Commentary on Malachi 2, Chapter 1 · Exposition on verse 2
VERSE II.
I have loved you, ſaith the Lord, yet yee ſay, Wherein haſt thou loved us? Was not Eſau Jacobs brother, ſaith the Lord? yet I loved Jacob.
I Have loved you ſaith the Lord,] The ſecond part of the Chapter is the matter and Propheſies conſiſting in two parts: on Gods expoſtulation with the people and Prieſt for their ſinnes, and his judgments againſt them for thoſe ſinnes. The firſt is hence to the 9. verſe. Their ſinnes are two: ingratitude, contempt of him, and corruption of his worſhip. The 1. to the 6. verſe. Their ingratitude is expreſſed, that they did not acknowledge nor account of his love, nor yet of his benefits, the fruit of his love, which hee had from time to time beſtowed upon them, that they might by the greatneſſe of the one, or by the weight of the other, be drawne to performe the duties of Piety unto him their God and King, who had deſerved ſo well at their hands and of them. Firſt for his love.
I have loved you,] A ſpeech ſpoken with affection, ſpecially by valuing his love, and diſdaining to have it ſo neglected of thoſe upon whom he had beſtowed it. Some thinke it is a ſpeech imperfect, broken off, and interrupted with griefe, when he would have added more. I have loved you; griefe not ſuffering him to ſpeake more. The ſupply may be, I have loved you alwayes, but you acknowledge it not, neither anſwered me with love againe, but for this repayed me with ſinnes.
Love given to God, ſignifies not a paſſion nor affection, for there is no ſuch thing in God. Ira Dei non perturbatio animi ejus, ſed judicium quo irrogatur poena peccato. Auguſt. of the anger of God. De civitate Dei, lib. 15. cap. 25. So of this, it is no paſſion, but his free election to beſtow, yea, an actuall giving to them the adoption of ſonnes and eternall life. For God is ſaid to be angry, when he doth that which commonly men doe when they are angry; and to love, when he doth that which men doe when they love. Now this cannot be underſtood of his generall love, of which all are partakers, men and Angels, bleſſing, preſerving, ſuſtaining them: for then were it no great matter that he affirmes here to his. But of a ſpeciall love, that is, his chooſing of them to be ſonnes, and to beſtow on them eternall life. I have loved you, that is, I have choſen you to be my people, and I will be your God; to be my children, and I will be your Father, and to give you the inheritance of ſonnes, than which what can be greater? Hierome thinkes he denies now to love them, becauſe he uſeth the preter-tenſe. But it is no rule, when as the pretertenſe doth often include the preſent, Rom. 1.24. Pſal. 1.1.
The firſt ſinne reproved is unthankfulneſſe, the reproofe being covertly inſinuated, rather than openly ſet downe, under the recording and recalling of Gods love and the fruits of it, whereof they had beene partakers. Hierome obſerveth here, leſt the puniſhment ſhould ſeeme unjuſt, and God ſhould without cauſe afflict them, and lay the burden upon them, he addeth the reproofe of their ſinnes. Hence we may obſerve.
The puniſhing and afflictions comming to men, Doctr. 1 are cauſed by their ſinnes. Hoſea 14.1. Thou haſt fallen by thine iniquity.
Now to the ſinne here reproved in particular, Doctr. 2 which is unthankfulneſſe. Ingratitude and unthankfulneſſe unto God for his love, and the fruits of it, the bleſſings men receive, either ſpirituall or temporall, is a very great ſinne. So the Lord ſhews it here by his Prophet, when he puts it in the foremoſt of all other ſinnes in this people, and as the principall which makes him threaten this burden unto them. So Iſaiah 1.2. ſets it before all other ſinnes. It is by the Apoſtle put among the ſinnes of the laſt dayes, when iniquity ſhall get the upper hand, and muſt abound, 2 Tim. 3.2. This ſinne is committed five waies, or there are five kinds or degrees of unthankfull men. Firſt, when men doe not acknowledge God as the Authour and giver of their benefits and bleſſings, but finde out others, as Hoſea 2.8, 9. Shee knew not that the Lord gave her Corne. Secondly, when men doe forget him and his benefits, againſt which David laboured. Pſal. 103.2. Bleſſe the Lord, oh my ſoule, forget not all his benefits. And confeſſed among ſinnes, Pſal. 106.7. our Fathers remembred not the multitude of thy mercies. Thirdly, when they doe not give him praiſe in word and affection, doe not utter it before men. Such were the nine Lepers. Fourthly, when not onelyonly theſe, but recompenſe him evill for good, as that, Iſaiah 1.2. I have brought up children, and they have rebelled againſt me. Deut. 32.5, 6. Fiftly, not faulty in any of theſe, but doe not walke worthy of ſuch mercies, when he doth not render according to the benefit done unto him, as it was ſaid of Hezekiah, 2 Chro. 32.25.
Becauſe the contrary is a duty ſo often commanded, Reaſ. 1 and ſo earneſtly call'd for in Scripture, even in every thing. 1 Theſſ. 5.18. In all things give thankes, for this is the will of God in Chriſt Jeſus towards you: Then the other muſt needs be a ſinne.
Becauſe the Saints of God have much laboured againſt it in themſelves and others, Reaſ. 2 which they doe not, but that which is evill and ſinne.
Becauſe the contrary is the honouring of God, Reaſ. 3 the crowning of him, and the araying of him with honour and glory. Pſal. 50.23. Who ſo offereth praiſe, glorifieth me. Then this is a great diſhonour, and then 'tis evill. That which is againſt the Crown and dignity, ſpecially immediately of a Prince, is heinous and grievous.
This being ſuch a ſinne, thus committed, Ʋſe 1 argues our age guilty before the Almighty; ſome one way, ſome after another; yea, who can ſay, I am free? Many, and the moſt receive and devoure daily the bleſſings of God, and know not, or acknowledge not that he gave them, but thinke they come naturally or by friends, or by their owne labour, and ſo as Habacuck 1.16. Therefore they ſacrifice unto their net, and burne incenſe unto their yarne, becauſe by them their portion is fat, and their meate plenteous; and ſo commit Idolatry with their friends, with the earth and heavens, with their labours and hands. But ſay they be ſo farre inſtructed that they confeſſe him the giver, yet how ſome have forgotten him and his benefits. A ſecond brings the oblivion of the firſt, a third of that, &c. As one naile drives out another, but an affliction makes all to be forgotten: as with men, one injury they doe us, makes us forget they ever did us good. But ſay benefits be remembred, and oftentimes ſpoken of, yet not ſo much as the afflictions and troubles: or if at one time many words to expreſſe the paſſion in ſuffering, few in receiving; or if of them, yet as Courtiers bragge of the Kings favour, as Haman, Eſter 5.11, 12. more to magnifie himſelfe than the Kings liberality: for a long ſtory they will tell you of their wealth, and honour, and children, and ſuch like; but a few words, and that very unſavourily will they drop out of praiſe to God. They make not their Song or Pſalmes of thankeſgiving as the faithfull have done. But if any can plead not guilty here, and be culpable in none of theſe, yet his unthankfulneſſe appeares that he ſtill remaines in his ſinne, and rebells againſt the Lord; not onelyonly offending him, but by thoſe things he hath received from him: more than any married and modeſt woman will doe to her huſband, by the Rings, Chaines, Bracelets, Apparrell, and ornaments he gave her to adorne her, ſo ſhe might be acceptable to him; not that ſhee ſhould give to an adulterer, to entice him to folly. And yet what elſe doe many, but by their riches and honours, their health and beautie, by their ſtrength and valour, and ſuch like, diſhonour him? By their riches they waxe proud againſt God, by their honours and high places they oppreſſe others without feare: health makes them ſtudy the adorning and trimming of the body, by their beautie they entice others, by their valour they contemne others, and like mighty Nimrods they tyrannize in peace and warre: ſo that God for all his coſt hath not Grapes, but ſower Grapes, as Iſaiah 5. But ſay that herein they are not to be charged, yet are they ungratefull, becauſe they have not walked worthy of ſuch benefits, becauſe they have not rendered according to their reward, and every benefit hath not beene anſwered with obedience, and more care to pleaſe God.
To teach every man to labour to ſee and know himſelfe guilty of this ſinne, Ʋſe 2 to humble himſelfe for it, and repent of it, as of one of the greateſt ſinnes he hath, and the greater, as in the degrees he finds himſelfe guilty of it. Now becauſe there neither is, nor can be true repentance where there is perſeverance in it, nor unleſſe it be forſaken, and the former good acted; for he is ungratefull, that is not thankfull; as he is wicked, that is not juſt; the contrary evill is ever where the good is not, where and when it ought to be. Therefore muſt every one labour for the good, and ſtrive to be thankefull, to acknowledge, to remember, to praiſe, to abſtaine from evill, to reward with all good offices for ſuch great kindneſſe: Hee muſt ſtirre up the beſt inſtrument that he hath to praiſe the Lord, whoſe nature (as one ſaith) is ſuch,In conferendis beneficiis eſt liberaliſſima, ita in gratiarum actionibus repoſcendis eſt avariſſima. that in conferring of benefits hee is moſt liberall, and moſt covetous in requiring acknowledgment. This is moſt acceptable to him, like the ſcent of all ſacrifices, Levit. 3.16, 17. Let it repent us that we have deprived him of ſo much as is due to him, and now ſtrive to it, ſinging the ſongs of thankeſgiving with cheerefull hearts when hee calls us to it, not loving him otherwiſe than hee hath done us, both in word and deed: ceaſing to grieve him, ſeeking to pleaſe him, and to recompence as he hath rewarded us. Et ſi gravia praeterierunt, tamen gravium memoria ne praetereat; non ut doleamus, ſed ut gratias agamus. Chryſoſt. Hom. 12. ad popul. Ant. But Hom. 25. Vera gratiarum relatio haec eſt, cum haec agamus unde Deus glorificari debet, cum ea fugiamus à quibus jam fuimus liberati. Nam, cum Rege contumeliis affecto, cum poenas luere deberemus, honorati fuiſſemus, & mox iterum affeciſſemus contumelia, tanquam ingratitudinis extremae rei, maximam merito poenam, & priore multo graviorem dare deberemus. Whereas on the contrary, to be truely thankefull, is a great treaſure, it is the way to more riches, becauſe a man doth anew draw at the Well of Gods bounty; for to him that hath ſhall be given; if hee uſe it for his Maiſters glory: and the evill avoided which elſe would come upon them.
I have loved thee,] This is underſtood not of his generall love, but his ſpeciall, and that after a ſpeciall manner: not ſuch as he loves whole mankind by, but ſuch as he loves his Church by. The love of a whole Family, of his Spouſe and children is different, one more excellent than other, and ſo both more ſpeciall and more excellent.
God, hee loves his Church with a more ſpeciall and excellent love, than he loves either all creatures, or all mankind. So here, Doctr. Amos 3.2. Exod. 19.5. Now therefore if yee will heare my voice indeed, and keepe my Covenant, then yee ſhall be my chiefe treaſures above all people, though all the earth be mine: where the learned take the word to ſignifie, a people of a precious treaſure. The Septuag. read foreign, a peculiar people. Tit. 2.14. Now foreign, est theſaurus prae aliis electus, and ſo it is more excellent, and more deare and precious in Gods ſight: theſe were for themſelves, and the Type of others. Hence is that, 1 Pet. 2.9. Ye are a choſen generation, a peculiar people. Things elected are more ſpecially loved; hence are thoſe compariſons to ſet forth this love, that he is the Head of his Members, the Father of his Children, the Huſband of his Wife. The Members are better affected than excrements, the Children than ſervants, the Wife without compariſon, as himſelfe is one fleſh.
Becauſe love, Reaſ. 1 precious and excellent love is diſcerned by the things which proceed from love, that are given and beſtowed upon the beloved: for he loves, who beſtowes meate and drinke and apparell; but he more, that provides land, inheritance,Non tam à veris rebus ſomnia ſuperantur, quàm haec terrena ab aeternis illis abſunt. Chryſoſt. da. virg. and layes up treaſure, and gives knowledge and education. The ſervant is provided for, the Child much more: ſo the things God gives being more excellent, ſpirituall, Salvation, things belonging to it; but to others earthly things onelyonly, 1 Cor. 9.11. There is a three-fold ſtate of man, as Divines ſpeake of him: Eſſe, bene eſſe, optimum eſſe. Firſt, naturae, ſecondly, gratiae, thirdly, gloriae. The firſt of generall love, the two laſt of ſpeciall love, which being thoſe God gives his, and his onelyonly; then is it with a more ſpeciall love he loves them.
Becauſe it is more conſtant and perpetuall: Reaſ. 2 for the generall love of mankind is terminated not with the Sunne and Moone onelyonly, but with their breaths; they part with their lives and his love together, but theirs is for ever, and then ſpecially is manifeſted when life is ended. That in life was but a pledge and earneſt of the other, a penny to one hundred pound, or an Angell to a thouſand pound, a bargaine of it.
Becauſe in generall love onelyonly, ſua dat, Reaſ. 3 his bleſſings and outward benefits: but in ſpeciall, ſe dat, he gives himſelfe. Hoſea 2.19. Now as that of Samuel is true, 1 Sam. 15.22. Obedience is better than ſacrifice, becauſe in obedience a man gives himſelfe to God, but in ſacrifice he gives but of his, as Cain of the fruit of the ground. Abel of the firſt of his ſheepe, and of the fatteſt of them; ſo in this.
This ſhould provoke every one to labour for this love, Ʋſe 1 being ſo ſpeciall and ſo excellent: rare things are deare, and deſired; the more rare, the more deare, and more deſired; but when they are rare and excellent, very precious then moſt of all; ſuch is this love. But how may we get this? Labour to be his, and his children, and Church, ſo we all are. But he is not a Jew that is one outward. But how may we know that we are his, and have love? How doe commonly men know they have the generall love, and whence is their generall bragge of it? If they have the fruits of his love, peace, proſperity, riches, &c. So in this, if they have ſpirituall graces, as true ſaving knowledge, faith, ſanctification, love, meekneſſe, zeale, which are the fruits of his ſpeciall love, Eccleſ. 9.1. No man knows either love or hatred by all that is before us. They are things within us which muſt manifeſt that to us; for theſe then muſt we labour that we may know we have it.
This muſt teach every one to be more thankfull for this than he or others would be for the generall: Ʋſe 2 the thankfulneſſe is to anſwer his love with obedience, to heare and obey, Exod. 19.5. Now therefore if ye will heare my voice indeed, and keepe my Covenant, then ye ſhall be my chiefe treaſures above all people though all the earth be mine. The fruits of the generall love of God will require this, and the more fruits, the more obedience: He that hath received ſomething, though with the leaſt, owes the moſt he can doe; how much more he that hath more houour, credit, riches, &c. Ought to performe more obedience, be more zealous, religious, holy; as Auguſt. Surgunt indocti & coelum rapiunt, &c. If for theſe common bleſſings and love, how much more for the fruits of ſpeciall love and it? If to whom much, of them much in the former; how much more in this? and of ſuch as have his ſpeciall love, he looks for obedience and honour, wherein is their thankfulneſſe. The Courtier that is advanced above others, ought to be more reſpective of the Prince and his will, and with more care and cheerefulneſſe performe all obedience, and the duty of his place than others. He that hath his life, liberty, and living given unto him when all was loſt, if he ſhall not, if he ſhould not reſpect him, every tongue would be ready to condemne him: But if he ſhould be made heire to the Crowne, if his iſſue faile, or hee have no child, then more. So in this; and this not being, nothing wil more prove that they are not that they would ſeeme to be, and that they have not that they braggeon.
This is matter of comfort to as many as are indeed his, Ʋſe 3 beloved of him, they may be ſure they ſhall lack nothing that is needfull and good for them: for if he love them thus ſpecially as his owne, God is faithfull to provide for his owne; for, as Rom. 8.32. who ſpared not his owne ſonne, but gave him for us all to death, how ſhall he not with him give us all things alſo? how much more readily will he give us other things, when he hath given us himſelfe, and hath married us to himſelfe? Will a father ſee his child to want? will a huſband let his wife want when he is rich and able? if they ſhould, yet will not God. Iſaiah 49.15. Can a woman forget her child, and not have compaſſion on the ſonne of her wombe? though they ſhould forget, yet will I not forget thee: therefore they may beſt have their converſation without care or covetouſneſſe; they need not ſweare or deceive for gaine, oppreſſe, or offer injury to provide for themſelves; they need not prophane the Lords day, nor uſe unlawfull meanes to lay up for another time to come: for hee that doth ſo ſpecially love them, and hath laid up ſo great things for them, and given them the pledges of them already, and the earneſt of ſuch infinite things, how will not he take care of them to provide neceſſaries for them. He that in his generall love feeds the Ravens, the Lions, and Leopards; makes his raine to fall, and his Sunne to ſhine upon the wicked, and fills their bellies with his hid treaſures; what will his ſpeciall love make him to his owne? but many of his are often-times ſcanted. So the Phyſitian keeps his patient at a ſtrait diet, when full diſhes are hurtfull unto him. And God often-times gives not riches, becauſe when they be humanae miſeriae remedia, the remedies of humane miſery, they will make them inſtrumenta voluptatis aut ſuperbiae, the inſtruments of pleaſure or pride, and he knows their hearts better than themſelves. But they often want much, and have ſcarce to ſatisfie nature, when the wicked have abundance; but their water and browne bread makes them looke as well as all the full diſhes of the wicked; as it was with Daniel and his fellows. And the prodigall ſonne had little to refreſh him, when his fathers ſervants had bread enough, becauſe he abuſed his former portion, and runne from under the protection, and out of his fathers houſe. So with them: At his returne he had the fat Calfe killed for him, and apparrell and ornaments given him fit for a ſonne.
To admoniſh every one that is his, Ʋſe 4 to looke for more correction than others if they provoke him; for more love, more of the rod; more affection, more affliction; the more ſpeciall love, more ſpeciall and more ſpeedy correction. This uſe made Amos of it, Chap. 3.2. You onelyonly have I knowne of all the families of the earth, therefore I will viſite you for all your iniquities. Heads of families correct all, and moſt where they love; children before ſervants, and of them, thoſe they love, if their love be with judgment, and not blinded with affection.
Wherein haſt thou loved us?] Some take this to be a kind of prevention: the Prophet knowing what this people would ſay, thus accuſed, for themſelves, he prevents; Yee will aſke me wherein I have manifeſt any love unto you? my anſwer is ready, and the proofe manifeſt. Was not Jacob brother to Eſau? but theſe are more likely to be the words of the people, for ſo their ingratitude rather appeares, that they would not acknowledge the love of God, but ſome of infirmity, ſome of malice and contempt ſpake thus, Wherein haſt thou loved us? In what ſpeciall benefit haſt thou ſhewed thy love unto us? Cyrill ſuppoſeth that it is likely they remembred the late captivity and calamity God had brought upon them, which did ſo ſticke in their mindes, that all the good God did unto them before and ſince, ſpecially ſpirituall, could not make them acknowledge he loved them.
The corrupt nature of man is hardly drawne to confeſſe and acknowledge ſinne, Doctrine. and himſelfe guilty of ſinne; but will doe any thing, accuſe God or man, or any other thing to cover their ſin. This people is a manifeſt proofe of it here; and ver. 6, 7. and Cap. 2.14. and 3.7, 8. Job 31.33. If I have hid my ſinne as Adam, concealing mine iniquity in my boſome. Trem. more hominum, noting the corruption of man to hide and cover it. It is manifeſt by Adams accuſing Eve and God, and Eve the Serpent, to cover their ſinne, Gen. 3.12, 13. Achan, Joſhua 7. who covered it till God had found him out. Saul, he covered his by accuſing of the people, 1 Sam. 15.13, 14, 15, 20, 21. David, 2 Sam. 11.6. &c. yea, even when Nathan came to him, Cap. 12. who might, if he did not, take the Parable to himſelfe, before it was applyed by Nathan. The Prieſts, Matth. 27.4. Gregory; They are like the Cuttle-fiſh, that when he perceiveth men goe about to take him, doth ſo dye and colour the water about her with a kind of blacke moiſture, that a man cannot tell where to have her: ſo theſe, and ſo others, either by denying, as Matth. 25.44. by defence, as Jonah, Jonah 4. by cautelous anſwer, as Gen. 4.9. by a good purpoſe, as Gen. 20.6. by putting it off to others, Adam to Eve.
Becauſe ſelfe love beares rule and ſway, Reaſ. 1 which will make him ſo cover his ſinnes, Job 31.33. If I have hid my ſinne as Adam, concealing mine iniquity in my boſome. The latter part Tremel. reads, Abdendo ex dilectione mei iniquitatem meam. And this is to avoid both puniſhment from God, and ſhame from men; naturally they know God is juſt, and out of his juſtice will viſite the iniquities of men: and they thinke him as man, and that the Proverb is true,Hoſea 12.8. Confeſſe and be hang'd; ſuppoſing he cannot know, unleſſe they diſcloſe. Therefore to avoid his knowledge, and ſo his puniſhment, they willingly ſmother them. Againe, to avoid ſhame from men, becauſe they will even upbraid them with their ſinnes they have confeſſed,2 Sam. 13.13. though happily themſelves more wicked, but more covert. Therefore they would willingly, and by what meanes they can cover them. Oblectat ſanè flagitium, & tamen ipſius rei nomen aures offendit. Chryſoſt. Ser. de virtut. & vit.
Becauſe he loves his ſinne, and is very loath to part with it. Reaſ. 2 Now if he ſhould come to know and acknowledge his ſinne, he muſt forſake it, or elſe men will cry more ſhame, and God will more ſharply puniſh him: whereas all the while he diſſembles his knowledge, he thinkes he is the rather to be borne withall, both of God and man.
How ſhould this be accounted a corruption, when as, Object. Iſaiah 3.9. they are reproved for declaring their ſinne, and not hiding it?
It is one thing to commit ſinne openly, Solut. and as it were without ſhame to profeſſe it;Non confiieri, ſed profiteri. another to confeſſe ſinne with ſhame to himſelfe, and glory to God. It is one thing for Zimri, Numb. 25.6. to manifeſt ſinne, and another for David, when he is reproved by Nathan, to confeſſe ſinne. It is not the ſame: that Abſolon commit ſinne upon the houſe-top ſhameleſly in the ſight of the Sunne, to the diſhonour of God and his Father; and Achan confeſſe that was committed with ſhame to himſelfe, and giving glory to God. To declare ſinne as they did, is the height of impiety; but to confeſſe ſinne as theſe, is the firſt ſtep to piety; and to cover them, gives ſmall hope of recovering them: The ones declaring, and the others cloaking, argue both their corruptions.
Then is the wiſedome of the wiſe but fooliſhneſſe, Ʋſe 1 who think that the beſt guide is Nature, and that a man ſhall never erre if he follow it. Queſtionleſſe it is a marvellous blind guide in all things, and whitherſoever it calls, we are to be jealous and ſuſpicious of it: It will never lead us to any good, but to falſe pleaſures, deceitfull profits, vaine honours. It will either teach us that ſinne is no ſinne, Rom. 7. or leſſen ſinne, or teach us to cover ſin. In the body, and for it, he would be accounted but a ſlender friend and bad counſellour, who ſhould perſwade a man wounded, that it were nothing, or teach him to cover it till it ſo feſter, that the part muſt be cut off, before he diſcover it to a Chirurgian: what a guide is nature then?
To teach every one to ſee and acknowledge the corruption of his nature, Ʋſe 2 when he finds in himſelfe all willingneſſe, and endeavour to cover his ſinne, whether by accuſing God or man, or any other creature, ſpecially when he is reproved by the Word of God in the mouth of the Miniſter, then to ſeeke excuſes and pretences, argues a marvellous obſtinacy and reſolution to continue in their ſinnes, beſides the hurt they doe unto themſelves. The hurt is, firſt that ſinne is the greater; he increaſes his ſinne, who judging God to be like a man, beleeves he may eſcape the puniſhment of his fault,Plus imo delinquit, quiſecundùm Deum cogitans, evadere ſe paenam criminis credit, ſi palam non crimen admiſit. Cypr. de lapſ. if he committed it not openly, and ſo if he cover it. Secondly, he brings more and greater ſinnes upon himſelfe:*Ʋt in corporibus qui vulnera neglexerunt, febres gignunt & putrifactiones, & mortem denique, itidem & in animis, qui puſilla diſſimulant, majora invitant. Chryſoſt. ad Gal. cap. 1. As in our bodies the neglect of wounds may cauſe Fevers and putrifactions, and at length death: ſo in our ſoules, the hiding of ſmall, is to invite greater; for both Satan is emboldened to ſuggeſt more, and, their conſcience hardened, they eaſily receive more. Thirdly, they bring more ſhame and puniſhment upon themſelves. If the ſmothering of it here, were the burning of it for ever, their policy were not amiſſe: But when for all this it muſt come to judgment, their cunning is but cruelty to themſelves. What profit is it to a malefactor obſtinately to deny his fact to the Judge in his private Chamber, or before ſome few, when he hath favour promiſed him, and be made to confeſſe it at the Barre before the whole Countrey, when his owne hand and his fellows in the fact, ſhall be brought againſt him, without all hope of receiving any thing but ſeverity of judgment, where every excuſe and cover he hath had ſhall increaſe both his ſhame and puniſhment?
Ʋſe 3. If this be the corruption of nature, and the ſinne of this people, let us learne to caſt from us the cloakes of ſhame, and, reproved for our ſinnes, and threatned, let us with the people at Johns preaching, Matth. 3. confeſſe our ſinnes, that we may eſcape the wrath to come. What elſe is required of us, than that the Church of God hath uſually done? as Ezra 10. and 1 Sam. 7.6. what but that wherein we may glorifie God, Joſhua 7.19. for in confeſſing our ſinnes we give him the glory of his juſtice, as puniſhing where he was provoked. What? but that we may diſburden our ſelves, and get a wholeſome and ſoveraigne medicine to our wounds. Our wounds have beene grievous, as Iſaiah 1.6. Our ſinnes as the infection have beene declared unto us, our pride, covetouſneſſe, &c. let us not cover them either by impudency, or infirmity: let not our proud women ſay, their huſbands would have it ſo, nor the covetous men, our wives and children muſt be maintained ſo: let not the ſwearer ſay, he cannot be believed, or utter his wares, or any ſuch cover of ſtate and condition, accuſing ſometime God, ſometime men; for he that threatneth thus the greene tree, what will he doe to the dry? the naturall Olive, what will he doe to the wild Olive? Certainely it ſhall not be ſo eaſie to us as to them: but if all will not, let me ſpeak to as many as feare the Word of the Lord: Thou and thy houſe, thou and thy wife and children, doe not hide them, but confeſſe: Remember that, Prov. 28.13. He that hideth his ſinnes, ſhall not proſper: but he that confeſſeth and forſaketh them, ſhall have mercy; ſo common in experience, that it is a Proverb.
Wherein haſt thou loved us?] This they ſpeake, becauſe of their late captivity, as if for that one croſſe they were not bound to be thankfull unto him for the other mercies: or ſhewing their blindneſſe and corruption of nature, that for one croſſe or affliction they acknowledged not, nor account of other mercies.
It is the blindneſſe of mans nature and his corruption, Doctr. in an affliction and trouble not to account and eſteeme all other the former bleſſings of God: ſo in this people. It is manifeſt not onelyonly in the wicked, where corruption is in the ſtrength, but in the good, where it is abated, and yet creeps where it cannot goe. In Haman, Eſt. 5.11, 12, 13. In Rebeckah, Gen. 27.46. Jonah 4.3, 9. in David, Pſal. 77.7, 8, 9. in a multitude of both kinds. Pſal. 78.19, 20.
Becauſe men uſually live by ſight and ſence, not by faith, Reaſ. 1 and ſo they onelyonly ſee and conceive of things preſent and before them, as beaſts doe, and doe not looke to things paſt.
Becauſe the children of God, howſoever they have true faith, Reaſ. 2 yet in moſt, weake, and in beſt often full of doubts; that when troubles and afflictions come, though they forget not their former bleſſings, yet make queſtion whether the former were of love or no.
This teacheth us whence are ſo many ſtrange practices of the wicked, Ʋſe 1 and paſſions of Gods owne in ſome troubles and diſquietneſſe: the wicked offering violent hands to themſelves, hanging, ſtabbing, drowning themſelves, though they be in the middeſt of many bleſſings, that a man would thinke they wanted nothing that heart could thinke or deſire. It is not onelyonly from the things themſelves, which give no comfort, when there is none within, like cloaths that warme none but them who have naturall heat: but from the blindneſſe of the minde and their corruption, which cannot account nor rejoyce in them; but doth often ſo tranſport them and carry them out of themſelves, that they know not they have any ſuch comfort to delight in, and for eaſe of one trouble deprive themſelves of all. The godly upon ſome loſſe or other trouble fall into ſuch paſſions, as Rebeckah and others, their lives irkeſome and tedious unto them, and find no comforts in all for one diſcomfort; like children, who if they have one of their trifles they play withall taken from them, caſt away all the reſt in great diſcontent, and can find no pleaſure in it; like to men, who having an hundred Acres of ground, if one be gained from them by Sea, or wreaked from them by title of Law, take no pleaſure nor joy in all the reſt. So they in the loſſe of a Child, take no pleaſure, at leaſt in their paſſion, nor account not of many other of Gods bleſſings, which many of Gods, as deare to him as they, have not, or not in that abundance: All this is from the corruption of their nature.
If this be the corruption of nature, Ʋſe 2 and the ſinne of this people, let us ſee our ſelves in them, and examine our ſelves, we ſhall eaſily find this in our ſelves, being all of one metall. Let us learne to mourne for it, and hereafter to ſtrive againſt it, eſteeming and accounting of the bleſſings we have, or taſted in former times, though God have given us worme-wood and gall. If any bleſſing be taken from us, or trouble come upon us, let us be thankfull unto God, and comfortable in the middeſt of other of his bleſſings: and if we be diſcontented, let it be with our ſelves; if we grieve, let it be at our ſinnes, for abuſing ſuch bleſſings, or walking unworthy of them; and therefore hath God taken them from us. In them let us ſtay our ſelves, as Job ſtopped his wifes mouth, Job 2.10. when ſhe moved him to diſcontent and diſcomfort. And in the meane time let us labour for good conſciences and ſound ſpirits, the feeling of Gods favour, and aſſurance of his love; ſo ſhall we beare all our infirmities, Prov. 18.14. And griefe or loſſes to him ſhall be but as ſo many ſparkes falling into the the Ocean. Chryſoſt. de vita recta, Hom. 25 ad popul. Ant. 12.1. d. 2.
Was not Eſau Jacobs brother?] Here is Gods anſwer to their murmuring queſtion, and as it were a plaine deniall of his love, proving evidently to them that he loved them. Now he reaſoneth not from common benefits, as that he had created them, that he preſerveth them, that he gave them health and peace, proſperity and comforts; having brought them from their captivity, and ſeated them in their owne land, &c. but demonſtrated his love unto them from the beginning of their nation, from their Head and Author. You, as ungratefull creatures, will not acknowledge my love, this is your impudency: but ſee, I will make you confeſſe it. And firſt of all to fetch things from the very beginning, Was not Eſau Jacobs brother?] And ſo as if all things be conſidered, no cauſe why I ſhould love one more than other, they were both begotten of one father, both borne in one wombe, both ſucceſſors of the Covenant, both boughes of one roote, both digged out of one rocke; yea, if any priviledge and cauſe of love, it was in Eſau, becauſe he was the firſt begotten; yet I loved and freely choſe Jacob, yea, before he was borne, and hated Eſau. But ſome will ſay, What is this to this people? much every way; becauſe theſe were two nations, that is, the heads of them: ſo that what God did to them, he did to their poſterity. Then it follows to be reckoned as a benefit to them, and ſo proves his love, when he had choſen them, and rejected their brethren, without any deſert of theirs. Then was their ingratitude ſo much the greater, and worthy the reproving.
Was not Eſau Jacobs brother? yet I loved Jacob.] They were in many things equall, and in none Jacob before, but Eſau; yet here is a cloſe preferring of Jacob as chiefe man in the familie, and notable as by ſomewhat in himſelfe to overmatch his birthright, and make him more acceptable, and more allowed of God, which is his piety. The like is Gen. 5.32. Shem is put firſt, though not the eldeſt of the three: for this, becauſe he was greateſt in Gods bookes for his piety. In our common ſpeech we ſo ſpeake, when we ſhew our account of one, ſuch an one, ſuch an Earles or Lords brother; here though we ſpeake of the brother, we imply a greater dignity in the Earle: ſo was not Eſau Jacobs brother? here Jacob is preferred.
They who are in priviledges of the fleſh and worldly reſpects inferiour by much to others, Doctr. are in the account of God not leſſe, but greater, and more honourable, if they have pietie with other vertues and ſpirituall graces, which others are contemners of.
In the propheſie of Iſaiah, the Lord comforts his holy Church, and tells her ſhe is precious in his ſight, and honorable, and that he loves her, Eſa. 43.4. This people, the poſterity of Jacob, were but a neglected people in reſpect of other nations; the Lord found them in a deſert land, in a waſt houling wilderneſſe, not allured to become their Tutelar God by their greatneſſe, or the richneſſe of their Countrey; yet he led them about, he inſtructed them, he kept them as the apple of his eye, Deut. 32.10. The godly are many times as ſtones diſallowed of men, but choſen of God, and precious; as Chriſt alſo himſelfe the Corner-ſtone was, 1 Pet. 2.4, 5.
Becauſe God ſees not as man ſees, Reaſ. he loves moſt that in men whereby they are likeſt to himſelfe, that is, their holineſſe & piety, and other vertues, which are above other priviledges of the fleſh. Men judge by the outward condition, as the Barbarians did, Acts 28. and as Zophar did, Job 11. But ſo doth not God, he ſees what is in the heart, and what doth truely deſerve.
Then let not men carry themſelves high upon the priviledges of the fleſh; as Eſau is no whit better for being the elder brother. Ʋſe 1 Iſmael was elder, yet Iſaack was accepted. One Nation may be more noble and honourable than another, yet God reſpects not that: But in every nation he that ſeareth him, and worketh righteouſneſſe, is accepted of him, Acts 10.35. Nabal may be richer, Achitophel wiſer, Abſalom fairer, Tertullus or Herod more eloquent than many of Gods people, yet leſſe in Gods eſteeme. It is a greater honour to be the ſonnes of God, than the heires of Monarchs, and ſo Moſer counted it. He refuſed to be called the ſonne of Pharaohs daughter, chuſing rather to ſuffer affliction with the people of God, Heb. 11.24, 25. And hence it is, that when the very Diſciples of Chriſt began to grow proud, that they could ſubdue devils, &c. he corrects them, and tells them there was another thing wherein they were rather to rejoyce. Luc. 10.18, 19.
Let us learne to imitate God, Ʋſe 2 to preferre ſuch as are godly in our eſteeme. This is made one note of a man that ſhall come at laſt to Gods holy Mountaine, that in his eyes a vile (that is, a wicked) perſon is contemned, but he honoureth them that feare the Lord, Pſal. 15.4. This is to be like unto God, who reſpected Mary though ſhe were poore and meane, Thou haſt regarded the low eſtate of thy handmaid, Luc. 1.48. And this Saint James teacheth us, that it is not agreeable to the Chriſtian profeſſion, to have the faith of Chriſt in reſpect with perſons, to preferre a man becauſe he hath a gold ring and goodly apparrell: but ſaith he, Hearken, my beloved brethren, hath not God choſen the poore of this world, rich in faith? Jam. 2.2, 5.