Commentary on Malachi, Chapter 1

Commentary on Malachi · Chapter 1

p. 1CHAP. 1. VER. 1.

The burden of the word of the Lord to Iſrael, by Malachy.

FOr the Argument, it matters not much to ſpeak; it is well given in our Engliſh Bibles.

The Book hath theſe parts,

1 Inſcription, v. 1.

2 Oracles.

And thoſe of two ſorts:

1. Comminatory: wherein

2. Conſolatory, cap. 3.4.

wherein

Cauſes,

Judgements,

Admonitions preſcribing remedies.

In the Inſcription are theſe particulars:

1. The Denomination of the Book; Onus verbi Jehovae, The burden of the word of the Lord.

2. The Subject, or Perſons to whom it was ſent, to Iſrael.

3. The Perſon, by whoſe Miniſtery it was delivered, Malachy.

Of the firſt, The name of the Prophecie; The burden of the word of the Lord; So called, not in reſpect of Malachy, as Lyra, but in reſpect of Iſrael: Lyra thus, Onus, p. 2id eſt, officium denunciandi verbi Divini, The office of denouncing the word of God; but amiſs, For, Iſrael were they that were to beare this burden: Malachy, but the Miniſter to denounce it.

But ſo, I take it, is this Prophecy called, of the greater part of the Contents thereof, viz. The Judgments and Afflictions which the Lord was now about to impoſe upon Iſrael for their tranſgreſſions; Metaphora, compare Iſa. 13.1. The burthen of Babel. Iſa. 15.1. of Moab. Iſa. 17.1. of Damaſcus. Nah. 1.1. of Nineveh, Zech. 12.1. ſo the ſenſe is this, The Judgements or Afflictions which the Lord, by Malachy, denounceth againſt Iſrael: As if he had ſaid, Obſerv. The burthen of every Impenitent ſinner, is fire and Brimſtone; The burthen of a drunkard is to be cloathed with Rags, to have ſhare with Hypocrites in the Lake; The burthen of an Uſurer, to have his ſubſtance taken from his Poſterity; Of a Sabbath-breaker, to have a fire kindled in his Gates, &c.

And that they are juſtly called Burthens, appears, becauſe they preſſe, and oppreſſe him that they light on; See even David, Gods own Child, Thine aaPſal. 32.4.Ps 32:4hand is heavy upon me; And again, My ſins, (that is, Thy wrath which for my ſins I apprehend, is gone over my head, and) are like a ſore bbPſal. 38.4.Ps 38:4burthen too heavy for me to beare; In which ſence is that to be meant, Gen. 4.13. My ſin, that is, my puniſhment, greater than I can beare. And, Gal. 6 5. Every man ſhall beare his own burthen.

Ʋſe 1 Firſt then here ſee, that ſin is no ſuch light matter as the world commonly eſteems it; it brings with it a burthen intollerable, even a load of Gods wrath to every man that continues obſtinately and ſecurely in it: Beloved, we have a Proverb concerning unprofitable Talk, it is called Light talk; and ſo it is indeed, more light than vanity it ſelf, if we reſpect the weight of profit it ſhould carrry with it: but heare what our Saviour ſaith, Mat. 12. v. 36. Idle words are accountable; nay, more than this, p. 3what think ye of groſs Oaths? Words are but wind. What of whoredome? A trick of youth. What of drunkeneſſe? It is merriment and good fellowſhip, &c. Yea, what ſin ſo heavy, that to our people ſeems not light, becauſe they never ſaw the burthen of Gods wrath that is due unto it? Now Brethren, conſider theſe light ſins, they have a burthen coming after them, even the burthen of Gods heavy and intollerable wrath; and let us come to weigh it, as it is, in the ballance of Gods Sanctuary; It hath made Gods Children to cry out under the ſenſe thereof; Yea, our Saviour Himſelf, under the ſins of others; take it with the wrath of God, and the Curſe due unto it: Children were wont to have a Riddle, What is heavier than Lead? Here we find Sin, See Zech. 5.8.

Ʋſe 2 Secondly, Be hence admoniſhed to take heed of ſin, even of every one, ſeeing none ſo light but brings this Burthen. Beloved, It is the faſhion of profane men, to make Gods Children as wonderments for Preciſeneſs, when as they run not with them to the ſame exceſs of Riot; not to drink with good-fellows; not to talk much, that is, vainly, or filthily; no ſport on the Sabbath, &c. too preciſe: O Beloved, had you felt what Gods Children have felt, in a meaſure, the burthen of Gods intollerable wrath preſſing your Conſciences, you will befoole your ſelves, and bewaile your ſenceleſs eſtate, that having ſuch a burthen upon you, had not grace to feele it; but rather to encreaſe your Load.

Ʋſe 3 Thirdly, Is it a burthen? when thou ſeeſt any man preſſed with it, favour him, help to beare his burthen by Compaſſion, and to lighten him of it by Conſolation. In Exod. 23. It was the Law of God, that if a man had ſeen his enemies Aſs, v. 5. lying under his Burthen, he ſhould not forbear to help him up: hath God care of Oxen? Or, is it not rather ſpoken becauſe of us? Beloved, we have many preſſed with Afflictions: Famine, is it not a burthen? p. 4ſhall we ceaſe to help? Agony of Conſcience a burthen, ſhall we ceaſe to help? Job 6.14. but men have forſaken the feare of the Almighty, and are readier to add affliction; See alſo Pſal. 69.26. They perſecute him whom thou haſt ſmitten, and they talke to the griefe of thoſe whom thou haſt wounded.

Ʋſe 4 Laſtly, Is it a burthen? See then the ſtockiſh fenceleſsneſs of us in theſe Times. Beloved, The Lord hath laid load upon us long time in this Kingdome; our burthen hath been Peſtilence, Famine, Inundations, unſeaſonable weather; yea, and yet behold the wrath of the Lord is not ceaſed, but his hand is ſtretched out ſtill: And yet, where is that man that once entreth into his heart ever to ſay,ccJer. 8.6.Jer 8:6 What have I done? How have I provoked the Lord, that all this wrath is come upon me? This ſhews us our ſtupidity: And let us all be admoniſhed to labour to feele it, leſt at length it overwhelme us. The Promiſe is gracious, eaſe, and refreſhing, Mat. 11.28. The neglect thereof heavy, it endangereth to have the wrath of God ſevenfold encreaſed, Lev. 26.21.

Obſerv. 2 Of the word of the Lord.] Firſt, in word, before in deed, denounced ere executd: God gives warning by his VVord, before he proceeds to lay on Load for our Offences; By Noah, a Preacher of Righteouſneſs, to the old VVorld; By Lots Example and Admonitions, to the Sodomites; By Jonah, to Nineveh; By all the Prophets, to Hieruſalem.

Reaſon 1 Firſt, That his Children may be brought to Repentance, that the fierceneſs of Gods wrath may not light upon them: Beloved, it is true, ſuch is the corruption of every man, ſo powerfull and prevalent the example of the moſt, that Gods own Children are ſometimes far engaged in common corruptions; and were it not for the Lords care over them, ſhould taſte as deeply of his wrath as others; but herein appears Gods care over his own Saints, that ere he ſtrikes, He gives warning, that by p. 5his word he may rouze them; that ſo they either may be freed from the judgements and common afflictions, or elſe not hurt by them, whiles by repentance they have laboured to turn the curſe into a bleſſing, the puniſhment into a chaſtiſement.

Reaſon 2 Secondly, To deprive the ungodly and obſtinate offendors of excuſe, and to clear the Lord of injuſtice and ſeverity. See Iſa. 5.4. Judge, ſaith the Lord, what could I have done more; And Hoſ. 6.5. What ſhall I do unto thee? I have cut you down by my Prophets, and hewen you by the words of my mouth, and my judgements have been in the light plainly revealed as the Sun it ſelf; therefore Juſtly are you now afflicted, and left without excuſe; As a good Father firſt admoniſheth and threateneth; when that ſerves not, takes the Rod; See Ezek. 2.5.

Ʋſe 1 Doth the Lord thus, and for this end, that his children may be brought to Repentance? Well then, Beloved, Let not us croſſe the Lord in his end and intention: The Lord hath thus dealt with us in this Kingdom, a long time; with us in this Congregation, now long; He hath hewen us by the words of his mouth, to make us fit ſtones for his building; Hence is his voice,ddHeb. 3.8.Heb 3:8 Harden not your hearts, be lead to Repentance by the Word of the Lord: It is true that our ſins have been grand and grievous, yet who knows, whether the Lord will repent and leave a bleſſing behind him? See Jonah, where Nineveh repented and found mercy; Learn by words, be as loath to bear, as the Lord is to impoſe the burthen of his wrath; If not, know for a certainty, the Lord will not alwaies deale by ſpeeches; but, as he hath ſpoken of a burthen, ſo we ſhall feele it, if we return not.

Ʋſe 2 Secondly, doth the Lord this, and for this end, that the wicked may be deprived of excuſe? Then ſurely are we utterly excuſeleſs, in this Kingdom and Congregation, to whom the Lord hath ſo mercifully vouchſafed ſo long admonition before-hand: juſtly might he ſend us p. 6down to the place of our Iniquity, without giving us warning; but rather would he, we ſhould convert and live, Ezek. 18. If we will not heare, what excuſe ſhall we have in the day of his fierce wrath? what will the Swearer ſay, &c. This be aſſured of, the word of God hath his work one way; if it bring thee not to repentance, yet it ſhall bring thee to juſt judgment; as the ſnow and raine. Iſa. 55.10, 11. It is the ſavor of life or death, 2 Cor. 2.16. It either captivates thy thoughts to obedience, or brings vengeance on thee for thy diſobedience.

A ſecond thing here obſervable, Obſerv. is, the certainty of this judgment, for it is the burthen of the Word of the Lord; Hath he ſpoken it, and ſhall not he do it? VVas the Lord ever found falſe, either in threatening or promiſe? Peruſe the whole Scripture, and ſee whether ever there were judgement threatened againſt obſtinate ſinners, that was not executed; ſee in the old world, Hieruſalem, &c.

Object. 1 Object. If any ſay, Yes, Nineveh was threatened, and yet eſcaped.

Anſw. Threatnings are all to be underſtood, with their condition of Repentance, Anſw. Jer. 18.7, 8 that performed, the judgment ſtayed, but yet God true in his VVord.

Ob. If any ſhall yet ſay, Experience is ordinary againſt it, Object. 2 we have had Drunkards threatned with beggary.

Anſ. Differtur non aufertur: Anſw. It follows not, becauſe the judgment is delayed, that therefore it is wholly taken off; Some are plagued in their Poſterity, Job 21.19. God layeth up the ſorrow of the Father for his Children: Or elſe, they are puniſhed in the Equivalent, in ſpirituall judgments.

VVhat doth this teach us, Ʋſe. but to tremble at the burthen of wrath denounced in the word of the Lord? if the burthen be of the word of the Lord, tremble at it, and feat; ſurely it ſhall come to paſſe, what the mouth of the Lord hath ſpoken: But we are fallen into a world of Deſpiſers; as Jer. 23.33, &c. VVhen the Lord had ſent his Prophets p. 7to tell them of the burthen of his wrath, they began to play with the word of the Lord, and ſcoffingly to ſay to the Prophets, what is the burthen of the Lord? Right after the faſhion of our people, what is the burthen of the Lord? What is that Hell you ſo much talk of? Hearken what the Lord anſwers: The burthen of the Lord ye ſhall mention no more; for every mans words ſhall be his burthen: but thus you ſhall ſay to the Prophet, what hath the Lord anſwered thee, and what hath the Lord ſpoken? That is, whereas you now ſcoffe at the threatning of the Lords Mouth, I will ſo preſs you with my judgments, that I will bring you on your knees, and make you in all humility and fear glad to heare a word of comfort, and tidings of Reconciliation from the Mouth of the Lord. Beloved, lay this to heart; It is that every man profeſſeth, to believe the word of the Lord: yet when we come to particulars, nothing but Atheiſme, and godleſs Infidelity.

To Iſrael,] Gods own people; Obſerv. God ſpareth not his own Church, when he is provoked by their diſobedience, See 1 Pet. 4.17. Judgment begins at Gods houſe, So Jer. 25.29.

Reaſons are theſe: Firſt, becauſe amongſt them, Reaſons. by the Lords wiſe diſpenſation, lye many wicked Hypocrites, that by their ſecret ſins provoke Gods wrath, as Achan, Joſh. 7. Secondly, Gods care more over them than others, Pſal. 89.31, 32. as a good Father over his own Child. Thirdly, To prevent ſcandall in the Adverſaries, 2 Sam. 12.14.

Ʋſe 1 Let no man therefore preſume of impunity, becauſe he is gathered to the Church of God, and made one of his people; as the Jews, Jer. 7. The Temple of the Lord, That they thought was a Bulwark againſt all afflictions, fondly: And at this day, how take moſt men upon them Profeſſion, like bankrupt Debters a Kings Protection; as thoſe, Heſt. 8. became Jews, to enjoy their privileges and immunities: But Beloved, know we, God ſpareth p. 8not his own, in any age; not Jeruſalem, not Iſrael; but as David ſpeaks, Pſal. 89.7. God is very terrible in the aſſembly of his Saints; and will beare that in an Alien, what he will not beare in his own Houſe or People; And therefore feare we, and be not high-minded, Rom. 11.20.

Many excellent things are ſpoken of us in this Kingdom of England, how long we have had the Goſpell amongſt us, &c. How many by it converted: and this muſt thankfully be acknowledged: But it is but a weak conſequence collected thence, therefore England ſhall be free from Gods wrath, if it provoke him: The Lord had a burthen for Iſrael, and he hath a burthen for England alſo.

Ʋſe 2 Secondly, Doth the Lord then not ſpare his own people? Much leſſe then, them that are not his people; Jer. 25.29. 1 Pet. 4.17. And this ſhould comfort Gods Children in their Chaſtiſements, through expectation of heavy vengeance to be poured down upon the ungodly: And withall, it ſhould terrifie ungodly men, when they ſee the Lords heavy wrath againſt his own people; of all men, the ungodly have leaſt cauſe to rejoyce in the Afflictions of Gods people; See Micah 7.8, 9, 10.

Againſt Iſrael.] That is, againſt the whole people; becauſe generally all engaged in Tranſgreſſion: Obſerv. ſo have common Tranſgreſſions common Puniſhments.

If any ſay, Object. that the Lord promiſeth deliverance out of common Afflictions and Iudgments, to his own? Anſwer, Anſw. From deſtruction, not from afflictions. Secondly, All theſe Promiſes are to be underſtood with exemption of the Croſs, and chaſtiſement for particular diſobedience; So Lot, Gen. 14. taken Priſoner amongſt the Sodomites, to chaſten his boldneſs in pitching his Tent amongſt them, whom he knew to be ſuch exceeding ſinners againſt the Lord. Thirdly, Delivered out of Temptations. Fourthly, If more expedient, permitted unto them.

p. 9Let no man promiſe himſelf immunity from common judgments, who takes liberty to partake in common ſins; It is juſt with the Lord that they ſhould be partakers in puniſhment, that are partakers in tranſgreſſion; And if nothing elſe, yet let this teach us, to beware of the common ſins of the Times.

I know it is common, eſpecially with the multitude, to do as the moſt do, that feweſt may talk of them; and that alſo to avoid ſingularity, unjuſtly ſo cenſured, prevailes over-much with Gods Children. Well heare, If all Iſrael ſin, All muſt beare their burthen; yea, if Gods Children give way to like corruption, and ſtreame of the Times, let them look for a chaſtiſement from the hand of the Lord.

By the hand of Malachy.] Not to trouble you with the vaine ſpeculations of the Rabbins, what this Malachi was, whether an Angell in an aſſúmed body; whether Ezra the Scribe, and thoſe others, of the exceeding beauty of his body; things that perhaps have ſome truth, but little uſe: It is generally received, that he was the laſt of the Prophets, and that he propheſied in the daies of Ezra and Nehemiah, as ſome gather by the things he ſpecially deales againſt, as corruptions in marriages with Idolaters, whereof ſee Ezra 10. and Neh. 10.

By the Miniſtery of Malachy, not as the Executioner, but as the Denouncer.

Hence obſerve; Obſerv. That the Lord hath ordained the Miniſtery of his ſervants the Prophets, not only for Conſolation of his people, by mercies: but alſo for their terrour, by judgments; See Ezek. 3. Iſa. 6. Ier. 1. &c.

And this ſhould teach us that are Miniſters, to make conſcience hereof; the judgment for omiſſion is fearefull, and a Note of unſoundneſs, Ier. 28.7. And ſecondly, To you that are the people, Learne you to ſubmit, not only to their Evangelical, but alſo, to their Legall Preachings; ſharp it may ſeem, but ſurely it is wholſome: Sundry p. 10reaſons there are of it. 1. It ſerves not to inflict, but to prevent Judgments: And it is but Satans policy to perſwade the people, there cannot be love where there is ſeverity. Cannot a Father chaſten ſeverely, and yet love tenderly? it ſerves likewiſe, ſecondly, To humble Gods Children. Taxed here is the over-much delicacy of our people in hearing, Ʋſe. who are all for Mercy, Mercy, Peace, Peace: whereas alas! there is no peace; as in the dayes of Amos, ſo now, Amos 7.10. The Land not able to endure or bear his words: And that exception of bringing men to deſpaire, is frivolous; our Saviour himſelf, how often hath he woe, in his Mouth? And againe know we, That the beſt way to bring to ſound hope, is firſt to bring to a kind of deſpaire, namely, In reſpect of our ſelves, or of our own ſufficiency to compaſſe, as meerly by our ſelves, our own happineſs.

VER. 2, 3.

I have loved you, ſaith the Lord, yet ye ſay wherein haſt thou loved us? was not Eſau Jacobs Brother? ſaith the Lord; Yet I loved Iacob, and I hated Eſan, and laid his Mountaines and his Heritage waſte for the Dragons of the wilderneſs.

THe ſumme; An Expoſtulation with the People▪ And an Exprobration of their Ingratitude.

Parts three,

1. Gods Proteſtation.

2. The peoples Exception.

3. The confirmation, by an argument from the effect.

I have loved you.] Schoolemen have many curious enquiries touching. Love, whether it be in God?

Anſw. The love of God, his very Eſſence, 1 John 4.8. Yet this love in God is no Paſſion, but implies theſe three things: 1 Benevolence. 2. Beneficence. 3. Oblectation: p. 11As hatred, not to will good, to will evill, to work evill, to deteſt.

The peoples Exception, Wherein haſt thou loved us? The reaſon of it was their Affliction by Captivity; as if it had been ſaid, we ſee not, but we are afflicted as much as others; therefore thou loveſt us not.

Now mark here the corruption of Nature, Obſerv. inſtigated by Satan; To conclude from Afflictions, that they are not loved: The reaſon is, that Carnality in every one, meaſuring Gods love by feeling, and Temporal bleſſings, whereas, it ſhould rather be meaſured by Spiritual Bleſſings.

Take we heed of this Temptation: Ʋſe. Satan uſually labours to perſwade that we are not loved; and advantage taken by afflictions, as uſually as by any thing: Now, note here, for thy ſtabliſhing: 1. The Fountain of the afflictions of Gods Children, Heb. 12.6. Gods Fatherly love; not ſo with the wicked, but in wrath. 2. In meaſure; See Iſa. 27.7, 8. Ier. 30.11. & 10.24. 3. See the uſe and end of afflictions. 1. To prevent ſin, Hoſ. 2.6. A hedge of thornes, 2. To reduce, Pſal. 119.67. Before I was afflicted, I went aſtray. 3. To ſubdue Rebellion; mans Nature is Rebellious, Afflictions tame and ſubdue. 4. To quicken Gods graces in us; eaſe ſlayeth the fooliſh, Pro. 1.32. Affliction makes grace flouriſh. 5. To prevent Damnation, 1 Cor. 11.32. And Beloved, if we had the wiſdome, not to ſtay in our ſence, but to turn our eyes to the iſſue, we would never thus reaſon.

Argument of love, thus diſpoſed: If I have choſen you and your Fathers, and rejected your Brethren and their Fathers, then I love you; but I have loved Jacob, and hated Eſau: Ergo. What is meant by his love, Paul beſt expounds, Rom. 9. of Election.

The greateſt evidence of Gods love, is Election to Salvation: There is generall love to all Creatures; Obſerv. ſome token of love to Saul, that he was a King; but nothing to this that we are elected: all nothing without Election: p. 12Wealth, and Honour, and Learning, and Authority, good Bleſſings, but this the depth and height of Gods love, to be choſen to Salvation. Firſt, It is the fountain of all graces. Secondly, Of all bleſſings, ſo far as Bleſſings. Thirdly, Thoſe only exempt from Condemnation. Fourthly, Heirs of glory, Rom. 8.17.

Now then Beloved, Ʋſe. ſee we, if we would know whether we be beloved of God, or no; Look, hath God elected us to Salvation? then indeed he loves us: And hence thou mayſt ſoundly conclude, God loveth thee and holds thee deare; It is no Argument, God hath enriched me, therefore he loves me, Eccleſ. 9.1. Outwardly all things alike; God hath advanced me, therefore he loved me; See Saul: called me to be a Preacher, therfore he loved me; See Judas: till thou commeſt to Election, thou haſt no ſound argument that the Lord loves thee; yea, what ever afflictions betide thee.

This then labour to be aſſured of: Two notes are, 2 Theſ. 2.13. 1. Faith of the truth; I meane not a generall notice, or aſſent to the Truth, but beleeving of the truth, in reſpect of thy ſelf; when God gives thee this Particularity, and Propriety of Aſſurance, that is a token of Gods love and Election. 2. Sanctification of the Spirit, known by this, when thou haſt aſcended higher than Nature can reach unto; Nature attains to civill honeſty; as were ſundry Heathen famous for morall vertues, of Temperance, Juſtice, &c. but when the very inward affections are renewed, there is the triall of true Sanctification.

Signs of it are: 1 Hatred of ſin, becauſe it is ſin; this a note of a ſanctified heart, deteſtation of ſin becauſe ſin. 2. Purging of our ſelves, as well from little, as from great ſins, 1 Theſ. 5.22. 3. Conſcionable walking in all Gods Commandements, Luk. 1.6. Pſal. 119. Laſtly, Hatred of the World, and Afflictions, for Righteouſneſs ſake, Joh. 15.19. Mat. 5.11.

p. 13A ſecond generall thing, Obſerv. how the Lord putteth difference in his Election and Love between parties neerlieſt conjoyned: Eſau Jacobs brother, of the ſame Parents, of the ſame Birth, Conception, yet Jacob loved; The like we ſee in many places; two in company, the one received, the other forſaken; two in a bed, the one received, the other refuſed; Father ſometimes choſen, Children refuſed, as Abraham and Iſhmael, Iſaac and Eſau, David and Abſalom.

Let no man therefore pleaſe himſelf in this, Ʋſe. that he is born of a religious Parent, or hath religious Kindred; as the Jews, Joh. 8.33. They had Abraham to their Father, See Mat. 3.9. Think not to ſay, we have Abraham to our father; Indeed, A bleſſing it is, to be born of religious Parents. 1. Becauſe within the outward Covenant. 2. Benefit of holy Education. 3. Vertuous Examples: but Ezek. 18. If the Son ſhall turn from his Fathers vertuous example; It is his curſe, that ever he had ſuch a Father, by conſequent. 4. Temporall mercies thou mayeſt partake by their means, as the Lord ſpeaks of Iſhmael, Gen. 17.20.

Now, as touching Election it ſelf; for the unfolding of it, this order is obſervable; to ſhew, 1. That it is. 2. What it is. 3. Of whom. 4. Why, or the Cauſe Motive.

For the firſt, that it is, Infinite are the places to prove it, Mat. 22.14. Few choſen; Mat. 24.24. The Elect from the foure corners of the World; And it confutes that ſottiſh error of ſome, otherwiſe learned, that will have nothing determined certaine, touching mans Election, before his Birth; but that the Lord made man without determining any thing certain touching his finall eſtate. Object. Then vaine Holy life? Anſw. Not ſo, for that is the meane of attaining the right end, Heb. 12.14. Object. Vaine Exhortations? Anſw. Not ſo, for they alſo are Means. Object. Freewill taken away, and fatall neceſſity p. 14brought in? Anſw. Neceſſity of Infallibility only, not forced to believe; but God that works the wills, knows how ſweetly to frame and encline them.

For the ſecond, What it is; It is an Act of God, whereby he chooſeth and calleth ſome out of mankind, to be Heires of Salvation: Or, as Bellarmine well deſcribes it; A part of Providence, whereby ſome certaine men are mercifully ſelected out of the maſs of Deſtruction, and directed by infallible means to life eternall.

But, ſee we the cauſe moving God thereto: Falſe cauſe, Previſion of good works; that no cauſe, for we were predeſtinated to be holy, Eph. 1.4. Not becauſe we were holy; And 2. Rom. 9. directly excluded. 3. The very end of Election croſſed, which is, to ſhew the works and glory of Gods grace. 4. The firſt cauſe orders the ſecondary, not, on the contrary; not good uſe of free-will foreſeen; See Ioh. 1.13. Jam. 1.18. Regeneration not cauſed thereby, much leſs Election: Nor could any inclinableneſs of will be foreſeen in perverſe man; not Faith, for that is a fruit of Election, Act. 13.48. 1 Cor. 7.25. And, not cauſe of vocation, but effect; much leſs of Election; Not Chriſt himſelf; Reaſon is; for that Chriſt as Mediatour, falls under decree of Election; the end firſt thought on before the means: True cauſe, the good will and pleaſure of God, Mat. 11.26. even becauſe he would; and, Rom. 9.15. He hath mercy on whom he will have mercy.

It teacheth us to aſcribe all the glory of our Election, Ʋſe. Calling, and all fruits thereof, unto God; and ſtill to ſay, that God choſe me, was his grace, not my merit or obedience.

Of whom.] Mat. 12.14. Of a few, as appears by the fruits, as faith, ſanctification, holy obedience; Few, not in themſelves, but comparatively; as a bag of ſand hath a numberleſs number of ſand, yet in compariſon of all the ſands of the Sea, even as nothing: And let no man ſay, p. 15This is hard in the Lord; for, that any one is choſen, is his Free grace; and he may do with his own what him pleaſeth; It is his meer good pleaſure, to magnifie his grace upon his own.

Firſt then, Follow not the Multitude, for they go the broad way. 2. Strive to enter in at the ſtraight gate; and let this warne thee, to labour, and endeavour the more diligently to ſtrive to make thy Calling and Election ſure.

And hated Eſau.] That is, Reprobated Eſau: Now, that there is Reprobation, appears, becauſe there is Election. 2. God hath not Mercy on all. 3. There are Veſſels of wrath prepared to deſtruction; Rom. 9.22. and Jude 4. ordained to this Judgement. 4. Effects, denyall of means to many for Salvation.

If any aske what it is? Reprobation is an Act of God, whereby he determines, not to have mercy on ſome, but to leave them to deſtruction, for the glory of his juſtice. For the moving cauſe of Election, that that may be known, we are to conceive the Acts of Reprobation to be two. 1. A decree, not to have mercy; this Abſolute, and hath no other cauſe, but the Will of God; And let none ſay, this is injury, for God is bound to none, Rom. 11.33. therefore, Saint Paul refers all to Gods Will, and admires the depth of this ſecret, which had been vain, if the cauſe thereof be foreſight of ſin and diſobedience. 2. The ſecond Act, is ordination into puniſhment and Damnation; this hath ſome reſpect unto ſin, being an Act of Juſtice, in reſpect of Execution: And therefore, though it be true, that God refuſeth to ſhew mercy, only becauſe he will; yet he ordaines no man to damnation, but for his Sin; Judas damned for his ſin; Comparative, why this, not that, no other cauſe, but Gods Will.

Of whom.] Of the greateſt part of the world. Ob. Means vouchſafed to all? Anſw. Not ſo, Mat. 11.21, 22. and to whom vouchſafed, the end is, to deprive p. 14duplicate page p. 15duplicate page p. 16them of excuſe. Object. Chriſt ranſomed all? Anſw. Not ſo, Joh. 17.9. Inſt. 1. Pet. 2. Anſw. The place to be underſtood, of the Power of a Maſter over his Servant.

Ob. Then God cauſe of Damnation? Anſw. Deficient, not Efficient, being not bound; beſides, betwixt the Decree and Execution comes ſin. Marvaile not at this, That the moſt part of the world believe not, Ʋſe. nor are converted; God hath armed us againſt this Temptation. 2. See here the endleſs love of God to us whom he hath choſen; that leaving many, nay, the more part, that had deſerved as much as we, yet choſe us and left them. Signs: 1. Denyall of means finall. 2. Curſing of the means unto them, Iſa. 6.10. 3. Their own contempt of the means vouchſafed. 4. Apoſtacy finall, Heb. 10.26, 27. Theſe not known to us, wherefore we hope well of all, till the Lord diſcover.

VER. 3, 4, 5.

And I hated Eſau, and laid his Mountaines and his Heritage waſte, for the Dragons of the Wilderneſs; Whereas Edom ſaith, we are impoveriſhed, but we will return and build the deſolate places: Thus ſaith the Lord of Hoſts, They ſhall build, but I will throw down; And they ſhall call them the border of wickedneſſe, and the people againſt whom the Lord hath indignation for ever. And your eyes ſhall ſee, and ye ſhall ſay, The Lord will be magnified from the border of Iſrael.

1. GOds Proteſtation. 2. The peoples Exception. 3. The Lords Confirmation of what he proteſteth, by an argument from an effect, wherein he appeales to themſelves, for witneſſes: De hoc ſupra; Hatred of Eſau manifeſted by a ſign, their deſolation; where the Antitheſis is underſtood.

Wilderneſs for Dragons, that is, without Inhabitant, as Iſa. 34.13.

p. 17Hence obſerve, That externall afflictions are unto Reprobates, teſtimonies of Gods hatred. Reaſon, Becauſe no ſuch are freed from the curſe of the Law, Gal. 3.19. branches whereof even thoſe outward afflictions are, Deut. 28. examples are extant; Not the leaſt Sickneſs, Infamy, Penury, Famine, Baniſhment, Death, all ſtand unto ſuch, in the nature of Curſes, as the Law propounds them; A ſign of which is, For that they all work together for evill unto ſuch; whereas it is contrary in them who love God, Rom. 8.28. They do but harden ſuch, as Pharaoh; or cauſe blaſphemy, as in many, bringing out into the eyes of men the hidden Corruption of the Heart. Object. If any ſhall ſay, They are made teſtimonies of love? Heb. 12.6. Anſw. So are they to Gods Children, not to Reprobates: To them, they are fatherly Chaſtiſements: To theſe, ſevere Puniſhments; a ſign whereof is, That they are driven, by them, the farther from God.

Hence then it will follow. Ʋſe. That from Corrections we cannot conclude certainty of Election, or of the Love of God: No man can thus reaſon, The Lord follows me with croſſes, therefore he hath choſen me to Salvation; For, To ſome men they are pledges, and teſtimonies of his wrath and hatred, and as one well terms them, Atrium inferorum: And therefore vain is that concluſion of many, from Corrections to Gods love: As, How often heare we it, from profane men; They doubt not, they ſay, but God loves them; Why? Becauſe he follows them with Judgments; never without one croſs or another, in Children, Goods, good Name, Body, Mind. In ſumme: Theſe Externall things are ever to be meaſured, according to Perſons; not Perſons according to them. It is true, That Croſſes to Gods Choſen, are tokens of his love; but croſſes to a Caſtaway, are Pledges of his hatred; And though it be ſaid, That whomſoever God loves, him he corrects; yet is it not convertible, That whomſoever God corrects, him he loves. Saul had his puniſhment, as well p. 18as David his Troubles; Iſhmael Famine, as well as Iſaac, &c. Yet neither beloved God.

What then is to be done, in this caſe, for comfort? If thou wilt have comfort in a Croſs, look to this; Art thou choſen? called, &c. Then Croſſes are Comfortable; If no token of Election, ſuſpect thy ſelf.

I might apply this unto our ſelves, unto many amongſt us, whom the Lord hath long followed with heavy judgments externall, robbing of Children, or heart-breaking with ungracious Children: Beloved, I ſay not, where theſe are, there the men are hated; but yet, where theſe things are amongſt ſome, they are tokens of Gods Hatred.

What then to be done in outward Croſſes? Firſt, Look to their iſſue, and fruit, that they have in thee; As 1. If they humble thee for thy ſins, Jer. 5 3. 2. If they bring neerer unto God, Hoſ. 5.15. 3. If they make thee feare before God, not only while they are felt, but after they are removed: Pharaoh cries peccavi, and promiſeth amendment while the Rod is on him; Eſau howls whileſt he is under the hand of God; the wicked Jews, Ezra 9. crouch, whileſt the hand of God preſſeth them; but when a little eaſe is given them, they break the Commandements, ver. 10.

God otherwiſe corrects his own Children, Obſerv. otherwiſe Caſtawayes; I meane, in reſpect of the meaſure, and weight of his Corrections:Pſal. 118.18.Ps 118:18 So David, The Lord hath chaſtened, and corrected me, but he hath not given me over unto death; Iſraelites carried Captives, as well as Edomites; but yet Iſrael returns; Edom is laid waſte, Iſa. 27.7, 8. Not ſmitten, as he that ſmote her; For, 1. In meaſure. 2. In the branches. 3. To purge ſin, ver. 8.9. Not ſo with the wicked; See 2 Cor. 4.8, 9. His own, for a time, Iſa. 54.7, 8. His enemies for ever, Mal. 1.3.

The Reaſons may be theſe.

1. The Promiſe of God made, of love, to his people.

p. 192. The difference of their ſins: It is true, that Gods Children are ſometimes overtaken with the ſame ſins, that others are; But, though the ſame ſins, yet not in like meaſure committed; One, with an high hand: The other, of frailty.

And this ſhould comfort Gods Children againſt all common judgments, wherewith the Lord ſhall chaſten, Ʋſe. or viſit us; As, what have we not cauſe to expect, in regard of our ſins? Wicked men fooliſhly thus reaſon, to the deluding of their ſoules, Iſa. 28.15. though a plague run over all, yet it ſhall not come nigh them; for, they have made a Covenant with Death, &c. Gods Children may better thus reaſon, though they cannot aſſure themſelves to be exempted from common Calamities, yet, from the meaſure of them; For with the Lord, they are at agreement.

Beloved, What plagues we, in this Land, have cauſe to feare; The Commonneſs, and height of ſin, in our Multitude, and that communication with them, in a meaſure, by Gods Children, who ſeeth not? And it is good for us all, to prepare to meet the Lord by Repentance: But yet, this is our comfort; there ſhall be a difference betwixt the Righteous and Wicked; betwixt him, that ſerveth God, and him, that ſerveth him not. The means, whereby the Lord provides for the comforts of his own Servants, Theſe: 1. He delivers them from the Temptation, as he did Lot, Noah, &c. 2. Or elſe provides a mean for reſtitution, Ez. 9. 3. Comforts inwardly, in afflictions. 4. Takes from evill to come, 2 Kings 22.20.

Edom ſaith, we are impoveriſhed, but we will return, Ver. 4. Obſerv.and build the deſolate places.] Mark here the nature of wicked men, oppoſing themſelves to the power of God, and the courſe of his Judgments, & providence: We are impoveriſhed, but we wil return & build the deſolate places; Iſa. 9.10. Ephraim, in the pride and preſumption of their hearts, ſay, The Bricks, indeed, are fallen down, but we will build p. 20it again with hewen ſtones; the wild Fig-trees are cut down, but we will change them into Cedars. Pharaoh, though he ſees, the more he oppreſſeth, the more the people grew, through Gods bleſſing; yet ceaſeth not to attempt their deſtruction: And, when Iſrael flies, yet ceaſeth not to purſue them, till he be deſtroyed with his People. Exod. 14. The Scribes, and Phariſees, though they ſee ſtill the Diſciples growing, and the number of Believers to be multiplied; yet, ceaſe they not to perſecute; So was it with Saul againſt David.

And, Ʋſe. at this day, How ſtrive men with their Maker, the Potſheard with the Potter! though they ſee the hand of God againſt them, yet ſtill are fighters againſt the Lord; See Act. 5.39. Gamaliel yet could thus ſay, If it be of God, ye cannot deſtroy it, except you will be found fighters againſt the Lord: But, let Gods children learn to humble themſelves for their ſins, under the mighty hand of God: more prevalent to turn away Gods wrath, is unfeigned Repentance, than all the power and might of man: It is excellently ſaid of Job, Cha. 9. v. 4. He is wiſe in heart, and mighty in ſtrength, who ever was ſeen againſt him, that hath proſpered? And, how vain ſuch contentions are, he ſheweth by his might, in the mightieſt Creatures: This therefore let us do, when as we ſhall ſee the Lord againſt us; humbly deprecate his judgments, but feare to ſtand out againſt him.

They ſhall build, Obſerv. but I will throw down.] When God means to deſtroy, no man can withſtand, or hinder deſolation; The Ephraimites promiſed unto themſelves Reſting, the Lord had denyed the contrary, therefore they periſh. An 130 years after the death of Chriſt, the Jews, by the leave, and help of Julian the Emperour, attempted to re-edifie their City and Temple; but mark, how the Lord, becauſe his Counſels muſt ſtand, and becauſe he will be known to be true in his threatnings,Ruffin l. 1. c. 38 cauſeth fearefull thundrings, lightnings, and Earthquakes to ariſe, p. 21many of them ſlain, and all driven from their attempts: And other ſtories record many huge hoſts of Jews, attempting the recovery of their Holy Land, and their diperſions: The like ye may ſee in the Lords dealing againſt Antichriſt; many attempts have they made to deſtroy, with the name of Luther, and Calvin, the whole truth of God, and to re-eſtabliſh their Kingdom of Idolatry; but yet ſee we him blaſted by the breath of the Lords mouth; and though an utter conſumption cannot be expected till the brightneſs of Chriſts coming, 2 Theſ. 2.8. Yet this they can never hope for, The recovery of their full power, and dominion they once had in the Chriſtian world.

What doth this teach us, Ʋſe. but to tremble before the Lord, when as we ſee his judgments begin to take courſe againſt us; and to take heed, how we harden our ſelves to his reſiſtance, that is, to our own utter overthrow and deſolation? It is the faſhion of many, when they ſee the Lord croſſing their attempts, or weakening their State juſtly, for their ſins, yet ſtill to attempt their fortification, without humbling themſelves for their ſins: But it is vain to ſtrive, when the Lord will deſtroy; In theſe days of ſecurity, how many fond, and profane ſpeeches have been heard; That they will not ceaſe till they have brought Corne to ſuch a rate, &c? Beloved, it were well to depend upon Gods bleſſing, if we had turned from our ſins: But, thus deſperately to oppoſe againſt the will, and decrees of the Lord, without humiliation, how vain is it?

And they ſhall call them the border of wickedneſs.] It may be demanded, what was the cauſe of this irrecoverable deſolation brought upon Edom? Theſe ſpeciall ſins we may ſee ſet down, Num. 20.18. Ezek. 25.13. Jer. 49. & alibi; but ſpecially, if ye read the Prophecy of Obadiah, where this judgment of God is denounced againſt the Edomites, and the cauſes thereof ſpecified.

p. 22One was unkindneſs to the people of God, denying them, in their paſſages, common courteſies, Num. 20.18. Another was, Cruelty againſt his Brother Jacob, in that, not only they helped them not againſt their Adverſaries, but were partakers with them in their cruelty: And thirdly, Inſulting over them in their afflictions, ver. 10.

Now then mark here, How fearefull a ſin it is, and how the matter of extreme deſolations, Obſerv. cruell uſage of the people of God: The Lord delights in this Title, The avenger of his people, Luk. 18.7, 8. and therefore, as James hath it, Chap. 5.6. Ye have condemned and killed the juſt, therefore howle. Beloved, This is the common, and crying ſin of this Land; unkindneſs, and cruelty offered to the people of God, eſpecially, to the Lords Prophets, and his Annointed, and for which we have juſt cauſe to feare an heavy judgment: And our own Congregation is not free; How many lewd miſcreants tollerated in the height of iniquity? If any man make ſhew of Religion, he only denyed common courteſie, and happy he that is firſt in his Affliction; and how triumph they in ſuch a mans calamity? Let ſuch feare, They become not a Byword.

Ver. 5. And your eyes ſhall ſee, and ye ſhall ſay, The Lord will be magnified from the border of Iſrael.] We have here the uſe of this judgment, amongſt the people of God, namely, The celebrating, and praiſing of the great power, and might of the Lord, in the deſtruction of the Enemies of his people.

Hence learn we, To have our eyes open upon the judgments of God; Obſerv. That no judgment, whether generall, or perſonall, may paſs our obſervation. The Reaſon is, becauſe they ſerve excellently to make our hearts ſtand in awe of the Majeſty of God, and to admoniſh us of our own danger, in caſe of like misdemeanour; See 1 Cor. 20.

And here the blindneſs, or negligence of our people, muſt be blamed; Ʋſe. Many are the judgments that we have p. 23ſeen, and heard to be executed upon particular places. That fearefull inundation, thoſe overthrows by thundring and lightning; the beggary of Drunkards; hardneſs of heart in Perſecutors: Our eyes ſhould be open, to take notice of this judgment; partly, for our own admonition; partly for the praiſe of Gods mercy, for exempting us. And laſtly, To celebrate the praiſe of the power, and juſtice of God, in the deſolation of his Adverſaries.

Object. May we then rejoyce in the overthrow of Gods Enemies? Anſw. Not ſimply, as their deſtruction, but as manifeſtations of his glory; See Exod. 15. Judg. 5.

VER. 6,7.

A Son honoureth his Father, and a Servant his Maſter: If then I be a Father, where is mine honour? And if I be a Maſter, where is my feare? Saith the Lord of Hoſts, unto you, O Prieſts, that deſpiſe my Name; ye offer polluted bread upon mine Altar, &c.

THe ſecond ſin here taxed, is, The deſpiſing of Gods Name, that is, ſleight regard of the worſhip of God: Where firſt, is proved, that greater regard is due unto the Lord, by a reaſon drawn from the double power of God, Fatherly, and of a Maſter: If a Father, I ſhould be honoured; but a Father: The propoſition is proved, for, A Son honoureth his Father. 2. The ſin, and the parties, to whoſe charge it is laid, deſpiſing of Gods Name, to the Prieſts. 3. Their exception, and deniall. 4. The Lords reply, by an inſtance, ver. 7. uncleane Bread. 5. The doubling of the exception by the Prieſts. 6. A ſecond reply of the Lord, likewiſe, by inſtance.

Obſerv. 1 The firſt Note we have here, is this, That Civill, and Domeſticall ſubjection is approved by God: The authority p. 24of Maſters, and Fathers, &c. this is apparent; For Maſters Authority, read Gen. 16.9. To Hagar, Go and humble thy ſelf to thy Miſtris; Mat. 8.9. The ſpeech of the Centurion approved by our Saviour; a clear point; 1 Cor. 7.21. Eph. 6.5. Col. 3.22. That ancient error, in the Appoſtles dayes, reproved; and their Reaſon, from the quality of Maſters; If good, then equall: If evill, what dominion? I anſwer, If good, the rather to be obeyed, 2 Tim. 6.2. And, though there be equality of right to Gods Kingdom, yet diſparity of power, in reſpect of externall ſtate: If evill, yet to be obeyed, 1 Pet. 2.18. 1 Tim. 6.1. though not in evill; the Reaſon, it hinders not faith, 1 Cor. 7.21. Contrary cauſeth blaſphemy of Gods truth.

Obſerv. 2 The next thing here obſervable, is, How God muſt be acknowledged, not only as a Father, but as a Maſter alſo; and duties to him performed, mingledly, of feare and love: As a Father, we love; as a Maſter, we muſt feare; therefore, thus propounded, 1 Pet. 1.17. Father, which judgeth; The Reaſon is, becauſe, If without love. or reſpect thereto, it is ſlaviſh; if without reſpect to Majeſty, ſleightly; Beſt duties done, when both are mingled, Rom. 11.22. both bounty, and ſeverity; one cauſeth chearefulneſs, the other, reverence.

Now then Beloved, Learn we to acknowledge the Lord to be ſuch unto us, Ʋſe that in all duties performed, thoſe two vertues, Love and Feare may meet together: And what ever duty thou performeſt, conſider God, not only as a Father, to wink at imperfections, but alſo as a Maſter, to correct ſeverely, contempt: But theſe ye ſhall ſee diſjoyned, in moſt mens practice: Some talk of Gods love, and mercy, and, he will ſpare as a Father; but, will you ſee what this naked conſideration of the Love of God, and his mercy, breeds? either abſolute neglect, or ſleight performance of holy duties: Some apprehend God, as a ſevere, and ſtrict Maſter; and that meditation wrings p. 25from them ſome ſervices, but ſlaviſhly performed, and therefore not acceptable unto God: He beſt doth duties, that mingleth both; thus heare, beholding Gods love, that makes thee cheerefull; conſidering his Majeſty, that makes thee reverend; Thus pray, thus live, 1 Pet. 1.17.

That deſpiſe my Name.] How, if any aske? They offered uncleane bread, that is, profaned the worſhip of God; Bread put, Synechdochically, for any Sacrifice; For the underſtanding whereof know, that there were certaine Beaſts, by Gods ordinance, uncleane, ſome cleane; the diſtinction we have, Gen. 6.7. ſome that God had ſanctifyed, to be offered in ſacrifice; ſome otherwiſe: This their firſt ſin, That they offered ſuch things, as God had forbidden to be offered.

There cannot be a greater contempt offered to the Name of God, than to offer unto him things prohibited: Obſerv. The Gentiles, and Iſraelites, condemned for this, though full of Devotion; they ſpared not their own Sons, & Daughters, from offering them in ſacrifice: In 1 Sam. 15. Saul had reſerved the Amalekites Cattell, yea, the fat of them, for ſacrifice, yet, is deprived of his Kingdom, becauſe the Lord had curſed them with a Curſe,

And therefore, Let this teach us to take heed how we, Ʋſe. in the ſubſtance of Gods worſhip, offer him any thing, that he hath either forbidden, or not enjoined. Willworſhip, it is the common ſin of our People; Faſting in Lent, the higheſt point of Devotion; outward geſtures, a great part of their Religion; their eye ſhould be to what the Lord enjoineth, and labour for a right underſtanding of the manner, and ends of enjoyning.

And ye ſay, wherein have we deſpiſed thy Name?] Note here the nature of an Hypocrite, ready to juſtifie himſelf, when the Lord himſelf reproves, Obſerv. and layeth ſin to his charge: gladly would they ſeem righteous, in the ſight of God; and put off from them the Accuſations laid to their charge: Our Saviour layeth this ſin to the p. 26charge of Phariſees, Luk. 16.15. Ye are they that juſtifie your ſelves before men: This was Eves fault, Gen. 3. ſhifting her fault off to the Serpent, Adam, to the woman; Saul, I have obeyed the voice of the Lord, 1 Sam. 15. The Reaſons are, 1. A deſire, through hypocriſie, to ſeeme righteous; no man ſo vile, but would gladly avoid the cenſure of Atheiſme, and profaneneſs. 2. That they forget the Lord to be a ſearcher of ſecrets, and trier of the hearts, and reines, 3. That opinion of righteouſneſs, and Religion, they have obtained among men; See Luk. 16.15. This ſin, through their groſs ignorance, rife among our People.

And, Let it teach Gods Children better things: The juſt man is the Accuſer of himſelf, Ʋſe. and free confeſſion of ſins, his mark.

Ver. 7. Ye offer polluted Bread.] The Lord inſtanceth in particulars: Obſerv. So then, Particularizing is the beſt mean, to bring men to the acknowledgment of their ſins; So the Lord here: So Samuel, 1 Sam. 12.19. in asking a King: So Peter, Act. 2.23. The murther of our Lord; So Stephen, Act. 7.51. Their reſiſting of the Holy Ghoſt, ſpeaking in the Prophets: John Baptiſt to H…rod, Mat. 14.4. Paul before Felix, of Temperance, Acts 24.25. The Reaſon is, becauſe it is naturall to every man, to wind out of generall Accuſations; and when reproofes are miniſtred in groſs, they do little good; ſuch ſhifting there is from generalities.

Then ſee we here a Miniſters warrant for particularizing the ſins of his own people; A courſe generally diſtaſted, Ʋſe. though moſt wholeſome, and the beſt means to make the Word work to humiliation. 2. We are taught, (but ſo, as we guid our words with diſcretion) to whom the Miniſtry is committed, to labour hereto, for the good of our People. 3. You that are the people; To be content, to have your particular ſins, the ſores of your ſoules, ript up, and laid open. 4. To apply generalls to particulars; p. 27and ſo ſhall ye beſt profit, in hearing.

A ſecond ſin laid to the charge of the Prieſts, and people, is ſleight performance of the Worſhip of God: So they ſacrifice, no matter how.

So then, note this as an heavy ſin, For a man ſleightly to performe the Worſhip of God, Obſerv. without regard to the Majeſty of God, or the holineſs of his Worſhip; yea, though the things done be commanded: for example, To pray, is a thing commanded; but, to pray ſleightly, or unreverently, a thing abominable: The Lord profeſſeth, Iſa. 1.12. that he had not required what they performed, that is, held them in as little eſteeme, as if he had not commanded them, in regard of their bad manner of performance: The Reaſon is, becauſe the Lord looks not ſo much to the outward work, as to the inward Affection of the heart; meaſures Religion by ſincere Affection, not by multitude, or works done, in the ſervice of God.

Here then, Ʋſe ſee what our people may judge of all their ſervices, that unreverendly they performe: This very ſin is rife amongſt our people, whoſe whole worſhip conſiſteth in outward obedience; pray they muſt, how they pray, not to be regarded; Hence, they think a duty, receiving of the Sacraments, &c. But know, Beloved, That unreverence more diſpleaſeth, than outward obſervance can pleaſe: Wherefore, Let us all be admoniſhed, when we come before God, to ſharpen our affections, and intentions to the utmoſt, that the Lord may have pleaſure in our ſacrifices.

For this cauſe, weigh, 1. It is Gods work; and remember, who hath ſaid, Jer. 48.10. Curſed is he that doth the Lords work negligently. 2. To whom; to God himſelf, a great King, Mal. 1. ult. 3. Before whom; before God, and Angels, Act. 10.33.

Hence, learne we to humble our ſelves, not only for the omiſſion of duties; but, for the imperfect manner of our ſervices: Thou haſt not all done, in Repentance, when p. 28thou haſt bewailed thy groſs ſins, and wilfull omiſſions; but, in every good duty, thou haſt cauſe of humbling, in reſpect of the coldneſs of performance; as hearing coldly, praying coldly.

VER. 8.

And if ye offer the blind for ſacrifice, is it not evill? and if ye offer the Lame, and Sick, is it not evill? offer it now unto thy Governour: Will he be pleaſed with, or accept thy perſon, ſaith the Lord of Hoſts?

NOte here the faſhion of a wicked Hypocrite, Obſerv. To keep the beſt to themſelves, and ſerve God with that, that is moſt deſpicable; See Gen. 4.3. Cain brings an offering, but as if he cared not what, of the fruits of the groung; Abel, of the firſt fruits, and of the fat of the Flock. 1. The firſt fruits. 2. The fat. 3. The firſt born. 4. The firſt day of the week.

And generall is this ſin, Ʋſe. at this day: See the ſtrength of youth given to vanity; when old, then they will bethink themſelves of ſerving God; Health to the Devill, ſickneſs to ſerve God; when no other buſineſs, then heare a Sermon; underſtanding, and wit in the prime, bent to other ſtudies; Religion the laſt, when underſtanding is gone; Therefore, mark how Gods judgment is upon ſuch, their ſervices utterly rejected, and themſelves given over to preriſh in their ſins; ſeldome, or never, ſee you any ſuch become religious, being forſaken of God: And let it be an admonition, to take heed, how we thus ſerve God with the refuſe: A Child of God thinks nothing to deare, an Hypocrite, any thing good enough.

Obſerv. 2 Apply theſe types to the truth, they had a double ſignification: they figured Chriſt, that Lamb undefiled, and without ſpot; but withall, figured ſome things to be regarded of us, in our ſervices: As 1. The blind ſacrifice was p. 29a type of ignorant ſervices; which are ever held abominable; therefore S. Paul every where calls for knowledge to be ground of all ſervice; pray with underſtanding, 1 Cor. 14.15. Sing with underſtanding; and Rom. 12.1. ſervices reaſonable called for: Whence it is evident, that all blind devotion of ignorant people, are abominable, ſacrifices; See Rom. 10.2. their excuſe is, God knows their mind; but he looks, thou ſhouldſt alſo know, &c.

Lameneſs.] Is hypocriſie, double-mindedneſs, Jam. 1.8. and 1 King. 18.21. Halting betwixt two, when no conſent betwixt the Affection, and Action: God did not allow ſowing of the field with ſeeds divers; nor Linfiewoolſie, in garments; nor yoaking together of an Oxe, and an Aſſe: wherefore, damnable is all doubling, in hypocrites; See Iſa. 29.13. They honour me with their lips, but their hearts are far from me.

Sick.] Or faint, or languiſhing ſervices; that come from us faintly, without cherrefulneſs: the Lord would have the very ſtrength of our Affections, and Intentions, the whole ſtrength in his ſervices given unto him: thoſe are faint, and languiſhing, that come coldly from us.

Another added, Ʋnblemiſhed.] Whereby, abſolute innocency ſignified in all thoſe, that worſhip him; and not the leaſt mixture of humane devices in Gods ſervice; So that the very Prayers of a wicked man are all abominable.

Laſt of all, obſerve the Amplification of their ſin, what they would not dare to do to men, Obſerv. 3 that they preſume to do unto God: And ſee, whether this be not right the diſpoſition of our People: If the King, yea, or a meane man ſhould ſpeak unto us, would we gaze, or ſleepe, or interrupt him? A Preſent to our Land-lord we carry with all ſubmiſſion; To God we come, hand over head. To our friends Table we paſs not humanity, and before our Brethren, we carry our ſelves reverently; Coming to the Lords Table not regarded.

p. 30Ver. 9.

And now, I pray you, beſeech God, that he will be gracious unto us: this hath been by your means: Will he regard your perſons, ſaith the Lord of Hoſts?

A Denunciation of Gods judgment againſt both Prieſts, and People, in reſpect of their profaning of the worſhip of God: The judgments denounced are theſe: 1. The rejection of their Prayers, and Sacrifices. 2. The tranſlating of his worſhip, from them to the Gentiles.

The paſſage unto this Denunciation, by prolepſis, on this manner: It is true, that in theſe things we have been faulty, but we will pray before God, that he may have mercy upon us. Sub: By an ironicall permiſſion, or injunction; well, ſaith the Prophet, do ſo, I pray you; pray before God for mercy; And he gives a Reaſon; E manu veſtrâ eſt hoc; as if he had ſaid, you indeed, had need to pray, for, by your means (that are the Prieſts,) all this profanation of the worſhip of God, hath been committed amongſt the people: Had you better inſtructed them, and rejected their lame Sacrifices, profaneneſs could never have grown to ſuch a head.

2. A correction. Will the Lord accept? (The interrogation implies the ſtronger Negation) that is, He will not accept your Perſons, that is, approve you, or your Prayers.

A heavy judgment of God it is, to have our Prayers rejected from acceptance; Obſerv. therefore this ſet down, here, as one heavy puniſhment; See alſo, Iſa. 1.15.

The Reaſons. 1. Our own indigency of all good that may comfort. 2. Expoſed to all dangers, bodily, ſpiritual. 3. Prayer made the only mean, to obtaine good things, Mat. 7.7. To remove evills, Jam. 5.13. Common judgments, 2 Chro. 7.14

p. 31Take we heed of this judgment: Ʋſe. In what ſtate ſoever it pleaſeth God to place me, at home, or abroad, in liberty, or bonds, in plenty, or want, ſickneſs, or health; methinks, yet, ſo long as free entrance ſtands open to the throne of grace, and the Lord is ready to heare, when I cry for help, there is comfort. And, be my ſtate never ſo proſperous in outward things, while God turns the deafe eare towards me, and is as one that heareth not, I am miſerable.

And as of the Judgment, ſo, of the cauſes: Many I might reckon up, as, 1. Ignorance of the Mediatour. 2. Asking things unlawfull; or, to ends unlawfull, Jam. 4.3. More ſpecially, impenitent living in any ſin, Joh. 9.31. God heareth not ſinners: and Pſal. 66.18. If I regard wickedneſs in my heart, the Lord will not heare me; Mark the phraſe, If I (regard) wickedneſs in my heart; if my affections, and purpoſes, be to abominations: And, let them all lay it to heart, whoſe hearts, and affections are entangled, in the ſins of the world: Our people, they are generally thus minded; They may whore, and ſweare, and drink, and be drunken, &c. all the week; and a little Sundaies Lip-labour in Prayer muſt ſerve to propitiate for all their week-daies abominations: But, know, God hears no Whoremonger, &c, ordinarily ſuch.

Particularly, Let me touch ſome ſpeciall ſins: Amongſt the reſt, theſe are eminent.

1. Contempt of the publique Miniſtery; See for this, Pro. 28.9. and Pro. 1. Now then, conſider what we are to think of all that Lip-labour of recuſant Papiſts, they pray by number, and think, for that, they ſhall be heard: Recuſancy in our people, in forſaking the Aſſemblies; either, of deſperate profaneneſs, or, as thinking private devotions are better ſervices; they can ſerve God at home; juſt like, as if ſome Juſtice of peace, when he is called to ſome ſpeciall ſervice for the King, at the generall Aſſize, or Seſſions, ſhould anſwer, He would ſerve the King at p. 32home; And, how many preſent in the Congregation, whoſe hearts tremble not at the Word?

A ſecond particular ſin, in this kind, is, Pro. 21.13. Lack of commiſeration of our Brethrens neceſſities; though men, ſo diſpoſed, make long prayers, yet the Lord will not heare.

A third, that here mentioned, Careleſs performance of the worſhip of God; this makes all ſervices abominable: Amongſt other Sacrifices acceptable to God, there was one eſpecially pleaſing, namely, The (whole) burnt offering; Figuring, perhaps, that fervent affection that ſhould ſhew it ſelf in every ſervice, performed by us to our God; See Rom. 12.11. other temper better fits in any thing, than in the ſervice of God.

Again, Is it ſuch a judgment, not to be accepted in praying? A heavy judgment therefore, to be void of the ſpirit of Prayer, and Deprecation; as Zech. 12.10. And, this the ſtate of our people, that cannot pray.

This hath been by your means.] That is, the offering of blind, lame, &c. And ſo you ſhall ſee, in ſundry Scriptures, ſins of People imputed to defects of Teachers.

If any demand, why? For default of better inſtruction, and neglect of duty that way; or, 2. In regard of lewd life, cauſing the people to abhor the offering, 1 Sam. 2 17. and drawing them by example. Or, 3. By admitting the lame ſacrifices, without reproofe, or rejection.

But, thus we ſee, That the ſins of the people are imputed to the Miniſter, Obſerv. if he, at any time, be defective in duty; ex. gr. their ignorance laid on the Miniſters, when they faile in inſtruction; their profanations imputed to them, when they faile, in admonition; Ez…k. 3.16, 17, &c.

The Reaſon whereof, is this Principle; What ſin thou hindereſt not, within bounds of calling, that ſin is thine, by participation, and thine, as if thou hadſt committed it; the Reaſon, becauſe there lay on thee a bond of duty, to hinder it; as Neh. 13.17. What evill thing is this that p. 33(ye) do, in breaking the Lords Shabbath? [ye] do, becauſe ye hinder not, by authority, and power of the ſword.

And this ſhould teach us, to take heed, 1 Tim. 5.22. that we partake not in other mens ſins; Ʋſe and as by no other means, fo neither by this, admitting the lame and blind, for ſacrifices: To apply it particularly: This ſin may we incur, by admitting a blind Idiot to the Lords Table; whoſe Sacrifice, how can it but be blind, when as, alas! He knows not what he doth, neither is able to diſcerne the Lords Body: Surely, if the Lord impute to the Levites the profaneneſs of the people, becauſe they admitted their Sacrifices, without difference; how Miniſters can be free from profaning the Lords Ordinance, that admit the blind and lame to the Lords Table, I ſee not.

And this, methinks, ſhould ſtay the fury and malice of unreaſonable, and evill men, againſt Miniſters, in this behalf; that they are carefull not to admit, hand over head, every man that offers himſelf to the Lords Table: Now, Lord be mercifull to my perſonall ſins! I know, if he ſhould enter into judgment for the ſins of mine own Perſon, I am not able to abide it; but, if the Lord will alſo impute to us the neglects of our people; can any blame, if we deſire to keep off that burthen?

And, let no man ſay, The Miniſter is excuſed, and the ſin is only the Parties, that adventureth; This plea, if it could have holden, might have been made by the Prieſts of the Jews: They offered ſuch as the people brought; had they brought better, better they would have offered; yet this made their ſin, becauſe the Lord had forbidden the offering of ſuch, upon what pretence ſoever brought unto them.

p. 34VER. 10.

Who is there even among you, that would ſhut the doores, for nought? neither do ye kindle fore on mine Altar, for nought: I have no pleaſure in you, ſaith the Lord of Hoſts, neither will I accept an offering at your hand.

REading, in our Engliſh, corrupt: Better thus, after Tremellius; who is there amongſt you, that ſhuts the doore, on free coſt? or, do you kindle the fire, on free-coſt? The Interrogation, as above, denies more ſtrongly. For the meaning, we are to know. That the Prieſts, and Levites, ſerving in the Sanctuary, had their ſeverall offices, and places, to ſerve in, Num. 3. & 4. 1 Chro. 25. & 26. ſome, to bear the Arke; ſome, to keep the Lamp; ſome, to make clean the Sanctuary, and Inſtruments thereof; ſome, to dreſs the Sacrifices; ſome, as Porters, to keep the doors of the Temple, &c. And, to all theſe was appointed a portion of Tythes, and Oblations, for recomperce of their ſervice: The meaneſt door-keeper was to live of the Sanctuary, and to have his portion, for attendance: The meaning, then is this: There is not the meaneſt of you, that hath ſerved me, in the meaneſt place but I have provided him of maintenance, as for recompence.

Theſe words, then, contain an Amplification of thoſe Prieſts, and Levites ſins: That whereas the Lord had ſo liberally rewarded even the meaneſt of them, for their ſervices they had no more care to honour him, and to preſerve his worſhip from profane contempt.

Hence then may be obſerved; Obſerv. That there is not the meaneſt ſervice performed unto God, but hath his reward: This not only, in Miniſtery, but, in common life; See Eph. 6.8. Col. 3.24. touching the offices of Servants to their Maſters.

It confutes the ſpeech of profane men, Ʋſe. Mal. 3.14. p. 35Job 21.25. It is in vain to ſerve God; and what profit is it, that we have kept his Commandements, and walked humbly before the Lord? Their Reaſon, They that work wickedneſs are ſet up, and they that tempt God, even they are delivered: Surely, there is no ſervice performed unto God, but hath his recompence, howſoever performed: Of Nebuchadnezzar the Lord thus ſpeaks, Eze. 29.20. Aegypt given him for wages for ſervice done, (though unwittingly) againſt Tyrus: Of the Romans, during the ſpace of their firſt entrance into their Empire, that they were renowned for Morall vertues; Auſtin well obſerves, that the Lord did, for that cauſe, enlarge their Empire: And, at this day, who is there, that can ſay, He hath performed any ſervice unto God, but he hath ſelt the Lord a recompencer of him? Diſtribute ſervants of God, thus▪ ſome there are, that unwittingly do God ſervice, at profane men; yet they lack not their reward, in temporall things; nor yet Hypocrites, as Achab, for externall humiliation, plagne deferred ſound worſhippers of God, though, perhaps, in things of this life, more inferable; yet, in inward comforts, in ſpirituall bleſſings, Eph 1.3. In aſſurance of heavenly rewards, recompenced; for, that Principle is infallible, Heb. 11.6. God is a rewarder of all, (chiefly) of them, that dingently ſeek him)

Herde then, It is not hard, Obſerv. farther to obſerve▪ That Benefits received add much to the weight of unthankfulneſs, and make neglects of duty more odious in them▪ As ye ſhall ſee, Iſa. 5.4. So Saul, 1. Sam. 15.17. When thou maſt … thine own eyes, &c. So to David, 2. … 10.

Take we heed, there fore, How, Ʋſe. when the Lord provokes us by his bleſſings, we then neglect fidelity in his ſervice: Surely, if we take view of our ſtate, in this Church, in generall, we may, many waies, ſenſibly perceive, that the Lord is not behind with us, for recompence of our ſervices; As, in peace, proſperity, means of Salvation, &c. would God, we had not been too much behind, p. 36in duties of obedience: This ſhall be our juſt condemnation, that the Lord having provoked us ſo by his bleſſings, we have failed in the duties of thankfulneſs: Wherefore, Let us all remember to make uſe of the mercies, and loving kindneſſes of our God; that they may be to us ſo many allurements, to ſincerity, and ſoundneſs, in our ſervice.

I will not accept an offering at your hand] What is the Reaſon? Namely, becauſe they had offered unlawfully.

Hence then obſerve; Obſerv. That, when once a man hath corrupted himſelf, in the worſhip of God, his lawfull ſervices, during impenitency, have no acceptance with the Lord: The Reaſon is, Becauſe the Sacrifices of wicked men are abominable, and ſuch mens perſons are not reconciled unto God, Rro. 21, 27.

And this may teach us what to judg of that opus operatum, taught by Papiſts; Ʋſe. when as, they teach, that good works, by whomſoever performed, are acepted of the Lord; as juſtice in an Atheiſt, is a good and acceptable work to him &c. contra. Heb. 11.6. Without Faith, impoſſible to pleaſe God; Sacrifice of wicked abominable; for ſuch men want the foundation of all acceptance, namely, Reconciliation with God, Heb. 9.14. Nor can they performe ſervices, in acceptable manner; As, 1. Not as from the night fountain, Love. Nor, a. As to the right and Gods glory.

Take we heed, therefore, How we corrupt ourſelves, in the Worſhip of God; Labour eſpecially, to be at one with God in Chriſt; See Heb. 11.4. Gen. 4.4. and repent eſpecially of Corruptions, in the firſt Table.

p. 37VER. 11.

For, from the riſing of the Sun, even unto the going down of the ſame, my name ſhall be great among the Gentiles; & in every place, incenſe ſhall be offered unto my Name, and a pure offering for my Name ſhall be great among the heathen, ſaith the Lord of Hoſts.

THe ſecond judgment here threatned, is, The tranſlating of the Kingdom of God, and his worſhip, from the Jews, to the Gentiles.

A fearfull judgment, to have the word of God, Obſerv. and his worſhip, taken from us; See Mat. 21.12. Iſa. 5. The Reaſon; men thus deprived, ſit in darkneſs, and in the ſhadow of death; Mat. 4.16. are as without God in the world, Eph. 2.12. they become more vile, as Jews, and Romenes; yea, from ſuch, as the Arke from Iſrael, is the glory departed, 1 Sam 4.21.

Take we heed of this judgment, and tremble at thoſe things, that may procure it; As, 1. Corrupting out ſelves in this worſhip of God, 2. Receiving it vain. 3. Cruell uſage of the Miniſters, Mat. 23.37. Surely, though I be half of his mind, that taught; that when Antichriſt's Kingdom hath been runated, it ſhall never again be reeſtabliſhed in full power; But, firſt, particular Congregations may, though not in full power; yet in ſome power; and, let us all fear before God.

For the meaning of the words: Papiſts have thus abuſed the Text, to the ſtabliſhing of their Idoll of the Maſs: And, Bellarmine, when he comes to handle this place, calls it, Inſigne teſtimonium pro ſacrificio Miſſae.

For orderly proceeding; Firſt, ſee what they call the Maſs: Namely, A Sacrifice of the New Teſtament,What the Popiſh Maſs is. wherein Chriſts Body, and Bloud, is, in unbloudy manner, offered to God the Father, for propitiation for quick, and dead.

p. 38For this Sacrifice they thus reaſon, out of this place, viz. This Sacrifice muſt either be the ſacrifice, whereby Chriſt offered himſelf, on the Croſs; or, the ſacrifice of the Jews; or ſpirituall ſacrifices if Chriſtians; or elſe, the ſacrifice of the Maſs.

Not the Sacrifice of Chriſt; for, that was offered, in one place, without the Gates of Hieruſalem, Heb. 13.12. Nor Jewiſh Sacrifices: For, this is oppoſed to Jewiſh Sacrifices; and they were to be aboliſhed, and determined in Chriſt: Nor, the ſacrifices of Chriſtians: It remains, therefore, that it is the Sacrifice of the Maſs.

Now, that we aſſume, is, That it is to be underſtood of the ſpirituall ſacrifice of Chriſtians, 1 Pet. 2.5. But, that this cannot be here meant, they thus reaſon: Firſt, The ſacrifice here ſpoken of, is called abſolutely, Mincha, A Sacrifice, or Incenſe; but, when the Scripture ſpeaks of ſpirituall Sacrifices, it uſeth a Terme diminuent, ſignifying the Analogicall, and improper uſe of the word. I anſwes, Not ſo alwaies: for, Rev. 5. & 8. Prayers called Incenſe abſolutely, without a Terme abridging; and Pſal. 51.17. The ſacrifices of God are a broken ſpirit.

A ſecond Argument; Becauſe this ſacrifice was to ſucceed the ſacrifices of the Jews, and was never before offered; But, Prayers were offered before? Anſw. That ground is falſe; For, the Propher ſpeaks only of a Sacrifice, that, in other manner, ſhould be offered; whereas, 1. The Jews offered them with other Ceremoniall rights; Chriſtians ſhould offer them, without thoſe rights. 2. Whereas, thoſe Jews offered, in Hypocriſie…; Chriſtians ſhould offer them, in righteouſneſs Ma….

A third Argument; The Prophet ſpeaks of in Sacrifice to be offered; by (Prieſts) of the new Teſtament; But Prayers are offered alſo, by (People.) I anſwer, Not ſo; but a Sacrifice to be offered by all the people, in the Chriſtian Church; who are all made Prieſts unto God 5 Pet. 2.5. Rev. 1.6. And whereas they object, That the Lord p. 39promiſeth to purge the Sons of Levi. Anſwer, Though the high Prieſt figured Chriſt; yet, the common Ranke figured all Chriſtians.

A fourth Argument; One ſacrifice; but, ſpirituall ſacrifices many. Anſwer, Nomen ſpeciei pro individuis; as man, for all men.

A fifth; A (pure) offering; but ſo are not ſpiritual Sacrifices of Chriſtians, according to Pro eſtants. Anſwer, Though impure in themſelves; yet pure, 1, by acceptation; becauſe accepted as pure, for Chriſts ſake, 1 Pet. 2.5. In reſpect, that God covers iniquity in his Children; Num. 23.21. He ſeeth none iniquity in Jacob; there (is) abundance; but he (ſeeth) none, that is, taketh notice of none, 2. Pure, in compariſon of hypocriticall Jews, as, Hab, 1.13. Some are ſaid to be righteous, in compariſon; The wicked devoureth him, that is righteous, in reſpect of himſelf: So, theſe Sacrifices in Chriſtians, pure; not ſimply; but in reſpect of thoſe, that hypocrites offered amongſt the Jews, 3. Pure, in reſpect of ſincerity, and ſingle heartedneſs; pure, from hypocriſie: ſuch Evangelicall purity is; every where, ſpoken of, as, Mat. 5.8. 1 Tim. 5.22. And thus, we ſee their cavills anſwered.

Now, as touching their ſacrifice of the Maſs: Theſe things our Divines have diſputed. 1. Againſt the matter. 2. The Inſtrument. 3. The effect of it. 1. That it is a ſacrificing of Chriſt, is needleſs, Heb. 10.14. Chriſt having perfected for ever them that be ſanctified, by his one Oblation of himſelf. 2. Remiſſion of ſins perfectly obtained by Chriſt; and where remiſſion of ſin is, there needs no more Oblation for ſins, Heb. 10.12, 14.2. Againſt the Prieſthood; no orders of Prieſthood, but Leviticall; and, after Melchizedech, Leviticall aboliſhed; Melchizedech foreign, Heb. 7.24.4. Againſt Propitiation; For, firſt, No ſhedding of bloud; And, ſecondly, Chriſt, the only Propitiatory. 5. Againſt the manner; modo incruento, in an unbloudy manner. p. 40Anſwer, 1. Abſurd, that bloud ſhould be offered, in unbloudy manner. 2. How propitiatory, if without ſhedding of bloud? Heb. 9.22, 28. Object. Called ſacrifice, by Fathers. I anſwer, By repreſentation, as Chriſt was ſaid to be crucified before the eyes of the Galatians, Gal. 3.1. So Lombard: Or, 2. Propter adjunctam gratiarum actionem, eleemoſynas, preces, corporis Oblationem.

See we then, what is here meant: Namely, The ſpirituall ſacrifices of praiſe, prayers, obedience of Chriſtians; called Incenſe, by Analogy; the Type for the thing thereby ſhaddowed; as alſo, for that it is uſuall with the Prophets, to deſcribe Chriſtian worſhip, by the tenour of Jewiſh Religion.

This then, the drift, and meaning of the Prophet; that, whereas the Jews, like hypocrites, had prophaned and polluted the worſhip of God; It ſhould come to paſs, that the Gentiles ſhould offer pure ſacrifices, that is, in pure manner, worſhip and ſerve God, not as hypocrites.

This worſhip of the Gentiles is ſet out; 1. By the place, where. 2. By the manner, how. 3. By the perſons, whom. 4. By the ground, apprehenſion of the Majeſty of God.

Firſt thing, here, obſervable, is, The difference of the New Teſtament, Obſerv. from the Old, in reſpect of the worſhip of God: And, it is thus; 1. Amplitude; becauſe, whereas, before, Jews only worſhiped; Now all Nations do him ſervice. 2. Whereas Jewiſh worſhip was tyed to Places, we may, now, in every place, lift up pure hands; See 1 Tim. 2.8.

And this helps us, firſt, to underſtand many places of Scripture, Ʋſe. that ſeem to import an univerſality of Gods grace, in reſpect of every particular perſon in the world; as, that is taught by Papiſts; That to every particular man is given ſufficient grace to be ſaved, if he will; For, Chriſt dyed for all, &c. But, theſe generall ſpeeches are to be interpreted, with reference to the ſtate of the Church of God, before Chriſt, amongſt the Jews; that whereas, p. 41before, Jews only were his people; Now, in reſpect of right, all Nations are admitted; Eph. 2.17, 18.

Again, Mark here a benefit ſingular in the New Teſtament; that the Lord hath not tyed us to the Temple, only, in his worſhip; but, in every place, in the Field, in the Bed, in the Family: Joh. 4.21.

By Gentiles, the Perſons; See their ſtate, Eph. 2.12. Now called to be worſhippers of God; See alſo, Obſerv. Rom. 15. Mat. 28.19. Go teach all Nations. And, let not us forget to praiſe God for his mercy; we, who were even heatheniſh, yet now admitted to be of the houſhold of faith.

The quality, Pure.] The ſervices of Gods Children, done in faith, and obedience, are pure in the eyes of God, Obſerv. by acceptation; See 1 Tim. 2.8. Lift up pure hands: I ſay, done in faith, for, otherwiſe, all unclean to the unclean, Tit. 1.15. and, ſecondly, in obedience, when things are done, that God commands: I add, laſt of all, by acceptation; to exclude that Doctrine of Papiſts, touching perfect inherent Purity: Now, that they are not perfectly pure, by inherence of inherence of purity, appears. 1. Becauſe ſanctification imperfect, Rom. 7.20. 2. Becauſe Gods Children pray, to be judged in mercy; So David, Pſal. 143.2. 3. Cannot juſtifie. Object. But it proceedeth from the Spirit of God, and grace of Chriſt. I anſwer, Yet through imperfect inſtruments, which defile them; The perfecteſt Scrivener marrs his proportions, by an ill Pen; The perfecteſt ſoul, though it move perfectly, yet cannot make a lame man, to walk upright; The cunningeſt Muſitian makes not an untuned Inſtrument ſound perfectly; The pureſt water is defiled in a muddy Channell: How then pure? By acceptation, as above, 1 Pet. 2.5.

And this ſhould comfort Gods children, in all their weak ſervices, thou they cannot do them, Ʋſe. without many imperfections. 1. If thy perſon be united unto Chriſt; thou p. 42art judged (as in Chriſt) not, as in thy ſelf, 2. If apprehenſion of Chriſt, in every ſervice. 3. If there be ſtriving againſt impurity. 4. If bewailing of imperfections.

Laſtly, Obſerv. the ground of pure worſhip; apprehenſion of the greatneſs, and Majeſty of God: Ever according to apprehenſion of greatneſs, ſo is veneration performed.

Labour then to know the greatneſs of that God, whom thou ſerveſt; and that, by experience; otherwiſe, thou canſt never with that humility, and reverence, perform his ſervices, Heb. 12.27, 28. Conſider, then, the Power, the Juſtice, the endleſs Mercy of that God, to whom thou performeſt thy due worſhip, and ſervice.

VER. 12.

But, ye have profaned it, in that ye ſay; The Table of the Lord is polluted, and the fruit thereof, even the meat is contemptible, &c.

IN the eleventh verſe, A judgment denounced againſt the Jews; viz. the taking from them his Word, and Worſhip, and giving it to the Gentiles: Here, a Reaſon given of that judgment; That they had polluted the Name of the Lord; proved by particulars, three in number, v. 12, 13. And, ver. 14. A Curſe threatned.

The parts two: 1. A Crime imputed. 2. A Curſe denounced. The Crime, polluting the Name of God; amplified, by ſpecifying particulars. 1. The Table of the Lord is polluted. 2. His meat contemptible. 3. That under the ſhew of devout ſervice, they ſerved him with the baſeſt. Curſe, ver. 14. with other reaſons; All compriſed in the deſcription of theſe Hypocrites. 1. By their Title, Deceivers. 2. By their fair promiſes. 3. Slender performances.

Table, for Altar; Altar, for ſacrifice, and ſervice: foreign; is polluted, that is as a common profane work, in performance p. 43whereof ſpeciall reverence is not requiſite: Polluted my Name, Ezek. 36. Not, that any reall blemiſh can come to the Majeſty of God; but for that their Facts were ſuch, as, in their nature; tended that way: So that the ſence is; My Name, and Majeſty, which you ſhould tremble at, and reverence, you have (as much as in you hath layen) blemiſhed, and diſhonoured, by your unreverend, and unreſpective behaviour in my worſhip, and by eſteeming ſo lightly thoſe things, that I have ordained for your maintenance.

It is an high point of diſhonouring the name of God, Obſerv. either, baſely to judg of, or, perfunctorily to perform the worſhip of God. The Apoſtle, 1 Cor. 11.29. ſpeaking of one part of the worſhip of God, celebrating the Lords Supper; thus notes the ſin of ſuch as come, without due preparation, to that Sacrament; Their ſin is, that they diſcerned not the Body of the Lord; that is, whereas the Bread, and Wine, at the Lords Supper, were ſeparated from common uſe, and ſet apart to repreſent the Body and Bloud of Chriſt, and ſo ought, with all reverence, to be received; They came to that holy Banquet, as to a common drinking; they diſcerned not the Lords Body, that is, put no difference betwixt thoſe holy Elements, and other ordinary repaſt, but came thereto, as to an ordinary banquet: See the hainouſneſs of the ſin, in compariſon, and, in the puniſhment: Ezek. 33.31. The Lord ſpeaking of the ſin of that people, in hearing the Word of God, notes their vile, and unreverend practice; that they came, indeed, to heare, but how? As if they had been to hear a Caroll, or idle Song; ſo far were they from trembling at his Word.

And, mark, whether it argue not a baſe conceit of the Majeſty of God, thus ſlubberingly to do his worſhip? Take the Compariſon, that the Prophet makes, Offer it, now, unto thy Prince.

Ʋſe 1 See we, then, whether this high profaning of Gods p. 44Name be not rife in our people: And, Beloved, conſider it well; ye ſhall ſee it generall: It is a great part of the worſhip of God, to hear, as we ought, the word of God read, and preached unto us, by his Miniſters; yet ſee, whether that the Lord complains of, by Ezekiel, chap. 33. be not the generall ſin of the people; that Preaching ſeems to them, Prating; and the learnedſt Sermons, of no better eſteem, than old wives Fables: The celebrating of the Sacraments an high part of Gods worſhip; yet ſee, how thoſe, in whom ſuperſtitious reverence is aboliſhed, profane contempt is evident, not only by unreverent leaving them, but by unreverend handling them: we juſtly condemn Popiſh Adoration, but, it is too too evident, that they ſcarcely ſinned more, In Idolatrous adoration, then we, in careleſs handling theſe holy myſteries; In medio virtus: Adoration of the hoaſt we muſt all deteſt, as abominable Idolatry; but, profane irreverence ſhould be as much fled from. Prayer, a principall part of the worſhip of God; yet, how ſleightly performed, that wandring of the eye, and idle gazing, in the midſt of devotions, argues unreverence, &c, Yea, let me aske the hearts of Gods own Children, whether we have not all cauſe, in in this point, to condemn our ſelves, and pray with Naaman; The good Lord be mercifull unto us in this. How leap many from their ordinary Callings, into the Temple? and ruſh illotis manibus, ad ſacra.

Ʋſe 2 Let me, therefore, in the ſecond place, exhort as Paul, Heb. 12.28. Let us have grace to ſerve God, that we may pleaſe him; How is that? with reverence, and fear. Mark Reaſons; we cannot otherwiſe pleaſe God; It is not babling in prayer, but reverence in prayer, that God accepts; not hearing, but trembling at his word, Iſa. 66.2. Not receiving, but diſcerning the body of the Lord. 2. Our God is a conſuming fire, that is, though gracious unto his Children, yet incenſed even by them, his wrath burns, though not to their (utter) deſtruction, yet to their heavy p. 45aſtoniſhment. 3. Eccleſ. 5.1, 2. Gods Majeſty, our baſeneſs. 4. Amongſt heathen, a Principle; Ʋt ne quis ad ſacra, illotis manibus. They had their purgings, and purifyings, before they came to worſhip their Idols; and they ſhall ſtand up in judgment to condemn us, that ſhewed more reverence to Idols, than we to the living God. 5. A note of a Child of God, reverently, and with fear to worſhip him, 1 Theſ. 2.13. this that makes the word effectuall, when a man conſiders, (whoſe) word he hears.

Ʋſe 3 Again, hence may we take ſome light, for our better direction, in opening the Third Commandement; the ſumme whereof is this, that we pollute not, nor diſreverence the Name God; This the Phariſees limited unto falſe ſwearing, Mat. 5. Some of our people, to vain ſwearing by the Name of God, not to ſwearing, in generall: Now know, that the Name of God is polluted, not only, when thou ſweareſt falſely; but, when thou heareſt unreverently; when thou prayeſt unreverently: In a word, as here Malachy hath expreſſed two particulars: 1. By careleſs performing, or baſe opinion of the worſhip of God. 2. By light eſteeming the works of his mercy, and providence over us, in proviſion for our maintenance. If thou pray unreverently, thou haſt polluted Gods Name; If thou think, or ſpeak unreverently of the works of his providence, &c. thou haſt polluted his Name.

And the fruit thereof, even his meat is contemptible.] Here is a finding fault with the providence of God, in our maintenance; See the Text; his Provenius, that is, thoſe iſſues that come by Gods ordinance, unto the Prieſts, for their ſuſtenance, They counted it a baſe allowance, and contemptible meat: For the better underſtanding of the words, we muſt know, that of the ſacrifices dedicated unto God, there was a Portion due unto the Prieſts; as, 1 Sam. 2. Hoſ. 4. eſpecially, in the ſin-offerings, where p. 46with they were maintained: Now, this is noted as their fault, that the Lord having thus liberally provided for them, they counted the allowance baſe, and not good enough for them; this their fault: The ſame ſee in the Iſraelites, when God had fed them, a long time, with Manna, meat meet for Angells, if they ſhould eat; mark, how they murmure; nothing but Manna, they muſt have fleſh, and that of the daintieſt: The ſame Fault-finding with the Lords Portion, and allorment, is rife in our people: The poor, he grudgeth at his hard fare, though he may live in it, feele the Lords good providence, in giving it ſtrength to nouriſh, and preſerve in health, beauty, and ſtrength of body. The Labourer, he grudgeth at the Gentleman, that he lives at ſuch eaſe; though, as Solomon ſpeaks, his ſleep be a thouſand times more ſweet, and quiet unto him. And, in a word, go over all ſtates, and you ſhall find this murmuring againſt the providence of God, in the means allotted by him, for their maintenance.

Cauſes hereof two: 1. An over weening conceit we have of our own worth, and deſerving; we ſeem to our ſelves to have deſerved better things at Gods hands, whenas, alas! not the leaſt morſell of the courſeſt bread is deſerved by us. 2. Lack of perſwaſion of Gods love, in our deſignment to our particular ſtates: A man perſwaded of Gods fatherly love, thus eaſily reſolves, what ſtate God placeth him in, that is beſt for him; knowing, that if another were better for him, God, being a father, would not deny it him, Mat. 7.9, 10.

Well, Let us hence learn to profit our ſelves in the underſtanding of the Law of God; ſurely, it is the end, why the Law entred, that ſin, that is, the knowledge of ſin might abound; And, that man, that knows the infiniteneſs of his own miſery by the Law, is beſt fitted to comprehend, what is the height, and length, and breadth, and depth of the Love of God, in Chriſt, revealed in the Goſpell. Learn we, therefore, by this, and the like Scriptures, p. 47to make the full meaning of the Law familiar unto us.

It is one main cauſe of that ſottiſh pride, and preſumptuous opinion men carry of themſelves, as that they know not what the Law means. The Firſt Commandement forbids worſhipping other Gods; free from this; free from all breach of the Law; wheras, if we were acquainted with the meaning of the Law, we ſhould find a thouſand tranſgreſſions of every Precept, beſides the groſs ſin, in the particular ſpecified; See Mat. 5.

VER. 13.

Ye ſaid alſo, behold, what a wearineſs is is, and ye have ſnuffed at it, ſaith the Lord of Hoſts: And, ye brought that which is torn, and the Lame, and the ſick: Thus ye brought an offering: ſhould I accept this of your hand, ſaith the Lord?

HEre is the ſin particular laid to the charge of theſe hypocrites: Firſt, ſee the meaning. Words diverſly read: Thoſe that render it neareſt the originall, thus; Ye ſay, behold! what wearineſs? Whereas, ye may even blow it away; wherein the Prophet even reſidenceth the ſpeeches of theſe hypocriticall Jews, that, whereas they brought unto the Lord for ſacrifices, the lighteſt, and ſleighteſt of their flock, ſuch as they might even blow away with a blaſt of their mouth; [Hyperbole] yet they would pretend, that they were even tyred with the weight of the Sheep, and other Cattle, that they brought for ſacrifice.

Now, This ſence ſtanding, Obſerv. affords us theſe two properties notorious in an hypocrite; 1 That he proclaimes his Devotions to the world, and thinks all loſt in the ſervice of God, that mans eye ſees not; In the 2 King. 10.16. When Jehu was going to the ſervice the Lord employed him in, in the deſtruction of the Prieſts of Baal, and p. 48ſpared Jehonadab the ſon of Rechab, Come with me, ſaith he, and [ſee] the zeal I have for the Lord of Hoſts: And this our Saviour notes in the Phariſees, thoſe grand hypocrites amongſt the Jews, Mat. 23.5. All their works they did, To be ſeen of men, as he gives inſtance in one particular: It was the Lords ordinance, Num. 15.38. that the people of God, for the better remembrance of the Law of God, ſhould weare in the borders of their garments, fringes; and upon the fringe of their borders, they put a Ribband of blew, &c. Now, theſe Phariſees, that they might be noted to be more extraordinarily carefull to preſerve the memory of the Law of God, and to deny their own wills, in matter of his worſhip, (though they were, indeed, the moſt ſuperſtitious Traditioners that ever lived) they made their Phylacteries broad, &c. The Action not evill, but, their Affectation damnable; and the reaſon is that, Joh. 12.43. They loved the praiſe of (men) more than the glory of God.

Let it be our admonition, Ʋſe. to take heed of this practice of hypocrites; as our Saviour warneth, on another occaſion, Mat. 6. I ſay not, but it is lawfull, and neceſſary, to manifeſt devotion, that others may be drawn by our good example, Mat. 5.16. But this, to affect the ſight of men, and to call ſpectatours, as Jehu, to be witneſſes of our Devotions, that ſavours ſtrongly of hypocriſie. Heare Chriſts reaſon; all is not loſt that is done in ſecret: though men ſee not, God ſeeth, and hath his book of remembrance written, for thoſe that feare him, Mal. 3.16. 2 Thy piety will beſt be manifeſt, by Gods reward; In this life, his bleſſings ſhall follow thee, ſo that men ſhall ſay, ſurely, this man fears God, though condemned by us; for the Lord rewards him; or elſe, after this life.

And it reproves this vice, ſo rife in all ſtates, whoſe own tongues muſt be the Trumpets of their own Praiſes; but, ſaith Solomon, Let another mans mouth praiſe thee, and not thine own: Haſt thou been bountifull to the poore? p. 49Let their Lips bleſs thee, and let thy works praiſe thee, Prov. 31. and, let it be thy deſire, to approve thy heart unto God, to be upright: Take heed of vainglorious oſtentations; they are the brand of hypocriſie.

A ſecond property of an Hypocrite, is this; devouteſt in pretence, ſlendereſt in performance; Here, they ſay, they are tyred, with bringing ſo heavy a ſacrifice, when, [alas!] So ſlender, that they might blow it away: read Iſa. 58. and the Phariſees, Mat. 23. Emptieſt Veſſels ſound loudeſt; and the verieſt Hypocrite pretends moſt devotion.

See this, at this day, in Church of Rome; Ʋſe. none in pretence, fuller; none, in truth, emptier, of ſound devotion: How many prayers have their Monks? creep at midnight to their devotions, to their Maſs, &c. as if they were the devouteſt men in the world; And, what are all their prayers, but meer Lip-labour? it being their rule, that Prayers never ſo barbarous, though without underſtanding, are acceptable unto God: And, how many, [alas!] in the Church of God, that would ſeem Pillars, on whoſe ſhoulders the whole building of the Church reſted; indeed, doing nothing, either by Doctrine, or life, that tends to building; like antique faces that ye ſhall ſee in Churches, at the bottome of pillars, that ſeem to bear all on their ſhoulders, being nothing elſe, indeed, but the meer complements of building: And, amongſt our people ignorant, whoſe lips move faſter, in their private devotion? Or, whoſe prayers more idle, and abominable? Having neither knowledg of the Word, to direct, nor faith, to aſſure them, nor ſence of wants, to enflame their deſires of obteining.

Well, Beloved, Let this ever be noted, in a Child of God, his performances moſt, his pretences leaſt; and, this the brand of an Hypocrite, to pretend greateſt, and practice the leaſt devotion.

If we take our common reading; that varies from the p. 50originall Text, though it be conſonant to the Analogy of faith: Two other notes of unſound people, in the worſhip of God, are here propounded: 1. Weariſomneſs in the worſhip of God. 2. Impatience, and murmuring at divine impoſitions.

Weariſomneſs in the worſhip of God, Obſerv. A note of an unſound heart; Amos 8.5. When will the new Moon be gone? Reaſons of this, are: 1. That their minds are ſetled on earthly things, and they are their Treaſure; and thence it commeth, that every thing is irkeſome that deteyneth from them. 2. Lack of love to the Majeſty of God; for ſurely, to ſuch as love God, his Commandements are not grievous, 1 Joh. 5.3. As it is ſaid of Jacob, that his ſeven years ſervice ſeemed unto him a ſhort time, becauſe he (loved) Rachel; So, &c. 3. That they feele no ſweetneſs in the ſervice of God; as Peter, 1 Pet. 2.3. If they had ever taſted, how ſweet the Lord is, they would long after the ſincere milk of the Word.

Now ſee, whether this note of an unſound heart ſhew it ſelf in our People, in hearing, prayer, &c. See but the behaviour of carnall men: At an idle Stage-play, men can ſit half days, and nights; at their Cards, and Dice, whole nights; drudge after the world, all their life long, and never weary; but, when we come to a Sermon, every minute beyond the houre, ſeems tedious unto them, their devotion ſpent; and ever in Preaching, and Prayer, that is commended, ſhort and ſweet: Now, this I dare ſay; A man thus [alwaies] calling for ſhortneſs, (for that the ſervice is weariſome) gives evidence, he never taſted of the ſweetneſs of the Word of God: A Child of God is of an indefatigable deſire, and unwearied endeavour, Iſa. 58.13. They call the Sabbath a delight, Pſal. 110.3. They came willingly at the days of aſſembling, Pſal. 1.2. Their delight is in the Law of God, and therein they meditate, day and night; And, David again, When ſhall I be ſatiſfied with the pleaſures of thine Houſe? Pſal. 42.2. And, p. 51though it be true, that upon the beſt of us, ſometimes, ſuch irkeſomneſs creeps; yet this I know is true, it is bewailed of Gods Children, and earneſtly ſtriven againſt by all means.

VER. 14.

But, Curſed be the deceiver, which hath in his flock, a male, and voweth, and ſacrificeth unto the Lord a corrupt thing: For, I am a great King, ſaith the Lord of Hoſts, and my name is dreadfull among the heathen.

HEre followeth the ſecond part of the Chapter: A Curſe denounced, wherein theſe Particulars: 1. The Curſe. 2. The Reaſons. Firſt, From deſcription of Hypocrites. Secondly, Of Gods Majeſty. In the deſcription of the Hypocrite; we ſee, 1. His Title, A Deceiver, Machinator, a plotter, and deviſer, how to deceive, to wit, with ſhews of devotion: Deceivers they are: 1. Of God, in intention, dealing cunningly with him in his worſhip, vowing many things in extremities, performance none, or ſlender. 2. Of men. It ſhall not be amiſs a little to note how: Firſt, one cunning they have, that they may ſeem holy, and devout; they are commonly firſt, and ſharpeſt in cenſuring, and condemning others, Mat. 7. In the mean time, diſſolute in their own lives; and the leaſt moats they can eſpy in another, their own beams in the mean time, diſſembled; our Saviour carped at, for converſing with ſinners, and oppreſſors; themſelves notorious for rapines, and extreme oppreſſion: A cunning ſleight, and rife, at this day, among many; That they Cenſoriouſly, judg of others, take liberty over-enough, in their own lives: Whereas, true love covers, 1 Pet. 4.8. and is compaſſionate, Gal. 6.2. A ſecond cunning they have, in deceiving men withall, is externall conformity to the parts of the Worſhip of God; when as, in private p. 52life, none more negligent, or careleſs, then they: If a man had ſeen the devotion of Phariſees, in their Prayers, would he not preſently have ſaid, behold, a devout man! yet, in private life who more abominable? meaſure thy ſelf, then, by private carriage. But, their worſt deceit is, That by all this, they beguile their own ſouls, as Jam 1.26. failing of all their intentions.

And voweth.] Their ſecond property is, that they are forward to vow the beſt, in their extremities; when Gods hand is upon them, nothing too dear for him; but, when Gods hand is removed, as if they repented their forwardneſs, they ſerve him with the corrupt: This ye may ſee, in Pharaoh, when Gods hand was upon him, Moſes and Aaron ſent for, ſin confeſſed, great mind to let Gods people go; when Gods hand removed, then, to limit and diſtinguiſh; they might, but, their children muſt ſtay; then, (they) might go, but their Cattle muſt ſtay behind.

See we, whether this be not, in our people; when fear of death oppreſſeth them, then, how carefull will they be? If God reſtore them to health; then all but deluſion, as in Achab; A little for eaſe; health reſtored, no token of humiliation, or repentance: So, in ſpirituall extremities, whileſt conſcience affrights; all the world for a conſcience; yet preſently, their old By as taken unto; Generall vow made in Baptiſme broken.

Now, Beloved, Let us beware of this mark, and brand of Hypocriſie; and what we vow, let us make conſcience to performe; it is ill dallying with the Lord: Let me add the Curſe, as a reaſon to preſs it; Curſe outward, Eccl. 5.4, 5. Inward, in hardneſs of heart, as we ſee in common practice, their laſt end worſe, than their beginning.

And here I may take occaſion to treat, ſhortly, of the Doctrine of Vows.

A Vow is a ſolemn,What a Vow is and holy promiſe made unto God, deliberately, and with adviſement, whereby we bind our p. 53ſelves to do, or omit ſomething, that we know is acceptable unto him. I call it, firſt, A promiſe; next, a ſolemn, and religious promiſe, to put difference betwixt promiſes made unto men; Thirdly, unto God, becauſe, this a part of Invocation, and Confeſſion: The matter of Vows, things acceptable unto God.

Whether they may be made, under the Goſpell? I take it, yes: perhaps, not that neceſſity now, that then was; but yet, lawfulneſs the ſame; becauſe, 1. Helps of devotion, when rightly underſtood. 2. A common Vow made in Baptiſm, renewed in the Lords Supper, after the ordinance of God. 3. As teſtimonies of thankfulneſs, &c. Yet, indeed, ſundry Caveats there are herein to be obſerved; let me touch the principall. Firſt, Some concerne the matter of Vows; In this matter, are two things: 1. Lawfulneſs, 2. Poſſibility. Lawfulneſs; for, when we vow things unlawfull, we profane the name of God; nor can this be acceptable unto God: Againſt this condition ſinned thoſe Jews, that had bound themſelves with Vow, and Oath; not to eat, till they had ſlain Paul; and thoſe vile wretches, amongſt the people of Rome, that with ſolemn receiving of the Sacrament, bind themſelves to the murther of the Lords Annointed: Such thoſe of our people, our Gallants eſpecially, that vow revenge; and that Vow once made, no means of appeaſement; thus, Vows that ſhould be bonds of obedience, become obligations to rebellion, and diſobedience.

2. Poſſibility of things, in our power, that we have ability, by grace, or other means, to perform; for, what a dallying were this with the Lord, and how preſumptuous, on our part, to vow what we have not power to perform. Thus ſin Papiſts, at this day, in vowing continency in ſingle life; A thing out of compaſs of mans power, except there be ſpeciall grace given of God: And, Object. whereas they ſay, ſo are repentance, new obedience, but, by grace, poſſible. Anſwer, Grace is of two ſorts; Anſw. one neceſſary p. 54to Salvation; ſuch repentance; this promiſed to all Gods Children, upon their endeavours: The other ſpeciall, and given to none, but by ſpeciall priviledge. 1 Cor. 7.36.

A ſecond Caveat to be reſpected, is, the ſtate of our Perſons; namely, That they be ſui juris, Free men; Reaſon is, becauſe otherwiſe, there is a disjointing of Gods Ordinance, and a robbing of men of that honour, which God hath given them: Therefore, Num. 30. when a Child, or wife, hath vowed any thing, without privity, and conſent of Superiours, the Lord gave them power to abrogate it: And therefore they, in the Church of Rome, that allow unto children authority to vow Monaſtical life, without free conſent of their Parents, abominable.

A third thing to be regarded, is, the manner, and grounds of vowing; See Eccl. 5.2. Be not raſh with thy mouth, &c. Deliberation, in this caſe, much to be regarded; as, firſt, of the matter, wherein Jephtah ſinned, Judg. 11. Secondly, Whether we have aſſurance of ſtrength, and power, to perform what we vow, 1 Cor. 7.35. otherwiſe, we make them ſnares unto us, and unneceſſary entanglements. Thirdly, Whether God call us thereto, or no; for, then may we aſſure our ſelves of aſſiſtance in performance; And this calling is gathered; partly, by neceſſity; partly, by aſſurance of ability. Fourthly, the end; not merit; but, as helps to us in obedience: So, if a man ſhall find a Vow may be a bridle unto him, for ſome exceſſe, or a ſpurr to devotion; lawfull: not otherwiſe. Fiftly, That it be done ſeldome, and ſparingly; otherwiſe, Satan gets advantage, and ſuch wounds are grievous. Sixthly, That we be void of preſumption; and therefore, good in all Vows, to interpoſe that condition; if God will, if God permit: Many, through preſumption, have fallen, to their more grievous wound, as Peter, &c.

Laſt thing, is, performance of Vows; every where urged, as Eccl. 5.4. & Pſal. 116.18. Vovete, & reddite; vow, p. 55and pay unto the Lord; Vovete, is hortatorium; yet, reddite, imperatorium: wherein, ancient Divines require three things. 1. Haſte to performance, Eccl. 5.3. Defer not to pay it; this, in the common vow of Baptiſm, violated. 2. That it be full payment, without diminution; See Eccl. 5.5. I did not foreſee what would betide; as Ananias, Act. 5. Pharaoh, and our people. 3. Diſcretion; this the ſin of Jephtah, as Hierom ſaith, he was, in vovendo ſtultus; In reddendo, impius: Folly he ſhewed, in vowing; for, if it were generally underſtood, then, if a Dog, or an Aſs had met him, he ſhould have performed it; again, as fooliſh in performance; For, 1. The Law of God had provided redemption of ſome, even lawfull Vows. 2. Being ſo fondly vowed, raſhneſs was to be repented, but the Vow not to be performed: Votum duplex, abſolutum conditionatum.

Laſtly, About diſpenſation with Vows; the quaere is, whether diſpenſable, or commutable? Anſwer is, when as lawfully made unto God, cannot be diſpenſed withall, but by the Lord himſelf, for none can diſpence with the Commandements of God: Therefore, Papiſts here taxed.

And, let the Uſe of all this be thus much unto us; Ʋſe. That what we have vowed unto God, we make conſcience to perform, and ſo to perform, as we have vowed, Eccl. 5.5. Vows are of two ſorts; publique, and ſolemn; ſingular, and private, &c. I would be Author to no man to be haſty in vowing; ſeriouſly weighing humane frailty; but, if he have vowed, let him make conſcience to perform.

For, I am a great King.] Firſt, in largeneſs of command. 2. In power of adminiſtring; as appears, that he hath all Creatures at his command; therefore ſtyled, Lord of Hoſts: His Kingdom is, of power, of grace; of power, over the very wicked; ſeen, in reſtrayining, in over-ruling, in deſtroying his Enemies: Of grace, in collecting, in protecting, in glorifying his Church.

p. 56The Uſe is, Ʋſe. that we, therefore, ſerve him, with reverence, and fear, Heb. 12.28. According to greatneſs, reverence uſually proportioned; It is fearfull to fall into the hands of the living God.

My name is dreadfull among the heathen.] His name, that is, Himſelf: Dreadfull, that is terrible, and withall reverend; Terrible, to the Wicked; reverend, to his deareſt ſervants: There is, indeed, a double fear of God; one, ſervile, and even aſtoniſhing: The other reverentiall, and is nothing elſe, but that awe, and filiall reverence, that is in Gods Children towards his Majeſty; And it ariſeth from theſe grounds: 1. One is apprehenſion of the Majeſty of God. 2. Beholding of his Judgments. 3. Apprehenſion of his love.

Thus they differ: 1. In cauſes, and in manner of apprehending Gods Majeſty; wicked apprehend him only as a Judg, and an Avenger, Jam. 2.19. The godly, as a Father, alſo, in Chriſt, Hoſ. 3. ult. 2. In effects, ſlaviſh fear drives utterly from God. Gen. 4.31. 1 Sam. 28.7. Filiall brings nearer unto him. 3. Slaviſh fear, torments; Filiall, comforts. 4. Slaviſh fear reſtrains, indeed, becauſe hell provided; filiall, becauſe ſin offenſive unto God.

Try how thou feareſt God; Thou canſt by no better mean know it, Ʋſe. than this here preſcribed, by thy reverend carriage in the worſhip of God.