Commentary on Malachi

VERSE IX.

AND now, I pray you, pray before God. ] After the Prophet had reproved their sins, he comes to threaten them for them in the rest of this Chapter: and these judgments or punishments threatened, may be reduced to these two heads, they are either privative, that is, a withdrawing of God's mercies, verse. 9. ad 14. or they are positive, an inflicting of a curse, verse. 14. The first is double, a rejecting of their prayers and sacrifices, verse. 9. and a rejecting of them who did pray or sacrifice, verse. 10. secondly, a removing of his worship from them to the Gentiles, verse. 11, 12, 13.

In this Verse is the rejecting of their prayers.

And now, pray. ] This some take to be an exhortation to Repentance, and to seek the Lord; as Zephan. 2.3. but some, and the most, understand this Ironice, by an Ironia, and think it is spoken in derision, like Isaiah 47.12. 1 King. 22.15. So here he commands nothing, but derides them who thought thus to reconcile God by such sacrifices: As if he had said, Long may ye do thus, but prevail nothing at all.

Pray before the Lord, ] Some read, entreat the face of God, that is, the favor of God; for so is face taken for favor, Psal. 31.16. some read, Pray to turn away the face of God, that is, his anger: as Psal. 34.16. some before the Lord, to the Lord himself, or in the place where he showeth himself, seeking unto him by prayer, Psal. 27.8. And of these this is the most probable.

That he may have mercy upon us, ] He alludeth, as it is thought, to that, Numb. 6.35. (.i.) that he would be gracious and merciful unto us, forgive us our sins, and multiply his mercies and blessings upon us, (upon us) Prophet and people: the Prophet putteth himself amongst the rest, as partaker of the same miseries and troubles.

This hath been by your means, ] Now the Prophet layeth upon the Priests the cause of this curse that is befallen the people: some refer this to the former part, showing that they should pray, because they had been in fault. It is true that they ought chiefest to seek to turn to God, that are authors of his wrath; But then should this be taken by way of exhortation, not upbrayding. But this is referred of some to the latter, showing the reason why God will not hear nor accept, because they are authors of this evil, and therefore unfit to pray to God for the rest. This hath been by your means, by your fault hath this evil happened unto us; for it is not so much the fault of the people, who bring such imperfect sacrifice to the Temple, as yours who receive them for gain, and neither reprove the impiety of the people, nor instruct their ignorance, as by your office you ought.

Will he ] That is, he will not; the Interrogation denies more strongly.

Regard your persons ] will he accept your persons and faces? To accept ones face is to show himself courteous and gracious to any.

He will give to none of you, nor accept your prayers. That which was spoken closely by an Irony, and carried the face of a permission or command, that is now plainly and without figures spoken, showing that he rejected both them and their sacrifices.

Saith the Lord of Hosts ] He that made all in Heaven and Earth, and is ruler over all creatures, the mighty Lord. As it were to meet with the base conceit they had of God, preferring every mean man before him.

In the first place, of this covert rejecting of their prayers; and first of the manner, then the matter. The manner is an ironicall speech, or speech of derision.

[Doctrine.] It is lawful for the Ministers of God, and for holy men to use Ironies, that is, scoffing speeches, deriding taunts against the wicked: For so is it here by the Prophet. So Elijah. 1 Kings 18.27. And at noon Eliiah mocked them, and said, cry aloud, for he is a God; either he talketh, or pursueth his Enemies, or is in his journey, or it may be that he sleepeth, and must be awaked. Eccles. 11.9. Isaiah 44.12, 13, &c. 1 Kings, 22.15. Now examples are warrants, where precepts be not against them.

[Reas.] Because this is a special means, as to show a man's detesting of such things, so to draw them to the disliking of such things as they are affected with or dote upon: such speeches often more prevail, then greater matters, men being more impatient of a scoff, then many serious reproofs.

[Use 1] This refelleth their conceit, who deny any use of these things, [Object.] they deny there are any such things in the Scripture, they say they are lies: they say that the Apostle forbids them, Ephe. 5.4. neither jesting. [Answ.] I answer, that there is an use of them and that in the Scripture, as the former examples prove. Neither are they supposed unfitting the Majesty of the Scripture: For though it be true that a man speaks one thing and thinks another, yet the manner of his words and speech doth bewray his mind, and that indeed there is no contrariety; for the hearer may easily discern his mind. As in that of Michaiah, 1 Kings 22.15. for verse 16. Ahab discerned well his meaning that he did but scoff at him and his false Prophets; so that he speaks as he thinks, not for the very words, but for the matter of the words. Neither makes the place in the Ephesians against this, because it forbids scurrility, when men scoff and reproach others rashly, when there can be no edifying of others, or good to the party, but their malice and disdain shown, and as well the modest and temperate hearers, as the sufferers are offended; which is that which differeth far from these things; we cannot bring these within compass of a lie, unless we make the Spirit of truth a lying Spirit: And in these a man hath no intent to have his words otherwise taken then he meaneth them.

[Use 2] This warranteth the use of them, as sometimes our men have done in deriding and scoffing at the folly of Papists, at their Idols and Idolatrous service, and foolish superstitions; and ever are lawful to be used, when a man doth it not for revenge, or to wreck his anger & wrath upon some person that is his particular enemy, but to reprove and condemn impious and idolatrous worship and such like.

Now for the matter, and first for that which is general here in the whole, God will not accept their prayers, that is the thing threatened.

[Doctr.] It is a heavy thing, and fearful judgment, that men should pray and not be heard, that they make long prayers to God, but he will be as though he heard not, but reject their supplications, and they be as men beating the air. It is threatened here: So Isaiah 1.15. And when you shall stretch out your hands, I will hide mine eyes from you, and though you make many prayers, I will not hear: for your hand are full of blood. Proverb. 1.28. Then shall they call on me, but I will not answer: they shall seek me early, but they shall not find me. Hosea 8.13. The contrary is promised as a blessing, and performed as a blessing, and acknowledged as a blessing. Isaiah 30.19. Surely a people shall dwell in Zion, and in Jerusalem: thou shalt weep no more: he will certainly have mercy upon thee, at the voice of thy cry; when he speaketh he will answer thee, 2 Chron 7.14. Psal. 116.1, 2.

[Reas. 1] Because it is a manifest sign that the persons are out of favor, and he is dispeased with them: for the accepting of their prayer is a proof of the acceptation of person, because he first looks to the person, then the prayer; as first Abel was accepted, then his sacrifice. And what can be more fearful, though it is not always felt, then to live out of favor with God? If in the displeasure of a Prince, there be danger, more of God's, to carry God's mark about with him, as Cain, that he is out of favor.

[Reas. 2] Because this is the means by which all blessings are obtained, the key that opens and shuts Heaven, as Elijah: it opens the right hand of God for blessings, shuts the left hand from cursings. Now when a man can receive no blessing, neither escape any curse, hath no means for it, because as good be without the means, as when they are not regarded; must it not be a heavy thing? Many things befall many men without prayer, if that be no prayer which is without understanding and affection; yet are they but common blessings, such as are common to them, and other men; yea, creatures unreasonable and senseless.

[Reas. 3] Because, as one saith, vere novit recte vivere, qui recte novit orare; so he can only live well, who can pray well: For as St. Augustine out of Saint Cyprian, Quae implenda jubentur in lege, in oratione poscenda sunt; but if they cannot or shall not be heard in praying, where shall they have strength to perform?

[Use 1] This noteth the senselessenes of many men, who though they pray often, and prevail seldom or never, yet never mourn under it, as under a judgment, sorrow not much for it. It may be they can mourn that they have not that they desire, for want of the thing itself, but not that their prayers are not heard. It is that they grieve for, because they receive not from God, but never that their prayers are not received of God; like him that puts up a Petition to the Prince, and is little or not at all troubled that he reads it not, but gives it over to another that will smother it; but his grief is, that he relieves him not; and this appears, because their hearts desire any means else, though never so unlawful, to supply that they want, and to give that which God will not grant; and if the opportunity be offered, they will not stick to use them: as Saul did the witches, things condemned by him before. Secondly, because if those means be of force, and by them they prevail, their hearts are cheered up well enough, little or not at all sorrowing that he heard them not, not much caring though he did not. Thirdly, if they prevail not by those means, yet never will they return again to God, nor seek from him, if not the things, yet patience and comfort in the want of them.

[Use 2] To teach the whole Church, and particulars of it, to groan under this, as under a judgment of God, that their prayers are not heard; they ask and receive not, they seek and find not, they knock, and it is not opened unto them: And yet they asked things agreeable to God's word, such as in their best understanding are for God's glory, and their own good: yea, and their prayers were made in faith, in fear, and with tears, not doubtingly, rashly and carelessly, for which men had need to pray they be not imputed as sins to them. I say they ought to grieve, not so much for the want of the things, as because they are not heard, because their prayers are not received, as David, 2 Sam. 15.25, 26.

And now pray before the Lord, ] It is an Irony deriding these, but yet instructing others; as Michaiah 1 Kings, 22.15. though he derided Ahab and his false prophets, yet he meant to instruct good Jehoshaphat. And so here, though those were unfit to pray, yet he teacheth others what is a fit time, and when men ought to humble themselves; now when judgments were threatened, and at the door.

[Doct.] Then is it high time, and full tide for men to pray and humble themselves, when judgments are denounced and threatened, and are imminent; and not to stay till they befall them, and they feel them. So much our Prophet would teach the good, by his Ironicall deriding and scoffing of the bad, Zepha. 2.1, 2. Gather yourselves, even gather you, O Nation, not worthy to be loved; before the decree come forth, and ye be as chaff, that passeth in a day, and before the fierce wrath of the Lord come upon you, and before the day of the Lord's anger come upon you. So is the command, Joel 2.15, 16, 17. so hath been the practice of the Church and Ministers. In Ester there they fast when the Decree was out, before the Execution. Cap. 4.16, 17. So the Prophets, Jer. 4.19. Micah. 1.8. yea, this is manifest in Nineveh and Ahab.

[Reas. 1] Because the Lord shall have his end and that he seeks for; for he threatens not because he would punish, but because he would be prevented in punishing: Poenitentiam mavult quàm poenam coelestis Pater; Just. Mart. Apol. 2. for if he would punish, he could do it without admonishing.

[Reas. 2] Because it is wisdom, ever to prevent an evil; if to withstand the beginnings of an evil, much more to prevent the beginnings. Diseases are with more ease prevented, than (when seized upon a part) removed.

[Reas. 3] Because if it be not prevented, it will come; for if he speak, he will do: He is not as man; 1 Sam. 15.29. and they must humble themselves, repent, and change, or else it will not be.

[Use 1] To reprove and condemn the security of many, who, for all the threatening and menacing of God, yet do not pray, nor humble themselves; never take it to be time, till the hand and rod be upon their backs: such as Jeremy complaineth of, Chap. 8. 6, 7. I hearkened and heard, but none spake aright; no man repented him of his wickedness, saying, What have I done? Everyone turned to their race, as the Horse rusheth into the battle. Even the Stork in the air knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, observe the time of their coming; but my people knoweth not the judgment of the Lord: preferring even unreasonable creatures, and silly birds before them, in their kind more wise than they. Therefore it is, that they are ready to reproach and deride the Word, specially if the blow come not with it: as Jer. 20.8. and say as they, Jer. 23.33. What is the burden of the Lord? which is in them either from the root of hypocrisy within their hearts, being always like to Haman, Ester 6.6. When Haman came in, the King said unto him, what shall be done unto the man whom the King will honor? Then Haman thought in his heart, to whom would the King do honor, more than to me? He thought none to be so much in the Kings favor as himself: So they think none to be in the favor of God but they; if they see anything upon others, they judge it is justly for their sins: as Luk. 13.1. But as for themselves, they are God's white sons, they shall never miscarry. Or it is from that trust and confidence they have in their riches and estate, as Prov. 18.11. The rich man's riches are his strong City, and as an high wall in his imagination. They are as Rebells in a strong City well victualled, well armed, and well mann'd, that stand out at defiance against all threats, and never will submit themselves; if ever, not till he hath made a breach upon them, thinking he is never able to do it till it be done: And then, when it is too late, could they be content to do it; but 'tis their folly and madness, losing their opportunity of submitting betime.

[Use 2] To teach everyone to be wise to know his time, when the tide is full, to humble himself, and betake himself to God: not to stay till he smite, but when he speaketh; Amos 3.6. When the Trumpet is blown, it is high time to fear; and fear makes men fly either to God, or from God; from him there is no place to be safe in, for where can he be hid, that his hand cannot find him out? It is therefore wisdom to bide in their place, but to change their manners and minds, so may they change the sentence and thing denounced. pop. An. speaking of the Ninevites: When the Judge gave sentence, the guilty, reversed the sentence by repentance; they run not out of their City, but staying there, altered the sentence; when they heard their houses should fall, they forsook not their houses, but their sins. This ought men to do, betake themselves to the Lord, by forsaking their manners, this is a wise man's part. Prov. 22.3. A prudent man seeth the Plague, and hideth himself; but the foolish go on still, and are punished. But where can he be safe, and be indeed hid, but with God himself? Prov. 18.10. The Name of the Lord is a strong tower, the righteous runneth unto it, and is exalted. God must be the sanctuary to them against his own wrath, Psal. 32.7. Thou art my secret place, thou preservest me from trouble; thou compassest me about with joyful deliverance. And in conclusion, this may instruct us and our times; God hath spoken, the Trumpet hath been blown, let us fear, and think it high time we return to him; not deferring, lest the next thing be the blow and the judgment, when it will be too late. Think we of that, Heb. 3.7, 8. To day if you will hear his voice, harden not your hearts. Meeting by this with the voice of Satan, saith Basil, exhort. ad Bapt. who saith, Serve me today, and God tomorrow. I beseech you, be acquainted with the craft of the Enemy; he dares not advise thee altogether and presently to forsake God, (for he knows Christians would not endure that) but he deals craftily, being a Serpent, and subtle to beguile, he steals upon us for the present, and puts off the next day for God, and when that day comes, still he puts it off to the next. Therefore the Lord, to meet with that, comes thus calling upon us, today: partly, quia, qui non est hodie, cras minùs aptus erit: Because he that is unfit today, tomorrow will be more unfit; and partly, for that this is the time, lest judgment do come upon us, and we have no evasion; for we cannot tell what tomorrow may bring forth.

Before God. ] Though he deride these, yet he directs others, and teacheth them, that in prayer they are before the Lord.

[Doctrine.] They who pray, are before God's face, and in his presence. If they who hear be, as Cornelius said, He and his company were, Acts 10.33. before the Lord to hear one speak in his Name, and him speaking mediately to them, more when they speak immediately to himself. Therefore was the Ark of God's presence ever in the Temple, before which they prayed, and from which they received answer. Psal. 84.7.

That he may have mercy upon us. ] It is that they were commanded to pray for before, and to require for the people.

[Doctrine.] In prayer men must not ask what they list, but that for which they have a commandment to ask, and a promise to receive.

[Use 1] To reprove all those prayers, & those who frame their prayers not according to God's will, but their own lusts and fancies; whatsoever their vain hearts desire, that they utter before the Lord, and make their requests unto him for it, never regarding whether good or evil, how agreeable or disagreeable to the word, having their own affections the rules of their prayers: such prayers they would be ashamed to put up to men, as they prefer to God, making Christ a mediator for them, (if he will do it for them) for things they would blush to desire the help of man in; some praying, as Saint Augustine, who confesseth of himself, that he prayed to God to let him live a little longer in his sins; so they in their corruptions, desiring still means and opportunities to fulfill their lusts and desires: Some ask temporal things simply, as they, Psal. 78.18. who asked meat for their lust; who importune the Lord to prosper their journey & endeavor for honors, as Balaam, be the means what may be, who have their prayers sometimes in mercy denied, as Jam. 4.3. and sometimes in wrath granted to them, as Psal. 79.29, 30, 31.

Mercy ] That is, be gracious and favorable unto us, and lift up his gracious countenance upon us.

[Doctr.] In prayer men ought especially to pray for God's favor: the chiefest thing they ought to desire, is his mercy and loving kindness, 2 Cor. 7.14. this is called seeking God's face.

[Reas. 1] Because this is the fountain from whence all things else come, all good things we receive, for Rom. 8.32. He who spared not his own son, but gave him for us all to death, how shall he not with him give us all things also? And the cause of that was his favor and love, Joh. 3.16. For God so loved the world, that he hath given his only begotten son, that whosoever believeth in him should not perish, but have everlasting life.

[Reas. 2] Because no temporal blessing, asked never so earnestly, nay, though it be sought with tears, as Esau his blessing, can be obtained, till a man have his sins forgiven. Hence, Math. 6.11, 12. the petitions are joined with a copula as inseparable.

[Use 1] This reproveth their folly and error, who pray more for the things of this life, then for the favor of God, or remission of their sins. 2 Chron. 7.14.

[Use 2] To teach us to pray for temporal things, but specially God's favor, and the remission of our sins.

For us, ] Both Prophet and People; he would be prayed for as well as the people, acknowledging, as it seemeth, those things in himself which he reproved in them, the better to affect them.

[Doctrine.] No man is so excellent in the Church of God, so endued or abounding with gifts and graces, that needeth not the prayers of the rest. This the Prophet showeth, that he exempteth not himself, but would be prayed for as others. So Hosea, 14. sure including himself. This our Savior Christ shown, when teaching his Church in the person of his disciples to pray, he taught them to pray one for another, and taught them they had need of the prayers one of another. Math. 6. This is shown by Saint Paul's earnest request unto them. Rom. chap. 15.30. repeated to the Corinthians, 2 Cor. 1.7. so Col. 4.3. 2 Thes. 3.1. and for the Saints, Ephes. 6.18.

[Reas. 1] Because his excellency excludeth him not from the communion of Saints, as the excellency, beauty, or proportion of any part doth not exclude it from the fellowship of other members. Now one part of this communion is prayer, one for another.

[Reas. 2] Because his excellency is imperfect, for here all things are but in part, 1 Cor. 13.9. Therefore he hath need of prayers, as his own, so others, many prevailing more with God then one.

[Reas. 3] Because the excellency and goodness a man hath, is (as Basil exhort. ad Bapt. brings in some making the objection) The saurus servatu difficilis, a treasure hard to be kept. Therefore, as he said, Opus est vigilia, we had need to be more watchful; and he adviseth to take three adjutors, Orationem, Jejunium, Psalmodiam, Prayer, Fasting, and singing Psalms. Now as for keeping of treasures a man will use other means and helps, and all little enough: so in this should he be careful.

[Use 1] This reproveth those who think they have no need of the prayers of others, but can pray well enough for themselves; their own private prayer is sufficient, they need not the prayers of others, or the public congregations: as some men think they have no need of public teaching, they can instruct themselves well enough with reading of good books at home; so for prayer, they can enrich themselves of themselves, and need not the helps of others. If any think I wrong men in judging thus of them, I answer no, because I judge by their fruit and practice. For when their little love to the assembly of the Church appeareth, by their negligent frequenting of them, when prayers are made, and the word Preached, Saint Jerome tells me directly, that some think they need not the preaching of the Church, some not the prayers, but think they are able enough to instruct themselves, & of themselves to prevail with God: which riseth commonly, either from ignorance, or knowledge; the ignorance of their infirmities, or the knowledge of their graces, that makes them not desire the helps of others; as Moses took Aaron and Hur with him when he went to pray, being privy to his own infirmities. This makes them disdain others being puffed up with pride, and self conceit.

[Use 2] To instruct every man, be his excellency what it may be, to affect and desire the prayers of others, of the Ministers and public congregations, and the people of God: for besides that God is in a special manner there present (the cause why David, and his men so desired the Temple, Psal. 84.1, 3, 7. So men in desiring them, show themselves to delight in the presence of God, as gracious children in beholding the face of their father) there is much profit to be had by them. The benefit is not small, O Lord, that thou shouldest be praised by many of us; and prayed unto by many for us. For a man shall have not only the benefit of the prayers of one or two, but many hundreds; and if one faithful prayer prevail much, Jam. 5. how much more many? Thus shall he enjoy the communion of Saints, which is a worthy thing; so shall he better increase in the graces & blessings received, and keep that he hath: for the best here, and the most perfect must not imagine himself to be already a burning and shining light within the house of heaven, where once kindled there is no danger of any winds to blow it out; but must remember that he is yet in the open air, and must cover and defend the light he carries with both hands; nor be confident, though the air seem to be calm; for sooner then he is aware, if he take away his hand, his light may be puffed out, saith Saint Bernard.

[Quest.] If the prayers of living Saints be so needful and profitable, & whose prayers we may desire and entreat, why not also of dead Saints? why may not their prayers be profitable to us, and we desire them?

[Answ.] How profitable soever their prayers may be to us, and how certain soever it may be that they do pray for us, as some think with Bernard. ser. 2. in vigi. Nat. Dom. that Apocal. 6.10. doth prove it, because of the answer, verse. 11. yet to desire their prayers, as those who are living, is not lawful, because it is without precept or president in the Scripture, because it is against reason and the Scripture. For first, that they know not what we do, nor hear our prayers, is manifest, Isaiah, 63.16. again, how should they come to the knowledge of them, they in Heaven, we in Earth, and dispersed in many several places? As for the answer of the Rhemists out of Jerome, against Vigilantius, that they are in every place, because they must follow the Lamb whithersoever he goeth, Revel. 14.4. if the place be understood of them, who imitate Christ upon earth, and not of the souls departed, as it may be, at least it must be unstood of all the elect, whereof part are in the Church in the earth; then the conclusion must be, they who are upon earth must be everywhere as well as they who are in heaven, which is most absurd. But admit it of the Saints in heaven, how is it possible they should be everywhere? Not at one and the same instant, they say, but such is their motion, speed and agility to be where they list, and their power and will is answerable, as well as the devil can be everywhere to work mischief. To which I answer, that their comparison is absurd, for the Devils by propriety of nature, and the Lord's permission, have such passage in the world; So have not the souls of the Saints, for they are appointed by God to rest. Revel. 6.11. and 14.13. What rest, if they must be tossed up and down by the breaths of men, sometime in England, sometime in France, &c? But say they did, how were it possible they should hear the prayers of all that call upon them at one and the same instant, if they be not in many several places at one and the same instant? And if it be impossible, the prayers must needs be vain. Besides, if it were not, yet in that which Papists give their reason for, it is made more abhominable; that is, to make way for themselves to the favor of God, even as by Nobles and great men we procure access to the King. Numquid tam demens est aliquis, &c. Is there any so mad, saith Ambrose in Epist. ad Rom. cap. 1. or so careless of his life, that he will give the honor of the King to a Noble man, to procure him access to him, when he shall be guilty of treason, when he cometh before him. And yet they think they are not guilty of treason to God, who under pretence of seeking God by Saints, do give unto the Creatures the honor of God the Creator, and (forsaking the Lord) worship their fellow-servants. And though there be (saith he) some reason, why they should make way to a King by his Nobles and Pensioners, because he is a man, and knows not who are fit to be trusted with the Common-wealth: yet unto the Lord, who knows all things, and knows the worths and worthiness of men, there needs no spokes-man, but only a holy mind: Thus far he. But to add to him, that this thing is without precept in Old or New Testament, confessed by themselves. Eccius grants, not in the Old, because the Fathers were then in limbo, (a good reason against him) and the Israelites were marvelous prone to Idolatry. Not in the New, lest the Gentiles should return to their Idolatry, and lest the Apostles should be too vain-glorious and ambitious, if they had commanded it: and so a great difference, and strong reason why we may pray to Saints living, but not to Saints departed.

For us. ] He separates not himself from this Church for all the corruption of it in Priest and people; he forsakes not their assemblies, but cōmunicates with them in their service & sacrifices.

[Doctrine.] Men ought not to separate themselves from a visible congregation or assembly, a visible Church, for the abuse of it, and the corruption of it, it being not in fundamentals. As here the Prophet did not, neither read we of any Prophet who left the Church, but in most corrupt ages remained there, reproving and threatening them, praying and mourning for them, but not forsaking them. It is that, Ezek. 9.4. they are noted, as St. Augustine observeth, that mourn for the corruptions of the time, not who separate themselves from the Church. In the New Testament we find not Christ, nor his Apostles to forsake the Church, but remain in it, though marvelous corrupt; teaching, reproving, correcting, mourning for it. So of the Pastors of the six Churches of Asia; their corruptions noted, and their Angels biding with them. To this purpose is that, Hebr. 10.24, 25, 38, 39.

[Reas. 1] Because no man ought to separate himself from the true Church of Christ: Now such is an assembly professing the true faith, notwithstanding other corruption; for as holiness, if it might be supposed without true faith, cannot make a true Church, but false doctrine and error in the foundation overthrows it for being a Church: So e contrà, corruptions in manners cannot make it no Church, when true faith is taught and maintained.

[Reas. 2] Because separation and excommunication from a particular Church, is the most heavy and greatest censure of the Church; which as no man should incur by his evil behavior, so no man ought to inflict upon himself for the corruptions of others, who happily deserve to be separated themselves.

[Use 1] To condemn all those who withdraw themselves from our assemblies, because of corruptions amongst us, crying out of those who will remain among them, to the benefit of the good that is there to be had. But to such an one I say, as Augustine answered Petilian, That he did not well to leave Christ's heap of Corn, because the chaff was in it, till the great winnowing day; and that he shown himself to be lighter chaff, driven out by the wind of temptation, that flew out before the coming of Christ the winnower. What folly is it for a man to leave the Jewels and Plate in the Gold-finers shop, because of the Iron tongs and black coals? What warrant have they, when as Noah left not the Ark for all the unclean beasts?

[Use 2] To teach every man not to be so offended for the corruption of the times, as to separate himself from the Church for them. If they had loved peace, they had not broken unity, saith August. And in another place, A vessel of honor ought to tolerate those things that are vile, and not therefore to forsake the house of God, lest himself be cast out as a vessel of dishonor, or as dung. That certainly which is, 1 Cor. 5.13. Put away from yourselves the wicked person, is to be understood of those who have authority, which if they exercise not, is their sin, not mine, or thine: Shall I forsake the good, and the Church where I may be safe, for their evil? Nec quisquam sine consensu cordis sui ex ore vulneratur alieno. Let no man then separate himself; for why should a good, pure, and sound member separate it self from those that are corrupt, and cut it self off, both to make the whole worse, and to lose to it self the good it might have by abiding?

For us. ] The Prophet who had the least hand in the sins, and was the least cause of the burden, he fears, and as it were mourns, and seeketh how to avoid it, when the Priests, who were the cause of it, are secure and careless.

[Doctr.] It often falls out, that the faithful mourn, and fear the plagues they foresee, when they who have deserved them, sleep securely, and rather provoke God still; Mich. 1.8. Therefore will I mourn.

This hath been by your means. ] Here is the reason why God will not accept their prayers, because they are authors and principal causes of the evil and sins amongst them.

[Doctrine.] The prayers of hypocrites and wicked men, whether Ministers or Magistrates, or private men, whether superiors, or inferiors, cannot be profitable to the Church, nor others for whom they pray, nor accepted of God. This is manifest here, as also by that, where the prayers of the wicked are rejected, with divers such places. This the Lord taught, when in his Law he commanded that the Priest should first offer for himself, Levite. 4.3. and Heb. 5.3.

[Reas. 1] Because they are not profitable for themselves, neither shall be accepted; much less for others. Not for themselves, Isaiah 1. and 66.

[Reas. 2] Because they are in God's sight abhominable; Prov. 15.8. such cannot prevail with him.

[Object.] Balaam prayed for the people of God, and was heard for them, and yet he was a wicked man. Numb. 23.19, 20.

[Answ.] A truth it is, St. August. so answereth Parmen. contr. Epist. Parm. lib. 2. cap. 8. proving they ought not to separate themselves, as they taught, because men are polluted. But for the example, I think we may say, Balaam was not heard, saving his judgment, because he certainly never prayed; he did prophesy indeed in a certain form of prayer; therefore that speech of his is accounted a blessing, because he did ominate and foretell happy things which would befall to the people of God. But he never prayed indeed, for his heart went against it, it was utterly against his will; who for the wages of Balac, would rather have desired to curse; only he was compelled to it by the Spirit of God. Therefore he was not heard, which prayed not; but the Spirit of God, which in the good worketh the affections, and suggesteth words, did only put such words into his mouth, for any good that should come by them to the people of God, as for the terror and destruction of Balac, who had set himself against the people of God, to show him, that not they before him, but he should fall before them.

[Use 1] This showeth the folly and the vanity of the reason of some Popish and Popishly affected, who plead for lenity, connivence, and impunity, because the King and his Children, the Realms and Dominions may enjoy so many prayers from them unto the Lord; their Jesuits, and Priests, and all would pray for the State. The Argument is of force, to urge a State to use kindness, and to entreat lovingly, and to speak comfortably unto those, both Ministers and people that are truly religious; as Darius did well conceive it. Ezra 6.9, 10. And that which they shall have need of, let it be given unto them, day by day; whether it be young Bullocks, or Rams, or Lambs for the burnt offerings of the God of Heaven; Wheat, Salt, Wine, and Oil, according to the appointment of the Priests that are in Jerusalem, that there be no fault; that they may have to offer sweet odors unto the God of Heaven, and pray for the Kings life, and for his sons; for they often stand in the gap, and keep away much evil, yea, they prevail for much good. One of these is better than a multitude of others, (as Chrysost. of wicked and godly, Hom. 26. ad pop. Ant. as one precious stone is better than a thousand pibbles) And that breeds but confusion and subversion of all, when we desire multitudes, as they do in Theaters, and not an honest and good multitude. It is, I say, of force for the good, but not for these wicked hypocrites and treasonable Priests and Jesuits, and all such, specially understanding Papists, who have given up their name to Antichrist, whose prayers cannot profit the King and State; who if they pray, pray but as Balaam blessed God's people, against their hearts; who if they could pray with their hearts, yet should never prevail, nor be accepted, being as they are. And to them we may use that of Tertul. Apolog. cap. 34. Be thou religious towards God, who wouldest have him to be favorable to the Emperor.

[Use 2] This teacheth the fearful case and condition of that Church and State, where they who should stand in the gap & breach before him to turn away his wrath, lest he destroy them, are men themselves who provoke God's wrath; of whom it may be said, as Ezek. 13.4, 5. O Israel, thy Prophets are like the foxes in the waste places; ye have not risen up in the gaps, neither made up the hedge for the house of Israel, to stand in the battle in the day of the Lord: undoubtedly that State must expect a judgment from God, besides that it is one it self, when God takes away good men, such as were the Charets and horsemen of Israel, their defense and preservation, who prevailed more by their prayers, as Moses, Exod. 17. then all the Hoast did by their spears; specially when their successors are wicked and profane men, that provoke God to wrath by their wicked lives. It goes hard with the Church when her good Prophets are by God forbidden to pray for it, as Jer. 14.11. But yet if they remain with them, though they cannot prevail at one time, yet they may at another; but more hard when he takes them away, when they are without hope of having them to stand up for them again; but worst of all when they are such as are of lewd life, who thereby provoke God against them. Therefore these both should be mourned for, the loss of the one, and the succession of the other: for the former are, as the King said, the Charets and the horsemen of Israel, the latter are the Charets and horsemen against Israel; for not being with it, they are against it: of good Ministers we may say, as Psal. 127.4, 5. as are the arrows in the hand of the strong man, so are they who are her good Ministers: blessed is the Church that hath a quiverfull of them, here is her prosperity and peace; hence is the ruin and overthrow of her Enemies. And on the contrary may we say of wicked Ministers, whose prayers shall never be heard for the Church, but rather against it.

[Object.] This granted, then have we a warrant to separate ourselves from the Church or congregation, where a wicked Minister is, for why should we join with a Minister that God will not hear?

[Solut.] The Donatists made the same objection to August. loco praedicto, to which the sum of his answer is, that when they pray with the congregation, they are heard, though for their own wickedness they deserve to be rejected, because of the piety and devotion of the people who join with them; whence I collect, that though the Minister speak the words, yet they are not his prayers only, but the prayers of the Church: As in another case, though the Minister deliver the signs, yet it is not his sacrament, but Christ's, and so may be profitable, notwithstanding the corruption & insufficiency of the Minister; so in this. For this must be understood, that in the congregation someone must conceive a prayer for all the rest, lest in a multitude there should be confusion and tumult, if everyone should in his own words utter his prayer in the Church; therefore the Minister he is the mouth of the Church. If he be a faithful one, he shall be heard together with the Church; if otherwise, not he, but the faithful people, who speak to God by his words. But you will say then, what loss have we if the Minister be wicked? I answer, many ways, because the corruption of men is such, that as they like the Word and Sacrament worse, because they dislike him that brings them, and find not such joy and comfort in them, as by his hands they like; so they cannot be, nor are not so affected to join in prayer with a man they like not, or think not well and reverently of, to whose persons they have just exceptions, so their prayers are not as they should be, neither he with that spirit and affection utters their petitions to God; which might affect their hearts to more zeal in prayer. Besides, they want the benefit of his prayers in private, who should mourn for them, and pray for them, when they are following their necessary affairs, or their convenient pleasures, or are living in their sins; be a Moses, to hold up his hands for them, a Job, to sacrifice for them, as Jer. 13.17. or as Paul, Act. 20.31. All which a good and faithful Minister will do, but he that is not, will be as careless and secure as he can be, and never do it, or if he should, yet not be accepted.

This hath been by your means, ] the sins of the people are imputed to the Priests, because they taught them not better, nor reproved them of this, ante, verse 7.

Will he regard your person, ] He will not; your office and place and dignity in the Church, shall not make him receive your prayers.

[Doctrine.] As God to elect and call men, and to give them the promises and possession of Heavenly things is moved by no outward privilege or dignity of the flesh; so to hear their prayers, and to accept their service, is he not moved by any dignity of person, any virtue of place or office, nor by outward privilege, if faith and holiness of life be wanting: here it is apparent in these Priests, not accepted for all the dignity of their office. Cain was the first borne, and had that privilege, yet for all that God received not his offering, but Abel's, Gen. 4. so betwixt the Pharisee and publicane, Luke 18.10, &c. as betwixt the rich men and the widow. Mark 12.41, 42, 43.

[Reas. 1] Because he is no accepter of persons, Acts, 10. that is, for any outward thing; for he accepts for inward. It is borrowed from Judges, who being corrupt are swayed not with the uprightness of the cause, but with the person, his place, his honor, his riches and such like, which being denied in God, shows why he accepts not the wicked.

[Reas. 2] Because he looks not as man looks, upon outward things.

[Use 1] This will serve to check a corruption in our times, and not in ours only, but that which hath ever been in all ages; great men, nobles, and Princes, wealthy and worshipful personages persuade themselves, & so are soothed up by their flatterers, that a little thing from them is greatly accepted of God; a few cold prayers, a little devotion, a carlesse hearing, shall be accepted from them, though they never trouble themselves for the true fear of God, and to work righteousness: whereas first, in reason, there is more due to God, where he hath given more. But why should he accept less from them? because they are great; as if he were an accepter of persons, or as if they were or could be great in respect of him.

[Use 2] Let no estate hinder a man from this service, for the best excuseth not, the meanest makes us no less acceptable.

VERSE X.

WHo is there among you, ] Here is the rejecting of them and their sacrifices threatened, which is the main point in the verse; but in the former part, as divers of the learned do so take it, he returns unto his former expostulation, reproving the priests for their ingratitude and corruption of his worship. And then it will be read, who is there among you that will shut the doors: or do you kindle fire on my Altar for nothing? And some expound it, that the Priests would not so much as shut the doors till they had their wages paid; others, that they did nothing in God's service, but they were rewarded for; God arguing their unthankfulness to him, by his bounty to them. But others take the words as they are here read, both more agreeable to the original, as also more squaring to the present matter, to show how he rejected them and their sacrifice, when he wisheth that somebody would shut the doors of the Temple, or that they would offer none at all, and so keep out the Priests that they could not come to sacrifice anything upon his Altar, which he did so distaste and dislike: and so it is; I would rather you should not offer at all, then as you do.

For the particular words. And kindle not fire upon mine Altar. q.d. that ye might not come to offer upon mine altar, kindle not my altar, so in the original, a Metonymia. In vain] id est, to no end, the word signifieth, freely, Job. 1.9. for nothing, so unjustly without cause; Psal. 69.5. so scot-free, without punishment, Prov. 1.11. to no end or purpose. Job. 2.3. Pro. 1.17. so here.

I have no pleasure in you ] The former is a wish, this is the reason of the wish. All is in vain, and to no end, because I like not you, and will none your sacrifices, he shows that he esteemed not these offerings, not from the nature, but from the mind of him who did offer them. If he were endued with piety and holiness, God would accept his offerings and service; If otherwise, God would take no delight in them for all their offerings.

Neither will I accept an offering at your hands, ] These offerings he simply refuseth not, being things he had commanded, but because they were offered by them, qd. I am so far from accepting at your hands these corrupt and imperfect sacrifices, that if they were never so perfect and agreeing to the laws of men prescribed, yet I would not accept; you please me not, your gifts and offerings cannot be accepted of me: here is first a wish, and the reason of it; he wished that they would offer no sacrifices to him at all, rather do him no service, then do it as they did.

[Doctrine.] The Lord had rather have no service done unto him of the sons of Men, then to have it done carelessly and negligently, corruptly, and not as he hath commanded it. So is it manifest from this place, as from that, Isaiah, 1.11, 12, 13, and 58.1, 2, and 66.3. Math. 7.22. and 6.1, 5, 16.

[Reas. 1] Because this argues contempt of God, and, as we may speak, of his person, yea often times more contempt, then not to do the works of his service at all; for where any man is duly respected, either for love or fear, there the duties and offices to be performed unto him are done, neither negligently nor carelessly; as the child that honors his father, the servant that fears his master, do with all diligence and care their duties: Where they are done coldly or cursarily, there is not the respect of the person that should be. Again, duties may be omitted without contempt, as of ignorance, not knowing what a man ought to do, of infirmity or an erroneous conscience, because he thinks he may not do that, which he cannot do in all perfection; But to do them carelessly, and that wittingly with corruption, can have no such excuse, and so more contempt.

[Reas. 2] Because the Lord hath no need of the sacrifice and service of men; a man cannot be profitable to him, as he may be to his neighbor. It is nothing to him that thou art righteous, that thou prayest, or performest any other service unto him; Job 22.2. May a man be profitable unto God, as he that is wise, may be profitable to himself? therefore he, as a rich King, values not the gift, but the mind of the giver; he looks more to the manner of doing, than the deed; he respects more the heart, than the hand; the inward affection, than the outward action. No marvel then if he had rather have nothing, than carelessly and corruptly done. And this made him esteem more of the Widows two farthings and mytes, than of the rich men's treasure. God rather hears a pure conscience, than prayers.

[Object.] Phil. 1.15, 16, 18. better Christ be preached any ways than not at all.

[Sol.] It is better in regard of others, who have the benefit of it, and to whom by such leaden and stony conduits God conveyeth the water of life, as a Gardener doth water to his plants: but it is not better in regard of them who do it, for it maketh their condemnation more grievous. Judas preached condemnation to himself, and yet no doubt converted some, as the rest did. Noah was glad he could get some to build his Ark, himself and his sons being no workmen fit for it, but it profited them not a whit that built it; as good never have done it.

[Use 1] This may teach us what to judge of our Church-Papists, who for fear of law, avoiding of loss, for escaping of imprisonment, do resort to our congregations, without conscience and care, they are worse than those who do refuse to come, than open recusants: for if to come to Church for a show, to profane God's worship, and to do it rashly for sinister respects, and in hypocrisy, be worse than not doing, then they are greater offenders in coming, than others in abstaining. The Shechemites were greater sinners with Hamor and Shechem his son, in taking the Sacrament of Circumcision for profit, and satisfying their pleasure, and to make a prey as they thought of Israel, Gen. 34. than the other Gentiles who refused it. So in this; they come to Church for advantage or profit, or saving of that they have; then is it better they should not come at all. Nay not so, but it is less evil, not more good. The goodness is, that they labor to be instructed in that they ought, and to know how they ought, and to endeavor to come with care and conscience, as is required. In the mean time he that abstains, and comes not, is less evil than he that doth come carelessly, &c.

[Object.] Why then should Magistrates compel men to the service of God, when he shall make them sin, and sin more than if they abstain?

[Answ.] The Magistrate may not compel any man to do evil, that is a thing simply forbidden of God; but he may compel a man to do that which he may sin in doing of it. Things that men do are of three sorts: good, and commanded; evil, and forbidden; indifferent, and neither commanded, nor forbidden of God. In this last the Magistrate ought to have a special and tender respect to the conscience of his subject, though it be erroneous, specially when they are things of no moment, the doing of them little profits the Church, or Common-wealth; and the omitting of them doth prejudice it nothing at all. For the other, he is not to respect the erroneous consciences of men, as not to suffer them unpunished for evil doing, though they should pretend conscience in it; so is he not to abstain from compelling them to that which is good: for, that evil is adjoined to it, it is not his fact that commandeth, but comes from their infidelity and corruption who are commanded, of which he cannot be accused, when he hath carefully endeavored, that they be duly and rightly instructed and informed: for when he may say, the things I require are commanded in the Scriptures, I have done my best endeavor, that you may know the truth, and not perish; and I will not cease for hereafter to persuade, and exhort, and command you; do you need the Scriptures? confer with the Ministers, pray God to open your eyes; he hath then done his part.

[Use 2] This teacheth the fearful condition of such as only do and perform the service of God, but marvelous carelessly and corruptly; they hear the Word, they make prayers, they receive the Sacrament, but they are no more acceptable unto God, than if they did them not at all. God saith unto them, as a Father to his Child, and a Master to his servant, seeing them scambling over their duties and business without care and respect, I had as leefe you did them not at all. Now what would we think of him that should never pray, never hear the Word, never receive the Sacrament; would not everyone think he is an odious man to God? verily such, and more odious, if it may be, is everyone that doth these, but without care of course, without conscience; they hear the Word, but without profit: God had rather have them away, than come to Church to deride his Word, to sleep or talk, there to profane his worship. So they pray, but not with their hearts, but with their lips; their hearts are taken away with their pleasures, profits, and delights. As Hosea 4.11. he esteems of them as well when they pray not; they receive the Sacrament, but without preparation, without understanding what they do, most unworthily they intrude themselves to the Table of the Lord; God had as liefe have them away, their room were as acceptable to him as their thronging, as his without the wedding-garment at the feast of the King. Matth. 22.

This is their fearful condition; he that hears, is as though he heard not; he that prays, as though he prayed not; he that receiveth the Sacrament, as though he did not; and so of all the service of God, he is as acceptable to God in not doing them, as he is in doing, and e contra, as odious.

[Object.] Then a man had as good not do at all? and so while you reprove one thing, you open the gap to another, from carelessness to profaneness?

[Answ.] If any man do gather so, it is his collection, not my assertion; he, like a Spider or Toad, gathered venom and poison from sweet flowers and wholesome herbs. If a Master should tell his servant doing his business negligently, that he had as lieve he did it not, will he reply then, he will not; if he do, shall he not for such contempt be beaten with more stripes? Nay, a servant that would avoid that, and receive any wages and reward, will seek to correct his error, and reform his corruption: so in this.

[Use 3] This ought to instruct us that have any desire to be accepted in our service of God, and not to be rejected, as if we did neglect it altogether; to do it with all care and diligence, and in the best manner that may be: do we must. And then not to lose our labor, and have no respect nor reward, we must endeavor to do them as they ought to be done: hear with an honest heart, to profit; pray with a fervent spirit, to prevail; use the Sacraments in knowledge and due preparation for them; these and all other parts of his service as he requireth; else we are in a strait, as the Lepers were. 2 King. 7.3, 4. without the walls of Samaria, if they enter the City there is death, if they sit still, there is death also: So we, if we do not, we displease; if we do, and not as we ought, we displease also. They had a third way to go out to the enemies, wherein their difficulty was the greatest; but we have a third, wherein our comfort is the most, to do them as he requireth of us.

[Object.] But some will object, who is sufficient for these things? And this is but a cold comfort in a thing, that nobody can do, and therefore we were as good to do nothing at all; for who can do things as he requireth?

[Answ.] I answer, we have a merciful God to deal with, who in Jesus Christ accepteth our affections for actions, our beginnings for perfections. 2 Cor. 8.12. And upon this ground we must do our endeavors, to do it in the perfectest manner that we may, that we may be accepted, and not abstain. It is a rule indeed in matters indifferent which are left to our choice, to refrain from them, because our weakness will bring forth some sin in the doing of them; As in exercises and recreations, when they cause us to swear, curse, fret, and lose our time: But in other things for which there is a commandment, and our own experience teacheth that we cannot do them, without defects and infirmities, (As we cannot hear the word with that faith we ought, but wandering thoughts, and sometime envious, covetous, ambitious desires creep into our hearts,) yet must we do, and not abstain, our imperfections hinder them from being perfectly good, but not from being accepted, while we condemn our imperfections, and desire to do better. And as the high Priest, Exod. 28.38. did bear the iniquity of the holy things; so though our holiest offerings and works of righteousness have defects & wants, blemishes and stains of our corruptions, our high Priest Christ Jesus will acquit us of them, and procure us favor and acceptation in the sight of God.

I have no pleasure in you, ] The reason of his wish why he could desire they rather should not do him service, then do it: and this carrieth the contrary, I dislike you, I am angry and displeased with you, remaining in your sins and corruptions.

[Doctr.] The Lord hath no pleasure in ungodly men, such as commit and continue in sin, and transgression of his law, but he is angry and displeased with them; so is it here, Psal. 5.4. for thou art a God that lovest not wickedness, neither shall evil dwell with thee, and Hebr. 10.38. 2 Sam. 15.26. hence it is that he is compared to a consuming fire, even to his own. Deut. 4.24. Therefore to show his anger, towards those who should transgress, how great it is, when he gave the law he descended with fire, and the whole mountain burned about him.

[Reas. 1] Because the Lord hates iniquity, Psal. 45.7. now then as Men who hate any liquor, do dislike the vessel that it is in, for it; yea sometimes grow to hates and abhor it: so the Lord hating sin, dislikes the sinner, ye • sometimes grows to hate him, Psal. 5.5. not the nature he m • de, not the man, but the wicked man: because sin cleaves so fast to him, as they cannot be parted: As when the sent will not out of the vessel, he hates both, as Saint Augustine saith, God hates iniquity therefore in some he destroys it by damnation, as in reprobates; in others he takes it away by justification, as in the elect.

[Reas. 2] Because as everyone delights, and takes pleasure in his like, which makes the Angels rejoice at the conversion of a sinner; And men rejoice, and account it a glorious thing to have children like themselves, and take the more pleasure in them, when the succession is like to prove like: so God in those that are most like him, because, saith Cyprian, then the divine gentry by their actions and practices may become more famous. Then must he be displeased with these, because they grow more unlike him, and like to Satan his Enemy.

[Use 1] Anger then simply in it self is not a sin, but as it is mixed with other perturbations and vices, seeing God is angry. As Christ was often and very vehemently, John, 2.13, 14, 17. and whensoever he corrected and reproved sin, he shown himself in his words very angry, Mat. 23.13. so hath Moses, the Prophets, Apostles, and all the Saints: Therefore Lactan. saith, sine irâ peccata corrigi non posse, sin cannot be corrected without anger; for the sight of sin is so horrible in it self, that he that is a good man cannot but be offended, moved and angry with the sight of it. And he that is not moved at it, either allows it, or doth not much detest it, or is willing to avoid trouble in correcting of it; hence the repressing of anger is a sin, being a great sin not to repress, and that irefully, the sins which are under our charge; as old Eli: for God hath given anger to the spirit of man, as an edge to a weapon, that when 'tis needful we may use it, saith Saint Chrysostom. This then we ought to do, imitate these examples, and be angry with sins, and correct them to our power: but Ephe. 4.26. this place doth not simply forbid anger, but corrupt anger, by which we offend God: Now anger is vicious and corrupt; First, if a man be angry rashly, for no cause, or for small cause, Math. 5.22. Secondly, if a man be angry for private injuries, not for them as they are sins offensive to God, but injuries to himself: Thirdly, when the anger that should be against the sin, is against the person, and turned to his brother; and this is that there forbidden: and it is thus understood; be angry, but not without just cause; be angry, not for private injuries, but vices, as they are against the law of God: Finally be angry, not with your brethren, but with their corruptions, and this is hence warrantable.

[Use 2] Seeing God will be angry with all, both elect and reprobate for their sins, and most dispeased with them; This should persuade us not to be secure, but to pass our lives in the fear of the anger of God: To this one thing bend we all our endeavors and powers, that we sin not, and so provoke the anger and displeasure of God; for of this we may be sure that God's word shall be fulfilled. Psal. 89.31, 32. If they break my statutes, and keep not my commandments, then will I visit their transgression with a rod, and their iniquity with strokes: wrath and displeasure follows the sinner, as the shadow the body. But if God spare, and be not angry, that is, show it not, Magna est ira non irasci; 'tis a sign of greater displeasure: The master that respects his servant corrects him for a small fault; if he let him alone, it may be thought he doth it till great faults be joined to it, and he may either punish more, or cast him out of his house: so in this.

Neither will I accept an offering at your hand. ] Because he is displeased with them, therefore he will not accept their offerings, nor their service and prayers.

[Doctrine.] The person of a man must first please God, before his prayers, his offerings, or any work that he doth can be pleasing or acceptable to him. That is, before reconciliation & justification they are unaccepted. It is hence manifest, because he rejecteth their offerings, being displeased with their persons hereto belongs that, Ge. 4.4. & that Prov. 15.8. The sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable unto him. Hence Isaiah, 1.13, 19. 1 Pet. 2.5. And ye as lively stones he made a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by Christ Jesus. Hebr. 13.16.

[Reas. 1] Because all works are made acceptable to God by faith, as all things are made pleasing to men by the light; so Chrysost. and without it nothing is; Hebr. 11.16. Now faith is that which makes the person accepted; for by it we are justified, Rom. 5.1. and made the sons of God. Rom. 3.26.

[Reas. 2] Because before they are strangers, Ephe. 2.19. yea and enemies, Rom. 5.10. now things done by strangers are not greatly grateful, but by enemies they altogether distaste us.

[Use 1] This confuteth the Papists, who make good works the cause of our justification and reconciliation to God; when, as they cannot be good, so they cannot be acceptable before we be reconciled and acceptable in his sight. How do they then justify us and reconcile us? for that which must justify and reconcile another, must needs it self be in favor; for as that is true of S. Augustine, Opera non praecedunt justificandum, sed sequuntur justificatum, So that is as true, whensoever they come they are not acceptable in themselves, because they are imperfect, our evil works are perfectly evil, and so deserve to be cast out of favor; but our good works are not perfectly good, and so cannot procure favor of themselves. [Object.] If any object, as some of our Papists stick not to do, that we are justified by works, because by faith, for faith is a work; [Answ.] I answer, faith is not our work, but God's in us. John 6.29. Again, though having received faith we do believe; yet it is not faith, or the work of it, that doth justify us, but the righteousness of Jesus Christ apprehended by faith: for as a hand that hath taken a treasure doth not enrich us, but the treasure; and it is not the mouth receiving the mean, but the meat that doth nourish us; so in this. And being thus justified then we work, and our works are acceptable, because we are first accepted in Christ.

[Use 2] To stir up every man to the trial of his estate and himself, whether he be indeed reconciled to God or no, whether justified or no, that if he be not he may labor and endeavor to be; because while he is in that condition, whatsoever things he do, as they are but splendida peccata, August. so they are altogether unacceptable to God, whether he hear, or give, or receive, or pay; a heavy condition of a servant, that do what he can, yet he cannot please.

[Quest.] But happily thou art desirous to know whether thou art reconciled or no; and if not, how to come by it.

[Answ.] I answer thee, if thou hast true faith, then shall this be like the salt, 2 Kings 2.21. which healed the spring of waters; and of it may be said as there.

[Use 3] This comforts God children, who are justified in Jesus Christ, and so accepted in his sight, their works, their sacrifice and worship liketh him, howsoever they are done in imperfections, and in many great weaknesses and are not so fully with their whole soul, mind and heart, as they should be; but carry the touch of man's corruption, and are not able to abide the strict and straight judgment of God; yet because they proceed from them who are accepted in Christ, they please him, and the imperfections are pardoned in Christ, and they taken for pure and holy. Prov. 15.8. 1 Pet. 2.5. As a little thing done of a child is more acceptable, then much done by a servant.

VERSE XI.

FRom the rising of the sun ] Here is the second part of withdrawing God's mercy from these Jews. And this is the removing of his worship & word from Jews to Gentiles, set down by a comparison of dissimilitude betwixt Jews and Gentiles. The proposition of the Gentiles, and their great care and respect of his worship, verse 11. the reddition of the Jews, and their corruption and carelessness of his worship, renewing the former expostulation, verse 12, 13. In this we are to consider the worship of God, & the circumstances of it. In it we consider, 1. the ground of it, my name is great, repeated in the beginning and ending of the verse for more certainty of the thing; 2. the matter, incense and oblation; 3. the manner, and quality of it, pure, opposit to the Jews profane and polluted service of God. The circumstances, 1. persons, Gentiles; 2. place, everywhere.

Now for the meaning: The Papists have wrested this place, to establish the doctrine of their Mass; but how absurdly shall appear, before we have ended with the Verse; in the mean time we will search the true meaning of them, as they lie in order.

For from the rising of the Sun. ] These words express the place; some expound them in the time present, and these either take them absolutely thus; The Gentiles, though they have no knowledge of God but by nature, as much as they may learn out of the great books, the Heavens and the Earth, and the revolutions and changes of them, by the rising of the Sun, and the going down of the same; yet they offer unto God oblations in their kind: Thus Montanus. But this cannot be, because of the quality of the sacrifice following; for it is said to be pure, which could not come from them in that dim light they had: Or conditionally, that the Gentiles would offer a pure sacrifice, if God did reveal himself to them as he hath to the Jews. But the words are so absolutely spoken, they cannot thus be taken.

Others, with more general consent on all sides, take them in the future tense, or time to come: that the time should come when the Lord should translate his worship from the Jews to the Gentiles, and then should they bring holy offerings: And this is after the coming of Christ, who should take away the Ceremonies, and abrogate the form of the Jewish worship, and bring in pure and spiritual sacrifices.

Now by this is noted the place, that is, through all the whole world. Psal. 113.3. The Lord's Name is praised from the rising of the Sun, unto the going down of the same. Not that it should be at one time in all places of the world, for that never was, norshall be; but, as among the Jews, so in the whole world, before Christ's coming, the greater part of them were wicked Idolaters, and profane men. Isaiah 17.6. and 6.13. but successively, now in one place, now in another, it shall be spoken and preached in all the parts of the world before Christ's second coming. Matth. 26.13. Psal. 2.8. Ask of me, and I shall give thee the Heathen for thine inheritance, and the ends of the earth for thy possession.

My name shall be great. ] Here is the ground of God's worship; The Name of God, signifying diverse things, in this place may be taken either for himself, as a man's name is put for his person, Acts 2.21. or for his excellency, majesty and glory; as Name for fame. Exod. 34.5, 6. Phil. 2.9. Gen. 11.4.

Is great ] Not that God is great or less, Magnum & parvum sunt ex iis quae sunt ad aliquid. Aristot. but shown, or declared, or acknowledged to be great; as the word sanctified is used, Math. 6.9. and the word justified, Math. 11.19. Jam. 2.21.

Among the Gentiles ] The persons, by condition Gentiles, or Nations, taken sometime generally for a company of People consisting of many families gathered together, Isaiah, 1.4. John. 11.52. Secondly more particularly for all people besides the Jews, all Infidels, God's people being taken from among them only, Isaiah, 49.6. And so it is amongst those who were not God's people before, amongst them whom the Jews accounted fools, and did extremely hate; spoken as it were to provoke them to make more care of the worship of God, according to the denouncing, Deuter. 32.21.

And in every place incense shall be offered unto me ] The matter of this offering or worship is first said to be incense, by which is understood prayer, invocation and thanksgiving as, Psal. 141.2. Let my Prayer be directed in thy sight, as incense: and the lifting up of my hands as an evening sacrifice. Revel. 5.8.

Secondly, It is said to be an oblation or offering, by which is not understood the Levitical offering abrogated by Christ, neither the sacrifice of Christ upon the cross, which none can offer but he; and which only was to be performed and offered upon the cross before the gate of Jerusalem; nor the sacrifice of the Mass, as shall after appear, but by this is understood a man's self, every faithful man with all that he hath; for everyone of God's ought both to consecrate himself to the spiritual worship of God, and as it were sacrifice himself, and also offer up the sacrifice of prayer and praise, and of repenting, justice, alms and other things pleasing to God. Rom. 13.1. 1 Pet. 2.5. Heb. 13.15, 16. Psal. 4.6. and 5.19. And of this Irenaeus, Tertullian and diverse other understand this place.

Pure ] not simply without spot, Isaiah, 64.6. but as the Church is called holy and without spot, Cant. 6.9. first, in regard the person offering it is in Christ, and as his person hath his obedience and righteousness applied and imputed to it, so his obedience hath Christ to cover the wants of it. Heb. 13.15. 1 Pet. 2.5.

Secondly, In regard of inward sanctification, the ground of it, the party being regenerate by the work of his spirit, and so every action in him, part holy and good, and well pleasing to God, as coming and proceeding from his Spirit, though having a taste and sent of our infirmities, as water passing by a Pipe or Chanell. Rom. 8.26. and 15.16. Acts. 15.9.

This, though a threatening, yet is according to that, Deuter. 32.21. and so a kind of provocation to the Israelites, provoking them from the example of the Gentiles with a holy emulation in piety and the worship of God. The Jews embraced not sincerely the worship of God, but putting it as it were from them, the Gentiles received it.

[Doctrine.] When one Church maketh not account of the truth and worship of God, or doth reject it, another shall embrace it.

From the rising of the Sun unto the going down of the same, ] The Lord, though he had shown much mercy and goodness upon the Jews, he is not emptied by it, but hath the like in store for others, the Gentiles.

[Doctr.] The Lord is marvelous rich in mercy, and liberal in giving his goodness to the sons of men, neither weary in giving, nor ever wasted with giving; manifest from this example, and I am. 1.5. If any of you lack wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him. Rom. 10.12. for there is no difference between the Jew and the Grecian; for he that is Lord over all, is rich unto all that call upon him: he gives, at all times, Luke 22.12. his ability is great, Ephe. 3.20. the effects prove it, giving more then they ask, to to Abraham, for one son desired, he gave a seed as the stars in the heavens; To Isaac, Gen. 25.21, 22. to Jaacob, Gen. 48.11. To Solomon, Kings, 3.11. Uberior est gloria, quam precatio, Ambrose in loc.

[Reas. 1] Because he is creator, and Lord of all, and by creation they are his sons, he their father. Therefore as a father he will provide for all his their portions; as Abraham did, Gen. 25.6. yea and such is his care, that he cannot endure their want. Now they are in themselves continually wanting; though he give one thing, they have need of another; as a ship and a net that must still be mending.

[Reas. 2] Because it is agreeable to his magnificency and greatness to deal thus liberally; as it is agreeable and becometh a Prince to deal according to his magnificence and greatness.

[Reas. 3] Because it might be manifest the things they receive come to them not for their deserts, or the merit of their prayers, or any things else, but of his love and mercy, when he dealeth so bountifully.

[Use 1] Prayers are not meritorious, I am. 1.5.

[Use 2] If any want, he himself is cause of it. Ibidem, to all men.

[Use 3] An encouragement to ask.

[Use 4] To learn to be liberal and not weary of well doing. Gallat. 6.9.10.

From sun rising to the sun setting in all places and nations is the worship and word of God propagated.

[Doctrine.] The Church under the times of the Gospel, and since Christ, is not, as it hath been, limited to one Nation, as to the Jews, Psal. 147.19, 20. John, 4.22. but those limits are plucked up, and it is enlarged to all the Gentiles, not one or two Nations of them, but to all the world.

[Use.] This overthroweth the Church of Rome, who limit the Church which is enlarged by God, affirming that to be only the Catholic Church which is at Rome, or which is subject to the Romish tyrant; how then is it to all Nations, are all subject to it? how Catholic, when it is but a particular Church? what is Catholic but universal? Now to speak thus, the Roman Catholic Church, is to say, the particular universal Church; which in any reasonable man's ear is most absurd.

But sometimes particular Churches were called Catholics.

[Answ.] So they were; but then as August. Cont. Epist. Fundani. cap. 4. Every Church did it, and no one Church assumed this prerogative unto it self more then another; neither was Catholic opposed to particular, but to heretical. The Catholic faith was accounted the true faith, and the Catholic faith opposed to Heresy, and the Catholic Church to heretical Churches: And in this kind the Church of Rome can lest challenge it to itself, for it is least Catholic, being in many things heretical.

The Jews corrupting and contemning the worship of God, the Gentiles are called: through their fall salvation is come to the Gentiles.

[Doctr.] God by the sins of man takes occasion to work good to others, and to magnify his mercy and goodness: so here, by the sins of the Jews he bringeth good to the Gentiles, and glory to his own Name.

[Reas. 1] Because he may take from the wicked any just occasion of accusing his providence and government, because he suffers sin to be, that could prevent it, which indeed is a sin in him that doth it not, who is bound to it; but it is not so with God. The Physician is not to be accused when he maketh his patient sick, to bring him to health; less here God, not making him sin, but leting him alone to his own corruptions.

[Reas. 2] Because he is most wise, good and powerful, and would so manifest himself, by bringing light out of darkness, good out out of evil; for to make good, or to work good by good, would nothing so manifest this: To make some excellent work of pure gold is no great thing, a slender Artizant and a small skill will do it; but of base lead to make pure gold is admirable Alchemy: so to bring good out of good is Humanum, but good out of evil Divinum.

[Object.] Why then should any be punished for sin, or why should not men sin, that the goodness of God may be more magnified?

[Solut.] Such two objections were made to St. Paul, Rom. 3.5, 6, 7, 8. where also his answer is to the first, verse 5. this is most absurd; for then should God judge unjustly, which no man may suppose that he which is the judge of all the world should be unjust; and addeth, absit, which he useth often when he speaketh of things, which should not once be thought, and which the mind of a holy man ought to abhor once to think of: To the second he answereth verse 8. whose damnation is just; Showing that such an error is so far differing from his doctrine, that he condemns both it, and the teachers and suggesters of it. For good is not an effect of the evil, that it of it self brings forth any such thing, but that comes by the wisdom power, and goodness of God: He hath given man a law that he must follow, and not do other things upon expectation of effects; for a man may be condemned for the evil, whatsoever effect it brings forth by the goodness of God, as Judas. And if any man thus reason, it is as if he that had been sick of some desperate disease, which when he is cured, and the skill of a Physician grown famous by it, he will again surfeit to fall into the like disease, that the Physician might be more famous; or as if poor men and beggars should resolve still to be in need and to beg; because that might magnify the bounty and magnificence of the rich.

[Use 1] When we see the hatred and malice of men to profit others, by their persecutions in word or deed, so that they are made more zealous and careful, more upright and entire, there is no excuse for men, nor thanks to them to be given, but the glory is to be given to the Lord, who thus turns things, & makes good out of evil, Persecutors unto the Martyrs, saith Saint Augustine, are as the hammer is to gold, as the Mill to wheat, as the oven to bread, as the furnace to metal, profit them, work them, and purge them, but no thank to them: it is not out of the nature of them, but from the skill of the Gold-smith, the baker, &c. for they would consume the gold with the dross, the wheat with the chaff, and bruise them in pieces, if he did not temper, and moderate, and use them for the good of them, so it is in this. Rom. 8.28.

[Use 2] We are in the latter days, wherein iniquity hath got the upper hand, and sin doth abound: it is matter of grief and trouble, if we consider what they are, and what of themselves they bring; the wrath of God, his rod and plagues: yet are they or will be less troublesome, when we consider that God can and will turn them to his own glory, and the good of his Church. To converse among venomous creatures, to have to do with rank poison, is fearful and troublesome, as they are simples and in themselves; but when they are once skillfully tempered by the Art of the Apothecary, when the Physicians skill hath made a just and good composition of them, then, though it be not altogether toothsome, yet it is not so troublesome nor hurtful unto men: So in this.

[Use 3] For imitation, to teach us to endeavor to make good out of evil, and by the sins of men, our own, or others, take occasion to glorify God the more, or to help and profit ourselves or others: by our own sins, or others under our charge, to be humbled both to repentance, as also to true humility and lowliness of mind, as Paul, 2 Cor. 12.7, 21. In the sins of others, not to triumph over them, but to bless the mercy of God, and magnify his goodness, that he keeps us from the like, who have no less in us the seed of them, than they have; accounting ourselves as much beholden to God for keeping us from those sins, as if we had committed them, and he had remitted or pardoned them to us. As Augustine.

My Name is great. ] Here is the ground of all the worship of God which follows; being smitten with a reverence & persuasion of his greatness and Majesty, they worship and serve him.

[Doctr.] The ground and foundation of all true and sincere worship of God, is the persuasion and acknowledgment of his greatness, and the want of it cause of contempt of God, and of his worship. What maketh men's persons admired and sought to but this? when they are accounted great, and men conceive so of them. This is manifest by that, Psal. 104.1, 2, 3, &c. Jer. 5.22. Rom. 12.1. conferred with Cap. 11.33, 34, 35, 36. when Pharaoh would give no leave to the people of Israel to worship God, nor fear his Word himself, he said, Who is the Lord? Exod. 5.2. Matth. 6.

[Reas.] Because greatness draws honor and reverence of it self. The Heathen allege why they worship the Hoast: of Heaven, because God hath given them such majesty and beauty. Chrysost. tells them it was their corruption, that they went not higher to see God's greatness.

[Use 1] This discovers unto us a notable and devilish policy of Satan; when he would breed contempt of God and his worship, then brought he in images and image-making into the Church, that under the shapes and forms of base creatures, he might wipe out of the minds of men the greatness and infiniteness of God, and impress in them some base conceit of him, that their hearts might think but basely of his worship and service. 'It is a most easy thing to contemn God in an image, saith one. They persuade men that it is to help devotion, as Jeroboam would make the worship of God easy unto the people, by setting up two Calves in Dan and Be • hell: 1 Kings 22. but as he made it to be abhorred, so these make God's worship not to be regarded, and men more cold in it.

[Use 2] This may reach us the reason of so much corruption in the worship and service of God, want of knowledge and persuasion of the greatness and infiniteness of God: Hence are additions and detractions from it; for if they were persuaded he were infinitely wise, and only wise, who needed no counselor nor adviser what is fit for his service and worship, then would they never have so many inventions and traditions of their own, on which they dote more, than they love that he hath commanded; as men dote more on their own children, than they affect others. From this it is, that they either omit or contemn his worship, and the parts of it, or they perform them only of course, for fashion, and proforma tantùm: hence they prefer man before him, seeking rather to please man, fearing rather to offend man, as if he had more rewards or punishments than God to confer or inflict.

[Use 3] To teach us, to the end we may worship him aright, to labor to be instructed, and to know his greatness, and be persuaded of his infiniteness in wisdom, and knowledge, and power, justice, mercy, bounty, and such like. And this is to be had by looking into his works, by studying his Word, and by obtaining his Spirit.

Among the Gentiles. ] They who were not his people, nor beloved, neither had anything that could deserve love, but rather hatred, are chosen and called of God.

[Doctrine.] The election and calling of God, whether of a few or many, whether a Nation, or particular men, it is free, and without desert, of mercy without merit.

And in every place. ] Here is the place where the service of God is to be performed, and spiritual sacrifice to be offered unto him; not upon the Altar, or in the Temple, but everywhere, all places being indifferent, circumstances regarded.

[Doctr.] The Gentiles and Church after Christ, under the Gospel, are not tied for the worship of God, for prayer and invocation, and such like, to the Temple and Synagogues; or in private worship to look towards the Temple, where there were visible signs of God's special presence: Now they may pray everywhere, and worship God in every place; John 4.21, 23. 1 Tim. 2.8. only this generality hath this restraint, prayers and worship may be performed in all places, but not all kind in all places; public prayers in public places, and private in private. For the first it is manifest, 1 Cor. 11.18. Church is there taken for a public place, because of the opposition, verse. 22. which thing is apparent through all established Churches that have been, or are, as the Histories of all times show they had open places and meetings for their assemblies and service of God, except in time of persecution. For the second, see Matth. 6.5, 6. prayer in the closet. So Gen. 24.63. prayer in the field, Matth. 14.23. prayer in a Mountain apart.

[Reas. 1] Because then the Ark of God's presence and his mercy-seat was in the Temple, but now all such ceremonies are removed; the substance being come, the shadows are gone. And now is he everywhere with his presence, where he is sought for, as he then was, but had limited them to that place to seek him.

[Reas. 2] Because everyone hath a Temple about with him wheresoever he is, 1 Cor. 6.19. Quest. Had not they so? Ans. Yes: but God had limited them.

[Reas. 3] Because the public place is most fit for public, both for order and comeliness; and private for private, because a man may more freely confess and mourn for his sins, and he may be more fit, being freed from the accurrences of eye and ear, by which the frail heart of man and his mind is drawn away.

[Use 1] To show the error of those who think a public place better for their prayers than private, when indeed the Church is as private as any other, when a man is alone; and then a public place is more excellent for the worship of God, when the congregation is assembled for that purpose. When they are together, a man hath more helps, more incitations and provocations, being more affected, one kindling an another, as two burning coals or billets; their prayers more forcible and effectual; otherwise when they are severed, one place is as holy as another, a man's closet and chamber fitter by much than any other, for the reasons before. And a superstitious opinion of the place will make a man's prayer more unacceptable, both because that affection crosseth the flat assertion of God here and elsewhere, and again establisheth the ceremony, and denies the coming of Christ.

[Use 2] A direction to every man to perform the worship of God everywhere: to lift up pure hands unto God in all places, performing public worship in public places, and accustomed times, serving God as is said of Anna, Luke 2.37. She was a Widow about fourscore and four years, and went not out of the Temple, but served God with fastings and prayers night and day; which was sine omissione, non sine intermissione, saith Beda; and private service in their private places: as God bestows private blessings privately upon men, as remission of sins, and requires no witness: Isit not absurd, whereas God confers benefits on us, he is content to do it privately, yet we will never worship God but before witnesses, and for ostentation sake? saith Saint Chrysostom. Hezekiah turned himself to the wall, and prayed.

[Use 3] A comfort for all those who by any occasion may be excluded from the public assemblies and places of God's worship, whether unjustly excommunicated or cast out of the Church, as he was that was cast out, Joh. 9. or otherwise hindered by the violence of man, or the hand of God, yet wheresoever he be, in every place may he worship God, and God will respect and accept that worship from him. He that found out the once blind, now seeing man, though cast out, will be found when he is sought, though out of the Temple and Church; he that was found of Hezekiah in his bed, of Paul and Silas in the prison, of Jonas in the Whales belly, of Paul upon the Sea, and in every place where they held up pure hands unto him; he is the same still, and will be found of them that seek him aright, everywhere. Princes have their times and places, out of which if they be taken, and petitions put up, they that do so, offend; and for favor carry displeasure. Sometime they are like to Ahasuerus, Ester 4.11. sometime as Darius, Dan. 6.7, 8. but God is ever ready to hear.

Incense shall be offered, and a pure offering. ] The matter of this worship.

The Papists affirm, that by this can be understood nothing else but the most holy sacrifice of the body and blood of Christ, offered in every place in the sacrifice of the Mass; we understand it of spiritual sacrifices, not real; whether is most probable we must inquire.

[Object. 1] They, to overthrow ours, and to establish their own, say; The word used for offering, Mincha, signifies an external sacrifice, which was made of Oil and Incense, and so no spiritual sacrifice.

[Answ. 1] To this I answer, that then it cannot be the sacrifice of the Mass, which consisteth not of any such things, but of the forms of Bread and Wine.

[Answ. 2] Again, it is false which they say; for it is used for spiritual sacrifice. Psal. 141.2.

[Object. 2] But secondly, spiritual sacrifices were amongst the Jews, and he speaketh of a sacrifice which was not amongst them; therefore it must be understood of the Mass, for he speaketh of a new sacrifice.

[Answ.] It is answered, here is never a word of a new Sacrifice, but of 〈2 pages missing〉 〈1 page duplicate〉 〈1 page duplicate〉 he ran after him to serve him: they must then remember God's end, and not defeat him of it. They must remember what they were, and see his mercy, what they are, and acknowledge his bounty, who hath of bondslaves made them free, of servants sons. If he had but delivered them, all a man could do were little enough; more, that he hath thus advanced them. Therefore must they do him the more honor, and be more zealous of his service and worship, and if they be upbraided for it, they must answer as David did, 2 Sam. 6.21, 22. Then David said unto Michal, it was before the Lord, which chose me rather then thy father and all his house, and commanded me to be ruler over the People of the Lord, even over Israel: And therefore will I play before the Lord, and will yet be more vile then thus, and will be low in mine own sight, and of the very same maid servants, which thou hast spoken of, shall I be had in honor.

Incense and an offering ] By the real and outward sacrifice of the Jews, he understandeth the spiritual sacrifice of the Gentiles, and Church under Christ.

[Doctr.] Under the Gospel Christians are freed from all outward, and real sacrifices to be offered immediately to God; and of them are only required spiritual sacrifices, as their souls and bodies, their prayers and praises, their repentance and alms, Rom. 12.1. Hebr. 13.15, 16. 1 Pet. 2.5. Phil. 4.18. John 4.23.

[Reas. 1] Because their priesthood is only spiritual, therefore is his sacrifice only spiritual; such as the priest, such his sacrifice, 1 Pet. 2.5. And ye, as lively stones, he made a spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.

[Reas. 2] Because all those outward ceremonies were shadows & types; now the body and truth being come, they are abolished.

[Reas. 3] Because ceremonies and sacrifices were given the Church for her infirmities, and only as a help to keep her from the corruptions of Idolaters, til she had received the spirit of God in a larger sort and measure. St. Chrys. compares the Church to a wife, and God to a husband, and thus expresseth his purpose: If a man have a wife wantonly disposed, he confines her to some certain places, to her chambers and private rooms, that she may not gad abroad at her pleasure, and appoints her Eunuchs & chambermaids diligently to attend her, that her honesty may not be suspected: so God dealt with the Jews, Hosea, 2.19. that people was much inclined to adultery of false worship, therefore God shut them up from other Nations, and made them dwell alone in Canaan, and kept guard upon them with rites and ceremonies, as so many pedagogues, that their faith to him might not be suspect. But now when God had given his holy Spirit by Christ unto his Church, he removed from her the custody of ceremonies.

[Object.] Our bodies are real sacrifices, so are our alms.

[Solut.] The first is not outward; the second is not immediately offered to God. And the sacrifice is not the thing given, but the affection, as appears by the difference which Christ put betwixt the widow and the rich rulers, in their offering to the treasury.

[Use 1] Then are there now no external real Priests, such as were under the Law, because no external real sacrifice: he who took away the sacrifice, took away the sacrificer. And as he was the end of the Law, that is, of the moral Law; because he was the consummation & perfection of it, working and perfecting that the Law could not; so was he the end of the ceremonial law, as death is the end of all living creatures, because by it they cease to be so; so Christ their period; for by him they are abolished. And if they, then the Priesthood, he being the last external and real Priest: for otherwise the word 〈 in non-Latin alphabet 〉 is never used in the New Testament; but either to Christ in respect of his propitiatory sacrifice, or to all true Christians in respect of their spiritual sacrifices, and never applied to any Ecclesiastical order or function of men, as we commonly take the word, for a sacrificer; but as by the etymology of it, it signifies an elder, a Presbyter or Priest.

[Use 2] To meet with a generation that lives upon the earth who being careless of God, his worship and service, as he hath prescribed and commanded the same, do pretend that if he would require such sacrifices as were in use under the law, they would be at any cost with the Lord; like those hypocrites, Mich. 6.6, 7. Where with shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt offerings, and with calves of a year old? will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil? shall I give my first borne for my transgression, even the fruit of my body for the sin of my soul? when they could not endure what is told them. Verse, 8. he hath shown thee, O man, what is good, and what doth the Lord require of thee? surely to do justly, and to love mercy, and to humble thyself to walk with thy God. Any thing but that they should do they pretend to be willing to do, like children, who like any manner of education, but that their parents would bring them up in; If in a trade, oh if they might follow their book, anything but that they should, and their Parents would have. So with these; they know not, or will not know their own heart, which is naturally irreligious, and never will like that is commanded, but would go a whoring with their own imaginations; and ever will like that they may not have, or will not be accepted, when they contemn that they have; and not respecting these, they cannot but contemn that is otherwise enjoined, as Luke 16.30, 31. he said, Nay father Abraham, but if one come unto them from the dead, they will amend their lives. Then he said unto him, if they hear not Moses and the Prophets, neither will they be persuaded, though one rise from the dead again. They are like to a woman, to whom one making love, and desiring her person, she disliking his, answers him she will give him anything but her self, her riches, jewels, bracelets, and such like; only to put him off, because she sees he desires her person only; and the other if he would desire, she would soon deny him.

[Use 3] To teach us how we ought now with all diligence and frequency perform these, and offer these sacrifices more than they; these were common to us and them, they were burdened with others, of which we are eased, which were chargeable and toilsome, Acts 15.10. As, 2 Kings 5.13. it was with Namaan; his servants came and spake unto him, and said, Father, if the Prophet had commanded thee a great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean? So say I, if he had laid that burden also upon us, ought we not to have done both? how much more when he hath eased our shoulders? And if we should not, how should we be justly condemned of unthankfulness? The Wife that newly married had a wise and strait Husband, knowing her frailty and infirmities, and therefore set a watch over her, and appointed servants to observe her, till her affection and faith were settled, when she ought and did honor, and obey, and love him: If he free her from them, and set her at liberty from that grievous bondage and tedious thing, will she then honor him the less? Questionlesse she ought not, but if she do, as the corruption of all is to wax worse by liberty, then is she condemned of unthankfulness the more. So 'tis with us.

Incense. ] The worship, prayers, and service of the Gentiles is resembled by this, not only familiarly to show to them of that age, but to teach, that their service, works, and worship is acceptable unto God, as such things are acceptable to the smell and senses of men; for in them God took no delight at all, neither could do, his nature being spiritual.

[Doctrine.] The works of God's children, their worship, service, and spiritual sacrifice is delightful and acceptable to him, as sweet perfumes are to the smell of men.

And a pure offering. ] It is opposed to the Jews sins, who offered unto God polluted and imperfect sacrifices, not such as they ought, and such as were according to the Law. But now their offering shall be pure.

[Doctrine.] The works, actions, and worship of such as are truly called and converted, are holy and pure: Thus prophesieth Malachi, that the Gentiles converted unto God, their works and worship of him shall be a pure offering. Thus St. Paul speaks of the offering of the Romans, Chap. 12.1. that it is holy. Jude calls their faith most holy, verse. 20. There were a few in Sardi truly religious, and converted, their garments were undefiled, Revel. 3.4.

[Reas. 1] Because they are done according to his Word, now they walk by that rule; things before they did at random, now they know his Will, and after that they do. And it is a rule, that worship performed according to the Word, in themselves are good and pure; as the sacrifices which were according to the Law, were pure and clean for the matter of them.

[Reas. 2] Because the parties are holy, they are a holy Priesthood; 1 Pet. 2.5. now a good thing done in matter by holy men, must needs be holy.

[Object.] But how can they be holy, when there is eadem ratio totius & partis. And the Church for spots is compared to the Moon, Cant. 6.9.

[Answ.] This is answered, that he is so, because he is in Christ, and hath his righteousness imputed to him, both to his person, and his obedience, 1 Cor. 1.30. & non radiis solaribus, sed ipso sole amictus; Revel. 12.1. as the Church is said to be clothed with the Sun. Hebr. 13.15. 1 Pet. 2.5.

[Reas. 3] Thirdly, because of his inward sanctification, the ground of it, the party being regenerated by the works of the Spirit, and so every action is in him part holy, and good, and well pleasing to God, as coming and proceeding from his Spirit, though having a tang and taste of his infirmities, as water passing through a pipe or channel. Rom. 8.26. and 15.16.

[Use 2] This teacheth what to judge of the works and worship of all that are uncalled and unconverted, not only of Heathen and Infidels, but of unbelievers in the Church, they must needs be impure and unholy, else were it nothing that is here affirmed of these after their calling. And indeed needs must it be; for, Tit. 1.15. Unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled. So far is it that they should be merita praeparatoria; as some Papists speak of them; for unholy things cannot please him, less procure or deserve good things from him: though they do the things for matter good, yet a good thing is oftentimes marred in the handling, and more when they are done by some men, and such men.

[Use 2] Secondly, this proves that men's callings are free, without deserts, when the things that they do before, even their best are impure and unholy, such, as God shown his great patience in that he did not confound them for them; and more the riches of his mercy, that for all them, yet he called them.

[Use 3] This comforteth everyone that is truly converted unto God; his works and worship is pure and holy, and so accepted of God, even then, when he carrieth the body of sin about with him, Rom. 7.21. when in himself he finds many infirmities, yea, and when his heart tells him that his best work is not without the taint of his corruption, yea, and when his heart may misdeeme him; as Jacob's did, lest his Father should discern him: so his corruptions; yet then is he pure and holy, and so pleasing to God, because he is in Christ, and he and his obedience hath put on the fair Robe of Christ's righteousness, which is not a scant garment, as Bernard saith, but one that reacheth to the heels, and covereth all the parts of the soul, as Jacob had Esau's garment: And as if he looked upon us in ourselves, he should see nothing pure; so in him all things appear as he is; yea, and because he is sanctified by the Spirit, those corruptions that often hinder and ever taint the best actions, God accounteth not theirs; nay, he saith they are not theirs, as long as there is a work of the Spirit in them striving against them, and grieving at the sight and sense of them. That which Bernard speaketh of envy, Thou feelest it, but agreest not to it; it is a passion in thee that God one day will heal, not such a sin as he will condemn thee for: so may we say of others, for they are not theirs; for, 1 John 3.9. his regenerate part sinneth not, nay, it abhorreth that the body of sin hath done, and worketh in him. Mark the words, saith Bern. he doth not, but suffereth them unwillingly to be done in him; as that, Rom. 7.17. Now then it is no more I that do it, but the sin that dwelleth in me. It is done indeed in me, but not of me, while I consent not to it.

[Use 4] To teach everyone that would have his offering pure, and his service holy before God, to labor for true faith in Christ, and the sanctification of his Spirit: By the first he shall put on Christ, by whom all his deformities shall be covered, all his sins and infirmities, as the deformities of the body are by a garment. By the second he shall resist and fight against the flesh, and be grieved at the sense of the evil in him, and so the regenerate part not consenting, but hating and striving against it, that bad die and tincture which the best actions receive from the corruption of the flesh, God will not account his, nor impute to him, nor reject his service and work for it. But 2 Chro. 30.18, 19. The good Lord will pardon everyone that prepareth his heart to seek God, though he be not cleansed according to the purification of the sanctuary.

VERSE XII.

BUT ye have polluted it, ] This verse and the next is the second part of the comparison, touching the Jews, and their great profaning and corrupting of his worship; which is set down first generally, then in particular: and this, first, in thought, in this verse; secondly, in word: thirdly, in deed, verse 13.

For the general, but ye have polluted it, ] Wherein first, the person; secondly the sin, you, with an Emphasis; you whom I have chosen of all nations of the earth, whom I have beautified with so many benefits, and so strangely preserved, Deuter. 4.32. ad 39. and many places of that nature. Again, you who profess yourselves in special manner to be my people, that you should thus use me, who ought rather otherwise to have honored me, it is in you the more heinous, to me the more grievous and offensive.

Polluted it, or my name ] Their sinful Act: not that God's name is, or can be polluted by man's sins, more than the sun can be by a dunghill; but this is spoken, first, because they polluted those things which he had appointed to be highly reverenced, and set his mark or his name upon them, 1 Cor. 10.28. and 11.27. secondly, because God did so esteem of it in his acceptation, Acts, 9.5. Math. 25.40. thirdly, because they did as much as lay in them, in their endeavor, nothing was wanting on their parts, Hebr. 6.6. and 10.29.

In that ye say, ] The first particular, their inward thought; ye thus say in your hearts, in your minds, you despise my name, my worship, and service: A base conceit of the worship of God; God's table, that is, his altar is polluted, is not greatly to be regarded, as the words following show: Now they contemned God's Altar, saith Saint Jerome, because it was plain and rude, not decked with gold and riches, and the offering, because it was burnt to ashes; Montanus, because it was served with fat and bread, things base and vile in themselves; Palutius, because the heathen had polluted it, but the former is more probable.

And the fruit thereof. ] By it understanding the offering that was laid upon the Altar; which made Saint Jerome translate it, quod super ponitur; And of this offering, one part was for the Priest, the Lord's Minister, Levite. 6.17. and this they thought was not to be regarded having come not to regard the worship and service of God, they esteem not of his Ministers.

In the person, the Emphasis is double, first, that they upon whom he had bestowed so great things; secondly, they who made such show of his service, should contemn it.

[Doctr.] It is nothing so great and grievous sin for men who have received small things and blessings from God, to contemn his name, and be careless of his service and worship, as for those who have received great things from him, and upon whom he hath bestowed more excellent favors. And God takes it nothing so heinously from the one as from the other: Manifest here, and Isaiah 1.2. Hear, O heavens, and hearken, O earth, for the Lord hath said, I have nourished and brought up children, but they have rebelled against me, and 5.4. What could I have done anymore to my Vineyard, that I have not done unto it? why have I looked that it should bring forth grapes, and it bringeth forth wild grapes? 2 Sam. 12.7.8. Math. 11.23, 24

[Reas.] Because the one hath less, the other moe causes why they should honor him, and be careful of his worship: every benefit and favor deserves it, the least meriteth it, much more many and great ones; where then the most and the greatest are, there the contempt is the most heinous.

As the husband man, the more labor and cost he bestows upon his ground, the greater harvest he expecteth; when for equal pains and cost he looks for equal fruit, as Luke, 13.7, 8, 9. Then said he to the dresser of his Vineyard, behold, this three yearer have I come and sought fruit of this fig tree, and find none: cut it down, why keepeth it also the ground barren? And he answered, and said unto him, Lord, let it alone this year also, till I dig round about it, and dung it. And if it bear fruit, well; if not, then shalt thou cut it down.

[Use 1] Then the contempt of God's worship and service that is in this City, is far more heinous and grievous then of any other place in the Land besides: because God hath bestowed upon it more favor, and greater things then upon any other, more wealth, greater strength, more honor; for it is the wealth and the strength, and the honor of the Land, he hath crowned it with much honor, and loving kindness, he hath given it the Gospel, the watering and planting of Paul and Apollo, more abundantly then any part of the Land besides: he hath freed it from the plague, he hath delivered it from the sword, which should have been first in the confusion, if the enemy had had his wished-for day; howsoever it flatter itself in the strength of it, the wealth of it would in that day have made it a prey. He hath done this, and many more that I cannot speak of, and yet the contempt of God's worship, name and service, is in all from the highest to the lowest: Like Magistrates, like subjects; like Minister, like People; like Masters, like servants; parents and children, rich and poor, bond and free, all contemners of the worship and service of God; which is the more fearful and heinous sin, because of the riches of God's goodness, his bounty and blessings, and he takes it more heinously, that when he will visit the land with another judgment, the sword or any other, as it was the first in the plague, it shall be in the other, unless it repent, and grow more zealous for his service & worship.

[Use 2] More particularly, there are many particular men in this City, and elsewhere, who are careless of the worship of God, and do indeed pollute his name, and think it no fault in them, because they are above others in wealth, above them in worship or honor, exceed them in wit and learning. These are the men, if a survey be taken, who are less frequent in Prayer and in hearing, most careless both privately and publicly of the worship and service of God, either not doing, or so doing, as if they do anything, God is more beholden to them, then they bound to him. As if God's favor, and the fruits of his love were faculties and dispensations to bear them out in dishonoring of him, and polluting his name: Nay let them know it, if they do not; or, if they will not now, they one day shall to their cost, that their carelessness, and contempt is more heinous then of others, and he so takes it. They shall find these contrary, the eyes of God and men; in men's eyes a little thing in them that is good, is great; a great evil, but a little; not so with God. And when every man shall give his account, (as he shall one day,) it shall be be far easier for the unlearned then for the learned, for the base then honorable, for the poor then rich. The benefits of God, specially these general ones, are not always proofs of his love; but they are ever provocations of obedience and honor from men: That, if they answer it not, as they have received more here, so they shall have more hereafter. Why do they deceive themselves, or suffer themselves by flatterers to be deceived? we will make but them judges, and they will give sentence of themselves: What is that Courtier worthy of, that receives abundance of favor from the King, and requites him with contempt or treason? so of a father and his son, of a servant and his master, &c. will they not take it more heinously, and shall not all their benefits and favors increase their faults? And are not God's ways just, more equal, and far above the ways of men. Then let me speak to you rich men, &c. I beseech you be deceived no longer, you ought to be more religious, and more careful then others; I pray you correct your error, and begin to be more careful, lest you be forced to condemn yourselves when it will be too late.

You, who profess yourselves in special manner mine, and specially profess my worship.

[Doctr.] It is a far more grievous and heinous sin, for such as specially profess the worship and fear of God, to contemn his name, and not regard his worship, then for those who make none or very little show of it; and God takes it more heinously from them, so here, and Mich. 2.6, 7. Mark 14.37. 2 Pet. 2.21.

[Reas. 1] Because he doth it of knowledge, and goes against his knowledge, whereas the other, as is probable, doth not so; for his profession argues he knows what is to be done, and what ought to be done. Now sins against knowledge are more heinous, the other more excusable: as a man professing an Art, a fault in this work of his Art is more foul, then in another man's work. Religion is the profession of God, and every religious man, in this that he takes up Religion, professes that he knows the will of God, saith Salvian.

[Reas. 2] Because it is here as it were out of his place, where the thing is lighter, and not so offensive; an element in his place not so heavy: a spot upon a foul garment not so uncomely; an element out of his place, a spot upon the purest garment, is the sin of professors.

[Reas. 3] Because these things come commonly unexpected, and that which is unexpected, and unsuspected, it cometh more suddenly, it lighteth more heavily, and is taken more to heart. This made David complain so much of the injury of a friend, as a thing that came so unexpected, and did so pierce him.

[Use 1] To instruct the Minister whose sins and contempt of God's worship he ought specially to dislike, to reprove, and lay load on: It is his part to dislke and reprove all, to check every man's sin, and every man's carelessness of God's worship and service; but no men's sins, no men's negligence and corruption in the service of God ought to dislike him so much and be so earnest against, as the sins and carelessness of those who by some special profession come near to God. The Minister should be like effected to his Master, the servant to his Lord. What God most mislikes that ought they. It may be he may find these more kind, liberal, and respective unto him, he must nevertheless reprove, and, if need be, use sharpness: The Physician that finds men kind to him, and to honor him, when they are in health, will nevertheless, when they are fallen into a disease, use sharp medicines, and it may be sharper to them then others, that he may the sooner and sounder restore them. It is the sign of a false prophet, when his mouth is not filled, to prepare and proclaim war, and when it is, to cry all peace. Mich. 3.5. Thus saith the Lord, concerning the Prophets that deceive my people, and bite them with their teeth, and cry peace, but if a man put not into there mouths, they prepare war against him.

[Use 2] To admonish all such as come nigh unto God by special profession, that they endure the words of reproof from the mouth of the Minister, if he deal more sharply with their sins, covetousness, usury, envy, quarrellings, pride and vanities; and particularly for the sin in hand; for their cold prayers, careless hearing, sleepy attending, negligent or late coming, the omission and remission of their care publicly, but specially privately in the worship and service of God: they must not grudge and go away discontented, saying, He knows me well, he might well have forborne this, I have been an old professor and an old disciple: hast thou? then is thy sin the greater, and God is more displeased with it, and so ought his Ministers less to spare thee, and thou the rather to take it from them. As Moses said, See, Israel will not hear, then how will Pharaoh? I wonder not many times to see common Christians and carnal men to distaste reproofs, when I find professors so disliking them: but as their sins are the greater, sin compared with sin, their reproofs should be the sharper, as in diseases.

[Use 3] To teach every man to consider of his profession which he makes of God's service and fear; and thereby to know he is more bound to procure God's name to be honored, and in himself and his to be most careful for his service and worship. His profession requireth he be more devout in prayer, more watchful and diligent in hearing, and in every duty whereby God is immediately worshipped and glorified, more careful. This his profession requires of him; which if he perform not, he must know, that as every sin he committeth is more heinous, so his carelessness and corruption in the service of God is much more intolerable and heinous in the sight of God, then his who makes no profession. Thou seest a man who is but a state-Christian and professor, withdraw himself, and be negligent to come to the place of God's worship, thou dislikest; and yet occasion of friends, pleasure or profit will sometime draw thee aside from it; thy sin is far more intolerable then his: So of sleeping, thy nod is worse then his half hours nap; for to thee Christ saith, as to Peter, Mark 14. 37. sleepest thou? and so in every duty of God's worship. We are then far worse then Ethnics, because we ought to be better; because our profession and manners are repugnant, and we are not what we profess ourselves to be.

[Object.] Then better not profess at all?

[Answ.] Admit thy conceit: but what is gained by it? Paul saith, Rom. 2.12. For as many as have sinned without the law, shall perish also without the law: and as many as have sinned in the law, shall be judged by the law: and Christ, Luke 12.47, 48. That servant that knew his Masters will, and prepared not himself, neither did according to his will, shall be beaten with many stripes: but he that knew it not, and yet did commit things worthy of stripes, shall be beaten with few stipes: for unto whomsoever much is given, of him shall be much required, and to whom men commit much, the more of him will they ask. There was one had two sons, Math. 21.28. he that said he would not, and did, was commendable: do thou like, and it shall be well with thee, but otherwise thy not profession shall also condemn thee, and if it be less, yet if thou perish, thou hast gained little. The best is to profess and also perform with all care the service of God, then thou shalt be blessed in thy deed.

Have polluted it. ] The act of these persons, the Israelites, the polluting and corrupting of the worship of God. And here is the cause why God will take his worship and word from them, they polluted and corrupted it, and made no account of it.

[Doctrine.] The profaning of God's name, that is, the corrupting and contemning of God's word and worship, is that which procures God to take it away, and remove it from a people and land; as here, and Isaiah 29.10. ad 14. Jer. 7.13, 14. Thirefore now, because ye have done all these works, saith the Lord, and I rose up early, and spake unto you: but when I spake, ye would not hear me; neither when I called would ye answer. Therefore will I do unto this house, whereupon my name is called, wherein also ye trust, even unto the place that I gave unto you and your fathers, as I have done unto Shilo.

[Use 1] This teacheth us to behold God's just judgment upon the Church of Rome, which once was a famous light, and a flourishing Church, but it grew both to contemn the word of God, and to corrupt his worship. It preferred the Church above it, yea the Pope, holding he might dispence with the word of God; so Gratian, special the New Testament, so Panormitan; the Church can make moral precepts mutable, so Gratian; with infinite such like. The worship it hath corrupted by unwritten and lying traditions, by such a burden of ceremonies, as never any superstition had by the precepts of men and such like. That God hath dealt justly, he hath taken from them his word, and left them in palpable darkness more then Egypt, 2 Thessal. 2.11. And now are they as a man out of his way, and yet thinks he is right, the further he goes the more he is out of his way, and no hope of returning; because he persuadeth himself he is in the right way.

[Use 2] This may make us fear that the day of the mourning for the Gospel is not far, at least in God's justice and his dealing with others; because though corruption hath not ceased upon his worship, yet contempt of the word is everywhere.

[Use 3] The Church and the chief in it, the Magistrates are here admonished, if they desire that the Gospel and his worship should abide amongst us, that they take heed it be not corrupted, nor contemned; which is the very life and breath of the Church, the vital spirits, which being corrupted bring death to the whole: they ought to make laws against error and heresy, superstition & other corruptions, and severely to execute them against whosoever dare privately or publicly, secretly or openly, sow any cockle with the pure wheat of God's word and labor to keep it in as much sincerity and simplicity as may be; laboring to keep the fire upon the Lord's Altar, the Lamps burning in the Temple, and the Levites unforsaken, laboring for the mainteynance of the faith which was given unto the Saints, Jude, verse 3. correcting and punishing all contemners of it, who or howsoever, lest God do remove it from us.

[Use 4] To teach every man as he desireth there should be peace and truth in his days, so to repent of his corrupting, polluting or contemning of this, whether before or since his calling; and now to labor for his part to keep it in integrity and purity, to have it in all honor and high esteem, that if God for the general do remove it, yet his sin be not a provocation to it. The removing of it will be grief enough, more when he shall be guilty himself as a procurer of it. As sickness and trouble is heavy, so more when a man is guilty by his own intemperancy, or miscarrying of himself, by surfeiting and such like; he hath brought it upon himself, and pulled it with his own hands upon him▪ so in this.

In that you say, the table of the Lord is polluted. ] This is the first particular; their thoughts, according to the phrase often used in this Chapter; whence it is not only manifest that the Lord knows the thoughts of Men, and the things they do in secret, but he reveals them to others, his liefetenants upon earth, his Ministers and Magistrates to reprove, or correct and punish.

Table polluted, ] They contemned the Table, because it was but rudely built; and the offering, because it was burnt to ashes. Jerome.

[Doctr.] The thing that makes men contemn holy duties, and the worship of God, is because they look too much upon the baseness of the means. Vide verse. 7. ut ante.

And the fruit thereof, even his meat not to be regarded. ] The Priests part, they thought anything would serve them; contemning God's worship, they contemned the means of his worship.

[Doctrine.] The contempt of God's worship, and the contempt of his Ministers, go together; they are in one people, one age, one place, the fruit of the Altar and the meat of it despised together. So it is here, so 1 Sam. 2.17. It is all one, whether the cause be just, and they justly despised or no. 2 Chron. 36.14, 15, 16. Nehem. 13.10, 11.

[Reas. 1] Because all the honor and account that the Ministers can have or look for, is for their work, for the worship and service of God they perform amongst them. 1 Thes. 5.12, 13. Now if their work once grow into contempt and disgrace, they needs must; which was the reason why Demetrius pleaded so hard for the honor of Diana, for their own gain and honor, knowing that they were honored for her, who, if once dishonored, would make them to be dishonored, Acts 19.24, &c. so in this, of the true worship.

[Reas. 2] Because the corruption of man is such, that when he should respect the Minister for his work, the chest for the treasure, he respects the work for the Minister, the treasure for the chest. Therefore if he once grow to dislike him, he will dislike it.

[Use 1] This noteth the cause why the worship of God and his service is in these days in that contempt that we find it to be in all places: it is amongst us still, God hath not taken away the Ark of his presence; but it is in small account, little esteem and reverence. It is no marvel, seeing the Lord's Ministers are in such contempt as they are; what difference or distinction soever men make of them, yet herein they differ not, but are all in contempt. No sort nor condition of men, no men of any profession in the Land, are anything like near in the like general contempt and disgrace that they are; by Courtiers and Countrymen, by Citizens and men abroad, by rich and poor, by old and young; they are as, 2 Chron. 36.16. marked, despised, misused. Is it then any marvel if the worship of God be contemned? when the Ambassador is contemned, the embassage will and must be worse liked of; when the Physician, the physic he brings: Nothing that Micah can say or do can be liked, Ahab dislikes his person. And again, e converso, this lays out unto us why the Ministers are in such contempt, the worship it self is in contempt. They are deprived of their double honor, in the most part, because the most honor not the Word and worship of God. When as the message of David sent by his servants, is misconstrued by the Ammonites, then are his messengers abused. 2 Sam. 10. so when the worship of God, then the Ministers. These are two twins, as it were, the contempt of the one, and the contempt of the other; it is hard to tell which first comes forth, happily some may think the one, some the other; as with the twins. Gen. 38.28, &c.

[Use 2] This must instruct the Ministers of God, if they have any desire that the worship of God should be had in account and reverence, and not in contempt, that they carry themselves wisely and discreetly, sincerely and soberly, both in the work of their Ministry, and in other carriage of their life; that they give no just cause of contempt of the Word, but that they may rather adorn it. So Saint Paul persuades both Timothy and Titus, and in them other Ministers; for his charges were not personal, nor temporary; 1 Tim. 4.12. 2 Tim. 4.5. Titus 2.7, 8. for if all must so live and carry themselves, that the Gospel of God may be well spoken of, and his worship regarded; if servants, Titus 2.10. if women, even young women, verses 4, 5. if all professors, Titus 3.8. much more ought Preachers, they ought so to handle those mysteries and worship of God, that they may strike reverence and esteem into the people; so to carry themselves, that they may get account and estimation to themselves, and so to the worship of God; for when the Ministers of God handle the Word simply and profitably, and other parts of God's worship with great reverence, and when they practice it carefully, then will it be better affected and reverenced of others; but when they handle them corruptly and carelessly, when they are not the same men in their lives, they seem to be in the Pulpit, they make the ordinances of God to be out of request, and to be loathed, as Eli's wicked sons made men abhor the offering of the Lord, 1 Sam. 2.17. both by their using of it, and carriage of their lives; for even wholesome meat-men loath an unwholesome and sluttish huswives, or Cooks dressing.

[Use 3] This may admonish all those who contemn the Ministers of God, who do scoff, deride, and disgrace them most, who seek most that the worship of God should be had in honor, whatsoever profession they make outwardly, it is yet manifest they have no inward love to religion; nay, that they contemn and despise the worship of God. They may use the works of his service, and perform worship for the outward act, but it is without any love and reverence to it; but as the Heathen man would have his Tyrant to seem religious, that his people might fear him, because they might think the God's would help him, if they should rebel or rise against him; so these, for one sinisterrespect or other.

[Doctr.] It hath been a continual portion of the Ministers of God, to be contemned, and not regarded; to be basely thought of and spoken of, though in this place it may seem to be a just judgment upon these, yet the best and the most sincere Ministers have been no better esteemed or regarded. 2 Kings 9.11. Jer. 29.26. Acts 2.13. and 26.24. Matth. 11.18. 1 Cor. 4.9. ad 14.

[Reas. 1] Because it befell to Christ, who was many ways evil spoken of, John 10.20. Matth. 11.19. then no marvel if his Ministers and members be in the same condition; for Matth. 10.24, 25. The Disciple is not above his Master, nor the servant above his Lord. It is enough for the Disciple to be as his Master is, and the servant as his Lord. If they have called the Master of the house Beelzebub, how much more them of his household?

[Reas. 2] Because the Ministers of God must deal with and reprove the sins of men, and not spare them, but threaten them for them. Now when they are, as Basil speaketh, like Physicians, who make war, not with their patient, but with his disease and passion; so not with them, but their sins; they think he is their enemy, and maketh war against them, therefore they speak evil of him.

[Use 1] To teach us not to be offended, if we find now many mockers and scorners of the Ministers and Ministry, many who regard them not, but contemn them, and raise up all manner of evil speeches against them; it is no new thing, for there is none under Heaven. It was prophesied it should be, 2 Pet. 3.3. mockers. 2 Tim. 3.3. despisers of them who are good; and therefore still will be, while the accuser of the brethren doth rule in the Air, and is Prince of this world, and doth rule in the children of disobedience, he will make them mock and despise, contemn and slander, and oftentimes such as would make reasonable men afraid, lest their slanders should be found false, yet that troubles them not, because they still hope it will make for their advantage; he instructing them, who taught Machiavill, Slander one confidently, and somewhat will stick to him. If that be true which Tertullian writeth Adversus Gent. Apol. cap. 1. Nothing is worse than to hate men whom they know not, though they deserve to be hated. What is it then that they should slander men whom they know not, when the thing deserveth great honor?

[Use 2] This must teach the Ministers patiently to abide the base conceits and opinions of men. It is no new thing: if they did it to the green tree, what will they do to the dry? if to those who have lived before, more to these. It is that whereunto they were appointed, 1 Thes. 3.3. that of Christ will be true, Matth. 5.11, 12. Blessed are you when men revile you and persecute you, and say all manner of evil against you for my Name falsely. Rejoice and be glad, for great is your reward in Heaven: for so persecuted they the Prophets which were before you: which if any incur not less or more in his portion, he may fear and suspect himself whether he be Christ's or no, seeing Christ so speaketh, Luke 6.26. Woe unto you, when all men shall speak well of you; for so did their fathers to the false Prophets: he may suspect himself rather false than true. That of Plinius Cecilius, which he was wont to set upon his Schools, may be applied; Sciamus eum pessime dixisse, cui maxim si • applausum: We know, he that hath most applause, hath made the worst Oration.

VERSE XIII.

YE say also, behold, it is a weariness. ] The second corruption here reproved is outward pollution, which is double, in speech and gesture: The speech some expound as spoken by the Priests, taking up the breast or shoulder of a carrion sheep which was his due, Levite 7.31, 32. see what I have for my labor; but the Priests themselves had a hand in this sin. This speech is expounded as if it were spoken by a crafty dissimulation and arrogant bragging. See how I am wearied with carrying this weighty sheep, when a man might have blown it over; or they say, they are marvelously weary with carrying so weighty and tidie a beast upon their shoulders, and that they might fain it by their gesture, they show it by panting, and fetching their breath deep, and drawing of it short, Montanus. Some expound, what a toile is this that we spend all in the service of God; the complaint of the people, that they were at great toile and pains, and excessive cost and charge in God's service, as over-wearied with labor, and eaten out and undone with expenses, especially coming so raw and bare home; and therefore God was to content himself with it, though worse.

You have snuffed at it. ] Either you blow and pant, as tired with bringing a tidie beast; still their arrogant dissembling continued: or by a disdainful and contemptuous gesture you show your unwillingness to serve God, and how vile and tedious it is to you: it is the gesture of one refusing a thing with disdain and contempt, as Psal. 10.5.

Saith the Lord of Hosts. ] Who is most good and pure, and a powerful and just revenger of all such wickedness.

And ye offered that which was torn. ] Their practice and dealing; their Sacrifice faulty two ways: they brought blind and lame, or, if any good, not their own. First, in manner of getting of it, it was such as was stolen; some expound raptum, spoiled and wearied with beasts; raptus ex ore lupi, which was dainty among the Heathen, as finer meat and the tenderer, so Calvin. If by chance a sheep or other beast were wearied, or so, they would be content to bestow it on God. But this is not like, for Sacrifices were brought quick, not dead. But raptum, rather furto & rapina quaesitum, as Lyra; they brought such to God as was gotten by evil means, thinking to stop his mouth, as man's, with part of the booty. Psal. 50.21.

Behold, it is a weariness. ] The complaint of the people, thinking too much of that they did in the service of God.

[Doctr.] Hypocrites, natural, and wicked men do think all time too much, all pains too great, all cost too chargeable spent upon the service of God and his worship, Amos 8.5. Isaiah 58.3. for it carrieth a kind of repentance in them, for that they had done all that in the service of God, when they aimed not at his service, but their own profit. This is that which was in Judas, John 12.5, 6. Why is this waste? murmuring at it, and made a good color for it, that he might also infect others, pretending it for the members of Christ, against the Head, by which he brought the Disciples into the same sin with him. Matth. 26.

[Reas. 1] Because love is the ground of all duties, specially of the cheerful, ready, diligent performing of them, and the cost which men think nothing too much of where they love: Parents to their Children, the Wife to the Husband. Now no natural and wicked men have the love of God, or can have it; for it is a supernatural gift, therefore no marvel if they deal thus.

[Reas. 2] Because the motives of these duties, and the manner of doing them, are the benefits received, and the blessings and rewards to come upon them that do them so. Now natural and wicked men want spiritual eyes to see God the giver of all that they have, and the reward for things to come, and what profit the service of God brings to them; then no marvel though they think all too much.

[Object.] Micah. 6.6, 7. here are hypocrites that thought not great things too much for God's.

[Sol.] This they offered, but they never did it. It may be a question, if God would have taken them at their word, whether they would have performed or no; for many promise largely, that are short enough in performing. But admit they would, yet that they would not have done it, for any service to God at all, but only for a safeguard to themselves and their sins. The Prophet threatened them with the judgments of God if they did not return from their sins: they thinking to save themselves, and keep their sins, which were so dear unto them, offer thus liberally, and it may be would have given so: but it was not for God, but themselves. As the Mariner in a storm or danger, and the traveler when he is beset with thieves, will cast away liberally.

[Use 1] This teacheth that there are a great company of men in the Church who are but mere natural men at the best, but hypocrites in the Church, seeing so many find and profess themselves to find such tediousness and weariness in the service of God, thinking the time too much, the pains too great, the cost very burdensome, weary of Sabbaths, and the times and places of exercises, can be content to serve with ease, but not with any strictness, or as they account, it inconvenience, a little labor happily, but no cost without grudging. To whom the Sabbath, when it cometh, is like to a bad guest, whose departure is far more welcome to them then his coming; so is the end more acceptable then the beginning, and every hour is a day till it be over; others think it was ordained for their ease and refreshing from their labors, and not for God's service, and therefore think it too much to give the whole day to God, too much to hear twice, but intolerable they should be bound to make care of it in the whole, in private besides the public service: many masters are there, who think much to give to God a whole Sabbath, who will not remit their servants a piece of one of the six days: Many a servant who can be content to toile himself more that day with the works of pleasure and the works of Satan, then in the week with the works of his Master, but thinks everything too much for God, as Chrysostom. What commands doth the Devil lay on man? how laborious? how grievous? yet the difficulty is no impediment to his commands. But here a little thing hinders, and they think all too much: how much more show they themselves wicked men, who, like Judas, find fault with others care or cost in the service of God, and draw others with them into the same opinion, to think it is too much, when it is short of that that is expressly required.

[Use 2] To teach every man, when he finds any such weariness in the service of God, his heart thinking too much of his cost and pains, to censure it in himself as a relique of the natural man, whether it come of himself, or he be drawn unto it by others, (as the Disciples were by Judas; and to humble himself for it, for it, cannot be good, coming from this; and men cannot gather figs of thorns, nor grapes of thistles,) to judge it to come from this, that his love is imperfect, as his knowledge is, but in part; or from this, that he hath not the feeling of God's love, his bounty and mercy towards him as he ought, neither knows the fruit of this service.

[Use 3] To teach everyone to labor against this corruption, and to withstand it, that it cease not upon him, seeing God taxeth these for it; for wherefore else, but that we should avoid it, and never think either pains or time or cost too much in his service and worship? for which purpose two things must we labor for; one, the love of God; for nothing will we think enough then for him, as Jacob and Shechem; another, delight in the duties, Isaiah 58.13. Psal. 122.1. John 6.34. give me a man that delights in anything, and all is not enough for it.

And ye have snuffed at it. ] Their gesture, which as it noteth their unwillingness, so taken as some do take it, for panting, then it signifies their arrogant dissembling, by which they made show as if they had brought most excellent sacrifices, when they were nothing, and brought nothing but wild and base sacrifices to God.

[Doctr.] It is a grievous sin for men to make show of great care and diligence in the service and worship of God, and indeed do nothing less. Men cannot abide it, specially an upright and plain dealing man, Prov. 29.27. much less God that is righteousness it self. Ezek. 14.7.8. Isaiah 58.2, 3. Psal. 5.6 Acts 5.

[Reas. 1] Because it is gross hypocrisy, and so abominable unto the Lord, who as he is a most simple essence, most holy and pure, cannot endure such doubling.

[Reas. 2] Because offenses which are done openly, and committed apparently, do nor so much offend a generous and valiant mind and man, as when they are done by craft and dissembling: the reasons, because the former argues the audaciousness and impudence of the actor, the latter the great contempt and irrision of him which is so provoked.

[Use 1] This will convince many of gross sin before God, who make such show of great service of God, and yet do nothing less. To say little of Papists, as of Monks who commend their manner of worship or services, who brag that they are continually in prayer, that they rise in the night season with the hazard of their health, to keep watch for the salvation of others, and waste their bodies with watchings, fastings, and other exercises; yet they think it skills not much what manner of prayers, how without affection, being but, as Basil speaketh, like the lowing of so many oxen, though they be never so barbarous, yet God will accept. As the Pope provided for his idle and unlearned Priests by his Canon; Quod verba Dei non debeut esse subject a regulis Donati. To say nothing, I say, of their show of service, nor of the lay Papists who make great show of great service by the account of their prayers upon their beads, when few of them undestand what they say; To say nothing of these who are without, and so what have I to do to judge them; how many have we within, who are here convinced of sin, because they make great show, and yet do nothing less? Many make great show of serving God in prayer, others in hearing of the word, and therefore come panting, and blowing, and sweating about such things, but do nothing less, because it cannot be they can make account of Preaching who regard not Prayer, nor they of Prayer who reverence not Preaching, because he cannot delight to hear God speak, that delights not to speak to God, and so e contrà. And as Bernard said betwixt prayer and fasting, so say I of this; prayer obtaineth the power of fasting, and fasting the grace of prayer, this strengthens that, and that sanctifieth this. Finally, they who come to the service of God, as Ezek. speaketh, shall be answered as he saith, for they make show and do not.

[Use 2] To teach every man to take heed of hypocrisy, and making show of diligence and devotion in the service of God, when there is no such thing in the heart, for that will not go currant with God, but will be severely both censured, and sentenced by him; as amongst other things it was in this people, one principal cause of removing the worship of from them; so of the Gospel from us: for in shows, and colors, and pretences may he deceive men, but he cannot God. That which St. Jerome saith ad Rusticanum, Epist. 4. Honor nominis Christiani fraudem facit magis, quam patitur, quodque pudet dicere, sed necesse est: ut saltem sic ad nostrum erubescamus dedecus: So is it true in in respect of men: but it cannot be so of God, who sees the inward parts, Hebr. 14.13. but such deceit shall verily suffer from him, who cannot endure hypocrisy; for such sons and servants he cannot endure, who will say and make great show, but do nothing. Therefore ought everyone, if not to be as the windows of the Temple were, wider within then without, yet to be no more in show then they are in truth, and to labor to do everything they make show of.

And ye offered that which was torn, ] Their practice, and here the first fault of their sacrifice, that they brought none of their own, but such as was gotten by unlawful means.

[Doctr.] Things taken from others by deceit, violence, oppression and wrong, are not fit matter for sacrifice to God, to be given to the poor, to good, religious, or charitable uses, this is reproved in these: hereto tends the commandment, Deuter. 23.17, 18. there shall be no whore of the daughters of Israel, neither shall there be a whore-keeper of the sons of Israel. Thou shalt neither bring the hire of a whore, nor the price of a dog into the house of the Lord thy God for any vow: for even both these are an abomination unto the Lord thy God, Isaiah 61.8. I hate robbery for burnt offering, Luke 11.41. Ephe. 4.28.

[Reas. 1] Because every man ought to offer unto the Lord of his own, not others; now only all that is a man's own, which is gotten and had by lawful means; that which is gotten by unlawful means, is another's, not his.

[Reas. 2] Because this were to make God partaker of the sin, as much as in them lies, and whereunto he should be accessory, if he should accept any such thing; as receivers of stolen wares.

[Object.] Luke 16.9. And I say unto you, make you friends with the riches of iniquity, that when ye shall want they may receive you into everlasting habitations. Then is it lawful thus to dispose of a man's goods, though gotten by iniquity.

[Answ.] Christ indeed calls them riches of iniquity, which he shows not only of riches unjustly gotten, but of those which are lawfully gotten, seeing the Doctine we have taught is true. They are called thus, as some think, because they are inaequalitatis, unequally divided; or because they were gotten by the sins of the grandfathers, or great great fathers; or because they are matter of sin and iniquity; not that they are either such of themselves, nor by God's ordinance, who hath made them, remedia humanae miseriae, non instrumenta voluptatis & superbiae; but they are such by the corruption and infirmity of man; as wine, good and neat, put into a musty cask, will in time smell mustily like the vessel; so that as often as a man drinks of it, he saith it is musty: So riches good of themselves, yet possessed by a corrupt heart, grow evil, that thou mayest call them wicked riches, because they are causes of wickedness, as the Apostle speaketh of evil times, and so Christ calleth them here, not persuading them of the riches they have gotten by iniquity, to offer sacrifices unto God on the Altar of the poor, or any otherwise to procure favor from God: but persuades them that those riches which men commonly so use to pride, or voluptuousness, and other sins, that they would use well to procure favor, and good will unto themselves both of God and man.

[Use 1] This serveth to show that many men's sacrifices and liberality is unlawful, and no ways acceptable to God, because it is of such things as are evil, gotten by unlawful means. Such is the liberality and hospitality of many men in the Country, maintained by oppression, racking of rents, dispeopling of towns, and such like. Such is the liberality of many Citizens, who in many years get together a great deal of wealth by fraud, oppression, the cursed trade of usury, and at their deaths leave a little to religious or charitable uses, frank at their deaths, of that they cared not how they came by it in their lives, things which are not their own, but other men's, of which they ought to have made restitution, as Zacchaeus did, Luke 19.8. and out of the remnant have given to good uses, when a mite had been better, and would have been better accepted, then a Million without it; and for which now, though the loins of many bless God for that they left, yet are they burning in Hell for it, if that be true of August. Ep. 54. Macedo: as true it is according to the Analogy of the Scripture. If the thing for which the sin was committed, may be restored, and is not, the man doth not repent, but dissemble; but if he deal truly, the sin shall not be remitted, unless restitution (if it may be) be made; and one thing there is, which is yet more unacceptable to God, and justly reproved, that they leave behind them for such uses monies to be employed by usury, by their companyes, and other, wherein they are like to lewd voluptuous men, who having lived in wantonness all their lives, leave their goods, and make their bastards their heirs, that their shame might never be put out, but they might be like Absalom's pillar to all posterity: so these, that their infamy might remain, and their reproach be never put out. If that conceit of some were true, that Paul's glory increaseth, as the number of them increaseth who are won by that he writ, I should then think that both their glory increaseth who get their goods well, and have left it to good uses by lawful means; and their woe and torment, who got it by unlawful means, and left it by unlawful means to increase for the benefit of others. But I have no such warrant; only I say, if restitution made passage for salvation to come to Zacchaeus house; Non-restitution makes passage for condemnation to come to these men, or they to it: Let no man think I speak this to discourage men from doing good, but to direct them to do good after a good manner, and to free myself from participating in future sins of such men; remembering how confidently Augustine speaks it: Illud fidentissime dixerim, qui ad se confugientem quantum honest potest ad restituendum non compellit, socium esse fraudis & criminis.

[Use 2] To inform men for time to come to do that they do, and offer to God, to do it of their own, not others, such as they lawfully come by, not by unlawful means. David, that holy man of God, would not offer to God of another's, not taken by violence from him, but though he would give it him freely; happily fearing lest it would not be so acceptable when it was not of his own, though not gotten unlawfully, 2 Sam. 24.24. So should every man do that would have his offering acceptable to God; they ought not to take from one to give to another, but of their own to give to God, either mediately or immediately; for men may not do evil, that good may come of it. Rom. 3.8. Thou art lying upon thy sick-bed, it may be thy death-bed, which is the time when men distribute things of moment and perpetuity. Think with thyself, that after death comes judgment, Hebr. 9. and know that thou must give an account of thy goods, how thou hast got them, and how thou hast left them. Therefore if thou hast oppressed, or wronged, or defrauded any by any means, make him restitution to the full; and if thy ability be such, more than full, and of the rest give to the poor, and to good uses: for if thou thinkest the giving of these will excuse thee to the Judge for the other, thou deceivest thyself; it were as if a Thief, being arraigned for a robbery, should think to answer the Judge, and escape sentence of death, because he gave much of it to the next poor he met: so in this; for the Lord hates robbery for a burnt offering, and if thou wouldest have a blessing, Eccles. 11.1. Cast thy bread upon the waters, and leave it to be employed lawfully, though less benefit come to the poor, and a shorter time, not by that which is odious to God and man; for an Usurer is a reproach amongst men, God casting that shame upon him; for how canst thou answer Christ at that judgment, how thou hast left thy goods?

Now these Jews bringing such sacrifices of such things as were thus corruptly come by, did it to appease God's displeasure against them for the sin, and thought so, as it were, to stop his mouth; whence some gather this point, not unnaturally.

[Doctr.] It is the custom and false conceit of a natural man, to think he may make God a friend, or pacify him with part of that he hath wickedly gotten, or by some outward thing, as his riches and substance and other ceremonies; as here, and Amos 2.8. They lie down upon clothes laid to pledge by every Altar, and they drink the Wine of the condemned in the house of their God. It is spoken of Idolaters, in respect of their Idols, yet it serveth to show the nature of men, who in their corruption think no better of the true God than a false god. Micah. 6.6, 7. To this purpose may we apply that, Deut. 23.17, 18. for God's forbidding insinuates the proneness of man's nature to it, as in all the Commandments.

[Reas. 1] Because God appointed sacrifices, and propitiatory sacrifices in the Law of the outward things, and they neither learning more, nor looking forward, not seeing that it was not these which did appease God, but that which they signified, still relied upon them, and so thought that outward things would do it; and in proportion natural men from them.

[Reas. 2] Because they think corruptly and wickedly of God, that he is as themselves, or as a corrupt Judge, who will be reconciled by gifts, not caring how it is come by, so his hand be filled.

[Reas. 3] Because it must be needs a vain and false conceit to imagine that should appease him, when it is a means to bring the sin to remembrance, seeing God knows what it is, and how it was come by, as well as himself.

[Use 1] This may let us see the notable policy of the Church of Rome, who seeing the nature of man to be such, as that they both think to appease the wrath of God, and would thus reconcile his favor, rather than with true repentance and turning to God, to the end they may keep a multitude still with them, and not a little enrich themselves, have taught them that with such bodily exercises and temporal things, they may appease God, and buy out their sins; as the building of Chapels, Monasteries, religious houses, appointing of Masses, buying of pardons, and bestowing upon the Church, whether living or dying, nay, if they be not able, or careless of themselves, others may for money purchase such things for them. Hence it is that the Church, (as they call it) is so glorious and rich, that is, those Church-men; that, as St. Jerome said to Heliod. Epist. 3. They add money to money, and stuff their purses, and purchase women's goods by flattery; they are richer Monks than they were Seculars, and possess wealth under poor Christ, which they had not under wealthy Satan; they are rich in the Church, who were beggars in the world. And in another Epistle, Contrary to all men's opinions, they die very rich, who lived under a profession of poverty.

[Use 2] To overthrow the carnal conceit of natural men, who live in their sins, in their impenitency, and think by alms and some such things, or outward works to satisfy God for other sins, and often for those sins by which they got them. Many men, when they spend the whole week in sin, think to make amends for all, by acting some outward work of his service on the Lord's day, and think that their outward and customable serving of God in the morning and evening pro forma tantùm, should satisfy for the sins of the rest of the day. And many when they have spent all their life in sin, think by some doale or some gift to satisfy for all the rest, that the Ministers can speak more of their gifts than of their sorrow and repentance; As one saith, sperans aut placaturum pro peccatis, aut placiturum non obstante peccato: But to such I say, as Prov. 31.27. The sacrifice of the wicked is an abomination: how much more when he bringeth it with a wicked mind? They shall find they have trusted to a broken reed.

[Use 3] To teach every man not to let natural reason deceive him, to make him to trust to any such natural or worldly means, thereby to reconcile God to him, or to appease him; these things can no more do it, than oil will quench the fire; such a consuming fire is God, that these will rather kindle his wrath. And if he be deceived that would think to quench fire by that, then must he needs be, that shall think by this which is matter for the wrath of God: he should learn to know that those outward things are not the most acceptable sacrifice to God. That which is acceptable, is, Psal. 51.17. The sacrifices of God are a contrite spirit: a contrite and a broken heart, O God, thou wilt not despise. He that receiveth this from God, may have comfort that God will accept him; as a Physician that directs a man to the only restorative.

[Object.] Daniel 4.24. Redeem thy sins by Almesdeeds.

[Sol.] It is answered by some, that by sins is here understood the punishments of sin, and they think that works proceeding from faith, prevail not a little with God, to lessen and mitigate temporal punishments. But it is not like, seeing he spoke to such a King who could not work anything by faith at all. But the word is not here, redeem, but, break off: If it were properly so taken, then might men not only redeem the punishment of their sin, but the sin it self, which opinion is not held. Again, if it be a redemption, it is not to be made before God, but in recompense to those whom he hath hindered; and the Prophet speaks not here of the forgiveness of sins, as the old Latin, Forsan ignoscet Deus; but of the prolonging of his peace and prosperity, as Tremellius hath it. Finally, the words are, break off, turning from wicked ways, and seeking God's will; and whereas thou hast been an oppressor of the poor, and an afflicter of men in misery, show thy repentance by dealing mercifully with the oppressed, and having compassion on them, as Zacchaeus. Luk. 19.8.

VERSE XIIII.

BUt cursed be the deceiver. ] In this is contained the last judgment against this people, and it is positive; as before he had threatened the taking away of their goods, so here to inflict some punishment upon them. And in this we observe, first the judgment, secondly the sin, thirdly reasons whereby they may be persuaded the judgment shall come, if they repent not themselves of their sins, and perform their vows.

But cursed. ] As woes in the Scripture, Matth. 24. and Isaiah 5. and other where, are twofold, so are curses: First, temporal, sending of outward evils, Deut. 28.15, 16, 17, 20, 21, 22. or turning of good things to hurt, Psal. 109.7. and 69.22. Secondly, spiritual, most fearful, Rom. 1.28. Matth. 27.5. 2 Thes. 2.10, 11.

The deceiver. ] The sin is general, thus expressing the nature of an Hypocrite, that he is a deceiver, one that carrieth himself 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 sin, vowing and not paying, when he is able to perform; 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. wool for white wool. 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 general vow of their Circumcision, or else their particular, when willingly they vowed a thing, being not tied unto it by any Law, and dealt deceitfully in that, which should make it the greater sin.

And sacrifice a corrupt thing. ] a weak and feeble, so a corrupt thing: as it were repenting of their vow, they bring unto him a corrupt, vicious, and unlawful sacrifice.

[Doctrine.] The Lord is able, and will not only withdraw good things from men that dishonor him, and live profanely and wickedly, but will inflict much evil 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 shown in Eli, 1 Sam. 2.8. &c. and 2. 12, 13. In David, 2 Sam. 7. In Nebuchadnezzar, Dan. 4.30. The trials of Job show what he can do when he will punish.

[Reas. 1] Because in blessing he can deal thus, not only take away the evil, but shower down many blessings upon them: so in cursing; for these are the two arms of God, his mercy and justice, neither is shorter nor longer than the other, unless he be imperfect; these are his treasures, or he hath treasures of both, neither fuller, nor emptier than the other.

[Reas. 2] Because he is a true God, 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 soon drawn 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 Sun; Chrysost.

[Reas. 3] Because it more manifests his displeasure, and men are more sensible of it, to be humbled by it either in truth or hypocrisy.

[Use 1] To stand in awe, and fear God; to fear to displease or provoke him, who cannot only take from us that we have, but bring the contrary upon us, many, and strange, and grievous plagues. Men we fear, 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 go further, not only deprive us of that we have, and all that is dear to us, and take away life, but lay crosses 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 afraid of Isaac's curse, Gen. 22.12. much more of God's, being real things, and not verbal; for so is man's only, he is but the mouth of God, and sure they are, they will light where he will lay them.

[Use 2] To instruct every man who finds God's judgments, that he is deprived of any good thing he hath, to humble himself, and seek to God, and search his own ways; that he may turn unto him, lest he bring curses upon him: for as it is both just and usual with God, when men profit not by the less judgment, to bring greater; as a father, when his son bows not with a twig, to beat him with a greater rod: so it is when men turn not to him by his private judgments, to bring positive curses upon them; as Princes, who first withdraw their favors from Traitors, confiscate their goods, restrain their liberty, and after lay upon them some fearful punishment: Hath God then taken anything from thee that thou hast, or that was beloved of thee, as thy goods, children, or any such thing? think seriously of it, and impute it not to secondary causes, though they may be greatly faulty, but look unto the Lord, and turn unto him; think not to make it good again, or recover thyself, but think of the other curses God hath threatened, and know these must come, if the other do not reform thee, yea, though, he love thee. Physicians that desire the health of their patient, if they can, will happily recover it by enjoining them abstinence, and fasting, and a strict diet; if not, they will to purging, bleeding, and such like: so with God, much more if he hate thee.

[Use 3] If thou be freed from any curse, be not secure, 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 weariness, 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.

[Doctr.] The contempt and corruption of God's worship & the means of it, as of the Word and Sacraments, and such like, sacrifice and Prayer, the Lord will sometime punish with the taking of it away, and sometime with it and other fearful curses and plagues, both spiritual & temporal, which as it is here threatened, so was it performed to this people, who are now not only without the means of his worship, but are under many fearful 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. Eli's sons, Acts 20.9. Eutychus.

[Reas. 1] Because most men find no judgment in it at all, 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 judgments open the eyes of their mind the better, and clear their spiritual sight, the Lord doth it more to torment them and affect them.

[Reas. 2] Because these being most sensible, men are by them usually made more careful of his service, either in hypocrisy, as Ahab and Saul, and others, or in truth, as Manasseh.

[Use 1] This may teach us a point which few men have thought of, 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 sins of their own and others, but few have thought of this sin, that therefore it was, because the word was contemned amongst us, and his worship corrupted by us, such weariness in his service, such great shows, and nothing indeed, such offering of sick, lame and blind unto the Lord, such offering of corrupt things unto him. If this be true, that such are accursed of God, then the other must needs be certain. The Philistines had the Ark of God's 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 fifty thousand threescore and ten men, verse 19. The Gospel, the means of his worship, as the Ark 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 Philistines; the number the Lord hath slain, 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 fear that the curses of God hang over our heads still, seeing this sin is not repented of nor amended amongst us.

[Use 2] This serveth to meet with the corruption of those, 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 profaneness, 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 fear 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 fearful condition is he in that is in ease and prosperity, a sitting at a rich banquet, lying in a bed of down 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 hair, 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 deal 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 show, and promise piety, and great duties of holiness; but eftsoone repent themselves, and had rather omit it altogether, or perform it negligently, because it will be with some cost and expense of their goods, that he fears he should be a pooreman, if he should be faithful 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;

[Doctr.] He that dealeth deceitfully in the Lord's service and worship, 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 shall be accursed; cursed is he that hath a male, and offereth a corrupt thing, Jer. 4.22. It is made a sin that procured destruction upon the land, that they served God, not with their best wisdom; hence was the curse upon Cain, Gen. 4.3.5. Hagga. 1.2, 3, 4, 5, 6. And Solomon is taxed that he bestowed twice as much time in building his own house, as God's house: and Acts 5.

[Reas. 1] Because he contemneth and despiseth the Lord, 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 marvel if he contemn him and accurse him, as 1 Sam. 2.30.

[Reas. 2] Because he goeth flat against the main scope, 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, mind and strength?

[Use 1] This teacheth many a man what he may expect from God for his service he doth to him not a blessing, as he hopes and flatters himself, but a curse; because what he doth, in what part of it soever, he knows 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 public prayers and service of God are in hand, or they cannot stand and endure thrusts and heat, 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 endure 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 minds, 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 mean well, they have no memories to keep 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 do Dormire in choro, they can as, Mich. 2.1. Devise iniquity upon their beds, or as they, Prov. 4.16. Who sleep not unless they have done wickedness, or as the shepherds, Luke 2. who watched in the night for their own flock, that they have wit and skill at will for the world, which if they would cause their ear to hear, as Solomon speaketh, and set themselves to it, might conceive, and their memories are able to keep evil things, when as one chest will hold gold as well as Iron, if it were put in, and one wax the impression of a golden seal, as well as of lead. These have a male, &c. for their state, they pretend they are not able to give more then they do, which is little God wot, to the poor, or to the Church and maintenance of God's worship; when as they know, and God knows they can bestow much more on their pleasures, on harlots, and wicked persons, oftener 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 poor and preachers, the converters of Souls; and their ability would bear that well enough. These have a male, &c. And that shall be true, Isaiah 29.15, 16. Woe unto them that seek deep to hide their counsel from the Lord, for their works are in darkness, 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 work say of him that made it, he made me not? or the thing formed say of him that fashioned it, he had no understanding? the world sees it, and mocks, 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 hear the curse.

[Use 2] To teach every man to labor against this deceitful dealing with God, whereby he shall but deceive himself, and cannot deceive God; himself, because he shall lose that he looks for; not God, who seeth and knoweth everything; and Galat. 6.7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. If Jacob was afraid when he went about to seek a blessing, lest his blind father Isaac should discern 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 fear to dissemble or deal 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 Abel's, and not Cain's; 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 himself, 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 think and so perform, 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 he hath.

[Doctrine.] They who are God's, when they serve him, 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.

[Reas. 1] Because of that, 2 Cor. 8.12. For if there be first a willing mind, 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 widows 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 mind is, that a man with all his heart would do more if he were able, which God seeing he accepts that they have.

[Reas. 2] Because they condemn and dislike their imperfections themselves, and judge themselves for them, then 1 Cor. 11.31. If we should judge ourselves we should not be judged, yea as Rom. 7.17. while they thus condemn 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.

[Use] It affords comfort against the temptations of Satan, who sets forward our discouragement from the little good we do.

And voweth and offereth a sacrificeth or corrupt thing. ] The second part of their deceit: they made great show and promise of great things they would do, but they repented themselves, and they omit them altogether, or perform them very corruptly.

[Doctr.] He that dealeth deceitfully in the Lord's service and worship, that is, maketh great shows and promises of great duties of piety, but after when he finds it more costly or painful, or crossing to his affections then he thought of, repents and doth it not, or doth it carelessly and corruptly, when he looks for a blessing, shall find a curse; so here, and Deuter. 23.21. Numb. 30.3.6. Eccles. 5.3, 4, 5. Math. 21.28. ad 32. Acts 5.

[Reas. 1] Because he robs and spoils God, as it were taking or keeping from him that which is his; for vowing it to God, he hath put it from himself, made an alienation of it, put it out of his own right into God's, whereas it was his own before. Acts 5.4.

[Reas. 2] Because they serve not God, but themselves, as children who can be content to please their parents in things liking unto themselves, but not in other; please themselves, not their parents; so in this: and show that they prefer all those things before God, which to keep, they will break promise with him.

This may teach many men, that they may justly look 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 fear of God, and performed very little or none at all to him; sometime in health, sometime in sickness; 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 own turn for the present, nothing they have performed, or nothing as they ought and promised. To say nothing of necessary vows, how carelessly they are found every way performed; as the vow of Baptism, when men live more like Infidels than Christians, at the best but as Jews, resting in the outward ceremony; or but outwardly civil and honest, never labor for any inward sanctification, any sincere holiness, any conscience of God's Will; offer fleeces for the flesh, and skin for the beast: The vow of Parents promising to bring up their children in the fear of the Lord, as was commanded, Eph. 6.4. but they take only care for the body, not for the soul, and to ingraft God's fear in them: Such as Augustine confessed to God his father was, who troubled not himself, saith he, how I prospered in thy service, or how chaste I were, only his care was that I might be eloquent, and learn 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 means, 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 vows, men in some trouble or sickness renew their vow of obedience, as Israel, Hosea 6.1, 2. but when that is once past, either they do not care for keeping it, or think they are discharged well enough, if they do a few days hear the Word, or perform someone or two good duties, and after give over again, unlike David, Psal. 119.106, 112. The Prophet tells them they are accursed, better it had been for them never to have vowed it at all; for though without it it is a sin, yet now it is the greater sin.

[Use 2] To teach every man to take heed how he vows anything unto God; for often in the vow he may deserve God's curse, and often in the breaking it. In the vow, when it is of unlawful things, Acts 23.12. then it is the bond of iniquity. Secondly, when the party vowing is not able to perform it, either simply, or not without sin, as Popish single life. Matth. 19.11. Thirdly, when a party vowing is an inferior, and doth it without out 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 hindereth a man from the duties of his calling; as those who leave their calling and goods to profess willful poverty, or become Friars Mendicant. 1 Cor. 7.22. Fifthly, when there is put holiness 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 sin cleave to it, if there be any fear of sin, there will be rashness avoided in it; and if there be any fear of the curse, they will not be so rash, lest they provoke God. Eccles. 5.1.

[Use 3] To teach every man, when he hath vowed, to be very careful for the performance of it, and let neither cost nor labor, profit nor pleasure hinder him, for he shall lose more by the breaking of it, than he can gain. The sin of breaking a man's vow or promise, ought to make men afraid to do it. Men fear perjury, and abhor it; this is no less, if Christ may be believed. Matth. 5.33. But if not the sin, yet the curse, and to avoid it, make good that thou hast spoken to God. I suppose many men in the time and heat of the sickness vowed great things to God, if they were preserved, and if God would return in mercy to the City, that they might in safety follow their callings again; for I cannot think but that most men, specially when God came anything 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 marvelous fearful, to be in the fire, and no relenting. Then you that did, remember your vows, and see where is the performance of them; it may be sought for, but not easily seen, 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 learn their books better, and do their work more diligently, whereupon you spare them; if they after deal deceitfully with you, will not your displeasure be doubled, and your anger be increased, and you think lawfully too? think God's ways are more equal and just. If thou wouldest avoid this, then do as David said, and did; Psal. 66.13, 14. I will go into thine house with burnt offerings, and I will pay my vows 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 go and dwell in a place where the Word is; if the Word go from thence, he is not bound, Ruth 1.16, 17. Again, in cases of necessity, as a man bound to abstain from Wine, yet if Physicians counsel it for his health, he may use it; as Jer. 35.11. yet so, as he have a special eye to the main end for which his vow was made: as suppose Timothy, 1 Tim. 5.23. to abstain, yet for his often infirmities he may drink.

For I am a great King, saith the Lord of Hosts. ] There is God's first reason, why they ought not to corrupt his worship, and deal thus deceitfully with him, his greatness and power, who is able to punish them for evil doing.

[Doctr.] Men ought to obey God, and to avoid evil and corruption, as generally and in all things, so in his worship, for fear of his power and justice. Vide verse. 6. where is my fear?

And a great King. ] It is the Kingdom of power, not grace; he by his power is absolute King, great, and the greatest.

[Doctr.] The Lord he is the absolute King of all men and Angels, 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 showeth, and their obeying. Psal. 104.4. Isaiah 37. Joshua 10.12, 13. Exod. 14.21. Matth. 8.26. Dan. 3.6.

[Reas. 1] Because he hath created and doth sustain all, it is reason he should be their King, and they his subjects.

[Reas. 2] Because else there would be no order, but all confusion; Lactantius de falsa religione, lib. 1. cap. 3. he gives this as a reason for the order of things, because there is but one God that governs all: For as in an Army, if there were as many Generalls as there are Bands, Companies, and Wings of the Battle, it could neither be instructed nor governed, because everyone would stand upon his own wisdom and counsel, and such dissention would rather hurt than profit. So in this world, if there were multitudes of Governors, if God were not the sole King and Governor, there would be nothing but confusion and disorder.

[Use] Uses of this we have before, verse. 4. The Lord of Hosts.

THE SECOND CHAPTER OF THE PROPHET MALACHY.

A ND now, O ye Priests, this commandment is for you.

2 If ye will not hear it, not consider it in your heart, to give glory unto my Name, saith the Lord of hosts, I will even send a curse upon you, and will curse your blessings: yea, I have cursed them already, because ye do not consider it in your heart.

3 Behold, I will corrupt your seed, and cast dung upon your faces, even the dung of your solemn feasts, and you shall be like unto it.

4 And ye shall know that I have sent this commandment unto you, that my covenant which I made with Levi, might stand, saith the Lord of hosts.

5 My covenant was with him of life and peace, and I gave him fear, and he feared me, and was afraid before my Name.

6 The law of truth was in his mouth, and there was no iniquity found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.

7 For the Priests lips should preserve knowledge, and they should seek the Law at his mouth: for he is the messenger of the Lord of hosts.

8 But ye are gone out of the way: ye have caused many to fall by the Law: ye have broken the covenant of Levi, saith the Lord of hosts.

9 Therefore have I also made you to be despised, and vile before all the people, because ye kept not my ways, but have been partial in the Law.

10 Have we not all one father? hath not one God made us? why do we transgress everyone against his brother, and break the covenant of our fathers?

11 Judah hath transgressed, and an abomination is committed in Israel and in Jerusalem: for Judah hath defiled the holiness of the Lord, which he loved, and hath married the daughter of a strange god.

12 The Lord will cut off the man that doth this: both the master and the servant out of the Tabernacle of Jaacob, and him that offereth an offering unto the Lord of hosts.

13 And this have ye done again, and covered the altar of the Lord with tears, with weeping, and with mourning: because the offering is no more regarded, neither received acceptably at your hands.

14 Yet ye say, Wherein? Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast transgressed, yet she is thy companion, and the wife of thy covenant.

15 And did not he make one? yet had he abundance of spirit: and wherefore one? because he sought a godly seed: therefore keep yourselves in your spirit, and let none trespass against the wife of his youth.

16 If thou hatest her, put her away, saith the Lord God of Israel, yet he covereth the injury under his garment, saith the Lord of hosts: therefore keep yourselves in your spirit, and transgress not.

17 Ye have wearied the Lord with your words: yet ye say wherein have we wearied him? When ye say, everyone that doth evil is good in the sight of the Lord, and he delighteth in them. Or where is the God of judgment?