Commentary on the Minor Prophets, Commentary 12 · Chapter 3

Commentary on the Minor Prophets · Commentary 12 · Chapter 3

p. 656CHAP. III.

Verſe 1. BEhold, I will ſend my meſſenger] It is well obſerved by the learned, that this whole Prophecy of Malachy, though diſtinguiſhed (as now) into ſeverall Chapters, yet is but one entire Sermon, at once delivered. Thoſe Atheiſts that asked in the precedent verſe, (and they did it with an accent too, that they might not be ſlighted) where is the God of judgement? are here fully anſwered: and that they might the better attend, they have it with a note of pregnancy. Behold, I will ſend, &c. q. d. differtur quidem judicium ſed non aufertur. Tandem veniet, profectò veniet. Judgement comes not ſo ſoon as you call for it: but come it will, be ſure it will. For behold, I ſend (in the preſent tenſe) my meſſenger, the Baptiſt, and (at his heels, as it were) Meſſiah the Prince, who ſhall reforme and rectifie all diſorders. For judgement, ſaith He, come I into the world, that they which ſee not might ſee, and that they which ſee, might be made blind, Joh. 9.39. And then, you that call for judgement ſhall have enough of it: when ye ſee my Meſſenger, harbinger, or herald, know that I am hard at hand. Behold, this is ſet here as the ſound of a trumpet before ſome Proclamation, to arouſe mens attention.

I will ſend] Heb. I do ſend, or, am ſending: though the thing was not done till four or five hundred years after: but in Gods purpoſe and promiſe it was a done thing already. All things are preſent with him, for he is a pure act; his whole eſſence is wholly an eye, or a mind: he is all things eminently, exemplarily, and contains all things in himſelf. Hence he knows temporal things after an eternall manner, mutable things immutably, contingent things infallibly, future things preſently. Hence he calleth things that yet are not, as if they were, Rom. 4.17. and this, as in the works of Creation, Renovation, Reſurrection, ſo in the accompliſhment of his promiſes, which we muſt not antedate, as we are apt to do; but learn p. 657to live by faith, Hab. 2.2. Poſſibly the Kalendar of heaven hath a poſt-date to ours. Strive to be ſtrong in faith, and glorifie God.

my meſſenger] Not Chriſt, as Enſebius doated: nor Meſlias the ſonne of J…ſeph, Lib. 5. de demon. Evang. cap. 28.that is, of the tribe of Joſeph, as Rabbi Abraham would have it. (For the Jews ſooliſhly expect two Meſlians's, one the ſonne of David, and the other the ſonne of Joſeph) Nor an Angel of heaven, as Rabbi David interprets it, according to Exod. 23.20. But John Baptiſt, as our Saviour expounds himſelf, Mat. 11.10. who is here called Chriſts Meſſenger, or Angel, by reaſon of his office: one, by whom he would manifeſt his mind to his people. He was a burning and a ſhining light, Joh. 5.35John 5:35or lamp, and ſhone for a ſeaſon, till the Sun of righteouſneſſe came in place: as lights and candles are of good uſe till the Sun riſeth. See 1 Sam. 3.3.

and he ſhall prepare the way] Expurgabit, Everret, emund…bit. He ſhall clear the way, ſweep it, accoutre, or dreſſe it. He ſhall remove all rubs, and remora's out of the way, he ſhall pare and pave a path for Chriſt into the ſoul, open thoſe everlaſting doors that the king of glory may come in, he ſhall make ready a people for the Lord. Luke 1.17. Mans heart is full of mountains and vallies, Luke 3.5. Theſe muſt be levelled, ere Chriſt can be admitted: and that's not done but by repentance unto life. As John Baptiſt was Chriſts fore-runner into the world; ſo muſt repentance be his fore-runner into the heart: for he that repenteth not, the kingdom of heaven is far from him:foreign viam apertam & oculis intuentium conſpicuam faciet. ſo he that cannot ſee it (as the Hebrew word here uſed imports he muſt do) for his luſts that hang in his light.

and the Lord whom ye ſeek] Dominator, that Lord Paramount of whom David ſpeaketh, Pſal. 110.1. and for whoſe ſake Daniel deſireth to be heard, chap. 9.17. Meſſiah the Prince, verſe 25. the Prince and Saviour, Act. 5.31. Lord and Chriſt, Acts 2.36. the God of judgement, whom they called for, Mal. 2.17. and whom they are ſaid to ſeek for. As God he is not very sar from any one of us, ſaith Paul Acts 17.27. not ſo far as the bark is from the tree; for in him we all live, and move, and ſubſiſt. And as God-Man he ſhall ſuddenly come to his Temple] ſuddenly, that is, in the fulneſſe of time, (which is but a ſhort time in reſpect of the long expectation of the Patriarches) and ſpeedily after John Baptiſts birth; ſuddenly alſo, becauſe unexpectedly to the moſt, who ſtood amazed at his preaching, and ſaid, Whence hath this man this wiſdom, and theſe mighty works? Is not this the carpenter, &c? To his Temple he came, when preſented there to be circumciſed, Luke 2. when he put forth a beam of his Divinity there, in his diſputation with the Doctours, verſe 46. But eſpecially when he purged the Temple: 1. By his Doctrine, Matt. 5. and 15. and 2. By his Diſcipline, Joh 2.14, 15, 16. and 12.12. at which time, Tell ye the daughter of Zion, ſaith God, Behold, thy king cometh unto thee, Mat. 21.5.Matt 21:5meek and ſitting upon an aſſe, &c. Not upon a ſtately palſrey, as an earthly Potentate. And that was the very cauſe, that theſe in the text that are ſaid to ſee him, when they had him amongſt them, could by no means think well of him in reſpect of his mean and deſpicable condition. They had a certain notion of the Meſſiah: and were in expectation of him, and of temporall deliverance and felicity by …. Of which, when diſappointed, they were as blank, as when they ſaw the hoped iſſue of their late Jewiſh Virgin turned to a daughter: or as when they ſaw Mahomet eat of a camell; whom till then, when they ſaw him ariſing in ſuch powetr,D. Halfs Peacemaker. hey were ready to cry up for their long looked-for Meſſiah.

even the meſſenger of the Covenant] viz. of the covenant of grace: for in Chriſt God reconciled the world to himſelf. And of this covenant Chriſt is the Angel, or Meſſenger, becauſe 1. He revealeth it, and we muſt take heed how we ſlight it, Heb. 2.3. ſhift it, Heb. 12.25. 2. He mediateth it, 1 Tim. 2.5. and in, and by him it hath accompliſhment, 2 Cor. 1.20. Hence Eſay 9.6. he is called the Prince of peace, and (according to the Septuagint there) the Angel of the great Counſel. foreign.Let all that would receive mercy from God, get into Chrſt, and ſo into Covenant For as the Mercy-ſeat was no larger then the Ark, ſo neither is the grace of God, then the covenant of grace: And as the Ark and Mercy-ſeat were never ſeparated, ſo neither are ſuch from God, as are found in Chriſt.

whom ye delight in] They delighted in his day (the better ſort of them) though afar off, Joh. 8.56. they ſaluted him, and were reſaluted by him, Heb. 11.13. They promiſed themſelves through Chriſt malorum ademptionem, bonorum adeptionem, p. 658freedom from all evil, and fruition of all good. Hence he is called, the deſire of all Nations, Hag. 2.8. The Church in the Canticles, ſaith he is totus deſiderabilis, altogether deſireable, chap. 5.16. The Church in Eſay deſires him with her whole ſoul, chap. 26.9. and chap. 64.1. as impatient of further delayes, crieth out, Oh that thou wouldeſt rent the heavens, and come down, that the mountains might flow down at thy preſence. Drop down ye heavens from above, and let the skies pour aown righteouſneſſe: Let the earth open, and let them bring forth ſalvation, &c. chap. 45.8. Lo what earneſt pantings and inquietations were in thoſe ancient beleevers after Chriſt, what continuall fallies, as it were, and egreſſions of affection.

behold, he ſhall come] He ſhall, he ſhall: nay he is even come already: for ſo the Hebrew hath it. Hinneh ba, behold, he is come: me-thinks I even ſee him. A like text there is, Habak 2.3. The duty required is, Wait: the promiſe is delivered, doubled, and trebled: It ſhall speak, it will come, it will ſurely come. Nay doubled again. It ſhall not lie, it will not tarry. It is as if God had ſaid, Do but wait, and you ſhall be delivered, you ſhall be delivered, you ſhall be delivered; you ſhall, you ſhall. Oh the Rhetorike of God! oh the certainty of the promiſes! A Lapide his Note is not here to be paſſed by. This word Behold, ſignifieth that this comming of Chriſt in the fleſh, ſhould be 1. New, admirable, and ſtupendious. 2. Sure and certain. 3. Deſireable, and joyfull. 4. Famous and renowned.

ſaith the Lord of Hoſts] And that's aſſurance good enough: for hath he ſaid it, and ſhall he not do it? Here is firm footing for faith: and men are bound to reſt in Gods Ipſe dixit. Abraham did, and required no other evidence, Rom. 4. He cared not for the deadneſſe of his own body, or of his wives womb. He ſtaggered not at the promiſe of God through unbeleef, &c. No more muſt we, if we will be heirs of the world, with faithfull Abraham. Gods truth and power are the Jachin and Bozez, the two pillars whereupon faith muſt repoſe: belee…ing God upon his bare word, and that againſt ſenſe in things inviſible, and againſt reaſon, in things incredible.

Verſe 2. But who may abide the day of his coming?] The Prophet Eſay asketh, Who ſhall declare his generation? Eſay 53.8. Daniel. 2.11.Isa 53:8Dan 2:11that is, the myſtery of his incarnation, (that habitatio Dei cum carne, which the Magicians held impoſlible) or the hiſtory of his birth, life, and death (as ſome ſence it) whoſe tongue ſhall be able to ſpeak it, or pen to write it? Who can think of the day of his coming? ſo the Vulgar reads this text: viz. of all the glory, graces, benefits of that day? But the Hebrew word is the ſame, as Prov. 18.14. The ſpirit of a man will ſuſtain his infirmity: and is ſo rendred here by the Chaldee and Kimchi. Who can ſuſtain, or abide the day of his coming, ſc. in the fleſh? What wicked man will be able to endre it? for he ſhall ſmite the earth with the rod of his mouth, (that is, the conſciences of carnall men glued to the earth) and with the breath of his lips ſhall he ſlay the wicked, Eſay 11.4. And this is ſpoken of the Branch that grew out of the root of Jeſſe, verſ. 1. when th… goodly family was ſunk ſo low, as from David the king, to Joſeph the Carpenter. With what terrour ſtruck he the hearts of Herod, and all Jeruſalem by the news of his nativity? Mat. 2.3. And ſi praeſepe vagientis Herodem tantum terruit, quid tribunal judicantis? If Chriſt in the cradle were ſo terrible, what will he be on the Tribunall? The Text that troubled thoſe miſcreants, was Mic. 5.2. which ſome (taking tſagnir in the Neuter Gender) render thus: And thou Bethlehem Ephrata, it is a ſmall thing to be among the Princes of Judah: out of thee ſhall come a ruler, &c. This, Herod and his complices could not hear of without horrour: as neither could that other Herod, of the ſame of Chriſts mighty works, Mart. 14.1, 2. ſuch a glimpſe of Divine glory ſhone in them. The ſinners in Zion are afraid: fearfulneſſe ſurprizeth the hypocrites: and they run as farre, and as faſt as they can from Chriſt, with theſe frightfull words in their mouthes. Who amongst us ſhall dwell with the devouring fire? who ſhall abide with the everlaſting burnings? The Ruffianly ſouldiers were flung flat on their backs, when he ſaid no more but, Lam he, Auguſt.Joh. 18.6. Quid autem judicaturus ſaciet, qui udicandus hoc fecit? What will he do when he comes to judgement, who was thus terrible now that he was to be judged? Oh that the terrour of the Lord might perſwade people to forſake their ſins, and to kiſſe the Son, leſt he be angry. Though a lamb, he can be terrible to the kings of the earth: and though he break not the bruiſed reed, Matth. 12.20. p. 659yet his enemies he will break with a rod of iron, and daſh them in pieces like a potters veſſell. Be wiſe now therefore, O ye kings, &c. Pſal. 2.9, 10. And as the Sun, Moon, and eleven Starres in Joſcphs viſion, did obeyſance to him; ſo let our ſouls, bodies, all our temporall, naturall, morall, and ſpirituall abilities bee ſubject and ſerviceable to Chriſt, as ever wee hope to look him in the face with comfort.

and who ſhall ſtand when he appeareth?] Heb. at the ſight of him. True it is, that Chriſt coming to help us in diſtreſſe, for the want of externall pomp in his Ordinances, and worldly glory in his Miniſters, and members, and ſplendour of humane Eloquence in his Doctrines, is deſpiſed by thoſe that form and frame to themſelves a Chriſt like to the mighty Monarchs of the earth: like as Ageſilaus King of Spartans, coming to help the King of Egypt, was ſlighted in that countrey for his mean habit, and contemptible outſide. But if the Centurion were worthy of reſpect, becauſe he loved the Jewiſh Nation, and built them a Synagogue; Shall not Chriſt much more, even as Prince of the Kings of the earth, ſith hee loved us, and waſhed us with his own blood, and hath made us kings and prieſts unto God and his Father, Revel. 1.5, 6? By whom alſo hee is made unto us, righteouſneſſe, (imputatively) wiſdom, ſanctiſication, and redemption, effectively, by way of inherency and gracious operation? Who is able to ſtand before this holy Lord God? 1 Sam. 6.20. Jer. 10.7.1 Sam 6:20Jer 10:7as the men of Bethſhemeſh once ſaid. Who would not fear this king of Nations, ſaith Jeremy, this king of Saints, ſaith John? for to him doth it appertain: Rev. 15.3, 4.Rev 15:3Rev 15:4ſith there is none like unto him: neither can any ſtand before him when he appeareth, any more then a glaſſe bottle can ſtand before a Cannon ſhot. O come, let us worſhip, and bow aown, Pſal. 95.Ps 95let us keel befo…e this Lord our maker. If we harden our hearts he will harden his hand, and haſten our deſtruction. There's no ſtanding before this Lion, no bearing up ſail in the tempeſt of his wrath: you muſt either be his ſubjects, or his footſtool: either vail to him, or periſh by him. Thine arrows are ſharp i… the hoa…t of the kings enemtes, whereby the people ſall under thee, Pſal. 45.5. What a world of miſeries have the refractary Jews ſuffered, and do yet, for rejecting the Lord Jeſus? They might have known out of their own Cabaliſts (beſides D…ntels ſeventy weeks, and other Scripture-evidences) that the Meſliah was amongſt them: for it is there expreſſely recorded,Vide Malcolin. in Act. 18.28.Acts 18:28 that Meſſias ſhould come in the time of Hillels diſciples: one of whom was S…on the …, who embraced the child Jeſus in his arms: who alſo foretold that that child was ſet for the … and riſing again of many in Iſrael, and ſo… a ſigne which ſhoui… sp…k…n againſt, Luk. 2.34, 35.Luke 2:34Luke 2:35th…u the thoughts of many hearts might be revealed. And to the ſame purpoſe St. Peter 1 Epiſt. cap. 2. ver. 7, 8. But before them both, Our Prophet here.

For he is like a refiners fire] Intimating, that the times of the Meſſiah would be diſcriminating, ſhedding times: and that he would ſeparate the precious from the vile, the gold from the droſſe, the ſheep from the goats: That Nabal ſhould no more be called Nadib, the vile perſon liberali, the churle bountifull, Eſay 32.5. but that good people ſhould be diſcerned, and honoured; hypocrites detected, and deteſted, as was Judas, Magus, Denias, &c. ſlit up and ſlain by Chriſts two-edged ſword, by his preſence and preaching,. Surely his ſanne is … his hand, though the devil and his imps would fain wring it out,Auguſtin. Mat. 3.12. Jer 23.20.Matt 3:12Jer 23:20 and he will th…roughly pur…ge his …loo (mali in area nobiſcum eſſe poſſum, in horrco non peſſunt) he will drive the chaff one way, and the wheat another: for what is the chiff to the wheat, ſaith the Lord? he will purifie the ſouls of his Saints, in obeying the truth through the ſpirit, unto unfained love of the brethren, 1 Pet. 1.22. So that they ſhall be united to ſuch, and ſeparated from ſinners. Fire, we know, congregat homog nea, ſegregat heterogenea: for what fellowſhip hath light with darkneſſe? The ſpirit of Chriſt, called a ſpirit of judgement, and of burning, waſheth away (lo here reſiners fire, and ſullers … ) the filth of the daughter of Zion, and purgeth the blood of Jeruſalem from the mideſt thereof, Eſay 4.4. By ſilth and blood underſtand their exceſlive bravery, mentioned chap. 3. which now they had learned to call by another name, ſince their own names were written among the living in Jeruſalem, verſe 3. And here God made good to them that he had promiſed, Chap. 1.25. that he would purely purge away theeir droſſe, and take away all their tinne: and that though their ſinnes were as ſear let, they ſhould p. 660be white as …: though red like crimſon, they ſhould be as wooll verſe 18. Fullers …, as ſome render it) is of ſingular uſe to fetch out ſtains and ſpots, and to a biter wooll:5 P…naria. …de Puin. lib. 1…. chap. 3. …. So (much more) is the blood and ſpirit of Chriſt, to whiten ſinfull …, and to make men his Candidates. Such were thoſe Corinthians 1 Eph. 6.11. Such were ſome of you, (that is, as bad as bad might be, lepers all over) but ye are waſhed ſc. by that Fuller of ſoules Chriſt Jeſus. And if any ask, How waſhed? It ſollowes, but ye are ſanctified, but ye are juſt ified in the name, that is,…. by the merit of the Lord Jeſus, and by the ſpirit of our God. The Jews in their Talmud hammer at this, when they queſtion, What is the name of Meſſias? Their anſwer is Hhevara Leprous (ſc. by imputation 2 Cor. 5.…0. Eſay 53.6.Auguſt. de R…na in Concil. Baſil. whence alſo he is ſaid by one to be Maximus peccatorum, the greateſt of ſinners) and he ſitteth among the poor in the gates of Rome, carrying their ſickneſſes, according to that, Himſelf took our infirmities, and here our …kneſſes. There are two things in guilt. 1. The meit and deſert of it … took not. 2. The obligation to puniſhment: this he took, and ſo he …, that is, bound to the puniſhment of ſin: which alſo he ſuffered even to the …ſion of his blood (that true Pactolus, or rather Jordan) whereby he hath cleamed his people from ſins both guiltineſſe and filthineſſe. We have inveterate ſtaines, which will hardly be got out till the cloth be allmoſt rub'd to peeces … leaves ſo cloſe to us,Jer. 1….13.Jer 1:13 that fire and fullers ſope is but needfull to ſetch it off. Nature and cuſtome have made our ſpots like that of the Leopard, which no art can cure, no water waſh off: becauſe they are not in the skin only, but in the fleſh and bones, in the ſinews and in the moſt inner parts. Hence David prayeth again and again to be waſhed thorowly, to be purged with hyſſop, to be waſhed and wrung in this fullers ſope of Chriſts blood, and with the clean water of his holy ſpirit. This is the only true Purgatory, the Kings bath, the fountain opened for ſin and for uncleanneſle Zach. 13.1. Here Chriſt waſheth his, not only from outward defilement, but from their ſwiniſh nature: that when waſhed clean they may not, (as elſe they would) wallow in the next guzzle. Here are thoſe ſoveraign mundifying waters of the Sanctuary, which ſo waſh off the corruption of the ulcer, that they cool the heat, and ſtay the ſpred of the infection: and by degrees heal the ſame. Hither poor ſinners need not come as to the poole of Betheſda one by one, but, as Turks to their Mahomet, Papiſts to their Lady, by troops and Caravans, true Chriſtians to their All-ſufficient Saviour, how much more? In that poole of Betheſda, the Prieſts uſed to waſh their ſacrifices; becauſe no unclean thing might come within the Temple.Itinerar. Scrip. pag. 20. The water was of reddiſh colour, and ran into that place in great abundance; and therefore it was called ſaith One, the houſe of effuſion. This ſhadowed out, that every of Chriſts ſheep muſt be waſhed in the poole of his blood, before they can be meet ſacrifices, an offering unto the Lord in righteouſneſſe, as it is in the next verſe. Other blood ſlaines what is waſhed in it: this blood of the ſpotleſſe lambe whiteneth as fuilers ſope, and purifieth from all pollution of fleſh and ſpirit Rev. 7.14. This is he that came by water and blood, even Jeſus Chriſt: not by water only but by water and blood 1 Ioh. 5.6. The Prieſts of the old law were conſecrated firſt with oyle, and then with blood: So was Chriſt, firſt with the ſpirit Eſa. 61.1. and then with his own blood for our benefit.

Verſe 3. And he ſhall ſit as refiner] i. e. he ſhall ſtick to the work, and not ſtart from it, till he bring forth judgement to victory Mat. 12.20. that is, till he have perfected the work of grace begun in his people, (for he is Authour and finiſher of their faith Heb. 12.2.) and by patience, made them perfict and entire, wanting nothing, Iam. 1.4. Chriſt, who is the God of all grace, and hath called them to his eternall glory, will, after they have ſuffered …, in his fornace or fining-pot (Pro. 17.3.) of afflictions, wake them perfect, ſtabliſh, ſtrengthen, ſettle them 1 Pet. 2 Cor. 9 8.2 Cor 9:85.10. yea make all grace to abound toward them: that they alwayes having all ſufficiency in all things may abound to every good work. For which holy purpoſe, Chriſt our Refiner hath his fire in Zion, and his furnace in Ieruſalem Iſai. 31.9. his conſlatories, and his crucibles, wherein his third part being brought thorough the fire ſhall be reſined as ſilver is reſened, and tried as gold is tried Zach. 13.9. that the triall of their faith (who have glorified him in the p. 661very fires Iſa. 24.15.) being much more precious then that of gold that periſheth, may be found to praiſe and honour and glory 1 Pet. 1.7. True gold will undergoe the t…iall of the ſeventh fire, which Alchymy gold will not. Chriſt Jeſus after that he hath been to his people as a refiners fire, and fullers ſope, that is, after that he hath juſtified, and ſanctified them alſo in ſome part, will ſit as a refiner and purifier of ſilver, that is, he will be ſerious, accurate, and aſſiduous in ſcouring them from corruption by correption, in purging out the remnants of ſin by affliction ſanctified. For by this ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away his ſin, Iſa. 27.9. Chriſt hath bought off all our corruptions, redeemed us from all iniquity Tit. 2.14. and God will have the price of Chriſts blood out: what the word purgeth not, the rod muſt; like as what evill humours Summer purgeth not out by ſweating. Winter concocts by driving in the heat. And as winter is of uſe for mellowing the ground, and for killing worms and weed &c. ſo is the croſſe ſanctified for quelling and killing fleſhly luſts that fight againſt the ſoul. He that hold, the winds in his fiſt, ſtayes his rough wind, Eſay 27.8. and lets out of his treaſury ſuch a wind as ſhall make his yong plants fruitfull, and blow away their unkindly bloſſomes and leaves. Black ſope makes white clothes, if God ſet in and ſet it on with his battle-dore, as that Martyr phraſed it. Fowl and ſtained garments are whitened and purified, by laying abroad in cold ſroſty nights. Scouring and beating of them with a ſtick, beats out the mothes and the duſt: ſo do afflictions, corruptions from the heart. Aloes kills wormes: ſo do bitter croſſes crawling luſts. Rubarbe is full of choler, yet doth mightily purge choler. Hemlock is a deadly plant, yet the juyce applyed heales ignis ſacer and hot corroding ulcors: and much aſſwageth the inflammation of the eyes. The ſting of a ſcorpion, though arrant poyſon, yet is an antidote againſt poyſon. Nothing is better to cure a leproſie, then the drinking of that wine wherein a viper hach been drown'd. The viper (the head and tail being cut off) beaten and applied cures her own biting. Affliction is in it ſelf an evill, a fruit of Gods wrath, and a peece of the curſe. Chriſt alters the property to his, and makes one poiſon antidotary to another, and cures ſecurity by miſery: as Phyſitians oft cure a letharby a fever. Every affliction ſanctified rubbs off ſome ruſt, melts off ſome droſſe, empties and evacuates ſome ſuperfluity of naughtineſſe, ſtrains out ſome corruption. Iob 10.10. Chriſt ſtraines out our motes, whiles our hearts are powred out like milk, with grief and fear: he alſo keeps us from ſetling on the lees, by emptying us from veſſel to veſſel: Ier. 48.11. when as the wicked have no changes, and therefore they fear not God: Pſal. 73.Ps 73they come not in trouble like other men, therefore they face the heavens, and their tongues walk thorough the earth: All that are Chriſts people are ſure of ſore and ſharp afflictions, fiery tryals and tribulations, piercing and preſſing croſles Pſal. 34.19. Iam. 1.2. He will be ſure to plow his own ground, whatſoever becomes of the waſt; and to weed his own garden, though the reſt of the world ſhould be let alone to grow wild. He will caſt his pureſt gold into the fire of afflictions: but they ſhall loſe nothing by it. Gold caſt into the fire waſteth not, caſt into the water ruſteth not. No ſaint was ever the worſe for his ſufferings, but the better: the leaſt that can come of it, is to do good duties with greater zeal, and large affection Eſay 26.9. Now, who would not fetch ſuch gold out of a fiery crucible?

and he ſhall purifie the ſons of Levi] Whom he had before faulted chap. 1. and 2. Or he may mean the Miniſters of the Goſpell, called Prieſts and Levites Eſay 66.21. Or rather, all the royall Prieſt-hood of Gods people, whoſe office is to …ffer up ſpirituall ſacrifices, acceptable to God by Jeſus chriſt. 1 Pet. 2.5, 9. Rom. 12.1, 2. Now for theſe, Chriſt 1. Of bad make them good, as he did Joſes the Levite Act. 4.36. and many prieſts Act. 6.7. He makes them paſſe under the rod, and ſo brings them into the bond of the covenant Ezek. 20.37. 2. Of good he makes them better and brighter, he powres them forth as molten mettall, ſo the Septuagint read this text. Gold that is melted in the furnace, is not only purified, but alſo made malleable: yea fit for the mould. Their bearts are brought down, they ſpeak as out of the ground Eſay 29.4. in a low language, and like broken men: they put their mouths in the duſt, they lie low at Chriſts feet, and ſay, Speak Lord, for thy ſervant heareth. Thus haughty Hagar humbled by p. 662a ſ…tion harkeneth to the Angell, and ſubmits to her miſtreſſe: that yong gallant, that in the pride of his proſperity, in the ruffe of his jollity would not be warned; when …s fleſh and his body was conſumed, when his bones clattered in his skin,Prov. 5.11, 12, 13.Prov 5:11Prov 5:12Prov 5:13 and the mourners expected him at the doors, he is of another mind, and he … talked with: then like the beaten viper caſteth up his poyſon both of high mindedneſſe and of earthly-mindedneſſe, and if you have any good … to give him, he is ready to receive it. See the like Iob 33.19, 20, 21. &c.

and purge them as gold and ſilver] Colabit cos, Si… …ſaith the Vulgar. He ſhall … them as ſome liquor or liquid matter: ſo that the purer part ſhall go thoro. the ſtrayner or colander, and the dreggy may be left. The ſame thing is again and again promiſed, as for more certainty ſake, ſo to ſhew that the purity ſhould be very great in the dayes of the goſpell. Howbeit for the comfort of his poor people who are conſcious of more droſſe then good oare, Chriſt hath promiſed that he will reſire them, but not as ſilver, he will not be over-exact with them,Iſa. 48.1….Isa 48:1 he will not mark all that's amiſſe he will not contend very much, leſt the choice ſpiri… of his afflicted people ſhould faile before him Iſae. 57.16. when the child ſworm…s in the whipping, Chriſt lets fal… the rod, and falls a kiſſing it, to fetch life … it again. As 'tis a rule in phyſick ſtill to maintain nature: ſo God … to keep up his peoples ſpirits by cordials; though he purge them … till he bring them almoſt to skin and bone, that there may be a ſpring of bett … its.

… the Lord an affering in rightcousneſſe] Or a right offering, a … holy d…ties from a right principle, and to a right purpoſe. Two things make a good Chriſtian, good …, and good aymes. Though a good a…me doth not in …e a bad action good (as we ſee in Ʋzza) yet a bad ayme makes a good action bad, as we ſee in John. If Gods work be not duely done, we may meet with breaches inſtead of bleſſings 1 Chron. 15.17. David fa…led but in a ceremony: yet God wa…angry. J…h…'s …eal was rewarded in an act of juſtice quoad ſub…tion, aperis, in regard of the ſubſtance of the work: and yet puniſhed as an act of policy, quoad m…dum for the perverſe end. Let no man meaſure himſelf by the matter of things done; for there may be malum opus in bona materia, an evill …k in a good matter: Works materia…ly good may never prove ſo formally and … gion is a curious clock-work: if but one wheel be diſtempered, all may go wrong. David in numbring the people omitted that duty Exod. 30.12, 13, 14, 15. a… thence, the plagne.

Verſe 4. Then ſhall the offerings of Judah and Jeruſalem] That is, of the Latine Church, and of Rome, ſaith Ribera. A partiall fancy of a Poniſh Interpreter boldly pr…pou …, barely proved: and therefore as he affirmeth without reaſon, ſo h… may b… diſm…ſſed without refutation. Uaderſtand it rather of the whole church wh…ſo…ver, in Cities, or Countries: and obſerve, that neither Judah nor Jeru…d…m, how highly ſoever honoured or favoured otherwiſe, ſhall have their oftering accepted in heaven, unleſſe their hearts be firſt purified by faith. Till then,Rom. 12.1Rom 12:1 their ſacrifices, how ſpecious ſoever, are neither living (but dead works, as the …uthow to the Hebrews calles it) nor holy, that is, pure and unpolluted 1 Cor. 7.34. unleſſe themſelves be partakers of the grace of life 1 Pet. 3.7. and can boldly ſay with David, preſerve my ſoule, for I am holy, or one whom thou favoureſt. Pſal. 86.2. So Pſal. 4.3. he makes this the ground of his hope, that his prayer ſh…ld … heard, that the Lord looked upon him as a godly perſon. God regards … the praye, if the man be not right. The blood of a ſheeep and of a ſwine are like: yea, it may be the blood of a ſwine is better and ſweeter then of a ſheep, yet was …t not to be offered, becauſe of a ſwine. See Heb. 13.16. Philip. 4.18. Joh. 15.16. Pſal. 147 11. Eſay 62.4. Heb. 11.6. Look how light, ſaith Chryſ…ſt…ne, maketh all things pleaſing to men: ſo doth faith to God. True faith is like t…e ſalt that healed the waters 2 King. 2.21. O pray Chriſt to caſt in a curſeful… it into our hearts, or elſe we loſe all our ſervices; nay we do worſe then loſe our labour, for diſpleaſing ſervice is double diſhonour: we do but take paines to go to hell. See more of this matter in the Notes on chap. 1. verſe 9, 10.

p. 663as in the dayes of old, as in former years] i. e. As the ſacrifices of Abel, Abraham, Aaron, &c. as the prayers and holy performances of David, Eliah, Samuel (who is thought to be the ſame with Pethu…l lo… 1.1. which ſignifieth a I'erſwader of God, and that he was ſo called, becauſe he could have what he would of God) Cornelius, Paul &c. were very effectuall and available, and did wonders even to the opening and ſhutting of heaven,Iob. 41 14.Job 41:14 as Eliab to the opening of the doores of Leviathan, as Ionah, to the delivering even graves of their dead, as Heb. 11.35. &c. ſo they ſhall be ſtill, as effectuall, as thoſe Ancient Saints, we draw near with a true heart, in full aſſurance of faith, having our hearts ſprinkled from an evill conſcience, and our bodyes waſhed with pure water Heb. 10.22. See Iam. 5.16, 17, 18. and Hoſ. 12.4. The Prophet ſpeaking of Jacob his wreſtling with God by weeping, and his prevailing by praying (ſo that he was knighted for his good ſervice, and dubb'd Iſrael, or a Prince of God) ſubjoynes for our comfort, God found him in Bethel, and there he ſpake with us. So then, what encouragement acceſſe and ſucceſſe Iacob had at Bethel, the ſame have we: provided that we ſo carry the matter, that it may be ſaid of us, as Pſal. 24.6. This is the generation of them that ſeek him; of them that ſeek thy face: this is Jacob: Provided that as Jarob wreſtled in the night, and alone, and when God was leaving him, and upon one leg: ſo do we, amidſt all difficulties and diſcouragements.

Verſe 5. And I will come neer to you to judgement] q. d. You conceit mea great way off, and put far from you the thoughts of my comming, having been ſo bold as to ask, Where is the God of judgement &c. Behold, I come quickly, and my reward is with me. Not, as you deſired, to avenge you of your enemies, but as juſtice requireth, to be avenged of you for your impieties which I have here billed up againſt you. And that ye may not think to eſcape, know that as I am a Judge at hand, ſo a preſent witneſſe, teſt is feſtinantiſſimus a moſt ſwift witneſſe, to evict and puniſh you, for your moſt ſecret ſins. So then, howſoever the Lord ſpare long, yet he will be at length, both a haſty witneſſe and a ſevere Judge againſt thoſe that abuſe his patience: he will not alwayes ſtand them for a ſinning-ſtock, but pay them home for the new and the old. Ier. 6.6. Mic. 1.3 God owed a revenge to the houſe of Eli: and yet at length, by the delation of Doeg, takes occaſion to pay it. It is a vain hope that is raiſed from the delay of judgement: No time can be any prejudice to the Ancient of dayes. If his word ſleep, it ſhall not dye: but after long intermiſſions breaks forth into thoſe effects which men had forgotten to look for, and ceaſed to fear. The ſleeping of vengeance cauſeth the overſlow of ſin Eccleſ. 8.11. and the overſlow of ſin cauſeth the a wakening of vengeance Pſal. 50.21. ſo that ſometimes he ſtrikes ere he gives any ſinther warning: as Abſalom intending to kill Amnon, ſpake neither good nor evill to him. Subito tollitur qui diu toleratur. Till the fiery ſerpents, God had ever conſolted with Moſes, and threatened ere he puniſhed. Now he ſtrikes and ſayes nothing. The anger is ſo much more, by how much leſſe notified. Still revenges are ever moſt daugerous and deadly, when God is not heard before he is felt (as in hewing of wood, the blow is not heard, till the axe be ſeen to have ſtruck) or if he be heard to ſay as Neh. 1.9. what do ye imagine againſt the Lord? he will make an utter end: affliction ſhall not ariſe up the ſecond time: its a ſigne he is implacably hent, and meanes to have but one blow. The wickeds happineſſe will take its end ſurely and ſwiftly. The end is come, is come, is come, ſaith Ezechiel chap. 7. The Lord is come near to you to judgement, and he will be a ſpeedy witneſſe, Judge and witneſſe both: which in mens courts cannot be: but God being infinitely both wiſe and holy, may be and will be both witneſſe and Judge againſt the workers of iniquity: and when they are (as Adonijah's gueſts were 1 King. 1.) at the height of their joyes and hopes, he confounds all their devices, and layes them open to the ſcorn of the world, to the anguiſh of their own guilty hearts, and the dint of his own unſupportable diſpleaſure, which is ſuch as none can avert or avoid.

Ad poenam tardus Deus eſt, ad praemia velox,

Sed penſare ſolet vi graviore moram.

Poena venit grovior, quò magè ſera venit.

p. 664againſt the ſorcerers] Or Juglers, Wizzards, Negromancers &c. See the ſeveral ſorts forbidden, and to be puniſhed Deut. 18.10. By Gods law ſuch might not be ſuffered to live, Exod 22.8. yet did this evil prevail in Iſrael 2 Chron. 33.6. Jer. 27.9. and here, It was done by unlawful means, as Saul ſaid to the witch, Divine unto me by the familiar ſpirit, 1 Sam. 28.8. and it was a thing hateful to God, even as high rebellion, 1 Sam. 15.23. ſith the ground of this familiarity is a diobolical contract ovort, or covert, explicit or implicit. It is fitly called the black Art, for theres no true light in them that uſe it Iſai. 8.19. they depart from God and his teſtimony, ib. and ſo tempt the devil to tempt them. This was Sauls ſin, for which the Lord killed him 1 Chron. 10.13. and hath threatened to cut off all from among his people, that do enquire of ſuch, Levit. 20.6. Thou haſt been partaker with the adulterer, Pſal. 50.18. ſo are ſuch with ſorcerers. Surely the wounds of God are better then the ſalves of Satan; as Ahaziah found it. And they which in caſe of loſſe or ſickneſſe &c. make hell their refuge, ſhall ſmoke and ſmart for it in the end. Satan ſeeks to them in his temptations, they in their conſultations ſeek to him: and now that they have mutually found each other, if ever they part, it is a miracle: He is an unſpeakable proud ſpirit, and yet will ſtoop to the meaneſt man or woman to be at their command (the witch of Endor is twice in one verſe 1 Sam. 28.7. called the Miſtriſſe of the Spirit, becauſe in covenant with him) whereby he may cheat them, and their clients of Salvation. Every one that conſults with him, worſhips him, though he bow not, as Saul did: neither doth that old man-ſlayer deſire any other reverence, then to be ſought unto.

and againſt the adulterers] Sept. the adultereſſes. Adultrinum, qu …ſi ad alterum, out alterius torum, a going up to another mans bed, as Reuben did, and was ſeverely ſentenced for it, Gen. 49.4 It was to be puniſhed with death, even by the law of Nature: becauſe the ſociety and purity of poſterity could not otherwiſe continue amongſt men. Nebuchad. nazzar roaſted in the fire Zedekiah and Ahab two falſe prophets of Judah, becauſe they committed adultery with their neighbours wives, Jer. 29.22, 23. The Egyptians uſed to cut off the noſe of the adultereſſe: the Prophet alludes to this Ezek. 23.25. The Athenians, Lacedemomans, and Romans were very ſevere againſt this ſin; as Plutarch recordeth in his parallels. The old French and Saxons alſo, as Tacitus tells us. By Gods law they were to be ſtoned to death; and the High-prieſts daughter was to be burned for this fault, Lev. …1.9. a peculiar puniſhment, and not to be paralleld in the whole law. If men fail to fall upon ſuch (it is an hainous crime ſaith holy Job, and an iniquity to be puniſhed by the Judges,Venus ab antiquis foreign dicla See Pro. 5.8.Prov 5:8 Chap. 31.10.) God himſelf will do it, Heb. 13.4. and did it effectually, 1 Cor. 10.8. and on the filthy Sodomites, Gen. 19. and on Charles 2. King of Navar who was much addicted to this ſin, which ſo waſted his ſpirits, that in his old age he fell into a Lethargy. To comfort his benumbed joynts he was bound and ſewed up in a ſheet ſteeped in boyling Aquavitae. The Surgeon having made an end of ſewing him, and wanting a knife to cut off his threed, took a wax candle that ſtood lighted by him. But the flame running down by the threed, caught hold on the ſheet, which according to the nature of the Aquavitae burned with that vehemency, that the miſerable king ended his dayes in the fire. But ſay the adulterer be neither ſtoned, nor burned: yet God uſually ſtoneth ſuch with a ſtony heart, Hoſ. 4.11. which is a moſt fearful judgment: and when they die burneth them with the hotteſt fire in hell. Prov. 2.18. the whores gueſts go down to the dead. Heb. el Rephaim, to the Giants: to that part of hell where thoſe damned monſters are. See 2 Peter 2.10. and mark the word Chiefly.

and againſt falſe ſwearers] A ſin of an high nature, condemned by the height of nature, and puniſhed by the Heathens. Perjurij poena divina exitium; humana, dedecus; This was one of the laws of the twelve tables in Rome. God puniſheth perjury with deſtruction: men with diſgrace. Tiſſaphernes the Perſian General, being ovecrome by Ageſilaus King of Spartans, craved three-moneths truce, and had it: They both ſware to be quiet on both ſides. Tiſſaphernes ſoon brake his oath:Cornel Nepos in vit. Ageſ. but Ageſilaus religiouſly kept it, ſaying, that Gods and men would favour him for his fidelity, but curſe and execrate the other for his perjury. God ſhewed p. 665Zachary a flying role long and large, ten yards long, and five broad, full of curſes againſt the falſe ſwearer, with commiſſion to reſt upon his houſe, Zac. 5.3.4.which he he holds his caſtle, and where he thinks himſelf moſt ſecure. Michael Paleologus Emperour of Conſtantinople made the Greek Church acknowledge the Popes ſupremacie, and did many other things contrary to his oath: and therefore lieth obſcurely buried, ſhrouded in the ſheet of defame, ſaith the Hiſtorian.Turk. hiſt. So doth Rodulphus Duke of Sueveland, who by the Popes inſtigation broke his oath of allegiance to Henry the Emperour, and by the cutting off his faithleſſe right hand loſt his life. So doth Sigiſmund the Emperour, for his falſe dealing with John Huſſe. Ladiſlaus king of Hungary, for his perjurious ſetting upon Amurath the great Turk at the battle of Varna, where he was deſervedly defeated. What a blur was that to the old Romans, if true, that Mirchanes the Perſian General ſhould ſay of them, Roman is promitcere promptum eſt &c. Procop. 1. de. bello Perſic.The Romans will promiſe any thing, and ſwear to it, but perform nothing that makes againſt their profit? There were at Rome ſuch as could lend an oath at need: and would not ſtick to ſwear that their friend or foe was at Rome and at Interamna both at once. How ſlippery the Papiſts are, and how bloody, both in their Poſtions and diſpoſitions, is well known to all. But God is the avenger of all ſuch: becauſe they call him to witneſſe a falſhood: and dare him to his face to execute his vengeance. See Zach. 8.17.

and againſt thoſe that oppreſſe &c. Either by denying, diminiſhing, or delaying their wages. The vulgar rendereth it, Who calamniate, or make cavils to detain wages, which is the poor hirelings lively-hood, whereupon he ſetteth his heart Deut. 24.15. and maintaineth his life; which is therefore called the life of his hands,Iſai. 57.10.Isa 57:10 becauſe upheld by the labour of his Hands. He gets it, and eats it: and is in his houſe like a ſnail in his ſhell; cruſh that, and you kill him. This is a crying cruelty Jam. 5.4. and hath a woe againſt it Jer. 22.13. Jam. 2.13. Laban is taxed for it Gen. 31.7. and for thoſe that are guilty, if they mend not, and make reſtitution, Maſter Latimer tells them they ſhall cough in hell.

the widow] A calamitous name: ſhe is called in Hebrew from her dumbneſſe Almanan: becauſe, death having cut off her head, ſhe hath loſt her tongue, and hath none to ſpeak for her. A vine, whoſe root is uncovered, thrives not: ſo a widow, the covering of whoſe eyes is taken away, joyes not. God therefore pleads for ſuch as his clients, and takes ſpecial care for them: the Deacons were anciently ordained ſpecially for their ſakes Act. 6.1. 1 Tim 5.3. and Phariſees doomed to a deeper damnation for devouring widows houſes, Mat. 23.14. and Magiſtrates charged to plead for the widow, Iſai. 1.17. as judge Job did Chap. 31.16. and all ſorts to make much of her, and communicate to her, Deut. 24.19, 20, ….

and the fatherleſſe] We are Orphans, and fatherleſſe, ſaith the Church Lam. 5.3. And we are all Orphans, ſaid Queen Elizabeth (in her ſpeech to the children of Chriſts Hoſpital) let me have your prayers, and you ſhall have my protection. That Hoſpital was founded by her brother King Edward the ſixth for the relief of father leſſe children, after the example of the ancient Church, which had her Orphanotroph Orphan-breeders. With God the fatherleſſe findeth mercy Hoſ. 14.3. and all his vice-gods are commanded the like, Pſal. 82.1, 2, 3, 4. unleſſe they will conſult ſhame and miſery to their own houſes, and Joab-like, leave the leproſy to their little ones for a legacy. Better leave them a wallet to beg from door to door, then a curſed hoard of Orphans goods.

and that turn aſide the ſtranger] The right of ſtrangers is ſo holy (ſaith Maſter Fox) that there was never nation ſo barbarous that would violate the ſame. When Steven Gardiner had in his power the renowned Peter Martyr then teaching at Oxford,Act. and Mon. fol. 1783. he would not keep him to puniſh him: but when he ſhould go his way, gave him wherewith to bear his charges.

and fear not me] This is ſet laſt as the ſource of all the former evils. See the like Rom. 3.18. and Pſal. 14.1. where Atheiſme and irreligion is made the root of all the ſin in the world. Gods holy fear is to the ſoul, as the banks are to the ſea, or the bridle to the horſe, it was ſo to Iſaac, who reigned in the reverend fear of God, when he ſaw that he had done unwilling juſtice, durſt not reverſe Jacobs bleſſing, p. 666though prompted to it by natural affection and Eſaus howlings, Gen. 27.33. It was ſo to Job, Joſeph, Nehemiah, Daniel &c. who could eaſily have born out their oppreſſions by their greatneſſe. And indeed whereas other men have other bits and reſtraints, great men, if they fear not God, have nothing elſe to fear: but dare obtrude and juſtifie to the world the moſt malepart miſdemenours, becauſe it is facinus major is abollae, Juvenal.the fact of a great one, who do many times as eaſily break through the lattice of the laws, as the bigger flies do through a ſpider-web, as Anacharſis was wont to ſay of his Scythians.Exod. 18.Exod 18 Hence Jethro would have his Juſtice of peace to be a man fearing God: And this qualification he fitly placeth in the midſt of the other graces requiſit to him, as the heart in the body, for conveying life to all the parts, or as a dram of musk perfuming the whole box of oyntment Exod. 18.21. Nothing makes a man ſo good a patriot as the true fear of Gods bleſſed name, and a zealous forwardneſſe for his glory, goodneſſe, and good cauſes. This, this alone is it that can truly beautifie and adorn all other perſonal ſufficiencies, and indeed ſanctifie and bleſſe all publick imployments, and ſervices of ſtate. Whereas on the contrary, ſublat à pietate, ſides tollitur, take away piety, and fidelity is gone; as we ſee in the unjuſt judge Luk. 18.2. in Abrahams judgement of the Philiſtines Gen. 20.11. and in Conſtantinus Chlorus his experiment of his Councellours and Courtiers: whence that famous Maxime of his recorded by Euſebius, He cannot be faithful to me, that is unfaithful to God: religion being the ground of all true fidelity and loyaltie to king and Countrey. Hence that cloſe connexion Fear God, honour the king: And that again of Solomon, My ſon, fear thou the Lord, and the king: and meddle not with them that are given to change Prov. 24.21.

Verſe 6. For I am the Lord, I change not] I am Jehovah. This is Gods proper and incommunicable name. It imports three things.

1. That God is of himſelf. This Plato acknowledged calling God foreign, and foreign, Julius Scaliger by a wonderful word calleth God foreign One that hath his being or exiſtence of himſelf, before the world was, Eſay 44 6.

2. That he giveth being to all things elſe, for in him they both are and conſiſt. He ſuſtains all, both in reſpect of being, excellencies and operations, Heb. 1.3. The greateſt excellencies in us do as much depend upon God, as the eſſigies in the giaſſe upon the preſence of the face that cauſeth it.

3. That he giveth being to his word, effecting whatſoever he ſpeaketh. Hence when either ſome ſpecial mercy is promiſed, or ſome extraordinary judgment threatened, the name of Iehovah is affixed. See Exod. 6.3. Eſay 45.2, 3. Ezek. 5.17. The Ancient Jew-Doctours make this diſtinction between Elohim and Iehovah. By Elohim ſay they, is ſignified Middath dir, a quality or property of judgment. By Iehovah, middath Rachamim, a quality or property of mercy. And here unto they apply that text Pſal. 56.11. In God (Elohim) I will praiſe the word, in Iehovah I will praiſe the word, that is, five …ure agat mecum, five ex aequo & bono, whether he deal ſtrictly with me, or graciouſly, I will praiſe him howſoever. But this diſtinction, as it holds not alwayes; ſo not here. For to ſhew the certainty of the judgement denounced verſe 5. is this ſubjoyned, I am Iehovah &c. And if Iehovah come of Hovah (which ſignifies Contrition or deſtruction) as Heronymus ab Oleaſtro will have it, what can be more ſutable to the Prophets purpoſe? it is ſomewhat like that in Eſay chap. 13.6. Shod ſhall come from Shaddai, deſtruction from the Almighty, or from the Deſtroyer as ſome interpret Gods Name Shaddai.

I change not] I am neither falſe nor fickle, to ſay, and unſay, to alter my minde, or to eat my word Pſalm 89.34. The eternity of Iſrael cannot he, nor repent, ſaid Samuel to Saul (and it was heavy tidings to him, as Ahi ah ſaid to Ieroboams wife,1 Sam. 15.29.1 Sam 15:29 I come unto thee with heavy tidings) For, he is not a man that he ſhould repent. Men are mutable, and ther's no hold to be taken of what they ſay. Of many it may be ſaid, as Tertullian of the Peacock, all in changeable colours: as often changed as moved. Italians all, as Eneas Sylvius ſaid of Italy, Novitate quadam nihil habet ſtabile, ther's no taking their words. Of a certain Pope and his Nephew it is ſtoried, that the one never ſpake as he thought, the other never performed what he ſpake. But God is not a man that he ſhould repent: or if he do, it is after another p. 667manner then man repents. Repentance with man is the changing of his will: repentance with God, is the willing of a change. It is mutatio reinon Dei, affectus non affectus, facti non conſilii. Gods repentance is not a change of his will, but of his work. It noteth onelyonly, (ſaith Mr. Perkins) the alteration of things and actions done by him, and no change of hi purpoſe and ſecret decree, which is immutable. What he hath written, he hath written, (as Filate ſaid peremptorily) there's no removing of him. If the ſentence be paſſed, if the decree be come forth, none can avert or avoid it, Zeph. 3.5. Currat ergo poenitentia ne praecurrat ſententia. Chryſolog.Go quickly and make an atonement, as Moſes ſaid to Aaron, Num. 16.46. Prepare to meet thy God, O Iſrael, Amos 4.12. Mite preces & lachrymas cordis legatos: meet him with intreaties of peace agree with him quickly: who knowes if he will return and repent? for he is gracious and mercifull, ſlow to anger and of great kindneſſe, and repenteth him of the evil, Joel 2.13, 14. It ſhould ſeem ſo indeed by this Text: For even whiles he is threatening, and ratifying what he had threatened, his heart is turned within him, his repentings are kindled together, Hoſ. 11.8. And hence the following words, Therefore ye ſonnes of Jacob are not conſumed. A ſtrange inference, (conſidering the ſence and occaſion of the foregoing words, as hath been ſet forth,) and not unlike that Hoſ. 2.13, 14. I will viſit upon her the dayes of Baalim—ſhe went after ber lovers, and forgat me, ſaith the Lord. Therefore (mark that Therefore) behold I will allure her, and bring her into the wilderneſſe, and ſpeak comfortably to her: And I will give her, &c. So Eſay 57.17, 18. For the iniquity of his covetouſneſſe was I wroth, and ſmot him: I hid me, and was wroth, and he went on frowardly, &c. I have ſten his wayes, and will heal him: Wayes? what wayes? his covetouſneſſe, frowardneſſe, &c. and yet I will heal him. I will deal with him not according to mine ordinary rule, but according to my Prerogative. If God will heal for his names ſake (and ſo come in with his Non obſtante, as he doth, Pſal. 106.8) what people is there whom he may not heal? Well may theſe ſinfull ſonnes of Jacob be unconſumed: well may they have for their ſeventy years captivity,Ezek 20 8, 14, 22, 45.Ezek 20:8Ezek 20:14Ezek 20:22Ezek 20:45 ſeven ſeventies of years (according to Dans ls weeks) for the re-enjoying of their own countrey: and Gods mercies ſhall bear the ſame proportion to his puniſhments, which ſeven (a complete number) hath to an unity. Provided, that they return to the Lord that ſmot them (as in the next verſe) for elſe he will ſurely puniſh them ſeven times more, and ſeven times, and ſeven to that, Levit. 26.21, 23, 27, &c three ſeverall times God raiſeth his note of threatening, and he raiſeth it by ſevens, and thoſe are diſcords in Muſique. Such ſayings will bee heavy ſongs: and their execution heavy pangs to the impenitent.

Verſe 7. Even from the dayes of your fathers ye are gone away from mine ordinances] The more to magnifie his own mercy (by a miracle, whereof they had hitherto ſubſiſted, by an extraordinary prop of his love, and long-ſuffering) God ſets forth here their utter unworthineſſe of any ſuch free favour, by a double aggravation of their ſinnes. Firſt, their long continuance therein, ſo that their ſinnes were grown inveterate, and ingrained, and themſelves aged and even crooked therein, ſo that they could hardly ever be ſet ſtrait again.

from the dayes of your fathers, &c.] q d. Non hoc nuper facitis: nee ſomel ut erroris mereamini veniam: ſed haereditariam habetis impiet…tem, &c as Hi…rom paraphraſeth this Text. You are no young ſinners: it is not yeſterday, or a few dayes ſince you tranſgreſſed againſt me: you are a ſeed of ſerpenis, a ra…e of rebels: you are as good atreſiſting the Holy Ghoſt, as ever your fathers were. Act. 7.51. Secondly, their pervicacy and ſtiffeneſſe: they would not yeeld or be evicted. But ye ſay wherein ſhall we return? as if they were righteous and needed no repentance. Still they put God to his proofs, as Jer. 2.35. and ſhew themſelves an unperſwadeable, and gainſaying people, Eſay 65.2, and this had been their mu…n…r from their youth, Jer. 22.21. when they were in Egypt they ſerved idols there, Ezek. 16. and 23. In the wilderneſſe they tempted God ten times, and hearkened not to his voice. Num. 14.22. Under their Judges, and then their Kings, they vexed him, and he bore with them, till there was no remedy, 2 Chron 6.16. After the captivity, they do antiquum obtinere, and are found guilty here of ſundry both omiſſions, and commiſſions, calling for a juſt recompenſe of reward, Heb. 2.2. p. 668All which notwithſtanding, Deus redire eos ſibi non perire deſiderat. God ſoliciteth their return unto him here by a precept and a promiſe,Chryſolog. two effectuall arguments, if any thing will work: and ratifieth all with his own authority, which is moſt authentick, in theſe words, ſaith the Lord of Hoſts. A ſtile oft given to God, as elſewhere in Scripture, ſo eſpecially in theſe three laſt Prophecies to the people returned from Babylon, becauſe they had many enemies, and therefore had need of all encouragement: For God is called the Lord of Hoſts, quòd ille numine ſuo & nomine terreat terras,Alſted. temperet tempora, exercituſque tam ſuperiores quam inferiores gubernet, to ſhew that he hath all power in his hand, and doth whatſoever he pleaſeth in heaven and earth. See the Notes on verſe 17. of this chap. doctr. 1 And for the Doctrine of returning to God (from whom we have deeply revolted) by repentance, ſee the Note on Zach. 1.3.

But ye ſaid, Wherein ſhall we return?] This was their pride, proceeding from ignorance: they were rich and righteous, as thoſe Laodiceans, Rev. 3.17. not in truth, but in conceit, vainly puft up by their carnall minds, drunk with ſelf-dotage, as Luke 16.15.Elementum in ſuo loco non ponderat. Hence they ſtand upon their pantofles, and none muſt ſay, Black is their eye. Sin is in them as in is proper element, and therefore weighes not: till by long trading in wickedneſſe, they grow to that dead and dedolent diſpoſition, Epheſ. 4.14. their heart fat as greaſe, their conſcience cauterized, 1 Tim. 4.2. that is, ſo benummed, blotted, lenſeleſſe, filthy, and gangrenate, that it muſt be ſeared with an hot iron: whereupon it growes ſo cruſty and brawny, that though cut or pierced with the ſword of the ſpirit, it doth neither bleed nor feel: and though handfulls of hell-fire be flung in the face of it, yet it ſtarts not, ſtirres not: but is deprived of all even paſlive power, and ſo Satanized, that there's no help for them.

Verſe 8. Will a man rob God?] Adam pillage Elohim? frail weak man ſeek to ſupplant (ſo the Septuagint render it) the great and mighty God? Giant-like boldneſſe! Cacus met with his match, when he robb'd Hercules. Mercury (ſay the Poets) had a mind to ſteal Jupiters thunderbolts, but durſt not meddle, leſt hee ſhould ſpeed as Prometheus had done, for ſtealing fire: or leſt they ſhould burn his fingers. The Eagle in the fable, that ſtole a piece of fleſh from the Altar, and carried it together with a live-coal that ſtuck to it, to his neſt, ſet his young and all on a light fire. Dionyſius, that robb'd his god, was caſt out of his kingdome, though he was wont to boaſt,Aelian. lib. 2. Var. hiſt. that he had it bound to him with chains of Ademant. Belſhazzar paied dear for his bowzing in the bowles of the Sanctuary. Cardinall Wolſey and five of his ſervants, employed by him in interverting conſecrated goods, though perhaps to better purpoſes, came all to fearfull ends, as Scultetus noteth, and thereupon wiſheth, Ʋtinam his & ſimilibus exemplis edocti diſcant homines res ſemel Deo conſecratas timidè attrectare. Scult. Annal. 332.It is a ſnare to the man that devoureth that which to holy, Prov. 20.25. They may be compared to thoſe that, being of a cold and flegmatick ſtomach, eat hard and cholerick meats: well they may pleaſe their palates, but it cannot be for their health: no more can the murthering morſels of ſuch ſacrilegious perſons, as devouring holy things, have their meat ſawced and their drink ſpiced with the bitter wrath of God. See Job 20.23. Polanus reads the Text thus, Will a man rob his Gods? q d. Will any Heathen do ſo? did not they that worſhipped Idols, abhorre ſacriledge? Ws it not one of the lawes of the twelve tables in Rome, Sacrum ſacrove commendatum qui clepſerit rapſeritque, parricida eſto; Let every ſacrilegious perſon paſſe and bee puniſhed for a parricide? And doth not Tully affirme of thoſe Lawes, that they did exceed all the libraries of the Philoſophers, in weight and worth? Did not thoſe old Idolaters freely beſtow their moſt precious things upon their Idols, Ezech. 16.16, 17, 18, 19. Exod. 32.3? yea their very children in ſacrifice to Moloch, or Saturn? 2 King. 16.3. and 17.17. being as mad upon their Idols, as ever was any wicked wanton upon his harlot, laviſhing out of the bag, &c? And are not our moderne Idolaters the Papiſts, as bountifull to their He-ſaints, and ſhe-ſaints? ſo that their Churches are not able to hold their vowed preſents and memories,Spec. Europ. but that in many places (as at Loretto, Sichem, &c.) they are fain to hang their Cloiſters and Churchyards with them? Shall they in their petitions to our Parliaments plead for favour and forbearance upon this ground, becauſe their anceſtours (they ſay) beſtowed p. 669ſo great coſt upon this land for church-maintenance: and ſhall it be ſaid (now that they are worthily caſt out) Poſſidebant Papiſtae, poſſident Rapiſtae, Wicked Papiſts had them, ungodly Rapiſts have them: Improprietaries, I mean, that hold by an improper title, and all others that appropriate that to them and theirs which the Almighty is inveſted in. This is here inſtanced as a capitall crime, and called robbing of God, as well it may; foraſmuch as miniſters maintenance (being tythes) is called the Lords, and holy to the Lord Lev. 27.30. becauſe ſeparated from man and mans uſe, and therefore might not be altered. Verſe 28. Or if any had a mind to redeem them, they were bound to add to the price every fifth peny above the true value. Verſe 31.Nunquid homo fraudabit Deum? ſic vertunt Aquila, Symmachus & Theodotion. Let all thoſe look to this whether Impropriators falſe Patrons (Latrones rather) or others that either by force or fraud rob God of his right, doteyning part of the due at leaſt, as Ananias and Sapphira did; God hath a Quare Impedit againſt them, which one day they muſt make anſwer to.

yet ye have robbed me] Becauſe ye have robbed my Miniſters who are in my ſtead 2 Cor. 5.20. and in whom he receiveth tythes, of whom it is witneſſed that he liveth, like as did Melchiſedeck, as a Prieſt and tyth-taker, and type of Chriſt. Heb. 7.7, 8, 9. And as God is ſenſible of the leaſt curteſy done to a Prophet to reward it, even to a cup of cold water Mat. 10.42. (ſo that he is anggard to himſelf, that ſcants his beneficence to a Miniſter) ſo for thoſe that wrong and rob them, that deny them that double honour of countenance and maintenance that he hath appointed them, and hold them to hard allowance: muzzling the Ox, or giving him but ſtraw at the beſt, for treading out the corn, they will dearely anſwer it before God, who holds all done to them as done to himſelf.Legati quòd erant appella i ſuperbius, Corinthum Patres veſtri totius Graeciae lumen extinctum eſſe moluerunt. Cic. pro lege Man. Surely as David could not but feel his own cheeks ſhaven, and his own coat cut in his Embaſſadours; they did but carry his perſon to Hanun: So here. And as there was never any king ſo poor and weak, but thought himſelf ſtrong enough to revenge any wrong done, or abuſe offered to his Embaſſadours: So the king of heaven will not fail to curſe with a curſe whole nations that forget God and forſake his Levites Deut. 13.19. it being all one to God to deal in this caſe againſt a nation or againſt a man only. Ioh 34.29.

in tythes and offerings] He had told them before they had robbd him: or (as ſome …ead it) ſtabbed him as with a ponyard. And here they ſhould have confeſſed the action and craved pardon. But becauſe they did nothing leſſe; ſtanding upon their juſtification (as before often) God deſcends to the particular wherein they robbed him, In tythes and offerings: The originall hath it, Tythes and offerings, without the particle (in) and it is as if the Lord ſhould ſay, you may eaſily know my meaning without ſo many words, but that you love to conteſt. You cannot be ignorant, that the Levites, for want of maintenance, are ſled every man to his field, and ſo my work and worſhip is leſt undone. Good Nehemiah was ſenſible of it chap. 13.10. and becauſe he knew that, by this means, religion it ſelf would be ſoon undermined and overturned, he contended with the Rulers, and made all the people pay their tythes: and this he worthily reckons among his good deeds, praying God to remember him for it, and not wise it out chap. 13.10. Hezekiah, that great Reformer, ſhewed the like zeal in commanding the people that dwelt in Ieruſalem to give the portion of the Prieſts and Levites, that they might attend upon the law of the Lord (ſo the Vulgar) that they might be encouraged in the law of the Lord, ſo we read 2 Chron. 31.4. that is, that they might not follow their callings heavily for want of maintenance, but cherefully bend themſelves wholy to the ſervice of the Lord. And here (as Ferus once wiſhed for the Romiſh ſynagogue) I would we had ſome Moſes, ſaid He, to take away the evils of the times: non enim unum tantum vitulum ſed multos habemus, for we have not one golden calf, but many: So have we of theſe times cauſe to wiſh we had ſome zealous Nehemiahs and Hezekiahs to ſtickle and ſtand for Chriſts Miniſters, not defrauded of their due maintenance only (a ſigne of gaſping devotion) but trampled upon by the foul feet of the baſeſt of the people, as the filth of the world and the offcouring of all things. Tythes they ſay are Iewiſh: but if Melchiſedech tythed Abraham, by the ſame right whereby he bleſſed him:Heb. 7.Heb 7 and if tythes by all lawes of God, Nature, Nations, have been hallowed to God, as Junius and other modern p. 670Divines alledge and argue: and laſtly, if things conſecratd to Gods ſervice may not be alienated, out of caſe of neceſſity Pro. 20.25. Gal. 3.15. it will appear to be otherwiſe. Or if tythes be Jewiſh, and yet Miniſters muſt have a maintenance (Chriſt having ſo ordained 1 Cor. 9.14.) and that both honourable 1 Tim. 5.17, 18. and liberall Gal. 6.6. how elſe ſhall they be given to hoſpitality, 1 Tim. 2.2? (if they be not hoſpitable, they will be deſpicable) how will men ſatisfie their conſciences in the quota pars: the particular quantity they muſt beſtow upon them? The ſcripture ſpeaketh only of the tenth part. Sed manum de tabula. Enough of this, if not more then enough.

Verſe 9. Ye are curſea with a curſe] Vuig. ye are curſed with penury and ſcarcity of victuals, according to Deut. 28.23. &c. and ſo great was this peoples poverty, that they were forced for food to ſell not their fields only, but their ſons and daughters Neh. 5. They had pinched on Gods ſide, and he had paid them home in the ſame kind: they thought in the famine to have kept the more to themſelves, and they had the leſſe, for keeping from him that which was his. A juſt hand of God upon all church-robbers: for moſt part they are alwayes in want and needy, their wealth melting away as ſnow before the ſun, and their fields of blood purchaſed with the ſpoiles of Chriſt, proving as unfortunate and fatall to them as the gold of the Temple of Tholoſe did to Scipio's ſouldiers: of which whoever carried any part away, never proſpered afterward. What get men by ſuch a detiny that ſhall prove their fatall deſtiny? Say they leave the gold behind them, yet they are likely to carry the guilt to hell with them Iem. 5.1, 2. yea to cough in hell, as Latimer phraſed it, unleſſe they make reſtitution, to diſgeſt in hell, what they have devoured on earth, as Auſtin. Becauſe Pharaoh faith the river is mine own, therefore faith God, I will dry up the river Ezek. 29.3, 9. The Merchant that denyeth to pay his cuſtome, forſeits all his commodities: ſo here.

for ye have robbed me] And therefore I have curſed you. God never puniſheth people, but there is juſt cauſe for it, could they but ſee it: but that the are hardly drawn to, as here, and Eſay 26.11. the root of the matter is in themſelves, as job ſpeakes in another caſe; the plague of their own hearts 1 King. 8 38. procureth them all the miſchief, and may ſay to them as the heart of Apo… us the tyrant ſeemed to ſay to him;foreign who dreamed one night that he was ſteaed by the Scythians, and boyled in a caldron, and that his heart ſpake to him out of the kettle, It is I that have drawn thee to all this. Let men therefore, when under any miſery, lay their hand upon their heart, thruſt their hand into their beſom with Moſes, they ſhall be ſure to bring it out lepious: let them turn ſhort again upon themſelves, and ſay every man, What have I done? what evill have I committed, or at leaſt admitted? what good have I omitted, or intermitted? Profane Eſau, beguiled of the bleſſing cryes out of his fathers ſtore, of his brothers ſubtlety: not a word of his own prophaneneſſe in ſlighting and ſelling his birthright: he had forgot ſince he did eat and drink, and went his way Gen. 25.4. The leruſalem-Paraphraſt adds, that he alſo deſpiſed his portion in the world to come, and denyed the reſurrection. But this he never taketh notice of. So Pompey beaten by Caeſar out of the field blamed the divine providence for his ill ſucceſſe: when he ſhould rather have faulted his own retchleſſe ſecurity (that he never conſidered into what place he were beſt to retire if worſted) and eſpecially his ſacriledge not long before that defeat, when he ſackt Jeruſalem, and ranſackt the Temple. He might have conſidered what became (a little before his time) for the ſame offence of Alcimus, 1 Maccah. 9.54, 55, 56. 2 Maccah. 3.24, 25. and 4.39, 41.42. and 5.15, 16. and 13.4, 8. and 15.30. 34Heliodorus, Lyſimachus, Antiochus, Menclaus, and Nicanor, all notorious Church-robbers, and all hang'd u in gibbets, as it were, for example and admonition to all that ſhould come after. Sacriledge is a ſhare (ſaith Solomon, Pro. 20.25.) that 1. catcheth ſuddenly. 2. holdeth ſurely. 3. deſroyeth certainly. Cavete.

even this whole nation] The diſeaſe was grown Epidemicall, like that which Phyſicians call corruptio totius ſubſtantiae, or that which: he Prophet Eſay alſo complaineth of chap. 1.5, 6. The whole head is ſick, the whole heart is faint &c. This ſin of ſacriledge was grown Nationall: there was a conjuncture of all ſorts in this wickedneſſe; a rabble of rebels they were, ripe for judgement: yea though p. 671Gods judgements were upon them, yet they perſiſted Neh. 13.18. and encreaſed wrath Ezra. 9.13. God had ſmitten them, but they ſorrowed not:Ier. 5.3.Jer 5:3 but to be revenged on him, as it were, for laying famine upon them, they took away his tythes &c.

Verſe 10. Bring ye all the tythes into the ſtore-houſe] All, whether praediall, or perſonall, all, and of every kind.

into the ſtore-houſe] the ſtanding place for tythes, as it is called Neh. 13.11, 12, 13. the tyth-barn, as the Vulgar hath it.

that there may be meat in my houſe] Tereph, unde foreign: and the Engliſh, prey: that there may be maintenance for my Miniſters;Cibus qui diſcerpi, dividi, diſiribuiq, poleſt. enough not for themſelves only, but for to be diſtributed to thoſe that are about them: that they may not cat their morſels alone, that they may not be ſlaves to others, ſervants to themſelves: that they may not bite with their teeth, and cry peace, teach for hire, and divine for money Mic. 3.5, 11. that is, be fain to maintain themſelves with ſordid and unworthy flatteries. Balaam the falſe Prophet rode with his two men Num. 22. God; Levite had one man Iudg. 19.11. Aug…ſtin lived neither like a Lord, for he cate his meat in woodden and marble diſhes: neither lived he like a begger, for he uſed to eat with ſilver ſpoons.Poſſidon. in vit. Aug. What pitty was it that Luther was forced to cry out in his Comment on Gen. 47. Niſi ſupereſſer ſpolium Egypti quod rapuimus Papae, omnibus miniſtris verbi fame percundum oſſet. Quod ſi ſuſtentandi eſſent die contributione populi miſerc profectò & d…iter viverent. If it were not for the ſpoil of Egypt which we have ſnatcht from the Pope, all the Miniſters of the word muſt have been affamiſhed. For if they ſhould be put to live upon the free contribution of the people, they would certainly have a miſerable hard living of it. Alimar ergo &c. We are maintained then, as I ſaid of the ſpoiles of Egypt: and yet that little that we have is prey'd upon by the Magiſtrate: for the pariſhes and Schooles are ſo ſpoyled and peeled, aſ if they meant to ſtarve us all. Thus Luther. Melancthon comes after him and complaines in the year 1559. Principes favebant Luthero: ſed jam iterum vi letis ing ratitudinem mundi orga miniſtros &c. The Princes did at firſt favour Luther: but now ye ſee again the unkindneſſe of the world to the Miniſters of the word. Calvia was ſo ill dealt with at Geneva (together with other faithfull Miniſters there that he was forced once to ſay, Certè ſi hominibus ſerviviſſem &c. Truly if I had ſerved men in my Miniſtry, I had been very ill requited.Melch. Adam. in vita. But its well that I have ſerved Him who never failes his: but faithfully performeth with the better who ſever he hath promiſed them. Our Doctour Stoughton obſerved, that the manner of very many in the City was to deal with their miniſter as Carriers doe with their horſes; viz. to lay heavy burthens upon them, and then to hang bels about their necks; they ſhall have hard work, and great commendations,Serm. …n 1 Sam. 2.30.1 Sam 2:30 but eaſy commons; be applauded for excellent preachers, have good words, but ſlight wages. Thus in the City; but what meaſure meet men with in the Countrey? Hear it from a Countrey-Miniſter mouth. How many thouſands in this land (faith He) ſtand obnexious in an high-degree to the judgements of God for this ſin of ſacriledge, which is the bane of our people, and blemiſh of our Church? Some there are who rob God of his main tythes, yet are content to leave him ſtill the leſſes: they pluck our fleeces, and leave us the taglocks, poor Vicarage tithes, whileſt themſelves and children are kept warme in our wooll, the Parſonage. And and others yet more injurious, who think that too much, would the law but allow them a pair of ſheers, they would clip the very taglocks off.Mr. Reg. his Strange Vin. in Valeſt pag. 303. Theſe (with the deceitfull taylour) are not content to ſhrink the whole and fair broad-cloth to a dozen of buttons, but they muſt likewiſe take part of them away, and nimme the very ſhreds, which only we have left. After they have full gorged themſelves with the Parſonage grains, they can ſinde means either by uncoſcionable leaſes or compoſitions, to pick the Vicaridge-bones &c. Thus He and much more to the like purpoſe. Our bleſſings (faith Another eminent Divine) are more then thoſe of old, our burthen leſſe. And yet how unwilling comes even a little to the painſulleſt Miniſter? And thoſe, that upon a kind of conſcience pay other duties, think all loſt that goes to the maintenance of the Miniſtery,D. Sclaiter. and that wiſh ſuch repining, as if that were mony of all other worſt beſtowed &c.

p. 672and prove me now herewith] Dignatio ſtupenda, A wonderful condeſcenſion, that God ſhould call upon man to take experiment of him, to make but a triall, to put it to the proof whether he will not proſper the penitent. This is ſomewhat like that other paſſage Pſal. 34. O taſt and ſee that the Lord is good &c. or that, Come and let us reaſon together. O the never-enough adored depth of Gods goodneſſe, that he ſhould ſtoop ſo low to us clay and dirt, dung and wormes-meat 1 He is ſo high,Pſal 113.6.Ps 113:6 that he is ſaid to humble himſelf to behold things done in heaven. If he look at all out of himſelf, to ſee but what the Angels do, he doth therein abaſe himſelf. That he will deal ſo familiarly with us (who are no better then ſo many walking-dunghils) as to bid us prove him what he will do for us, this deſerves acknowledgement and admiration in the higheſt degree. Should he have uſed martiall law with theſe malapert miſcreants in the text that had robbed him of his rights: and not only have reproved them and curſed them wit a curſe of penury, but have (Draco-like) written his lawes in blood upon them, he might have juſtified his proceedings. But thus to commune with them, and not only to preſcribe them a remedy for removall of the curſe, Bring ye all the Tythes &c. but thus to perſwade with them,Suheſt jurandi ſpectes. Figuier. and to permit them to prove his bountifulneſſe in giving, and his faithfulneſſe in keeping promiſe with them, and that with an oath (as ſome conceive.)

if I will not open the windowes of heaven] then never beleeve me more; what a wonderfull goodneſſe was this? Surely we may well ſay of it, as Chryſoſtom doth of the happineſſe of heaven, Sermo non valet exprimere: experimento opus eſt; We can never ſufficiently praiſe it, but muſt take the counſell he gives us, and prove it, Prove me &c. There is an unlawfull and damnable proving or rather provoking of God, when men ſeparate the means from the end, holineſſe from happineſſe, will needs live as they lift, and yet preſume they ſhall be ſaved by the unknown mercies of God. Such were thoſe that tempted and provoked he moſt high God, and kept not his teſtimonies Pſal. 78.56. like as before they had luſted exceedingly in the wilderneſſe,Pſal. 106.14.Ps 106:14 and tempted God in the deſert; whileſt, bearing themſelves over-bold upon their external priviledges, they refuſed to obſerve his ſtatutes, and keep his lawes. This ſin, in the new Teſtament is called tempting the Spirit of the Lord Act. 5.9. Ananias and Sapphira did ſo, when by a cunning concrivance they would needs prove and make triall whether God could deicry and would puniſh their hypocriſy: So did Judas the traytour when he boldly demanded, Is it I Lord. So do all groſs hypocrites that preſent unto God acarcaſe of holineſſe, like Cham, or that curſed Cozener Mal. 1.14. Such alſo as refuſe Chriſts offers of grace: and when he bids them as here, Prove him if upon their obedience to the lawes of his kingdome, he will not open the windowes of heaven and rain down righteouſneſſe upon them, even mercies without meaſure: and (for confirmation) wills them as once he did wicked Ahaz, Ask thee a ſigne of the Lord thy God, Ask it either in the depth, or height above; they churliſhly anſwer him in effect as he did, I will not ask, neither will I try the Lord. Whereupon the Prophet that made the motion, in an holy indignation, Heare ye now ſaith He, ye houſe of David, Is it a ſmall thing for you to weary men, but ye will weary my God alſo? Iſa. 7.12.13.

if I will no open you the windowes of heaven] Vulg. the cataracts or floodgates, or ſpouts of heaven: meaning the clouds, thoſe bottles of raine, which God here promiſeth to ſhour down abundantly,Gorn. & Lapid. tantâ copiâ, impetu, & fragore, ut ruere potius quam fluere videatur. A phraſe noting great plenty 2 King. 7.2. for in thoſe hot countries drought ever made a dearth. Hence the proud Egyptians whoſe land is watered and made fruitfull by the overflow of the river Nilus, were wont in mockery to tell the neighbour nations, that if God ſhould forget to raine, they might chance to ſtarve for it. They thought the rain was of God, but not the river. God therefore threateneth to dry it up Ezech 29.9. Iſa. 19.5.6. and ſo he did:

Creditur Aegyptus caruiſſe juvantibus arva.

Imbribus,Ovid. at que annis ſicca fuiſſe novem.

p. 673To teach both them and us, that both plenty and ſcarcity, drought, and rain are his work: he carries the keyes of the grave, of the heart, and of the windows of heaven the clouds, under his own giroſe. Veſſels they are as thin as the Equ… which is contained in them. There they hang and move, though weighty with their. burden. How they are upheld, and why they fall here, and now, we know not, but wonder at it, as Gods handy work. In the iſland of …t. Thomas,…s Grg. pag 251. on the backſide of Airike, in the middeſt of it is an hill: and over that, a continuall cloud, wherewith the whole Iſland is watered. In the middle region of the air, God … made druk…eſſe his ſecret place: has pavilion round about … is d…k … cloude of the skie, Pſal. 18.11. Theſe he weighes by meaſure, ſo that not a dr… falls in vain, nor in a wrong place, Job 28.15. When he uttereth his voice … is a multitude (or noiſe) or waters in the heavens, and he cauſeth the … to aſcend from the ends of the earth: he maketh lightenings with rain, &c. Job. 10.…. A wonderfull thing ſurely, that out of the middeſt or water, God ſetcheth …, and hard ſtones out of the midſt of thin vapours. This is the Lords own do… and it is (worthily) marvellous in our eyes. Are there any among the vanit… or the Gentiles that can given rain? or can the heavens give ſnowres? (So the … raliſis will needs have it: but what ſaith the Prophet?) … Gad? therefore we will wan upon thee: for …, Jer. … A pious reſolution ſurely, and that which the Lord here would have this people to take up: viz. in the way of his judgements to wait upon him,Eſay 25.3.Isa 25:3 and work b… him, to honour him with their ſubſtance, and with the firſt fruits of al… their increaſe. So ſhould their barnes be filled with piency, and their preſſes burſt out with new wine, Prov. 2.9, 10. The … … ſhall be …, Prov. 11.25.

God will poure him our a bleſſing] becauſe he …, as the Hebrew hath it in that place of the Proverbs laſt cited, and he ſhall have rain … pl…v…a erir, as K…chr rendreth the laſt words there. …e ſhall be a ſweet and … ſhowre to himſelf and others. Thereſore they ſhall … of Zion, and ſhall flow together to the goodneſſe of the Lord, for whe…, … and for oil, and for the young of the ſtock, and of the he…d: and their … a wa…ered garden, and they ſhall not ſorrow any more …, Gen. 31.12. O precious promiſe, every ſyllable whereof drops myrrhe, and merey! … that … of …, (ſo we may call him as the … the …ather of Vows, becauſe he is the firſt we read of in Scripture that vowed a vow unto the Lord) had this promiſe of abundance plentifully performed unto him. So had … the firſt Chriſtian Emperour, the Churches great Beneſactour. …,De civ. Dei i 5. c 25. faith A…g…ſtine, Conſtimum Alagnum … mullus under et. The good Lord filled …, with ſo many temporall bleſſings, as never any man durſt with for.

There ſhall not be … ] …,Nop tan…m quod ſufficiat, ſed…ti mquod ſuperſit Rah. Drvil. Ʋltra ſufficiens. Montat. ſo that you ſhall ſay, It is enough: Thus the Chaldee rendreth it. … ſhall hove more then enough, as the areptan had, … King. … the cruſe never ceaſed running till there was no room. Borrow of …, … the Prophet, but ſh…: the doors …. It was time to ſhut the doors, … One, when many greater veſſels muſt be ſupplied from one little one. ſhee had a Prephets reword with a witneſſe. And ſo had the Shunamite. Her table, and bed, and ſtool was well beſtowed: That candleſtick repaid her the light of her future life and condition; that table, the means of maintenance; that ſtool, a ſeat of … bed, a quiet reſt from the common calamities of her nation. So … a paymaſter is God: his retributions are more then bountifull: he will not be overcome by his creature in liberality, Jam. 1.5. They ſhall be ſure to have their own again with uſury, either in money, or moneys-worth. What they want in temporalls (a ſufficiency whereof they ſhall be ſure of, if not a …) he will a … up in ſpirituals, joy and peace through beleeving, as much, or more then heart can hold. Some holy men have ſo over-abounded exceedingly with joy, that they have been forced to cry out, Hold Lord, ſtay thine hand, &c. their ſpirits were even ready to expire, with an exuberancy of ſpirituall raviſhment: as the Church in the Canticles was ſick of love, and therefore calls to the Miniſters,Cmt. 2.5. to ſtay her from ſinking p. 674and ſwooning, to bolſier her up, being ſurprized with a love-qualme: as the Queen of Sheba rapt with admiration, had no more ſpirit in her: as Jacobs heart ſaintd,Godfr. in ult. Bern. Epiſt I. 1. Confeſſ. l. 6. e. 22. when he heard the good news of Joſeph alive. Bernard, for a certain time after his converſion, remained as it were, deprived of his ſenſes, by the exceſſive conſolations he had from God. Cypran and Auſtin teſtifie the like of themſelves.

Ve…ſe 11. And I will rebuke the devourer for your ſakes] Caterpillars, Cankerwormes, and ſuch hurtiull creatures, Gods terrible army, as they are notably ſet forth in their march and miſchief, Joel 2.2, 3, 4, 5, &c. with chap. 1.4. to tame his rebels to eaſe him of his adverſaries, and to avenge him of his enemies, Eſay 1.24. Theſe he will rebuke (for every creature is at his beck, and check) as he rebuked the red-ſea, and it was dried up, Pſal. 105. and as he rebuked the winds, Mat. 8.26. the fever, Luk. 4.39. the devil, Mat. 7.18. he will ſay unto them, Abite … hine. Get you hence, and that's enough, for they are all his ſervants, Pſal. 119.91, He is the great Centurion (or rather Lord of Hoſts) that faith to this creature Go, and he goeth, and to another, Come, and he cometh, &c. if he do but ſay, Who is on my ſide, who? all creatures look out at their windows, as ready preſt to do his pleaſure: neither is there any ſo mean amongſt them, or ſo deſpicable that cannot, if ſet on by him, make the proudeſt on earth ſtoop, and ſay, This is the ſinge of God. But of this ſee more in the 1. Doſt. on verſ. 18. of this Chapter. Let all that look for Gods bleſſing, either upon their perſons or poſſeſſions, make their peace with God (the genealogie of corn, and wine is reſolved into him, Hoſ. 2.22.) and bring him all his tythes into the ſtore-houſe, &c. leſ hee blaſt their fair hopes, out off the meat from their mouthes, take his own and bee gone, take away his corn in the time thereof, and his wine in the ſeaſon thereof, &c. Hoſ. 2.9. The Jews in our Saviours time, ſuis malis edoſthi, were punctuail in paying their tythes, even to a potherb, Marth. 23. And at this day, though not in their own countrey, nor have a beviticall Prieſthood, yet thoſe of them that would bee reputed religious,Godw. Heb. Antiq p. 277. do diſtribute, in lieu of tythes, the tenth of their increaſe unto the poor: being perſwaded that God doth bleſſe their increaſe the more: For their uſuall proverb is, Dectma in dives fias, …ythe and be rich. Of the young Lord Harrington (the laſt of that name) it is reported by Mr. Stock, who preached his Funerall, that he conſtantly gave the tenth of his yearly revenue to pious and charitable uſes. And of reverend Mr. Will Whately Miniſter of Banbary, it is likewiſe recorded in his life, that he ſet apart and expended for many years before he died for good uſes, the tenth part of his yearly comings in, both out of his temporall and eccleſiaſticall means of maintenance: and that he never thrived in his outward eſtate, till he took that courſe. Beſides the ſweet comfort that the ſpirits of his wealth thus diſtilled, as it were, brought to his conſcience, both in life and at death: and the bleſſing of a good name left behind him, according to that which follows next in the text, And all nations, &c.

Verſe 12. And all nations ſhall call you Heſſed] viz. for the abundance of outward comforts and commodities, by the which the Nations meaſured mens happineſſe ſaying, Bleſſed is the people that is in ſuch a eaſe, Pſal. 144.15. Cyprus was for this cauſe anciently called Macaria, that is, the bleſſed countrey, as having a ſufficiency of all things within it ſelf: and England was called Regnum Dci, the kingdome of God, or the Fortunate Iſland, and Engliſhmen Deires, as thoſe that were ſet ſafe de ira Dei, from the wrath of God. In the time of Pope lement the ſixth (as Robert of Avesbury teſtifieth) when Lewis of Spain was choſen Prince of the Fortunate Iſlands, and for the conqueſt thereof was to raiſe an Army in France and Italy; the Engliſh Agent at Rome, together with his company departed and gat home, as conceiving that the Prince was bound for England, then the which they thought there was not a more fortunate Iſland in the world. Of the Iſland of Lycia, Sol nus ſaith,Lyciam Horatius claram dicit. that all the day long, the sky is never ſo cloudy, but that the Sun may be ſeen there. Semper in Sole ſiva eſt Rhodos, The Rhodes is ever in the Sunſhine, ſaith Aeneas Sylvius. And of Alexandria in Egypt, Ammianus Marcellizus obſerveth, that once in the day the Sun hath been ſeen to ſhine over it. I confeſſe the ſame cannot be ſaid of England: I remember alſo what I have read of a certain Frenchman, who returning home out of England, and being asked by a countreyman p. 675of his that was bound for England, what ſervice he would command him into this countrey? Nothing but this, ſaid the other; When you ſee the Sunne,Per duos enim menſes quibus ibi fui, Solem mihi videre non licuit. Garincieres de tabe Anglica. p 84. Ʋt finem at que initium lucis exiguo diſcrimine in ternoſcas. Noment que ex eo ſortitam. Polyh. c. 17. have me commended to him: for I have been there two moneths, and could never ſee him in all that ſpace. Belike he was here in the deep of winter. For at Summer Soliſtice Tacitus (in the life of Agricola) hath obſerved, that the Sun ſhineth continually in Britanny, and neither ſetteth nor riſeth there; but paſſeth ſo light by us by night, that you can ſearce ſay, we have any night at all: But if we ſpeak of the Sunſhine of Gods grace and favour, either for ſpirituals or temporals: as Delos is ſaid by Solinus, to have been the firſt countrey that had the Sun ſhining upon it, after the generall deluge, and therehence to have had its name: ſo was England one of the firſt Hands that both received Chriſt, and that ſhook off Antichriſt. And for temporall bleſſings, all nations call us bleſſed, and count us a delightſome land indeed, a land of deſires, ſuch as all men would deſire to dwell in, for the exceeding fruitfulneſſe and pleaſantneſſe of it: it being the Court of Queen Ceres, the granary of the Weſtern world, as forreigne Writers have termed it, the paradiſe of pleaſure, and garden of God, as our own Chronicler. The truth is, We may well ſay of England, as the Italians do of Venice, by way of proverb: He that hath not ſeen it, cannot beleeve what a dainty place it is: and he that hath not lived there ſome good ſpace, cannot underſtand the worth of it. Our Mr. Aſcham, Schoolmaſter to Q. Eizabeth, had lived there ſome time, and had ſoon enough of it: for though hee admired the place, he utterly diſliked the people for their looſe living. And the like (alaſſe) may be too truly affirmed of us. We live in Gods good land, but not by Gods good lawes: we eat the fat and drink the ſweet, but we ſanctifie not the Lord God in our hearts, we live not as becometh Chriſtians. Our hearts (like our Climate) hath much more light then heat; light of knowledge, then heat of zeal; our lukewarmneſſe is like to be our bane, our ſinnes our ſnuffes, that dimme our candleſtick, and threaten the removall of it. O ſi ſiat id in nobis (ſaith One) quod in Sole videtur, qui quibus affulſerit, ijs etiam calrem & colorem impertire ſolet! O that the Sun of righteouſneſſe would ſo ſhine upon us, as to warm us, and tranſforme us into the ſame image from glory to glory, as by his Spirit! O that he would ſet up his own kingdome here more and more amongſt us! then ſhould were be more happy then the Iſraelites were under the raigne of king Solomon, or the Spaniards under their Ferdinand the third, who reigned 35. years: in all which time there was neither famine nor peſtilence in the land.Lopez Gloſſ. in prolog par. 1

Verſ. 13. Your words have been ſtout againſt me] Or, reenforced, or ſtrongly confirmed. Superant me verba veſtra, ſo ſome have rendred it. By your hard and hatefull words you have been too hard for me, as it were. And it is, as if God ſhould ſay, I have given you my beſt advice o break off your ſinnes, and to bring me my tythes, that I might bleſſe you both with ſtore, and honour. But I have loſt my labour: I ſee well, my ſweet words are worſe then ſpilt upon you, who are ſo hardened in your errour and blaſphemy,Prov. 23.8. Verba quid incaſſum non proficientia perdo. Mal. 2.17.Prov 23:8Mal 2:17 that you are ſtill clamouring and caſting out odious words againſt me. Once before you had ſet your foul mouthes againſt me, and like ſo many wolves (that were wood) you held up your heads and howl'd out theſe ugly words, Every one that doth evil is good in the ſight of the Lord, and he delighteth in them, &c. (was it poſſible that the wit of malice could deviſe ſo high a ſlander?) And now you are at it again, creaking like doors that move upon ruſty hinges, nay clattering and bluſtering out ſuch helliſh and hideous blaſphemies, as at the hearing whereof, it is great wonder if the heavens ſweat not, earth gape not, ſea roar not, all creatures conſpire not to be avenged upon you: as the very ſtones in the wall of Aphek turned executioners of thoſe blaſphemous Aramites, when as being but ignorant Pagans, their tongues might ſeem no ſlander.

Your words have been ſtout againſt me] Yea ſtouter and ſtouter: your wickedneſſe frets like a canker, and encreaſeth ſtill to more ungodlineſſe, 2 Tim. 2.17. Evil men and deceivers grow worſe and worſe, 2 Tim. 3.13. as being given up by God, Rom. 1.28. acted and agitated by the devil, Epheſ. 2.2. ſerving diverſe luſts and pleaſures, Tit. 3.3. which to ſatisfie is an endleſſe piece of buſineſſe. Neither let any here ſay, they were but words that theſe are charged with, and words are but wind, &c. for words have their weight, and are marvellous provoking. Leviter volant, ſed non leviter violant. You ſhall find ſome, ſaith Eraſmus, that if death p. 676be threatned, can deſpiſe it: but to be belied they cannot brook, nor from revenge contain themſelves. As a murthering-weapon in my bones, ſaith David, mine enemies reproach me, Pſal. 42.10. Deſperate ſpeeches and blaſphemies that impoſe upon the Lord any thing unbeſeeming his Majeſty (a thing common among the Jews, even at this day) he can by no means away with. See how God ſtomacketh ſuch proud contumelious language, Pſal. 73.11. and 94.4, 5, 6, 7, &c. Zeph. 1.12. Ezech. 9.9. See how he puniſhed it in him that bored thorough his great Name, Lev. 24.11. Ludovike commonly called St. Lewis, cauſed the lips of blaſphemers to be ſeared with an hot iron. Philip the French King puniſhed this ſin with death, yea though it were committed in a Tavern. The very Turks have the Chriſtians blaſpheming of Chriſt in execration: and will puniſh their priſoners ſorely, when as, through impatience, or deſperateneſſe, they wound the ears of heaven: Yea the Jews in their ſpeculations of the cauſes of the ſtrange ſucceſſe of the affairs of the world,Specul. Europae aſſigne the reaſon of the Turks prevailing ſo againſt the Chriſtians, to be their blaſphemies: and among other ſcandals and lets of their converſion, are all thoſe ſtout words darted with helliſh mouthes againſt God in their hearing, ſo ordinarily and openly, by the Italians eſpecially, who blaſpheme oftner then ſwear, and murther oftner then revile or ſlander. Andrew Muſculus in his diſcourſe, intituled, The devil of blaſphemy, hath a memorable ſtory of a deſperate dice-player in Helvetia, Anno 1553. at a town three miles diſtant from Lucerna. Where, on a Lords-day, three wretched fellows were playing at dice, under the town-wall. One of them, named Ʋlricus Schraeterus, having loſt a great deal of money, ſwore that if he loſt the next caſt, he would fling his dagger at the ſace of God. He loſt it, and in a rage threw up his dagger with all his might toward heaven. The dagger vaniſhed in the air, and was ſeen no more: five drops of blood fell down upon the table where they were playing, which could never be waſhed out, (part of it is ſtill kept in that town for a monument) the blaſphemer (to ſay the beſt of him) was fetcht away preſently body and ſoul by the devil, with ſuch an horrible noiſe, as affrighted the whole town. The other two came to a miſerable end ſhortly after. The truth of this relation is further atteſted by Job Fincelius, and Philip Lonicerus, Theat. hiſtor. pag. 142.

yet ye ſay, What have we ſpoken ſo much againſt thee?] Chald, What have we multiplied to ſpeak before thee? As if they ſhould ſay, …t is not ſo much that we have ſpoken, that thou ſhouldeſt make ſuch a buſineſſe of it. Nothing more ordinary with graceleſſe men, then to elevate and extenuate: great ſins with them, are ſmall ſins, and ſmall ſins no ſins: when as every ſinne ſhould ſwell like a toad in their eyes, and the abundant hatred thereof in their hearts, ſhould make them ſay all that can be ſaid for the aggravation and deteſtation of it: ſith there is as much treaſon in coyning pence as bigger pieces; becauſe the ſupreme authority is as much violated in the one as in the other. But this ſin of theirs was no peccadillo, as appeareth by the following inſtance.

Verſe 14. Ye have ſaid, It is vain to ſerve God] Vulg. He is vain that ſerves God. Ye are idle, ye are idle ſaid Pharaoh to the Iſraelites when they would needs go ſacrifice, and to Moſes and Aaron, Ye let the people from their works. Any thing ſeems due work to a carnall mind ſaving Gods ſervice: that's labour loſt, time caſt away, they think. But this is their want of ſpirituall judgement; they ſee not the beauty of holineſſe, they taſte not how good the Lord is: they diſcern not things that are excellent, they meaſure all by preſent ſight ſenſe, and taſte, as do children, ſwine and other bruit creatures: And therefore they themſelves are vani & vaniſſimi, as an Expoſitor here ſpeaketh, vain, and moſt vain, and that for two reaſons, and in two reſpects. Firſt, for that they take themſelves to be ſervers of God. Secondly, they ſtick in the bark, ſerve him with the out-ſide onelyonly, honour him with their lips, and not with their hearts, to bring him vein oblations, empty performances, ſerve him wih ſhews and formalities which he delights not in, nay he rejects them with infinite ſcorn, as he did the Phariſees devotions, Luk. 16.15. becauſe they were but skin-deep, and not heart-ſprung; therefore they were not a button the better for them. God loves and looks for truth in the inward parts, Pſal. 51.6. he looks that men ſhould do his will from the heart, Epheſ. 6.6. and ſerve him in their ſpirits, Rom. 1.9. In doing whereof there is great reward, Pſal. 19.11. p. 677praemium ante praemium, that Euge of a good conſcience: this the ſtranger medleth not with, conceives not of, the wealth of Gods pilgrims ſtanding more in Jewels, and gold, things light o… carriage, and well portable, then in houſe and land. His ſervants have that here that doth abundantly pay them for their pains afore-hand: righteouſneſſe being it own reward; and they knowing within themſelves, that they have in heaven a better and an enduring ſubſtance. Heb. 10.Heb 10But hereaſter oh the rich recompence that God ſhall make them! oh the heaped up happineſſe of ſuch at the laſt! when theſe vain talkers in the text, and all that are of their mind, ſhall roar out Nos inſenſati, We fooles counted their lives madneſſe: But now &c. See more of this in the following Note on ver. 16. doctr. 5.

what profit is it that we have kept his ordinance] The Chaldee hath it, Quod mammon adeptiſumus? what mammon or wealth have we gained? Mammoniſts are all for gain, their very godlineſſe is gain, ſtill they have an Eagles-eye to the prey, when they ſeem to ſly higheſt toward heaven: If they may not get by God, they ſoon grow weary of his work. What ſhewes ſoever they make of better, ſure it is their belly is their God, they mind earthly tings. Theſe will follow the chaſe, as Jonathan, till they meet with the hony-combe; or as a curr followes his maſter till he meet with a …, Theſe come to Chriſt (as that young Phariſee did) haſtily, but the …; becauſe they conſider not. that with the Lord are durable rich's Prv. 8.18. and that godlineſſe as it hath many croſſe, ſo it hath many con…ts against …;Virtus lecy… habet in malis like as no countly hath more venomous creatures then Egypt, … Antidotes. This there Senſualiſts, having not the ſpirit, underſtand not … hence their complaint of a diſappointment; caſting a ſtirr upon Gods … as thoſe ſpies did upon the promiſed land,Num. 14.Num 14 and ready to run back into Egypt toth air fleſh-…ots, garli…k, and onions there. Lo, this is the guiſe of …, wath whom th…' the beſt religion that brings greateſt advantage … thi… life. if the Ark bring a bl…ling with it, as it did to Ohed-Edom, it … upon as worthy of entertainment; but if a plague of poverty …, theſe Philiſtines will be glad to …id their hands of it. The gariſhneſſe of ho …, wealth, and pleaſures do ſo …azle their eyes, that they think it the only happineſſe to have and to hold. Such fooles they are, and ſuch great beaſts, if David may judge Pſal. 73.22. to fly a fooles-pitch, and to goc hawking after that that cannot be had, as Solomon faith Pro. 23.5. Or if had, yet cannot be held, as being of ſwiſreſt wing, and … ſoon gone, as a poſt that paſſeth by. Godlineſſe hath the preomiſe of …th lives: and we read of ſome godly men in ſcripture, that were richer then any other. But God will have it ſometims to be otherwiſe that godimeſſe might be ad…d for it ſelf: and to ſhew that his people ſerve him not for … Iob 1.9. But that none ſerves God for nought, no not ſo much as … a d… or …. See before ch. p. 1.10.

that … have kept his ordinances] which if they had done indeed, they would never have th… …gged, much leſs blaſphemed: they would have accuſed themſelves, … livine providence; they would have ſaid with holy Ezra, All this is come upon us for our …vill deeds, and for …: and thou, our God, haſt puniſhed us leſs then our iniquities deſerve. A…teſt thou not be juſtly angry with us till thou hadſt conſumed us, ſo that there ſhould the no remnant nor eſeaping? Ezr. 9.1…, 14. Thus the good wheat falls low at the feet of the fan…er, when th… chaff … and flyes at his face. Thus the ſheep, when ſhorn, H…at and lookes downward: whereas the hang rbit wolf lookes up and howlesagainſt heaven. Hypocrites uſe to wrangle with God and expoſtulate the unkindneſs of his non-acceptance of their ſervices as Eſay 58.3. Wherefore have we faſted, ſay they, and thou ſeeſt not? wherefore have we aſlicted our ſoule, and thou takeſt no knowledge? God was, in their opinion, far too ſhort and much behind with them; and therefore much to blame, and they muſt give him the telling of it; They do ſo: and they have their anſwer. So they ſhall have here in the following verſes, and the next chapter, which ought not to be divided from this, as ſome conceive. They upbraid the Lord as with their obſervances, ſo with their humiliations.

and that we have walked mournfully] Or, in black, the habit of mourners: p. 678whence that of the Heathen Oratour, Athenienſes non niſi atrati &c. The Athenians are never ſo good as when they are all in black; that is, under ſome heavy affliction. And a great Sateſman of this kingdome had this verſe written upon his ſtudy door.

Anglica gens eſt optima flens & peſſima ridens.

Great Brittain all in black, is in its beſt condition. But what is it to wear ſackcloth,1 K…ng. 21.27. and walk ſoftly, with Ahab, when he had ſold himſelf to do wickedly? what is an humbling day without an humbled heart? not only an irreligious incongruity, but an high provocation; like Zimri's act, when all the congregation were weeping before the dore of the Tabernacle. Surely God may ſay to ſuch pretenders, as Iſaac did to his father, Behold the fire and the wood, but wher's the lamb for a ſacrifice? or as Jacob did to his ſons that brought him the bloody coat, Loe her's the coat, but wher's my child? your garments are black, but your hearts and lives are much blacker. Go, cleanſe your hands ye ſinners, and puriſie your hearts, you double-minded. Be afflicted, in good earneſt, and mourn to ſome purpoſe, and weep, ſoak and ſouce your ſelves in teares of true repentance: let your ſorrow for ſin be deep and downright: turn your laughter to mourning, and your joy to heavineſſe. Jam. 4.8, 9. And then come, let us reaſon together, ſaith the Lord. All theſe unkind conteſtations ſhall ceaſe, and all loving correſpondencies ſhall paſſe betwixt us. God had ſaid as much as all this before to them verſe 7, 10, 11. Sed ſurdo fabulam, their adamant was too hard to be mollified. Their bulruſhes, though bowed down for a day, while ſome ſtorm of trouble was upon them, was now ſo pierkt up, as if it would threaten heaven. witneſſe their continued contumacy, their robuſtious language in the next verſe alſo, ſtouting it out ſtill with God.

Verſe 15. And now we call the proud happy] Such as, boyling and ſwelling with ſpite and ſpleen againſt God and his people, deal arrogantly and inſolently, doing wickedly with both hands earneſtly Exod. 18.11. and 21.11. and working their own ends confidently and daringly: theſe we call and count happy, becauſe wealthy and well underlaid, as they ſay, becauſe they live in the height of the worlds blandiſhments. But the whole book of Eccleſiaſtes is a clear and full confutation of this fond conceit, had they but ever read or regarded it. How can the proud perſon be happy that hath God for his profeſt enemy? what was all Hamans honour to him, when the king frown'd upon him? what was Ahah the better for his ivory palace, his gold, and his jewels in every place, when the heaven was braſſe above, the earth iron beneath? Surely God abhorreth pride as an abomination of deſolation:Pſal. 31.23.Ps 31:23 and though he preſerveth the faithfull, yet ſooner or later he plensifully rewardeth the proud doer. Like metall in the fire when they ſhine brighteſt, they are neareſt to melting: and like a bulging wall, they will ſhortly fall. Swelling is a dangerous ſymptom in the body, ſo is pride in the ſoule. Telluntur in altum, ut lapſu graviore ruant. Neither are they therefore to be reputed ever awhit the more happy, becauſe they come not in trouble like other men, but proſper in their wickedneſſe. For God is never more angry with ſuch, then when he ſeemes beſt pleaſed. Pharaeh had fair weather made him, till he was in the middeſt of the Sea: fatting cattle are but fitting for the ſhambles. Never was Jeruſalems condition ſo deſperate, as when God ſaid unto her, My fury ſhall depart from thee, I will be quiet and no more angry Ezek. 16.42. Nor Ephraims, as when he ſaid, I will not puniſh your daughters when they commit whoredom. And, Ephraim is joyned to idols, let him alone Hoſ. 4.14, 17. ſc. till I come and ſetch my full blow at him. Clem. Alexandrinus cites Plato expreſſing himſelf thus: Although a righteous man be tormented, although his eyes be digged out, yet he remains a bleſſed man: and the contrary.

they that work wickedneſſe are ſet up] Heb. they are built up] ſc. in poſterity, and proſperity of all ſorts. The Pſalmiſt expreſſeth it thus: They are full of children, and leave the reſt of their ſubſtance to their babes. Pſal. 17.Ps 17Thus God built the midwives houſet, that is, he gave them children, for their mercy to thoſe new-born-babes Exod. 2.21. Thus he builded David an houſe 2 Sam. 7. And thus thoſe that return to the p. 679Almighty have a gracious promiſe that they ſhall be built up Iob 22.23. That theſe ſtout and ſtift Stigmaticks were built up and proſpered, though (after ſo ſweet an invitation) they turned not to him that ſmot them, we need not wonder, ſith it is their portion, as David ſheweth, all they are like to have, or muſt everlook for. Beſides, Is not God the true proprietary of all? Is not the earth the Lord; purſe, with the ſulneſſe thereof,Mat. 20.13.Matt 20:13 and may he not do with his own as he pleaſeth? Add hereunto that what wicked men have, they have it with a curſe, and for miſchief: their table is a ſnare to them; they are like to pay dear for their ſweet morſels, as Haman did for his wine at Eſthers banquet. Bernard calles the wicked mans proſperity miſericordiam omni indignatione crudeliorem, In Pſal 91.Ps 91a merey more cruel, then any adverſity. Auſtin affirmeth, Nullum mare tam profundum, quam eſt Dei cogitatio ut mali floreant &c. No ſea is ſo deep as the divine diſpenſation that good men ſhould ſuffer, bad men proſper. They are built up with bleſſings, as they ſay the Phenix builds her neſt with hot ſpices, wherein ſhe is afterwards burned. They build as thoſe at Babel, and feather their neſts, as if their lives were rivetted upon eternity: but as their foundation is laid upon fire-work, ſo brimſtone is ſcattered upon their habitations Iob 18.15. If the fire of Gods wrath but touch it, all will be quickly conſumed. Diocleſian that bloody perſecutour deſpairing of ever rooting out the Chriſtian religion as he had endeavoured to do, gave over his empire in a diſcontent, and decreed to lead the reſt of his life quietly. But he could not eſcape ſo: For, after that,Fuſeb. de vita Conſtant. lib. 5. his houſe was wholy conſumed with lightening, and a flame of fire that fell from heaven, he hiding himſelf for fear of the lightening, died within a little after. Their inward thought is (ſaith the Pſalmiſt of ſuch wicked Atheiſts) that their houſes, (honours, riches, nephews) ſhall continue for ever: and their dwelling place to all generations; they call their houſes after their own names; as Cain called his new-built city Enoch after the name of his ſon, that he might leave him Lord Enoch of Enoch. Nevertheleſſe man being in honour abideth not: he is like the beaſts that periſh Pſal. 49.11, 12. The uſe to be made hereof ſee ver. 16. Be not thou afraid when (a wicked) one is made rich, when the glory of his houſe is increaſed &c.

yea they that tempt God are even delivered] Still theſe Miſcreants are grunting out their grudges aginſt God. What this ſin here inſtanced, viz. of tempting God is, hath been ſhewed before in the note on ver. 10. of this chapter: Here it is to be taken for an audacious daring of God to take vengeance, as Num. 15. Theſe very worſt fort of ſinners are ſometimes not only ſpared, but proſpered Ier. 12.1. &c. Their Epha is not yet full, their iniquity not found to be hatefull enough yet. But the wicked is kept (by the patience of God) unto the day of deſtruction: and ſhall be brought forth to the day of wrath, as condemned Malefactours are to execution, ſome by poſterns and by-gates, others thorough the market place: ſo here. He that hath ſtollen a good ho…ſe, ride gallantly mounted for preſent, till ſhortly after, followed cloſe by Hu… and cry he is ſoon apprehended, ſentenced, and brought to condign puniſhment. And this is the very ſtate of preſumptuous ſinners, and will be. I know well, that becauſe ſentence is not preſently executed, therefore the hearts of the ſons of men are ſet in them to doe wickedly. Felix ſcelus virtus vocatur, as we ſee here, The proud are called happy, Eccleſ. 8. Cicero.Eccl 8becauſe, for preſent, in proſperity. See the like Ier. 44.11. Gen. 30.18. Dionyſius, after the ſpoile of an Idol-temple, finding the winds favourable in his navigation, Lo, ſaid he, how the Gods approve of Sacriledge. But the weakneſſe of this argument ſee ſet forth by Solomon Eccleſ. 9.1, 2, 3. with the Notes there. God gives outward things to the wicked, no otherwiſe then as if a man ſhould caſt a purſe full of gold into a jakes. He gives them riches to furniſh their inditement out of them: as Joſeph put his cup into their fack to pick a quarrel with them, and lay theft to their charge. The ſunſhine of proſperity ripens their ſin apace, and ſo fits them for deſtruction. Let God therefore be juſtified, and every mouth ſtopped.

Verſe 16. Then they that feared the Lord &c.] Then: Gen 6.12. Hoſ. 4.1.Gen 6:12Hos 4:1when all fleſh had corrupted their wayes: and the whole world turned Atheiſts. Then when there was no truth, nor mercy, nor knowledge of God in the land (none, to ſpeak of) but that it was even darkened with profaneneſſe, as Egypt was with thoſe very grievous p. 680locuſts that covered the eye thereof, Exod. 10.14, 15. Then when the faithfull city was become an harlot: Eſay 1.21, 22.Isa 1:21Isa 1:22her ſilver turned into droſſe, her wine mixt with water: her people not dilute onelyonly, but diſſolute: her ſelf exaurea facta eſt argentea, ex argented ferred, ex ſerred, terrea (as One once ſaid of Rome) of gold become …, of … iron, of iron earth, or rather muck.

… the Lord] Thoſe few names that had not deſiled their garments in ſo … a ſeaſon:Rev. 2.4. 1 Jch. 5.18.Rev 2:4Rev 2:1 but had kept themſelves unſpotted of the world, undefiled in the way; ſo as that that wicked One had not touched them, had not thruſt his deadly ſting into them, had not transformed them into ſins image. Theſe ſtood up to ſtickle for God, to ſtop the mouth of blaſphemy, and to ſtabliſh one another in perſwaſion of Gods holy truth, and conſtant care of his dear children.

ſpake often one to another] Montanus renders it, Tune vaſtati ſunt timentes Deminum; ſc. ab impijs & Atheis impune cos invadentibus; That is, Then were thoſe that ſeared the Lord Waſted and deſtroyed, viz. by thoſe wicked Atheiſts, who fell from fierce words, to bloody blows: ſo the word is uſed, 2 Chron. 22.10. Pſal. 2.5. But this is far ſet, and nothing ſo agreeable to the mind of the Holy Ghoſt here, as our Engliſh after other approved Tranſlations. It is the ſame word that is uſed verſe 13. Thoſe ſpoke not ſo much againſt God, as theſe did for him, and about him to each other,Heb. 12.13.Heb 12:13 for mutuall confirmation, that that which was halting haply might not be turned out of the way, but healed rather. Great is the benefit of Chrillian conference, for ſtrengthening the weak knees, and comforting the feeble minded.Job 6.25.Job 6:25 How Forcible are right words? One ſeaſenable truth falling upon a prepared heart, hath oft a ſtrong and ſweet operation: as ſome ſpeeches of Staupicius had upon Luther: Liſe of L…k. by Mr Clack pag 85.Of whom it is alſo ſtorted, that he was much cheared up by conference with an old Prieſt diſcourſing about … by faith, and explaining the Articles of the Creed to him. Latimer likewiſe was much furthered by hearing Bilneys confeſſion, and having frequent conference with him, at Heretikes-Lill, as the place where they moſt uſed to walk in the fields at Cambridge,Acts & Mon. fol. 1574. was called long after. Surely, as a little boat may land a man into a large Continent: ſo may a ſew good words ſuggeſt matter ſ…ient for a whole lives meditation. This … well knows, and therefore as he did what he could to keep God and Daniel aſunder, Dan. 6.7. So he doth ſtill to keep the ſaints one from another, that they may not build up themſelves in their moſt Loly faith pray in the holy Choſt, pull one another out of the fire, &c. How were the Ap…ies perſecuted for their Chriſtian meetings, the primitive Chriſtians baniſhed and confined to Hes and Mines,Jude 2…, 23. where they could not have acceſſe one to another, as Cyprias complains: the poor faints here in times of Popery,… meeting as they could for mutuall edification; and therefore accuſed of ſedition: for prevention whereof it was ordained, that if … ſhould flock ſecretly together above the number of ſix, they ſhould be attached of treaſon:… ſo the Proteſtants at Milcenburg in Cermany were forbidden upon pain of death to ſpeak together of Scripture-matters And at Nola the Jeſuites ſtraitly charged the people not to talk of God,… either in good ſort or in bad. See more of this in my Treatiſe on theſe words, called The kighteous mans Recomponſe. Chap. 4. Docl. 3. annexed to this Commentary.

and the Lord hearkened and heard] He not onelyonly heard, but hearkened, or liſiened; Giſt us hit eſt diligenter auſcultantis, Eſay 32.3. It imports, not onelyonly attention of body, but intention of minde, (as when a man liſteneth as for life, and makes hard ſhift to hear all) and retention of memory. For which purpoſe alſo a booke of remembrance is here ſaid to be written before him, or by his appointment. Liber monnmemi, A book of Acts and Monuments, in alluſion to the cuſtome of Kings. See Eſth. 2.23. Tamerlan (that warlike Scythian) had alwayes by him a catalogue of the names and good deſerts of his ſervants,Turk, hiſt. ſol. 227. which he daily peruſed, and whom he duely rewarded: not needing by them, or any others in their behalf, to be put in remembrance. Much leſſe doth the Lord, who bottles up the tears of his people, files up their prayers, puts all their holy ſpeeches and practiſes on record, that he may make all honourable mention of them at the laſt day, in that great Amphitheatre, that generall Aſſembly: not once remembring any of their miſdeeds, Mat. 25.35. Heb. 8.12. See more of this in the Righteous mans Recompenſe, Chap. 5. & 6.

p. 681and that thought upon his Name] That had God before their eyes, Pſal. 10.8. that minded his glory, 1 Cor. 10.31. that thought upon his commandements to do them; Pſal. 103.18. that can truly ſay with the Pſalmiſt, How precious are thy thoughts unto me, O God? how great is the ſumme of them, Pſal. 139.17. See more of this verſe in my Righteous mans Recompenſe, Chap. 7. Doct. 16.

Verſe 17. And they ſhall be mine] by peculiar right: Et ſuum cuique pulchrum: we all affect and admire our own things moſt: God chuſeth them for his love: and loves them for his choice. I will be a Father unto them: and they ſhall be my ſonnes and daughters, ſaith the Lord Almighty, 2 Cor. 6.18. which is all one with that here, They ſhall be mine ſaith the Lord of Hoſts. Concerning all which ſee my Righteous mans Recompenſe, Part 2. Chap. 1. and 3.

In the day when I make up my jewels] viz. from the worlds malignities, and miſuſages. They ſhall not plunder him of his Jewels, rob him of his chief treaſure. None ſhall take, or pluck them out of Chriſts hands, Job. 10.29. they that attempt it, ſhall find it a work not ſeiſable. When one deſired to ſee Great Alexanders treaſure, he bade one of his ſervants ſhew him not his gold and ſilver, but his friends.Liban. prog…. Chria. 1. Henceforth I call you not ſervants — but I have called you friends, Joh. 15.15. And a friend is as a mans own ſoul, Deut. 13.6. The Church is the dearly beloved of Gods ſoul, Jer. 12.7. yea his dearly beloved ſoul, as the Septuagint, and Vulgar render it, &c. See my Righteous mans Recompenſe, Part 2. Chap. 2.

and I will ſpare them] Or, indulge them, as David did Mephiboſheth, 2 Sam. 21.7. Vide ubi ſupra, Chap. 4. & 5.

Verſe 18. Then ſhall ye return and diſcern] See The Righteous mens Recompenſe, ad calcem.