Commentary on Malachi 2, Chapter 2 · Exposition on verse 17
VERS. XVII.
Yee have wearied the Lord with your words: yet ye ſay, Wherein have we wearied him? When yee ſay, Every one that doth evill is good in the ſight of the Lord, and be delighteth in them. Or where is the God of judgement?
YE have wearied the Lord with your words.] The Prophet proceedeth now unto the laſt ſin reproved in this Chapter, which was in this people; the former was touching men, this is concerning God: the former diſhoneſty and unfaithfulneſſe towards men, this impietie againſt God. Before he accuſed them, as ſome ſpeake, of felony, now of treaſon: before for their deeds, now for their words and ſpeeches, contumeliouſly uttered againſt God; denying the providence of God both over the good and bad, not providing for the one, and not puniſhing the other. It is thought that the Jewes being now returned out of Babylon from their captivity, and ſaw both the Babylonians, and divers other Nations and people, to abound with wealth, eaſe and glory, though they ſerved their Idols, and themſelves the onelyonly worſhippers of the true God, to be in want and poverty, they thought and ſpake, that God he regarded not them that worſhipped him, but the wicked were good in his ſight, and he delighted in them. Or at leaſt if it be not ſo, where is God that judgeth uprightly?
Yee have wearied the Lord with your words] Some thinke the wearineſſe here ſpoken of, is a fainting which commeth from too much ſtriving and labouring, whence commeth a remitting of the care and indevour which he tooke before time. And ſo the meaning they would have to be; You ſay the Lord, who is mercifull, and aboundeth with mercy, and hath been ever conſtant in it, and prone to it; he is now wearyed in deſcending and providing for, and in doing good unto thoſe that ſerve him. And ſo it ſhould not be a wearineſſe impoſed upon him, but one that is imputed unto him. And ſo onelyonly in opinion it ſhould be ſo, and not in truth; but how this will agree with the Prophets anſwer to their demand, I cannot ſee, neither can it poſſibly: for then he would have ſaid, In that ye ſay, the Lord hath no care, or hath caſt of the reſpect of his; but he ſpeaketh otherwiſe. The meaning is, then you have grieved and vexed the Lord with your ſpeeches and reproaches and blaſhemies againſt him. It is ſpoken after the manner of men; becauſe they are ſo, with the ſpeeches of others, like that, Iſaiah. 43.24. Thou haſt wearied me with thine imquities.
Yet ye ſay wherein &c.] Their anſwer for themſelves putting him to his proofe, and to make good that he had ſpoken, and ſhew wherein; elſe would they not confeſſe their faults.
When ye ſay.] Though not in his hearing who was able and would reproove them; but amongſt the ignorant people in companies, where they came, ſtill inculcating and repeating ſuch things, and ſo make them caſt off all feare of God, and care of honeſty and piety.
He that doth evill.] Not the good nor the righteous is reſpected of God, but the wicked; for they flouriſh and proſper, and he is good in his ſight, that is approved of God.
From men they proceed to approach to God and to impeach, and diſgrace him, and caſt reproaches upon him; and being unfaithfull, injurious, and unjuſt to men, they are irreligious towards God.
They who are unfaithfull and unjuſt towards men, Doctrine. will be irreligious towards God: ſuch as have no care of honeſty, will have no care of piety, not of charity, not of religion, and ècontra. So much this inſinuates: and that 1 John 4.20. If any man ſay I love God and hate his brother, he is a lyer; for how can he that loveth not his brother, whom he hath ſeen, love God whom he hath not ſeen? And James 1.27. Pure religion, and undefiled before God, even the father, is this, to viſite the fatherleſſe, and widowes in their adverſity, and to keepe himſelfe unſpotted of the world. Tit. 2.12. Matth. 25.42. Not that men ſhall not be condemned for irreligion, but that this is manifeſt to others, and ſhewes that there can be no religion.
Becauſe men they ſee, Reaſon 1 and converſe withall daily, and ſo not with God. Now if they have no care of the preſent, what is expected towards the abſent; not of viſible, none of the inviſible: As 1 John 4.20.
Becauſe care of religion proceedeth from the love of God, Reaſon 2 which makes Chriſt, Math. 22.27. include the whole firſt table, which is concerning God and religion, under the title of love. Now there can be no love of God, but where there is love to man: for that 1 John 4.20. Men love not the perſon, if not the picture: love to man is naturall, to God ſpirituall; that as naturall men, this as ſpirituall and regenerate. If any be unnaturall, is it not like he will and muſt needs be irreligious?
To teach us not to wonder, Ʋſe 1 as many men doe, that there is ſo much impiety and prophaneneſſe in our age, ſo little or no care of the Lords day, little or no love of the word, zeale for Gods glory, care of his worſhip, hatred of idolatry, and ſuch like, but ècontra much and great prophaning of the Lords day, &c. Wee are in the age wherein charity is growne cold, and iniquity hath gotten the upper hand. It is true which Auguſt. ſaith, Euchi 1. ad Laur. 117. Regnat carnalis cupiditas ubt non eſt Dei charitas And it will be as true if ubi, be placed before regnat, for there can be never any true and conſtant love to religion, where there is not true love to God; that cannot be, unleſſe men be ſanctified and regenerated. Now ſanctification, is as ſome ſay of hearts eaſe, that growes not in every mans garden, leſſe is it in every mans houſe; ſo not ſanctification, it is few mens hearts, and manifeſt not to be there where there is injuſtice & diſhoneſty, no love of God: & would we marvaile to ſee men performe no duties to thoſe they are knowne not to love? Love and affection being the ground of all duty, if not, why this? Nay rather ſeeing the wickedneſſe, injuſtice and oppreſſion of the time is ſuch, we ſhould rather wonder there is any religion at all, then that there is no more, that there is any love to the truth, &c. then ſo little.
To teach us what to judge of many men who ſeeme religious, Vſe 2 who will ſit at Gamaliels feet, have Chriſt to teach in their ſtreets and Churches, he ſhall eat at their tables and houſes, and yet they are workers of iniquity, live in ſome one groſſe ſinne or another, of injuſtice and oppreſſion, deceit or unfaithfulneſſe, and uncleanneſſe; yea, after they have beene convinced by the word, remaine ſtill in them; know them to be but hypocrites, they may talke of religion, but they have no truth of it, they may have the ſhew of goodlineſſe, but not the power of it: They honor the word & Miniſters onelyonly, as Saul would have Samuel to accompany him, for his owne honor before the people, or ſome other ſiniſter reſpect. It is not a ſure conſequent a man is carefull of the duties of the ſecond table, and therefore religious, becauſe hitherto by nature he hath beene ſo; & there are ſome civil hypocrites as well as religious hypocrites; but the cōtrary cōſequent is good: And oftentimes the iſſue of things proves not to be good; for though they hold out a while in ſuch profeſſion, yet at length they fall away, either when ſome trouble comes for it, that they may enjoy their lives and liberties, and ſo their ſinnes. And ſo as Inſt. Martyr Apol. Ret. Chriſtian, made his reaſon, that they were not as they were accuſed voluptuous, intemperate, and ſuch like, becauſe they ſo willingly embraced death for their profeſſions ſake; for then they would have renounced that, and deceived Princes to have enjoyed theſe: So on the contray. Or elſe they after twice or thrice ſtanding, are deprived of all that, as Sampſon was of his ſtrength by Dalilah.
To teach every man that would either preſerve himſelfe from irreligion, or approve that to others, that he ſeemeth to have, Ʋſe 3 to keepe himſelfe from, or to put from him all injuſtice, diſhoneſty, & unfaithfulneſſe towards men: For elſe this will abandon religion out of his heart, and devour up all true profeſſion, as Pharoahs leane kine devoured his fat; & this wil make men judge, as wel they may, and with warrant, that there is no truth of religion in all that ſhew. I deny not but a man may have the truth of religion, and ſhould have wrong done him if he be otherwiſe judged of, and yet lye in ſome ſinne againſt the ſecond table; either becauſe he knew it not, or the ſtrength of the temptation hath blinded him, or the blow he had by it, hath for a while ſtammered him, as did David. But if they be once convinced of it and wakened as David; If Nathan have reproved them plainely, yet not ſo particular, yet ſo as they knew they were the men, if they hold on in that ſinne, it will ſoon make them irreligious; for it will make them out of love with the word and Miniſtery; and then he that judgeth ſhall have his ſentence ſealed up by God: And Chriſt ſhall make it good with that Luke 13.27. I tell you I know ye not, whence ye are, depart from me all ye workers of iniquity.
Ye have wearied the Lord with your words.] Their words were againſt God, they ſpake wickedly, and blaſphemy againſt him.
To blaſpheme God, Doctrine. to ſpeake impiouſly of him, of his providence, power, governement, and ſuch like, is a fearefull ſinne, James 2.7.
If this be ſuch a ſinne, Vſe 1 and God have an action againſt this people for it, how juſtly may he? nay, hath he taken a controverſie againſt us and our City, when our words are ſtill againſt him; for how is every place defiled with blaſphemies and oathes, the ſtreets and houſes, tavernes, and mens private families, ſhops, and offices, who is free from it, neither maſter, nor ſervant, husband, nor wife, parents, nor children, old nor young, buyer, nor ſeller, magiſtrate, nor ſubject? If the law for blaſphemers were in force, that they ſhould be ſtoned, what a cry would be in our City? more then when the firſt borne was ſlaine in Egypt, for old and young ſhould be taken away; but if onelyonly the guiltleſſe muſt caſt ſtones at them, ſcarce one of twenty would be found to accuſe or execute others. This ſinne begunne in a ſwaggerer, a ſtabber, and if it had continued there, it had beene well; but to ceaſe upon a civill City, and civill people, that there ſhould be as many oathes ſworne within a ſmall compaſſe in it, as in a great band of ſuch deſperate ruffians, it is moſt fearefull; and if God devour them with the ſword for ſuch blaſphemies, why not us with the plague? I ſay nothing of other blaſphemies, of accuſing the providence, power, and government of God.
To teach us to reſiſt and reforme this vice, Ʋſe 2 every man in himſelfe, and in his, and labour to feare the great and fearefull name of God, and uſe it with reverence, and ſpeak of him, and his providence and workes with all humility, and honour. Give him as much honour as to our garments which are more pretious then others; for how is it not moſt abſurd that a man having one garment more excellent then others, cannot indure it continually to be abuſed, and yet raſhly and upon every occaſion abuſe the name of God? Let us not thinke thoſe excuſes of neceſſity, and we cannot be beleeved, will goe for currant before God, or he provoked me; for ſo the firſt blaſphemer could have ſaid for himſelfe. But as no man will drinke poyſon willingly, or upon any neceſſity, ſo ſhould he not take an oath. De probo dicturo dicimus, o… tuum ablue & ita commemora: nunc verò nomen ſuper omne nomen venerandum, in omni terrâ admirabile quod audientes Daemones horrent, temu arie circumferemus. O conſuetudinem! Chryſoſt. ho. 26. ad pop. Ant. And to make a more ſpeedy reformation, write upon the walls of thy houſe, and of thy heart that ſame flying booke: Zac. 5.2.3. And thinke this is flying to judgement; and ſo fly thou as faſt from thine oathes: And as the Egyptians thruſt Iſrael out of Egypt, becauſe for them the firſt borne of the King and peaſant was ſlaine: ſo doe with your oathes.
Ye have wearied the Lord with your words.] The Prophet ſaith not barely, your words are againſt the Lord: As Iſa. 3.8. but the Lord is wearied, and vexed with them; ſpeaking after the manner of men, who are vexed with things that diſpleaſe them; and ſo noting how greatly God was diſpleaſed with theſe ſinnes, how they offend him.
The blaſphemies, Doctrine. and other ſinnes of men doe marvelouſly offend, and vehemently diſpleaſe the Lord; which as it is affirmed here and the like, Iſaiah 43.24. So as many threates and menaces, ſo many judgements executed, ſometimes upon the whole world, ſometimes upon generall Cities, ſometimes upon particulars perſons; through the holy ſtory doth manifeſt no leſſe: becauſe when men doe lay about them, and ſmite and puniſh,Ira in deo non eſt affectie, ſea poena in nos ea vocabulo noms natur. Chryſoſt. it argues they are offended and diſpleaſed: hereto belongs theſe and the like, Pſal. 106.29. Thus they provoked him to anger with their owne inventions, and the plague brake in upon them, Iſaiah 63.10. but they rebelled, and vexed his holy ſpirit: therefore was he turned to be their enemy, and he fought againſt them. Epheſ. 4.30. Grieve not the holy ſpirit of God.
Becauſe it is the tranſgreſſion of his law, Joh. 3.4. Reaſon 1 Now he gave his law to have obedience, which is delightfull unto him, 1 Sam. 15.22. He takes pleaſure in obedience: then diſobedience and tranſgreſſion muſt needs diſpleaſe him.
Becauſe he is moſt holy, juſt, and good; yea, goodneſſe, juſtice, Reaſon 2 and holineſſe it ſelfe. Now as every man is more good, ſo is he leaſt ſuſpicious of evill in another; but when it is apparent, he is moſt diſpleaſed with it: for as things rejoyce and delight in their like: ſo are they diſtaſted and diſpleaſed with their unlike, and that which is ſo contrary to them. The more righteous the Judge is, the more he hates iniquity and ſinne; he is righteouſneſſe it ſelfe. The ſunne is the greateſt enemy to darkenes, becauſe it hath light of it ſelfe, and as it were, is light it ſelfe.
Becauſe it workes the deſtruction of the creature, Reaſon 3 which he loves, Jam. 1.15. Now then loving his creature, he muſt needs diſlike and hates this: parents hate and diſlike thoſe creatures, men or beaſts, who worke the ruine of their children, the fruit of their bodies, and generally whatſoever a man loves, he hates that which worketh the ruine of it.
For ſinnes paſt which a man hath commited, Vſe 1 he muſt be grieved and diſpleaſed with himſelfe, that ever he committed any ſuch things, by which he hath grieved and vexed ſo holy and righteous a God. And this ought he to do, if either he have love to God, or to himſelfe.Semper in amore cautel. la eſt nemò melius diligit quam qui maxime veretur offendere. Sal. Ep. To God, becauſe where men love, they are loath to offend, and grieved when they have diſpleaſed them: ſo that it is a note of a graceleſſe child, one without any love to his father, that is never grieved when he ſees his father grieved and vexed with his leudneſſe, and evill carriage: he may be a child, but he is a prodigall ſonne, and ſhall never be accepted till he returne and ſhew himſelfe grieved, that he hath grieved him. True love ſeekes to pleaſe the beloved rather then it ſelfe, and is more grieved that it hath diſpleaſed ſuch one,As Salvia: Qui ſatis ailigunt non citò offendū tur: ſed ſi nō facilè offendunt. then if it had offended it ſelfe: And whereas men are more diſpleaſed of the loſſe of their owne pleaſure, then to the diſpleaſure of God: how can it be but that ſelfe love is above Gods love? As (Salvia ſaith) whom a man is loatheſt to offend, he moſt loves, of himſelfe, or God: but where Gods love raigneth as it ought, there this diſlike and griefe will be: And if this ſhould not make them diſlike and grieve; yet if any man indeed love himſelfe, he will diſlike and grieve for them; becauſe if he doe it not voluntarily,As Chry. of man: quifuerit ſub vinculis bonus, nunquā erit profectò bonus: ſimulac enim vi nullacogitur: liber ipſe ad ingentum ſubito converſus iterum deſceſſet So I of this griefe. he ſhall doe it by force and conſtraint; for if he judge not himſelfe, and ſo take revenge of himſelfe for his offending of God; the Lord will, and make him grieve, though oftentimes not as he ought, * (becauſe ſuch griefe in judgements is not alwaies true griefe) yet he ſhall grieve as he would not; for God will bring upon him that which will make him grieve, ſome judgement or other, to ſhew that as he loves them who love him, ſo will he grieve thoſe who grieve him; which if it be come upon them, they ſhall finde that true that a diſeaſe, is not ſo ſoone removed as it is eaſily prevented. So here. And that it will grieve them, as in diſeaſes; not the diſeaſe, but that they neglected the meanes by which they might have prevented it.
For the time to come men ought to put away their ſinnes, Vſe 2 and keepe themſelves from committing new ſinnes, or renewing the old; for it is that which is a griefe unto the Lord and his Spirit: and ſhould not men avoid the grieving of God? not words and workes which are againſt God, and doe diſpleaſe him? If ſinne were a thing which God regardeth not, and he were no waies affected or moved with it; to griefe or diſpleaſure, leſſe matter were to be made of it; it were no great matter though men ſatisfied themſelves and pleaſed themſelves, but being as it is ſo diſpleaſing to the Lord, & ſuch a grief unto him: It is not only to be ſorrowed for cōmitted, but carefully to be avoided. If he be a fooliſh ſon, that is an heavneſſe to his mother, Prov. 10.1. What is he that is a grief to God his father? how fooliſh and wicked is he? One asked this queſtion to one about to ſinne: Tell me what thou thinkeſt; will he pardon thee or no? whatſoever thou anſwer it ſhall be againſt thy ſelfe:Ablatus erat à peccatoribus timor, nè poſſet eſſe cautela, And tanta animorum vel potius peccatorum caecitas fuit, ut cum abſque dubio nullus perire vellet, nullus tamen id agcret ne periret. Salvia. if thou thinke he will not pardon thee, what folly and deſperateneſſe is that to offend a mighty Prince without hope of pardon? if thou thinke he will; what ingratitude, and impiety is it to offend ſo gracious and good a God? ſo when thou art about to commit any evill, or doſt omit ſome good formerly practiſed, and as thou wouldeſt be thought to have done it of conſcience, and ſo it may be, though now aſleepe. Tell me, I ſay, what thinkeſt thou, doſt thou grieve and diſpleaſe God, or is it liking to him? Anſwer what thou wilt, thou ſhalt not avoyde, but be taken: If thou ſay or thinke it doth not diſpleaſe him, thou thinkeſt wickedly, and ſhalt know it, Pſal. 50.21. but if thou thinke it diſpleaſe him, what a deſperateneſſe is this to provoke ſuch a great God, ſo mighty a Prince? And though thy ſinnes bring thee in never ſo much pleaſure and profit for a time, never ſo much contentment and ſatisfaction, yet while God is diſpleaſed and offended, yea, grieved with it, thinke the end will be worſe for thee: For doe they provoke me to anger, ſaith God, and not themſelves to the confuſion of their faces? As if he ſaid,As Cyprian de lapſis. Plus imò delinquit, qui ſecundū hominem Deū cogitans, evadere ſe poenā criminis credit, ſi non palam crimē admiſit ſun̄. doe they imagine I will long beare my griefe, and goe mourning away, and not pay them home, and eaſe my ſelfe; yes, they ſhall finde that I have ſaid, Iſaiah 1.24. Therefore ſaith the Lord God of Hoaſts, the mighty one of Iſrael, ah! I will eaſe me of mine adverſaries, and avenge me of mine enemies. Therefore let men put away their iniquities, ceaſe of firming, and not grieve the Lord. Let no man imagine that this he will not part with, but yet doe ſomething which may pleaſe God: As prophane Eſau with his father; Gen. 28.8.9. for if they doe, it ſhall be with them as with him, though his father meant to bleſſe him, yet God would not have it ſo, though men and the worke bleſſe them, yet ſhall it not be ſo.
For imitation, if God be grieved, at the ſinnes of others, Ʋſe 3 then ought they to be ſo too. vide Mal. 1.6. in properties of filiall feare: And if it doe grieve them indeed, then will they not uſe familiarity with thoſe, whoſe words and workes are bitter and ſharpe ſwords, grieving God, and grieving them; where there is a neceſſity of a mans calling, there to come when he ſhall heare and ſee ſuch thing is one thing; but where no ſuch things, he that can take pleaſure or delight in their companies, may feare he is not affected, or is benummed by preſent condition: if a little pleaſure, or profit of his owne make him indure much diſgrace to God.
When ye ſay, every one that doth evill in his ſight.] Their blaſphemy was ſpoken herein, that they ſaid God reſpected and loved the wicked.
For men to thinke, Doctrine. or ſpeake, that God loveth, and reſpecteth the wicked, maketh account of them, and approveth them; it is a wicked and blaſphemous thought and ſpeech againſt God. Such was this. And ſuch is that, Cap. 3. Such David confeſſed ceazed ſometime upon himſelfe, Pſal. 73.12.13. This is that which Elihu chargeth Iob withall, Job 34.9. For he hath ſaid, it profiteth a man nothing that he ſhou'd walke with Ged.
Becauſe this is to make God wicked; Reaſon 1 for no man but a wicked man, and one in that he is wicked, can, or will approve of the wicked, or wickedneſſe. Many men may in outward ſhew, and in hypocrifie, approve and ſhew liking of holineſſe and piety, when themſelves are not good; but no man can, or will approve of wickedneſſe, but he that is evill, and wicked; he therefore that ſaith, God favoureth the wicked, muſt needs chalenge him for wicked; but to ſay the righteous God is wicked, is blaſphemy, &c.
Becauſe he makes God to doe that which he accounts abominable in others, Reaſon 2 and hath pronounced a woe againſt them that ſhould doe it, which is to juſtifie the wicked. Iſai. 5.20. he muſt needs thinke wickedly, and ſpeake blaſphemouſly againſt God.
How then ſhall we excuſe the Apoſtle from blaſphemy, Queſt. affirming Rom. 4.5. that God juſtifies the ungodly?
Well enough, Anſw. becauſe the meaning is not, that he juſtifies him, ſo long, and while he is wicked, as if he accounted evill, good, and made his workes juſt, which were wicked; for this is againſt the law, and forbidden by him, and affirmed by him he never will doe it, Exod. 34.7. But they are called wicked, not becauſe they are ſuch, when he hath juſtified them, but becauſe they were ſuch before; for he pardons their ſinnes, and heales their infirmities, and gives them new hearts, and makes them juſt and righteous, and ſo is ſaid to juſtifie them: It may be ſhadowed to our capacity. A Phyſitian is ſaid to heale a man, not that he is ſicke when he hath healed him, but that he was ſicke when he begunne with him. So in this. But that is reproved, as blaſphemy in theſe, is, that they ſaid God loved the wicked when he was ſuch, and approved of him, being ſuch.
To convince many of ſin, Vſe 1 & of this blaſphemy, not in that onelyonly which oftentimes is heard from them, that they cenſure and condemne and caſt our of the favour of God, and make them to be hated of God, who indeed are in his love and bookes; as if he did condemne the righteous, and onelyonly becauſe their lives and carriage is reproved by their piety and ſtudy of holineſſe, and condemne them as hated, becauſe they ſtrive to come moſt nigh God. To whom we may apply that of Tertullian. Apol. adverſus gentes. *Quantò magis hos denotaſſet Anacharſis imprudentes de prudentibus judicantes, quā ins muſicos de muſicis. Tertull. Apol. adverſus gentes.How much more would Anacharſis have noted theſe men of folly being unwiſe? yet taking upon them to cenſure the wiſe, then for men unskilfull in muſicke, to cenſure muſitians. But this is not their expreſſed ſin here, though implyed; but when they make & affirm men to be in the favour of God, and approved of him, who are wicked and evill. How many confidently glory of themſelves that they love God, and are beloved of him, when ſome of them are like him, Deut. 29.18.19. being knowne, and noted for wicked man, and yet boaſt of his love? what is this but blaſphemy, to ſay God juſtifieth and approveth the wicked? But if they be not apparently wicked, but civill hypocrites, and live in no groſſe ſinne of the ſecond table, but are voyde of the truth of any duty; but are without all goodneſſe, ſpecially in reſpect of the firſt, whereby they are wicked: (for if it be true, ſatis eſt hoc mali nihil boni feciſſe; then is he wicked that is not good) and for ſuch an hypocrite to flatter himſelfe, and boaſt of his love, to God, and God to him, makes him ſo much the more wicked; for he addeth to his former ſinnnes, this blaſphemy, chalenging God that he juſtifies the wicked ones, and that he approves, and likes of him, being wicked. Now as they are guilty of this, in reſpect of themſelves, ſo are they for others; for men that are their friends by whom they reape profit, from whom they have countenance, and of whom they are honoured and advanced, be what they will be, how wicked, or how ungodly ſoever; yet they tell them, and ſo flatter them, as the bleſſed and beloved men of God.
To teach every man to take heed of this blaſpemy, Vſe 2 to thinke or ſpeake thus wickedly of God, either in favour of himſelfe or others. If a man may not lye for Gods cauſe, he may not belye God for himſelfe, or in the behalfe of others; knowing himſelfe guilty of ſome groſſe ſinnes, adultery, covetuouſneſſe, ſwearing, and ſuch like, and lying in them; yet boaſt God reſpects and loves him, he is good in his ſight; like a bragging Courtier that boaſteth of the favour of his Prince, when he never had it, or is cleane caſt out of it, for it may coſt him ſetting on; but this ſurely ſhall. Or ſpeaking of others for ſiniſter reſpects; who if they doe but offend them, and deprive them of the hopes they have, and have ſettled upon them, will condemne them for moſt wicked men; and yet will for the preſent advance them, as the onelyonly white ones of God; but it ſhould not be thus, ſeeing that is to blaſpheme and ſpeake wickedly of God: And if it be dangerous ſlandering a State, or a juſt Judge, ſaying he juſtifieth the wicked; how much more this? But if we muſt be judging, labour to judge righteous judgement, and account men beloved that are good, and them hated that are wicked.
He that doth evill is good in Gods ſight.] So they judged from outward things; the eaſe, plenty, & proſperity which idolaters had, and for that accounted them happy, and beloved of God; but the Prophet reproveth them, as meaſuring God by a falſe rule, themſelves hated, becauſe of their long croſſes, and others beloved becauſe of their long proſperity.
As they are not to be accounted hated of God, Doctrine who are under the croſſe, and in ſome long affliction; ſo are not they to be accounted beloved, and accepted of God, who are in proſperity, and in ſome long outward felicity: Manifeſt here, and that Eccleſ. 9.1. Pſal. 73.1.1 Cor. 1.26.
Becauſe theſe ſtates are common to both; Reaſon 1 and if there happen to be any propriety in them, proſperity & long impunity is proper to the wicked, and the croſſe to godly; as all times manifeſt to us: And if either argue love or hatred, or doe but looke that waies, it is proſperity; hatred and the croſſe rather argue love, Rev. 3.19.
Becauſe God leſſe loves where outward things are, Reaſon 2 not in particular, but generally; the reaſon of which is, becauſe men elſe would thinke them beloved for their outward things; and by them to deſerve love, and ſo never acknowledge his love free; but that he loved them, becauſe he might better honour himſelfe by them: As St. Auguſt. gives the reaſon why he choſe not the wiſe Scribe, or Philoſopher, not the Senator, not the rich Merchant to be his Diſciples; becauſe they would ſay they were choſen for ſuch things. And therefore theſe argue rather not love.
By the way, Vſe 1 this will confute the Church of Rome, making a flouriſhing eſtate, a ſigne and true note of the Church; and ſo of the favour and love of God, for no Church without love; when it is manifeſt, the croſſe is Comes Eccleſiae. And no ſociety hath had more afflictions then it; but if it had not, yet if it will not conclude that one man is beloved, and ſo two, &c. then not a multitude.
This confutes the common judgement of moſt men, Vſe 2 who meaſure the favour and love of God to themſelves, and others, by outward things, accounting him that is in poverty and miſery, accurſed and rejected; and he that is rich and full, to be the ſonne of God; and hence they blaſpheme God ſo uſually as they doe, both in reſpect of themſelves and others, when they account them beloved; their reaſon and ground is all upon this foundation, they have riches and wealth, and every thing ſucceeds well with them; Like the high Prieſts, who accounted the people accurſed, becauſe they knew not the law, and themſelves happy becauſe they knew, when they knew nothing as they ought to know; as theſe for knowledge, ſo they for riches: As among the Egyptians; he onelyonly was accounted rich that had his heard full of white kine: So now he onelyonly beloved that hath his purſe and treaſures full. How uſuall this manner of judging is, is too too apparent; but how fallacious and deceitfull it is, may be as apparent; like that of Sinionides, who would have wealth better then wiſedome, becauſe the wiſe ſtood with cap in hand to the rich; ſo they the wealthy then the poore, becauſe they would have it to argue more favour, and ſo judge a man how wicked, at leaſt, how ungodly ſoever he be, if he have riches, and be in proſperity and plenty, and others hated; but theſe condemne the generation of Gods children: as Pſalm. 73. yea, they judge and condemne God himſelfe, as if he loved the wicked.
To teach us, Ʋſe 3 not to judge and meaſure the love of God by theſe outward things, to thinke of that, James 2.1. My brethren have not the faith of our Lord Ieſus Chriſt, in reſpect of perſons: for ſo much it will carry, though more. We have a proverbe which may confute theſe conceits, and better informe us; for uſually we ſay not, he is beloved of God that is rich, but he is rich that God loves, and ſo he is; for he is rich that a Prince loves, though he poſſeſſe him not with lands and livings; becauſe his love will ever adminiſter that which is neceſſary for his place and ſtate; but this is true, eſpecially if we underſtand it of ſuch a Prince as is not mutable in his minde, not mortall in his nature; he is rich that ſuch a Prince loves, which is onelyonly God. But admit this; yet how ſhall a man know that God loves him, or how may a man judge who is beloved, if not by theſe outward things? I anſwer by another queſtion: how doe Courtiers know Princes love them, how children that their fathers love them as children? The firſt is not from common gifts which are Princes larges, they caſt at all adventure, but their ſpeciall places of honor and dignities. The ſecond not that they have meate and drinke, apparell, and ſuch things neceſſary, common to htem, and ſervants; but that they have inheritances and portions provided for them. So not theſe outward things common, nor common graces, knowledge, utterance, &c. but particular graces, faith, hope, ſanctification, and ſuch like; he that is rich in theſe, is beloved oif God.
Or where is the God of judgement?] Their blaſphemy conſiſted on two parts: one that God ſhould favour the wicked and reprobate. Another that if that be denyed, it will follow that God did not judge and governe things upon earth; for if he did, then would it not goe ſo well with ſuch wicked. They deny not here by this interrogation, that there is a God of judgement, but from the proſperity of the wicked, that he ſhewes himſelfe careleſſe and remiſſe in his government, and ſo in this thing, calling it into queſtion.
For men to deny or doubt of the providence of God, Doctrine. becauſe of the proſperity of the wicked and their impunity, and for the affliction of the godly, and their ſufferings, and troubles, is a wicked and blaſphemous thing; for ſuch are theſe reproved. This made David pray ſo earneſtly for Gods judgements upon the wicked, that it might appeare that his providence was over the earth, Pſalm. 58. per totum. Inſinuating elſe that they would from their proſperity deny his providence: He noteth of himſelfe, that from their proſperity he was tainted & infected with this, had not the waters of the ſanctuary cured him, Pſal. 73.17. And ſhewes directly, that others ſeeing it by reaſon of the infirmity of the fleſh, and aſtoniſhed at the greatneſſe of their proſperity, and their owne miſery, called into queſtion the providence and adminiſtration of God, Verſe 11. Example of this is in Gideon, Judges 6.12.13. Then the Angell of the Lord appeared unto him, and ſaid unto him, the Lord is with thee, thou valiant man. To whom Gide on anſwered, ah, my Lord! if the Lord be with us, why then is all this come upon us? and where be all his miracles which our fathers told us of, and ſaid, did not the Lord bring us out of Egypt? but now the Lord hath forſaken us, and delivered us into the hand of the Midianites.
Becauſe they ſee not how they can eſcape the former, Reaſon 1 elſe to accuſe God as a favourer of the wicked, and one that loves not the good; if they ſhould acknowledge his providence, ſeeing they meaſure his love by outward things: Therefore they fall into this, to deny his providence and particular diſpoſition of things.
Becauſe as S. Peter ſpeaketh, Reaſon 2 they are blinde, or blinded with ſome paſſion, and cannot ſee a farre off, either to call to minde the judgements of God, by which they may ſee what he hath done, that he regardeth, or to ſee the time to come, that he will doe it; but onelyonly looking to the preſent view, are thus deceiued and erre.
To teach us when we heare many men wrangling and jangling againſt the providence oif God, Vſe 1 and denying his adminiſtration and governement of things here below; even from this, that thoſe who walke uprightly are under the winde, and they who contemne God, deſpiſe, or at leaſt neglect his worſhip, live in Atheiſme, or irreligion, and prophaneſſe, yet they flouriſh, and have all things in abundance, as heart could deſire; for if he did, how would he not remedy this, and rectifie this confuſion? Such quarrelling, as this is but the old ſophyſtry of Satan, and the old corruption of man, which hath beene a thouſand times confuted in every age, and place, ſince it was firſt invented, which might have ſtopped the mouth of all iniquity in this caſe, were not Satan wonderfull malicious, and the nature of man marveylous weake, not able to looke to things paſt, or forſee things to come.
To teach us to take heed oif any ſuch corruption as this is, Vſe 2 to deny, or queſtion about the providence of God, when we looke abroad, and conſider things, and finde things thus diſpoſed of, which ſeemes ſo contrary to the courſe of the world; and to ſtay us, we muſt conſider two things: The firſt is, that howſoever other arguments and reaſons of Gods divine providence and mercy towards all and particular men, is to be ſeene and is manifeſt of all, both in their lives paſt, and preſent, in all places; yet are not the examples of his judgement alwaies to be ſeene, but to be expected in their due time, ſuch as are reſerved for time to come; ſo that though a man may judge by the time paſt and preſent, and finde nothing, nor to part of mans life without apparent proofes of the power, wiſedome, and mercy of God, becauſe he ſtill makes his ſun to ſhine, and his raine to fall on good and bad; yet that part of providence which is in judgements, is to be expected in a fit time, but it is the future and time to come: And that he will manifeſt unto every one that he certainely doth governe. This advice is given. Pſa. 37.1.2.9.10.35.36. And that Job 27. from 7. to 14. and verſ. 30. Therefore muſt we with David goe into Gods Sanctuary, and conſider not the beginnings nor the preſent ſtate, but the ends of theſe men, which will manifeſtly prove his providence, Gods dealing with them and his owne; like to Princes with their Hawke and Partridge, oir their ſtates being like the Partridge, and the other as the Hawke. The ſecond is, the time preſent, that this divers dealing of God with them, argues his providence, becauſe it is the way to ſalvation for the one, and to deſtruction for the other. As it argues the skill of the Phyſitian and his wiſedome, having to deale with two patients; one deſperately ſicke, and he cares not for his health; the other ſo ſick as he may be recovered, he uſeth divers dyets and manner of uſage: So God deales with his.