.19. Now as that of Samuel is true, 1 Sam. 15.22. Obedience is better than sacrifice, because in obedience a man gives himself to God, but in sacrifice he gives but of his, as Cain of the fruit of the ground. Abel of the first of his sheep, and of the fattest of them; so in this.

[Use 1] This should provoke everyone to labor for this love, being so special and so excellent: rare things are dear, and desired; the more rare, the more dear, and more desired; but when they are rare and excellent, very precious then most of all; such is this love. But how may we get this? Labor to be his, and his children, and Church, so we all are. But he is not a Jew that is one outward. But how may we know that we are his, and have love? How do commonly men know they have the general love, and whence is their general brag of it? If they have the fruits of his love, peace, prosperity, riches, &c. So in this, if they have spiritual graces, as true saving knowledge, faith, sanctification, love, meekness, zeal, which are the fruits of his special love, Eccles. 9.1. No man knows either love or hatred by all that is before us. They are things within us which must manifest that to us; for these then must we labor that we may know we have it.

[Use 2] This must teach everyone to be more thankful for this than he or others would be for the general: the thankfulness is to answer his love with obedience, to hear and obey, Exod. 19.5. Now therefore if ye will hear my voice indeed, and keep my Covenant, then ye shall be my chief treasures above all people though all the earth be mine. The fruits of the general love of God will require this, and the more fruits, the more obedience: He that hath received something, though with the least, owes the most he can do; how much more he that hath more honor, credit, riches, &c. Ought to perform more obedience, be more zealous, religious, holy; as August. Surgunt indocti & coelum rapiunt, &c. If for these common blessings and love, how much more for the fruits of special love and it? If to whom much, of them much in the former; how much more in this? and of such as have his special love, he looks for obedience and honor, wherein is their thankfulness. The Courtier that is advanced above others, ought to be more respective of the Prince and his will, and with more care and cheerfulness perform all obedience, and the duty of his place than others. He that hath his life, liberty, and living given unto him when all was lost, if he shall not, if he should not respect him, every tongue would be ready to condemn him: But if he should be made heir to the Crown, if his issue fail, or he have no child, then more. So in this; and this not being, nothing will more prove that they are not that they would seem to be, and that they have not that they brag on.

[Use 3] This is matter of comfort to as many as are indeed his, beloved of him, they may be sure they shall lack nothing that is needful and good for them: for if he love them thus specially as his own, God is faithful to provide for his own; for, as Rom. 8.32. who spared not his own son, but gave him for us all to death, how shall he not with him give us all things also? how much more readily will he give us other things, when he hath given us himself, and hath married us to himself? Will a father see his child to want? will a husband let his wife want when he is rich and able? if they should, yet will not God. Isaiah. 49.15. Can a woman forget her child, and not have compassion on the son of her womb? though they should forget, yet will I not forget thee: therefore they may best have their conversation without care or covetousness; they need not wear or deceive for gain, oppress, or offer injury to provide for themselves; they need not profane the Lord's day, nor use unlawful means to lay up for another time to come: for he that doth so specially love them, and hath laid up so great things for them, and given them the pledges of them already, and the earnest of such infinite things, how will not he take care of them to provide necessaries for them. He that in his general love feeds the Ravens, the Lions, and Leopards; makes his rain to fall, and his Sun to shine upon the wicked, and fills their bellies with his hid treasures; what will his special love make him to his own? but many of his are often-times scanted. So the Physician keeps his patient at a strait diet, when full dishes are hurtful unto him. And God often-times gives not riches, because when they be humanae miseriae remedia, the remedies of human misery, they will make them instrumenta voluptatis aut superbiae, the instruments of pleasure or pride, and he knows their hearts better than themselves. But they often want much, and have scarce to satisfy nature, when the wicked have abundance; but their water and brown bread makes them look as well as all the full dishes of the wicked; as it was with Daniel and his fellows. And the prodigal son had little to refresh him, when his fathers servants had bread enough, because he abused his former portion, and run from under the protection, and out of his fathers house. So with them: At his return he had the fat Calf killed for him, and apparel and ornaments given him fit for a son.

[Use 4] To admonish everyone that is his, to look for more correction than others if they provoke him; for more love, more of the rod; more affection, more affliction; the more special love, more special and more speedy correction. This use made Amos of it, Chap. 3.2. You only have I known of all the families of the earth, therefore I will visit you for all your iniquities. Heads of families correct all, and most where they love; children before servants, and of them, those they love, if their love be with judgment, and not blinded with affection.

Wherein hast thou loved us? ] Some take this to be a kind of prevention: the Prophet knowing what this people would say, thus accused, for themselves, he prevents; Ye will ask me wherein I have manifest any love unto you? my answer is ready, and the proof manifest. Was not Jacob brother to Esau? but these are more likely to be the words of the people, for so their ingratitude rather appears, that they would not acknowledge the love of God, but some of infirmity, some of malice and contempt spake thus, Wherein hast thou loved us? In what special benefit hast thou shown thy love unto us? Cyril supposeth that it is likely they remembered the late captivity and calamity God had brought upon them, which did so stick in their minds, that all the good God did unto them before and since, specially spiritual, could not make them acknowledge he loved them.

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

[Reas. 1] Because self love bears rule and sway, which will make him so cover his sins, Job 31.33. If I have hid my sin as Adam, concealing mine iniquity in my bosom. The latter part Tremel. reads, Abdendo ex dilection mei iniquitatem meam. And this is to avoid both punishment from God, and shame from men; naturally they know God is just, and out of his justice will visit the iniquities of men: and they think him as man, and that the Proverb is true, Confess and be hanged; supposing he cannot know, unless they disclose. Therefore to avoid his knowledge, and so his punishment, they willingly smother them. Again, to avoid shame from men, because they will even upbraid them with their sins they have confessed, though happily themselves more wicked, but more covert. Therefore they would willingly, and by what means they can cover them. Oblectat sane flagitium, & tamen ipsius rei nomen aures offendit. Chrysost. Ser. de virtut. & vit.

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

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

[Solut.] It is one thing to commit sin openly, and as it were without shame to profess it; another to confess sin with shame to himself, and glory to God. It is one thing for Zimri, Numb. 25.6. to manifest sin, and another for David, when he is reproved by Nathan, to confess sin. It is not the same: that Absalom commit sin upon the house-top shamelessly in the sight of the Sun, to the dishonor of God and his Father; and Achan confess that was committed with shame to himself, and giving glory to God. To declare sin as they did, is the height of impiety; but to confess sin as these, is the first step to piety; and to cover them, gives small hope of recovering them: The ones declaring, and the others cloaking, argue both their corruptions.

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

[Use 2] To teach everyone to see and acknowledge the corruption of his nature, when he finds in himself all willingness, and endeavor to cover his sin, whether by acousing God or man, or any other creature, specially when he is reproved by the Word of God in the mouth of the Minister, then to seek excuses and pretences, argues a marvelous obstinacy and resolution to continue in their sins, besides the hurt they do unto themselves. The hurt is, first that sin is the greater; he increases his sin, who judging God to be like a man, believes he may escape the punishment of his fault, if he committed it not openly, and so if he cover it. Secondly, he brings more and greater sins upon himself: As in our bodies the neglect of wounds may cause Fevers and putrifactions, and at length death: so in our souls, the hiding of small, is to invite greater; for both Satan is emboldened to suggest more, and, their conscience hardened, they easily receive more. Thirdly, they bring more shame and punishment upon themselves. If the smothering of it here, were the burning of it forever, their policy were not amiss: But when for all this it must come to judgment, their cunning is but cruelty to themselves. What profit is it to a malefactor obstinately to deny his fact to the Judge in his private Chamber, or before some few, when he hath favor promised him, and be made to confess it at the Barre before the whole Country, when his own hand and his fellows in the fact, shall be brought against him, without all hope of receiving anything but severity of judgment, where every excuse and cover he hath had shall increase both his shame and punishment?

Use 3. If this be the corruption of nature, and the sin of this people, let us learn to cast from us the cloaks of shame, and, reproved for our sins, and threatened, let us with the people at Johns preaching, Matth. 3. confess our sins, that we may escape the wrath to come. What else is required of us, than that the Church of God hath usually done? as Ezra 10. and 1 Sam. 7.6. what but that wherein we may glorify God, Joshua 7.19. for in confessing our sins we give him the glory of his justice, as punishing where he was provoked. What? but that we may disburden ourselves, and get a wholesome and sovereign medicine to our wounds. Our wounds have been grievous, as Isaiah 1.6. Our sins as the infection have been declared unto us, our pride, covetousness, &c. let us not cover them either by impudency, or infirmity: let not our proud women say, their husbands would have it so, nor the covetous men, our wives and children must be maintained so: let not the swearer say, he cannot be believed, or utter his wares, or any such cover of state and condition, accusing sometime God, sometime men; for he that threateneth thus the green tree, what will he do to the dry? the natural Olive, what will he do to the wild Olive? Certainly it shall not be so easy to us as to them: but if all will not, let me speak to as many as fear the Word of the Lord: Thou and thy house, thou and thy wife and children, do not hide them, but confess: Remember that, Prov. 28.13. He that hideth his sins, shall not prosper: but he that confesseth and forsaketh them, shall have mercy; so common in experience, that it is a Proverb.

Wherein hast thou loved us? ] This they speak, because of their late captivity, as if for that one cross they were not bound to be thankful unto him for the other mercies: or showing their blindness and corruption of nature, that for one cross or affliction they acknowledged not, nor account of other mercies.

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

[Reas. 1] Because men usually live by sight and sense, not by faith, and so they only see and conceive of things present and before them, as beasts do, and do not look to things past.

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

[Use 1] This teacheth us whence are so many strange practices of the wicked, and passions of God's own in some troubles and disquietness: the wicked offering violent hands to themselves, hanging, stabbing, drowning themselves, though they be in the midst of many blessings, that a man would think they wanted nothing that heart could think or desire. It is not only from the things themselves, which give no comfort, when there is none within, like clothes that warm none but them who have natural heat: but from the blindness of the mind and their corruption, which cannot account nor rejoice in them; but doth often so transport them and carry them out of themselves, that they know not they have any such comfort to delight in, and for ease of one trouble deprive themselves of all. The godly upon some loss or other trouble fall into such passions, as Rebekah and others, their lives irksome and tedious unto them, and find no comforts in all for one discomfort; like children, who if they have one of their trifles they play withal taken from them, cast away all the rest in great discontent, and can find no pleasure in it; like to men, who having an hundred Acres of ground, if one be gained from them by Sea, or wreaked from them by title of Law, take no pleasure nor joy in all the rest. So they in the loss of a Child, take no pleasure, at least in their passion, nor account not of many other of God's blessings, which many of God's, as dear to him as they, have not, or not in that abundance: All this is from the corruption of their nature.

[Use 2] If this be the corruption of nature, and the sin of this people, let us see ourselves in them, and examine ourselves, we shall easily find this in ourselves, being all of one metal. Let us learn to mourn for it, and hereafter to strive against it, esteeming and accounting of the blessings we have, or tasted in former times, though God have given us worm-wood and gall. If any blessing be taken from us, or trouble come upon us, let us be thankful unto God, and comfortable in the midst of other of his blessings: and if we be discontented, let it be with ourselves; if we grieve, let it be at our sins, for abusing such blessings, or walking unworthy of them; and therefore hath God taken them from us. In them let us stay ourselves, as Job stopped his wifes mouth, Job 2.10. when she moved him to discontent and discomfort. And in the mean time let us labor for good consciences and sound spirits, the feeling of God's favor, and assurance of his love; so shall we bear all our infirmities, Prov. 18.14. And grief or losses to him shall be but as so many sparks falling into the the Ocean. Chrysost. de vita recta, Hom. 25. ad popul. Ant. 12.1. d. 2.

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

Was not Esau Jacob's brother? yet I loved Jacob.] They were in many things equal, and in none Jacob before, but Esau; yet here is a close preferring of Jacob as chief man in the family, and notable as by somewhat in himself to overmatch his birthright, and make him more acceptable, and more allowed of God, which is his piety. The like is Gen. 5.32. Shem is put first, though not the eldest of the three: for this, because he was greatest in God's books for his piety. In our common speech we so speak, when we show our account of one, such an one, such an Earls or Lord's brother; here though we speak of the brother, we imply a greater dignity in the Earl: so was not Esau Jacob's brother? here Jacob is preferred.

[Doctr.] They who are in privileges of the flesh and worldly respects inferior by much to others, are in the account of God not less, but greater, and more honorable, if they have piety with other virtues and spiritual graces, which others are contemners of.

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

[Reas.] Because God sees not as man sees, he loves most that in men whereby they are likest to himself, that is, their holiness & piety, and other virtues, which are above other privileges of the flesh. Men judge by the outward condition, as the Barbarians did, Acts 28. and as Zophar did, Job 11. But so doth not God, he sees what is in the heart, and what doth truly deserve.

[Use 1] Then let not men carry themselves high upon the privileges of the flesh; as Esau is no whit better for being the elder brother. Ishmael was elder, yet Isaac was accepted. One Nation may be more noble and honorable than another, yet God respects not that: But in every nation he that feareth him, and worketh righteousness, is accepted •• him, Acts 10.35. Nabal may be richer, Achitophel wise • 〈◊〉 Absalom fairer, Tertullus or Herod more eloquent than many of God's people, yet less in God's esteem. It is a greater honor to be the sons of God, than the heirs of Monarchs, and so Moses counted it. He refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of God, Heb. 11.24, 25. And hence it is, that when the very Disciples of Christ began to grow proud, that they could subdue devils, &c. he corrects them, and tells them there was another thing wherein they were rather to rejoice. Luc. 10.18, 19.

[Use 2] Let us learn to imitate God, to prefer such as are godly in our esteem. This is made one note of a man that shall come at last to God's holy Mountain, that in his eyes a vile (that is, a wicked) person is contemned, but he honoreth them that fear the Lord, Psal. 15.4. This is to be like unto God, who respected Mary though she were poor and mean, Thou hast regarded the low estate of thy handmaid, Luc. 1.48. And this Saint James teacheth us, that it is not agreeable to the Christian profession, to have the faith of Christ in respect with persons, to prefer a man because he hath a gold ring and goodly apparel: but saith he, Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith? Jam. 2.2, 5.

VERSE III.

ANd I hated Esau, and made his mountains waste. ] Some think that this is only added to prove his hatred to Esau; viz. You may easily see my hatred: when as that famous mountain Seir, where there were so many Dukes, as Gen. 36.15. ad finem, is now without any dweller, and all the Cities and habitations of them are destroyed. Which thing as it is true, and we doubt not in part the meaning of this place, yet not the whole, because the Lord aims not so much to set out his hatred to Esau and his posterity, as his love to Jacob and his: therefore there must needs be somewhat more in it, that is, the dissimilitude or dislike effect, to show his love to them, which riseth thus: Those whom I love, I keep them in their country, and suffer them not to be led captive; yet if for correction I suffer the enemy so far to prevail, I do again reduce them into their own country, and give them their own land, and the comforts of it. On the contrary, those whom I hate, those for their sins I cast into banishment, and never bring home again: but let their land to be a dwelling for beasts, Dragons, and such like. Now the former I have done to you who are Jacob's posterity, and the latter to Esau's; now contrary effects have contrary causes. So then as they may see in them my hatred, so in yourselves ye may apprehend my love, who are now at home in your own Land and Country, and enjoy your comforts in your Country. This then apparently shows his hatred to Esau's posterity, as in spiritual things, the Apostle being interpreter, Rom. 9. so here in temporal things, and closely and by comparison his love to Jacob's seed, and to this people. The first only to the children of promise, but this to all, even the whole seed, and not they only which were blessed in Isaac.

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

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

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

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

[Sol.] It is true, that as among the Grecians they had an Ostracismus, a Law to banish everyone that excelled other in riches, or in honor, or favor, or eloquence, and wisdom, yea, in their outward justice: As Aristides was banished Athens by the voices of all, even a rustic who knew him not by face, but because they called him just; so falls it out in the world, and in the kingdoms of it, that they do expel those who profess Christ and piety, but that is nothing against this: First, for that which Justine Martyr saith, Epist. ad Diognetum, de Christianis; Omnis peregrina regio, patria est eorum, & omnis patria est peregrina: Every foreign Country is their home, and at home they are strangers, and so they not banished wheresoever. Again, because this comes only from the malice and displeasure of men, and is a favor of God, that they are enabled to part with all for his sake, as Act. 5.41. so we may rejoice if we be counted worthy to be exiles for his name; but this here spoken of comes both from the wrath and displeasure of God and man. Further, as Causa, non poena, the cause, not the punishment makes a Martyr; So Salvian speaketh of a double captivity, or of two sorts of captives; one who are extrinsecus carne, captives outwardly in the body, others, intus mente captivi, inwardly in their minds, and affirmeth, Of two great evils, I suppose 'tis more easy for a Christian to sustain the captivity of his body, than the bondage of the soul. Now they which are captives in body for this, are freed in their minds; and e contr. they who hold them captive, are most captive; for they are in their minds so, as 2 Pet. 2.19.

[Use. 1] This may teach all such as may fall into captivity and exile, that when it betides them, they should learn to groan under it, as under the manifest sign, yea, and the thing that is the wrath of God: for if they may and ought to apprehend God's displeasure, when their land brings not forth abundance to them and their use, what, when it bears not them any longer? But this lesson you may teach those that are in captivity, we neither are, neither are we in fear of it. I answer, that men careful of themselves will learn and regard medicines or prescriptions before they have need of them, especially if there be any likelihood they may fall into a disease, lest the remedy not ready, the danger may be, and prove the greater; and the knowledge of anything is no burden. So in this. But have we no fear of this, that we have no need to learn it? What then meant this late and most horrible treason or practice, that every Nation, Christian or barbarous, whether Turks, Tariars, or whosoever, heard of? If our Papists, the greatest enemies of Christ this day the world hath; if our Pseudo-catholicks, the most despiteful enemies to the King and his posterity, to the State and the prosperity of it, to the Church and the peace of it, had prevailed in their designs, what would have been our condition but this? Questionlesse either must it have come to cutting of throats, and the spilling of our blood, after which the Scarlet-whore and her whorish brood hath a long time thirsted, or else this captivity and exile, if not carried out of our own Land, yet made slaves in our own Land; for they that had remained, should have served a stranger in their own land, Deut. 28.49, 51, 52. and verse. 66, 67. for whereto else tended this, but to bring in a foreign power, to the slaughter of most, and slavery of the rest?

[Use. 2] Then is it a special favor to be acknowledged, and God to be with all thankful minds glorified of all those, who find that they are kept in their own Land, not unthankfully as this people said, Wherein hast thou loved us? when they had this benefit. But herein hast thou loved us, that we are not carried or taken captive, that our Cities and Towns are not laid waste: it is for us in respect of many other deliverances, and preservations from dangerous attempts; so of this last not the least but that which is every ways the greatest; for if it was the horriblest and most fearful treason that ever was plotted, if the danger of overturning the Church and State the greatest, if the confusion to us and ours the most fearful, if the greatest sign of God's wrath and displeasure, if they had prevailed not only to lay the Parliament-house wast, when they cried, Raze it, raze it even to the ground; but to overthrow both Church and Common-wealth, when their condition that had been blown up with the House, and then perished, had been better than ours who were out of it: when our men were appointed for the swords and slaughter, our Wives and Daughters for rapes and adulteries, and after to the Sword; our children to have been dashed in pieces against the stones of our streets, our Cities to have been set on fire over our heads, and all our wealth to have been a prey for desperate and forlorn wretches: Then, that God hath delivered us from all this, it must needs be a token, yea, the greatest of his favor and love. He that seeth it not, is blind; he that seeth it, and doth not acknowledge it, is unthankful; he that sees and acknowledgeth it, and doth not praise and magnify God for it, is very wicked and impious. If it had been the preserving of goods alone from the spoil, if our Cities alone from burning, if our children only from perishing, if our wives only from rapes and uncleanness, if our lives alone from death, and our souls from the grave, the least of these, and any one of them had been a special favor and sign of his love, what, when not one of these, but all? The preservation of them continually, and every day, when there is none that hunts so after them, and seeks extraordinarily by malice to take them away, is a favor and a sign of his love. More, when they had laid their counsels thus deep, and sought it so dangerously, if he had revealed it half a year since in the beginning of the plot, it had been a token of his good will: but when it was come to such ripeness, and as there was but a step betwixt David and death, so not a night betwixt us and confusion; it was much more. Therefore to set forth his love, he brought us within the sight and smelling of the danger,

His mountains wast. ] Mountains are for strength, for the defense and preservation of anything, and by them is signified the greatness of Edom, and all his power and strength; and Metaphorice, the great and mighty men, as Mich. 1.4.

[Doctr.] No outward thing can privilege a man from God's judgments, or be a sanctuary to save any from his wrath and displeasure, when he will punish and execute his wrath.

And his heritage a wilderness for Dragons. ] Mount Seir it was Esau's inheritage and his posterity, not only left then of his father, but given him of the Lord: Joshua 24.4. Notwithstanding when they had defiled this with their sins, as followeth in the next verse, the Lord cast them out, and made it cast them out, that it was no longer inhabited by them, but possessed by Dragons.

[Doctr.] They who defile their land and inheritage by sin and wickedness, shall be cast out of it, and it shall spew them out. Vide Mich. 2.10.

VERSE IIII.

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

Though Edom say, ] The first part is the anticipation or preventing of them, setting down under their person the swelling and proud words and speeches they would speak and utt • r: That is, I have said, I will lay her mountains and Cities waste; but they in the pride of their own hearts, and confidence of themselves and their own strength, as if they were able to resist me, and to strive and stand against my power, utter such vain hopes and bragging thoughts of their own, yet shall all be but in vain. Thus they say, We are impoverished. The Idumeans being expelled their Country, carried into captivity for their sins, and wandering in another and strange Country, are not for all that humbled for their sins, nor seek not unto me; but in their impoverishment and banishment they thus say, For all this we will return, and be built: we by our own strength and power, in spite of who saith nay, will come home home again to our Country, shake off the yoke of our enemies, and will build and establish Idumea again, and all our Cities.

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

[Reas. 1] Because he might know to lessen or increase them; how to remove them, or renew them. As the gold-finers, when they have put their metal into the furnace, look ever and anon how it purifies, or how the dross cleaves to it, they may put out, or put further in; add more coals, or blow more vehemently. So in this, affliction is the furnace.

[Reas. 2] Because he hath tied himself unto this by his word and promise to hear and regard their prayers and repentance, when his judgments or chastisements drive them, to see and acknowledge their sins: 2 Chron. 7.14, 15. If my people which are called by my Name, humble themselves, and pray, and turn from their wicked ways, and seek my face, then will I hear from Heaven, and will forgive their sin, and will heal their • an • . Now mine eyes shall be open, and my ears attent to the prayer that is made in this place.

[Use 1] For the time past, the time of our late judgment of the Plague, if it may be counted late, which is yet upon us; the Lord hath taken notice of every man's profiting, or not profiting by it; either how he was humbled, or how he still held out; whether as Ephraim, whether he lamented his sins, and turned to God, or as Edom he held out, and promised to himself the repairing of any loss whatsoever, of his wealth, by following his Trade more closely; of his wife, that he may have another, and money with her; of his children, he is young, he may either have more, or he is eased of the care and charges of them: howsoever every man's carriage and fruit hath been, the Lord hath seen it; which is matter of comfort to as many as have been truly humbled, the Lord hath seen their hearts, heard their prayers, accepted their repentance, the fruit whereof they now enjoy, that they live to praise God, Isa. 38.19. But it is matter of terror to as many as either contemned this duty in others, making the public humiliation a means or cause of increasing the Plague, or neglected it in themselves, or performed it only in subtlety, making a show of that they had not; seeming to be truly humbled, and willing to forsake their sins, when it was but in cunning to get his hand removed, which seemeth to have been the state of most: which howsoever it was not so well discerned then, yet it hath appeared since even to every man: For the benefit of the Winter is chiefly seen when Winter is gone; for the springing plants, and the trees clothed with leaves and fruit, tell us by their pleasant show how they gained by winter: And if men, then God much more; be not then deceived, God is not mocked. And as his taking knowledge of the humiliation of the good be to reward them, what of your deceits but to recompense? Though Pharaoh deceived often, and his own person escaped, yet the Lord paid him home at last in the Red Sea.

[Use 2] For the present time, or that is to come in every judgment and affliction, whether poverty, banishment, reproach, disgrace, disease, or any other thing, the Lord he takes notice how thou art affected in them: whether thou art patient, or murmuring; whether thou art comfortable, or heartless; whether using lawful means, or unlawful; whether trusting in them, or relying upon him. Then see thou be the same in secret; or when thou art turned to the wall, as when the Minister or thy well affected friends are with thee; not as many who have good words, show great patience before some men, either that the Minister might praise them at their burials, or others might commend them after they were gone from them. But think when they are gone, the Lord stands by thy beds side, or is in thy secret closet, yea, in the secrets of thy heart, and takes notice of all things at all times.

[Doctrine.] Wicked men, the posterity of Esau, when they are down and decayed, impoverished, or any way afflicted, think to repair themselves, to overcome the judgment, and recover themselves of themselves, and by means they like of, and pleaseth their humor, without seeking the Lord; manifested by these Edomites, also by the Ephraimites, the most of them, and the worst, Isa. 9.9. who said in their pride & stoutness of heart, the bricks are fallen down, but we will build with he •• en stones.

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

[Reas. 2] Because they are ignorant of God, the Author of their trouble, and impute it to fortune or other second causes, which they doubt not, but of themselves, and by such means to fortify themselves against, and to repair and recover that they have lost.

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

[Use 1] This being so, consider if we have not many wicked men, many Edomites who are desirous and do practice to raise up themselves without the Lord by unlawful means, and never humble themselves to him; and If formally they do this, yet trust more to these. Amongst these the chief are our Papists, who having their mountains and Monasteries laid waste, their habitations made a wilderness for Dragons, and being impoverished by the just judgment of God upon them for their Idolatry and mystical enmity against Christ, by the hand of King Henry 8. in policy, and of Qu. Elizabeth of blessed memory, in piety and policy, they resisting of God, as if they were stronger than he; have assayed as heretofore, so of late to renew and re-edify their desolations. But by what means? not pre • ibus & lachrymis, the weapons of the Church; but by fire and sword, by fraud and cruelty, seeking to build again their desolate places, and to lay the foundation of them in the blood of the King and his seed, the Peers and Prelacy, the Gentry and Commons of the Land, all which is without God; for he will build his Church sanguine Martyrum, by the blood of Martyrs shed by others, not by the blood shed by these who account themselves Martyrs. And though some deny that they are not all such, and that it is against charity to think so of them, because they seem now to condemn this more than barbarous enterprise; I think (as every man abounds in his own sense) I should do them no wrong; nay, every learned Papist, if he were in place where he durst speak it, would not think I should do him wrong, if I should judge him, disliking this which is so meritorious and commendable by their doctrine and practice: for if for one, and the King, to lay their hands upon the Lord's anointed, why not for the rest? And for others of them; though a little human pity makes them a while to abhor them, yet the schooling of a Jesuit or Priest will easily and in short time harden; and I doubt not, but he that seems now most pitiful, would have been an Edomite, as Obadiah shows them what they were, by telling them what they should not have been, verse. 11, 12, 13, 14. But to leave these, we have others, who imitate the Edomites, would raise up themselves by themselves and evil means, not seeking to the Lord: he that is in disgrace seeks to rise by undermining of others, and by flattery and fraud to make himself great again. In sickness to expect his health by unlawful means, or unlawfully using them, seldom, or not at all seeking the Lord: In poverty and decay, by lying, and swearing, and deceiving, and breaking, which once done, is better then many years trading.

Yet saith the Lord of hosts. ] Here is the second part. God's threatening against their swelling brags; vowing as it were to disappoint all their Counsel and endeavor: And to the end that they may be assured, it shall be so, the Lord sets himself down, with such an adjoynt, as may assure them, he is able to do what he saith he will, for he that speaks this, is the Lord of Hosts, such, and so great, and mighty, that he commands all creatures to help and hurt, whom, and when he pleaseth, to save and to destroy, to further and hinder; as the general Commands all the army, and all the Bands, so he all creatures.

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

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

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

[Use 1] This may teach every man, when he finds any of the host of God against him, any creature to work for his hurt, to affront him in body, and goods, and name, or howsoever to say as 2 Sam. 26.10. Let him curse, because the Lord hath said unto him, curse David: who shall then say, wherefore hast thou done so? So bid him curse not as sin, but as a punishment or judgment, or chastisement; for he cannot be author, but ordinator peccati, one who doth dispose of their sin and evil, to the end not they, but himself aims at. The malice is Shimei's, the Lord he disposeth it, to afflict David to humble him; so in every particular thing, thy meat and drink, the air, fire, water, beasts, any creature, man, great or small; if they hurt, say it is the Lord who bid them; complain to him of it, seek to him for redress of it, humble thyself, and by the mediator seek reconcilement: they who are annoyed by a band of men, or the wing of a battle, will seek redress from their Captain, or General: So here, as Act. 12.20. Herod was highly displeased with them of Tyre and Sidon, but they came unto him with one accord, and having made Blastus, the kings Chamberlain their friend, they desired peace, because their Country was nourished by the Kings Country: So seek to God on whom you depend. Otherwise, if Absalom will stand out, when Joab, and the rest of the Host is sent against him, he must look to be pierced with darts.

[Use 2] To teach every man who would have the Host of God to be for him, and with him, to pray unto God, the Lord of Hosts, who can dispose of them, who hath them all at command, who can take from them their malice and malignity; or as a wise Physician, make a wholesome medicine of that which is poison; for he hath far more absolute command of them, then any General over his soldiers, as the Centurion insinuates, Luk. 7.7, 8. Hence did Jacob, when he feared Esau, and his band, pray, Gen. 32.9. and found the fruit of it; cap. 33.4. Hence in the Gospel, they sought from him the ejection and dispossession of Devils, of what number and quality soever, the curing of diseases, the rebuking of winds and sea, the conversion, or restraining of enemies; for he was the Lord of Hosts: so must we still, for he is the Lord of Hosts. Means we must use; as for defense, weapons; for health, Physic; as the Jews used the disciples, but he must be looked unto on both sides; because he is the Lord of Hosts: for that any can help, that is not from themselves, but from him.

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

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

[Doctr.] All the hopes and endeavors of the wicked shall be frustrated and vain, so that that which they hoped to establish themselves by, shall be their ruin, God will destroy it, & after them by it; so here, & Ps. 112.10. The wicked shall melt away, his desire shall perish: all their studies, counsels, desires, endeavors; this hath usually fallen out, as Hosea 10.6. Ephraim shall receive shame, and Israel shall be ashamed of his own Counsel.

[Use 1] No marvel then if we see every day wicked men disappointed of their hopes, when they think by any unlawful means, to build up, or edify themselves, their names, houses, or posterity, they may happily build a while and prevail, as Babel; but it will be their ruin; nay it hath been to many of them, by usury and oppression, they have got lands and livings, they have left them to their babes; they have built houses, and called them by their names: but in a few successions how they are destroyed and come to others, how they hold not herein to the third heir, how they have been their destruction, who sees not? so for ambition, many seeking to rise like Haman, accusing, despising and maligning the people of God, have had like ends and destruction: above all we may remember, as others, so this last enterprise of the Papists, with joyful remembrance, I pray God with as thankful hearts and lives, how God hath disappointed the hope of our wicked, perjured, and perfidious Catholics and Papists; who had thought to have built up themselves, and to have reestablished all their Idolatrous estates, by their bloody and cruel, barbarous and savage attempt; yet that they built, God hath, and none else destroyed, and we doubt not, but it will be to their greater ruin among us: for howsoever the State hath used too much mildness towards them, yet they will, no doubt, upon this, lay to their hand, and draw forth the sword.

[Use 2] To admonish a State, as ours, that it will be in vain for them, to imagine to establish themselves without the Lord, by using unlawful means, and policy; for God will destroy them. The danger hath been lively before our eyes, upon that connivence of ours, and little strength they had gotten: what if they should be suffered to grow with us? is not that which Pharaoh feared of Israel, (Exod. 1.10. Come on, let us deal wisely with them, lest they multiply, and it come to pass, that when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the Land. ) more justly to be feared of these; for they never held it lawful to take away lives of Princes, to take up arms against them, to depose them, because they were Idolatrous, and rejected of God; But these do as Simanca in his institutions, Tit. 23. sect. ii. and 13. and Dominicus Banns in 22. Sum. Tho. quaest. 12. Art. 2. that subjects are bound to deny obedience to such Sovereigns, and to take up arms against them, if they have power to do it; for by Heresy he is deprived of all dominion, and he expresseth himself what is meant if they have power, because, saith he, with great detriment, with the danger of life, and loss of goods, they are not bound to take arms against them, or to exempt themselves from obedience, if they be not in danger of a mortal sin, that is, of falling from the catholic faith: and therefore it follows, that the faithful of England and Saxony are to be excused, who do not exempt themselves from the power of their Princes, neither take up arms against them, because they have not power to make their wars against their Princes, and they are incident to great perils if they stir. By which it is apparent that they wait but till they have strength, if their secret plots be thus frustrated. So that he which will speak for favor to be shown towards them, he is either ignorant of this, or else he is a secret enemy to the State in plain reason, besides the judgments of God, who will overthrow, when men think thus to build.

But I will destroy it. ] The Lord takes this to himself, to overturn all their buildings, and destroy their strength, and their kingdom.

[Doctr.] It is the Lord, that as he plants, so pulls up Kingdoms, Nations, and men, that casts out and brings in, that sets up and pulls down, that make and destroys states public or private at his pleasure; they are all in his hand, and done by him, and fall not out by any fortune, or by an ordinary revolution and vicissitude of things; or yet from men, though they be the means, but this evil is of the Lord; as here: so, Micah. 2.4. Jer. 18.6, 7. O house of Israel, cannot I do with you as this Potter, saith the Lord? behold as the clay in the Potters hand, so are ye in my hand, O house of Israel. Dan. 2.21. He changeth the times and seasons, he removeth Kings, and setteth up Kings; he giveth wisdom to the wise, and knowledge to them that know understanding. Luk. 1.52. He hath put down the Mighty from their seats, and exalted them of low degree.

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

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

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

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

[Use 2] If our bloody Romanists had prevailed in their barbarous, and cruel plot, to the supplanting and overthrow of our Kingdom, Church, the burning of our Cities, the raizing of our Towns, the sacking of our houses, and our utter ruin; we ought to have looked unto the Lord, who destroys and pulls up, and they but only the instruments of his wrath.

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

[Answ.] I justify them as much as Luke did Judas, and Herod and Pilate the Rulers and the Jews; because in the Crucifying of Christ they did the secret Counsel of God. Act. 4.28. who were condemned to Hell for resisting his revealed will, and committing murder, and so must these without speedy repentance: Besides, God's and their ends were indifferent, God had done it to purge the Land of us, and of our sins: and that in just justice, they of malice, and for our principal good, the profession of Piety, and the Gospel, and the hatred of their more then heathenish Idolatry.

[Use 3] To teach us if we would not be destroyed and rooted out, if we would be established and confirmed, in despite of all Papists and Atheists to seek to have the Lord on our side, If he be on our side, who can be against us; or if they side against us, they shall not prevail to destroy us, for if he only destroy, then no other can. Then, though they provide their great armies, though they have their secret plots, though they straw our ways with Gunpowder, yet iniquity shall be upon the wicked, and we shall escape, and as we have, so shall we still have occasion to praise God, singing, Psal. 12 4, and 12.9. For he only destroys and saves; when he will save, nothing can destroy, & e contrà, Men and Munition, wise counsellors, grave Senators, valorous Captains, resolute Soldiers are some helps and means; It may be good, to have peace with other Nations and Kingdoms, about them: But to establish a State, to keep it from falling, nothing can be sure, but to have peace, and be at one with God, that we may have him our protector, then shall we not only not fall and perish, but be without fear. What need he fear the world, who hath God to be his guardian?

And they shall call them, ] the second thing that God theatens is shame to their destruction, reproach, and disgrace from other nations and people, scorn, and contempt, expressing how great their misery should be, when as for it, they should become a by word to other people and nations: They shall call them, that is, other nations that live about them, or pass by them, or hear of them, shall take as it were this parable against them; And say, this mountain of Seir is a border of wickedness, a region whom God hath cursed for their sins, and laid wast for their iniquity, this destruction is not come unto them by chance, or natural and human revolutions, and courses of things, but for their wickedness, and impious manners hath God cursed, and destroyed them forever.

[Doct.] God makes men odious and contemptible among men, a parable and by word for their sins and iniquities.

The border of Wickedness the people. ] from their judgment and utter destruction, they gather their sin, and God's wrath, as the cause of their ruin and desolation.

[Doctr.] From the general judgments of God upon a Country, or Nation, men may gather their sins, and God's wrath, their deserts, and God's displeasure: So here, and threatened beforehand, Deut. 29.21, 22. and 1 King. 9.8, 9. and Jer. 2 • .8, 9. And many Nations shall pass by this Citty, and they shall say every man to his neighbor, wherefore hath the Lord done thus unto this great City: Then they shall answer, because they have forsaken the covenant of the Lord their God, and worshipped other gods and served them.

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

[Use 1] Then have the ministers of God done us no wrong, when for the general judgment that hath been upon our City and Land, the spreading and devouring Plague, they gather and affirm that we are marvelously defiled and polluted, even the border of wickedness: Some wrong might haply have been done to particular men, so to judge of them, when men either have not committed these sins which deserve it; but for some other cause it is befallen them, or they have humbled and reconciled themselves unto God, which another cannot so discern; But to the general there can be none, seeing God useth not to bring general Plagues, but where the sins of men are general and full; whereas then the whole head hath been sick, and the whole heart heavy &c. Isa. 1.5, 6. It must needs follow that such hath been the state and time, covered with iniquity; for wise Physicians do not administer Physic, for the whole, when one part only is ill affected; nor just magistrates do not shake or smite all with the sword, when a few have offended; much less will God, only wise, and the most righteous judge, destroy the righteous with the wicked, send a general judgment, when but a few have deserved it: one man's sins may be an occasion of it, but the merit is general, as in David and his people. 2 Sam. 24.1.

[Use 2] If others, passingers, lookers on may thus gather, what may those who suffer themselves, how may they gather their sins and his wrath: That their sins are many, and their fallings away general, because their judgments are thus; The one the cause, the other the proof, as did Daniel. 9. a 5. ad 15. So may we from our general judgments, argue our general Apostasy and Impiety.

They shall call them the borders of wickedness. ] The first of God's witnesses of such as give testimony to his judgments, and the uprightness, and justice of them, is the heathen, and other nations, who know him not aright.

[Doctr.] God will have witness and testimony of his judgments, from wicked and profane nations and men, the wicked shall be witnesses of his judgments, upon others; so here, so Deut. 29.22. Dan. 5.22. Revel. 18.8, 9. Psal. 58.7, 10. Dan. 3.22, and 6.24.

[Reas. 1] Because God will not only, as is said of wisdom, be justified of his children, but of the wicked and profane; for that may have some exception against it, lest it should be partial, this none in that kind, but God wresting this from them, making them as Balaam's asse, to speak against nature, so they against their minds.

[Reas. 2] Because they might be without excuse, when the judgments of God come upon them; they have not humbled themselves, when they were made eye witnesses, or such as had certain notice of God's judgments, so Daniel infers, Dan. 5.22. and without doubt, that is it which doth amplify the sins of men, to make them riper for judgment, as of Cain and Lots daughters.

[Use 1] This may teach us, when we hear of wicked and profane men, speaking of the judgments of God upon others, not upon God's people only, which they may do in hatred of them, because they like Israel sacrifice that to God, which they as Egyptians worship as God, their lusts and affections and such like: Nor upon such, whose persons for some private respects they hate; but others, whose persons and sins they liked well enough before the judgment, yet now they speak of them, and give testimony to the judgment of God as just: For, say they, he was an adulterer, an usurer, an oppresser, or a grievous blasphemer; when they live, not in the same judgments, nor in the same sins, but in as great sins of another kind, living void of the fear of God, being wicked and profane; therein observe the wisdom and providence of God, which makes even the wicked to witness for him, who by his powerful providence makes the wicked (whether in truth or hypocrisy it skills not) give testimony unto him, if the good will be silent; as these hold their peace, the stones shall speak: one instance we have worth the noting, agreeable to the times; our Papists, for their late more then hellish plot, are taken, and nye to their deserved ruin and confusion: they who are out of the snare cry, It is just with them; whether they speak out of ignorance and human piety, or out of cunning and dissembling policy, (very tolerable in their superstition for the Churches good) it skills not much; as Philip. 1.15, 16. If such comparisons be nor odious; howsoever God is justified, and he hath testimony of his justice from the wicked, while they say; These are the border of wickedness, these are but a few desperate Papists, and this is just upon them.

[Use 2] To teach men, though wicked; yet by the company, encouragement, example, or applause of other wicked, not to commit that which may bring the judgment of God upon them: for come when it will, they shall be as ready as other to justify God, and condemn them, (whether in hypocrisy and sinister respect, it is not to the purpose, or in truth) when the other did not so strengthen their hands to sin, as that will press them, and make their hearts to sink in them. But let them learn to look to those judgments, of which God hath made them eye witnesses, and given them as certain intelligence of them, and humble themselves to God, and avoid such and the like, lest as they give now testimony to the justice of God in seeing his punishments upon others, so others may give of them, yea and by such things their sins be made the greater, and their judgments be the heavier.

The border of wickedness. ] That is, a Nation or Country, where the people are marvelous wicked, who have this recompense for their wickedness; insinuating in them the cause of their destruction, the moving and deserving cause their sins.

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

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

[Doct.] When the Lord bringeth vengeance and punishment upon the wicked, it is in indignation and wrath, whether temporal or eternal upon few or many. Isa. 27.4. God saith in his care of his Vineyard, fury is not in me, by the opposition and comparison, we see his fury against the wicked: he corrects his own in love, not in anger; but he is as fire, which hath no pity against wicked men, Rom. 2.6, 8. who will render to every man according to is works: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, and Rom. 9.22. Jer. 10.25.

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

[Reas. 2] Because the Lord accounts them as enemies and adversaries, such as he hates and abhors. Psal. 5.6. now when men come against their enemies, it is in indignation and wrath, as Isa. 1.24. Therefore saith the Lord, the Lord of hosts, the mighty one of Israel: Ah I will ease me of mine adversaries, and avenge me of mine enemies, mourning that to them he must come in wrath as to enemies.

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

[Use 2] To admonish wicked men, to carry themselves very warily, and to take heed, how they procure punishment by their sins, not only for the thing it self, but for the affection wherewith God will lay it upon them. The thing of it self is heavy enough, intolerable to be borne, which the children of God with all the helps and stays they have, have enough to undergo, and not to faint under, how is it to them, who are void of such things? But how when they only want not it; but this is added, his indignation and wrath: grievous to a patient, is the lancing, cutting, searing and corcives of the Chirurgeon, though he do it with all the love and care he can possibly, and express his fervent desire to cure them: how grievous would it be; if he should come raging, and seek to fill himself with wrath and indignation, when he comes to it: so in this. As the prayers, and sacrifices of the wicked, are abominable; how much more, when they are offered, with a wicked mind; so in this, if they be heavy in themselves, what? when they are brought upon them with indignation and wrath: the wrath itself is heavy, the messenger of death; what? when such a thunder shall bring such horrible hail. Be admonished, then, you wicked ones, great and small, he respects not persons and do not make sport of your sins: think not, when God shall come to judgment, your riches, or honors will bear it out; for not as he is a Judge, much less, as he is an ireful one, and full of wrath, and comes with indignation, will he be abused.

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

[Doctrine.] The punishments and judgments of the wicked, though often long in coming, they are always long in continuance, they are utter and perpetual destructions: So here, forever. Isa. 27.7, 8. Psal. 37.18, 19, 20. Jer. 30.11. Mich. 7.10. And as in this life, much more in that to come. Jude, verse. 13. Math. 25.

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

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

[Use 1] This, as the former, teacheth a manifest and smoother difference betwixt the correction of the good, and the punishments of the wicked; when one is temporary, the other perpetual and eternal, here and after: with his, he deals only in the branches, with the wicked in the roots; his are as vines, the other as briars and thorns: The husbandmen, though they set the fire often to the thorns, and use the axe to the rooting and stocking of them up, yet to the vines do they never; sometimes they unbare the root, and use a pruning knife, to prune and purge them, that they may abide still in the Vineyard, and bring forth fruit.

[Use 2] To teach us to see the folly of the wicked, and not to imitate their practice in sin, for their pleasure, seeing their judgments are thus, Rev. 2.27.

[Use 3] Not to envy their prosperity, or be offended with their flourishing estate, vide Mich. 7.10. ult.

VERSE V.

ANd your eyes shall see it, ] The second witness of God's judgments upon Edom: the Church, her eyes should see it: these God calls to give testimony of it; and that they should be witnesses, without exception, he saith, they should see: for one eye witness is more then ten others, for it is a sense nothing so soon deceived as the hearing; by it we judge more certainly: that is, I have said it, it shall be most certainly, my threatenings shall not be in vain, for your eyes shall see it; which, unless I make my word good, cannot be, and thou shalt be a witness? that thou mayst see, when no such thing is befallen thee, that then I love thee: Seeing, after the Hebrew, is put for seeing with pleasure and delight, when, or because that comes to pass, we wished: So here, and Mich. 7.10. Psal. 54.7, & 35.21.

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

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

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

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

[Doctrine.] The Church and Children of God, may rejoice at the destruction and fall of their enemies Mich. 7.10.

[Doctrine.] As God will have testimony from the wicked, of his judgments; so especially will he have his Church and Children witnesses of them: So here. Therefore did he in the sight of Israel, lay so many plagues and judgments upon Egypt, Pharaoh, and his people, and his small destruction in their fight, they standing upon the shore, he and his Host drowning in the Sea. Exod. 14. Hence is it, Psal. 58.10. The righteous shall rejoice, when he seeth the vengeance; he shall wash his feet in the blood of the wicked, and Psal. 97.8. Zion heard, and was glad, and the daughters of Judah rejoiced, because of thy judgments O Lord. Mich. 7.10.

[Reas. 1] Because they might fear, and be affected with them, to grow better; and to restrain and reform their ways by them. If the judgments of men must effect such a thing in them, Deut. 13.11. much more the judgments of God. And if the hearing of them, more the sight, for this affecteth more, as to pity and compassion, to joy and gladness, to anger and wrath, so to sorrow and dislike.

[Reas. 2] Because they might magnify and praise him, his wisdom, power, justice; as here: for though he wring it from the wicked, where it seems to be without partiality, as not this; yet is this far more acceptable to him, their praises as their prayers, for they are done willingly, cheerfully, sincerely, all which he loves. Besides, they are from those he loves, and so the things better affected.

[Use.] To teach everyone that is God's, what is his duty, what he ought to do; namely, not to shut his eyes at the judgments of God, but to open them wide, and to behold all his judgments. It is the part of children to observe all the works of their fathers, that they may imitate some, and admire others; love them for some, and fear them for others; yea, their works, whether they touch themselves, or their fellow-brethren, or the hired servants: so is it the part of God's children to observe all his works, his meekness, mercifulness, goodness, patience, and long suffering, to admire them, to imitate his bounty, care, providence, and riches in benefits towards them, to love him, his judgments, to fear him. If upon their brethren, to know they must look for the same, as they hope for the goods and blessings, so expect the evil and correction. If upon hirelings, as they think God will deal far better with them than the other. If he care for servants, more for sons; so to think he will no less spare them than servants, because they think he loves them; his judgments then must they especially look upon, and consider. As children are specially affected with their fathers anger, when it is but against servants or others; then they fear and tremble, seek to please him, and to avoid such things by which he is provoked, especially when there is any good nature in them at all: so ought they, that as it is written of the Lion, that he trembles to see a Dog beaten before him; so if they have any alliance to the Lion of the Tribe of Judah, they must see and fear, fear and flee when the wicked are smitten, more, when it is upon his own who are in the Church, and of the Church, as David, Psal. 119.120. My flesh trembleth for fear of thee, and I am afraid of thy judgments. And 2 Sam. 6.9. And David was afraid of the Lord that day, and said, How shall the Ark of the Lord come to me? And Act. 5.5, 11. And Ananias hearing these words fell down, and gave up the Ghost, and great fear came on all them that heard these things. And great fear came upon all the Church, and upon as many as heard those things; not on as many as take no notice of the judgments of God at all, as not of other of his works; but as they think all things fall out by natural course or common skill, and providing and fore-cast of men for good, so they think for evil; and as they are not affected with God's blessings to love him, because they are common; so not with his judgments, but only when they feel them.

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

[Doctr.] The Lord he often descends to the infirmities of his, to let them see their desires upon their enemies, and to see their destruction as here, so Psal. 37.8, 9.10. Cease from anger, and forsake wrath; fret not thyself in any wise to do evil, for evil-doers shall be cut off; but those that wait upon the Lord, they shall inherit the earth: for yet a little while and the wicked shall not be; yea, thou shalt diligently consider his place, and it shall not be. Psal. 59.10. The God of my mercy shall prevent me, God shall let me see my desire upon mine enemies. And Psal. 54.7. For he hath delivered me out of all trouble, and mine eye hath seen his desire upon mine enemies. Israel saw Egypt's ruin, the Jews Haman's and their enemies; Daniel his accusers, Dan. 6. Peter, Herod's, Act. 12.

[Reas. 1] Because he might strengthen and confirm the weak faith of his children, which would often stagger in this kind without these stays, as the best have done upon the sight of the prosperity of the wicked, as David's, Psal. 37. and their suffering at their hands: Therefore God deals with them as Parents with their children, when they are not able to go alone and of themselves, they have tressels and forms to go along by; so God affords these helps.

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

But this must be understood not as a thing that God always doth, but as it is said of signs, that he gave some, though not many and usual, lest men should depend on them; and be out of heart when they want them; yet some, for the confirming of the feeble, and converting of the unbelievers: so he doth not always show them the confusion of the wicked, their enemies in this life, because he would not have them to look for it, and to inure them to go without a stay, and to swim as it were without help, without blathers; and yet sometimes, lest they should faint when they see the rod of the wicked rest upon the lot of the righteous, and never turn again upon their oppressors: but if ever he deny it, he gives them another prop, to assure them they shall see it, though not now, when they shalt judge with him the world and Angels.

[Use 1] To admonish the wicked enemies of God's people, (if they would take notice of it) that oppose themselves, and persecute the people of God, to give over in time, and not to do it with such despite and malice, as usually they do, lest God comfort his servants in their confusion, and recompense unto them that they have done unto the Church, and measure to them as they have meted; and having been fire to them, that is, to purge them, he extinguish them: for though they have them never so sure, as they suppose, in their clutches, yet God can free them as a bird out of the snare of the Fowler, and take them in their net, they thought to have taken others his people in: who would have believed it? at least, Haman himself would never have given credit to it, that Mordecai should ever have seen him hang upon the tree that he had prepared in his own house for Mordecai; or that the Jews that he had enclosed by virtue of the Kings Letters, as Deere in a toil, should ever have had their will upon his house, and see that end of his sons that after they came unto; yet so it was, a thing so unlikely God brought to pass, even he, 2 Pet. 2.9. He knows how to deliver his out of trouble, yea, and how to lay trouble upon those that trouble them, to the refreshing and comfort of his; who would have believed, at least not our Nobles, Knights, and Esquires, with their dependants, who are now forth coming, with hundreds more of the said associates? If the day before it had been told them, that the Church and people of God should have seen them in hold, and see them come to their just reward, to the ruin of themselves and their houses, when they intended all their destructions, and to have subverted Church and Common-wealth: Or if it had been told the Pope at Rome, whence this came, who would have been ready to have done as Sixtus Quintus in his Consistory, when Clement the Monk and bloody Parricide had slain Henry 3. King of France, 1589. a Catholic King, his eldest son; did not punish it, but excuse it; not that only, but defend it; not that alone, but praised it, and that with that choice and excellent comparison from the birth of Christ, Heb. 1.5. commanding Heavens to open, and receive therein the Parricide, and shut out the other, yea, and denied him the prayers of their Synagogue, yea, Princely Funeral, yea, honest burial; preparing the way to Heaven, not by the blood of Christ, but by the blood of Kings; not by the Cross, but by a murdering knife. See the Martyrs of the Romish Church, with what ashes it is increased. I have stepped aside; but to come home, if it had been told him, I say, and all his slaves, and our fugitives, and all his in other Countries, who were not without the knowledge at least of these things, they would not have believed; but see it is even so. 2 Pet. 2. The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of Judgment to be punished. It were well for their own good they would be warned at length, when they see God fights for us everywhere, and watcheth over us in every place, and brings all their purposes to naught. It were better if they, as the people enemies of the Church, Ester 8.17. became Jews, the fear of the Jews falling upon them; so they could become Protestants, and renounce their Antichrists; our fear falling upon them, when they see they are not only so bloody as Haman, but so bootless, before such a thing befall them.

[Use 2] This may serve to cheer up and comfort those who are the Lord's in the midst of dangers and troubles, they are never so far from God, but God may yet ere they die or be overthrown, relieve them by temporal deliverance, and send those packing before them, who think to make a spoil of them, and let them see the miserable and wretched ends of those who make full reckoning to seek their blood, and ruinate their state. How many distressed souls in the days of Queen Mary, think we, in this Land lay looking daily for death, when God by the death of one made an end of that bloody time, that had cut off the lives of so many of God's servants, and let them see even the ruin of such as made full account of theirs. What hope had the Israelites, but to be even eaten up by the Egyptians, and to be cut off, as one man; when God in the turning of a hand overturned them that even opend their mouths, and swallowed them up quick, and overwhelmed them before their eyes in the Red Sea. Little thought Daniel, when he was cast into the Lions den, that he should see his accusers devoured there before him. And very unlikely it was that Peter should have lived to have seen Herod consumed with worms, and eaten up with lice, when Herod had him forth coming, and had killed James before him, Act. 12. And small probability, as we may now discern, was there that we or Kings, &c. should have escaped the cruel designs of our bloody Edomites the Papists, when their barbarous plot was come to the ripeness, and had been concealed so many Moneths: small presumption was there that our eyes should see the times as they are now, and the ruin of them who were set on murder and blood: yet may we use that Psalm 48.8. As we have heard, so we have seen in the City of the Lord of Hosts, in the City of our God, God will establish it forever. And with David, Psal. 54.7. For he hath delivered me out of all trouble, and mine eye hath seen his desire upon mine enemies; that we may learn to cleave to the Lord who hath thus fought for us, and let us see his salvation, and say as the three resolved servants of God, Dan. 3.17, 18. If it be so, our God whom we serve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thine hand O King: But if not, be it known unto thee O King, that we will not serve thy gods, nor worship thy golden Image which thou hast set up. So not to shrink from him, but say, we know our God is able to destroy our enemies before our face; but whether he do or no, we will depend ever upon him.

Your eyes shall see it. ] The Edomites, when the Jews were surprised by the Chaldeans, stood looking on, and laughing at their destruction, Obad. 12.13. Now God telleth them they should be served with the same sauce themselves, the Jews should see their calamities that should befall them, and be comforted in their fall, who rejoiced before over them in theirs.

[Doctr.] It is a just and usual thing with God in the general, as to recompense a man as he hath done with others, as he said Jud. 1.7. and to measure as is meted, Matth. 7.2. so in this particular, when they rejoice at the fall of other men, to make other glad at their fall. So was it told Edom, Obad. verse 15. For the day of the Lord is near upon all the Heathen; as thou hast done, it shall be done unto thee, thy reward shall return upon thine own head. And Prov. 24.17, 18. Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth, lest the Lord see it, and it displease him, and he turn away his wrath from him.

[Reas. 1] Because he hath made a law for the Magistrate, executing his justice and judgments to do so, as Levite. 24.19, 20. and that not for the deed only, but for the endeavors, when the end of them are made manifest, and he must not pity him. Deut. 19.19.21. Now if he make a law for others, he will not break it himself, when it is fitting and comely for him; for some things befit him not, no more (saith one) than a Country-man's coat becomes a King; but this being not of that nature, he will do it.

[Reas. 2] Because of his own reason to the Judge, Deut. 19.19, 20. no way so excellent to prevent much evil and oppression, and hurting of others; for men would abstain, not in love to others, not for love of righteousness, but for fear of this law of retribution. Besides, it is a special means to break off sin, at least that for fear of more in the party so offending.

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

[Solut.] This is not contrary to that, because there was spoken of public enemies, here either of no enemies, or private enemies, such as dislike us, and we them, for some sinister respect. As it is lawful to kill a public enemy of a State, but not a man's private enemies; so of rejoicing against the enemies of God and his truth, not their own: Therefore saith Solomon, Prov. 24.17. Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth.

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

[Use 2] To teach every man to take heed how he carries himself to others, how he injures and oppresseth them, and to do but that to others, the like he would have others to do and receive from them. The rule of nature is, Quod tibi non vis, alteri ne feceris; and that of Christ, Matth. 7.12. All things, whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets: Of which Tertul. God hath measured out my actions by my will, that I should not do that unto others, which I would not have done unto myself; and should do to others, as I would have others to do to me. And if that of James, will and shall be true, Jam. 2.13. He shall have judgment without mercy, that showeth no mercy, and mercy rejoiceth against judgment; how much more extreme cruelty shall be inflicted upon them, who carry themselves cruelly to others? men should take heed then how they abuse their power and authority, to the oppressing and wronging of the weak; their skill and cunning to circumvent and beguile the simple; their countenance and credit to use men at their pleasure, lest God meet with them, as he did the Edomites.

[Use 3] In the particular, to take heed how that he insult not over the fall of his enemy, less of another) lest God give them the like occasion by so casting us down; It is that which Solomon advised, Prov. 24.17, 18. It is a crime which Job laboreth to clear himself of, Job. 31.29, 30. If I rejoiced at the destruction of him that hated me; or lift up myself when evil found him, neither have I suffered my mouth to sin, by wishing a curse to his soul. Teaching that a man should be free, not only from outward show, but from inward touch of joy: the first is easy, partly by nature, and partly by cunning, and hypocrisy, to cover it at least from a multitude or many; but the other is hard, and the harder more commendable, more to be labored for; the outward odious to man, so the inward to God, which look not in facie, but in cord, as Cyprian: And a special means to make him turn his hands upon us. Avoyd it, labor against it, if it steal upon us, check it, repel and cast it out.

And ye shall say, the Lord will be magnified, ] The second thing in this verse, the magnifying of God, the thing is a special effect, which God's judgments work in his people & Church, differing from the wicked and Gentiles; for they see it, and but jibe and jest only at the Edomites, as they had at Israel; but Israel sees it, and magnifies God for it: the words are originally somewhat otherwise, the Lord doth magnify himself, true, for so he doth, in destroying these; magnifies and honors himself, and they religiously so confess it, and celebrate his magnificence and greatness for delivering themselves, his Church and people, and destroying their enemies: hence we may observe two things and lessons.

[Doct.] It is the glory of God to deliver his people, and destroy their enemies, it is that which doth honor and magnify him much, and spreadeth his fame far and nigh. So it is here, and Isaiah 30.18. And therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment, blessed are all they that wait for him. Dan. 9.15, 19. And now O Lord our God, that hast brought the people forth, out of the Land of Egypt, with a mightty hand, and hast gotten thee renown, as at this day, we have sinned, we have done wickedly. O Lord hear, O Lord forgive, O Lord hearken, and do, defer not for thine own sake, O my God, for thy City and thy people, are called by thy name, Psalm. 74.10, 11. O God, how long shall the adversary reproach, shall the enemy blaspheme thy name forever? Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom.

[Reas. 1] Because he is their God and King, these his people and subjects. Psal. 74.12. For God is my King of old, working salvation in the midst of the earth. It were a shame and dishonor for a Prince to suffer his subjects, to lie in misery & distress, specially if he be able to relieve them; e contra, it spreads his fame far and near, when he succoreth and saveth them.

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

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

[Doctr.] The people of God in all deliverance and preservation from what danger soever, by what means or howsoever, ought to give the praise and glory of it to God; so here taught what to do. Psal. 50.15. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. Hosea 14.3. Ashur shall not save us, we will not ride upon horses, neither will we say anymore to the work of our hands, ye are our God's; for in thee the fatherless findeth mercy. Examples of Moses and Miriam, with the people. Exod. 15. Of Barak and Deborah, Judge. 5. Of Ester and the Jews, Ester 8. of Hezekiah. Isa. 38.

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

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

[Use 1] This serves to reprove the common practice of men, who are ready to give, and do give the glory of all their deliverances to others then God, and not to him; If victory in war, they ascribe it to the wisdom and power of such and such, and ofttimes ready to make war among themselves for the honor of the day, when God is never thought on. In other preservation or establishment, to the wisdom of their gravest and experienced Senate; from sickness to Physicians and such other means: not at all to the Lord, never magnify nor praise him; God seldom made mention of, or only cursorily, and because of those who are present, for which cause he oft taketh from them their means, that either they may perish in new dangers, or else more sensibly discern that it is he that gives deliverance.

[Use 2] To instruct all and everyone, to give the glory and praise of all their deliverances, whatsoever, unto God; and to magnify his name for them. Particular deliverances from danger, and sickness, and such like; every man must magnify God and his Name for it: our first seeking in danger should be to him, and he should be the first, we should praise for the deliverance; not as many, that do both send, first for the Physician, before they send up to God, agree with him, before with God; and praise him oftener to men, then ever they did God: But it should not be so, he should be magnified principally and chiefly. Yea everyone for our general deliverances, of which we are all partners, should magnify him of which we may say, as Jer. 23.7, 8. Behold, the days come saith the Lord, that they shall no more say, the Lord liveth, which brought up the Children of Israel out of the Land of Egypt; But the Lord liveth, which brought up and which led the seed of the house of Israel out of the North Country, and from all Countries, whither I had driven them, & they shall dwell in their own Land. Many are the deliverances, we have had, and this nation, from the tyranny of Rome's Church at the death of Queen Mary, from the invincible Navy 88. from the Insurrection of the Earls of Northumberland and Westmorland, from the treason of the Duke of Norfolk and Queen of Scots, from that of Babington, and his fellows, from Arden, Somervile, Parry, Cullen, Lopes, Squire, and such like: yet now to this that it may be said, the Lord lives, that hath delivered his Church, from any one or all the former, but from the cruel, bloody and desperate unmatchable plot of our wicked papists; which is the Lord's only, because the carriage of the thing was his, that he would have it wholly ascribed to him. Therefore we may say, the Lord hath magnified himself many ways, but now he hath surmounted them all: we ought then to magnify him, and give the glory of it to him, not in word only, but forever in deed; The Parliament, King and Commons, to make laws more for his glory, against Sabbath breaking, Oaths, Drunkenness, Usury, Oppression, to further his Church, and to remove stumbling blocks: The Judges to execute them, without sparing and partiality: All to obey God more constantly, and man for God: For disburthening us of the danger and fear, he burdens us with more obedience and thankfulness: This all should do, yet if it be not in general, let everyone for himself and his family, as Joshua, and mourn for the sins of the time, God will mark him when he brings a general Plague, Ezekiel 9. In times of danger, many are petentes, few promittentes, most few persolventes. But we must not only ask deliverance, but promise new obedience, and perform our vows, else let us look for that, Mat. 23.37, 38.

VERSE VI.

WEE have seen the first sin reproved in this people, together with the arguing of it, and the evincing of them of it. The second followeth from this to the ninth verse; It is contempt and profanation of God's service and worship; and in it, as in the former, we have first, God's accusation; secondly, the debating of it. And in this, first, their answer and excuse, secondly, God's reply manifestly evicting them of it. In God's accusation, we consider the vice he accuseth them of, secondly, the persons. In the first; the thing and the reason of it, which is first set down, then applied. The ground is a plain Axiom, in nature, or a rule of nature.

A Son honoreth his Father, ] Though the handling of these duties seem not so essential to this place, aiming at his own honor, rather then theirs; yet it being so necessary, and the contempt so great, it shall not be amiss to stand upon it. The coherence and meaning is plain: we must speak, first of the duty, then of party, to them: The duty is first, inward reverence, a reverent affection to them.

[Doctr.] Children, sons and daughters, must inwardly reverence their parents, carry reverent affections and opinions towards them. This is a special part of honor, to be performed to them: Solomon makes it the part of a wicked child to despise his mother. Prov 15.20. he commands, not to despise the mother, no not when she is old. Prov. 23.22. he threatens a fearful curse from God, to such. Pro. 30.17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young Eagles shall eat it. And if the King must be well thought of, Eccle. 10.20. how the parent to whom our affection naturally is more? Chams curse came in part for his irreverent thought towards his Father. Gen. 19.

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

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

[Reas. 3] Because else outward reverence is unsound, feigned & counterfeit, when the inward is wanting, as the inward is lame, maimed and imperfect without the outward.

[Use 1] To teach every child to see his sin, even everyone of us, for who can say that his heart is clean, that hath had natural parents living, when he had use of reason, to whom though he have given outward respect & reverence, for some sinister respect, for fear, or shame, or gain, of the rod, the world, or hope of some better portion, yet he hath had many disdainful and despising thoughts of his parents: which if they were disliked and resisted were the less sin; but not checked in them, they have proved the seed and spawn of many outward corruptions & unreverences toward them, yea of much disobedience, and dishonoring of them; for as the mouth speaketh of the abundance of the heart, so the eye looketh scornfully, or the tongue speaketh disdainfully, or the whole outward carriage is disloyal, when the heart is so corrupted: for Chams dishonoring his father to his brethren, rose from the disdaining of him in his heart in secret. But if it hath not broken out to this, but either grace hath subdued it, or worldly respect hath made us smother it, yet must it be put upon the account among our sins, when we humble ourselves before the Lord for them; to get a discharge of these as well as others.

[Use 2] To teach every child, to whom God hath given that comfort, that he hath parents, both or one, to labor for all good, and reverent affection towards them, to honor them in his heart, and inwardly to have all honorable estimation of them: for the Lord he looks into the heart, and this he requires, as the other, and by all means labors against the contrary, and that which is condemned of God, which will make them contemn the counsels and advice of their Parents, whose persons they disdain in their hearts, and take everything from them in the worse part, and so make their whole government unprofitable unto them. Besides, the fear of God's curse threatened, Prov. 30. as he well said, he was a sinner with a witness, whom the Holy Ghost gave witness against; so he is accursed with a witness, whom the Holy Ghost so accurseth; for it (saith Tremel. ) God will condemn and bring that person to some evil end or other, who shall scorn and disdain his Parents; for his curses are not threatenings alone, but inflictions; not denouncings, but performance. This were a good caveat to be written upon the doors of young men's and women's hearts, to banish and keep out irreverent and scornful thoughts of their Parents; and a fitter Posy to be written upon the walls of Parents, than the vain inventions of Poets and Painters.

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

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

[Reason.] Besides those in the former point, this may confirm it, because they have their bodies, whole, and parts from them, made of their seed, framed in her womb, nursed and nourished up by them, then ought they by the whole and parts to do them all the reverence they possibly can.

[Use 1] To teach everyone to see his sins past or present, when they have been in this marvelous defective, nay, doing the contrary, little reverence in gesture and speech to their Parents, short of that it should have been; nay, often carrying disdainful eyes, disloyal and despiteful tongues, the sins of our youth in this respect to be repented of. The cause with many why they are despised, and want this outward reverence of theirs, God using this retribution, because they have done so; yea, and when they have children of years to discern such things, who see them unreverently use their Parents both in gesture and speech, both with looks and words, who teach them how to use theirs, while they let them see how they use theirs. Yea, divers Parents, (myself have been an eye-witness of some) who teach their children when they are young, not only to disdain others, but themselves; the father teaching the child to scoff or miscall his mother, and delight in it; which falls out justly, that they keep the sent of this liquor, and when they are elder, so despise and contemn them. But if now when they find such things from theirs, it is good to call to mind their own sins, and to think that they thus use me, for I have used mine the like, and yet never repented of it.

[Use 2] To persuade every child, (as before) to labor to give them all reverence both in his word and carriage, to think it little enough to reverence them with the whole and every part which they received from him. Let none think this is needless, or too much curiosity to stand upon such things; they acknowledge them their Parents, (and respect them somewhat) what need all this? for this must be done, and not greater things neglected; and the sins of children in this kind are in some sort greater than those in the other of greater note: For as a man sometimes sins worse in a small than in a greater fault; for the greater by how much the sooner 'tis acknowledged, 'tis quicklier mended,; but the lesser, while 'tis counted almost none at all, is therefore worse, because we more securely lived in it. So of this particular, though disobedience and want of reverence differ in themselves, yet is unreverence thus the greater, because it is accounted as none, and men lie very secure in it. Therefore ought men to avoid it, and strive against it, both because they are forbidden, and because as a little wound neglected, will fester to a great one; so this unreverence accustomed, will break out to a greater contempt and disobedience; and if Christ make him culpable of sin, that saith but Raka to his equal, and him of hell-fire, which calleth him Fool, Matth. 5.20. what shall he be worthy of that calleth his Parents so, and useth them most unreverently? And if 2 Kings 2.23, 24. Children, that mocked the Prophet, were torn with Bears, how shall such things escape a judgment? They shall not; for that of Solomon shall be true. Prov. 30.17. The outward reverence must not stand in signs and words only, but as 1 John 3.18. speaks of love: My little children, let us not love in words, neither in tongue, but in deed and in truth; So say we of this; this reverence must appear in our actions, and this will part it self into obedience and subjection: for the first so much.

[Doctrine.] Children, sons and daughters must not only give inward and outward reverence in thoughts and words, but they must obey them, as Christ showeth by his condemning of the son who obeyed not, Matth. 21.30. Hence are the Commandments, Coll. 3.20. Children obey your Parents in all things, for this is well pleasing unto the Lord; in all lawful things: as the like, 1 Cor. 9.22. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some; as far as I may lawfully, not seeking my own profit; 1 Cor. 10.33. even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved; in all lawful things not seeking his own profit, preferring the pleasing of them before it; the opposition being betwixt his and their pleasure and profit, not betwixt their profit and pleasing of God: So in this, not between Parents and God, but their will and their Parents; showing that the son is not to obey his Father in what he will and liketh, but he is simply bound in all things, though never so dislike to him, so they be not displeasing to God. Hence is the Commandment, but with some limitation, Ephes. 6.1. Children obey your Parents in the Lord, for this is right. The Lord, when he commends the Rechabites, Jer. 35. doth show this thing as a duty.

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

[Reas. 2] Because if not in all things, but where they please, and according to their own will, then they prefer themselves before their Parents, & indeed obey not their father, but themselves. As they who love others from whom they look for good, do not love them, but themselves: so in this; therefore is it that they must endeavor to obey in all things unpleasing.

[Use 1] To reprove all disobedience that is found in Children of all sorts to their Parents, young and elder, and all ages. If the Law, Deuter. 21.18, 19, 20, 21. were now in force, alas, how many Parents should long before this be bereaved of all, some of divers of their children: because not only negligence is to be found, and omission, but in many, apparent contempts, upon whom the Law was to take hold. See your sins, and forsake them, O children; else know, that if the former shall not go unpunished, less this; and if such punishments for that, more for this: And know you, that if you have, or may have children, and live to that, God shall make them revenge your Parents quarrel, and contempt, to bring you to repentance, or to punish you for it; and the more securely you now contemn the admonitions of the Ministers, the more sharply shall God then punish you, and the more piercing shall it then be unto your Souls.

[Use 2] Let this then admonish every child to give obedience to his fathers commandments, whatsoever they are; not only when they are pleasing to him, but even how cross soever they be to his liking, doing his fathers will, not his own, being affected in regard of his earthly father, as Christ was of his heavenly, John 6.38. For I came down from heaven, not to do my own will, but the will of him that sent me; and therefore was contented to break himself of his own will, rather then to cross his fathers will. Math. 26.39. so must they. To obey them in things that are pleasing and profitable unto them, liking them well enough, is not so commendable, because they may be led with these respects, rather then duty or love; but in things difficult and hard, crossing their will and affections, is a double obedience, and shall receive a greater reward: Therefore endeavor thus to obey them, and God in them; it is not his will of permission, but of command, wherein God's law is broken, if they be disobedient: And not so only, but he will reject all service done to them, when they neglect that they owe to theirs: so that he will be deaf to their prayers, contemn their service, his eyes shall be shut to their miseries; they may pray, he will not hear; stretch out long hands, he will not regard; yea cry to him, yet will he not accept: if the sighs of thy father, and tears of thy mother, •• me up before God, for thy rebellions towards them, think that thy prayers shall little be accepted of God. If Moses his words to God for the rebellion of Corah before God, made not only their sacrifice unacceptable, but brought a curse upon them; think of it, and take heed of the like.

But some in this matter may doubt, and for it object and question thus. First, what if God commanded one thing, and men's parent another? It is answered, thou must then answer with the Apostles. Act. 5.29. We ought to obey God rather then Man; or hear from God. Mat. 15.3. why do you also transgress the commandments of God by your tradition? forever his command is above them and theirs: else this were to make them gods, and God, man; and were a deed of Idolatry performed unto them. Martin Luther said well, that in keeping of the first precept, was shown obedience of all the rest; for hereby we acknowledge God to be our God in preferring his will, before the will of any other. And so whose will we prefer before God's, we take them to be our god. The Apostle makes the Devil to be the Prince of this World; because men obey his will before God's, so in this: Therefore if the question be of these two, God must first be obeyed. Honor thy father; but so, as he draw thee not from thy true father, so long acknowledge the bond of blood, as he acknowledgeth his Creator; otherwise as it is, Psal. 45. hearken, O daughter, forget thine own people, and thy fathers house, saith St. Jerome to Furia. And his reason is, thou art not his of whom thou wert borne, but new borne, who hath redeemed thee with a great price, even his blood. And Clemens Rom. Epistola. 4. to the said purpose, Our parents are not the authors, but the instruments of our life, they give not life, but are the means of entering it, only God is the author and fountain of life; he is then to be preferred, and his commandment; and not as many who have excuse for things they do, our fathers did so, or they commanded us: In things, wherein God hath neither commanded nor forbidden, it is sufficient; but where either, there must they take notice of it, and obey him. But yet he must do it with due respect and reverence, manifesting no contempt of their authority.

Some will demand: The magistrate commands me one thing, and my parents a contrary, what must I do, whom must I obey? It is answered, that the magistrate must be obeyed; 〈◊〉 God hath given him a larger Commission then to them, for they themselves are subject, as their children; who neither may do, nor command contrary to their authority, but doing so he sinneth, and the son sinneth in obeying. Again Princes commands commonly respect common good, and the good that is more common, is more excellent; a common good must not be neglected for a private; nor this preferred before it. A man's country is to be prefer ••• before his parents, and the goods of it: And to obey them, were not a good thing, for a good thing out of its place, is not good; blood out of the veins in other vessels is hurtful, though in his place the life consist in it. A good thing not done in his place, were better undone, yea it cannot be well done. Moreover, we must distinguish betwixt the affection and action. A man may love his parents better then the magistrate, but he must obey him rather; as he may love a good man, better then a great man, yet in many cases he is not bound to do so much for him. The first, because God hath shown his special love more to him, then them. The second, because God hath given him a great authority of command. So 'tis in this inward affection, and outward obedience, because the bond of nature is stronger in the one, and the force of authority is greater in the other. Finally, if the things prejudice the State, they must not be obeyed; but if it do not prejudice the public good, and be much benefit to a private parent, so the ends of the two be regarded, & no contempt of authority shown, & a man be content to abide the penalty; A man may disobey, and prefer Parents before Magistrates without sin to God. As in the case of Hester and Mordecah: and the Jews and the Kings commandment.

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

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

[Doctr.] Children, must submit themselves to their Parents, to be rebuked and corrected by them. It is that which we have. Pro. 15.5. A fool despiseth his fathers instruction, but he that regardeth reproof is prudent. When the Apostle maketh it a reason for subjection to God. Hebr. 12.9, 10. it must needs hold in this: yea, the Apostles will carry it, not only when they do it justly, and from sufficient matter, but for a wrong cause, which the tenth verse showeth, implying thereby that this submission is required when they shall correct, of a spleen, or a humor, for their own fancy and pleasure only without good ground or manner: may not this be seen by that of Isaac submitting himself to his father, to cut him at his pleasure, Gen. 22. yea of Israel to be circumcised; and of Christ to his mother. Luke 2.48, 49?

[Reas. 1] Because by this they show wisdom, Prov. 13.1. A wise son heareth his fathers instruction, but a scorner heareth not rebuke; and they get and increase wisdom; Prov. 29.15. The rod and reproof give wisdom, but a child left to himself, bringeth his mother to shame: for they learn to avoid the like sins, and to escape greater strokes from their father. [Reas. 2] That which gets wisdom, must be submitted to; because by it they prevent greater destruction, and bring to salvation. They are called The way of life, Prov. 6.23. wholesome things, though bitter: To prevent greater evil, and bring health, we easily submit ourselves to the Physicians hand to receive.

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

[Use 1] To reprove the stubborn and stiff-necked children of our age, who repine at their fathers reproof, their hearts ready to swell against them, if they check them for their carriage, specially when they are of some few years, they will frown as long as their Parents can do: They imagine they know how to carry themselves well enough, yea, better than their Parents, and often give them word for word, or mutter and murmur marvelously against them: the cause being not only want of grace in their own hearts, but the omission of correction and the rod when they were younger, because they did not correct them betime. Many Parents, like Eli, neglecting the rod when they were young, cockering of them, that they get such heads when they are grown, that they will not bear the rod; and better nothing at all by their reproofs, but they live often to see their perishing, as Eli did his sons. Whereas if they be duly and maturely used to the rod and correction, they will be nothing so audacious, and in the end a word shall do more with them than many stripes.

[Use 2] To teach children to give honor unto their Parents, in submitting themselves to their reproofs and correction. Wisdom will make them take them from others who are far off, when it may be doubtful with what mind they do it: how much more from Parents, of whose love they cannot doubt. It is profitable saith Chrysostom, Ho. 27. ad pop. A. to have many admonishers and keepers, many reprovers, is profitable; because as a beast that is hunted and set on of all sides, cannot escape: so shall not a sin or vice, but when such as are so nigh us, who see in secret and open, it is far better: But we could bear it if there were cause, and we had deserved it; but when they do it without cause, as we think unjustly, that is it which makes us repine. First know, that the Physician sees often more than the Patient, so doth the Parent: But if yet there be no cause, the Apostle shows yet we should submit. And we should consider, as Jerome would have Salvina to judge of his reproof, that it was ex abundantia amoris, and it is his cujus votum est, te nescire, quae metuit. Besides it is more thank worthy, when a man can, in such cases, suppress the rising and swelling of his impatient and corrupt nature, only for conscience of the commandment: for here being some conflict betwixt his word and our will, he taketh trial of our obedience, who hath simply commanded subjection in this kind to children, which is to be obeyed, as that thou shalt not steal: Therefore should everyone endeavor to it, and think it is the part of a good child to kiss the rod that beats, as the hand that gives.

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

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

[Reas. 1] Because they in all reason are far better able to judge of them, and their parts and gifts, what they are fit for, and wherein they are most like to give them most comfort, and glorify God, and profit themselves, then they can of themselves. That same borrowed speech. Psal. 127.4, 5. As arrows are in the hand of a mighty man, so are Children of the youth; happy is the man that hath his quiver full of them, they shall not be ashamed; but they shall speak with the enemies in the gate; seems to insinuate somewhat, they are as arrows of divers heads, some fit for one mark, some for another, he hath them in his hand, and knows best which is fit for which.

[Reas. 2] Because they are not in their own power, but his, while they live in his house, and government; but part of his substance: therefore the Devil smote not Jobs wife as part of himself, but his children, as part of his substance and temporal goods; 'tis equal then, he should have the disposition of his children, not themselves or others.

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

[Use 1] To reprove the sins of many Children, who sometime without asking consent, if denied, do dispose of themselves ar their own pleasure in what calling they like, as if their parents had no power over them; as if they only knew what was fit for themselves, and their parents wanted the wit and experience they have to dispose of them for the best; the cause of many miscarrying of them, and not prospering in their profession; because they went not to it the right way, only led by their affection without judgment, not knowing what God had fitted them for; nor regarding their parents, whom God had set over them, for that purpose; whence often the curse of God is upon them, that they prosper not in such courses: or if by the indulgence of God they prosper, that their parents see not their ruin, yet when they are dead, their sin living, not repented of, they are requited often in the same kind again; as they did to their Parents, so their children do to them, yea often not without them, but far worse courses then they took.

The third thing wherein their subjection is required, and submission, is for their portion and childes part.

[Doctr.] Children must submit themselves unto their parents, in receiving their provision and portion, and be content with that they have provided and allotted unto them; whether in their life, or at death, not being their own carvers, nor sharing it out as they list. The Prodigal son amongst much evils, is noted to be free from this, to share himself; but was content his fathers portion: whereas his elder brother, though free from many other evils, yet is blotted with this, Luke 15.12, 29. It is commended in the sons of Abraham, that they in this thing submitted themselves: At least no contrary thing is manifested of them. Gen. 25.5, 6. As