Commentary on Malachi 2, Chapter 1 · Exposition on verse 14
VERSE XIIII.
But curſed be the deceiver, which hath in his flock a Male, and voweth, and ſacrificeth unto the Lord a corrupt thing: for I am a great King, ſaith the Lord of Hoſtes, and my Name is terrible among the Heathen.
BƲt curſed be the deceiver.] In this is contained the laſt judgment againſt this people, and it is poſitive; as before hee had threatned the taking away of their goods, ſo here to inflict ſome puniſhment upon them. And in this we obſerve, firſt the judgment, ſecondly the ſinne, thirdly reaſons, whereby they may be perſwaded the judgment ſhall come, if they repent not themſelves of their ſinnes, and performe their vowes.
But curſed.] As woes in the Scripture, Matth. 24. and Iſaiah 5. and other where, are two-fold, ſo are curſes: Firſt, temporall, ſending of outward evills, Deut. 28.15, 16, 17, 20, 21, 22. or turning of good things to hurt, Pſal. 109.7. and 69.22. Secondly, ſpirituall, moſt fearefull, Rom. 1.28. Matth. 27.5. 2 Theſ. 2.10, 11.
The deceiver.] The ſinne is generall, thus expreſſing the nature of an Hypocrite, that he is a deceiver, one that carryeth himſelfe craftily, who caſts and fetcheth about in his mind, how he may deceive both God and man, and who deals craftily with the Lord.
Who voweth a Male.] The particular ſinne, vowing and not paying, when he is able to performe; having a Male, that is, one without blemiſh, ſuch as the Law required: Here is thought to be Epitheti Eclipſis, as in Iſaiah 1.18. wooll for white wooll. But ſome underſtand by Male a perfect and abſolute offering, the uſe of the word being ſuch in divers Authors. Now the vow here ſpoken of, is either the generall vow of their Circumciſion, or elſe their particular, when willingly they vowed a thing, being not tyed unto it by any Law, and dealt deceitfully in that, which ſhould make it the greater ſinne.
And ſacrifice a corrupt thing.] a weake and feeble, ſo a corrupt thing: as it were repenting of their vow, they bring unto him a corrupt, vitious, and unlawfull ſacrifice.
The Lord is able, Doctrine. and will not onelyonly withdraw good things from men that diſhonour him, and live profanely and wickedly, but will inflict much evill upon them, and puniſh them with all kind and variety of curſes. As here, ſo 2 Chron. 7.13. Deut. 28.16, 60, 61. This he ſhewed in Ely, 1 Sam. 2.8. &c. and 2.12, 13. In David, 2 Sam. 7. In Nebuchadnezzar, Dan. 4.30. The tryalls of Job ſhew what he can doe when he will puniſh.
Becauſe in bleſſing he can deale thus, Reaſ. 1 not onelyonly take away the evill, but ſhowre downe many bleſſings upon them: ſo in curſing; for theſe are the two armes of God, his mercy and juſtice, neither is ſhorter nor longer than the other, unleſſe he be unperfect; theſe are his treaſures, or he hath treaſures of both, neither fuller, nor emptier than the other.
Becauſe he is a true God, Reaſ. 2 and ſo infinite in all things; he is not as the falſe gods of the Heathen, who had little, even their great god Jupiter, who they thought would be ſoone drawne dry, if he ſhould puniſh much and many, if ſend abroad apace his revenging arrows, his quiver would be empty; not ſo with God, whoſe mercy is a treaſure inexhauſtible, ſo his juſtice, not as the Sea; but as the fire, the Sunne; Chryſoſt.
Becauſe it more manifeſts his diſpleaſure, Reaſ. 3 and men are more ſenſible of it, to be humbled by it either in truth or hypocriſie.
To ſtand in awe, Ʋſe 1 and feare God; to feare to diſpleaſe or provoke him, who cannot onelyonly take from us that we have, but bring the contrary upon us, many, and ſtrange, and grievous plagues. Men we feare, and avoid to provoke them when they are of power, and yet often we hold them at defiance, becauſe we know their worſt is but to take our place, livings, credit, or liberty from us, at the worſt but our lives, and can then not hurt us; but God can goe further, not onelyonly deprive us of that we have, and all that is deare to us, and take away life, but lay cro2ſes infinite upon us in this life and the life to come. If men, much more he is to be feared; Matth. 10.28. if Jacob was affraid of Iſaacs curſe, Gen. 22.12. much more of Gods, being reall things, and not verball; for ſo is mans onelyonly, he is but the mouth of God, and ſure they are, they will light where he will lay them.
To inſtruct every man who finds Gods judgments, Ʋſe 2 that he is deprived of any good thing he hath, to humble himſelfe, and ſeeke to God, and ſearch his owne wayes; that he may turne unto him, leſt he bring curſes upon him: for as it is both juſt and uſuall with God, when men profit not by the leſſe judgment, to bring greater; as a father, when his ſonne bowes not with a twigge, to beate him with a greater rod: ſo it is when men turne not to him by his private judgments, to bring poſitive curſes upon them; as Princes, who firſt withdraw their favours from Traytors, confiſcate their goods, reſtraine their liberty, and after lay upon them ſome fearefull puniſhment: Hath God then taken any thing from thee that thou haſt, or that was beloved of thee, as thy goods, children, or any ſuch thing? thinke ſeriouſly of it, and impute it not to ſecondary cauſes, though they may be greatly faulty, but looke unto the Lord, and turne unto him; thinke not to make it good againe, or recover thy ſelfe, but thinke of the other curſes God hath threatened, and know theſe muſt come, if the other doe not reforme thee, yea, though he love thee. Phyſitians that deſire the health of their patient, if they can, will happily recover it by injoyning them abſtinence, and faſting, and a ſtrict dyet; if not, they will to purging, bleeding, and ſuch like: ſo with God, much more if he hate thee.
If thou be freed from any curſe, be not ſecure, Ʋſe 3 he hath variety of curſes.
The contempt of his worſhip he hath threatened with the deprivation of it, the taking of it way; now it may be thought, this would not much trouble them who thought it a wearineſſe, and could happily be content with it, and in their corruption account it a bleſſing; he therefore threateneth the puniſhng of it with poſitive curſes and plagues.
The contempt and corruption of Gods worſhip & the means of it, as of the Word and Sacraments, and ſuch like, Doctr. ſacrifice and Prayer, the Lord will ſometime puniſh with the taking of it away, and ſometime with it and other fearfull curſes and plagues, both ſpirituall & temporall, which as it is here threatened, ſo was it performed to this people, who are now not only without the meanes of his worſhip, but are under many fearefull judgments, as any Nation in the world. It is that was threatened, Deuter. 28.47, 48. 2 Chro. 36.16, 17. Math. 21.41.1 Cor. 11.30. 2 Theſſal. 2.11, 12. 1 Sam. 2. Elies ſonnes, Acts 20.9. Eutychus.
Becauſe moſt men finde no judgment in it at all, Reaſ. 1 to be deprived of that they love not, as they account that no bleſſing to have that they delight not in; and ſo as in this they will never be drawn to ſee the mercy and favor of God, ſo not in that his juſtice and diſpleaſure, that they might come to the ſight of their ſins: when as then thoſe judgements open the eyes of their minde the better, and cleare their ſpirituall ſight, the Lord doth it more to torment them and affect them.
Becauſe theſe being moſt ſenſible, men are by them uſually made more carefull of his ſervice, either in hypocriſie, Reaſ. 2 as Ahab and Saul, and others, or in truth, as Manaſſes.
This may teach us a point which few men have thought of, Ʋſe 1 but many have felt it, the cauſe why God hath ſo afflicted us with with the plague and peſtilence, his curſes have been upon us; many have happily thought of many ſinnes of their owne and others, but few have thought of this ſinne, that therefore it was, becauſe the word was contemned amongſt us, and his worſhip corrupted by us, ſuch wearineſſe in his ſervice, ſuch great ſhews, and nothing indeed, ſuch offering of ſick, lame and blind unto the Lord, ſuch offering of corrupt things unto him. If this bee true, that ſuch are accurſed of God, then the other muſt needs be certaine. The Philiſtims had the Arke of Gods preſence, 1 Sam. 5. But becauſe they uſed not it as they ought, therefore verſe 6. they were ſmitten: ſo had the men of Bethſhemeſh, 1 Sam. 6. but becauſe they uſed not it as they ought, therefore the Lord ſlew among them fiftie thouſand threeſcore and ten men, verſe 19. The Goſpell, the meanes of his worſhip, as the Arke of his preſence, hath been amongſt us, but we have not uſed it well, therefore hath the hand of God been heavy upon us, as upon the Philiſtims; the number the Lord hath ſlaine, hath ſurmounted the number of them of Bethſhemeſh. If it were juſt upon them, it is ſo upon us: And though this be removed, yet we cannot but feare that the curſes of God hang over our heads ſtill, ſeeing this ſinne is not repented of nor amended amongſt us.
This ſerveth to meet with the corruption of thoſe, Ʋſe 2 who could not nor cannot be wakened with the former judgment, and think it a bleſſing rather then a curſe, whether they delight in Popery, or prophaneneſſe, they affected a ſuperſtitious worſhip, or a looſe life, they would be without controulement, and ſo take themſelves not to be hurt, becauſe that is but as they deſire, that the word and worſhip of God ſhould be gone; yet let this feare ſuch a one, that the mouth of the Lord hath ſpoken it, he is an accurſed man, and all the curſes of God hang over his head; he is ſo in the decree of God, and he ſhall be ſo in the execution; what a fearefull condition is he in that is in eaſe and proſperity, ſitting at a rich banquet, lying in a bed of doune and Ivory, having what his heart could deſire, and yet having over his head a ſharp ſword with the point down-ward, hanging by the ſmalleſt haire, ready with every blaſt and every touch to fall upon him? How if he had thouſands more? he that hath theſe curſes over his head; (as Iſaac ſaid, I have bleſſed him, and he ſhall be bleſſed) God hath accurſed him, and he ſhall be accurſed.
Curſed be the deceiver.] The parties upon whom this curſe muſt fall, they are accounted deceivers, they deale deceitfully in the ſervice of God, not ſerving of him as they are able. There are two parts of this deceit deſcribed, or it is made to conſiſt in two things: The one, they ſerve him not as they are able; the other, for a time they make a great ſhew, and promiſe piety, and great duties of holineſſe; but eftſoone repent themſelves, and had rather omit it altogether, or performe it negligently, becauſe it will be with ſome coſt and expence of their goods, that he feares he ſhould be a pooreman, if he ſhould be faithfull and conſtant in the ſervice of God: for the firſt it is ſaid, he hath a male; for the ſecond, he voweth and ſacrificeth a corrupt thing.
For the firſt;
He that dealeth deceitfully in the Lords ſervice and worſhip, Doctr. that is, that ſerveth him not as he is able, either for his outward goods and parts, or for his inward gifts, or any ſuch thing, when he looks for a bleſſing from God for his ſervice, he ſhalbe accurſed; curſed is he that hath a male, and offereth a corrupt thing, Jer. 4.22. It is made a ſinne that procured deſtruction upon the land, that they ſerved God, not with their beſt wiſdome; hence was the curſe upon Cain, Gen. 4.3.5. Hagga. 1.2, 3, 4, 5, 6. And Salomon is taxed that he beſtowed twiſe as much time in building his own houſe, as Gods houſe: and Acts 5.
Becauſe he contemneth and deſpiſeth the Lord, Reaſ. 1 either thinking he cannot know what he doth, and how he dealeth with him; or that he is unjuſt, and will not puniſh it, or thinking baſely of him that this is good enough: And therefore no marvell if he contemn him and accurſe him, as 1 Sam. 2.30.
Becauſe he goeth flat againſt the maine ſcope, Reaſ. 2 and the end of the Law; now whereas any breach of the Law deſerveth the curſe, Gal. 3.10. how much more he that goeth againſt the full ſcope, which is to love the Lord with all his heart, minde and ſtrength?
This teacheth many a man what he may expect from God for his ſervice he doth to him not a bleſſing, Ʋſe 1 as he hopes and flatters himſelfe, but a curſe; becauſe what he doth, in what part of it ſoever, he knowes well, and God knows better, that it is not as he is able, neither for the faculties of his mind, for the powers of his body, nor for the portion of his eſtate; for the body, many a man and many a woman pretend they are not able to ſit ſo long as the publique prayers and ſervice of God are in hand, or they cannot ſtand and endure thruſts and heate, their bodies are weak & ſickly when they know, & God knows better then themſelves, that they can ſit longer about a matter of pleaſure or pride, when they can indure more thruſting, & heat for a matter of profit. They have a male in their flock, & offer to the Lord a corrupt thing, they are deceivers ſaith the Prophet, and from the mouth of the Lord accurſed; for their mindes, they pretend they are not able to ſit attentively without ſleeping in Prayer or hearing, they are not able to conceive of the things delivered, they are not bookiſh to underſtand what they pray, but meane well, they have no memories to keepe that is good when they have heard; when as they know, and God knows better, that they, as Bernard ſpeaketh tractatu de gradibus humilitatis, can vigilare in lecto, when they doe Dormirt in choro, they can as, Mich. 2.1. Deviſe iniquity upon their beds, or as they, Prov. 4.16. Who ſleep not unles they have done wickednes, or as the ſhepheards, Luke 2. who watched in the night for their owne flocke, that they have wit and ſkill at will for the world, which if they would cauſe their eare to heare, as Salomon ſpeaketh, and ſet themſelves to it, might conceive, and their memories are able to keep evill things, when as one cheſt will hold gold as well as Iron, if it were put in, and one war the impreſſion of a golden ſeale, as well as of lead. Theſe have a male, &c. for their ſtate, they pretend they are not able to give more then they doe, which is little God wot, to the poore, or to the Church and maintenance of Gods worſhip; when as they know, and God knows they can beſtow much more on their pleaſures, on harlots, and wicked perſons, oftner feaſting ſycophants, flatterers and lewd perſons, then the members of Chriſt; ſome that have borne place, being known to have had moe players the corrupters of youth, and ofner, at their table, then they had the poore and preachers, the converters of Soules; and their ability would beare that well enough. Theſe have a male, &c. And that ſhall be true, Iſaiah 29.15, 16. Woe unto them that ſeeke deep to hide their counſell from the Lord, for their workes are in darkneſſe, and they ſay, who ſeeth us? and who knoweth us? your turning of deviſes ſhall it not be eſteemed as the potters clay? for ſhall the worke ſay of him that made it, hee made me not? or the thing formed ſay of him that faſhioned it, he had no underſtanding? the world ſees it, and mockes, and jeſts at it; God ſees it, and will judge it; theſe are deceivers and diſſemblers of the world, and one day ſhall be uncaſed, when to their ſorrow they ſhall heare the curſe.
To teach every man to labour againſt this deceitfull dealing with God, Ʋſe 2 whereby he ſhall but deceive himſelfe, and cannot deceive God; himſelfe, becauſe he ſhall loſe that he looks for; not God, who ſeeth and knoweth every thing; and Galat. 6.7. Be not deceived, God is not mocked: for whatſoever a man ſoweth, that ſhall he alſo reape. If Jacob was afraid when hee went about to ſeek a bleſſing, leſt his blind father Iſaac ſhould diſcerne him and his deceit in dealing with him, and ſo he might get a curſe where he thought to have had a bleſſing, Gen. 27.12. how ought men to take heed and feare to diſſemble or deale deceitfully with God, even the alſeeing God, but to ſerve him with the beſt things we have, for faculties of mind, &c. Let us be Abels, and not Cains; Gen. 4. If we would be bleſſed with the one, and not accurſed with the other, ſerve him with our beſt affections, beſt ſpirits, beſt time, beſt inſtruments. David was at a great quaere with himſelfe, Pſalm. 116.12. What ſhall I render unto the Lord for all his benefits towards me? as thinking he had nothing good enough; ſo ſhould we thinke and ſo performe, that we may be bleſſed and eſcape the curſe.
Now it is ſaid, he is accurſed that hath a male and offereth a corrupt thing; if he have it not, the curſe is not belonging to him, but God will accept that hee hath.
They who are Gods, when they ſerve him, Doctrine. though they ought to bring males unto him, that is, that which is perfect; yet if they have it not, and are able to bring nothing but that which is imperfect, God will accept it notwithſtanding; as it is here, ſo Mich. 7.18. and Mal. 3.17. Numb. 23.21. 1 Kings 15.5. Jam. 5.11. and yet Job. 3.
Becauſe of that, 2 Cor. 8.12. For if there be firſt a willing mind, Reaſ. 1 it is accepted according to that a man hath, and not according to that a man hath not: God reſpects the mind more then the gift, as in the widowes mite, and the cup of water; ſo doth he the mind rather then the ſervice, for it profits not him, nor he ſtands in no need of it. And the willing minde is, that a man with all his heart would doe more if he were able, which God ſeeing he accepts that they have.
Becauſe they condemne and diſlike their imperfections themſelves, Reaſ. 2 and judge themſelves for them, then 1 Cor. 11.31. If we ſhould judge our ſelves we ſhould not be judged, yea as Rom. 7.17. while they thus condemne it, it is not accounted theirs; as Bernard of envy: Thou feeleſt it, but agreeſt not to it, it is ſuch a paſſion as God one day will heal in thee, but not condemn thee for.
It affords comfort againſt the temptations of Sathan, Ʋſe who ſets forward our diſcouragement from the little good wee doe.
And voweth and offereth a ſacrificeth or corrupt thing.] The ſecond part of their deceit: they made great ſhew and promiſe of great things they would doe, but they repented themſelves, and they omit them altogether, or performe them very corruptly.
He that dealeth deceitfully in the Lords ſervice and worſhip, Doctr. that is, maketh great ſhewes and promiſes of great duties of piety, but after when he finds it more coſtly or painefull, or croſſing to his affections then he thought of, repents and doth it not, or doth it careleſſely and corruptly, when hee looks for a bleſſing, ſhall finde a curſe; ſo here, and Deuter. 23.21. Numb. 30.3.6. Eccleſ. 5.3, 4, 5. Math. 21.28. ad 32. Acts 5.
Becauſe he robs and ſpoiles God, as it were taking or keeping from him that which is his; for vowing it to God, Reaſ. 1 he hath put it from himſelf, made an alienation of it, put it out of his own right into Gods, whereas it was his owne before. Acts 5.4.
Becauſe they ſerve not God, but themſelves, Reaſ. 2 as children who can bee content to pleaſe their parents in things liking unto themſelves, but not in other; pleaſe themſelves, not their parents; ſo in this: and ſhew that they preferre all thoſe things before God, which to keep, they will break promiſe with him.
This may teach many men, that they may juſtly looke for the curſes of God upon them and theirs, if they be not upon them already, becauſe they have ſo often vowed and promiſed great care and diligence in the ſervice and feare of God, and performed very little or none at all to him; ſometime in health, ſometime in ſickneſſe; ſometime in danger, ſometime in deliverance; they promiſed great things unto the Lord, but they have played the couzeners with him: It was but to ſerve their owne turne for the preſent, nothing they have performed, or nothing as they ought and promiſed. To ſay nothing of neceſſary vowes, how careleſly they are found every way performed; as the vow of Baptiſme, when men live more like Infidels than Chriſtians, at the beſt but as Jews, reſting in the outward ceremony; or but outwardly civill and honeſt, never labour for any inward ſanctification, any ſincere holineſſe, any conſcience of Gods Will; offer fleeces for the fleſh, and ſkin for the beaſt: The vow of Parents promiſing to bring up their children in the feare of the Lord, as was commanded, Eph. 6.4. but they take onelyonly care for the body, not for the ſoule, and to ingraft Gods feare in them:Qualis creſcerem tibi, aut quàm caſtus, dummodo eſſem diſertus ut diſcerem ſermonem facere quàm optimum & perſuadere dictione. Aug. Such as Auguſtine confeſſed to God his father was, who troubled not himſelfe, ſaith he, how I proſpered in thy ſervice, or how chaſt I were, onelyonly his care was that I might be eloquent, and learne to ſpeak well; ſo they for worldly things. Thirdly, the vow of married parties, who made a covenant before God, and to him, Prov. 2.17. which is broken by many meanes, amongſt many who think the Covenant unviolated, if they commit it not outwardly and actually; when as wanton words, and looks, and luſts break it.
To ſay nothing of theſe, for which many have either the curſes of God, or have them hanging over their heads; But voluntary vowes, men in ſome trouble or ſickneſſe renew their vow of obedience, as Iſrael, Hoſea 6.1, 2. but when that is once paſt, either they doe not care for keeping it, or thinke they are diſcharged well enough, if they doe a few dayes heare the Word, or performe ſome one or two good duties, and after give over againe, unlike David, Pſal. 119.106, 112. The Prophet tells them they are accurſed, better it had beene for them never to have vowed it at all; for though without it it is a ſinne, yet now it is the greater ſin.
To teach every man to take heed how he vows anything unto God; Ʋſe 2 for often in the vow he may deſerve Gods curſe, and often in the breaking it. In the vow, when it is of unlawfull things, Acts 23.12. then it is the bond of iniquity. Secondly, when the party vowing is not able to performe it, either ſimply, or not without ſinne, as Popiſh ſingle life. Matth. 19.11. Thirdly, when a party vowing is an inferiour, and doth it without the conſent, or contrary to the mind of the ſuperior; Numb. 30.6, 9. So Papiſh children, contrary to Parents minds, enter their rules. Fourthly, when it hindreth a man from the duties of his calling; as thoſe who leave their calling and goods to profeſſe wilfull poverty, or become Friars Mendicant. 1 Cor. 7.22. Fiftly, when there is put holineſſe in it, and it is made meritorious: If it be faulty in theſe or any the like, then is ſin committed in the making of it, and ſo a curſe followeth it; but if not, then the curſe followeth the breaking of it. When then it is ſo hard a thing to vow, and not to have ſinne cleave to it, if there be any feare of ſinne, there will be raſhneſſe avoided in it; and if there be any feare of the curſe, they will not be ſo raſh, leſt they provoke God. Eccleſ. 5.1.
To teach every man, when he hath vowed, Ʋſe 3 to be very carefull for the performance of it, and let neither coſt nor labour, profit nor pleaſure hinder him, for he ſhall loſe more by the breaking of it, than he can gaine. The ſinne of breaking a mans vow or promiſe, ought to make men affraid to doe it. Men feare perjury, and abhorre it; this is no leſſe, if Chriſt may be beleeved. Matth. 5.33. But if not the ſinne, yet the curſe, and to avoid it, make good that thou haſt ſpoken to God. I ſuppoſe many men in the time and heate of the ſickneſſe vowed great things to God, if they were preſerved, and if God would returne in mercy to the City, that they might in ſafety follow their callings againe; for I cannot thinke but that moſt men, ſpecially when God came any thing nigh them, were affected and touched for the preſent, which uſually brings forth ſuch thoughts and ſuch motions. If any were not, I think their caſe is marvellous fearefull, to be in the fire, and no relenting. Then you that did, remember your vowes, and ſee where is the performance of them; it may be ſought for, but not early ſeene, or ſeen in a very few: And what is to be expected but theſe curſes, and more heavy than we have had? If your children or ſervants, all the time you are correcting of them, and holding the rod over them, promiſe to learne their books better, and doe their worke more diligently, whereupon you ſpare them; if they after deale deceitfully with you, will not your diſpleaſure be doubled, and your anger be increaſed, and you thinke lawfully too? thinke Gods waies are more equall and juſt. If thou wouldeſt avoid this, then doe as David ſaid, and did; Pſal. 66.13, 14. I will goe into thine houſe with burnt offerings, and I will pay my vowes which my lips have promiſed, and my mouth hath ſpoken in my affliction. If a man vow when he is in cuſtody or reſtraint, that when he getteth liberty, he will goe and dwell in a place where the Word is; if the Word goe from thence, he is not bound, Ruth 1.16, 17. Againe, in caſes of neceſſity, as a man bound to abſtaine from Wine, yet if Phyſitians counſell it for his health, he may uſe it; as Jer. 35.11. yet ſo, as hee have a ſpeciall eye to the maine end for which his vow was made: as ſuppoſe Timothy, 1 Tim. 5.23. to abſtaine, yet for his often infirmities he may drinke.
For I am a great King, ſaith the Lord of Hoſtes.] There is Gods firſt reaſon, why they ought not to corrupt his worſhip, and deale thus deceitfully with him, his greatneſſe and power, who is able to puniſh them for evill doing.
Men ought to obey God, Doctr. and to avoid evill and corruption, as generally and in all things, ſo in his worſhip, for feare of his power and juſtice. Vide verſ. 6. where is my feare?
And a great King.] It is the Kingdome of power, not grace; he by his power is abſolute King, great, and the greateſt.
The Lord he is the abſolute King of all men and Angells, Doctr. and all creatures in the world, they are all his ſubjects; ſo is he here called a King, and that, 2 Chron. 20.6. Dan. 2.21. This his commanding of all creatures ſheweth, and their obeying. Pſal. 104.4. Iſaiah 37. Joſhua 10.12, 13. Exod. 14.21. Matth. 8.26. Dan. 3.6.
Becauſe he hath created and doth ſuſtaine all, Reaſ. 1 it is reaſon he ſhould be their King, and they his ſubjects.
Becauſe elſe there would be no order, Reaſ. 2 but all confuſion; Lactantius de falſa religione, lib. 1. cap. 3. hee gives this as a reaſon for the order of things, becauſe there is but one God that governes all: For as in an Army, if there were as many Generalls as there are Bands, Companies, and Wings of the Battell, it could neither be inſtructed nor governed, becauſe every one would ſtand upon his owne wiſedome and counſell, and ſuch diſſention would rather hurt than profit. So in this world, if there were multitudes of Governours, if God were not the ſole King and Governour, there would be nothing but confuſion and diſorder.
Uſes of this we have before, Ʋſe verſ. 4. The Lord of Hoſts.
FINIS.