Commentary on the Minor Prophets, Commentary 12 · Chapter 1

Commentary on the Minor Prophets · Commentary 12 · Chapter 1

p. 606CHAP. I.

Verſe 1. THE burden] that is, the burdenous Prophecy (as Tremellius renders it) A burden; as 1. enjoyned and impoſed upon the Prophet to utter,Lyra. Figuicr. to cry aloud, and not ſpare, to life up his voice as a trumpet &c. ſtraining every vein in his heart to do it; declayming luſtily againſt ſin and ſinners, and proclayming hell-fire for them in caſe they amend not. This is a buſineſſe of ſome burthen,Chryſoſt. onus ipſis etiam Angelis tremendum. This was typified in the ſtaff-rings that were made to continue upon the Ark: the Kohathites ſhoulders felt wherefore. If God had not helped thoſe Levites, they could never have borne the Ark 1 Chron. 15.26. St. Paul was very ſenſible of the miniſteriall burthen, rowling upon him daily 2 Cor. 11.28. And Latimer leaped, when lighted of his Biſhoprick. 2. As burdening the people with their ſins, and breathing out threatnings for the ſame; for ſin (how lightly ſoever accounted of) hales hell at the heels of it, and procures divine vengeance, which is a burthen unſupportable. It brake the Angels backs, and made the ſon of God groan piteouſly,1 Pet. 2.24.1 Pet 2:24 then when he bare our ſins in his body on the tree. His ſoul was heavy therewith even to the death: and had he not had the better ſhoulders, had not God laid help on One that was mighty (even the mighty ſtrong God, as he is ſtiled Eſay 6.6.) he had fainted and failed under his burthen. David complaines, that his ſins were gone over his head, and like a ſore burthen, were too heavy for him to bear Pſal. 38.4. That which comforted him was, that no ſooner he had ſaid Peccavi I have ſinned,2 Sam. 12.2 Sam 12 but the Prophet Nathan ſaid, Tranſtulit Deus peccatum tuum, God hath tranſlated thy ſin upon Chriſt, hath cauſed thy ſin to paſſe over to him, and (as it were) by a writt of Remove, hath caſt thy burthen upon his ſhoulders. And this incomparable merey David afterwards celebrateth Pſa. 32 4, 5. p. 607For day and night thy hand was heavy upon me: the guilt of finne, and ſenſe of wrath quelled him and killed him almoſt; for his naturall moiſture was turned into the drought of ſummer: he was turned into a very skeleton, or a bag of bones, a bottle in the ſmoke, wofully wanzed he was, and waſted. But for remedy, I acknowledge my ſin unto thee (ſaith he) I fled by faith to the true Scape-goat Chriſt Jeſus on whom was laid (as a burthen) the iniquitie of us all, Iſai. 53.6. Rom. 5.8. And thou preſently forgaveſt the iniquity of my ſinne, that is, the guilt of it, that till then lay like a load of lead upon my conſcience, and, as an obligation, bound me over to condigne puniſhment. Cam for want of this comfort, ran roaring up and down, my ſinne, Gen. 4.13.Gen 4:13that is, my puniſhment is greater then I can heave. And a farre better man then Cain (even holy Job, with whom God was but in jeſt, as it were) cries out that his calamitie was havier then the ſand of the ſea, Job 6.3. and that yet his ſtroake was heavier then his groaning, Chap. 23.2. Thoſe that have ever felt the miſery of a laden conſcience, can tell what an evill and bitter thing ſinne is. Jer. …Thoſe that now run away with it, and make as light of it as Sampſon did of the gate of Gaza, ſhall one day groan out Woe and alas, when God ſhall ſet himſelf to load them with tortures in hell, who do now load him with their ſinnes, and weary him out with their imquities, Eſay 43.24. For prevention, oh that they would be perſwaded to believe the Prophets, that their ſouls might proſper, to be ſenſible of ſins burden, that Chriſt might eaſe them: to take upon them his burthen which is onus ſine onere, and would be no more burthen to them then the wings are to the bird, whereby he is born aloft, that they would imitate porters, who being called and offered money to beare a burden, will poiſe it and weigh it in their hands firſt, which when they ſee they are not able to ſtand under, no gain will entice them to undertake it. Do we provoke the Lord to anger? are we ſtronger then he? Heb. 10.Heb 10Is it not a fearfull thing to fall into the puniſhing hands of the living God? Is the the wrath of a King as the roaring of a lyon, as the meſſengers of death? ſurely they that tremble not in hearing,Bradſord. foreign 2 Pet. 3.3. Job. 41.27.2 Pet 3:3Job 41:27 ſhall be cruſht in pieces in feeling, as that Martyr ſaid, and let all thoſe ſcoffers that make childrens play of Gods dreadfull menaces (as St. Peters word importeth) that (Leviathan-like) eſteem Gods iron as ſtraw, that read his Propheticke burdens, as they do the old ſtories of forraine warres, or as they behold the wounds and bloud in a picture or piece of Arras, which never makes them ſmart or feare; Let all theſe, I ſay, read and ruminate that flaming place, Jer. 23.33, 37. and let them know, that if they belong to God,Am. 5.12.Amos 5:12 he will cripple their iron ſinews by the ſenſe of their many and maſſy or bony ſinnes. As if otherwiſe, he will fall upon them with his full weight, and grind them to powder, Mat. 21.44. Cavete: cavebitis autem ſi pavebitis.

to … ] The two Tribes of Judah and Benjamin, with thoſe few of the ten Tribes that returned amongſt them from the Babyloniſh captivity. Theſe, though we never find them again going a whoring after Idols (the ſinne that they had paid ſo dear for, and had now bought their wit) yet forgetfull of former both beatings and benefits; (as children) are, they ſoon returned to their old flagitions practiſes of Polygamy, blaſphemy, ſacriledge, defilement of Divine Worſhip, unlawfull marriages, &c. and ſo had loſt in a manner, the fruit of their ſufferings: putting God to his old complaint, why ſhould ye be ſmitten any more, &c. and cauſing him to ſigh out, as even ſick of them, Ah ſinfull nation, &c. Reprobate ſilver ſhall men call them, &c.

by Malachi] Heb. by the hand of Malachi, i. e. by his mouth and Miniſtery.Iſai. … Jer. 6.Jer 6 Hand is put for Mouth by a Catachreſis: becauſe the hand is the Inſtrument of Inſtruments, as ſaith the Philoſopher. See the like, Exod. 9.35. Numb. 4.37, 45.foreign. Iſai. 8.11. One Expoſitor noteth here, that this expreſſion by the hand is uſed to teach us, that Prophets and Miniſters muſt preach not with their Tongues only, but with their hands too: leſt they be found in number of thoſe Phariſees that ſay but doe not, that bind heavy burdens, and hard to be born, upon other m…ns ſhoulders, but they themſelves touch them not with one of their fingers, Mat. 23.3, 4. Let our hands alſo preach as well as our tongues, nè dicta factis deficientibus erubeſcant, as Tertullian ſpeaketh, leſt talking by the Talent, and working by the the Ounce, our hands give our tongues the lye.

by Malachi] i. e. Mine Angel, or an Angelicall man. Not an heavenly Angel, p. 608as Origen held:Litera Jod in fine format nomen adjectivum, ut in Nochri alienus Chopſhi liber. nor as told and taught by an Angel how to deliver and deport himſelf in his office; like as when that Bath…gol or voice from heaven came to Chriſt, Joh. 12.28. the people that ſtood by and heard it, ſaid, that it thundered, others ſaid, an Angel ſpake to him, ver. 29. But either he was ſo called by his parents at his birth and circumciſion (as Angelus Politianus and others) or elſe ſo ſirnamed by the good people of thoſe times; as whoſe diſpoſition, communication, converſation, countenance and whole carriage were Angelicall. Chryſoſtom, for like cauſe, calleth Paul, Angelum terreſtrem an earthly Angel. And the Authour to the Hebrewes ſpeaking of thoſe faithfull Martyrs that lived and ſuffered ſoon after Malachi's time, he ſaith, Of whom the world was not worthy, Heb. 11.38. Meaning, that they were fitter to be ſet as Angels in heaven, to be fixed in the region of happineſſe, to ſhine ſull fair upon the Coeleſtial ſhelf (as that Martyr ſaid) then to abide here among ſinners.Act. and Mon. Chryſoſtom in his 55. Homily upon Matthew calleth certain religious men of his time Angels, for their ſanctimony and celeſtiall converſation. And Dr. Tailor Martyr bleſſed God, that ever he came in company with that Angell of God John Bradford.

Verſe 2. I have loved you ſaith the Lord] Thou haſt loved us (might they reply) whileſt we were willing and obedient. Thou loveſt them that love thee, Prov. 8.17. and ſheweſt mercy to thouſands of them that love thee and keep thy commandements,Lam. 5.22.Lam 5:22 Exod. 20. But now thou haſt utterly re ecled us, thou art very wroth againſt us. Nay ſaith God, I do love you, ſo Tremelline renders this Text: I am Jehovahs, I change not, Chap. 3.6. I do reſt in my love, and will ſeek no further, Zeph. 3.17. Surely Iſrael hath not been forſaken nor Judah of his God, of the Lord of Hoſts, though their land was filled with ſin againſt the Holy One of Iſrael, Jer. 51.5. Thus it was before the captivitie. But how after? See Zach. 1.17. The Lord had profeſſed before, that he had been ſore diſpleaſed with their Fathers, verſe 2. and it appears ver. 3, 4. they were no better then their Fathers: all which notwithſtanding, ſee a ſweet promiſe, ver. 17. Cry yet ſaying, Thus ſaith the Lord of Hoſts, My cities through proſperity ſhall yet be ſpread abroad, and the Lord ſhall yet comfort Zion, and ſhall yet chuſe Jeruſalem. There are four Yets in the Text, and all very gracious ones: to ſhew, that the fulneſſe ſinne in us doth not abate the fulneſſe of love in God toward his people. And the ſame in effect is thankfully acknowledged by thoſe holy Levites at their ſolemn faſt, held much about the time of our Prophet Malachy, Nehem. 9. where they make a catalogue of the many fruits and expreſſions of Gods love to themſelves and their fathers. Beſides extraordinary favours not a few, he gave them good Lawes, verſe 13. good Sabbaths, verſe 14. his good ſpirit to inſtruct them. 20. He forſook them not when they dealt proudly againſt him, 16, 17. but crowned them with outward comforts, 21, 25. afflicted them when they provoked him, 26, 27. ſent them Saviours when they cryed to him, 27. after often revolts, was often intreated, 28. with held his worſt and conſuming judgements for a long time, 30, 31. And was there not love in all this? Might not God well ſay, I have loved you? Ribera thinks there is an Apoſiopeſis in the words, as if God would have ſaid more: but very grief breaks off his ſpeech, out of a deep ſenſe of their deteſtable ingratitude. David hath ſuch an abrupt expreſſion, Pſal. 116.1. I love: becauſe the Lord hath heard my voice. Such a pang, ſuch a paſſion he felt, that he was not able to ſay, I love the Lord, but I love, and ſo…breakes off abruptly. The like whereunto may here be conceived of God; who cannot endure to have his love loſt, his grace undervalued, as it was by theſe obſtreperous Queſtioniſts, who put him to his proof, as thoſe did, Jer. 2.25.

yet ye ſay, wherein haſt thou loved us] Their late captivity and calamity ſo ſtuck ſtill in their ſtomacks, that they could not ſee wherein he had ſhewed them any love. But had they conſidered Daniels weekes, they might have known that (beſides their free election, all bleſſings flowing therefrom, as verſe 3.4.5.) for their ſeventy years captivity, they had ſeven ſeventies of years granted them afterwards for the comfortable enjoyment of their own countrey. Sed ingrato quod donatur, deperditur, ſaith Seneca. And Amare non redamantem eſt amoris impendia perdere, ſaith Hierome. All's loſt that is laid out upon an unthankfull people, who devoure Gods beſt bleſſings as bruit beaſts their prey: haunch them up and ſwallow them, as ſwine do ſwil: bury them as the barren earth doth the ſeed: uſe them as homely, p. 609as R…chel did her fathers gods, which ſhe laid among the litter, and ſat upon; yea, ſighting againſt God with his own weapons (mercies, I meane) as John. did againſt Ichoram with his own meſſengers, as David did againſt Goliath with his own ſword, as Benhadad againſt Ahab with that life that he had given him: as i… God had hired them to be wicked &c.

was not Eſau Jacobs brother] Did they not both tumble in a belly?Iſay 51.1.Isa 51:1 were they not both digged out of the ſame pit, hewen out of the ſame rock? and yet (as the great Turk, and his brethren born of the ſame parents, the eldeſt is deſtined to a diadem, the reſt to an halter, ſo here) Eſau, though the elder, and heire, was rejected, at leaſt he was leſſe loved (for ſo the word hated is to be taken, Gen. 29.31. Luke 14.20. M…. 10.37.) Jacob though the younger and weaker (for Eſau was born a manly childe, born with a beard, as ſome think, and was therefore called Eſau, that is, Factus & perſ…us pilis, a man already, rather then a babe) yet was Gods beloved one. And ſo were his poſterity too, the people of Gods choyce, above the Edomites; who were now left in captivity at Babylo…, when as the Jews were returned into their own countrey: yea, for the Jews ſakes, and as a teſtimony of Godslove to them, were theſe Edomites ſtill held captives, and their land irreparably ruinated becauſe they ſhewed themſelves mercileſſe, and bloody in the day of Jeruſalems calamity, Obad. 10.11. Pſal. 137.7. God had charged the …raelites, ſaying, Thou ſhalt not abhor an Edo…te: for he is thy brother Deut. 23.7. But as E…au began betime to perſecute Jacob, briſtling at him, and bruiſing him in their mothers womb Gen. 25.22. ſo his poſterity were bitter enemies to the Church, joying in her miſery, and joyning with her enemies. wherefore thus ſaith the Lord God, I will alſo ſtretch our mine hand upon Edom, and will cut off man and beaſt from …t &c. Ezck. 25.13, 14.

yet I loved Jacob] And preordained him to a crown that never fadeth, as Paul expoundeth this text Rom. 9.13. of election to eternal life, which is the ſweet…ſt and ſureſt ſeal of Gods love. Let us ſecure our election (and ſo Gods ſpecial love to our ſouls) by thoſe two infallible marks 2 Theſ. 2.13. Firſt, belief of the truth, that particularity and propriety of aſſurance. Secondly …ſication of the Spirit, …o the obedience of the truth. And as God loved Iacobs perſon, ſo he loved his poſterity the Iſraelites above all other people: not becauſe they were more in number, or better in diſpoſition, ex meliore luto &c. But becauſe the Lord loved you, therefore be ſet his love upon you, and choſe you, ſaith Moſes D…ut. 7.7, 8. the ground of his love was wholly in himſelf; there being nothing in man, nothing our of Gods ſelf, that can primarily move, and incline the eternal immutable, and omnipotent will of God. The true original and firſt motive of his love to his creature is, the good pleaſure of his will. See. Eph. 1.5. where all the four cauſes of Election are ſhewed to be without us.

Verſe 3. And I hated Eſau] i. e. I loved him not as I did I…ob: I paſſed him by, and let him alone to periſh in his corruption, and for his ſin. And for his poſterity; whereas they were carried captives by Nebuchadnez…zar (as Iſreal alſo was) I have not turned again their captivity, but laid their land deſolate; raſed and haraſed their cities and caſtles made them an habitation of dragons and devil… and all this as an argument of my deep hatred and utter deteſtation of them. True it is, that Judea lay utterly waſte, during the ſeventy yeers of their captivity; the land kept her ſabbaths reſting from tillage. Upon the ſlaughter of Gedal…ah all the Jews that were left in the land fled into Egypt: and God kept the room empty, and free from invaſion of forreiners, untill the return of the Natives out of Babylon. Now it was far otherwiſe with Idumea: the deſolation whereof is here deſcribed to be both total and perpetual, (according to that foretold by Ezechiel Chap. 35. O mount Seir, I will make thee to be moſt deſolate, Ezech. 35 3, 7, 15.Ezek 35:3Ezek 35:7Ezek 35:15or (as the Hebrew hath it emphatically and eloquently) waſtneſſe, and waſtneſſe, extreme and and irrecoverable. A foreign, or utter ruine befel that countrey, being part of Arabia Petrea (hence mention of their mountains) and abounding naturally with with ſerpents, or dragons; it being in the wilderneſſe of this country of Edom where the Iſraelites were ſo ſtung with fiery ſerpents:Num. 21.6.Num 21:6 hence it became afterwards a very den of dragons lurking there.

Verſe 4. Whereas Edom ſaith we are impoveriſhed] Or, thruſt out of houſe and p. 610home, and reduced to extreme indigency: yet we will return, and build the deſolate places. We will do it all, deſpito di Deo (as that prophane Pope ſaid:) if it be but to croſſe Gods prediction, and to withſtand his power and providence. Thus theſe earthen pots will be daſhing themſelves againſt the rocks, againſt thoſe mountains of braſſe (ſo Gods immutable decrees are called Zech. 6.1. Thus Lamech will have the oddes of God ſeventy to ſeven (ſo Iunius interprets it) Gen. 4.24. Thus, when God had threatened to root out Ahab and his poſterity, he would try that: and to prevent it, took more wives, and ſo followed the work of generation, that he left ſeventy ſons behinds him, 2 Kin. 10.1. Thus Pharaoh (that ſturdy rebel) holds out againſt God to the utmoſt, and ſends away his ſervant Moſes, threatning death to him, even then when he was compaſſed on all hands with that palpable darkneſſe. Thus the Philiſtin Princes (while ſome plagued) gather themſelves together again againſt the humbling Iſraelites at Mizpch:1 Sam. 7.1 Sam 7 and ſo rum to meet their bane. Thus the proud Ephraimites Iſai. 9.10. The bricks indeed, ſay they, are fallen down, but we will build it again with hewen ſtones. The The wilde ſigtrees are cut down, but we will change them into Cedars. Thus the Phariſees and Lawyers rejected the counſel of God againſt themſelves Luk. 7.30. yea would needs be found fighters againſt God, Act. 5.39.Acts 5:39as Gamaliel truly told them. Thus thoſe primitive perſecutours would needs attempt to root our Chriſtian religion; the Jews by the leave and help of Iulian, to deſpite the Chriſtians, would reedifie their city and Temple,Job. de Columna in Marihiſtor. but were hindred from heaven. Otho the Emperour would make the city of Rome his Imperial ſeat (which was long before pointed and painted out for the Neſt of Antichriſt) but could not effect it. The …eſuits would fain heal the Beaſts wounded head, and reeſtabliſh their kingdom of Idolatry, But this they muſt never look for. Chriſt ſhall raign, and all his foes ſhall be his footſtool; The Romiſh Edomites ſhall come to rume.

thus ſaith the Lord, They ſhall build, but I will throw down] Ruit alto à culmine Roma, Babylon the great is fallen, is fallen: her downfal is ſure, ſore, and ſudden, Verſa eris in cineres quaſi nunquam Rema ſuiſſes, ſaid Sibylla of old. And there was ſomething ſurely in that which we have read, that when the wars began in Germany Anno 1619. a great braſſe image of the Apoſtle Peter (that had Tu es Pet rus &c. fairely imboſſed upon it) ſtanding in Saint Peters Church at Rome, there was a great and maſſie ſtone fell down upon it, and ſo ſhattered it to pieces, that not a letter of all that ſentence (whereon Rome founds her claime) was left whole ſo as to be read; ſaving that one piece of that ſentence Aedificabo Eccleſiam meam, I will build my Church, which was left fair and entire. Surely when popiſh mountains and Monaſteries ſhall be deſolated and demoliſhed, when the Pope (who was wont to ſay that he could never want mony as long as he was able to hold a pen in his hand) ſhall be miſerably impoveriſhed, Rev. 16.12.Rev 16:12and his Euphrates of revenues dryed up, the mountain of the Lords houſe ſhall be ſet above all the mountains,Ezek. 21.29.Ezek 21:29 and the Lord Chriſt alone ſhall reign in glory: he ſhall overturn, overturn, overturn all Antichriſtian power and policy: he will utterly deſtroy thoſe crows-neſts (as Henry the eighth called the religious houſes that he pulled down) ne iterum ad cohabitandum convolent, Sanderus.leſt thoſe unclean birds ſhould build again.

they ſhall build but I will deſtroy] It is the Lord then that both plants and puls up kingdoms, nations and peoples: that makes and deſtroyes States publike or private at his pleaſure: they are all in his hand and done by him, and fall not out by any fortune, or fatal revolution, and viciſſitude. Dan. 2.21. Luk. 1.52.

And they ſhal call them the border of wickedneſſe.] Chiefly for their inſulting over the people of God in their affliction, Obad. 10. That wicked one, the Pope, is groſſy guilty of this Edomitiſh inhumanity. What feaſting and ſending of gifts was there, when the two witneſſes were ſlain? What joy and jollity when the Waldenſes (thoſe ancient Proteſtants) were worſted in battel? What proceſſions and bone-fires at Rome upon the news of the Pariſian maſſacre? Thuanus tels us, that the Pope cauſed it to be painted in his Palace: and that the Cardinal of Lorrain gave him that brought the firſt tidings of it to Rome, thirty thouſand crowns for a reward. I do the rather parallel the Edomites and Romiſts, becauſe the Rabbins uſually by Edom, underſtand Rome: and the Thargum renders O p. 611daughter of Edom, Lam. 4.21. thus; Romi Reſhignah, O wicked Rome, which is anſwerable to this in the Text, The border of wickedneſſe, that is, the land of wickedneſſe, haply called the border, or limit, as the Non ultra of impiety,Philip of Macedony aſſembled all the infamous and wicked perſons into a certain city of Thracia and then called it Poneropolis The Preachers travels, 106. of imparallel impiety: Or elſe becauſe men ſhall onelyonly come to the bounds and borders; and ſtanding there aloof off, as abhorring to go further, ſhall as it were point and ſay, Ah, wicked, Ah, wicked place, Terra de diables, as the Spaniards call one countrey in America, or the Mouth of hel, as another place is named. Italy is at this day little better; a ſecond Sodom. M. Aſcham, Queen Elizabeths Tutor, was but ſeven dayes in Venice, but he ſaw more wickedneſſe there, then he had ſeen in ſeven years in London. As for Rome (that Radix omnium malorum) that once faithful city is now become an harlot; yea the great harlot, Rev. 17. yea the mother of harlots and abominations of the earth, verſe 5. tota eſt jam Roma lupanar, it is turned into a great brothelhouſe, the habitation of divels,Petrarch. and the hold of every foul ſpirit, Rev. 18.2. Bethel is become Bethaven; the houſe of God, the border of wickedneſſe: Har hamiſhcah, is become Har-hamaſchith, the Mount of Unction, the mount of Corruption, 2 King. 23.13. What is the tranſgreſsion of Iacob? Is it not Samaria? And what are the high places of Iudah? Are they not Ieruſalem? Micah 1.5.

And the people amongſt whom the Lord hath indignation.] The people of Gods wrath, Iſay 10.6. and of his curſe (ſo Idumea is called) Iſa. 34.5. And ſuch a people was Amalck, with whom God (laid his hand upon his throne, and) ſwore that he would have perpetual war for their ill uſage of his Iſrael Exod. 17.16. He charged alſo his people never to forget them, Deut. 25.19. Neither did they: Saul was ſent to make an utter end of them, 1 Sam. 15. And wherein he failed of doing it, God ſtirred up the Simeonites in Hezekiah's dayes to ſmite the reſt of the Amalakites that were eſcaped, 1 Chron. 4.42, 43. The like judgement whereunto is befallen the Edomites long ſince: their very name is extinct, no memory of them being left in poſterity. The deſtiny of Doeg their countreyman is come upon them, Pſal. 52.5. God hath beaten them down for ever: he hath taken them away, and pluckt them out of their dwelling place, and rooted them out of the land of the living. Selah. It is ill angring the Ancient of dayes. His wrath laſts longer then the coals of Juniper, Pſal. 120.4. his judgements are ſevere and durable; as we uſe to ſay of winter, they never rot in the skie, but ſhall fall; if late, yet ſurely, yet ſeaſonably. He that ſaith, Vengeance is mine, I wil repay, repayeth oft times when we have forgiven, when we have forgotten; and calls to reckoning after our diſcharges, as he did Nabal. It is dangerous offending any favorite of him who can have (as here) indignation for ever: whoſe wrath and revenge is (as that of the Athenians is ſaid to be) foreign, Everlaſting, whoſe deſtructions are perpetual.

Verſe 5. And your eyes ſhal ſee.] The righteous ſhal ſee and fear, and ſhall laugh at him, and ſay, Lo, this is the man, &c. ſaid David of Doeg the Edomite: Pſal. 52.Ps 52And the ſame is here promiſed by God to his people as a pledge of his love, and a ſpecial priviledge: Others ſhould hiſſe at Edom, and ſay by way of by-word, This is the border of wickedneſs, &c. but the ſaints ſhould make more of it (a Bee can ſuck honey out of a flower, ſo cannot a flye) they ſhould buſie their eyes, and regard the work of the Lord;Iſai 5.12. Pſal. 35.27. Ezek. 3.12.Isa 5:12Ps 35:27Ezek 3:12 yea they ſhould ſo conſider the operation of his hand, as to ſay ſenſibly, Let the Lord be magnified: Bleſſed be the glory of the Lord from his place. God hath delivered me out of all trouble, ſaith David, and mine eye hath ſeen his deſire upon mine enemies. The Edomites ſtood looking on, and laughing at the Iſraelites deſtruction, Obad. 12.13. God ſaw this and it diſpleaſed him, (as he is wondrous ſenſible of the leaſt indignity done to his people) He therefore payes them home in their own coyn, and promiſeth his Iſrael that they ſhall rejoyce when they ſee the vengeance;Pſal. 58.10.Ps 58:10 they ſhall waſh their feet in the blood of theſe wicked ones; become more cantelous by their juſt deſtruction. Learn we hence,

Firſt, To have our eyes open upon the judgements of God, whether general, or perſonal: that nothing of this nature paſſe our obſervation, leſt we incur the curſe denounced, Iſa. 5.12. and be made examples to others, becauſe we would not be warned by the example of others.Lege hiſtoriam ne fias, hiſtoriae. Sodom and Domorrah are thrown p. 612forth (as Saint Iude hath it) for an example; foreign. June 7. Ingentia, beneficia, flagitia, ſupplicia. foreign. Lib. 2.ſuffering the vengeance of eternal fire. And Herodotus ſaith, That the ruines and rubbiſh of Troy are ſet forth for an example of this rule, That National ſins bring national plagues, and that God greatly puniſheth great offences. Let him that looketh upon me, learn to fear God. Theſe words were engraven upon the ſtanding picture of Sennacherib (after that God had by an Angel ſlain his Army, and ſent him back with ſhame to his own countrey) as the ſame Herodotus teſtifieth.

Secondly, Learn we how far forth we may look upon the overthrow of the wicked with delight: viz. Not as our own private, but as Gods profeſſed enemies. Not ſimply for their ruine, but as it is a clearing of Gods glory, and of our integrity. Pſal. 9.16. 1 Sam. 25.39. Not out of private revenge, but pure zeal for God and his cauſe. I ſay pure zeal: for it is difficult to kindle and keep quick the fire of Zeal, without all ſmoke of ſiniſter and ſelfe-reſpects.

And ye ſhal ſay, The Lord will be magnified, &c.] Or, The Lord hath magnified himſelf, i. e. hath declared himſelf mightily to be a great King above all Gods, by executing judgement upon theſe Grandees of the earth;Exod. 18.11Exod 18:11 and making out, that In the thing wherein they dealt proudly, he was above them. H…nce it is that praiſe waiteth for God in Zion, 1 Sam. 12.281 Sam 12:28his Name is great in Iſrael. He is ſent unto (as ſometime Ioab ſent to David, to come and take the city of Rabbah) to take the glory of all their deliverances and victories. Not unto us, Lord, not unto us, ſay they, but to thy Name be the praiſe. Hunniades would not own or accept the peoples applanſes and acclamations,Turk. hiſt. but aſcribed all to God. So did our Henry the fift at the battel of Agincourt, Speed 799.where he won the day. He would not admit his broken Crown, or bruiſed Armour to be born before him in ſhew (which are the uſual enſigns of war-like triumphs.) He alſo gave ſtrait order that no ballad or ſong ſhould be made or ſung, more then of thankſgiving to the Lord for his happy victory and ſafe return, &c. Dan. 101 Polyd. Virg. lib. 19.So our Edward the third after his victory at Poictiers (where he took the French King priſoner, Anno 1356.) took ſpeedy order by Simon, Arch-Biſhop of Canterbury, that eight dayes together ſhould be ſpent in magnifying the Lord from the border of England.

From the borders of Iſrael.] Or, from beyond the borders of Iſrael; viz. thronghout the wide world. The Saints have large hearts, and could beteem the Lord much more praiſe and ſervice then they have for him.Pſal. 1.45.2. Pſal. 48.10. Pſal. 103.Ps 1:45Ps 1:2Ps 48:10Ps 103 They would praiſe him infinitely, and according to his excellent greatneſs, filling up the diſtance as it were, and calling in all the help they can get, of Angels, men, unreaſonable and inſenſible creatures, as David did, &c.

Verſe 6. A ſon honoureth his father.] Heb. Will honour his father. Nature teacheth him this leſſon, to reverence his father. Pater eſt, ſi pater non eſſet, ſaid the young man in Terence; foreign Hierocl.It is my father, I muſt not croſſe him. Our parents are our houſhold Gods, ſaid another heathen, and to have all poſſible reſpect from us. To God and our parents, ſaith Ariſtotle, we can never make recompence. There is no nation ſo barbarous that acknowledgeth not this natural axiom, A ſon muſt honour his father, and a ſervant his maſter; as Eleazar did Abraham; the Centurions ſervants him,foreign. by being at his beck and check in all things. Servus eſt nomen officii; A ſervant is not one that moveth abſolutely of himſelf: but he is the maſters inſtrument, and wholly his, ſaith Ariſto…le: and therefore oweth him all love, reverence and obedience, as if he were many Maſters in one: the word here uſed for Maſter, is plural. Now from this Principle in nature thus laid down, the Lord tacitly accuſeth them

Firſt, Of Ingratitude for his great love to them, evinced and evidenced in the former verſes.

Secondly, Of contempt caſt upon him and his ſervice: as appeareth, firſt, by the application of that natural law confirmed by the cuſtom of all countries.

If then I be a father, &c.] As you commonly call me, and claim me, Ier. 3.4. Iohn 8.41. We have one Father, even God. And you have been long ſince taught Io to do by Moſes, and told by what right I come to be your Father, though with an exprobration of your deteſtable undutifulneſſe Deut. 32.6. Do ye thus requite p. 613the Lord—? Is not he thy Father (and is not he by the ſame right and reaſon thy maſter too?) that hath bought thee? Hath he not made thee, and eſtabliſhed, or preſerved thee? Hath he not (more then all that) adopted and accepted thee for his childe;1 Pet. 1.31 Pet 1:3 begetting thee again unto a lively hope by the reſurrection of Jeſus Chriſt from the dead, unleſſe thou be ſtill in thy ſinnes, then the which thou canſt not chuſe unto thy ſelf a worſe condition? All which conſidered, what more equal then that I ſhould have both love from thee as a father, and fear as a maſter? A mixture of both is required of all Gods children and ſervants, that they yield unto him an amicable fear, and a reverent love, that they look at once upon his bounty and ſeverity, Rom. 11.12. and ſo call God Father, that they ſpend the whole time of their ſojourning here in fear: that they fear God and his goodneſs, and Iacob-like,1 Pet. 1.171 Pet 1:17 when they ſee nothing but viſions of love and mercy, as he did at Bethel, yet then to cry out, How dreadful is this place? Pſal. 130.4Ps 130:4There is mercy with thee that thou mayſt be feared.

unto you, O Prieſts] Whom I look upon as the chief of my children, given me in lieu of Iſraels firſt-born, the lot of mine own inheritance, that ſtand ever before me, and ſhould by ſoundneſſe of doctrine, and holineſſe of life, vindicate my name from contempt, and get me honour before the people. Singular holineſſe is required of miniſters above others: a double ſpirit they had need to wiſh for, as Eliſha. Things in the ſanctuary were double to thoſe that were common; as the ſhekel, cubit, &c. Miniſters are called Angels, and they muſt walk as angels, ne ſit nomen inane crimen immane, leſt God renew his old complaint, The leaders of his people have cauſed them to erre, Iſa. 9.16. It was the complaint of Pope Pius the ſecond,In hiſt. Auſtriaca. that there was no notorious wickedneſſe committed in the Catholick Church cujus prima origo à ſacerdotibus non dependeat, the firſt beginning whereof aroſe not from Church-men. John Hus cryes out of the prieſts of his time, Multa quae illi ordinem dicunt, &c.Bel. Huſſit. p. 9 Many of thoſe things that they call by the name of order, have brought all things in Chriſtendom out of order. Cornelius à Lapide upon this text, in his popiſh way bewaileth it, that the ignorance and profaneneſſe of many of their prieſts, had given occaſion to Luthers hereſie to ſpread the further. We alſo have no leſſe cauſe to complain, that the inſufficiency and impiety of ſome of our miniſtry hath opened the black mouth of Campian, and his popiſh complices to bark out, Miniſtris eorum nihil vilius, Their Miniſters are very baſe. For prevention, let the ſouls of miniſters be purer then the Sun-beams, as Chryſoſtom ſaith they ſhould be; and let their lives be ſo unblameable, that no man may ſpeak the leaſt evil of them without a manifeſt lie, &c.

that deſpiſe my name] This is the crime they are directly and expreſly charged with. They had not honoured God as a Father, feared him as a Maſter; therefore they had deſpiſed and ſlighted him. Not to do God right, is to do him wrong: not to reverence him, is to rob him: not to bleſſe him, is to blaſpheme him, Job. 1.5. That's an excellent ſaying of Fulgentius, Deum ſi quis parum metuit, valde contemnit: hujus qui non memorat beneficentiam, anget injuriam. i. e. whoſo feareth God but a little, ſlights him overmuch: and he that maketh not honourable mention of his bounty, doth him a great deal of injury. The very not ſerving of God, the not ſacrificing to him, is a crime, Mal. 3.18. Eccleſ. 9.2. How much more then a ſlubbered ſervice, a corrupt ſacrifice? There is a contempt in this latter, which is worſe then a bare neglect; and diſpleaſing ſervice is double diſhonour. Hence the preſent conteſt with thoſe greaſie prieſts that deſpiſed Gods name: the Septuagint hath it, Ye that eſteem my name at a low rate, that miſpriſe it, (as the French tranſlateth it) that have baſe and bald conceits of me and of my nomen Majeſtativum, foreign.Majeſtick Name (as Tertullian termeth it) that take me not into your hearts under the name and notion of an infinite Highneſſe, the great and mighty Maker and Monarch of the whole world. Our ſafeſt eloquence concerning God, is our ſilence, ſaith Hooker: But if we take in hand to ſay any thing of him, Nullis vocibus tam plenè Deum ſignificamus (ſaith learned Scaliger) quam its quae ignorantiam noſtram praetendunt, We can ſet forth God ſo fully by no words, as by thoſe that ſet forth our ignorance of his excellency. The very heathens when they would ſwear by their Jupiter, out of the meer dread and reverence of his name, forbare to mention him. The Jews would not pronounce the name Jehovah, Suidas.here p. 614uſed in the text. The firſt among the Chriſtians that pronounced Jehovah, was Petrus Galatinus, Pſal. 111.Ps 111following the pronuntiation of the Syriacks and Greeks. If at any time we take Gods holy and reverend Name into our thoughts, and (truly we ſhould think of him almoſt at every breath we draw, according to that Let every breath praiſe the Lord) Remember to think of God as of One at all to be thought of;Pſal. 150.Ps 150 as one whoſe Wiſdom is his Juſtice, whoſe Juſtice is his Power, whoſe Power is his Mercy, and all himſelf, Good without quality, great without quantity, Everlaſting without time, Omnipreſent without place, containing all things without extent, &c. This is to magnifie God, to make roomth for him in our hearts, and the contrary is, to deſpiſe his name.

And ye ſay wherein have we despiſed thy Name? Loe, the impudencie of theſe frontleſſe Hypocrites. They traverſe their aceuſation, ſtand upon their juſtification, and put God to his proofs. How ordinary is it with people ſtill, to palliate their ſinnes and plead their innocencie? Hoſ. 12.8. In all my labours, they ſhall find none imquity in me: that were ſin, that were a foul buſineſs. But men have learned to draw a fair gloſſe upon a foule hand, to caſt a colour, as the Calf-fiſh doth, to deceive the fiſher-man: to hide their ſinnes as Adam, Job 31.33. by down right denyall as did Cain, Gehezi, Ananias and Sapphira, or elſe by excuſing and extenuating,Gen. 4.9. 2 Kin. 5.25. Acts 5.8.Gen 4:92 Kgs 5:25Acts 5:8 as Saul, 1 Sam. 16.20, 21. Or at leaſt by a ſenſeleſſe ſilence, not acknowleging their ſinnes, or being affected with them; but rather out facing, as Judas, John 13.21. with Mat. 2.24. Sinne and ſhifting came into the world together, and ſo they continue. Satan knowes there's no way to purge the ſick ſoul but upwards: therefore he holds the lips cloſe, that the heart may not diſburden itſelf, and have eaſe, Prov. 28.13.

Verſe 7. Ye offer polluted bread upon mine altar] Bread, that is, Sacrifices and Oblations (ſo Rabbi David expounds it out of Levit. 21.6. and Levit. 3.3. and Num. 28.2.) For the Hebrews call all kind of meat by the name of bread, though it be fleſh of Oxe, Lamb, or Goat, offered in ſacrifice to God, whom they made account that they feaſted in their ſacrifices.Pſal. 50.13.Ps 50:13 Hence that of the Pſalmiſt in the perſon of God, will I eat the fleſh of Bulls, or drink the bloud of Goates? Now the bread was reckoned polluted when it was neither lawfull, nor acceptable, but prohibited, and therefore abhorred; as much every whit, as Ezekiels bread prepared with mans dung, Cap. 4.13. of which he ſaith, verſe 14. Ah Lord God, behold my ſoul hath not been polluted: neither ever came there abominable fleſh into my mouth. What ſacrifices God had flatly forbidden, ſee Levit. 22.20, 21, 22, &c. Take we heed that we deſpite not the Lord with ſeeming honours: we pollute him with our ſacrifices, whiles either for the matter of them, we preſent him with will-worſhip; as thoſe of old that ſacrificed their children (in a fooliſh imitation of Abrahams offering his ſonne Iſaac) and the Papiſts at this day in their unbloody ſacrifice for the living and the dead, and many other unwarranted fopperies. Or elſe, when for the manner, devotion is placed more in the maſſy materiality of the outward works, then purity of the heart, from which they proceed. This made God complain, Iſai. 1. that all his five ſenſes, nay his very ſoul was offended and vexed at their hypocriticall performances, verſes 11, 12, 13, 14, 15. their very incenſe (that pretious perfume) that was made up of ſo many ſweet ſpices, and pure frankincenſe ſtank in his noſtrils. Gods ſharp noſe eaſily diſcerns, and is offended with the ſtinking breath of the hypocrites rotten lungs, though his words be never ſo ſented and perfumed with ſhews of holineſſe. Never did the five cities of the plaine ſend up ſuch poiſonous vapours to God, as the prayers and other performances of a corrupt and carnall perſon. And God, not able to abide theſe ill ſents, ſends down upon ſuch, a counterpoyſon of fire and brimſtone. Good actions from bad men diſpleaſe: as a man may ſpeak good words, but we cannot hear them, becauſe of his ſtinking breath: and as we abhorre to taſt of a dainty diſh, if brought to table by a foul naſty ſloven that hath been tumbling in a jakes or wallowing in a quagmire. The very Heathens, as they were very curious in the choice of their ſacrifices, that they were every way ſound and of the beſt,Procul hine eſte profani. ſo they carefully ſhut out all profane perſons: the Prieſt cryed out foreign who is here? thoſe that were preſent at the ſacrifice anſwered, foreign here are many,Eraſm. Adag… praefat: & thoſe all good men. And hence it was that Jehu ſees and p. 615ſearches that no ſervant of Jehovah be crept into the throng of Baals worſhippers. Well might this ſearch have bred ſuſpition, were it not that in all thoſe idolatrous ſacrifices the firſt care was to avoid the prophane. Even Baal will admit no mixture: how ſhould the true God abide it? Let all Cainiſts take heed how they draw nigh to him: ſo Luther calleth offerentes non perſonam, ſed opus perſonae, all thoſe that offer to God the work done, but do not offer themſelves withall.Luth. in decal. We may fitly call thoſe alſo Caimſts that offer polluted bread: as if Gods table were contemptible; that think any thing good enough for God, that comes next hand,Gen. 4.4. Heb. 11.14.Gen 4:4Heb 11:14 as Cain did: when Abcl brought of the ſirſtlings of his flock, and ſo offered a more excellent ſacrifice then Cain, God teſtifying of his gifts: as likewiſe Chriſt did of Maries ſpicknard of great price, defending her againſt Judas the thief, that held it waſt; whereas he ſecretly taxeth thoſe rich wretches of baſeneſſe, who caſt their braſſe-money into the Treaſury,foreign. Mar. 12.41Mark 12:41 as holding the worſt piece they had good enough for God and his poore. Surely Papiſts with their vowed preſents of the very beſt they have to their He-ſaints and She-ſaints: and Turkes with their Moſchees or Temples ſtately built, when their private houſes are low and homely, ſhall riſe up in judgement and condemn ſuch ſordid Chriſtians, as cannot beteem God the beſt of the beſt. Solon the Athenian Lawgiver appointed,foreign. Rous Archae. pag. 57. foreign. P…u…arch. foreign. Plu…: Cypr, de oratione Chryſoſt. that their ſacrifices ſhould be choſen and ſelected: that the ſacrificers ſhould purifie themſelves ſome dayes before, and that none ſhould ſerve God obiter, ſlightly and ſlenderly, but in all beſt manner, and with the beſt preparation they could make aforehand. Numa Fompilius King of Romans would not have them worſhip their Gods foreign for faſhion and diſſolutely: but freed from all other cares and cumbers: in the time of Divine Service, the Prieſts, to prevent diſtraction, cryed out oft to the people, Hoc agite, mind the buſineſſe you are about. So in the Primitive times of the Church, the Deacons called oft upon the people ſurſùm corda, lift up your hearts. And again, Oremus, attendamus, Let us pray, let us attend. For why? Prayer without intention, and hearing without attention, is as a body without a ſoule. This ſentence is written in Hebrew upon the walls of the Jewiſh Synagogues, et ſi nullibi minus intentionis ſit quam in ipſorum precibus, &c. ſaith mine Authour,Buxtorf. Abbreviat. Spec. Europ. though there is as little true devotion to be ſeen amongſt them in their ſervices, as among any people, unleſſe it be among the Papiſts (of whom perhaps they learned it) whoſe devotions are prized more by tale then by weight of zeale, whoſe holyneſſe is the very outward work it ſelf, being a brain-leſſe head, and ſoule-leſſe body. In the Iſle of Sardinia, as they give way, in the very time of their Maſſe, to vain talking, and toying, and tumults, ſo after Maſſe done, they fall to dancing in the middeſt of the Church:Heyl. Geog. ſinging in the mean time ſongs too immodeſt for an Ale-houſe. Henry 3. King of France Proceſſiones religioſas non intermittit, at tepidius celebrat, ſaith the Chronicler would not neglect their religious proceſſions, but ſhewed little devotion at them. For betwixt him and his Cardinall, there went at ſame time a Jeſter, whoſe work was to make ſport then, when the buſineſſe required greater ſeriouſneſſe. How much better the great Turke, who when he comes into his Temple laies aſide all his ſtate, and hath none to attend him, but a Profeſſour of their law, whoſe Office is to proclaim before they begin, that nothing be done againſt religion?

yet ye ſay wherein have we polluted thee?] They well underſtood that by offering polluted ſacrifices they polluted God hinſelf (as much as in them lay) and that the diſhonour done to Gods ſervice reflected upon himſelf, and was a deſpiſing of his name verſe 6. whereof his true worſhip is a part Mic. 4.5. and 1 King. 5.3, 5. Hence they ſay not, wherein have we polluted thine Altar? but Wherein have we polluted thee? This is much more done under the New Teſtament by all unworthy Communicants, and Unhallowed Worſhippers, that preſent the great God with dough-baked duties, ſlubbered ſervices, careleſſe and cuſtomary performances; which they turn over as a task, holding a certaine daily ſtint of them, as malt-horſes do their pace, or mill-horſes their round, merely out of form and for faſhion ſake. Theſe do enough to pollute the God of purity, and to caſt contempt upon him from the ſons of men; who will be apt to conclude, that he is a contemptible God, ſith he will be content to take up with ſuch contemptible ſacrifices and ſervices. But more eſpecially thoſe that come hand over head, and p. 616without due preparation to the Lords ſupper, are guilty of polluting Gods holy things, and of crucifying afreſh the Lord of glory, putting him to an open ſhame. Dum enim ſacramenta violantur, ipſe cujus ſunt Sacramenta, violatur, ſaith Hierome. When the Sacraments are violated, he alſo, whoſe the Sacraments are, is no leſſe violated. And as theſe in the text are ſaid to pollute God, in that they offered polluted ſacrifices, though they never touched God himſelf: ſo unworthy Receivers are guilty of the Lords body and blood, 1 Cor. 11.27.1 Cor 11:27although they never touched either his body or blood with their impure mouthes. They are as very Kill-Chriſts as Judas was in a proportion: And look whatſoever blaſphemies, irriſions, ſcorns, contumelies, reproaches, the miſcreant Jews belched forth, and practiſed corporally againſt Chriſt, the ſame are ſpiritually repeated and iterated by the unworthy Receiver: who polluteth the very outward elements that he toucheth, and ſo offereth indignity to Chriſt whom they repreſent: like as he that doth rent, deface, trample under foot, and villanouſly abuſe the image, ſcal, or Letters Patents of a Prince or State, is guilty of high treaſon: ſo is it here: The Donatiſts that caſt the holy Elements to dogs, did it to the diſgrace of Chriſt: and by a juſt judgment from him, were themſelves afterward devoured of dogs. Dr. Monton reports a ſtory of his own knowledge, of one Sr. Booth a Batchelor of Arts in St. Iohns Colledge in Cambridge, who being Popiſhly affected, at the time of the Communion took the conſecrated bread, and forbearing to eate it, convei'd and kept it cloſely for a time, and afterwards threw it over the Colledge wall. But a ſhort time after,Inſtit. of the Sacr. lib. 5. cap. 3. Sect. 5. not enduring the torment of his guilty conſcience, he threw himſelf headlong over the battlements of the chappel: and ſome ſew hours after, ended his life. God ſeemeth to ſay of every one that commeth to the ſupper of his ſon, as ſometime Solomon ſaid of Adoniah, If he will ſhew himſelf a worthy man, there ſhall not an bair of him fall to the earth: but if wickedneſſe ſhall be found in him, he ſhall die 1 King. 1.52.

in that ye ſay, The table of the Lord is contemptible] Gods infinite patience in vouchſafing not only to reply to theſe malapert Prieſts, but thus to rejoyne, and to approve the Aſſumption of the laſt Syllogiſme, which they ſo ſhameleſly denyed, is much to be admired. How juſtly might he have anſwered them with blowes inſtead of arguments: and have dealt with them as he did with Pharaoh, that ſturdy rebel, that proudly asked, who is the Lord? Hereunto God made a large reply by a great many plagues, one after another, till Pharaoh was forced to anſwer himſelf, The Lord is righteous, but I and my people am wicked. And as Gods patience appeareth in his proceeding with theſe Prieſts in the text, ſo hiswiſdome too, in his thus inſtancing in particulars of their ſins, that he might the ſooner evict them, and bring them to a ſaving ſenſe and ſight thereof. Thus he dealt by our firſt parents in paradiſe: and afterwards by Cain. Whereas, without any more adoe, the Lord God ſaid unto the ſerpent, Becauſe thou haſt done this. curſed art thou &c. Gen. 3.Gen 3He was not ſo much as queſtioned, or convinced, becauſe God meant him no mercy: but preſently doomed, becauſe of meer malice he had offended.

ye have ſaid] i. e. ye have thought, as Pſa. 32.5. and 30.7. and as good ye might have ſpoken out: for I hear the language of your hearts: I underſtand your thoughts long before, Pſal. 139.2:Ps 139:2or at a great diſtance.

the table of the Lord] that is, the Altar of burnt offerings See Ezek. 41.22. which is therefore called a table, becauſe by their ſacrifices God did as it were feaſt the Lord, as is above noted. And as God prepared the Iſraelites a table in the wilderneſſe, ſo they alſo (in a ſenſe) prepared him a table: Hence Moſes tells Pharaoh, Exod. 5.1.Exod 5:1that they muſt go to keep a feaſt to the Lord. And how God accepted of their kindneſſe, See Hoſ. 9.10. I found Iſrael, ſaith He, like grapes in the wilderneſſe: which, to a wearied parehed traveller, how welcome are they? And how the good ſoule ſtill entertaineth her Chriſt, as Eſther once did Ahaſhueroſh at the banquet of wine, is ſweetly ſet forth in many paſſages of Solomons ſong. See cap. 1.12. with the Note.

is contemptible] Or, lightly ſet by. Some are poor and cannot: others are prophane and care not to cover Gods Altar with their ſacrifices. Hence the whole miniſtery is ſlighted, becauſe impoveriſhed. For ad tenuitatem beneficiorum, p. 617neceſſario ſequitur contemptus Sacerdotum, Panormit. Horat. R. David.Lean benefices make contemptible Incumbents: And Nil habet infelix paupertas &c. Poverty rendreth men ridiculous. Or thus, The table of the Lord is contemptible, ſo they eſteemed it, becauſe the fat and blood powred upon the Altar were things but baſe and deſpicable in themſelves: and they conſidered not for what end God had appointed theſe ſacrifices, and how they were to be led to Chriſt by them. For the ceremoniall law was or ought to have been their Goſpel, it was Chriſt in figure. And this, if theſe Bu… zards had ſeen, they would never have counted the Table of the Lord contemptible; as holding forth the Lord Chriſt unto them, that Pearl of Price, who is better then Rubies; and the Altar or Table, that typified him, or preſented him to his people, was not an oyſter-board as the Papiſts in K. Edw. 6.Act. and Men Joſeth Antiq. lib. 12. cap. 2. Cedron. comp. hiſt. pag. 817. time ſcornfully termed our communion-table; but far more precious then either that rich table ſent by Ptolemy Philadelph to Eleazar the Jews high-Prieſt, or that coſtly communiontable that had in it all the riches of land and ſea, offered up by Juſtinian in the temyle of Sophia in Conſtantinople.

Ver. 8. And if ye offer the blind for ſacrifice &c.] Their prophaneſſe in polluting Gods Altar is here further evinced and evidenced. 1. By the Illegallity of their practiſe, whiles they offered the blind and lame as good enough for ſuch a contemptible Altar. 2. By the incivility and indecency thereof; whileſt they preſented that to the Emperour of the world, that they would have been aſhamed or afraid to preſent to ſome petty Prince, that had any power to puniſh ſuch an affcont. The Law for ſacrifices ſee Levit. 22.20. Deut. 15.21. A blind ſacrifice he offereth, who worſhippeth he knoweth not what Ioh. 4.22. that is, to ſeek, and grope in the dark Act. 17. when they yeeld not the obedience of faith, bring not to God an intelligible reaſonable ſervice, Rom. 12.1.Rom 12:1ſuch as whereof they can render a ſound reaſon out of the word of God; who binds us not to any blind obedience, as the Popiſh Padres do their Novices. And yet the moſt people are to this day wofully to ſeek for the warrant of their worſhips; reſting on that old Popiſh rule, to follow the drove, and beleeve as the Church beleeves.Act. 19.32.Acts 19:32 As at Epheſus (ſo in our Church-aſſemblies) the more part knew not wherefore they were come together. They will ſay in generall, to ſerve God. But who he is, how to be ſerved, wherein and in whom to be ſerved, they know not. There is in a printed ſermon a memorable ſtory of an old man, above threeſcore, who lived and died in a pariſh,Mr. Pemble Serm. miſch. of l…r. where there had been preaching almoſt all his time. This man was a conſtant hearer as any might be, and ſeemed forward in the love of the word. On his death-bed being queſtioned by a miniſter touching his faith and hope in God, he made theſe ſtrange anſwers. Being demanded what he thought of God? he anſwered that he was a good old man. And what of Chriſt? that he was a towardly yong youth. And of his ſoule, that it was a great bone in his body. And what ſhould become of his ſoule after he was dead? That if he had done well, he ſhould be put into a pleaſant green meddow. Theſe anſwers aſtoniſhed thoſe that were preſent to think how it were poſſible for a man of good underſtanding, and one that in his dayes had heard at the leaſt two or three thouſand ſermons: yet upon his deathbed in ſerious manner thus to deliver his opinion, in ſuch main points of Religion, which infants and ſucklings ſhould not be ignorant of. But we may be ſure this man is not alone: there be many hundreds whoſe gray haires ſhew they have had time enough to learn more wit, who yet are in caſe to be ſet to their A. B. C. againe for their admirable ſimplicity in matters of religion. Blind they are, and blind ſacrifices they offer: never once opening their eyes till death (if then) as Pliny reporteth of the Mole; but alwayes rooting and digging in the earth, as if thorough the bowels of it they would dig themſelves a new way to hell.

is it not evill?] Or, as ſome read it, It is not evill. q. d. 'tis good enough, and may ſerve turn well enough. Or thus, It is not evill in your opinion, who rather then you would loſe any gaine, ſay, Melius eſt ill quàm Nil ('tis Oſianders rime) better that which is ill and bad, then nothing at all. But they which count all good fiſh that comes to net, will in the end catch the devill and all. The ſenſe is much clearer in the interrogative, Is it not evill? It is, It is: and therefore ſtudiouſly to be declined and avoided, as poyſon in your meat, or a ſerpent in your p. 618way,1 Theſſ. 5.22.1 Thess 5:22 Abſtain from all appearance of evill, ſaith that great Apoſtle: how much more from all apparant evils, ſuch as ſtare you in the face, and are ſo directly contrary to the plain word of God? Such are ſins with an accent, wickedneſſe with a witneſſe, great tranſgreſſions Pſal. 19.13.

and if ye offer the lame and languiſhing] He offers the lame that brings his ſacrifice with a wicked mind, Pro. 21.27. as Balac and Balaam did Num. 21.1, 2. that walks not evenly before the Lord, and with an upright foot Gen. 17.1. that halts between two opinions, as the people did 1 King. 18.21. inter coelum, terramque penduli hanging betwixt heaven and earth, as Meteors; uncertain whether to hang or fall. Such were Ecebolus, Baldwin, Spalatenſis, Eraſmus foreign, Cyprian calleth ſuch ancipites, palpatores temporum, in levitate tantum conſtantes, doubtfull-minded men. St. James calleth them double-minded men, unſtable in all their wayes, Jam. 1.8. Bradſords letters. Rev. 3.14.Jas 1:8Rev 3:14as he is that ſtands on one leg, or as a howle upon a ſmooth table. But what ſaid that Martyr? If God be God, follow him: if the Maſſe be God, let him that will, ſee it, heare it, and be preſent at it, and go to the devill with it. But let him do what he doth, with all his heart. God cannot abide theſe Neuterpaſſives (I would thou wert either hot or cold.) He requires to be ſerved truly that there be no halting, and totally, that there be no halving. To halt between two opinions, to hang in fuſpence, to be in religion as idle beggars are in their way, ready to go which way ſoever the ſtaff falleth, how hatefull is it? When ſome took Chriſt for Iohn Baptiſt, ſome for Elias, ſome for Jeremias, But whom ſay you that I am? ſaid our Saviour: to teach us that Chriſt hates to have men ſtand doubtful and adhere to nothing certainly: to have them as mills fit to be driven about by the devil with every wind of doctrine: or as hunting dogs betwixt two hares, running aſſoon after this, aſſoon after that; and ſo loſing both. This for point of judgement: And for matter of practiſe, the ſoule is well carried, when neither ſo becalmed that it moves not when it ſhould, not yet toſſed with tempeſts to move diſorderly. A wiſe mans courſe is of one colour, like it ſelf: he is homo quadratus, a ſquare ſtone fet into the ſpirituall building 1 Pet. 2.7. he is Semper idem as Joſeph was; no changling, but one and the ſame in all places and eſtates of life: his fcet ſtand in an even place (as Davids did Pſa. 26.12.) that is, in an equall tenour. Uniformity and ubiquity of obedience are ſure ſignes of his ſincerity: when godlineſſe runs thorough his whole life, as the woof runs thorough the warp. But the legs of the lame are not equall ſaith Solomon Pro. 26.7. The hypocrites life is a crooked life, he turneth aſide to his crooked wayes, Pſal. 125.5.Ps 125:5ſaith David, as the crabfiſh goes backwards: or as the Planets though hurried from Eaſt to Weſt, yet by a retrograde motion of their own, ſteal their paſſage from Weſt to Eaſt. It's a crooked life when all the parts of the line of a mans life be not ſtraight before God; when he lifteth not up the hands that hang down, and the feeble knees, and maketh ſtraight paths for his feet, leſt that which is lame be turned out of the way, Heb. 12.12, 13 foreignHeb 12:12Heb 12:13and not rather healed and rectified, or ſet to rights, as the Apoſtles word ſignifieth. That's a ſick ſoule that is not right ſet for heaven: and that's a gaſping devotion, a languiſhing ſacrifice that leaneth not upon Chriſt, and that is not quickened by his ſpirit, fitly called by the Apoſtle, a ſpirit of power, and of love, and of a ſound mind 2 Tim. 1.7. Surely as a rotten rag hath no ſtrength, ſo an unſound mind hath no power to do ought that may pleaſe God. Fruſtra nititur qui Chriſto non innititur, ſaith a Father. He loſeth his labour that leaneth not upon Chriſt (who is the power of God and the wiſdome of God) that leaneth not wholy upon him, but will needs have one leg upon the earth, and the other upon the water, as that Angel in the Revelation: one foot upon the ſolid ground, and the other upon a quagmire: that reſt upon Chriſt, but as a part-Saviour, as Papiſts: or truſt to him, as the Apricock tree that leaneth againſt the wall, but it's faſt rooted in the earth: ſo ſome ſeem to lean upon Chriſt in their performances, but are rooted (mean-while) in the world, in pride, filthineſſe &c. Or, laſtly as the Ivy, which though it claſp about the oak and draweth much from it, yet brings forth all its berries by vertue of its own root. Thus hypocrites alſo offer ſacrifice, but its a ſick facrifice, becauſe it is ſrom themſelves and in themſelves: they do all in their own ſtrength, that is, in their own weakneſſe. For our ſtrength is to ſit ſtill, Iſa. 30.7. Iſa. 26.4.Isa 30:7Isa 26:4and to work our ſelves into the Rock of ages. Truſt ye in the Lord for ever: for in the Lord Jehovah is everlaſting ſtrength. The p. 619blind and the lame Jebuſites when they had ſecured themſelves in the ſtrong hold of Zion, inſulted over David, as if he could not come in thither,2 Sam. 5, 6, 72 Sam 5:62 Sam 5:7 though he did his utmoſt to get in to them: the very blind and lame there incloſed ſhould be able to withſtand him. But both their hold and their hope deceived them. Nevertheleſſe, ſaith the Text, David took the ſtrong-hold of Zion, the ſame is the city of David. But they that get into the Rock Chriſt Jeſus, ſhall neve be viſited of evil,Deo confiſt nunquam confuſt. nor diſappointed of their hopes: but of weak they ſhall be made ſtrong, Heb. 11.34. able to preſent their bodies a lively (not a languiſhing) ſacrifice, holy, acceptable unto God, Rom. 12.16. they ſhall do all things thorough Chriſt which ſtrengtheneth them, Philip. 4.13.

Offer it now unto thy Governour] Be it but ſome petty Provinciall Preſident, ſome Duke of Venice, or Deſpot of Servia. Jacob can tell, that the Lord of Egypt will look for a preſent: and therefore biddeth his ſonnes take of the beſt fruits in the land in their veſſels, and carry down the man a preſent, a little balme, Gen. 42.11.Gen 42:11and a little honey; ſpices and myrrhe, nuts and almonds, of every good thing ſomewhat, though it were the leſſe: for to do much, it was not in the power of their hands; but ſee that it be of the beſt, ſaith He. The poor Perſian that met Artaxerxes with a handfull of water, out of the river Cyrus, went away well rewarded. So did the gardiner that preſented the Duke of Burgundy with a rape-root, becauſe it was the beſt they were able to do. Semblably, the Almighty takes any thing well aworth from thoſe that are willing indeed, but alaſſe, not able to bring a better preſent. Vow and performe (ſaith He) unto the Lord your God: bring preſents unto him, that ought to be feared, Pſal. 76.11. Say not, I fear to preſent, becauſe I have nothing worthy of him. Send a lamb to the Ruler of the earth, Eſay 16.1. Or, if thou haſt not a lamb, offer a pair of turtle doves, or two young pigeons: but ſee they be young, and that thy lamb be the beſt in thy fold, and it ſhall be accepted. Every man cannot do as Solomon did at the dedication of the Temple:1 King. 8.631 Kgs 8:63 when he offered two and twenty thouſand oxen, and an hundred and twenty thouſand ſheep: Or, as great Alexander, of whom Pliny reporteth, that in his childhood when he threw incenſe upon the Altar in great plenty, his Schoolmaſter checkt him for ſo doing; and bade him ſacrifice on that ſort when he had conquered the incenſe-bearing countreys, and not till then. Alexander when he had ſubdued Arabia remembred his School-maſter, and preſented him with a ſhip laden with frankincenſe: largely exhorting him to ſpare for no coſt, when he ſacrificed to the gods. But no man muſt come before the Lord empty-handed: if it be but an handfull or two of flour, or a corn or two of ſalt.Lev. 5.6, 11, 12. & 14.30, 31. Caſaub. in Theoph. Scholioſt. Ariſtop.Lev 5:6Lev 5:11Lev 5:12Lev 14:30Lev 14:31 So the Athenians thought the gods would be well-pleaſed with a poor man, if he offered but meal; eſpecially if he could mingle it with oyl and wine: for they held that every man was bound to bring his beſt, and not to be baſe in ſaving charges in this caſe. Hence it was, that when the famous Artificer Phidias adviſed them to make the ſtatue of Minerva rather of marble then of ivory. 1. Becauſe it was more durable: this paſſed with allowance. 2. Becauſe leſſe chargeable: at the mention hereof with inſinite indignation they commanded him ſilence. Their meat-offerings were to be ſound and without blemiſh, whether it were an ox, ſheep, goat, ſwine, calf. The more wealthy did caſt frankincenſe on the altars: and in their blind devotion,Vide Pollucem. lib. 1. thought they could hardly over-do in honour of their dunghill-deities. What then ſhall become of thoſe baſe wretches amongſt us, that think every thing too good for God, too much for his Miniſters? that ſtudy to beat down the price of heaven, and will not deal except they may have it under foot?

Will he be pleaſed with thee?] I trow not. The Vulgar renders it, Si placuerit, &c. If it pleaſe him, or if he accept thy perſon: q. d. then let me never be beleeved. But the other reading is better, and more agreeable to the Original.

Or accept thy perſon?] Heb. Accept thy face, that whores forehead of thine, hatcht with ſo much impudence, that thou dareſt bring him a worſe preſent, when thou haſt a better at hand, but holdeſt it too good for him. Araunab, 2 Sam. 24.232 Sam 24:23though a ſubject, yet as a king, he gave unto the king, oxen for ſacrifice, and threſhing inſtruments for wood. And although David accepted of his courteſie, but not of his coſt, yet God hath crowned him and chronicled him for his munificence, Zach. 9.7. Ekron, that is, the barbarous people of Paleſtina, ſhall be as the Jebuſite, that p. 620is, as this famous Jebuſite Araunah, a Proſelyte, a true Convert, as appeared by his ready parting with his free-hold to God, and the beſt that he had to his Prince. Let all thoſe that look for acceptance in heaven, honour the Lord with the prime of their age, with the choice of their dayes, (as the Hebrew hath it, Eccleſ. 12.1.) with the primroſe of their childhood, with the beſt of their time, and of their talents: and not unworthily, and wofully waſt and caſt away the fat and marrow, the flower of their age, the ſtrength of their bodies, the vigour of their ſpirits in ſinfull pleaſures and ſenſuall delights, in purſuing their fleſhy luſts that hale hell at the heels of them. Will they give the devil the beſt, and then think to ſerve God with the dregs, the bottom, the ſnuffe, the very laſt ſands, their extreme dotage, that themſelves and their friends are weary of? Surely, God takes no pleaſure to pledge the devil, or drink the ſnuffes that he hath left. If men reſerve the dregs of their dayes for him, He will likewiſe reſerve the dregs of his wrath for them. He will put them over to the gods whom they had choſen. as Judg. 10. and make them to know the worth of his good acceptance, by the want of it. He that ſhould ſet before his Prince, a diſh of meat that had been half-eaten before by hogs, or dogs, would he not be puniſhed with all ſeverity? What then ſhall become of thoſe that ſerve God with the devils leavings? that ſacrifice to themſelves, as Sejanus did,Dio in Tiberio. that ſerve not the Lord Jeſus Chriſt but their own bellies, as thoſe Seducers, Rom. 16. that ſay to God, Depart from us, and to the devil, Reigne thou over us, that are ſerious at his work, ſleighty in Gods, &c.

Verſe 9. And now I pray you, beſecch God] Heb. Weary God with your prayers, preſſe him till he be even ſick of you: improve your uttermoſt intereſt in him, if at leaſt you have any. Pray hard, if ye can at leaſt: for all men cannot pray, wicked men are gagg'd by the devil: and their character is, They call not upon God. They may cant or chatter out a charm when Gods chaſtening is upon them, yea, be with childe, as it were, of a prayer, and yet bring forth nothing better then winde Iſai. 26.16, 17, 18. In proſperity, they may have ſome few ſhort-winded wiſhes as Balaam (ſatans ſpelman) had; yea, they may by ſtrength of wit or memory deviſe an handſom prayer, and ſeem to ſet it forth with much life, that they may paſſe for men of parts and gifts: But will the hypocrite pray alwayes? Iob 27.10. will he perſevere in prayer when God ſeems to caſt out his prayers, and to multiply his croſſes? will he not rather curſe in that caſe: as Iob's wife, and Micah's mother? will he not how lagainſt heaven as the wolf, when hungerbit? and as the Parrot when beaten, leave imitating man, and turn to his own natural harſh voice? But ſay that wicked men do (Ioab like) run to the horns of Gods altar, when in diſtreſſe or danger: ſay they roar out a conſeſſion, when they are upon the rack,Hoſ. 6. Pſal. 78.34Hos 6Ps 78:34 (as Pharaoh) and call for good prayers: ſay they ſeek him with their ſacrifices as Iſrael did, when he ſlew them, then they ſought unto him &c. and made their voices to be heard on high, as the priſoner at the bar, as the hog under the knife, as a bull in a net; Say they weary out God with their many words, as thoſe ſacrificing Sodomites Iſai. 11. & thoſe hypocrites in the Gofpel, that hoped to be heard for their much babling:Mat. 6.Matt 6 yet all this is but the prayer of the fleſh for eaſe, and not of the ſpirit for grace: it is but the fruit of ſinful ſelf-love, to rid themſelves of Gods rod, or to ſtill the noiſe of their conſciences, or out of a vain hope to ſtop Gods judgements, &c. And hence it is that they miſcarry, that they pray to ſo little purpoſe (as here is hinted) and that they are not a button the better for all their long prayers. For either God anſwers them not at all, he hath no reſpect to their ſacrifices (which was Cains and Sauls unhappineſſe. The Philiſtims were upon him, and God was departed from him) Or elſe he anſwers them according to the idols of their hearts, bitter anſwers; Or if better, its but as he anſwered the Iſraelites importunity for a king, for a ſcourge to them, and for quails to choak them: Deus ſaepe dat iratus quod uegat proprtius, God often gives that in anger which he denies in mercy. If it were otherwiſe, the devil ſhould have received mercy from God, when, upon his ſuit, he was ſuffered to enter into the ſwine. Let our chief and conſtant Petition therefore be in all our our addreſſes to God, that he would be gracious unto us:] that he would caſt a loving aſpect upon us, that what ever elſe he denie us, corn, wine &c. yet that he would lift up the light of his countenance upon us. This David preferred before his crown and p. 621ſcepter. He had a crown of gold, but he valued not that, in compariſon of that other crown, Pſal. 103.4. he crowneth thee with loving kindneſſe and tender mercies. Hence Saint Paul having himſelf obtained mercy, beginneth and concludeth all his Epiſtles with wiſhes of Grace, mercy, and peace: as not knowing what better to wiſh thoſe whom he wiſhed beſt unto. This was Abrahams prayer for Iſmael, O that he might live in thy ſight, that is, be joynt-heire of the promiſe of grace with Iſaac. God anſwers, Divers Dukes ſhall come of Iſmael, but with Iſaac (as a token of ſpecial grace) will I make my covenant. This was alſo Ioſephs prayer for Benjamin Gen. 43.29. God be gracious unto thee my ſon. This the prieſts were appointed to pray for, as a bleſſing upon the people, Num. 6.24, 25. The Lord make his face to ſhine upon thee, and be gracious unto thee. And hereunto the Prophet ſeems to allude in this text, q. d. you are the Lords Prieſts, and your office is to preach and pray Deut. 33.10. They ſhall teach Iacob, they ſhall put incenſe before thee. Shew now what ye can do in a time of neceſſity: Beſeech the Lord that he would be gracious unto us. This is the main, the mother-bleſſing that comprehends all the reſt. Every man ſeekes the face of the Ruler, Prov. 29.26. I humbly beſeech thee that I may ſinde grace in thy ſight, my Lord O king: q. d. that's better to me then all the land thou haſt given me, ſaid that crafty Sycophant Ziba 2 Sam. 16.4. How much more is the grace of God to be preferred before all outward bleſſings whatſoever? The Lord that made heaven and earth, bleſſe thee out of Zion, Pſal. 134.3.Ps 134:3ſaith the Pſalmiſt, intimating that bleſſings out of Zion are above all the bleſſings beſides, that heaven and earth can yeeld us; What is the ayre without light? what was Haman the better for all his honours, when the king frowned upon him? How can a wicked man be happy though wealthy, ſo long as God is his enemy? As that father ſpeaks of Ahab: he deſcribes him ſitting in his ivory palace in the time of the three yeers famine in Samaria: he had gold, ſilver, and jewels in every place: but what good did all that when the heaven was braſſe above, and the earth iron beneath? Cry therefore as thoſe in Zachary, Grace, Grace unto us, pray for our ſelves and others, as David did for Ittai the Gittite, mercy and truth be with thee, 2 Sam. 15.20. Stir we up our ſelves to take hold of God, and to get of him Gaius-his-proſperity, dona throni, ſoul-bleſſings, and ſuch as accompany ſalvation. Jeſus Chriſt when he came into the world, brought grace and truth with John 1.17. And God was in Chriſt reconciling the world to himſelf, Not imputing our ſins, but ſtretching out to us the golden ſcepter of his grace. Get in to him therefore till this be done; though thou ſhouldeſt ſpend thy time in gathering up pearls and jewels, thou art an undone creature.

this hath been by your means] Heb. From your hand q. d. You Prieſts have effected it, and are in fault about it. It is long of you that I and my ſervice are ſo ſlighted, as hath been before demonſtrated, you have eauſed the people to abhor the offering, 1 Sam. 2.17. you ſhould have better inſtructed the people in their duties, and not have ſuffered them ſo to pollute mine altar with their carrion-ſacrifices, and if God reject your prayers, as here, and even curſe your bleſſings as Chap. 2.2. and curſe your ſeed, ver. 3. you have to thank your ſelves. All this is by your means. Accept therefore of the chaſtiſment of your iniquity, leave quarrelling, and lay the blame of all where it ſhould be, waſh you, make it clean &c. For till then will he regard your perſons? will he receive you to favour, and hear your prayer? Or will he think the better of you, for your office and dignity of Prieſt-hood? No ſure, but the worſe; For, ſcdes prima & vita ima, the higheſt place, and the baſeſt life agree not. Dignit as in indigno eſt ornamentum in luto, even royalty without righteouſneſſe is but eminent diſhonour: and men of mark are therefore the worſe, becauſe they ſhould have been better. Height of place ever addes two wings to fin, Example, and Scandal, whereby it ſoars higher, and flies much further. If the Sun be eclipſed and obſcured, a thouſand eyes gaze upon it: a leſſer ſtar may be darkned, and none take notice. A ſmall flaw is noticed and noted in a jewel; a ſmall ſpot in a ſwan, not ſo in a ſwine. One fly may corrupt a box of precious ointment: when a hundred flies in a tar-barrel, do no hurt to it.

Verſe 10. Who is there amongst you that would ſhut the doors] To be a door-keeper in Gods houſe, to have any the meaneſt employment about him, David (though deſtined to a Diadem) looked upon, as an high preferment. Thoſe Nethinims, p. 622mentioned in Ezra and Nehemiah, were none other but the Gibeonites, who were made drawers of water to the Temple, as a kind of puniſhment. God (who is a liberall paymaſter) made this croſſe a mercy. Their employment ſo neer the Houſe of God, gave them fit occaſion to be partakers of the things of God. The Lord did wonderfully both reward and honour them. So he did all others, though but porters, that had any office about his houſe. Know ye not, ſaith Paul, that they which miniſter about holy things, live of the things of the Temple? and they which wait at the Altar (though but to kindle a fire upon it) are partakers with the altar? 1 Cor. 9.13.1 Cor 9:13Even ſo hath the Lord ordained that they which preach the Goſpel ſhould live of the Goſpel. Should have, if not tythes as they had, yet honorary ſtipends, double honour, Calvin.1 Tim. 5.17. daplex, id eſt, multiplex, as Eſay 40.1, 2. Jer. 17, 18. Or, double, comparatively to that of widows indeed, verſe 2. which yet was honourable maintenance, Et ex publico alebantur. The Prieſts of the old Teſtament were plentifully provided for by tythes and other revenews appointed them by God. True it is, that in the captivity little commodity was made of the prieſthood: whereupon ſome prieſts who had married themſelves into the noble family of Barzillai, took ſcorn to be in the prieſts regiſter, but called themſelves after the family of then wives. Now after the return from Babylon, the prieſtood grew into ſome gain and grace again: and then theſe degenerate prieſts, would fain have thruſt in among the prieſts of the Lord: but the Tirſhatha would not ſuffer them, Ezra 2.61. Howbeit thoſe prieſts that had ſtuck to their offices, and been faithfull in them, did not ſerve God on free-coſt: neither was he behinde hand, or in arrere with any of them, as appears by this text: but as they did their work, ſo they had their wages. God put into the heart of good Nehemiah to take order, that theſe tythes were duely payed in to the treaſurers for that purpoſe appointed, Neh. 13.10, 11. What reaſon had theſe prieſts therefore to be ſo gripple and greedy of filthy lucre? as to take ſuch lame and lean ſacrifices of the people, or if fat and good, to change them for worſer of their own, as holding any thing good enough for God? which becauſe they did,

I have no pleaſnre in you, ſaith the Lord of Hoſts, neither will I accept an offering at your hands] I care not for your perſons, I reſpect not your performances. The Lord had reſpect, firſt to Abel, and then to his offering, Gen. 4.4. and Pſal. 4.3. But know (ſaith David, to thoſe that vilipended him) that the Lord hath ſet apart him that is godly for himſelf: and this he makes the ground why his prayer ſhould be heard. The blood of a ſwine may look better, and brighter then the blood of a ſheep; yet might it not be offered unto the Lord, becauſe it was of a ſwine. Sordet in conſpectu judicis, quod fulget in conſpectu operantis. A piece of wood may ſhine in the night from its rottenneſſe: and that be fair in the ſight of men that is abomination before God, Luke 16. The ſwan was rejected for ſacrifice, becauſe of his black skin, notwithſtanding his fair feather, Lev. 11.18. The wicked mans incenſe ſtinks of the hand that offereth it: and all his devotion is but a beautifull abomination. There is in Lombard this ſentence quoted out of Auguſtin, Omnis vita infidelium peccatum eſt: & nihil bonum ſine ſummo bono, The whole life of unbeleevers is ſinne, neither is there any good without the chiefeſt good. Ambroſ Spiera the Poſtiller ſaith, Crudelis eſt illa ſententia, This is a cruel ſentence. But ſaith not the holy Scripture the very ſame in effect, Prov. 15.8. Heb. 11.6. Joh. 15.5? What though Papiſts talk much of Opus operatum? and teach that good works by whomſoever performed are accepted of the Lord, as juſtice in an Atheiſt is a good and acceptable work to him?Jam. 5.16Jas 5:16 Saint James aſſures us, that it is the effectuall fervent prayer of a righteous man onelyonly, and of one reconciled to God, that availeth much. Pſal. 32.6 Pſal. 50Ps 32:6Ps 50And, for this ſhall every one that is godly pray unto thee, ſaith David. The lepers lips ſhould be covered according to the law. And to the wicked God ſaith, What haſt thou to do, &c? It is ſaid of witches and their good prayers, (as they call them) Si magicae, Deus non vult tales: ſi piae, non per tales. If thoſe prayers be abuſed to witchcraft, God will have none of them: and if they be never ſo good, God will not have them from ſuch kind of people. Before they pray, men ſhould ſee whether they are perſons fit to pray: for God accepts not of a good motion from an ill mouth, Jer. 11.10, 11. Joh. 9.31. 1 Joh. 3.22. Pſal. 66.16. A wicked man wants contrition, humility, faith, hope, feeling, fervency: he hath not a p. 623ſpirit of grace and ſupplication, to endite his prayers; he hath not an Interceſſour in heaven to preſent and perfume his prayers. The breath wherein our prayers aſcend ſhould be like pillars of ſmoke perfumed with Chriſts myrrhe and incenſe. Otherwiſe our words will be like the Egyptian pots, recking out the ſtrong ſmelling onions and garlick of our own corruption, ſuch as God can take no pleaſure in, neither will he accept ſuch an offering at our hands.

Verſe 11. For from the riſing of the ſun &c.] where as they might object, If you will not have ſervice from us, you can have none at all: for other people walk every one in the name of his God Mic. 4.5. and the Gentiles have their vanities, and doctrines of vanities Ier. 14.22. and 10.8. wherewith they are wholy taken up. Take you no care for that, ſaith God here.

for from the riſing of the ſun, to the going down of the ſame, my name ſhall be great among the Gentiles] I will provide for mine own great Name, that is, for my glory (for ſo Gods Name is uſed in that ſenſe Exod. 9.16. Pſal. 8.1.) I will be no loſer by your rejection: for I have other people that will more reverence me, and do me better ſervice; ſo that I need not be beholding to you. I have from Eaſt to Weſt thoſe that will make hard ſhift but I ſhall have ſervice done me. I can ſet a ſigne, and ſend to Tarſhiſh, Pul, and Lud &c. that have not heard my fame, neither have ſeen my glory,Iſa. 66.19, 20.Isa 66:19Isa 66:20 and they ſhall declare my glory among the Gentiles. And they ſhall bring all your brethren for an offering unto the Lord out of all nations upon horſes, and in charrets, and in litters &c. that though ſick, weakly, and unfft for travell, yet they ſhall come on end; and rather in litters then not at all: they ſhall be content to ſuffer any hardſhip for heaven, as the ſtone will fall down to come to it's own center, though it break it ſelf in an hundred peeces. The Gentiles once converted ſhall fly as a cloud Iſa. 60.8. that is, with greateſt pernicity and ſwiſtneſſe: yea they ſhall in ſuch flocks come to the Church, as if a whole flight of doves, driven by ſome hawk or tempeſt, ſhould ſcour into the columbary, and ruſh into the windowes. There are that have obſerved,foreign. Deus, Dieu Gott &c. that the name of God in all the maternall languages confiſteth of foure letters, to intimate that he hath his people in all the foure quarters of the earth, out of all countries, nations, and languages, Deut. 6.4. Heare, O Iſraeh The Lord our God is one Lord. In the Original, the laſt letter of the word. Heare, is greater then the reſt, as calling for all poſſible heed and attention. So likewiſe is the laſt letter in the word One, which being Daleth, and ſtanding uſually for Four (as a numerall letter) ſignifieth, ſay the Hebrew-Doctours, that this One God ſhall be worſhipped in all the four corners of the earth. This, Cyprian hath alſo gathered from the Greek letters of the name Adam: A foreign. A foreign. M foreign.which do ſeverally ſignifie the four quarters of the world, Eaſt, Weſt, North and South: to teach, that Chriſt, the ſecond Adam, will fetch his people from all parts: and hath therefore built his Church, his new Ieruſalem four-ſquar Rev. 21.16. and placed on the Eaſt three gates, on the North three gates, on the South three gates, and on the Weſt three gates, ver. 13. that all from all parts may have free and open acceſſe unto him. Babylon was in like manner built four ſquare, as Heredotus teſtifieth:Lib. 1. and Conſtantinople is ſo ſcituate betwixt Europe and Aſia, as if it were fatally founded to command both. This is much more true of Ʋranople, the city of the great King,Turk hist. 1153. open to all commers, as the Aedilis or Chamberlains houſe in Rome was. O thou that heareſt prayers, to thee ſhall all fleſh come (ſaith the Pſalmiſt) come with a courage,Pſal. 65.2.Ps 65:2 ſith they are ſure as of acceſſe, ſo of ſucceſſe in all their ſuites thorough Chriſt the Mediatour, who hath made both one, Eph. 2.14.Eph 2:14and hath broken down the middle-wall of partition between Iews and Gentiles. This the perverſe Jews could never abide to heare of: nor can they to this day. And therehence is it that they have in their expoſitions baſely depraved this text, and corrupted the true ſenſe of it, as is to be ſeen in the Chaldee Paraphraſt, and David Kimchi: calling us ſtill Goi Mamzer baſtard Gentiles, and curſing us in their daily prayers, which are not (ſure) that pure offering mentioned in this verſe, and interpreted by them of the prayers of the holy Jews every where diſperſt. The rejection of the Jews and acception of the Gentiles into grace and favour is a hidden myſtery: ſuch as maketh the Apoſtle of the Gentiles cry out, O the depth 1 Rom. 11.23. yea it is a part of that great myſtery of Godlineſſe 1 Tim. 3.16. that God manifeſted in the fleſh ſhould be preached p. 624unto the Gentiles, and beleeved on in the world. Let us pitty the poor hardened Jews: and pray the rending of the vail that is yet ſpread over them: that the rebuke of Gods people may be taken away from off all the earth Iſa. 25.7, 8. Let us alſo praiſe God who hath made us Gentiles meet to be partakers of the inheritance of the Saints in light Col. 1.12. And take heed that we ſin not away our light, and cauſe God to take his kingdome from us, giving it to a nation that will bring him better fruit Mat. 21.43. we have a fair warning given us by the example of the Jews Rom. 11. Seeſt thou another ſhipwrack? look to thy tackling.

from the riſing of the ſun] from the Eaſt of Judaea the ſun of Chriſts Goſpel paſſed by the ſouth of Greece to the Weſt of the Latine Church, and theſe Iſlands of ours that lye in the Sea,Ʋide Scapul. in Them foreign. into which the Sun is ſaid to go down, or to lye down, as in its tabernacle of reſt (which is an expreſſion of the old Greek Poets, and the Originall word here uſed agreeth to it.) All the danger is, leſt the Goſpell in this it's Solar motion, be travelling for the Weſt of that other world, the American parts; and quitting it's preſent places of reſidence and unworthy poſſeſſours; And then ſarewell England. Oh let us pray that that diſmall day may never ariſe, wherein it ſhall be ſaid, that the glory is departed from our Engliſh Iſrael.

my name ſhall be great] Name for fame as Exod. 34.5, 6. Philip. 2.9. Gen. 11.4. Renouned men are called men of name Gen. 6.4. and baſe men are called men of no name Iob 30.8.

ſhall be great] Not that God is great, or leſſe. Magnum & parvum ſunt ex ijs, quae ſunt ad aliquid, ſaith Ariſtotle. But Gods name is ſaid to be great, when he is declared or acknowledged to be great, as the word (ſanctified) is uſed Mat. 6.9. and the word (juſtified) Mat. 11.19. Iam. 2.21. Gods fame and glory is (as himſelf) eternall and infinite; and ſo abides in it ſelf, not capable of our addition or detraction. As the Sun which would ſhine in its own brightneſſe and glory, though all the world were blind, and did wilfully wink. Howbeit, to try how we prize his Name, and how induſtrious we will be to magnifie and exalt it, he hath declared that he eſteemes himſelf made glorious; and accounts that he hath received, as it were, a new being by thoſe inward conceptions we have of his glory, and thoſe outward honours we do to his name.

and in every place incenſe ſhall be offered] Not at Ie…uſalem only, as the Jews held; nor in mount Gerizim, as the Samaritans Iob. 4.20, 21. but any place (without difference) be it but a chimney might make a goodly Oratory 1 Tim. 2.8. All religious difference of places was taken away by Chriſts death. Therefore ſo ſoon as he had ſaid Ioh. 19.30. It is finiſhed, he gave up the Ghoſt, and preſently the vail of the Temple was rent from the top to the bottom Mat. 27.51. And from that hour there was no more holineſſe in the Temple, then in any other place. Though till then, the Temple was ſo holy a place, and ſuch religious reverence did Gods people beare to it, that after the Caldeans had burnt it, they honoured the very place where it had ſtood, and eſteemed it holier then any other. This appears by thoſe eighty perſons whom Iſhmael murthered Ier. 41.5. and by Daniels opening his windowes toward Ieruſalem, when he prayed Dan. 6.10.

Incenſe ſhall be offered, and a pure offering] Inſigne teſtimonium pro ſacrificio Miſſae. ſaith Bellarmine. This text is a notable teſtimony for the ſacriſicing of the Maſſe, which Papiſts will needſly have to be the ſacrifice here meant and mentioned. Much like that Sorboniſt that finding it written at the end of S. Pauls epiſtles, Miſſa eſt, Bee-hive of Rome fol. 93.&c. bragg'd he had found the Maſſe in his Bible: So another reading John 1.4. Invenimus Meſſiam, made the ſame concluſion. We ſhall wave their arguments as ſufficiently anſwered by others: and take the meaning of the holy Ghoſt here to be of ſuch ſpiritual ſacrifices of the new Teſtament, as all Chriſtians, even the whole royal prieſthood,1 Pet. 2.5.1 Pet 2:5 are bound to offer up to God. Theſe are called Incenſe and Offering by Analogy, the type for the thing thereby ſhadowed, as Ireneus, Tertullian, Rev. 5.8. Rev. 8.3, 4.Rev 5:8Rev 8:3Rev 8:4and Auguſtine interpret the Text. This incenſe is prayer, and praiſe, Pſal. 141.2. Heb. 13.15. Hoſ. 14.4. Pſal. 51.21. This pure offering is every ſaithful Chriſtian together with all the good things that he hath or can do. It is ſimplex oratio de oonſcientia pura, Cont. Marcion. lib. 4.ſaith Tertullian. Thus thoſe good Macedouians p. 625gave themſelves to the Lord, ſaith S. Paul, and vntounto us by the will of God. 2 Cor. 8.5. I hus the Romans had delivered themſelves up to the form of Doctrine, Rom. 12.1.Rom 12:1that had been delivered unto them, Rom. 6.17. and are yet further exhorted to exhibit, preſent, make tender, yield up and offer as ſpiritual prieſts, their bodies (and much more their ſouls) to God, as a living ſacrifice, by a willingneſſe to do what he requireth, Pſal. 40.6 Rom. 15.16. and to die for his fake if called thereunto. Phil. 2.17. 2 Tim. 4.6. Swenk feldians took away all external ſervice, ſaith Zanchy. Libertines ſay, it is ſufficient that we ſacrifice to God the hidden man of the heart. The Pope ſaith to his vaſſals, My Son, give me thy heart: be a papiſt in heart, and then go to Church, diſſemble, do what ye will. But God requires to be Glorified with our ſpirits and bodies both, becauſe both are his.1 Cor. 6.201 Cor 6:20 The very Manichees that denied God to he the Author of the body, faſted on ſundayes, and in faſting exerciſed an humiliation of the body. But (2) as the true chriſtian ſacrificeth himſelf to God, ſo all that he hath, or can; and is ready to ſay as that Grecian did to the Emperor, If I had more, more I would bring thee. It comforts him to conſider,foreign. 2 Cor. 8. 1 Tim. 1.52 Cor 81 Tim 1:5 That if there be a willing minde, God accepts according to that a man hath, and not acaccording to that he hath not. Noahs ſacrifice could not be great, yet was it greatly accepted, becauſe of clean beaſts, and offered in faith. It is the godly mans care, that his offering though it be poor, yet may be a pure offering, proceeding from a pure heart, a good conſcience, and faith unfained; and then he is ſure it is pure by divine acceptation through Chriſt. 1 Pet. 2.5. In confidence whereof he lifts up holy hands, 1 Tim. 2.8. And although ſenſible of his impurities & imperfections, his heart miſgives him ſometimes as Jacobs did, leſt his father ſhould diſcern him; yet when heremembreth that he is clothed as Jacob was, with the garment of his elder brother, the robe of Chriſts righteouſneſſe (which is not a ſcant garment, as Bernard ſaith, but reaching to the heels and covering all the parts of the ſoul) he goeth boldly to the throne of grace, and covers Gods altar with his evangelical ſacrifices. Such as are contrition and ſelf-denial, Pſ. 51.17. Confidence in God, Pſ. 4.6. Obedience to the preaching of the goſpel, Rom. 15.16. Beneficence to the poor, Phil. 4.8. &c. In all which his aim and endeavour is to worſhip God in ſpirit, and to do all, more out of thankfulneſſe, and leſſe out of conſtraint of conſcience. For he knows that as the greateſt growth of ſinners is in ſpiritual wickedneſſe (as in thoſe that ſin againſt the holy Ghoſt) ſo the greateſt growth of grace is in ſpiritual holineſſe; in worſhipping God more in ſpirit and truth.

Verſe 12. But ye have prophaned it.] Ye Jews in general, though my peculiar people, and called by my name. You that quarter armes with me as it were, and ſhould therefore lift up my Name as an enſign: that you ſhould uſe me thus courſely, and caſt dirt upon my name by your irreligion: this moves me not a little: ſo that I cannot but once and again complain of it. Had it been an enemy,foreign. I ſhould better have born it. But it was thou my familiar, &c. What, thou my ſon Brutus? Friend, betrayeſt thou the Son of man, and that with a kiſſe? Scipio had rather Hanibal ſhould eat his heart with ſalt, then Laelius his friend do him the leaſt diſcurteſie. God wil take that of a profane perſon, that he will not of a profeſſor. Philiſtins may cart the ark, & ſcape ſcotfree. But if David do it, God will puniſh him in the death of Ʋzzah. Auguſtus Caeſar may ſend forth a decree that all the (Roman) world ſhould be taxed or numbred, Luk. 1.2. but if David number his people, God wil make bloody wailes upon his back: & if he make Gods name to ſtinck among the heathen, God wil ſcour out that blemiſh caſt upon his name with Davids tears and blood, See Ezek. 36.21. & 39.7. Amos 2.7. Levit. 10.3, I will be ſanctified in all th… that draw near unto me. Sanctified he will be either actively or paſſively: either in the ſincerity of their converſation, or elſe in the ſeverity of their condemmnation. If Solomon forſake the Lord that appeared unto him twice, God wil chaſtiſe him with the rods of men at leaſt. If Iſrael profeſſe Gods name, and yet profane it, God wil caſt them off, and turn to the Gentiles. And indeed what could he do leſſe to a nation ſo incorrigibly flagitious, a nation ſo unthankful for mercies, ſo impatient of remedies, ſo uncapable of repentance, ſo obliged, ſo warned, ſo ſhameleſly, ſo lawleſly wicked?

The table of the Lord] that is the Altar: ſee verſe 7.

And the fruit thereof.] Or the revenue, the income of it: It is a baſe allowance p. 626that the Prieſts have; priſoners pittance: they live that's all. Or thus, The table of the Lord is polluted, &c. That is, it is no better worth then to be polluted; neither do his Prieſts deſerve either countenance or maintenance. So many wretched people in theſe dayes think there is more ado made then needs in the worſhip and ſervice of God, Colo Deum, ut par eſt. Whereas indeed we that have received ſo many mercies, and have lived in ſuch an age of miracles, ſhould not onelyonly ſervire Deo, ſed & adulari as Tertullian phraſeth it, ſerve God, but be unſatiſfiable in ſerving him. And as Gods ſervice is ſlighted, ſo his miniſters are well night ſtarved in many places: the vulgar holding the miniſtry no better then a idle uſeleſſe trade, taken up to make a living of. How Shamefully are Gods ableſt ſervants defrauded, mocked, miſuſed. A ſad prognoſtick of a dying State, 2 Chron. 36.16.

Verſe 13. And ye have ſaid alſo, Behold what a wearineſſe is it, and ye have ſnuffed at i: &c.] At what? At the chiding you have had for your lame and lean ſacrifices. A little offenſive breath hath blown you up into rage: This is a kinde of blaſphemy, Ezek. 20.27. when graceleſſe men fall into a fuſtian-ſume, as they ſay, by hearing of their faults: and briſtle againſt a reproof, though never ſo juſt. Or thus, Ye have puffed and blown, as almoſt breathleſſe, by carrying ſome carrion ſheep for a ſacrifice: as if it were ſo fat and full of fleſh, that you could hardly bring it without breaking your winde; whereas ye might have blown it away, it is ſo thin and light.Bern. Hateful Hypocriſie! And it ſped accordingly. For ſhould I accept this at your hand? No, no; Sapiens nummularius eſt Deus: nummum fictum non reciptet. God is a wiſe mint-man: he will take no counterfeit coyn. He not onelyonly detects the cozener, and deteſts him as here, but curſeth him bitterly in the next verſe. He rejects the hypocrites ſacrifice and plagueth ſuch Prometheuſſes; when as he wipes not out any of the good ſervices of his ſincere people, Neh. 13.4. but abundantly bleſſeth them.

Labour therefore for that truth in the inward parts, that we may be with Appelles approved in Chriſt, Pſal. 51 5 John 1Ps 51:5John 1Rom. 16. and with Nathancel, an Iſraelite indeed. Be we the ſame that we would ſeem to be: and, if not as the windows of the Temple were, wider within the a without; yet to be no more in ſhew then we are in truth. It ſtands us in hand when to deal with God, to have the greater part of our ware in the inner part of the ſhop, and not all on the foreſide, on the board or ſtall: and to ſee, that though our work be but mean, yet it may be clean; though not fine, yet not foul; ſoyled and ſlubberd with the ſlur of a rotten heart. Sweet powders can make even leather an ornament, when the Sanies of a plague-ſore wil render a rich robe lothſom, and infections.

Verſe 14. But curſed be that deceiver] Curſed with a curſe both verbal and penal; temporal and ſpiritual. Theſe laſt light heavy (ſuch as are hardneſſe of heart,Mal. 3 9 Rom. 1 28 Mat. 27 5 Pſal. 109 18Mal 3:9Rom 1:28Matt 27:5Ps 109:18 and horrour of conſcience) though leſſe obſerved; becauſe they come into the deceivers bowels like water, and like oyle into his bones: They ſoak and ſink into his ſoul inſenſibly. He hath his death about him (as we ſay of one that hath drunk poyſon, or eatenah Italian fig) though he fall not down dead immediately. He is accurſed, and he ſhall be ſo, as (in a contrary ſenſe) Iſaac ſaid of his ſon Jacob, He is bleſſed, and he ſhall be bleſſed. But uſually the viſible vengeance of God, doggs the deceiver at the heels: his ſin findes him out, and layes him open to others, as an accurſed perſon. This was Cains caſe and curſe, Gen. 4.15. God ſets a mark upon him; probably it was the perpetual trembling of his hands and whole body through the horrour of his conſcience. So, not long before, when Adam had played the deceiver, and hearkened to that old Impoſtor the ſubtile Serpent, God ſpared him, but curſed the ground (as the Perſians, when their Noble-mens ſons had made a fault, hangd up their coats and whipt them in their preſence) Curſed is the ground for thy ſake: Gen. 3 17Gen 3:17Thorns alſo and thiſtles ſhall it bring forth. And the truth is, it was never beautifull nor cheerfull ſince that curſe inflicted: but lyes bed-rid, waiting for the comming of the ſecond Adam to free it from that heavy curſe. Rom. 8.20. The barren figtree felt the power of Chriſts curſe even to admication Mat. 21.20. For when the diſciples ſaw it, they marvelled ſaying, How ſoon is the ſigtree withered away? They might marvel well enough: for the figtree is the moſt juycefull of any tree: and beares the brunt of p. 627winter-blaſts, without withering. But the blaſts of Chriſts mouth are more powerfull. Hecan blow men to deſtruction Job. 4.9. as ſo many duſt-heaps; yea frown, not ſome ſingle fig-tree onelyonly, but the whole vineyeard to deſolation. It is burnt with fire, it is conſumed: they periſh at the rebuke of thy countenance, Pſal. 80.16. Men may curſe, and no hurt follow; the curſe cauſleſſe ſhall not come, Prov. 26.2. Michah's mother curſed when ſhe loſt her mony, Jud. 17.2.Act. & Mon. But who cared or fared the worſe for that? And the like may be ſaid of Julius Palmer the Martyrs mother, when he craved her bleſſing upon his knees, ſhe drove him out of doores for an heretike, and ſaid, Gods curſe and mine go with thee.

What was David the worſe for Shemei's curſing of him, or Jeremy for the peoples,Jer. 15.10.Jer 15:10 or the reformed Churches for the Popes? the ſilly people in Italy are made to beleeve, that ever ſince the Pope excommunicated Queen Elizabeth, the people of England are all as black as devils. The Pope is like a waſp, no ſooner angred, but out comes a ſting: which being out is like a fools dagger ratling and ſnaping without an edge. We may ſay of his curſes (with bell, book, and candle) as Vegetius ſaith of chariots armed with ſithes and hooks, that at firſt they were a terrour, and after a ſcorn. But Gods curſes are terrible, and light heavy.lib: 1. cap. 24. Together with word there goes forth a power (as it is ſaid in another caſe) and what he ſpeaketh with his mouth, he maketh good with his hand. And it is a fearful thing to fall into the puniſhing hands of the living God: thoſe that have felt his fingers will ſay ſo. This the deceiver is ſure to do if timely courſe be not taken. Currat ergo poenit entia, ne praecurr at ſententia.

that deceiver] That fraudulent fellow, that crafty companion, that coz'ner, Quadruplator, Machinator, that dealeth ſubtilely with the Lord, as the Egyptians did with his people, and thinks to out-wit him, as the Medianites did the Iſraelites. (See Num. 25.18. Pſal. 10.25. in both which places the ſame word is uſed, as here) that caſteth and fetcheth about (verſutulus & verſatilis) how to deceive both God and man with ſhewes of devotion; not afraid to be damned, ſo he may ſeem to be ſaved, and ſeeking ſo long to deceive others, that in fine he deceiveth his own ſoul, (which is the worſt kinde of deceit, as ſelf-murther is the worſt ſort of murther) winding himſelf into the fools paradiſe of a ſublime dotage, and that in matters of greateſt conſequence and concernment. Impoſturam faciunt & patiuntur, as that Emperour ſaid of them that ſold glaſſe for pearl; they mock and are mocked, deceiving or being deceived, as Paul ſaith, like ſome drunken ſtageplayer, they have acted a kings part ſo long, that now they begin to think themſelves kings indeed: and like ſleeping Siſera they dream of a kingdom, when as Jaels nail is neerer his temples then a crown. A curſe he is ſure of, ſet on by God (who then ſhall take it off?) and ſeconded by men, yea by men that were without God in the world. Witneſſe that law of the twelve tables in Rome, Sacrum, ſacrove commendatum qui clepſerit rapſeritve, parricida eſto. Let him be puniſhed for a parricide, that ſhall commit ſacriledge of any ſort. Now an hypocrite is by Baſil rightly called foreign a ſacrilegious Church-robber: becauſe he ſteals from God foreign himſelf dedicated to God by profeſſion of Chriſtianity: and ſo becomes foreign accurſed, yea, Anathema Maranatha double accurſt, and put over to God to puniſh: who hath prepared the hotteſt fire in hell for ſuch, becauſe their ſin is increaſed by their knowledge: as the ſin of Solomon in honouring idols which he knew to be no gods, was far greater then that of his wives, which beleeved them them to be gods, as Toſtatus truly obſerveth.

which hath in his ſlock a male] A flock he hath then, and is a ſheep-maſter: able perhaps to ſay as he in the Poet —mille meis errant in montibus agni. Were he a poor man, he might be the better excuſed: of a little God accepts a little. Again, he hath a male in his flock, a ſound, tidy, fat lamb, or ram: and reſerving that for his own uſe, though he had voluntarily vowed it to God, he brings a corrupt carrion, or a lean ſtarv'ling for a ſacrifice. This deceitful dealing is his ſin, that ſubjects him to the curſe. This was the ſin, (and became the calamity) of thoſe in Jeremy Chap. 4.22. that ſerved not God with the beſt of their underſtanding: of thoſe in Haggee. that dwelt in their ceiled houſes, and let the Lords houſe lie waſte:Hag. 4.4. of Solomon (ſome think) that beſtowed twice as much time in building his own houſe as Gods houſe: of all thoſe that ſeek not Gods kingdom in the firſt place, that p. 628give not God the beſt of the beſt, the primroſe of their age, the firſt thoughts in the morning, the fitteſt and freeſt times of the day for prayer &c. Scipio went firſt to the Capitol every day, and then to the Senate-houſe. David prevented the night watches to pray. Chriſt was at it a great while before day Mar. 1.35. Of Charls the Great it is reported, that he ſpoke and converſed more with God then with man.Dan. hiſt. ſol. 13. Our King Alfred caſt the natural day into three parts; Eight hours he ſpent in prayer, ſtudy and writing: eight in the ſervice of his body, and eight in the affaires of his State. The Jews divided the buſineſſe of the day into three parts. The firſt, ad Tephilla, that is for prayer: the ſecond ad Terah, for the ſtudy of the Law: the third ad Malchah, for work: this they did on working-dayes; beſides their weekly ſabbath and other holy-dayes ſtricktly obſerved, which made Seneca (that profane Heathen) ſay of them, that they loſt more then a ſeventh part of their time. How much better might he have bewailed his own loſſe of time, and neglect of the one thing neceſſary in the words of Bernard, Totum vitae meae tempus perdidi, quia perdite vixi, I have loſt my whole life, becauſe I have lived without God in the world? what a happineſſe had it been to him, if he had obſerved Ariſtotles rule (and Thales his examples, viz. that a Philoſopher may get riches,foreign. Ariſt. Pelit. lib. 1. cap. vlt. but that's not their main buſineſſe. Many are ſo buſied in the world, that they think not of Gods kingdom (which yet they vowed to do when they were baptized) as the Duke of Alva told the king of France, who asked him, whether he had obſerved the late great Eclipſe? No, ſaid he, I have ſo much to do upon earth, that I have no leaſure to behold the heaven. How much better Anaxagoras the Philoſopher, who being asked wherefore he came into the world? anſwered, Ut coelum contempler, that I may contemplat heaven? men ſhould certainly minde heaven moſt and firſt; and not ſuffer the leane kine to eat up the fat, the thin ears of corn the good: but honour God with the beſt of their ſubſtance and with the beſt of their abilities (if they ſtand bound by vow eſpecially, if they have vowed a male to God.) Let it not be according to the Italian Proverb with us, Sciapat il morbo fraudato il Santo, when the danger is eſcaped, the vow is neglected) leſt elſe God curſe them, as here, for a company of cozeners: and make them know and rue his breach of promiſe. Num. 14.34. Surely if Jacob was afraid when he went about to ſeek a bleſſing, leſt his blinde father ſhould diſcern him, and his deceit in dealing with him,Gen. 27.12.Gen 27:12 and ſo he might get a curſe inſtead of a bleſſing; How ought men to take heed and fear to diſſemble or deal deceitfully with the All-ſeeing God? eſpecially ſince he is ſo great a God (ſee him ſet forth in his greatneſſe Deut. 10.17) and therefore leſſe patient of affronts and indignities: he lookes to be ſerved like himſelf, and according to his excellent greatneſſe.

for I am a great king ſaith the Lord of Hoſts] Yea a great King, becauſe Lord of Hoſts. See the Note on Chap. 3.17) foreign. He is abſolute Monarch of the whole world: and by him it is that all other kings reign, and Princes rule Prov. 8.15. All other Soveraignes are but his ſubſtitutes, his Viceroyes; he makes them, and unmakes them at his pleaſure, as proud Nebuchadnezzar was forced to acknowledge. Hence he is rightly ſtiled a great King (a title anciently given to the kings of Perſia,Dan. 4:Dan 4 and now to the Grand Signior) yea,Joh. Manl. loc. com. he is King of Kings, and Lord of Lords, in another ſenſe then Maximilian the Emperour of Germany ſaid that he was, becauſe the Princes and cities of the Empire were free ſtates, and yeelded him little obedience. God hath all the Kings of the earth at his beck and check: Conſtantine the great, Valentinian, and Theodoſius, three Emperours, called themſelves Vaſallos Chriſts, the vaſſals of Chriſt, as Socrates reporteth. And well they might; inaſmuch as all nations (taken together) are in compariſon of him, but as a drop of a bucket, and as the duſt of the ballance: behold he taketh up the Iſles as a very little thing, as one would take up a feather at his foot. And if a ſacrifice fitting for him ſhould be prepared, Lebanon would not be ſufficient to burn, nor all the beaſts thereof for a burnt-offering. All nations to him are as nothing &c. Act. 1 foreignActs 1Eſau. 40.15, 16. Simon Magus gave out, that he was ſome great matter: and the world hath been troubled with Alexander the Great, and Pompey the Great &c. But what's now become of all theſe Grandees, with their ſwelling titles, and loud bragg's. Hath not God long ſince cut off the ſpirits of theſe petty-Princes, and become terrible to the kings of the earth? p. 629Pſal. 76.12. where the word rendered cut off, ſignifieth that he ſlips them off, as one would ſlip a flower betwixt ones fingers, or a bunch of grapes off the vine. The kings of Perſia were wont to give laws to their people, ſitting in a chaire of State, under a vine tree of gold, that had as it were bunches of grapes made up of ſinaragds, or em'ralds, and other ſtones of greateſt price.Athen…us lib. 12. The King of heaven ſits upon a throne far more coſtly and ſtately: as may be ſeen Ezek. 1. Eſai. 6. Dan. 7. Omnino igit ur …portet nos, orationis tempore, curiam intrare coeleſtem, in qua Rex Regum ſtellato ſedet ſolio &c. as Bernard excellently inferreth, it behoveth us therefore at prayer-time, to enter into the Court of heaven,Bern de diverſ 25. where the King of Kings ſits in his ſtarrie and ſtately throne, environed with an innumerable number of glorious Angels, and crowned Saints; with how great reverence therefore, with how great fears, with how great humility ought a poore baſe toad creeping and crawling out of his ditch to approach ſo dreadfull a preſence?

and my Name is dreadful among the Heathen] It was ever ſo from the very diſtinction of men into Hebrews, and Heathens. At the firſt, before the covenant made with Abraham, all Nations were alike before the Lord. But as ſoon as it was ſaid, I will be thy God, and the God of thy ſeed after thee, the Church was evidently divided from the world, as light was from darkneſſe at the firſt creation. The Heathens God ſuffered to walk in their own wayes. Nevertheleſſe, he left not himſelf without witneſſe: but his Name was ever terrible and tremend amongſt them.Act. 24.16, 17.Acts 24:16Acts 24:17 The Hittites honoured Abraham as a Prince of God, Pharaoh was raiſed up on purpoſe, that on him God might get him a name throughout all the earth, Exod. 9.16. Jethro heard of his doings in Egypt, and became a Proſelyte. The hearts of the Canaanits melted, and they were made to ſay, The Lord your God, he is God in heaven above, and in earth beneath, Joſh. 2.11. The Philiſtins were woe-begon when they beheld the Ark of the God of Iſrael brought into the field: and were ready, as worms, to wriggle into their holes. The king of Babylon ſent Embaſſadours and a preſent to Hezechiah, becauſe he had heard that for his ſake God had cauſed the Sun to go back. Daniel records what a Name God had gotten him in his dayes all the world over. And after the captivity neer Malachi's time, the famous victories gotten by the Maccabees were far and neer diſcourſed of. Judis M ccabaeus had his name from the capital letters of this motto written in his Enſigne Mi camocha Elohim Jehovah, who is like unto thee O Lord among the Gods? But beſides, and above all this, Gods name is dreadfull among the Heathen in a ſpecial manner now; ſince the calling of the Gentiles, and the converſion of ſo many nations to the faith of Jeſus Chriſt, Maugre the malice of earth and of hell. This made Calocerius an Heathen ſay, Verè magnus eſ… Deus Chriſt anorum the God of the Chriſtians is a great God indeed. And another foreign your God is a moſt Majeſtick God. What a mouth of blaſphemy then opened that deſparate Papiſt John Hunt in his humble appeal to King James? The God of the Proteſtants, ſaith he, (whom he knowes to be the Father, Son,Chap. 6. of that Pamphlet. and holy Ghoſt) is the moſt uncivil, & evil-manner'd God of all thoſe who have born the name of gods upon the earth: yea, worſe then Pan God of the clowns, which can endure no ceremonies, nor good manners at all; True it is, that humane inventions in his ſervice, and Popiſh will-worſhips, our God will not away with. Such ſtrange fire if any preſume to bring before him, they may look to ſpeed as N…dab and Abihu, Core and his complices did: but he expects and requires that all his worſhippers ſhould come before him with reverence and godly fear: For even our God (no leſſe then the Jews God) is a conſuming fire. He is terrible out of his holy places Pſal. 68.35.Heb. 12.28.Heb 12:28 And albeit he loves to be acquainted with his people in the walkes of their obedience: yet (as a great King) he takes ſtate upon him in his ordinances, and wilbe trembled at in his word and Sacraments. Hence Chryſoſtome calles the Lords table,foreign. that dreadful table: and other Ancients cal Sacraments foreign terrible myſteries. He that comes to this table without his wedding garment may look to be taken from the table to the tormentor. That's a remarkable Text Exod. 34.10, 11. upon the nobles of the children of Iſrael he laid not his hand: alſo they ſaw God, and did eat and drink. So dreadful is God, and ſo infinite is the diſtance betwixt him and the greateſt Noble that comes to his table, that it is an honour they may be p. 630ſuffered to live in his ſight: how much more then to partake of his ordinances. Kings and judges are inſtructed to ſerve the Lord with fear, and to rejoyce before him with trembling, Pſal. 2.10, 11. This is horror ſaccr, ſaith à Lapide upon this text deſcanting upon their vulgar interpreter, who rendereth the word dreadful horrible, Et nomen meum horribile. But what an odde conceit was that of a certain Sophiſter at Paris,L. Vives de cauſ. corr. art. l. 3 who would needs be called the horrible Sophiſter, non minerem eam appellationem ratus q… Africani aut Aſiatici, ſaith Vives. Perhaps he had read this Text in the vulgar Tranſlation. Unleſſe they had the ſame law at Paris that they had in Italy,Eſpenc. in Tit. 1Titus 1 that none ſhould read the Bible, leſt they ſhould thereby be made heretikes: but rather ſtudy Ariſtotle (whom Peter Lombard had brought into more requeſt then Saint Paul, as the Sorbon at Paris complained (or the Canon-Law, whereof Caroloſtadius had been eight yeers Doctour, ere he began to read the Scripture: and yet at the taking of his degree had been pronounced, Suſſicientiſſimus.