Commentary on Malachi 2, Chapter 1 · Exposition on verse 4
VERSE IIII.
Though Edom ſay, We are impoveriſhed, but wee will returne and build the deſolate places; yet ſaith the Lord of Hoſtes, They ſhall build, but I will deſtroy it, and they ſhall call them, The border of wickedneſſe, and the people, with whom the Lord is angry for ever.
THough Edom ſay, Quicquid in ſcriptura dicitur dehominibus malis, ad hoc dicitur, ut civitas Dei ex comparatione contrariâ vel proficiat vel emineat. Aug. De civitat. Dei. l. 16. c. 2.] To evict this people more manifeſtly of ingratitude, he proceeds to other benefits he had beſtowed on them, as fruits of his love, and ſo proving that he loved them. And this was but by compariſon ſet downe, inſinuated under the contrary, and in the amplification of the ſignes of his hatred to Eſau and Edom: for this here ſpoken was not for them, but for his owne people. So here; for when the contrary was to them, if this were hatred, that muſt be love; for them then and their uſe are theſe things written. And the force of it ſtands thus: See, it is my hatred to Eſau and his poſterity, that they are not eſtabliſhed in their owne land, nor defended there in their coaſts, but deſtroyed and caſt out, and juſtly for their ſinnes, of which you are eye-witneſſes, that in them and their ruine I have magnified my ſelfe and my Name. Then muſt it needs be love unto you, that having brought you from your captivity, I have confirmed you in your Land, and defended it and you.
Though Edom ſay,] The firſt part is the anticipation or preventing of them, ſetting downe under their perſon the ſwelling and proud words and ſpeeches they would ſpeak and utter: That is, I have ſaid, I will lay her mountaines and Cities waſte; but they in the pride of their owne hearts, and confidence of themſelves and their owne ſtrength, as if they were able to reſiſt me, and to ſtrive and ſtand againſt my power, utter ſuch vaine hopes and bragging thoughts of their owne, yet ſhall all be but in vaine. Thus they ſay, We are impoveriſhed. The Idumeans being expelled their Countrey, carryed into captivity for their ſinnes, and wandring in another and ſtrange Countrey, are not for all that humbled for their ſinnes, nor ſeeke not unto me: but in their impoveriſhment and baniſhment they thus ſay, For all this we will returne, and be built: we by our owne ſtrength and power, in ſpight of who ſaith nay, will come home home againe to our Countrey, ſhake off the yoke of our enemies, and will build and eſtabliſh Idumea againe, and all our Cities.
The Lord he takes notice of, ſeeth, Doctrine. and beholdeth all mens carriage in the way of his judgments, how they profit by them, or grow perverſe; how they hold out againſt him, or humble themſelves in them, manifeſted as here, ſo Iſa. 1.5. and 30.1, 2. and 38.5. Jer. 5.3. and 31.18. Jonah 3.10.
Becauſe he might know to leſſen or encreaſe them; Reaſ. 1 how to remove them, or renew them. As the gold-finers, when they have put their metall into the furnace, looke ever and anon how it purifies, or how the droſſe cleaves to it, they may put out, or put further in; adde more coales, or blow more vehemently. So in this, affliction is the furnace.
Becauſe he hath tyed himſelfe unto this by his word and promiſe to heare and regard their prayers and repentance, Reaſ. 2 when his judgments or chaſtiſements drive them, to ſee and acknowledge their ſinnes: 2 Chron. 7.14, 15. If my people which are called by my Name, humble themſelves, and pray, and turne from their wicked wayes, and ſeeke my face, then will I heare from Heaven, and will forgive their ſinne, and will heale their Land. Now mine eyes ſhall be open, and my eares attent to the prayer that is made in this place.
For the time paſt, Ʋſe 1 the time of our late judgment of the Plague, if it may be counted late, which is yet upon us; the Lord hath taken notice of every mans profiting, or not profiting by it; either how he was humbled, or how he ſtill held out; whether as Ephraim, whether he lamented his ſinnes, and turned to God, or as Edom he held out, and promiſed to himſelfe the repairing of any loſſe whatſoever, of his wealth, by following his Trade more cloſely; of his wife, that he may have another, and money with her; of his children, he is young, he may either have more, or he is eaſed of the care and charges of them: howſoever every mans carriage and fruit hath beene, the Lord hath ſeene it; which is matter of comfort to as many as have beene truely humbled, the Lord hath ſeene their hearts, heard their prayers, accepted their repentance, the fruit whereof they now enjoy, that they live to praiſe God, Iſa. 38.19. But it is matter of terrour to as many as either contemned this duty in others, making the publick humiliation a meanes or cauſe of encreaſing the Plague, or neglected it in themſelves, or performed it onelyonly in ſubtilty, making a ſhew of that they had not; ſeeming to be truely humbled, and willing to forſake their ſinnes, when it was but in cunning to get his hand removed, which ſeemeth to have beene the ſtate of moſt: which howſoever it was not ſo well diſcerned then, yet it hath appeared ſince even to every man:Hyemis lucrum tunc maximè demonſtratur cum illa praeteriret; namque vernantes ſegetes & foliis ac fructu affluentes arbores per ipſum aſpectum clamant, utilitatem ſibi ex hyeme factam, Chryſoſt. ad P. A. Ho. 18. Item è contra. For the benefit of the Winter is chiefly ſeene when Winter is gone; for the ſpringing plants, and the trees cloathed with leaves and fruit, tell us by their pleaſant ſhew how they gained by winter: And if men, then God much more; be not then deceived, God is not mocked. And as his taking knowledge of the humiliation of the good be to reward them, what of your deceits but to recompence? Though Pharaoh deceived often, and his owne perſon eſcaped, yet the Lord paid him home at laſt in the Red Sea.
For the preſent time, Ʋſe 2 or that is to come in every judgment and affliction, whether poverty, baniſhment, reproach, diſgrace, diſeaſe, or any other thing, the Lord he takes notice how thou art affected in them: whether thou art patient or murmuring; whether thou art comfortable, or heartleſſe; whether uſing lawfull meanes, or unlawfull; whether truſting in them, or relying upon him. Then ſee thou be the ſame in ſecret; or when thou art turned to the wall, as when the Miniſter or thy well affected friends are with thee; not as many who have good words, ſhew great patience before ſome men, either that the Miniſter might praiſe them at their burialls, or others might commend them after they were gone from them. But thinke when they are gone, the Lord ſtands by thy beds ſide, or is in thy ſecret cloſet, yea, in the ſecrets of thy heart, and takes notice of all things at all times.
Wicked men, Doctrine. the poſterity of Eſau, when they are downe and decayed, impoveriſhed, or any way afflicted, thinke to repaire themſelves, to overcome the judgment, and recover themſelves of themſelves, and by meanes they like of, and pleaſeth their humour, without ſeeking the Lord; manifeſted by theſe Edomites, alſo by the Ephraimites, the moſt of them, and the worſt, Iſa. 9.9. who ſaid in their pride & ſtoutneſſe of heart, the bricks are fallen downe, but we will build with hewen ſtones.
Becauſe they ſee theſe meanes to proſper oftentimes, Reaſ. 1 by the indulgence, or rather the anger of God,Quando nihil eſt infaelicius faelicitate peccantium, quae poenalis nutritur impuritas, & mala voluntas velut hoſtis interior roboretur. Aug. Epiſt. St. Marcell. which if they be croſſe at any times, they impute but to want of craft and power.
Becauſe they are ignorant of God, Reaſ. 2 the Authour of their trouble, and impute it to fortune or other ſecond cauſes, which they doubt not, but of themſelves, and by ſuch meanes to fortifie themſelves againſt, and to repaire and recover that they have loſt.
Becauſe they are no wayes well perſwaded of God, Reaſ. 3 neither his power, nor his will; but as they are privy unto themſelves, they have contemned him, ſo in the height of reaſon, they ſee it is juſt he ſhould contemne them.
This being ſo, conſider if we have not many wicked men, Ʋſe 1 many Edomites who are deſirous and doe practiſe to raiſe up themſelves without the Lord by unlawfull meanes, and never humble themſelves to him; and if formally they doe this, yet truſt more to theſe. Amongſt theſe the chiefe are our Papiſts, who having their mountaines and Monaſteries laid waſte, their habitations made a wilderneſſe for Dragons, and being impoveriſhed by the juſt judgment of God upon them for their Idolatry and myſticall enmity againſt Chriſt, by the hand of King Henry 8. in policy, and of Qu. Elizabeth of bleſſed memory, in piety and policy, they reſiſting of God, as if they were ſtronger than he, have aſſayed as heretofore, ſo of late to renew and reedifie their deſolations. But by what meanes? not precibus & lachrymis, the weapons of the Church; but by fire and ſword, by fraud and cruelty, ſeeking to build againe their deſolate places, and to lay the foundation of them in the blood of the King and his ſeed, the Peeres and Prelacy, the Gentry and Commons of the Land, all which is without God; for he will build his Church ſanguine Martyrum, by the blood of Martyrs ſhed by others, not by the blood ſhed by theſe who account themſelves Martyrs. And though ſome deny that they are not all ſuch, and that it is againſt charity to thinke ſo of them, becauſe they ſeeme now to condemne this more than barbarous enterpriſe; I thinke (as every man abounds in his owne ſenſe) I ſhould doe them no wrong; nay, every learned Papiſt, if he were in place where he durſt ſpeake it, would not think I ſhould doe him wrong, if I ſhould judge him, diſliking this which is ſo meritorious and commendable by their doctrine and practice: for if for one, and the King, to lay their hands upon the Lords anointed, why not for the reſt? And for others of them; though a little humane pitty makes them a while to abhorre them, yet the ſchooling of a Jeſuite or Prieſt will eaſily and in ſhort time harden; and I doubt not, but he that ſeems now moſt pittifull, would have been an Edomite, as Obadiah ſhews them what they were, by telling them what they ſhould not have been, verſ. 11, 12, 13, 14. But to leave theſe, we have others, who imitate the Edomites, would raiſe up themſelves by themſelves and evill meanes, not ſeeking to the Lord: hee that is in diſgrace ſeekes to riſe by undermining of others, and by flattery and fraude to make himſelfe great againe. In ſickeneſſe to expect his health by unlawfull meanes, or unlawfully uſing them, ſeldome, or not at all ſeeking the Lord: In poverty and decay, by lying, and ſwearing, and deceiving, and breaking, which once done, is better then many yeeres trading.
Yet ſaith the Lord of hoſts.] Here is the ſecond part. Gods threatning againſt their ſwelling bragges; vowing as it were to diſappoint all their Counſell and indeavour: And to the end that they may be aſſured, it ſhall be ſo, the Lord ſets himſelfe downe, with ſuch an adjoynt, as may aſſure them, hee is able to doe what he ſaith hee will; for he that ſpeakes this, is the Lord of Hoſts; ſuch, and ſo great, and mighty, that he commands all creatures to helpe and hurt, whom, and when he pleaſeth; to ſave and to deſtroy, to further and hinder; as the generall Commands all the army, and all the Bands, ſo hee all creatures.
The Lord our God is the Lord of Hoſts, Doctrine. hee that is able to command all creatures for the ſaving of his, or the deſtroying of others the wicked, to helpe where hee will, or to puniſh whom hee will, and when hee will. Hee is here called the Lord of Hoſts, applyed to this: Hence it is, that this title is given unto him in infinite places, ſometimes for good, and ſometimes for evill. 2 King. 19.35. 1 Chronic. 2.9. Iſa. 1.24, and 2.12. This is manifeſt by his manifold commanding of Creatures, both for good and evill, both to ſave and to deſtroy. Angels are his Miniſters, Pſalm. 104.4. They are ſent by him. Pſalm. 78.49. Iſa. 37.36. Hee commands the Sunne. Joſh. 10.12, 13. the Sea, Exod. 14.21. the Windes, Matth. 8.26. the Fire, Dan. 3. the Lyons. Dan. 6.
Becauſe, Reaſ. 1 hee is the Creator of all creatures, and ſuch a one as ſtill ſuſtaines, and upholds them in being, not as a Shippe-wright, he makes, another maintaynes; no marvell if he can command what he will?
Becauſe of his omnipotent power, his wiſe providence, Reaſ. 2 to guide and govern them, to twine and turne them whither ſo ever he will, if he have given it to weak man in his skill, and with his weaknes to guide a ſhip, and turn other creatures; how much more himſelf?
This may teach every man, Ʋſe 1 when he findes any of the hoſt of God againſt him, any creature to worke for his hurt, to affront him in body, and goods, and name, or howſoever to ſay as 2 Sam. 26.10. Let him curſe, becauſe the Lord hath ſaid unto him, curſe David: who ſhall then ſay, wherefore haſt thou done ſo? So bid him curſe not as ſinne, but as a puniſhment or judgment, or chaſtiſement; for he cannot be author, but ordinator peccati, one who doth diſpoſe of their ſinne and evill, to the end not they, but himſelfe aimes at. The malice is Shimeis, the Lord he diſpoſeth it, to afflict David to humble him; ſo in every particular thing, thy meat and drinke, the ayre, fire, water, beaſts, any creature, man, great or ſmall; if they hurt, ſay it is the Lord who bid them; complaine to him of it, ſeeke to him for redreſſe of it, humble thy ſelfe, and by the mediator ſeeke reconcilement: they who are annoyed by a band of men, or the wing of a battle, will ſeek redreſſe from their Captaine, or Generall: So here, as Act. 12.20. Herod was highly diſpleaſed with them of Tyre and Sidon, but they came unto him with one accord, and having made Blaſtus, the Kings Chamberlain their freind, they deſired peace, becauſe their Country was nouriſhed by the Kings Country: So ſeeke to God on whom you depend. Otherwiſe, if Abſolom will ſtand out, when Joab, and the reſt of the Hoſt is ſent againſt him, he muſt looke to be pierced with darts.
To teach every man who would have the Hoſt of God to bee for him, and with him, to pray unto God, the Lord of Hoſts, Ʋſe 2 who can diſpoſe of them, who hath them all at command, who can take from them their malice and malignity; or as a wiſe Phyſitian, make a wholeſome medicine of that which is poyſon; for he hath farre more abſolute command of them, then any Generall over his ſouldiers, as the Centurion inſinuates, Luk. 7.7, 8. Hence did Jacob, when he feared Eſau, and his band, pray, Gen. 32.9. and found the fruit of it; cap. 33.4. Hence in the Goſpell, they ſought from him the ejection and diſpoſſeſſion of Devils, of what number and quality ſoever, the curing of diſeaſes, the rebuking of windes and ſea, the converſion, or reſtraining of enemyes; for he was the Lord of Hoſts: ſo muſt we ſtill, for he is the Lord of Hoſts. Meanes we muſt uſe; as for defence, weapons; for health, Phyſick; as the Jewes uſed the diſciples, but he muſt be looked unto on both ſides; becauſe he is the Lord of Hoſts: for that any can helpe, that is not from themſelves, but from him.
If any would be free from their hurt, Ʋſe 3 and have their help, let him ſeek to be at peace with God, and to have him his friend: for to whomſoever he is a friend, they will all be friendly: When there was peace betwixt the two Kings of Iſrael and Judah, Jehoram & Jehoſaphat, each people with horſes ſerved other, when it was, I am as thou art, then it followed, my people as thy people, and mine horſes and thine horſes, 2 King. 3.7. So here. Prov. 16.7. When a mans wayes pleaſe God, he maketh even his enemies to be at peace with him. Many men would have all the hoſts of God, for him and his friends; but ſeekes not the favour of his love, as if theſe being more then naturally his, could love where he hated, or where he is hated. But he that would have all things ſerviceable, muſt ſeek his favor, & to be at one with him: then Rom. 8.28. We know that all things worke together for good to them that love God, to them who are the called according to his purpoſe. But who have more enemies then theſe? they make themſelves as a prey, all hate them: Anſw. When their love and favor ſhalbe better to them then their hatred, they favor them, and ſhall doe ſo; but when their hatred is good for them, they profit by it, are exerciſed and purged, and made fitter for heaven: The Lord is the Lord of hoſts, who thus can make it work.
They ſhall build, but I will destroy.] He threatens to overthrow them, and all the meanes they have to eſtabliſh themſelves, that though they proſper a little by his connivence, and ſuffer them, yet they ſhould faile of their hope, for he would deſtroy all they had done.
All the hopes and endevours of the wicked ſhall be fruſtrated and vaine, Doctr. ſo that that which they hoped to eſtabliſh themſelves by, ſhall be their ruine, God will deſtroy it, & after them by it; ſo here, & Pſ. 112.10. The wicked ſhall melt away, his deſire ſhal periſh: all their ſtudies, counſels, deſires, endeavours; this hath uſually fallen out, as Hoſea 10.6. Ephraim ſhall receive ſhame, and Iſrael ſhall be aſhamed of his owne Counſell.
No marvell then if we ſee every day wicked men diſappointed of their hopes, Ʋſe 1 when they thinke by any unlawfull meanes, to build up, or edify themſelves, their names, houſes, or poſterity, they may happily build a while and prevaile, as Babel; but it wilbe their ruine; nay it hath been to many of them, by uſury and oppreſſion, they have got lands and livings, they have left them to their babes; they have builded houſes, and called them by their names: but in a few ſucceſſions how they are deſtroyed and come to others, how they hold not herein to the third heire, how they have been their deſtruction, who ſees not? ſo for ambition, many ſeeking to riſe like Haman, accuſing, deſpiſing and maligning the people of God, have had like ends and deſtruction: above all we may remember, as others, ſo this laſt enterpriſe of the Papiſts, with joyfull remembrance, I pray God with as thankfull hearts and lives, how God hath diſappointed the hope of our wicked, perjured, and perfidious Catholiques and Papiſts; who had thought to have built up themſelves, and to have reeſtabliſhed all their Idolatrous eſtates, by their bloudy and cruell, barbarous and ſavage attempt; yet that they built, God hath, and none elſe deſtroyed, and we doubt not, but it wilbe to their greater ruine among us: for howſoever the State hath uſed too much mildneſſe towards them, yet they will, no doubt, upon this, lay to their hand, and draw forth the ſword.
To admoniſh a State, as ours, that it will be in vaine for them, Ʋſe 2 to imagin to eſtabliſh themſelves without the Lord, by uſing unlawfull meanes, and policy; for God will deſtroy them. The danger hath been lively before our eyes, upon that connivence of ours, and little ſtrength they had gotten: what if they ſhould be ſuffered to grow with us? is not that which Pharaoh feared of Iſrael, (Exod. 1.10. Come on, let us deale wiſely with them, leſt they multiply, and it come to paſſe, that when there falleth out any war, they joyne alſo unto our enemies, and fight againſt us, and ſo get them up out of the Land.) more juſtly to be feared of theſe; for they never held it lawfull to take away lives of Princes, to take up armes againſt them, to depoſe them, becauſe they were Idolatrous, and rejected of God; But theſe doe as Simanca in his inſtitutions, Tit. 23. ſect. ij. and 13. and Dominicus Bannes in 22. Sum. Tho. quaeſt. 12. Art. 2. that ſubjects are bound to deny obedience to ſuch Soveraignes, and to take up armes againſt them, if they have power to doe it; for by Hereſie he is deprived of all dominion, and he expreſſeth himſelfe what is meant if they have power, becauſe, ſaith he, with great detriment, with the danger of life, and loſſe of goods, they are not bound to take armes againſt them, or to exempt themſelves from obedience, if they be not in danger of a mortall ſin, that is, of falling from the catholique faith: and therefore it follows, that the faithfull of England and Saxony are to be excuſed, who do not exempt themſelves from the power of their Princes, neither take up armes againſt them, becauſe they have not power to make their wars againſt their Princes, and they are incident to great perils if they ſtirre. By which it is apparent that they waite but till they have ſtrength, if their ſecret plots bee thus fruſtrated. So that he which will ſpeake for favour to be ſhewed towards them, he is either ignorant of this, or elſe he is a ſecret enemy to the State in plaine reaſon, beſides the judgments of God, who will overthrow, when men thinke thus to build.
But I will deſtroy it.] The Lord takes this to himſelfe, to overturne all their buildings, and deſtroy their ſtrength, and their kingdome.
It is the Lord, Doctr. that as he plants, ſo puls up Kingdomes, Nations, and men, that caſts out and brings in, that ſets up and puls downe, that make and deſtroyes ſtates publique or private at his pleaſure; they are all in his hand, and done by him, and fall not out by any fortune, or by an ordinary revolution and viciſſitude of things; or yet from men, though they be the meanes, but this evill is of the Lord; as here: ſo, Micha. 2.4. Jer. 18.6, 7. O houſe of Iſrael, cannot I doe with you as this Potter, ſayth the Lord? behold as the clay in the Potters hand, ſo are yee in my hand, O houſe of Iſrael. Dan. 2.21. He changeth the times and ſeaſons, he removeth Kings, and ſetteth up Kings; he giveth wiſedome to the wiſe, and knowledge to them that know underſtanding. Luk. 1.52. He hath put down the Mighty from their ſeats, and exalted them of low degree.
Becauſe he is abſolute Lord over all, Reaſ. 1 all the kingdomes of the Earth are not Satans, as he falſely affirmed, Math. 4. but the Lords, Pſal. 24.1. The earth is the Lords; yea. 1 Sam. 2.8. The pillars of the earth are the Lords, and he hath ſet the world upon them.
Becauſe the ſmalleſt things are not without, Reaſ. 2 but by his power and providence;In omnibus quaedam diſpoſitio divina ordinat, quaedam potentia divina ſuſtinet, quaedam ſententia divina judicat. the falling of a ſparrow, the putting downe of one mans eſtate, and from his eſtate, Pſal. 75.6, 7. in all theſe a certaine divine diſpoſition orders, divine power ſuſteines, divine ſentence judges.
Becauſe it happens unto them, Reaſ. 3 then onelyonly when they have defiled the land, and defied the Lord, and as it were ſet up ſin and Satan againſt his will and word.
This may teach us when we ſee kingdomes overturned, Ʋſe 1 and wars raiſed, whereto to impute it, what to make the cauſe of it, vid. Mich. 1.15. I will bring an heire unto thee, O inhabitant of Mareſhah.
If our bloudy Romaniſts had prevailed in their barbarous, and cruell plot, Ʋſe 2 to the ſupplanting and overthrow of our Kingdome, Church, the burning of our Cities, the raizing of our Townes, the ſacking of our houſes, and our utter ruine; we ought to have looked unto the Lord, who deſtroyes and puls up, and they but onelyonly the inſtruments of his wrath.
Then you juſtifie their act and intent, Object. if it were the will of God, and they but his inſtruments for it:
I juſtify them as much as Luke did Judas, and Herod and Pilate the Rulers and the Jewes; Anſw. becauſe in the Crucifying of Chriſt they did the ſecret Counſell of God. Act. 4.28. who were condemned to Hell for reſiſting his revealed will, and committing murther, and ſo muſt theſe without ſpeedy repentance: Beſides, Gods and their ends were indifferent, God had done it to purge the Land of us, and of our ſinnes: and that in juſt juſtice, they of malice, and for our principall good, the profeſſion of Piety, and the Goſpell, and the hatred of their more then heatheniſh Idolatry.
To teach us if we would not bee deſtroyed and rooted out, Ʋſe 3 if we would be eſtabliſhed and confirmed, in deſpight of all Papiſts and Atheiſts to ſeek to have the Lord on our ſide, If he be on our ſide, who can bee againſt us; or if they ſide againſt us, they ſhall not prevaile to deſtroy us, for if hee onelyonly deſtroy, then no other can. Then, though they provide their great armies, though they have their ſecret plots, though they ſtraw our wayes with Gunpowder, yet iniquity ſhall be upon the wicked, and we ſhall eſcape, and as we have, ſo ſhall we ſtill have occaſion to praiſe God, ſinging, Pſal. 124, and 129. For he onelyonly deſtroyes and ſaves; when he will ſave, nothing can deſtroy, & è contrà, Men and Munition, wiſe counſellors, grave Senators, valorous Captaines, reſolute Souldiers are ſome helpes and meanes; It may be good, to have peace with other Nations and Kingdoms, about them: But to eſtabliſh a State, to keepe it from falling, nothing can be ſure, but to have peace, and be at one with God, that we may have him our protector, then ſhall we not onelyonly not fall and periſh,Quis ei de ſaeculo m…tus eſt, cui in ſaeculo Deus tutoreſt, Cypr. de Orat. Do. but bee without feare. What need he feare the world, who hath God to be his guardian?
And they ſhall call them,] the ſecond thing that God theatens is ſhame to their deſtruction, reproach, and diſgrace from other nations and people, ſcorn, and contempt, expreſſing how great their miſery ſhould be, when as for it, they ſhould become a by word to other people and nations: They ſhall call them, that is, other nations that live about them, or paſſe by them, or heare of them, ſhall take as it were this parable againſt them; And ſay, this mountaine of Seir is a border of wickedneſſe, a region whom God hath curſed for their ſinnes, and layd waſt for their iniquity, this deſtruction is not come unto them by chance, or naturall and humane revolutions, and courſes of things, but for their wickedneſſe, and impious manners hath God curſed, and deſtroyed them for ever.
God makes men odious and contemptible among men, Doct. a parable and by word for their ſinnes and iniquities.
The border of Wickedneſſe the people.] from their judgement and utter deſtruction, they gather their ſinne, and Gods wrath, as the cauſe of their ruine and deſolation.
From the generall judgments of God upon a Country, Doctr. or Nation, men may gather their ſinnes, and Gods wrath, their deſerts, and Gods diſpleaſure: So here, and threatned beforehand, Deut. 29.21, 22. and 1 King. 9.8, 9. and Jer. 22.8, 9. And many Nations ſhall paſſe by this Citty, and they ſhall ſay every man to his neighbour, wherefore hath the Lord done thus unto this great City: Then they ſhall anſwer, becauſe they have forſaken the covenant of the Lord their God, and worſhipped other gods and ſerved them.
Becauſe though it is read that he afflicteth particular men, Reaſ. for ſome other reſpects, as for the tryall of their faith, the manifeſtation of their graces, the glorifying of himſelfe, ſometimes for preventing of ſin, and ſhewing they are but men, though great things be done by them, as he did Job, the blind man, and the Apoſtles, yet was it never read that he afflicted a generall Land, but for ſinne and iniquity, or a State generally: And the reaſon of this and the whole is, becauſe generall judgments come upon the multitude who are ever wicked, who have been a long time ſpared for the good, who now being either taken away, or intangled with their ſinnes, that is removed which hindered, and ſo the wrath comes upon them: then by theſe judgments may the ſinnes be noted.
Then have the miniſters of God done us no wrong, Ʋſe 1 when for the generall judgment that hath been upon our City and Land, the ſpreading and devouring Plague, they gather and affirme that we are marvellouſly defiled and polluted, even the border of wickedneſſe: Some wrong might haply have beene done to particular men, ſo to judge of them, when men either have not committed theſe ſins which deſerve it; but for ſome other cauſe it is befallen them, or they have humbled and reconciled themſelves unto God, which another cannot ſo diſcern; But to the generall there can be none, ſeeing God uſeth not to bring generall Plagues, but where the ſinnes of men are generall and full; whereas then the whole head hath been ſicke, and the whole heart heavy &c. Iſa. 1.5, 6. It muſt needs follow that ſuch hath been the ſtate and time, covered with iniquity; for wiſe Phyſitians doe not adminiſter Phyſick, for the whole, when one part only is ill affected; nor juſt magiſtrates doe not ſhake or ſmite all with the ſword, when a few have offended; much leſſe will God, onelyonly wiſe, and the moſt righteous judge, deſtroy the righteous with the wicked, ſend a generall judgment, when but a few have deſerved it: one mans ſinnes may bee an occaſion of it, but the merit is generall, as in David and his people. 2 Sam. 24.1.
If others, Ʋſe. 2 paſſingers, lookers on may thus gather, what may thoſe who ſuffer themſelves, how may they gather their ſins and his wrath: That their ſinnes are many, and their fallings away generall, becauſe their judgments are thus; The one the cauſe, the other the proofe, as did Daniel. 9. a 5. ad 15. So may wee from our generall judgements, argue our generall Apoſtacy and Impiety.
They ſhall call them the borders of wickedneſſe.] The firſt of Gods witneſſes of ſuch as give teſtimony to his judgments, and the uprightneſſe, and juſtice of them, is the heathen, and other nations, who know him not aright.
God will have witneſſe and teſtimony of his judgments, Doctr. from wicked and prophane nations and men, the wicked ſhalbe witneſſes of his judgments, upon others; ſo here, ſo Deut. 29.22. Dan. 5.22. Revel. 18.8, 9. Pſal. 58.7, 10. Dan. 3.22, and 6.24.
Becauſe God will not only, as is ſaid of wiſedome, Reaſ. 1 be juſtified of his children, but of the wicked and prophane; for that may have ſome exception againſt it, leſt it ſhould be partiall, this none in that kinde, but God wreſting this from them, making them as Balaams aſſe, to ſpeake againſt nature, ſo they againſt their mindes.
Becauſe they might be without excuſe, Reaſ. 2 when the judgments of God come upon them; they have not humbled themſelves, when they were made eye witneſſes, or ſuch as had certaine notice of Gods judgments, ſo Daniel inferres, Dan. 5.22. and without doubt, that is it which doth amplifie the ſinnes of men, to make them riper for judgment, as of Cain and Lots daughters.
This may teach us, Ʋſe 1 when wee heare of wicked and prophane men, ſpeaking of the judgements of God upon others, not upon Gods people onelyonly, which they may doe in hatred of them, becauſe they like Iſrael ſacrifice that to God, which they as Aegyptians worſhip as God, their luſts and affections and ſuch like: Nor upon ſuch, whoſe perſons for ſome private reſpects they hate; but others, whoſe perſons and ſinnes they liked well enough before the judgement, yet now they ſpeake of them, and give teſtimony to the judgment of God as juſt: For, ſay they, he was an adulterer, an uſurer, an oppreſſer, or a grievous blaſphemer; when they live, not in the ſame judgments, nor in the ſame ſinnes, but in as great ſinnes of another kinde, living voyd of the feare of God, being wicked and prophane; therein obſerve the wiſdome and providence of God, which makes even the wicked to witneſſe for him, who by his powerfull providence makes the wicked (whether in truth or hypocriſie it ſkils not) give teſtimony unto him, if the good will be ſilent; as theſe hold their peace, the ſtones ſhall ſpeake: one inſtance we have worth the noting, agreeable to the times; our Papiſts, for their late more then helliſh plot, are taken, and nye to their deſerved ruine and confuſion: they who are out of the ſnare cry, It is juſt with them; whether they ſpeake out of ignorance and humane piety, or out of cunning and diſſembling policy, (very tolerable in their ſuperſtition for the Churches good) it ſkils not much; as Philip. 1.15, 16. If ſuch compariſons be not odious; howſoever God is juſtified, and hee hath teſtimony of his juſtice from the wicked, while they ſay; Theſe are the border of wickedneſſe, theſe are but a few deſperate Papiſts, and this is juſt upon them.
To teach men, Ʋſe. 2 though wicked; yet by the company, encouragment, example, or applauſe of other wicked, not to commit that which may bring the judgment of God upon them: for come when it will, they ſhall be as ready as other to juſtifie God, and condemne them, (whether in hypocriſy and ſiniſter reſpect, it is not to the purpoſe, or in truth) when the other did not ſo ſtrengthen their hands to ſinne, as that will preſſe them, and make their hearts to ſink in them. But let them learne to look to thoſe judgements, of which God hath made them eye witneſſes, and given them as certaine intelligence of them, and humble themſelves to God, and avoyd ſuch and the like, leſt as they give now teſtimony to the juſtice of God in ſeeing his puniſhments upon others, ſo others may give of them, yea and by ſuch things their ſinnes be made the greater, and their judgements be the heavier.
The border of wickedneſſe.] That is, a Nation or Country, where the people are marvellous wicked, who have this recompence for their wickedneſſe; inſinuating in them the cauſe of their deſtruction, the mooving and deſerving cauſe their ſinnes.
Mens ſins are the cauſers & procurers of their own deſtruction, Doctr. what ever it be. Iſa. 3.11. woe unto the wicked, it ſhall be ill with him, for the reward of his hands ſhall be given him.
And a people of whom the Lord is angry for ever.] Here two things are intimated unto us, the one the cauſe in God, which moves him to puniſh the wicked, his anger and diſpleaſure, as ſinne the cauſe in themſelves. Another the perpetuity of their puniſhment, their deſtruction is for ever: firſt for the cauſe, then the continuance.
When the Lord bringeth vengeance and puniſhment upon the wicked, Doct. it is in indignation and wrath, whether temporall or eternall, upon few or many. Iſa. 27.4. God ſayth in his care of his Vineyard, fury is not in mee, by the oppoſition and compariſon, we ſee his fury againſt the wicked: hee corrects his owne in love, not in anger; but he is as fire, which hath no pitty againſt wicked men, Rom. 2.6, 8. who will render to every man according to his workes: but unto them that are contentious, and doe not obey the truth, but obey unrighteouſneſſe, indignation and wrath, and Rom. 9.22. Jer. 10.25.
Becauſe when he commeth to judge them, he comes as a Judge, Reaſ. 1 who intends not the mending of malefactors, arraigned before him, but the ending of them, and the cutting of them off, ſo he with theſe minds only their deſtruction.
Becauſe the Lord accompts them as enemies and adverſaries, Reaſ. 2 ſuch as he hates and abhorres. Pſal. 5.6. now when men come againſt their enemies, it is in indignation and wrath, as Iſa. 1.24. Therefore ſaith the Lord, the Lord of hoſts, the mighty one of Iſrael: Ah I will eaſe me of mine adverſaries, and avenge mee of mine enemyes, mourning that to them hee muſt come in wrath as to enemies.
This proves, that there is a manifeſt difference betwixt the afflictions and corrections of the godly, Ʋſe 1 & the puniſhments of the wicked, thoſe from love, theſe from hatred, thoſe from a friend, theſe from an enemy, thoſe from a Phyſitian who ſeeks to cure and mend them, theſe from a judge to end them one, in wrath, the other in love.
To admoniſh wicked men, to carry themſelves very warily, Ʋſe 2 and to take heed, how they procure puniſhment by their ſinnes, not onelyonly for the thing it ſelfe, but for the affection wherewith God will lay it upon them. The thing of it ſelfe is heavy enough, intolerable to be borne, which the children of God with all the helpes and ſtayes they have, have enough to undergoe, and not to faint under, how is it to them, who are voyd of ſuch things? But how when they onelyonly want not it; but this is added, his indignation and wrath: grievous to a patient, is the lancing, cutting, ſearing and corcives of the Chirurgeon, though he do it with all the love and care he can poſſibly, and expreſſe his fervent deſire to cure them: how grievous would it be; if he ſhould come raging, and ſeek to fill himſelfe with wrath and indignation, when he comes to it: ſo in this. As the prayers, and ſacrifices of the wicked, are abominable; how much more, when they are offered, with a wicked minde; ſo in this, if they be heavy in themſelves, what? when they are brought upon them with indignation and wrath: the wrath it ſelf is heavy, the meſſenger of death; what? when ſuch a thunder ſhall bring ſuch horrible haile. Be admoniſhed, then, you wicked ones, great and ſmall, he reſpects not perſons and do not make ſport of your ſins: thinke not, when God ſhall come to judgement, your riches, or honours will beare it out; for not as he is a Judge, much leſſe, as he is an irefull one, and full of wrath, and comes with indignation, will he be abuſed.
For ever.] The continuance and perpetutity of Gods wrath upon the wicked, it is not for a while, but for ever.
The puniſhments and judgments of the wicked, Doctrine. though often long in comming, they are alwayes long in continuance, they are utter and perpetuall deſtructions: So here, for ever. Iſa. 27.7, 8. Pſal. 37.18, 19, 20. Jer. 30.11. Mich. 7.10. And as in this life, much more in that to come. Jude, verſ. 13. Math. 25.
Becauſe they have hearts, Reaſon. 1 that cannot repent, nor remove the cauſe of theſe judgments, their ſinnes. Theſe then cleaving faſt to them,Rom. 2.5. no marvell though the other be faſtened upon them.
Becauſe juſtice requires to puniſh proportionably, their ſinnes are infinit, Reaſon. 2 not in time, not in quantity; yet in relation of perſon, ſins increaſe by the perſon committing, and againſt whom; as in our State, the ſame offence againſt the King, is great then againſt another man.
This, Ʋſe 1 as the former, teacheth a manifeſt and ſmoother difference betwixt the correction of the good, and the puniſhments of the wicked; when one is temporary, the other perpetuall and eternall, here and after: with his, he deales onelyonly in the branches, with the wicked in the roots; his are as vines, the other as bryers and thornes: The huſbandmen, though they ſet the fire often to the thornes, and uſe the axe to the rooting and ſtocking of them up, yet to the vines doe they never; ſometimes they unbare the root, and uſe a pruning knife, to prune and purge them, that they may abide ſtill in the Vineyard, and bring forth fruit.
To teach us to ſee the folly of the wicked, Ʋſe. 2 and not to imitate their practiſe in ſin, for their pleaſure, ſeeing their judgments are thus,Job. 21.6. Rev. 2.27.
Not to envy their proſperity, or be offended with their flouriſhing eſtate, Ʋſe 3 vide Mich. 7.10. ult.