Commentary on the Minor Prophets

CHAP. I.

Verse 1. T HE burden ] that is, the burdenous Prophecy (as Tremellius renders it) A burden; as 1. enjoined and imposed upon the Prophet to utter, to cry aloud, and not spare, to life up his voice as a trumpet &c. straining every vein in his heart to do it; declayming lustily against sin and sinners, and proclaiming hell-fire for them in case they amend not. This is a business of some burden, onus ipsis etiam Angels tremendum. This was typified in the staff-rings that were made to continue upon the Ark: the Kohathites shoulders felt wherefore. If God had not helped those Levites, they could never have borne the Ark 1 Chron. 15.26. St. Paul was very sensible of the ministerial burden, rolling upon him daily 2 Cor. 11.28. And Latimer leaped, when lighted of his Bishopric. 2. As burdening the people with their sins, and breathing out threatenings for the same; for sin (how lightly soever accounted of) hales hell at the heels of it, and procures divine vengeance, which is a burden unsupportable. It brake the Angels backs, and made the son of God groan piteously, then when he bare our sins in his body on the tree. His soul was heavy therewith even to the death: and had he not had the better shoulders, had not God laid help on One that was mighty (even the mighty strong God, as he is styled Isaiah 6.6.) he had fainted and failed under his burden. David complains, that his sins were gone over his head, and like a sore burden, were too heavy for him to bear Psal. 38.4. That which comforted him was, that no sooner he had said Peccavi I have sinned, but the Prophet Nathan said, Transtulit Deus peccatum tuum, God hath translated thy sin upon Christ, hath caused thy sin to pass over to him, and (as it were) by a writ of Remove, hath cast thy burden upon his shoulders. And this incomparable mercy David afterwards celebrateth Psa. 32 4, 5. For day and night thy hand was heavy upon me: the guilt of sin, and sense of wrath quelled him and killed him almost; for his natural moisture was turned into the drought of summer: he was turned into a very skeleton, or a bag of bones, a bottle in the smoke, woefully wanzed he was, and wasted. But for remedy, I acknowledge my sin unto thee (saith he) I fled by faith to the true Scape-goat Christ Jesus on whom was laid (as a burden) the iniquity of us all, Isai. 53.6. Rom. 5.8. And thou presently forgavest the iniquity of my sin, that is, the guilt of it, that till then lay like a load of lead upon my conscience, and, as an obligation, bound me over to condign punishment. Cam for want of this comfort, ran roaring up and down, my sin, that is, my punishment is greater then I can heave. And a far better man then Cain (even holy Job, with whom God was but in jest, as it were) cries out that his calamity was havier then the sand of the sea, Job 6.3. and that yet his stroke was heavier then his groaning, Chap. 23.2. Those that have ever felt the misery of a laden conscience, can tell what an evil and bitter thing sin is. Those that now run away with it, and make as light of it as Sampson did of the gate of Gaza, shall one day groan out Woe and alas, when God shall set himself to load them with tortures in hell, who do now load him with their sins, and weary him out with their imquities, Isaiah 43.24. For prevention, oh that they would be persuaded to believe the Prophets, that their souls might prosper, to be sensible of sins burden, that Christ might ease them: to take upon them his burden which is onus sine onere, and would be no more burden to them then the wings are to the bird, whereby he is born aloft, that they would imitate porters, who being called and offered money to bear a burden, will poise it and weigh it in their hands first, which when they see they are not able to stand under, no gain will entice them to undertake it. Do we provoke the Lord to anger? are we stronger then he? Is it not a fearful thing to fall into the punishing hands of the living God? Is the the wrath of a King as the roaring of a lyon, as the messengers of death? surely they that tremble not in hearing, shall be crushed in pieces in feeling, as that Martyr said, and let all those scoffers that make children's play of God's dreadful menaces (as St. Peters word importeth) that (Leviathan-like) esteem God's iron as straw, that read his Propheticke burdens, as they do the old stories of foreign wars, or as they behold the wounds and blood in a picture or piece of Arras, which never makes them smart or fear; Let all these, I say, read and ruminate that flaming place, Jer. 23.33, 37. and let them know, that if they belong to God, he will cripple their iron sinews by the sense of their many and massy or bony sins. As if otherwise, he will fall upon them with his full weight, and grind them to powder, Mat. 21.44. Cavete: cavebitis autem si pavebitis.

to 〈◊〉 ] The two Tribes of Judah and Benjamin, with those few of the ten Tribes that returned amongst them from the Babylonish captivity. These, though we never find them again going a whoring after Idols (the sin that they had paid so dear for, and had now bought their wit) yet forgetful of former both beatings and benefits; (as children) are, they soon returned to their old flagitions practices of Polygamy, blasphemy, sacrilege, defilement of Divine Worship, unlawful marriages, &c. and so had lost in a manner, the fruit of their sufferings: putting God to his old complaint, why should ye be smitten anymore, &c. and causing him to sigh out, as even sick of them, Ah sinful nation, &c. Reprobate silver shall men call them, &c.

by Malachi ] Heb. by the hand of Malachi, i. e. by his mouth and Ministry. Hand is put for Mouth by a Catachresis: because the hand is the Instrument of Instruments, as saith the Philosopher. See the like, Exod. 9.35. Numb. 4.37, 45. Isai. 8.11. One Expositor noteth here, that this expression by the hand is used to teach us, that Prophets and Ministers must preach not with their Tongues only, but with their hands too: lest they be found in number of those Pharisees that say but do not, that bind heavy burdens, and hard to be born, upon other m • ns shoulders, but they themselves touch them not with one of their fingers, Mat. 23.3, 4. Let our hands also preach as well as our tongues, ne dicta factis deficientibus erubescant, as Tertullian speaketh, lest talking by the Talent, and working by the the Ounce, our hands give our tongues the lie.

by Malachi ] i. e. Mine Angel, or an Angelical man. Not an heavenly Angel, as Origen held: nor as told and taught by an Angel how to deliver and deport himself in his office; like as when that Bath • gol or voice from heaven came to Christ, Joh. 12.28. the people that stood by and heard it, said, that it thundered, others said, an Angel spake to him, ver. 29. But either he was so called by his parents at his birth and circumcision (as Angelus Politianus and others) or else so surnamed by the good people of those times; as whose disposition, communication, conversation, countenance and whole carriage were Angelical. Chrysostom, for like cause, calleth Paul, Angelum terrestrem an earthly Angel. And the Author to the Hebrews speaking of those faithful Martyrs that lived and suffered soon after Malachi's time, he saith, Of whom the world was not worthy, Heb. 11.38. Meaning, that they were fitter to be set as Angels in heaven, to be fixed in the region of happiness, to shine sull fair upon the Celestial shelf (as that Martyr said) then to abide here among sinners. Chrysostom in his 55. Homily upon Matthew calleth certain religious men of his time Angels, for their sanctimony and celestial conversation. And Dr. Tailor Martyr blessed God, that ever he came in company with that Angel of God John Bradford.

Verse 2. I have loved you saith the Lord ] Thou hast loved us (might they reply) whilst we were willing and obedient. Thou lovest them that love thee, Prov. 8.17. and showest mercy to thousands of them that love thee and keep thy commandments, Exod. 20. But now thou hast utterly re ecled us, thou art very wroth against us. Nay saith God, I do love you, so Tremelline renders this Text: I am Jehovah's, I change not, Chap. 3.6. I do rest in my love, and will seek no further, Zeph. 3.17. Surely Israel hath not been forsaken nor Judah of his God, of the Lord of Hosts, though their land was filled with sin against the Holy One of Israel, Jer. 51.5. Thus it was before the captivity. But how after? See Zach. 1.17. The Lord had professed before, that he had been sore displeased with their Fathers, verse 2. and it appears ver. 3, 4. they were no better then their Fathers: all which notwithstanding, see a sweet promise, ver. 17. Cry yet saying, Thus saith the Lord of Hosts, My cities through prosperity shall yet be spread abroad, and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. There are four Yets in the Text, and all very gracious ones: to show, that the fullness sin in us doth not abate the fullness of love in God toward his people. And the same in effect is thankfully acknowledged by those holy Levites at their solemn fast, held much about the time of our Prophet Malachi, Nehem. 9. where they make a catalogue of the many fruits and expressions of God's love to themselves and their fathers. Besides extraordinary favors not a few, he gave them good Laws, verse 13. good Sabbaths, verse 14. his good spirit to instruct them. 20. He forsook them not when they dealt proudly against him, 16, 17. but crowned them with outward comforts, 21, 25. afflicted them when they provoked him, 26, 27. sent them Savior's when they cried to him, 27. after often revolts, was often entreated, 28. with held his worst and consuming judgments for a long time, 30, 31. And was there not love in all this? Might not God well say, I have loved you? Ribera thinks there is an Aposiopesis in the words, as if God would have said more: but very grief breaks off his speech, out of a deep sense of their detestable ingratitude. David hath such an abrupt expression, Psal. 116.1. I love: because the Lord hath heard my voice. Such a pang, such a passion he felt, that he was not able to say, I love the Lord, but I love, and so • breaks off abruptly. The like whereunto may here be conceived of God; who cannot endure to have his love lost, his grace undervalued, as it was by these obstreperous Questionists, who put him to his proof, as those did, Jer. 2.25.

yet ye say, wherein hast thou loved us ] Their late captivity and calamity so stuck still in their stomachs, that they could not see wherein he had shown them any love. But had they considered Daniel's weeks, they might have known that (besides their free election, all blessings flowing therefrom, as verse 3.4.5.) for their seventy years captivity, they had seven seventies of years granted them afterwards for the comfortable enjoyment of their own country. Sed ingrato quod donatur, deperditur, saith Seneca. And Amare non redamantem est amoris impendia perdere, saith Jerome. All's lost that is laid out upon an unthankful people, who devour God's best blessings as brute beasts their prey: haunch them up and swallow them, as swine do swil: bury them as the barren earth doth the seed: use them as homely, as R • chel did her fathers gods, which she laid among the litter, and sat upon; yea, sighting against God with his own weapons (mercies, I mean) as John. did against Ichoram with his own messengers, as David did against Goliath with his own sword, as Benhadad against Ahab with that life that he had given him: as i • God had hired them to be wicked &c.

was not Esau Jacob's brother ] Did they not both tumble in a belly? were they not both digged out of the same pit, hewn out of the same rock? and yet (as the great Turk, and his brethren born of the same parents, the eldest is destined to a diadem, the rest to an halter, so here) Esau, though the elder, and heir, was rejected, at least he was less loved (for so the word hated is to be taken, Gen. 29.31. Luke 14.20. M •• . 10.37.) Jacob though the younger and weaker (for Esau was born a manly child, born with a beard, as some think, and was therefore called Esau, that is, Factus & pers ••• us pilis, a man already, rather then a babe) yet was God's beloved one. And so were his posterity too, the people of God's choice, above the Edomites; who were now left in captivity at Babylo • , when as the Jews were returned into their own country: yea, for the Jews sakes, and as a testimony of Godslove to them, were these Edomites still held captives, and their land irreparably ruinated because they shown themselves merciless, and bloody in the day of Jerusalem's calamity, Obad. 10.11. Psal. 137.7. God had charged the • raelites, saying, Thou shalt not abhor an Edo ••• te: for he is thy brother Deut. 23.7. But as E • au began betime to persecute Jacob, bristling at him, and bruising him in their mothers womb Gen. 25.22. so his posterity were bitter enemies to the Church, joying in her misery, and joining with her enemies. wherefore thus saith the Lord God, I will also stretch our mine hand upon Edom, and will cut off man and beast from • t &c. Ezck. 25.13, 14.

yet I loved Jacob ] And preordained him to a crown that never fadeth, as Paul expoundeth this text Rom. 9.13. of election to eternal life, which is the sweet • st and surest seal of God's love. Let us secure our election (and so God's special love to our souls) by those two infallible marks 2 Thes. 2.13. First, belief of the truth, that particularity and propriety of assurance. Secondly •••••• sication of the Spirit, ••• o the obedience of the truth. And as God loved Jacob's person, so he loved his posterity the Israelites above all other people: not because they were more in number, or better in disposition, ex meliore luto &c. But because the Lord loved you, therefore be set his love upon you, and chose you, saith Moses D • ut. 7.7, 8. the ground of his love was wholly in himself; there being nothing in man, nothing our of God's self, that can primarily move, and incline the eternal immutable, and omnipotent will of God. The true original and first motive of his love to his creature is, the good pleasure of his will. See. Eph. 1.5. where all the four causes of Election are shown to be without us.

Verse 3. And I hated Esau ] i. e. I loved him not as I did I •• ob: I passed him by, and let him alone to perish in his corruption, and for his sin. And for his posterity; whereas they were carried captives by Nebuchadnez • zar (as Isreal also was) I have not turned again their captivity, but laid their land desolate; rased and harased their cities and castles made them an habitation of dragons and devil •• and all this as an argument of my deep hatred and utter detestation of them. True it is, that Judea lay utterly waste, during the seventy years of their captivity; the land kept her sabbaths resting from tillage. Upon the slaughter of Gedal • ah all the Jews that were left in the land fled into Egypt: and God kept the room empty, and free from invasion of foreigners, until the return of the Natives out of Babylon. Now it was far otherwise with Idumea: the desolation whereof is here described to be both total and perpetual, (according to that foretold by Ezekiel Chap. 35. O mount Seir, I will make thee to be most desolate, or (as the Hebrew hath it emphatically and eloquently) wastnesse, and wastnesse, extreme and and irrecoverable. A 〈 in non-Latin alphabet 〉 , or utter ruin befell that country, being part of Arabia Petrea (hence mention of their mountains) and abounding naturally with with serpents, or dragons; it being in the wilderness of this country of Edom where the Israelites were so stung with fiery serpents: hence it became afterwards a very den of dragons lurking there.

Verse 4. Whereas Edom saith we are impoverished ] Or, thrust out of house and home, and reduced to extreme indigency: yet we will return, and build the desolate places. We will do it all, despito di Deo (as that profane Pope said:) if it be but to cross God's prediction, and to withstand his power and providence. Thus these earthen pots will be dashing themselves against the rocks, against those mountains of brass (so God's immutable decrees are called Zech. 6.1. Thus Lamech will have the odds of God seventy to seven (so Junius interprets it) Gen. 4.24. Thus, when God had threatened to root out Ahab and his posterity, he would try that: and to prevent it, took more wives, and so followed the work of generation, that he left seventy sons behinds him, 2 Kin. 10.1. Thus Pharaoh (that sturdy rebel) holds out against God to the utmost, and sends away his servant Moses, threatening death to him, even then when he was compassed on all hands with that palpable darkness. Thus the Philistine Princes (while some plagued) gather themselves together again against the humbling Israelites at Mizpch: and so rum to meet their bane. Thus the proud Ephraimites Isai. 9.10. The bricks indeed, say they, are fallen down, but we will build it again with hewn stones. The The wild sigtrees are cut down, but we will change them into Cedars. Thus the Pharisees and Lawyers rejected the counsel of God against themselves Luk. 7.30. yea would needs be found fighters against God, as Gamaliel truly told them. Thus those primitive persecutors would needs attempt to root our Christian religion; the Jews by the leave and help of Julian, to despite the Christians, would re-edify their city and Temple, but were hindered from heaven. Otho the Emperor would make the city of Rome his Imperial seat (which was long before pointed and painted out for the Nest of Antichrist) but could not effect it. The • esuits would fain heal the Beasts wounded head, and reestablish their kingdom of Idolatry, But this they must never look for. Christ shall reign, and all his foes shall be his footstool; The Romish Edomites shall come to rume.

thus saith the Lord, They shall build, but I will throw down ] Ruit alto à culmine Roma, Babylon the great is fallen, is fallen: her downfall is sure, sore, and sudden, Versa eris in cineres quasi nunquam Rema suisses, said Sibylla of old. And there was something surely in that which we have read, that when the wars began in Germany Anno 1619. a great brass image of the Apostle Peter (that had Tu es Pet rus &c. fairly imbossed upon it) standing in Saint Peters Church at Rome, there was a great and massy stone fell down upon it, and so shattered it to pieces, that not a letter of all that sentence (whereon Rome founds her claim) was left whole so as to be read; saving that one piece of that sentence Aedificabo Ecclesiam meam, I will build my Church, which was left fair and entire. Surely when popish mountains and Monasteries shall be desolated and demolished, when the Pope (who was wont to say that he could never want money as long as he was able to hold a pen in his hand) shall be miserably impoverished, and his Euphrates of revenues dried up, the mountain of the Lord's house shall be set above all the mountains, and the Lord Christ alone shall reign in glory: he shall overturn, overturn, overturn all Antichristian power and policy: he will utterly destroy those crows-nests (as Henry the eighth called the religious houses that he pulled down) ne iterum ad cohabitandum convolent, lest those unclean birds should build again.

they shall build but I will destroy ] It is the Lord then that both plants and pulls up kingdoms, nations and people's: that makes and destroys States public or private at his pleasure: they are all in his hand and done by him, and fall not out by any fortune, or fatal revolution, and vicissitude. Dan. 2.21. Luk. 1.52.

And they shall call them the border of wickedness. ] Chiefly for their insulting over the people of God in their affliction, Obad. 10. That wicked one, the Pope, is grossy guilty of this Edomitish inhumanity. What feasting and sending of gifts was there, when the two witnesses were slain? What joy and jollity when the Waldenses (those ancient Protestants) were worsted in battle? What processions and bone-fires at Rome upon the news of the Parisian massacre? Thuanus tells us, that the Pope caused it to be painted in his Palace: and that the Cardinal of Lorraine gave him that brought the first tidings of it to Rome, thirty thousand crowns for a reward. I do the rather parallel the Edomites and Romists, because the Rabbins usually by Edom, understand Rome: and the Targum renders O daughter of Edom, Lam. 4.21. thus; Romi Reshignah, O wicked Rome, which is answerable to this in the Text, The border of wickedness, that is, the land of wickedness, haply called the border, or limit, as the Non ultra of impiety, of imparallel impiety: Or else because men shall only come to the bounds and borders; and standing there aloof off, as abhorring to go further, shall as it were point and say, Ah, wicked, Ah, wicked place, Terra de diables, as the Spaniards call one country in America, or the Mouth of hell, as another place is named. Italy is at this day little better; a second Sodom. M. Ascham, Queen Elizabeth's Tutor, was but seven days in Venice, but he saw more wickedness there, then he had seen in seven years in London. As for Rome (that Radix omnium malorum ) that once faithful city is now become an harlot; yea the great harlot, Rev. 17. yea the mother of harlots and abominations of the earth, verse 5. tota est jam Roma lupanar, it is turned into a great brothelhouse, the habitation of devils, and the hold of every foul spirit, Rev. 18.2. Bethel is become Bethaven; the house of God, the border of wickedness: Har hamishcah, is become Har-hamaschith, the Mount of Unction, the mount of Corruption, 2 King. 23.13. What is the transgression of Jacob? Is it not Samaria? And what are the high places of Judah? Are they not Jerusalem? Micah 1.5.

And the people amongst whom the Lord hath indignation. ] The people of God's wrath, Isaiah 10.6. and of his curse (so Idumea is called) Isa. 34.5. And such a people was Amalck, with whom God ( laid his hand upon his throne, and) swore that he would have perpetual war for their ill usage of his Israel Exod. 17.16. He charged also his people never to forget them, Deut. 25.19. Neither did they: Saul was sent to make an utter end of them, 1 Sam. 15. And wherein he failed of doing it, God stirred up the Simeonites in Hezekiah's days to smite the rest of the Amalekites that were escaped, 1 Chron. 4.42, 43. The like judgment whereunto is befallen the Edomites long since: their very name is extinct, no memory of them being left in posterity. The destiny of Doeg their countreyman is come upon them, Psal. 52.5. God hath beaten them down forever: he hath taken them away, and plucked them out of their dwelling place, and rooted them out of the land of the living. Selah. It is ill angering the Ancient of days. His wrath lasts longer then the coals of Juniper, Psal. 120.4. his judgments are severe and durable; as we use to say of winter, they never rot in the sky, but shall fall; if late, yet surely, yet seasonably. He that saith, Vengeance is mine, I will repay, repayeth oft times when we have forgiven, when we have forgotten; and calls to reckoning after our discharges, as he did Nabal. It is dangerous offending any favorite of him who can have (as here) indignation forever: whose wrath and revenge is (as that of the Athenians is said to be) 〈 in non-Latin alphabet 〉 , Everlasting, whose destructions are perpetual.

Verse 5. And your eyes shall see. ] The righteous shall see and fear, and shall laugh at him, and say, Lo, this is the man, &c. said David of Doeg the Edomite: And the same is here promised by God to his people as a pledge of his love, and a special privilege: Others should hiss at Edom, and say by way of by-word, This is the border of wickedness, &c. but the saints should make more of it (a Be can suck honey out of a flower, so cannot a fly) they should busy their eyes, and regard the work of the Lord; yea they should so consider the operation of his hand, as to say sensibly, Let the Lord be magnified: Blessed be the glory of the Lord from his place. God hath delivered me out of all trouble, saith David, and mine eye hath seen his desire upon mine enemies. The Edomites stood looking on, and laughing at the Israelites destruction, Obad. 12.13. God saw this and it displeased him, (as he is wondrous sensible of the least indignity done to his people) He therefore pays them home in their own coin, and promiseth his Israel that they shall rejoice when they see the vengeance; they shall wash their feet in the blood of these wicked ones; become more cantelous by their just destruction. Learn we hence,

First, To have our eyes open upon the judgments of God, whether general, or personal: that nothing of this nature pass our observation, lest we incur the curse denounced, Isa. 5.12. and be made examples to others, because we would not be warned by the example of others. Sodom and Domorrah are thrown forth (as Saint Jude hath it) for an example; suffering the vengeance of eternal fire. And Herodotus saith, That the ruins and rubbish of Troy are set forth for an example of this rule, That National sins bring national plagues, and that God greatly punisheth great offenses. Let him that looketh upon me, learn to fear God. These words were engraven upon the standing picture of Sennacherib (after that God had by an Angel slain his Army, and sent him back with shame to his own country) as the same Herodotus testifieth.

Secondly, Learn we how far forth we may look upon the overthrow of the wicked with delight: viz. Not as our own private, but as God's professed enemies. Not simply for their ruin, but as it is a clearing of God's glory, and of our integrity. Psal. 9.16. 1 Sam. 25.39. Not out of private revenge, but pure zeal for God and his cause. I say pure zeal: for it is difficult to kindle and keep quick the fire of Zeal, without all smoke of sinister and self-respects.

And ye shall say, The Lord will be magnified, &c.] Or, The Lord hath magnified himself, i. e. hath declared himself mightily to be a great King above all God's, by executing judgment upon these Grandees of the earth; and making out, that In the thing wherein they dealt proudly, he was above them. H • nce it is that praise waiteth for God in Zion, his Name is great in Israel. He is sent unto (as sometime Joab sent to David, to come and take the city of Rabbah ) to take the glory of all their deliverances and victories. Not unto us, Lord, not unto us, say they, but to thy Name be the praise. Hunniades would not own or accept the people's applanses and acclamations, but ascribed all to God. So did our Henry the fifth at the battle of Agincourt, where he won the day. He would not admit his broken Crown, or bruised Armor to be born before him in show (which are the usual ensigns of war-like triumphs.) He also gave strait order that no ballad or song should be made or sung, more then of thanksgiving to the Lord for his happy victory and safe return, &c. So our Edward the third after his victory at Poitiers (where he took the French King prisoner, Anno 1356.) took speedy order by Simon, Arch-Bishop of Canterbury, that eight days together should be spent in magnifying the Lord from the border of England.

From the borders of Israel. ] Or, from beyond the borders of Israel; viz. thronghout the wide world. The Saints have large hearts, and could beteem the Lord much more praise and service then they have for him. They would praise him infinitely, and according to his excellent greatness, filling up the distance as it were, and calling in all the help they can get, of Angels, men, unreasonable and insensible creatures, as David did, &c.

Verse 6. A son honoreth his father. ] Heb. Will honor his father. Nature teacheth him this lesson, to reverence his father. Pater est, si pater non esset, said the young man in Terence; It is my father, I must not cross him. Our parents are our household God's, said another heathen, and to have all possible respect from us. To God and our parents, saith Aristotle, we can never make recompense. There is no nation so barbarous that acknowledgeth not this natural axiom, A son must honor his father, and a servant his master; as Eleazar did Abraham; the Centurions servants him, by being at his beck and check in all things. Servus est nomen officii; A servant is not one that moveth absolutely of himself: but he is the masters instrument, and wholly his, saith Aristo • le: and therefore oweth him all love, reverence and obedience, as if he were many Masters in one: the word here used for Master, is plural. Now from this Principle in nature thus laid down, the Lord tacitly accuseth them

First, Of Ingratitude for his great love to them, evinced and evidenced in the former verses.

Secondly, Of contempt cast upon him and his service: as appeareth, first, by the application of that natural law confirmed by the custom of all countries.

If then I be a father, &c.] As you commonly call me, and claim me, Ier. 3.4. John 8.41. We have one Father, even God. And you have been long since taught Io to do by Moses, and told by what right I come to be your Father, though with an exprobration of your detestable undutifulness Deut. 32.6. Do ye thus requite the Lord—? Is not he thy Father (and is not he by the same right and reason thy master too?) that hath bought thee? Hath he not made thee, and established, or preserved thee? Hath he not (more then all that) adopted and accepted thee for his child; begetting thee again unto a lively hope by the resurrection of Jesus Christ from the dead, unless thou be still in thy sins, then the which thou canst not choose unto thyself a worse condition? All which considered, what more equal then that I should have both love from thee as a father, and fear as a master? A mixture of both is required of all God's children and servants, that they yield unto him an amicable fear, and a reverent love, that they look at once upon his bounty and severity, Rom. 11.12. and so call God Father, that they spend the whole time of their sojourning here in fear: that they fear God and his goodness, and Jacob -like, when they see nothing but visions of love and mercy, as he did at Bethel, yet then to cry out, How dreadful is this place? There is mercy with thee that thou mayst be feared.

unto you, O Priests ] Whom I look upon as the chief of my children, given me in lieu of Israel's first-born, the lot of mine own inheritance, that stand ever before me, and should by soundness of doctrine, and holiness of life, vindicate my name from contempt, and get me honor before the people. Singular holiness is required of ministers above others: a double spirit they had need to wish for, as Elisha. Things in the sanctuary were double to those that were common; as the shekel, cubit, &c. Ministers are called Angels, and they must walk as angels, ne sit nomen inane crimen immane, lest God renew his old complaint, The leaders of his people have caused them to err, Isa. 9.16. It was the complaint of Pope Pius the second, that there was no notorious wickedness committed in the Catholic Church cujus prima origo à sacerdotibus non dependeat, the first beginning whereof arose not from Church-men. John Hus cries out of the priests of his time, Multa quae illi ordinem dicunt, &c. Many of those things that they call by the name of order, have brought all things in Christendom out of order. Cornelius à Lapide upon this text, in his popish way bewaileth it, that the ignorance and profaneness of many of their priests, had given occasion to Luther's heresy to spread the further. We also have no less cause to complain, that the insufficiency and impiety of some of our ministry hath opened the black mouth of Campian, and his popish complices to bark out, Ministris eorum nihil vilius, Their Ministers are very base. For prevention, let the souls of ministers be purer then the Sun-beams, as Chrysostom saith they should be; and let their lives be so unblameable, that no man may speak the least evil of them without a manifest lie, &c.

that despise my name ] This is the crime they are directly and expressly charged with. They had not honored God as a Father, feared him as a Master; therefore they had despised and slighted him. Not to do God right, is to do him wrong: not to reverence him, is to rob him: not to bless him, is to blaspheme him, Job. 1.5. That's an excellent saying of Fulgentius, Deum si quis parum metuit, valde contemnit: hujus qui non memorat beneficentiam, anget injuriam. i. e. whoso feareth God but a little, slights him overmuch: and he that maketh not honorable mention of his bounty, doth him a great deal of injury. The very not serving of God, the not sacrificing to him, is a crime, Mal. 3.18. Eccles. 9.2. How much more then a slubbered service, a corrupt sacrifice? There is a contempt in this latter, which is worse then a bare neglect; and displeasing service is double dishonor. Hence the present contest with those greasy priests that despised God's name: the Septuagint hath it, Ye that esteem my name at a low rate, that misprise it, (as the French translateth it) that have base and bald conceits of me and of my nomen Majestativum, Majestick Name (as Tertullian termeth it) that take me not into your hearts under the name and notion of an infinite Highness, the great and mighty Maker and Monarch of the whole world. Our safest eloquence concerning God, is our silence, saith Hooker: But if we take in hand to say anything of him, Nullis vocibus tam plene Deum significamus (saith learned Scaliger ) quam its quae ignorantiam nostram praetendunt, We can set forth God so fully by no words, as by those that set forth our ignorance of his excellency. The very heathens when they would swear by their Jupiter, out of the mere dread and reverence of his name, forbare to mention him. The Jews would not pronounce the name Jehovah, here used in the text. The first among the Christians that pronounced Jehovah, was Petrus Galatinus, following the pronunciation of the Syriacks and Greeks. If at any time we take God's holy and reverend Name into our thoughts, and (truly we should think of him almost at every breath we draw, according to that Let every breath praise the Lord ) Remember to think of God as of One at all to be thought of; as one whose Wisdom is his Justice, whose Justice is his Power, whose Power is his Mercy, and all himself, Good without quality, great without quantity, Everlasting without time, Omnipresent without place, containing all things without extent, &c. This is to magnify God, to make roomth for him in our hearts, and the contrary is, to despise his name.

And ye say wherein have we despised thy Name? Loe, the impudency of these frontlesse Hypocrites. They traverse their aceusation, stand upon their justification, and put God to his proofs. How ordinary is it with people still, to palliate their sins and plead their innocence? Hos. 12.8. In all my labors, they shall find none imquity in me: that were sin, that were a foul business. But men have learned to draw a fair gloss upon a foul hand, to cast a color, as the Calf-fish doth, to deceive the fisher-man: to hide their sins as Adam, Job 31.33. by down right denial as did Cain, Gehazi, Ananias and Sapphira, or else by excusing and extenuating, as Saul, 1 Sam. 16.20, 21. Or at least by a senseless silence, not acknowleging their sins, or being affected with them; but rather out facing, as Judas, John 13.21. with Mat. 2.24. Sin and shifting came into the world together, and so they continue. Satan knows there's no way to purge the sick soul but upwards: therefore he holds the lips close, that the heart may not disburden itself, and have ease, Prov. 28.13.

Verse 7. Ye offer polluted bread upon mine altar ] Bread, that is, Sacrifices and Oblations (so Rabbi David expounds it out of Levite. 21.6. and Levite. 3.3. and Num. 28.2.) For the Hebrews call all kind of meat by the name of bread, though it be flesh of Ox, Lamb, or Goat, offered in sacrifice to God, whom they made account that they feasted in their sacrifices. Hence that of the Psalmist in the person of God, will I eat the flesh of Bulls, or drink the blood of Goats? Now the bread was reckoned polluted when it was neither lawful, nor acceptable, but prohibited, and therefore abhorred; as much every whit, as Ezekiel's bread prepared with man's dung, Cap. 4.13. of which he saith, verse 14. Ah Lord God, behold my soul hath not been polluted: neither ever came there abominable flesh into my mouth. What sacrifices God had flatly forbidden, see Levite. 22.20, 21, 22, &c. Take we heed that we despite not the Lord with seeming honors: we pollute him with our sacrifices, whiles either for the matter of them, we present him with will-worship; as those of old that sacrificed their children (in a foolish imitation of Abraham's offering his son Isaac ) and the Papists at this day in their unbloody sacrifice for the living and the dead, and many other unwarranted fopperies. Or else, when for the manner, devotion is placed more in the massy materiality of the outward works, then purity of the heart, from which they proceed. This made God complain, Isai. 1. that all his five senses, nay his very soul was offended and vexed at their hypocritical performances, verses 11, 12, 13, 14, 15. their very incense (that precious perfume) that was made up of so many sweet spices, and pure frankincense stank in his nostrils. God's sharp nose easily discerns, and is offended with the stinking breath of the hypocrites rotten lungs, though his words be never so scented and perfumed with shows of holiness. Never did the five cities of the plain send up such poisonous vapors to God, as the prayers and other performances of a corrupt and carnal person. And God, not able to abide these ill sents, sends down upon such, a counterpoyson of fire and brimstone. Good actions from bad men displease: as a man may speak good words, but we cannot hear them, because of his stinking breath: and as we abhor to taste of a dainty dish, if brought to table by a foul nasty sloven that hath been tumbling in a jakes or wallowing in a quagmire. The very Heathens, as they were very curious in the choice of their sacrifices, that they were every way sound and of the best, so they carefully shut out all profane persons: the Priest cried out 〈 in non-Latin alphabet 〉 who is here? those that were present at the sacrifice answered, 〈 in non-Latin alphabet 〉 here are many, & those all good men. And hence it was that Jehu sees and searches that no servant of Jehovah be crept into the throng of Baals worshippers. Well might this search have bred suspicion, were it not that in all those idolatrous sacrifices the first care was to avoid the profane. Even Baal will admit no mixture: how should the true God abide it? Let all Cainists take heed how they draw nigh to him: so Luther calleth offerentes non personam, sed opus personae, all those that offer to God the work done, but do not offer themselves withal. We may fitly call those also Caimsts that offer polluted bread: as if God's table were contemptible; that think anything good enough for God, that comes next hand, as Cain did: when Abcl brought of the sirstlings of his flock, and so offered a more excellent sacrifice then Cain, God testifying of his gifts: as likewise Christ did of Mary's spicknard of great price, defending her against Judas the thief, that held it wast; whereas he secretly taxeth those rich wretches of baseness, who cast their brass-money into the Treasury, as holding the worst piece they had good enough for God and his poor. Surely Papists with their vowed presents of the very best they have to their He-saints and She-saints: and Turks with their Moschees or Temples stately built, when their private houses are low and homely, shall rise up in judgment and condemn such sordid Christians, as cannot beteem God the best of the best. Solon the Athenian Lawgiver appointed, that their sacrifices should be chosen and selected: that the sacrificers should purify themselves some days before, and that none should serve God obiter, slightly and slenderly, but in all best manner, and with the best preparation they could make aforehand. Numa Fompilius King of Romans would not have them worship their God's 〈 in non-Latin alphabet 〉 for fashion and dissolutely: but freed from all other cares and cumbers: in the time of Divine Service, the Priests, to prevent distraction, cried out oft to the people, Hoc agite, mind the business you are about. So in the Primitive times of the Church, the Deacons called oft upon the people sursùm corda, lift up your hearts. And again, Oremus, attendamus, Let us pray, let us attend. For why? Prayer without intention, and hearing without attention, is as a body without a soul. This sentence is written in Hebrew upon the walls of the Jewish Synagogues, et si nullibi minus intentionis sit quam in ipsorum precibus, &c. saith mine Author, though there is as little true devotion to be seen amongst them in their services, as among any people, unless it be among the Papists (of whom perhaps they learned it) whose devotions are prized more by tale then by weight of zeal, whose holiness is the very outward work itself, being a brain-less head, and soul-less body. In the Isle of Sardinia, as they give way, in the very time of their Mass, to vain talking, and toying, and tumults, so after Mass done, they fall to dancing in the midst of the Church: singing in the mean time songs too immodest for an Ale-house. Henry 3. King of France Processiones religiosas non intermittit, at tepidius celebrat, saith the Chronicler would not neglect their religious processions, but shown little devotion at them. For betwixt him and his Cardinal, there went at same time a Jester, whose work was to make sport then, when the business required greater seriousness. How much better the great Turk, who when he comes into his Temple lays aside all his state, and hath none to attend him, but a Professor of their law, whose Office is to proclaim before they begin, that nothing be done against religion?

yet ye say wherein have we polluted thee? ] They well understood that by offering polluted sacrifices they polluted God hinself (as much as in them lay) and that the dishonor done to God's service reflected upon himself, and was a despising of his name verse 6. whereof his true worship is a part Mic. 4.5. and 1 King. 5.3, 5. Hence they say not, wherein have we polluted thine Altar? but Wherein have we polluted thee? This is much more done under the New Testament by all unworthy Communicants, and Unhallowed Worshippers, that present the great God with dough-baked duties, slubbered services, careless and customary performances; which they turn over as a task, holding a certain daily stint of them, as malt-horses do their pace, or mill-horses their round, merely out of form and for fashion sake. These do enough to pollute the God of purity, and to cast contempt upon him from the sons of men; who will be apt to conclude, that he is a contemptible God, since he will be content to take up with such contemptible sacrifices and services. But more especially those that come hand over head, and without due preparation to the Lord's supper, are guilty of polluting God's holy things, and of crucifying afresh the Lord of glory, putting him to an open shame. Dum enim sacramenta violantur, ipse cujus sunt Sacramenta, violatur, saith Jerome. When the Sacraments are violated, he also, whose the Sacraments are, is no less violated. And as these in the text are said to pollute God, in that they offered polluted sacrifices, though they never touched God himself: so unworthy Receivers are guilty of the Lord's body and blood, although they never touched either his body or blood with their impure mouths. They are as very Kill-Christ's as Judas was in a proportion: And look whatsoever blasphemies, irrisions, scorns, contumelies, reproaches, the miscreant Jews belched forth, and practiced corporally against Christ, the same are spiritually repeated and iterated by the unworthy Receiver: who polluteth the very outward elements that he toucheth, and so offereth indignity to Christ whom they represent: like as he that doth rent, deface, trample underfoot, and villainously abuse the image, scal, or Letters Patents of a Prince or State, is guilty of high treason: so is it here: The Donatists that cast the holy Elements to dogs, did it to the disgrace of Christ: and by a just judgment from him, were themselves afterward devoured of dogs. Dr. Monton reports a story of his own knowledge, of one Sr. Booth a Bachelor of Arts in St. John's College in Cambridge, who being Popishly affected, at the time of the Communion took the consecrated bread, and forbearing to eat it, convei'd and kept it closely for a time, and afterwards threw it over the College wall. But a short time after, not enduring the torment of his guilty conscience, he threw himself headlong over the battlements of the chapel: and some sew hours after, ended his life. God seemeth to say of everyone that cometh to the supper of his son, as sometime Solomon said of Adonijah, If he will show himself a worthy man, there shall not an bair of him fall to the earth: but if wickedness shall be found in him, he shall die 1 King. 1.52.

in that ye say, The table of the Lord is contemptible ] God's infinite patience in vouchsafing not only to reply to these malapert Priests, but thus to rejoyne, and to approve the Assumption of the last Syllogism, which they so shamelessly denied, is much to be admired. How justly might he have answered them with blows instead of arguments: and have dealt with them as he did with Pharaoh, that sturdy rebel, that proudly asked, who is the Lord? Hereunto God made a large reply by a great many plagues, one after another, till Pharaoh was forced to answer himself, The Lord is righteous, but I and my people am wicked. And as God's patience appeareth in his proceeding with these Priests in the text, so hiswisdome too, in his thus instancing in particulars of their sins, that he might the sooner evict them, and bring them to a saving sense and sight thereof. Thus he dealt by our first parents in paradise: and afterwards by Cain. Whereas, without anymore ado, the Lord God said unto the serpent, Because thou hast done this. cursed art thou &c. He was not so much as questioned, or convinced, because God meant him no mercy: but presently doomed, because of mere malice he had offended.

ye have said ] i. e. ye have thought, as Psa. 32.5. and 30.7. and as good ye might have spoken out: for I hear the language of your hearts: I understand your thoughts long before, or at a great distance.

the table of the Lord ] that is, the Altar of burnt offerings See Ezek. 41.22. which is therefore called a table, because by their sacrifices God did as it were feast the Lord, as is above noted. And as God prepared the Israelites a table in the wilderness, so they also (in a sense) prepared him a table: Hence Moses tells Pharaoh, that they must go to keep a feast to the Lord. And how God accepted of their kindness, See Hos. 9.10. I found Israel, saith He, like grapes in the wilderness: which, to a wearied parehed traveler, how welcome are they? And how the good soul still entertaineth her Christ, as Esther once did Ahasuerus at the banquet of wine, is sweetly set forth in many passages of Solomon's song. See cap. 1.12. with the Note.

is contemptible ] Or, lightly set by. Some are poor and cannot: others are profane and care not to cover God's Altar with their sacrifices. Hence the whole ministry is slighted, because impoverished. For ad tenuitatem beneficiorum, necessario sequitur contemptus Sacerdotum, Lean benefices make contemptible Incumbents: And Nil habet infelix paupertas &c. Poverty rendereth men ridiculous. Or thus, The table of the Lord is contemptible, so they esteemed it, because the fat and blood poured upon the Altar were things but base and despicable in themselves: and they considered not for what end God had appointed these sacrifices, and how they were to be led to Christ by them. For the ceremonial law was or ought to have been their Gospel, it was Christ in figure. And this, if these Bu • zards had seen, they would never have counted the Table of the Lord contemptible; as holding forth the Lord Christ unto them, that Pearl of Price, who is better then Rubies; and the Altar or Table, that typified him, or presented him to his people, was not an oyster-board as the Papists in K. Edw. 6. time scornfully termed our communion-table; but far more precious then either that rich table sent by Ptolemy Philadelph to Eleazar the Jews high-Priest, or that costly communiontable that had in it all the riches of land and sea, offered up by Justinian in the temyle of Sophia in Constantinople.

Ver. 8. And if ye offer the blind for sacrifice &c. ] Their profaneness in polluting God's Altar is here further evinced and evidenced. 1. By the Illegallity of their practice, whiles they offered the blind and lame as good enough for such a contemptible Altar. 2. By the incivility and indecency thereof; whilst they presented that to the Emperor of the world, that they would have been ashamed or afraid to present to some petty Prince, that had any power to punish such an affcont. The Law for sacrifices see Levite. 22.20. Deut. 15.21. A blind sacrifice he offereth, who worshippeth he knoweth not what John. 4.22. that is, to seek, and grope in the dark Act. 17. when they yield not the obedience of faith, bring not to God an intelligible reasonable service, such as whereof they can render a sound reason out of the word of God; who binds us not to any blind obedience, as the Popish Padres do their Novices. And yet the most people are to this day woefully to seek for the warrant of their worships; resting on that old Popish rule, to follow the drove, and believe as the Church believes. As at Ephesus (so in our Church-assemblies) the more part knew not wherefore they were come together. They will say in general, to serve God. But who he is, how to be served, wherein and in whom to be served, they know not. There is in a printed sermon a memorable story of an old man, above threescore, who lived and died in a parish, where there had been preaching almost all his time. This man was a constant hearer as any might be, and seemed forward in the love of the word. On his death-bed being questioned by a minister touching his faith and hope in God, he made these strange answers. Being demanded what he thought of God? he answered that he was a good old man. And what of Christ? that he was a towardly young youth. And of his soul, that it was a great bone in his body. And what should become of his soul after he was dead? That if he had done well, he should be put into a pleasant green meddow. These answers astonished those that were present to think how it were possible for a man of good understanding, and one that in his days had heard at the least two or three thousand sermons: yet upon his deathbed in serious manner thus to deliver his opinion, in such main points of Religion, which infants and sucklings should not be ignorant of. But we may be sure this man is not alone: there be many hundreds whose gray hairs show they have had time enough to learn more wit, who yet are in case to be set to their A. B. C. again for their admirable simplicity in matters of religion. Blind they are, and blind sacrifices they offer: never once opening their eyes till death (if then) as Pliny reporteth of the Mole; but always rooting and digging in the earth, as if thorough the bowels of it they would dig themselves a new way to hell.

is it not evil? ] Or, as some read it, It is not evil. q. d. 'tis good enough, and may serve turn well enough. Or thus, It is not evil in your opinion, who rather then you would lose any gain, say, Melius est ill quàm Nil ('tis Osianders rime) better that which is ill and bad, then nothing at all. But they which count all good fish that comes to net, will in the end catch the devil and all. The sense is much clearer in the interrogative, Is it not evil? It is, It is: and therefore studiously to be declined and avoided, as poison in your meat, or a serpent in your way, Abstain from all appearance of evil, saith that great Apostle: how much more from all apparent evils, such as stare you in the face, and are so directly contrary to the plain word of God? Such are sins with an accent, wickedness with a witness, great transgressions Psal. 19.13.

and if ye offer the lame and languishing ] He offers the lame that brings his sacrifice with a wicked mind, Pro. 21.27. as Balac and Balaam did Num. 21.1, 2. that walks not evenly before the Lord, and with an upright foot Gen. 17.1. that halts between two opinions, as the people did 1 King. 18.21. inter coelum, terramque penduli hanging betwixt heaven and earth, as Meteors; uncertain whether to hang or fall. Such were Ecebolus, Baldwin, Spalatensis, Erasmus 〈 in non-Latin alphabet 〉 , Cyprian calleth such ancipites, palpatores temporum, in levitate tantum constantes, doubtful-minded men. St. James calleth them double-minded men, unstable in all their ways, as he is that stands on one leg, or as a howl upon a smooth table. But what said that Martyr? If God be God, follow him: if the Mass be God, let him that will, see it, hear it, and be present at it, and go to the devil with it. But let him do what he doth, with all his heart. God cannot abide these Neuterpassives (I would thou wert either hot or cold. ) He requires to be served truly that there be no halting, and totally, that there be no halving. To halt between two opinions, to hang in fuspence, to be in religion as idle beggars are in their way, ready to go which way soever the staff falleth, how hateful is it? When some took Christ for John the Baptist, some for Elias, some for Jeremias, But whom say you that I am? said our Savior: to teach us that Christ hates to have men stand doubtful and adhere to nothing certainly: to have them as mills fit to be driven about by the devil with every wind of doctrine: or as hunting dogs betwixt two hares, running as soon after this, as soon after that; and so losing both. This for point of judgment: And for matter of practice, the soul is well carried, when neither so becalmed that it moves not when it should, not yet tossed with tempests to move disorderly. A wise man's course is of one color, like itself: he is homo quadratus, a square stone fet into the spiritual building 1 Pet. 2.7. he is Semper idem as Joseph was; no changling, but one and the same in all places and estates of life: his fcet stand in an even place (as David's did Psa. 26.12.) that is, in an equal tenor. Uniformity and ubiquity of obedience are sure signs of his sincerity: when godliness runs thorough his whole life, as the woof runs thorough the warp. But the legs of the lame are not equal saith Solomon Pro. 26.7. The hypocrites life is a crooked life, he turneth aside to his crooked ways, saith David, as the crabfish goes backwards: or as the Planets though hurried from East to West, yet by a retrograde motion of their own, steal their passage from West to East. It's a crooked life when all the parts of the line of a man's life be not straight before God; when he lifteth not up the hands that hang down, and the feeble knees, and maketh straight paths for his feet, lest that which is lame be turned out of the way, and not rather healed and rectified, or set to rights, as the Apostles word signifieth. That's a sick soul that is not right set for heaven: and that's a gasping devotion, a languishing sacrifice that leaneth not upon Christ, and that is not quickened by his spirit, fitly called by the Apostle, a spirit of power, and of love, and of a sound mind 2 Tim. 1.7. Surely as a rotten rag hath no strength, so an unsound mind hath no power to do ought that may please God. Frustra nititur qui Christo non innititur, saith a Father. He loseth his labor that leaneth not upon Christ (who is the power of God and the wisdom of God ) that leaneth not wholly upon him, but will needs have one leg upon the earth, and the other upon the water, as that Angel in the Revelation: one foot upon the solid ground, and the other upon a quagmire: that rest upon Christ, but as a part-Savior, as Papists: or trust to him, as the Apricock tree that leaneth against the wall, but it's fast rooted in the earth: so some seem to lean upon Christ in their performances, but are rooted (mean-while) in the world, in pride, filthiness &c. Or, lastly as the Ivy, which though it clasp about the oak and draweth much from it, yet brings forth all its berries by virtue of its own root. Thus hypocrites also offer sacrifice, but its a sick facrifice, because it is srom themselves and in themselves: they do all in their own strength, that is, in their own weakness. For our strength is to sit still, and to work ourselves into the Rock of ages. Trust ye in the Lord forever: for in the Lord Jehovah is everlasting strength. The blind and the lame Jebusites when they had secured themselves in the strong hold of Zion, insulted over David, as if he could not come in thither, though he did his utmost to get in to them: the very blind and lame there enclosed should be able to withstand him. But both their hold and their hope deceived them. Nevertheless, saith the Text, David took the strong-hold of Zion, the same is the city of David. But they that get into the Rock Christ Jesus, shall neve be visited of evil, nor disappointed of their hopes: but of weak they shall be made strong, Heb. 11.34. able to present their bodies a lively (not a languishing) sacrifice, holy, acceptable unto God, Rom. 12.16. they shall do all things thorough Christ which strengtheneth them, Philip. 4.13.

Offer it now unto thy Governor ] Be it but some petty Provincial President, some Duke of Venice, or Despot of Servia. Jacob can tell, that the Lord of Egypt will look for a present: and therefore biddeth his sons take of the best fruits in the land in their vessels, and carry down the man a present, a little balm, and a little honey; spices and myrrh, nuts and almonds, of every good thing somewhat, though it were the less: for to do much, it was not in the power of their hands; but see that it be of the best, saith He. The poor Persian that met Artaxerxes with a handful of water, out of the river Cyrus, went away well rewarded. So did the gardener that presented the Duke of Burgundy with a rape-root, because it was the best they were able to do. Semblably, the Almighty takes anything well aworth from those that are willing indeed, but alas, not able to bring a better present. Vow and perform (saith He) unto the Lord your God: bring presents unto him, that ought to be feared, Psal. 76.11. Say not, I fear to present, because I have nothing worthy of him. Send a lamb to the Ruler of the earth, Isaiah 16.1. Or, if thou hast not a lamb, offer a pair of turtle doves, or two young pigeons: but see they be young, and that thy lamb be the best in thy fold, and it shall be accepted. Every man cannot do as Solomon did at the dedication of the Temple: when he offered two and twenty thousand oxen, and an hundred and twenty thousand sheep: Or, as great Alexander, of whom Pliny reporteth, that in his childhood when he threw incense upon the Altar in great plenty, his Schoolmaster checked him for so doing; and bade him sacrifice on that sort when he had conquered the incense-bearing countries, and not till then. Alexander when he had subdued Arabia remembered his School-master, and presented him with a ship laden with frankincense: largely exhorting him to spare for no cost, when he sacrificed to the gods. But no man must come before the Lord empty-handed: if it be but an handful or two of flour, or a corn or two of salt. So the Athenians thought the gods would be well-pleased with a poor man, if he offered but meal; especially if he could mingle it with oil and wine: for they held that every man was bound to bring his best, and not to be base in saving charges in this case. Hence it was, that when the famous Artificer Phidias advised them to make the statue of Minerva rather of marble then of ivory. 1. Because it was more durable: this passed with allowance. 2. Because less chargeable: at the mention hereof with infinite indignation they commanded him silence. Their meat-offerings were to be sound and without blemish, whether it were an ox, sheep, goat, swine, calf. The more wealthy did cast frankincense on the altars: and in their blind devotion, thought they could hardly over-do in honor of their dunghill-deities. What then shall become of those base wretches amongst us, that think everything too good for God, too much for his Ministers? that study to beat down the price of heaven, and will not deal except they may have it underfoot?

Will he be pleased with thee? ] I trow not. The Vulgar renders it, Si placuerit, &c. If it please him, or if he accept thy person: q. d. then let me never be believed. But the other reading is better, and more agreeable to the Original.

Or accept thy person? ] Heb. Accept thy face, that whores forehead of thine, hatched with so much impudence, that thou darest bring him a worse present, when thou hast a better at hand, but holdest it too good for him. Araunab, though a subject, yet as a king, he gave unto the king, oxen for sacrifice, and threshing instruments for wood. And although David accepted of his courtesy, but not of his cost, yet God hath crowned him and chronicled him for his munificence, Zach. 9.7. Ekron, that is, the barbarous people of Palestine, shall be as the Jebusite, that is, as this famous Jebusite Araunah, a Proselyte, a true Convert, as appeared by his ready parting with his free-hold to God, and the best that he had to his Prince. Let all those that look for acceptance in heaven, honor the Lord with the prime of their age, with the choice of their days, (as the Hebrew hath it, Eccles. 12.1.) with the primrose of their childhood, with the best of their time, and of their talents: and not unworthily, and woefully wast and cast away the fat and marrow, the flower of their age, the strength of their bodies, the vigor of their spirits in sinful pleasures and sensual delights, in pursuing their fleshy lusts that hale hell at the heels of them. Will they give the devil the best, and then think to serve God with the dregs, the bottom, the snuff, the very last sands, their extreme dotage, that themselves and their friends are weary of? Surely, God takes no pleasure to pledge the devil, or drink the snuffes that he hath left. If men reserve the dregs of their days for him, He will likewise reserve the dregs of his wrath for them. He will put them over to the gods whom they had chosen. as Judge. 10. and make them to know the worth of his good acceptance, by the want of it. He that should set before his Prince, a dish of meat that had been half-eaten before by hogs, or dogs, would he not be punished with all severity? What then shall become of those that serve God with the devils leavings? that sacrifice to themselves, as Sejanus did, that serve not the Lord Jesus Christ but their own bellies, as those Seducers, Rom. 16. that say to God, Depart from us, and to the devil, Reign thou over us, that are serious at his work, sleighty in God's, &c.

Verse 9. And now I pray you, besecch God ] Heb. Weary God with your prayers, press him till he be even sick of you: improve your uttermost interest in him, if at least you have any. Pray hard, if ye can at least: for all men cannot pray, wicked men are gagg'd by the devil: and their character is, They call not upon God. They may cant or chatter out a charm when God's chastening is upon them, yea, be with child, as it were, of a prayer, and yet bring forth nothing better then wind Isai. 26.16, 17, 18. In prosperity, they may have some few short-winded wishes as Balaam (Satan's spelman) had; yea, they may by strength of wit or memory devise an handsome prayer, and seem to set it forth with much life, that they may pass for men of parts and gifts: But will the hypocrite pray always? Job 27.10. will he persevere in prayer when God seems to cast out his prayers, and to multiply his crosses? will he not rather curse in that case: as Job's wife, and Micah's mother? will he not how lagainst heaven as the wolf, when hungerbit? and as the Parrot when beaten, leave imitating man, and turn to his own natural harsh voice? But say that wicked men do ( Joab like) run to the horns of God's altar, when in distress or danger: say they roar out a concession, when they are upon the rack, (as Pharaoh ) and call for good prayers: say they seek him with their sacrifices as Israel did, when he slew them, then they sought unto him &c. and made their voices to be heard on high, as the prisoner at the bar, as the hog under the knife, as a bull in a net; Say they weary out God with their many words, as those sacrificing Sodomites Isai. 11. & those hypocrites in the Gofpel, that hoped to be heard for their much babbling: yet all this is but the prayer of the flesh for ease, and not of the spirit for grace: it is but the fruit of sinful self-love, to rid themselves of God's rod, or to still the noise of their consciences, or out of a vain hope to stop God's judgments, &c. And hence it is that they miscarry, that they pray to so little purpose (as here is hinted) and that they are not a button the better for all their long prayers. For either God answers them not at all, he hath no respect to their sacrifices (which was Cain's and Saul's unhappiness. The Philistines were upon him, and God was departed from him ) Or else he answers them according to the idols of their hearts, bitter answers; Or if better, its but as he answered the Israelites importunity for a king, for a scourge to them, and for quail to choke them: Deus saepe dat iratus quod uegat proprtius, God often gives that in anger which he denies in mercy. If it were otherwise, the devil should have received mercy from God, when, upon his suit, he was suffered to enter into the swine. Let our chief and constant Petition therefore be in all our our addresses to God, that he would be gracious unto us: ] that he would cast a loving aspect upon us, that what ever else he deny us, corn, wine &c. yet that he would lift up the light of his countenance upon us. This David preferred before his crown and scepter. He had a crown of gold, but he valued not that, in comparison of that other crown, Psal. 103.4. he crowneth thee with loving kindness and tender mercies. Hence Saint Paul having himself obtained mercy, beginneth and concludeth all his Epistles with wishes of Grace, mercy, and peace: as not knowing what better to wish those whom he wished best unto. This was Abraham's prayer for Ishmael, O that he might live in thy sight, that is, be joint-heir of the promise of grace with Isaac. God answers, Divers Dukes shall come of Ishmael, but with Isaac (as a token of special grace) will I make my covenant. This was also Joseph's prayer for Benjamin Gen. 43.29. God be gracious unto thee my son. This the priests were appointed to pray for, as a blessing upon the people, Num. 6.24, 25. The Lord make his face to shine upon thee, and be gracious unto thee. And hereunto the Prophet seems to allude in this text, q. d. you are the Lord's Priests, and your office is to preach and pray Deut. 33.10. They shall teach Jacob, they shall put incense before thee. Shew now what ye can do in a time of necessity: Beseech the Lord that he would be gracious unto us. This is the main, the mother-blessing that comprehends all the rest. Every man seeks the face of the Ruler, Prov. 29.26. I humbly beseech thee that I may find grace in thy sight, my Lord O king: q. d. that's better to me then all the land thou hast given me, said that crafty Sycophant Ziba 2 Sam. 16.4. How much more is the grace of God to be preferred before all outward blessings whatsoever? The Lord that made heaven and earth, bless thee out of Zion, saith the Psalmist, intimating that blessings out of Zion are above all the blessings besides, that heaven and earth can yield us; What is the air without light? what was Haman the better for all his honors, when the king frowned upon him? How can a wicked man be happy though wealthy, so long as God is his enemy? As that father speaks of Ahab: he describes him sitting in his ivory palace in the time of the three years famine in Samaria: he had gold, silver, and jewels in every place: but what good did all that when the heaven was brass above, and the earth iron beneath? Cry therefore as those in Zacharias, Grace, Grace unto us, pray for ourselves and others, as David did for Ittai the Gittite, mercy and truth be with thee, 2 Sam. 15.20. Stir we up ourselves to take hold of God, and to get of him Gaius -his-prosperity, dona throni, soul-blessings, and such as accompany salvation. Jesus Christ when he came into the world, brought grace and truth with John 1.17. And God was in Christ reconciling the world to himself, Not imputing our sins, but stretching out to us the golden scepter of his grace. Get in to him therefore till this be done; though thou shouldest spend thy time in gathering up pearls and jewels, thou art an undone creature.

this hath been by your means ] Heb. From your hand q. d. You Priests have effected it, and are in fault about it. It is long of you that I and my service are so slighted, as hath been before demonstrated, you have eaused the people to abhor the offering, 1 Sam. 2.17. you should have better instructed the people in their duties, and not have suffered them so to pollute mine altar with their carrion-sacrifices, and if God reject your prayers, as here, and even curse your blessings as Chap. 2.2. and curse your seed, ver. 3. you have to thank yourselves. All this is by your means. Accept therefore of the chastisement of your iniquity, leave quarrelling, and lay the blame of all where it should be, wash you, make it clean &c. For till then will he regard your persons? will he receive you to favor, and hear your prayer? Or will he think the better of you, for your office and dignity of Priest-hood? No sure, but the worse; For, scdes prima & vita ima, the highest place, and the basest life agree not. Dignit as in indigno est ornamentum in luto, even royalty without righteousness is but eminent dishonor: and men of mark are therefore the worse, because they should have been better. Height of place ever adds two wings to fin, Example, and Scandal, whereby it soars higher, and flies much further. If the Sun be eclipsed and obscured, a thousand eyes gaze upon it: a lesser star may be darkened, and none take notice. A small flaw is noticed and noted in a jewel; a small spot in a swan, not so in a swine. One fly may corrupt a box of precious ointment: when a hundred flies in a tar-barrel, do no hurt to it.

Verse 10. Who is there amongst you that would shut the doors ] To be a door-keeper in God's house, to have any the meanest employment about him, David (though destined to a Diadem) looked upon, as an high preferment. Those Nethinims, mentioned in Ezra and Nehemiah, were none other but the Gibeonites, who were made drawers of water to the Temple, as a kind of punishment. God (who is a liberal paymaster) made this cross a mercy. Their employment so near the House of God, gave them fit occasion to be partakers of the things of God. The Lord did wonderfully both reward and honor them. So he did all others, though but porters, that had any office about his house. Know ye not, saith Paul, that they which minister about holy things, live of the things of the Temple? and they which wait at the Altar (though but to kindle a fire upon it) are partakers with the altar? Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel. Should have, if not tithes as they had, yet honorary stipends, double honor, 1 Tim. 5.17. daplex, id est, multiplex, as Isaiah 40.1, 2. Jer. 17, 18. Or, double, comparatively to that of widows indeed, verse 2. which yet was honorable maintenance, Et ex publico alebantur. The Priests of the Old Testament were plentifully provided for by tithes and other revenues appointed them by God. True it is, that in the captivity little commodity was made of the priesthood: whereupon some priests who had married themselves into the noble family of Barzillai, took scorn to be in the priests register, but called themselves after the family of then wives. Now after the return from Babylon, the priestood grew into some gain and grace again: and then these degenerate priests, would fain have thrust in among the priests of the Lord: but the Tirshatha would not suffer them, Ezra 2.61. Howbeit those priests that had stuck to their offices, and been faithful in them, did not serve God on free-cost: neither was he behind hand, or in arrere with any of them, as appears by this text: but as they did their work, so they had their wages. God put into the heart of good Nehemiah to take order, that these tithes were duly paid in to the treasurers for that purpose appointed, Neh. 13.10, 11. What reason had these priests therefore to be so gripple and greedy of filthy lucre? as to take such lame and lean sacrifices of the people, or if fat and good, to change them for worser of their own, as holding anything good enough for God? which because they did,

I have no pleasnre in you, saith the Lord of Hosts, neither will I accept an offering at your hands ] I care not for your persons, I respect not your performances. The Lord had respect, first to Abel, and then to his offering, Gen. 4.4. and Psal. 4.3. But know (saith David, to those that vilipended him) that the Lord hath set apart him that is godly for himself: and this he makes the ground why his prayer should be heard. The blood of a swine may look better, and brighter then the blood of a sheep; yet might it not be offered unto the Lord, because it was of a swine. Sordet in conspectu judicis, quod fulget in conspectu operantis. A piece of wood may shine in the night from its rottenness: and that be fair in the sight of men that is abomination before God, Luke 16. The swan was rejected for sacrifice, because of his black skin, notwithstanding his fair feather, Lev. 11.18. The wicked man's incense stinks of the hand that offereth it: and all his devotion is but a beautiful abomination. There is in Lombard this sentence quoted out of Augustine, Omnis vita infidelium peccatum est: & nihil bonum sine summo bono, The whole life of unbelievers is sin, neither is there any good without the chiefest good. Ambrose Spiera the Postiller saith, Crudelis est illa sententia, This is a cruel sentence. But saith not the holy Scripture the very same in effect, Prov. 15.8. Heb. 11.6. Joh. 15.5? What though Papists talk much of Opus operatum? and teach that good works by whomsoever performed are accepted of the Lord, as justice in an Atheist is a good and acceptable work to him? Saint James assures us, that it is the effectual fervent prayer of a righteous man only, and of one reconciled to God, that availeth much. And, for this shall everyone that is godly pray unto thee, saith David. The lepers lips should be covered according to the law. And to the wicked God saith, What hast thou to do, &c? It is said of witches and their good prayers, (as they call them) Si magicae, Deus non vult tales: si piae, non per tales. If those prayers be abused to witchcraft, God will have none of them: and if they be never so good, God will not have them from such kind of people. Before they pray, men should see whether they are persons fit to pray: for God accepts not of a good motion from an ill mouth, Jer. 11.10, 11. Joh. 9.31. 1 Joh. 3.22. Psal. 66.16. A wicked man wants contrition, humility, faith, hope, feeling, fervency: he hath not a spirit of grace and supplication, to endite his prayers; he hath not an Intercessor in heaven to present and perfume his prayers. The breath wherein our prayers ascend should be like pillars of smoke perfumed with Christ's myrrh and incense. Otherwise our words will be like the Egyptian pots, recking out the strong smelling onions and garlic of our own corruption, such as God can take no pleasure in, neither will he accept such an offering at our hands.

Verse 11. For from the rising of the sun &c. ] where as they might object, If you will not have service from us, you can have none at all: for other people walk everyone in the name of his God Mic. 4.5. and the Gentiles have their vanities, and doctrines of vanities Ier. 14.22. and 10.8. wherewith they are wholly taken up. Take you no care for that, saith God here.

for from the rising of the sun, to the going down of the same, my name shall be great among the Gentiles ] I will provide for mine own great Name, that is, for my glory (for so God's Name is used in that sense Exod. 9.16. Psal. 8.1.) I will be no loser by your rejection: for I have other people that will more reverence me, and do me better service; so that I need not be beholding to you. I have from East to West those that will make hard shift but I shall have service done me. I can set a sign, and send to Tarshish, Pul, and Lud &c. that have not heard my fame, neither have seen my glory, and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters &c. that though sick, weakly, and unfft for travel, yet they shall come on end; and rather in litters then not at all: they shall be content to suffer any hardship for heaven, as the stone will fall down to come to it's own center, though it break itself in an hundred pieces. The Gentiles once converted shall fly as a cloud Isa. 60.8. that is, with greatest pernicity and swistnesse: yea they shall in such flocks come to the Church, as if a whole flight of doves, driven by some hawk or tempest, should scour into the columbary, and rush into the windows. There are that have observed, that the name of God in all the maternall languages confisteth of four letters, to intimate that he hath his people in all the four quarters of the earth, out of all countries, nations, and languages, Deut. 6.4. Hear, O Israeh The Lord our God is one Lord. In the Original, the last letter of the word. Hear, is greater then the rest, as calling for all possible heed and attention. So likewise is the last letter in the word One, which being Daleth, and standing usually for Four (as a numeral letter) signifieth, say the Hebrew-Doctors, that this One God shall be worshipped in all the four corners of the earth. This, Cyprian hath also gathered from the Greek letters of the name Adam: which do severally signify the four quarters of the world, East, West, North and South: to teach, that Christ, the second Adam, will fetch his people from all parts: and hath therefore built his Church, his new Jerusalem four-squar Rev. 21.16. and placed on the East three gates, on the North three gates, on the South three gates, and on the West three gates, ver. 13. that all from all parts may have free and open access unto him. Babylon was in like manner built four square, as Heredotus testifieth: and Constantinople is so scituate betwixt Europe and Asia, as if it were fatally founded to command both. This is much more true of Uranople, the city of the great King, open to all comers, as the Aedilis or Chamberlains house in Rome was. O thou that hearest prayers, to thee shall all flesh come (saith the Psalmist) come with a courage, since they are sure as of access, so of success in all their suites thorough Christ the Mediator, who hath made both one, and hath broken down the middle-wall of partition between Jews and Gentiles. This the perverse Jews could never abide to hear of: nor can they to this day. And therehence is it that they have in their expositions basely depraved this text, and corrupted the true sense of it, as is to be seen in the Chaldee Paraphrast, and David Kimchi: calling us still Goi Mamzer bastard Gentiles, and cursing us in their daily prayers, which are not (sure) that pure offering mentioned in this verse, and interpreted by them of the prayers of the holy Jews everywhere dispersed. The rejection of the Jews and acception of the Gentiles into grace and favor is a hidden mystery: such as maketh the Apostle of the Gentiles cry out, O the depth 1 Rom. 11.23. yea it is a part of that great mystery of Godliness 1 Tim. 3.16. that God manifested in the flesh should be preached unto the Gentiles, and believed on in the world. Let us pity the poor hardened Jews: and pray the rending of the veil that is yet spread over them: that the rebuke of God's people may be taken away from off all the earth Isa. 25.7, 8. Let us also praise God who hath made us Gentiles meet to be partakers of the inheritance of the Saints in light Col. 1.12. And take heed that we sin not away our light, and cause God to take his kingdom from us, giving it to a nation that will bring him better fruit Mat. 21.43. we have a fair warning given us by the example of the Jews Rom. 11. Seest thou another shipwreck? look to thy tackling.

from the rising of the sun ] from the East of Judea the sun of Christ's Gospel passed by the south of Greece to the West of the Latin Church, and these Islands of ours that lie in the Sea, into which the Sun is said to go down, or to lie down, as in its tabernacle of rest (which is an expression of the old Greek Poets, and the Original word here used agreeth to it.) All the danger is, lest the Gospel in this it's Solar motion, be travelling for the West of that other world, the American parts; and quitting it's present places of residence and unworthy possessors; And then sarewell England. Oh let us pray that that dismal day may never arise, wherein it shall be said, that the glory is departed from our English Israel.

my name shall be great ] Name for fame as Exod. 34.5, 6. Philip. 2.9. Gen. 11.4. Renouned men are called men of name Gen. 6.4. and base men are called men of no name Job 30.8.

shall be great ] Not that God is great, or less. Magnum & parvum sunt ex ijs, quae sunt ad aliquid, saith Aristotle. But God's name is said to be great, when he is declared or acknowledged to be great, as the word (sanctified) is used Mat. 6.9. and the word (justified) Mat. 11.19. I am. 2.21. God's fame and glory is (as himself) eternal and infinite; and so abides in itself, not capable of our addition or detraction. As the Sun which would shine in its own brightness and glory, though all the world were blind, and did willfully wink. Howbeit, to try how we prize his Name, and how industrious we will be to magnify and exalt it, he hath declared that he esteems himself made glorious; and accounts that he hath received, as it were, a new being by those inward conceptions we have of his glory, and those outward honors we do to his name.

and in every place incense shall be offered ] Not at Ie • usalem only, as the Jews held; nor in mount Gerizim, as the Samaritans Job. 4.20, 21. but any place (without difference) be it but a chimney might make a goodly Oratory 1 Tim. 2.8. All religious difference of places was taken away by Christ's death. Therefore so soon as he had said John. 19.30. It is finished, he gave up the Ghost, and presently the veil of the Temple was rent from the top to the bottom Mat. 27.51. And from that hour there was no more holiness in the Temple, then in any other place. Though till then, the Temple was so holy a place, and such religious reverence did God's people bear to it, that after the Chaldeans had burnt it, they honored the very place where it had stood, and esteemed it holier then any other. This appears by those eighty persons whom Ishmael murdered Ier. 41.5. and by Daniel's opening his windows toward Jerusalem, when he prayed Dan. 6.10.

Incense shall be offered, and a pure offering ] Insigne testimonium pro sacrificio Missae. saith Bellarmine. This text is a notable testimony for the sacrisicing of the Mass, which Papists will needsly have to be the sacrifice here meant and mentioned. Much like that Sorbonist that finding it written at the end of S. Paul's epistles, Missa est, &c. brag'd he had found the Mass in his Bible: So another reading John 1.4. Invenimus Messiam, made the same conclusion. We shall wave their arguments as sufficiently answered by others: and take the meaning of the holy Ghost here to be of such spiritual sacrifices of the New Testament, as all Christians, even the whole royal priesthood, are bound to offer up to God. These are called Incense and Offering by Analogy, the type for the thing thereby shadowed, as Irenaeus, Tertullian, and Augustine interpret the Text. This incense is prayer, and praise, Psal. 141.2. Heb. 13.15. Hos. 14.4. Psal. 51.21. This pure offering is every faithful Christian together with all the good things that he hath or can do. It is simplex oratio de oonscientia pura, saith Tertullian. Thus those good Macedouians gave themselves to the Lord, saith S. Paul, and unto us by the will of God. 2 Cor. 8.5. I hus the Romans had delivered themselves up to the form of Doctrine, that had been delivered unto them, Rom. 6.17. and are yet further exhorted to exhibit, present, make tender, yield up and offer as spiritual priests, their bodies (and much more their souls) to God, as a living sacrifice, by a willingness to do what he requireth, Psal. 40.6 Rom. 15.16. and to die for his fake if called thereunto. Phil. 2.17. 2 Tim. 4.6. Swenk feldians took away all external service, saith Zanchi. Libertines say, it is sufficient that we sacrifice to God the hidden man of the heart. The Pope saith to his vassals, My Son, give me thy heart: be a papist in heart, and then go to Church, dissemble, do what ye will. But God requires to be Glorified with our spirits and bodies both, because both are his. The very Manichees that denied God to he the Author of the body, fasted on sundayes, and in fasting exercised an humiliation of the body. But (2) as the true Christian sacrificeth himself to God, so all that he hath, or can; and is ready to say as that Grecian did to the Emperor, If I had more, more I would bring thee. It comforts him to consider, That if there be a willing mind, God accepts according to that a man hath, and not acaccording to that he hath not. Noah's sacrifice could not be great, yet was it greatly accepted, because of clean beasts, and offered in faith. It is the godly man's care, that his offering though it be poor, yet may be a pure offering, proceeding from a pure heart, a good conscience, and faith unfeigned; and then he is sure it is pure by divine acceptation through Christ. 1 Pet. 2.5. In confidence whereof he lifts up holy hands, 1 Tim. 2.8. And although sensible of his impurities & imperfections, his heart misgives him sometimes as Jacob's did, lest his father should discern him; yet when heremembreth that he is clothed as Jacob was, with the garment of his elder brother, the robe of Christ's righteousness (which is not a scant garment, as Bernard saith, but reaching to the heels and covering all the parts of the soul) he goeth boldly to the throne of grace, and covers God's altar with his evangelical sacrifices. Such as are contrition and self-denial, Ps. 51.17. Confidence in God, Ps. 4.6. Obedience to the preaching of the gospel, Rom. 15.16. Beneficence to the poor, Phil. 4.8. &c. In all which his aim and endeavor is to worship God in spirit, and to do all, more out of thankfulness, and less out of constraint of conscience. For he knows that as the greatest growth of sinners is in spiritual wickedness (as in those that sin against the holy Ghost) so the greatest growth of grace is in spiritual holiness; in worshipping God more in spirit and truth.

Verse 12. But ye have profaned it. ] Ye Jews in general, though my peculiar people, and called by my name. You that quarter arms with me as it were, and should therefore lift up my Name as an ensign: that you should use me thus coarsely, and cast dirt upon my name by your irreligion: this moves me not a little: so that I cannot but once and again complain of it. Had it been an enemy, I should better have born it. But it was thou my familiar, &c. What, thou my son Brutus? Friend, betrayest thou the Son of man, and that with a kiss? Scipio had rather Hannibal should eat his heart with salt, then Laelius his friend do him the least discurtesie. God will take that of a profane person, that he will not of a professor. Philistines may cart the ark, & scape scot-free. But if David do it, God will punish him in the death of Uzzah. Augustus Caesar may send forth a decree that all the (Roman) world should be taxed or numbered, Luk. 1.2. but if David number his people, God will make bloody wails upon his back: & if he make God's name to stinck among the heathen, God will scour out that blemish cast upon his name with David's tears and blood, See Ezek. 36.21. & 39.7. Amos 2.7. Levite. 10.3, I will be sanctified in all th •• that draw near unto me. Sanctified he will be either actively or passively: either in the sincerity of their conversation, or else in the severity of their condemmnation. If Solomon forsake the Lord that appeared unto him twice, God will chastise him with the rods of men at least. If Israel profess God's name, and yet profane it, God will cast them off, and turn to the Gentiles. And indeed what could he do less to a nation so incorrigibly flagitious, a nation so unthankful for mercies, so impatient of remedies, so uncapable of repentance, so obliged, so warned, so shamelessly, so lawlesly wicked?

The table of the Lord ] that is the Altar: see verse 7.

And the fruit thereof. ] Or the revenue, the income of it: It is a base allowance that the Priests have; prisoners pittance: they live that's all. Or thus, The table of the Lord is polluted, &c. That is, it is no better worth then to be polluted; neither do his Priests deserve either countenance or maintenance. So many wretched people in these days think there is more ado made then needs in the worship and service of God, Colo Deum, ut par est. Whereas indeed we that have received so many mercies, and have lived in such an age of miracles, should not only servire Deo, sed & adulari as Tertullian phraseth it, serve God, but be unsatisfiable in serving him. And as God's service is slighted, so his ministers are well night starved in many places: the vulgar holding the ministry no better then a idle useless trade, taken up to make a living of. How Shamefully are God's ablest servants defrauded, mocked, misused. A sad prognostic of a dying State, 2 Chron. 36.16.

Verse 13. And ye have said also, Behold what a weariness is it, and ye have snuffed at i: &c.] At what? At the chiding you have had for your lame and lean sacrifices. A little offensive breath hath blown you up into rage: This is a kind of blasphemy, Ezek. 20.27. when graceless men fall into a fustian-sum, as they say, by hearing of their faults: and bristle against a reproof, though never so just. Or thus, Ye have puffed and blown, as almost breathless, by carrying some carrion sheep for a sacrifice: as if it were so fat and full of flesh, that you could hardly bring it without breaking your wind; whereas ye might have blown it away, it is so thin and light. Hateful Hypocrisy! And it sped accordingly. For should I accept this at your hand? No, no; Sapiens nummularius est Deus: nummum fictum non reciptet. God is a wise mint-man: he will take no counterfeit coin. He not only detects the cozener, and detests him as here, but curseth him bitterly in the next verse. He rejects the hypocrites sacrifice and plagueth such Prometheusses; when as he wipes not out any of the good services of his sincere people, Neh. 13.4. but abundantly blesseth them.

Labor therefore for that truth in the inward parts, that we may be with Appelles approved in Christ, Rom. 16. and with Nathancel, an Israelite indeed. Be we the same that we would seem to be: and, if not as the windows of the Temple were, wider within the a without; yet to be no more in show then we are in truth. It stands us in hand when to deal with God, to have the greater part of our ware in the inner part of the shop, and not all on the foreside, on the board or stall: and to see, that though our work be but mean, yet it may be clean; though not fine, yet not foul; soyled and slubberd with the slur of a rotten heart. Sweet powders can make even leather an ornament, when the Sanies of a plague-sore will render a rich robe lothsom, and infections.

Verse 14. But cursed be that deceiver ] Cursed with a curse both verbal and penal; temporal and spiritual. These last light heavy (such as are hardness of heart, and horror of conscience) though less observed; because they come into the deceivers bowels like water, and like oil into his bones: They soak and sink into his soul insensibly. He hath his death about him (as we say of one that hath drunk poison, or eatenah Italian fig) though he fall not down dead immediately. He is accursed, and he shall be so, as (in a contrary sense) Isaac said of his son Jacob, He is blessed, and he shall be blessed. But usually the visible vengeance of God, dogs the deceiver at the heels: his sin finds him out, and lays him open to others, as an accursed person. This was Cain's case and curse, Gen. 4.15. God sets a mark upon him; probably it was the perpetual trembling of his hands and whole body through the horror of his conscience. So, not long before, when Adam had played the deceiver, and hearkened to that old Impostor the subtle Serpent, God spared him, but cursed the ground (as the Persians, when their Noble-men's sons had made a fault, hangd up their coats and whipt them in their presence) Cursed is the ground for thy sake: Thorns also and thistles shall it bring forth. And the truth is, it was never beautiful nor cheerful since that curse inflicted: but lies bed-rid, waiting for the coming of the second Adam to free it from that heavy curse. Rom. 8.20. The barren fig tree felt the power of Christ's curse even to admication Mat. 21.20. For when the disciples saw it, they marvelled saying, How soon is the sigtree withered away? They might marvel well enough: for the fig tree is the most juycefull of any tree: and bears the brunt of winter-blasts, without withering. But the blasts of Christ's mouth are more powerful. Hecan blow men to destruction Job. 4.9. as so many dust-heaps; yea frown, not some single fig-tree only, but the whole vineyard to desolation. It is burnt with fire, it is consumed: they perish at the rebuke of thy countenance, Psal. 80.16. Men may curse, and no hurt follow; the curse causeless shall not come, Prov. 26.2. Michah's mother cursed when she lost her money, Jud. 17.2. But who cared or fared the worse for that? And the like may be said of Julius Palmer the Martyrs mother, when he craved her blessing upon his knees, she drove him out of doors for an heretic, and said, God's curse and mine go with thee.

What was David the worse for Shimei's cursing of him, or Jeremy for the people's, or the reformed Churches for the Popes? the silly people in Italy are made to believe, that ever since the Pope excommunicated Queen Elizabeth, the people of England are all as black as devils. The Pope is like a wasp, no sooner angered, but out comes a sting: which being out is like a fools dagger rattling and snaping without an edge. We may say of his curses (with bell, book, and candle) as Vegetius saith of chariots armed with sithes and hooks, that at first they were a terror, and after a scorn. But God's curses are terrible, and light heavy. Together with word there goes forth a power (as it is said in another case) and what he speaketh with his mouth, he maketh good with his hand. And it is a fearful thing to fall into the punishing hands of the living God: those that have felt his fingers will say so. This the deceiver is sure to do if timely course be not taken. Currat ergo poenit entia, ne praecurr at sententia.

that deceiver ] That fraudulent fellow, that crafty companion, that coz'ner, Quadruplator, Machinator, that dealeth subtilely with the Lord, as the Egyptians did with his people, and thinks to out-wit him, as the Medianites did the Israelites. (See Num. 25.18. Psal. 10.25. in both which places the same word is used, as here) that casteth and fetcheth about (versutulus & versatilis) how to deceive both God and man with shows of devotion; not afraid to be damned, so he may seem to be saved, and seeking so long to deceive others, that in fine he deceiveth his own soul, (which is the worst kind of deceit, as self-murder is the worst sort of murder) winding himself into the fools paradise of a sublime dotage, and that in matters of greatest consequence and concernment. Imposturam faciunt & patiuntur, as that Emperor said of them that sold glass for pearl; they mock and are mocked, deceiving or being deceived, as Paul saith, like some drunken stageplayer, they have acted a kings part so long, that now they begin to think themselves kings indeed: and like sleeping Sisera they dream of a kingdom, when as Jaels nail is nearer his temples then a crown. A curse he is sure of, set on by God (who then shall take it off?) and seconded by men, yea by men that were without God in the world. Witness that law of the twelve tables in Rome, Sacrum, sacrove commendatum qui clepserit rapseritve, parricida esto. Let him be punished for a parricide, that shall commit sacrilege of any sort. Now an hypocrite is by Basil rightly called 〈 in non-Latin alphabet 〉 a sacrilegious Church-robber: because he steals from God 〈 in non-Latin alphabet 〉 himself dedicated to God by profession of Christianity: and so becomes 〈 in non-Latin alphabet 〉 accursed, yea, Anathema Maranatha double accurst, and put over to God to punish: who hath prepared the hottest fire in hell for such, because their sin is increased by their knowledge: as the sin of Solomon in honoring idols which he knew to be no gods, was far greater then that of his wives, which believed them them to be gods, as Tostatus truly observeth.

which hath in his slock a male ] A flock he hath then, and is a sheep-master: able perhaps to say as he in the Poet — mille meis errant in montibus agni. Were he a poor man, he might be the better excused: of a little God accepts a little. Again, he hath a male in his flock, a sound, tidy, fat lamb, or ram: and reserving that for his own use, though he had voluntarily vowed it to God, he brings a corrupt carrion, or a lean starv'ling for a sacrifice. This deceitful dealing is his sin, that subjects him to the curse. This was the sin, (and became the calamity) of those in Jeremy Chap. 4.22. that served not God with the best of their understanding: of those in Haggee. that dwelt in their ceiled houses, and let the Lord's house lie waste: of Solomon (some think) that bestowed twice as much time in building his own house as God's house: of all those that seek not God's kingdom in the first place, that give not God the best of the best, the primrose of their age, the first thoughts in the morning, the fittest and freest times of the day for prayer &c. Scipio went first to the Capitol every day, and then to the Senate-house. David prevented the night watches to pray. Christ was at it a great while before day Mar. 1.35. Of Charles the Great it is reported, that he spoke and conversed more with God then with man. Our King Alfred cast the natural day into three parts; Eight hours he spent in prayer, study and writing: eight in the service of his body, and eight in the affairs of his State. The Jews divided the business of the day into three parts. The first, ad Tephilla, that is for prayer: the second ad Terah, for the study of the Law: the third ad Malchah, for work: this they did on working-days; besides their weekly Sabbath and other holy-days strictly observed, which made Seneca (that profane Heathen) say of them, that they lost more then a seventh part of their time. How much better might he have bewailed his own loss of time, and neglect of the one thing necessary in the words of Bernard, Totum vitae meae tempus perdidi, quia perdite vixi, I have lost my whole life, because I have lived without God in the world? what a happiness had it been to him, if he had observed Aristotle's rule (and Thales his examples, viz. that a Philosopher may get riches, but that's not their main business. Many are so busied in the world, that they think not of God's kingdom (which yet they vowed to do when they were baptized) as the Duke of Alva told the king of France, who asked him, whether he had observed the late great Eclipse? No, said he, I have so much to do upon earth, that I have no leisure to behold the heaven. How much better Anaxagoras the Philosopher, who being asked wherefore he came into the world? answered, Ut coelum contempler, that I may contemplat heaven? men should certainly mind heaven most and first; and not suffer the lean kine to eat up the fat, the thin ears of corn the good: but honor God with the best of their substance and with the best of their abilities (if they stand bound by vow especially, if they have vowed a male to God.) Let it not be according to the Italian Proverb with us, Sciapat il morbo fraudato il Santo, when the danger is escaped, the vow is neglected) lest else God curse them, as here, for a company of cozeners: and make them know and rue his breach of promise. Num. 14.34. Surely if Jacob was afraid when he went about to seek a blessing, lest his blind father should discern him, and his deceit in dealing with him, and so he might get a curse instead of a blessing; How ought men to take heed and fear to dissemble or deal deceitfully with the All-seeing God? especially since he is so great a God (see him set forth in his greatness Deut. 10.17) and therefore less patient of affronts and indignities: he looks to be served like himself, and according to his excellent greatness.

for I am a great king saith the Lord of Hosts ] Yea a great King, because Lord of Hosts. See the Note on Chap. 3.17) 〈 in non-Latin alphabet 〉 . He is absolute Monarch of the whole world: and by him it is that all other kings reign, and Princes rule Prov. 8.15. All other Sovereigns are but his substitutes, his Viceroys; he makes them, and unmakes them at his pleasure, as proud Nebuchadnezzar was forced to acknowledge. Hence he is rightly styled a great King (a title anciently given to the kings of Persia, and now to the Grand Signior) yea, he is King of Kings, and Lord of Lord's, in another sense then Maximilian the Emperor of Germany said that he was, because the Princes and cities of the Empire were free states, and yielded him little obedience. God hath all the Kings of the earth at his beck and check: Constantine the great, Valentinian, and Theodosius, three Emperors, called themselves Vasallos Christ's, the vassals of Christ, as Socrates reporteth. And well they might; inasmuch as all nations (taken together) are in comparison of him, but as a drop of a bucket, and as the dust of the balance: behold he taketh up the Isles as a very little thing, as one would take up a feather at his foot. And if a sacrifice fitting for him should be prepared, Lebanon would not be sufficient to burn, nor all the beasts thereof for a burnt-offering. All nations to him are as nothing &c. Esau. 40.15, 16. Simon Magus gave out, that he was some great matter: and the world hath been troubled with Alexander the Great, and Pompey the Great &c. But what's now become of all these Grandees, with their swelling titles, and loud brag's. Hath not God long since cut off the spirits of these petty- Princes, and become terrible to the kings of the earth? Psal. 76.12. where the word rendered cut off, signifieth that he slips them off, as one would slip a flower betwixt ones fingers, or a bunch of grapes off the vine. The kings of Persia were wont to give laws to their people, sitting in a chair of State, under a vine tree of gold, that had as it were bunches of grapes made up of sinaragds, or em'ralds, and other stones of greatest price. The King of heaven sits upon a throne far more costly and stately: as may be seen Ezek. 1. Isaiah. 6. Dan. 7. Omnino igit ur • portet nos, orationis tempore, curiam intrare coelestem, in qua Rex Regum stellato sedet solio &c. as Bernard excellently inferreth, it behooveth us therefore at prayer-time, to enter into the Court of heaven, where the King of Kings sits in his starry and stately throne, environed with an innumerable number of glorious Angels, and crowned Saints; with how great reverence therefore, with how great fears, with how great humility ought a poor base toad creeping and crawling out of his ditch to approach so dreadful a presence?

and my Name is dreadful among the Heathen ] It was ever so from the very distinction of men into Hebrews, and Heathens. At the first, before the covenant made with Abraham, all Nations were alike before the Lord. But as soon as it was said, I will be thy God, and the God of thy seed after thee, the Church was evidently divided from the world, as light was from darkness at the first creation. The Heathens God suffered to walk in their own ways. Nevertheless, he left not himself without witness: but his Name was ever terrible and tremend amongst them. The Hittites honored Abraham as a Prince of God, Pharaoh was raised up on purpose, that on him God might get him a name throughout all the earth, Exod. 9.16. Jethro heard of his doings in Egypt, and became a Proselyte. The hearts of the Canaanites melted, and they were made to say, The Lord your God, he is God in heaven above, and in earth beneath, Josh. 2.11. The Philistines were woe-begun when they beheld the Ark of the God of Israel brought into the field: and were ready, as worms, to wriggle into their holes. The king of Babylon sent Ambassadors and a present to Hezekiah, because he had heard that for his sake God had caused the Sun to go back. Daniel records what a Name God had gotten him in his days all the world over. And after the captivity near Malachi's time, the famous victories gotten by the Maccabees were far and near discoursed of. Judis M ccabaeus had his name from the capital letters of this motto written in his Ensign Mi camocha Elohim Jehovah, who is like unto thee O Lord among the God's? But besides, and above all this, God's name is dreadful among the Heathen in a special manner now; since the calling of the Gentiles, and the conversion of so many nations to the faith of Jesus Christ, Maugre the malice of earth and of hell. This made Calocerius an Heathen say, Vere magnus es • Deus Christ anorum the God of the Christians is a great God indeed. And another 〈 in non-Latin alphabet 〉 your God is a most Majestick God. What a mouth of blasphemy then opened that desperate Papist John Hunt in his humble appeal to King James? The God of the Protestants, saith he, (whom he knows to be the Father, Son, and holy Ghost) is the most uncivil, & evil-mannered God of all those who have born the name of gods upon the earth: yea, worse then Pan God of the clowns, which can endure no ceremonies, nor good manners at all; True it is, that human inventions in his service, and Popish will-worships, our God will not away with. Such strange fire if any presume to bring before him, they may look to speed as N • dab and Abihu, Core and his complices did: but he expects and requires that all his worshippers should come before him with reverence and godly fear: For even our God (no less then the Jews God) is a consuming fire. He is terrible out of his holy places Psal. 68.35. And albeit he loves to be acquainted with his people in the walks of their obedience: yet (as a great King ) he takes state upon him in his ordinances, and will be trembled at in his word and Sacraments. Hence Chrysostom calls the Lord's table, that dreadful table: and other Ancients cal Sacraments 〈 in non-Latin alphabet 〉 terrible mysteries. He that comes to this table without his wedding garment may look to be taken from the table to the tormentor. That's a remarkable Text Exod. 34.10, 11. upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. So dreadful is God, and so infinite is the distance betwixt him and the greatest Noble that comes to his table, that it is an honor they may be suffered to live in his sight: how much more then to partake of his ordinances. Kings and judges are instructed to serve the Lord with fear, and to rejoice before him with trembling, Psal. 2.10, 11. This is horror saccr, saith à Lapide upon this text descanting upon their vulgar interpreter, who rendereth the word dreadful horrible, Et nomen meum horrible. But what an odd conceit was that of a certain Sophister at Paris, who would needs be called the horrible Sophister, non minerem eam appellationem ratus q ••• Africani aut Asiatici, saith Vives. Perhaps he had read this Text in the vulgar Translation. Unless they had the same law at Paris that they had in Italy, that none should read the Bible, lest they should thereby be made heretics: but rather study Aristotle (whom Peter Lombard had brought into more request then Saint Paul, as the Sorbon at Paris complained (or the Canon-Law, whereof Carolostadius had been eight years Doctor, ere he began to read the Scripture: and yet at the taking of his degree had been pronounced, Sussicientissimus.

CHAP. II.

Verse 1. ANd now, O ye priests, &c. Now, that is, Now again, I must have the other bout with you, besides what I had chap. 1.6, 7, &c. for as once from the Prophets (so now from the Priests) in Jerusalem profamesse is gone forth into all the land. Their white Ephods covered many foul sins: and their evil example proved a public mischief. Hence the Prophet is so round with them: for he knew that a wicked Priest is the worst creature upon earth. Unsavory salt is fit for no place; no not for the dunghill. It is an old proverb, that hell is paved with the shaven crowns of evil priests. The word priest is never used by the Apostles for a Minister of the Gospel: no not by the most ancient Fathers, as Bellarmine himself confesseth. Indeed in Chrysoscome I find this piercing passage; Non arbitror inter sacerdotes multos esse qui salvi fiant, I do not think, saith He, that among all our priests, there be many that shall be saved. Bernard comes after him and complains, that in the court of Rome good men failed, bad men grew amain: and that the Bishops of his time, were not Doctors but seducers, not Pastors but Impostours, not Prelates but Pilate's. Yea Pope Pius the second hath left it in writing, that no villanous act had been for a long time committed in the Catholic Church, the first beginning whereof proceeded not from the priests. Cornelius à Lapide upon this chapter, cries out of the ignorance and wickedness of the Popish Clergy, as the cause of the contempt cast by us upon them. And I would we had not cause to say, that many of our Ministers neither feed liberally by charity, nor soundly by doctrine, nor religiously by life: which opened once the mouth of that dead dog Campian, maliciously to bark out, Ministris corum nihil vilius, Their Ministers are most vile and vicious.

this commandment is for you ] i. e. that curse, chap. 1.14. implying a commandment: that if you desire to escape that heavy curse, you forthwith obey this commandment (Aut faciendum enim aut patiendum) to procure the purity and integrity of my worships, and to see that there be a present reformation of Religion. Reformation is a work that hath ever gone heavily on, and hath met with much opposition. As that made by Elias, by Josiah, by Nehemiah, and by Hezekiah, who found the Priests and Levites very backward: which the good king perceiving, began first himself, and awaked those sluggards with these words. Oh be not deceived, my sons: God hath chosen you for this service, 2 Chron. 29.11. The like backwardness was found in the Popish Clergy to a general Council, so much urged and called for by the Bohemians, Germans, and other Nations, that groaned under the yoke of Papal tyranny. Luther truly and trimly compared the Cardinals and Prelates that met at Rome about Reformation of the Church, to foxes, that came to sweep an house full of dust with their tails: and instead of sweeping it out, swept it all about the house, and made a great smoke for the while: but when they were gone, the dust fell all down again. When nothing could be obtained of the Pope, Luther began to reform in Germany, where he had a great door open, but many adversaries, and none more violent then the Pope, whose tripple crown, and the Monks, whose fat paunches he so nearly touched, as Erasmus merrily told the Elector of Saxony. Bucer and Melancthon framed a form of Reformation with approbation of the Peers and States. But the Clergy of Collen rejected it with scorn and slander, saying that they would rather submit to the government of the great Turk, then to a Magistrate that followed or furthered such a Reformation. Here in England something began to be done in the time of Henry the 8. but it was so envied and opposed by the Church-men, that little could be done to what was expected. There are many (said He, sitting in Parliament) that are too busy with their new Sumpsimus, and others that dote too much upon their old Mumpsimus. The new religion though true, He and his Clergy envied: the old, though his own, he despised. Magistrates are to have the main stroke in Reformation of Religion, (though Papists would utterly exclude them for having to do in matters Ecclesiastical) but Ministers also must move in their own Orb, and do their part too. (why else are the priests here commanded and menaced?) 1. By teaching. 2. By exercising discipline. And here Magistrates must hem Ministers in with boards of Cedar, Cant. 8.9. provide for their security, whiles they do their duty, that they may be without fear among them, as Timothy, 1 Cor. 16.10. Envied they must look to be, and hated for their zeal to God's house, which they seek to purge. But public respects must (like the wrapped motion) carry our hearts contrary to the ways of our own private respects, or concernments: and consider, that as it is not the tossing in a ship, but the stomach that causeth sickness; the choler within, and not the waves without: So the frowardness of men, that quarrel with reformation; and not the work itself, which is God's commandment, as here the Prophet calls it.

Verse 2. If ye will not hear ] that your souls may live, Isa. 55.3. but forbear, and so show yourselves a rebellious house, Ezek. 2.8. so adding rebellion to your sin. If you will needs resemble the deaf adder, which although by spitting out his poison, he might renew his age, stoppeth his ears by applying one to the earth, and covering the other with his tail, lest he should hear the voice of the charmer. Or, if ye do hear with that gristle that grows upon your head only,

and will not lay it to heart ] Heb. upon your heart, as a weight to keep it down from rising in rebellion against the Lord. If you esteem my command a light matter, and instead of pondering it in your hearts with Mary, cast it behind your backs, Psal. 50.17. or, suffer it to run thorough you as water runs thorough a riven vessel, Heb. 2.4. If thirdly, you will not give glory unto my Name, by confessing your sins, Josh. 7.19. (so submitting to my justice, and imploring my mercy, which will make much to my glory) and redresling your ways, Psal. 50.23. by breaking off your sins, and bearing much fruit, John. 15.8. studying mine ends more then your own, and drowning all self-respects in my glory. If you will not observe and fulfill these three fore-mentioned conditions of exemption;

I will even send a curse upon you ] that evil Angel of mine, that shall bring with him fierceness of anger, wrath, indignation and trouble Psa. 78.49. The Vulgar Interpreter renders it, I will even send poverty upon you; a curse well suiting with their covetousness, and agreeable to that threatened by another Prophet: As the Partridge sitteth on eggs and hatcheth them not: so he that getteth riches and not by right (as these Priests had done) shall leave them in the midst of his days, and at his end be a fool. A poor fool God will soon make of the covetous caitiff: and reduce him to extreme want; than the which he knows no greater hell, no curse comparable. But the Original is more general, I will execrate you, or pronounce a curse against you. Howbeit, Non nist coactus, No otherwise then as compelled to it; as that Emperor said, laying his hand upon his mouth for a good while, before he would pronounce sentence of death upon one that had deserved it. Histories tell us of Augustus, that it went as much against the heart with him, as it did against the hair with the malefactor, when he adjudged him to condign punishment. Vespasian wept over those he sentenced. Nero, in his first five years, being to sign a warrant for execution of certain Malefactours said, O utinam literas nescirem, O that I could not write. Our King Edw. 6. could not be persuaded by all his Council to put his hand to a warrant for the burning of one Ione Butcher, that had well deserved it. Our gracious God might well say As I live, I delight not in the death of sinners, but rather would they should convert and live: why else doth he here in threatening a curse, interpose condition of repentance? why doth he warn before he wounds, and premonish before he punish? Well might the Heathen Historian say, God loves to foresig nisie. Well might that Father say, Minatur Deus ut non puniat. God therefore menaceth misery that he may not inflict it. And another, Ideo prolata est sententia, ut non fiat. The sentence is, therefore pronounced, that it may not be executed. Witness that we read Am. 4.12. Therefore thus will I do unto thee. Thus? how? He nameth not how, that they may fear the utmost, (as Ribera noteth) and yet he addeth, Because I will do this unto thee, prepare to meet thy God, O Israel. Surely as a woman brings not forth without pain; And as a be (usually) stings not, till much provoked: so neither doth God curse his creature, till there be no other remedy 2 Chron. 36.16 And then, Patientia laesa fit furor: abused mercy turns into fury. If men will not accept of conditions of peace, though never so fair and reasonable (as here) but pervert his mercies to wantonness, his patience to presumption, he will not always bear with their evil manners: but, repenting him of his kindness so cast away upon those that prized it not, as David repented of the good he had done unworthy Nabal, he will make them know the worth of his blessings by the want of them.

I will curse your blessings ] saith He here, I will recover mine own and be gone, as Hos. 2.9. I will cut off the meat from their mouths, and blast all your hopes of abundance, and destroy you after that I had done you good Josh. 24.20. Thus God dealt by his unfruitful vineyard Isaiah 5.5. he pulled up the hedges and let in the wild-bore. Thus also he dealt by the unprefitable servant: he took away his talent, and turned him over to the tormentor. And thus he deals by diverse nowadays, in whom it is no hard matter to observe a wane and decay of their gifts and abilities, upon their disuse, or misuse thereof. How many have we that are woefully fallen from the affections of prayer they were wont to find and express? how many idle and therefore evil ministers, rejected by God, and laid aside, as so many broken vessels: whiles he causeth the night to come upon their divination, puts out their right eyes and dries up their right aermes Zach. 11.17? till at length they may say with Zedekiah, When did the spirit depart from me? Woe to me, for I am spoiled Ier. 4.13. And in very deed what should a Prince do but take away a sword from a rebel? what should a mother do, but snatch away the meat from the child that mars it? And what can God do less then take away his corn, wine and wool from those that not only own him to it, but go after other sweet-hearts with it?

yea I have cursed them already ] for a pledge of more malediction. For as in blessings, every former is a pledge of a future: so in curses. As one cloud follows another till the Sun disperse them: so doth one curse succeed another till Repentance remove them. No sooner doth that rain-bow appear in our hearts, but God remembering his covenant, clears up our coasts, and lifteth up the light of his countenance upon us. Take the bark from the tree, and the sap can never find its way to the branches. Take sin from the soul, and God will soon be reconciled. But if ye walk contrary unto me, I will punish you yet seven times more, and seven times, and seven to that; till I have dashed you in pieces: as Dagon, never left falling before the Ark till his neck was broke. Sin doth as naturally draw and suck curses to it, as the Loadstone doth iron, or Turpentine, fire. The Chaldee and the Vulgar make these words but a repetition of the former: for they read the Text thus: I will curse your blessings, and I will curse them: to intimate his peremptoriousness in the thing, and that he was unchangeably resolved upon it. Now when God will do a thing, who shall hinder it? Nature may be resisted and hindered in its course; as when the fire burnt not the three worthies, when the Sun stood still in heaven, yea went backward. Men and devils though never so potent may want of their will, and be crossed in their designs and desires. But if God will have this or that to be done, there's no gain-standing him. If he have a mind to bless his people, they shall be blessed. If he will have pity for his own names sake, which the house of Israel had profaned Ezek. 36.21. If he will come in with his Non-obstante, Nevertheless he saved them &c. and dealt with his servants not according to his ordinary rule, but according to his prerogative, who shall contradict him? In like sort, if he will redouble his strokes upon his enemies, and not only curse them, but curse them bitterly, as the Angel did Meroz, who can hinder or object against his proceeding in that behalf? His judgments are sometimes secret, but always just: and if he once say, I will curse, yea that I will, there is as little hope of altering him, as there was of Pilate, when he had once pronounced, what I have written, I have written, It shall surely stand.

because ye do not lay it to heart ] As he had repeated their curse, so he doth here their sin; instancing in that branch of it that most offended him: and that was their stupidity and senselessness either of their sin, or danger. This is a God-provoking evil, oft complained of, but especially when it proceeds from presumption, as Deut. 29.19. Isaiah 22.12, 13, 14. Ezek. 24.13. The Lord cannot satisfy himself in threatening such: as if the very naming of it had enraged his jealousy: neither is he more absolute in threatening, then he will be resolute in punishing.

Verse 3. Behold, I will corrupt your seed ] And so mar your hopes of an harvest: I will bring famine upon you, that fore judgment, worse then that of the sword, which yet is the slaughter-house of mankind, and the very hell of this present world. By this scourge God will tame his prodigals, and starve their bodies; who by the contempt of his ordinances starve their own souls. Either by immoderate drought God can cause a famine, Joel 1.10. Or by immoderate moisture, Verse 17. The seed rotting under the clods &c. to revenge the quarrel of his covenant. Israel was plagued with famine for breaking their faith with the Gibeonites. What may they expect that keep not touch with God? David knew that the natural cause of that famine was drought: but he inquired (though, twere long first) after the supernatural. As Jacob inquired who stood on the top of the ladder and sent the Angels to and fro? so must we in case of public calamities, ascend, to the top of them, and see who sends them, and what is the cause of them, that we may cast the traitors head over the wall, and he may return and repent and leave a blessing behind him. For till then, we may look that he should cut off our provision and victuals, as wise Princes use to do from their rebels whom they have gotten up into a walled town.

and spread dung upon your faces ] cast contempt upon you, and cover you with confusion: make you to stink above ground, so that men shall shun and abhor your company. This is another fruit of sin, and piece of the curse: and many wicked men are more afraid of it, then of the sin that causeth it: as Chaereas in Terence not ashamed to deflour a virgin, was yet ashamed to be seen in an Eunuchs habit the sign of that sin. True it is, that the best may have dung cast into their faces, as St. Paul and his precious companions had 1 Cor. 4.13. We are faith he, the filth of the world, and the offscouring of all things. The later word signifieth the dung-cart that goes thorough the city, into which everyone brings and casts his filth: to note, that every fool had some filth to cast upon those Worthies of whom the world was not worthy. And truly all public persons that are faithful to their trust, had need carry a spare handkerchief to wipe off dirt and drivell: which yet many times will hardly stick, as dirt will not upon marble, though it will upon a mud-wall. The wise shall inherit glory: when shame shall be the promotion of fools Pro. 3.35. A fair promotion: but good enough for them, unless they were better. If the precious sons of Zion comparable to fine gold, be at any time esteemed as earthen pitchers as Lam. 4.2. or trodden in the dirt by the fat bulls of Basan, God will in due time make all his that have lain sullied and slurred among the pots, to become as the wings of a dove covered with silver, and her feathers with pure gold Psal. 68.13. In the mean while, they have the Euge of a good conscience, which is better then the worlds Plaudite. But profane and profligate persons with their spiritual nastinesse and super fluity of naughtiness, stink worse then these cities of the plain in the nostrils of God and all good men, whiles they live, (according to that, The name of the wicked shall rot, And again, He that perverteth his ways shall be known. ) And when they die they shall be carried thorough the dung-gate of death, to the town-ditch of utter destruction. At which time, that in Job shall be verified of them, Though his excellency mount up to the heavens, and his head reach unto the clouds, yet he shall perish forever like his own dung: they which have seen him (in his flourish) shall say, Where is be? Let those dehonest amenta Cleri look to this; all idle and evil Ministers, who as unsavory salt are fit for no place but the dung-hill, even to be buried in a dunghill, as Bishop Bonner was, and (mean-while) to be trodden underfoot, which is a thing not only calamitous, but extremely ignominious. Mat. 5.13.

even the dung of your solemn feasts ] i. e. for the iniquity of your most solemn services, which you have slubber'd over and made to stink, I will make you also abject and abominable: as the dung of sacrifices offered in great number on festival days, was carried into some by-corner, and set out of sight. And here it is remarkable that God calleth the solemn feasts their solemn-feasts, as if they had been none of his: he would not own them. So Ier. 7.21. in scorn he calls their sacrifices flesh, ordinary flesh, such as was bought and sold in the shambles. And Hos. 9.4. he calleth the same sacrifices, their bread for their soul, or for their natural sustenance, and saith it shall not come into his house. And yet he speaks there of that meat-offering Lev. 2.5. appointed by God himself for a spiritual use, which is nevertheless called the bread for their life, or livelihood: because God esteemed it no other then common meat. In a like sense it was, that after the people of Israel had set up the golden calf, God would own them no longer, but fathers them upon Moses: Behold thy people, saith He to Moses, whom thou broughtest out of Egypt &c. Exod. 32.7. David also, when he had sinned in numbering the people, was counted and called but plain David, Go and say to David &c. 2 Sam. 24.12. whereas before that, when he purposed to build the Lord a Temple &c. then it was, Go tell my servant David &c. The Saints themselves, when they sin against God, are in a sort suspended from the covenant. Therefore it is usual with them, when they seek the Lord for any special mercy, to begin with humbling themselves, and taking pains with their own hearts, as David, Daniel, Ezra, &c.

Verse. 4. And ye shall know that I have sent &c. ] That is, ye shall know by woeful experience: your punishment shall advertise you: the curse appendent to the commandment shall teach you as Gideon taught the men of Succoth so. with thorns and and briers of the wilderness, Jud. 8.16. and as David taught the children of Ammon better behavior, by making them pass thorough the brick-kilne, 2 Sam. 12.31 and as the Phrygians wax not wise, unless they be beaten to it, when God's judgments are in the earth, the inhabitants of the world will learn righteousness Isai. 26.9. Smart makes wit, and vexation giveth understanding. Ehud’s ponyard was a message from God; who as he is said to hold his peace when he punisheth not Psal. 50.21. Isaiah 42.14. so to preach and teach when he doth Isaiah 28.19. his scourges are men's school-masters 〈 in non-Latin alphabet 〉 , One calls them, God's free-school-masters,) curstand crabbed enough, but such as whereby he openeth men's ears to discipline, and commandeth them to return from iniquity: Then he showeth them their work, and their transgressions that they have exceeded, that they have slighted the commandment which he had sent them, and that now he would plead with them another way, so. with patience, and with blood, Ezek. 38.22. and so would cause them to pass under the rod, that thereby he might bring them into the bond of the covenant, purging out the rebels, and them that transgress, Ezek. 20.37, 38. God should have no tribute from men (as those Malignants suggested against the returned captives, Ezra 4.13: if he did not make them know his breach of promise Num. 14.34. if he did not break covenant with them that first play false with him, and keep no condition on their part required. See 2 Chron. 15.2. and when thou art making a covenant with sin, say to thy soul, as Boaz said to his kinsman Ruth 4.4. At what time thou buyest it, thom must have Ruth with it. If thou wilt have the pleasure of sin, the wages of wickedness, thou must also have the curse &c. and let thy soul answer as he there doth, No, I may not do it, I shall mar and spoil a better inheritance. Polanus and others dislike the reading of this text in the future tense ye shall know that I have sent this commandment, and tell us that the scope of the Prophecy requires, that it be read in the present tense thus, Nam citis, For ye do know that I have sent &c. You know your dignity and duty as Priests: and yet ye willfully cross your own knowledge and conscience. Knowledge is a divine gift: it is the great talent of all other: there is a (much) set upon it, Lak. 12.48. there is a special d • p • suum in it, as the word there used importeth. To know heavenly things is to scend into heaven saith Agur Prov. 30.4. But as the devil (that knowing creature, that hath his name in Greek from the largnesse of his objective knowledge) was once an Angel of light till he fell from his dignity, Jud. 6. so those that corrupt themselves in that they know Jude 10. that imprison the light they have (as a prophet from God) in unrighteousness: that know the commandment sent from God, as here, and yet after that they have known the way of righteousness, do turn from the holy commundement delivered unto them, the latter end will be worse with those men then the beginning 2 Pet. 2.20, 21. they have but aspired to an higher pitch that their fall might be the more desperate. Neronis illud, Quantus artifex perco quadrabi t • in te peritum & periturum saith One. Thou doest but carry Uri h's letters about thee to thine own utter destruction. Thou mayest go to hell with much knowledge in thy head: as a bull with a coronet and garland goes to the slaughter. Thou mayest also, for this one fault meet with an hell aforehand in thine own conscience, as Spira did; crying out to those about him, to learn of him to take heed of severing knowledge and practice. What else was it that brought such • o • ring and troubles both inward and outward on those Isaiah 59.11, 12. and that when salvation was looked for? Our iniquities, say they, testify to our faces, and we know them. All sins offend conscience: but sins against knowledge waste and destroy it. A dangerous degree, drawing near that sin to which sacrifice is denied. For sins against the law, though against knowledge, there was an atonement, Levite. 6.1. to the 8. and he instanceth in perjury. But to persecute the known truth with malice, for this there's no sacrifice.

that my covenant might be with Levi ] Levi did not thrust himself into the Priesthood: but was taken by God into special covenant. See Num. 8.13, 14. 1 Sam. 2.28. Heb. 5.4. No man taketh this honor unto himself, but he that is called of God, as was Aaron. Or if he do he shall smoke and smart for it, as Saul, Uzziah and others: no man might come uncalled to the king of Persia, upon pain of death: much less to the King of heaven, as Kore and his complices, whom God hath hanged up in gibbets, as it were, for example to all bold intruders upon that tremend function of the Ministry. Men out of office are not sent of God, therefore they may not preach though gifted men Rom. 10.15. with Isaiah 52.8. All that are in office to preach are Apostles, Evangelists, Prophets, Pastors or Teachers Eph. 4.11. Elders only my preach Tit. 1.5. And the contrary would prevent, the Apostle willeth that in the Church all things be done decent'y and in order, which could not be if all were teachers: for then there would be no distinction of Ministers and people. But Are all teachers? saith the Apostle 1 Cor. 12.29. And he answers himself, No, but only those whom God did set, verse 13. like as he set apart the tribe of Levi, to execute the Priests office: which whiles Corah, Dathan and Abiram sought to impugn, and level, they went quick into the pit Num. 16.30. Meddle not therefore without a calling; that in the day of God's displeasure you may appeal unto him with Jeremy, and say, As for me I have not hastened or thrust in myself for a Pastor after thee: neither have I desired the woeful day, thou knowest: that which came out of my lips was right before thee. And being able safely to say this, thou mayest bind upon it, that God who is in covenant with all his Levi's, his faithful Ministers, will be their shield and their exceeding great reward, how ever the world deal with them.

Verse 5. My covenant was with him of life and peace ] Now God's covenant (saith an expositour here) is of four sorts.

1. General made with all creatures Gen 9.2.

2. With the Church in general Gen. 17.

3. With the Church of the Elect Jer. 31.33.

4. With some particulars of some special graces, as here with Levi, of life and peace. So then to ministers (above others) hath the Lord bound himself by special covenant to be their mighty Protectour, and rewarder: to give them life and peace! that is, long life and prosperous. See Num. 25.12, 13. Life of itself, though pestered with many miseries, is a sweet mercy, and highly to be prized. Better is a living dog then a dead lion, Eccles. 9.4. And why is the living man sorrowful, a man for the punishment of his sins? Lam. 3.39. As who should say, let a man suffer never so much, yet if he be suffered to live, he hath cause to be contented. It is the Lord's mercy he is not consismed. When Baruch sought great things for himself, Jeremy tells him he may be glad (in those dear years of life, when the arrows of death came so thick whisking by him) that he had his life for a prey. Jacob took more comfort of his son Josephs life, then of his honor. Joseph is yet alive &c. Quis vitam non vult? saith Austin, who is it that desires not life? When David moveth the question, what man is he that desireth life, and loveth many days, that he may see good? Austin brings in every man answering I do, and I do. Long life and happy days is every man's desire. If God give these blessings to those that are graceless, it is by virtue of a providence only, and not of a promise, and that's nothing so comfortable; life in God's displeasure is worse then death, said that Martyr, if wicked men live long, it is that they may make up the measure of their sins; and by heaping up sin, increase their torment. If godly men die soon, God taketh them away from the evil to come: as when there is a fire in an house or town, men secure their Jewels: And though they fall in wars, yet they die in peace, as good Josiah did: who also in brevi vitae spacio tempora vir • utum multareplevit, lived quickly, lived apace, lived long in a little time. For life consists in action Isaiah 38.15, 16. The Hebrews call running water living water. Now God's faithful Ministers, if they work hard, and so wear out themselves to do good to others, (as a lamp wasteth itself to give light, or as that herb mentioned by Pl • y, that cures the patient but rots the hand that administereth it) if like clouds they sweat themselves to death to bring souls to God, yet shall they be sure to find it a blessed way of dying: they shall mori vitaliter die to live forever. God will not send any of his to bed, till they have done their work. The two witnesses could not be slain, till their testimony was finished. No malice of man can antedate their ends a minute. The days of mourning for my father will come said Esae, and then Hek • ll my brother Jacob, Gen. 27.41. Here Es • u • , that rough reprobate, threateneth his father also, as Luther conceiveth. For it is as if he should have said, I will be avenged by being the death of my brother: though it be to the breaking of my fathers heart. But what's the proverb? Threatened falk live long: for even Isaac who died soonest, lived above forty years beyond this. My times are in thy hands saith David, and that's a safe hand; And blessed be God that Christ liveth and reigneth, alioqui tot us desperassem, or else I had been in ill case, said Miconius in a letter of his to Calvin. Ministers are stars in Christ's right hand, and it will be hard pulling them thence; They must carry their lives in their hands, and be ready to lay them down, when it may be for the glory of their Master: but they shall be sure not to die (whether by a natural or by a violent death) till the best time; not till that time when, if they were but rightly informed, they would desire to die. But whether their death be a burnt-offering (of Martyrdom) or a peace-offering, (whether they die in their beds as Elisha, or be carried to heaven in a fiery chariot as Elijah ) let it be a free-will-offering, and then it shall be a sweet sacrifice to him who hath covenanted with them for life and peace. They shall by death, as by a door of hope, enter into peace, they shall rest in their beds, yea, in Abraham's bosom: and as the sleep of the laboring man is sweet unto him, whether he eat little or much: so heaven shall be so much the more heaven to such as have here had their purgatory. Mark the upright man, saith holy David, and behold the just, for (how troublesome soever his beginning and middle is) the end of that man is peace.

and I gave them to him ] Here's the performance of God's covenant to Levi and his posterity. God doth not pay his promises with fair words only, as Sertorius is said to do: Neither is he like Amigonus 〈 in non-Latin alphabet 〉 (ignominiously so called, because) forward in promising, slack in performing. But as he hath hitherto kept promise with nights and days, Jer. 33.20, 25. that one should succeed the other, so much more doth he keep promise with his people: for as his love moved him to promise, so his truth bindeth him to perform. See both these together, 2 Sam. 18, 21. For thy words sake, and according to thine own heart hast thou done all these things. According to thine own heart, that is, of thine own mere motion; out of pure and unexcited love thou didst give thy word and promise: and for thy words sake hast thou performed it. There was nothing in Aaron or his seed that God should make his special covenant with him of life and peace. His rod was as dry and dead as any of the rest, til God made it to blossom. But when God had once passed his promise, and so made himself a voluntary debtor, he failed not to perform it to him and his. Aaron himself lived one hundred & three years, Phineas three hundred, as it is thought, and as some Chronologers do observe. Joshua the son of Josedech lived (according to Helvicus ) 110 years in the office of the high-priesthood.

To these and others was expressly fulfilled a Covenant of life and peace: and God would have been ready to have performed it to these to whom Malachi prophecieth, had not themselves hindered. For they like men (or like Adam ) transgressed the covenant: Or (as Junius and Tremellius read it) not tanquam homines, but tanquam hominis, they made no more of breaking it, then if they had had to do with dust and ashes like themselves, and not with the great God. Remember them, O my God, saith good Nehemiah concerning these covenant-breakers, because they have defiled the priest-hood, and the covenant of the Priest-hood and of the Levites.

for the fear wherewith he feared me, &c.] that is, the good priests did so, the bad did otherwise: but God reckons of men by their righteousness. and this was the restipulation, or the condition on the priests part performed: for in a covenant both parties undertake to do somewhat. As in the general covenant of grace, God promiseth to be the God of his people, that is, an universal good, All-sufficient, satisfactory, and every way proportionable and fitting to their souls. And they (interchangeably) promise to be his people; that is, to bestow themselves wholly upon him with highest estimation, most vigorous affections, and utmost endeavors, giving up their names and hearts to the profession of his truth. So that when he eryes out, Who is on my side? Who? one says, I am the Lord's: another calls himself by the name of Jacob: another subscribes, &c. Semblably in this particular covenant with the tribe of Levi, God promised them life and peace; and they assured him of fear and humility. Fear is an affection of the soul shrinking in itself from some imminent evil. Hereof there are three sorts, natural, carnal and spiritual.

The first is not to be disliked, if it do not degenerate into the second. The next is a base fear of the creature more then of the Creator, who is God blessed forever. The third is nothing else but an awful respect to the Divine Majesty. Spiritual fear we called it in respect,

• 1. Of the Author of it, God's holy Spirit, called therefore, A Spirit of knowledge, and of the fear of the Lord.
• 2. Of the object of it, The Father of Spirits, who is therefore, by an Appellative proper, called Fear, Ps. 76.11.
• 3. Of the effect, which is to spiritualize both us and our services: and was therefore fitly vowed to God by those of the spirituality that stood before him continually, and were to be exact in their whole deportment, at their peril: God is of purer eyes then to behold evil. He cannot look on iniquity in any, Hab. 1.13. Moses' and Aaron among his priests, and Samuel among them that call upon his name: They called upon the Lord, and he answered them: he forgave their iniquities: howbeit he took vengeance of their inventions. Psal. 99.8. He met Moses in the Inn and had much ado to forbear killing him Exod. 4.44. And for Aaron; when, (together with Miriam ) he murmured against Moses, and Mari • m was thereupon smitten with leprosy, Aaron was spared, not so much for the honor of the Priest-hood (as Chrysostom gives the reason, but because of the fear wherewith he feared the Lord, and his humiliation that followed upon that fear.

for he was afraid before God's name ] Or, as others better render this text, Propter nomen meum humiliatus est, He was amazed, affeighted, humbled because of my name, he withdrew himself (so some render it) or threw himself out of doors, as Peter did into alone place where he might sowce himself in the salt tears of godly sorrow. Or, he shrunk and shriveld up, and so testified the trouble of his mind by the horror of his body. Horripilatus est, his heart fell down, his hair stood upright. See Psal. 119.53, & 120. His humiliation was deep, and down-right, soaking and souring his heart, Psal. 73.21. The word here used is pailive, but Levi his humiliation was active: he was not humbled only, but humble; low, but lowly: he knew that no sacrifice could be accepted, but that which was laid on the low altar of a contrite heart, which sanctifies the sacrifice.

Verse 6. The law of truth was in his mouth ] Hitherto hath been set forth what the Priests of old were for their own particular, and as private persons: they were not high-minded but feared God. Now as Pulpit-men and public Teachers, they have here a four-fold commendation. And first, that Truth was their study and trade: they were expert in it, and had an excellent faculty in communicating their conceptions of it to others; so that if they did but open their mouths almost, it was a sermon: they had a ready and easy way of discourse, an holy volubility and dexterity of delivering themselves to the benefit of others: as the law of God was in their hearts, so their mouths spake wisdom, and their tongues talked of judgment, Psal. 37.30, 31. Out of the good treasure of their hearts they could throw forth at pleasure good things, for the edification of others: yea, like full clouds, they willingly distilled, and like full paps they were in pain till eased of their milk. Neither meddled they only with toothless truths, lest themselves should be lest toothless, (as One said, Truth is a good mistress, but he that followeth her too close at heels, shall have his teeth struck out) as Balac bad Bala • m neither curse nor bless at all: and as the Papists were wont to say, Missa non mordet, the Mass biteth no man: But they held, that truth must be spoken however it be taken: and abhorred to be looked upon as the devils dire-daubers, and upholsters, to daub with untempered mortar, or to sow pillows under their elbows. They affected rather to be styled (as Arrianus the Historian was) 〈 in non-Latin alphabet 〉 , Lovers of Truth, plain-dealers: and, as it is reported of Suetonius, they took the same liberty to cry down sin, that men did to commit it. Elian tells us that the High-priest among the Egyptians wore about his neck a Sapphire-stone, which was called 〈 in non-Latin alphabet 〉 , Truth. This was but an apish imitation of Aaron's Urim and Thummim, s. e. light of truth, and integrity of life. Mercuries Priests were wont to feed upon figs, and then to say, 〈 in non-Latin alphabet 〉 , Truth is sweet. It is so indeed to those that have their senses exercised to discern good and evil. But most men cannot brook down right truth: the hearing of it galls them, as they write of some creatures, that they have fell in aure, their gall in their ears. Hence Truth breeds hatred, and plain-dealing is generally disgusted: it is bitter in the stomachs of those that hear it, though sweet in the mouth of those that utter it, Rev. 10.9. Micaiah would not budge, or be base in his errand to Ahab, though he were sure to kiss the stocks for his stoutness. Azariah the high-Priest withstood king Uzziah to his face, and put him out of the Temple. Which whiles Uriah did not, but wickedly complied with idolatrous Ahaz, in making and setting up the altar of Damascus, 2 King. 16.11, 16. he is branded with a black-cole for a court-parasite, and shall be infamous to all posterity. His contemporary Isaiah was of another spirit, and fulfilled after God. (as it is said of Caleb ) He kept the law of truth in his mouth, and rolled it as sugar under his tongue, though he suffered for it. For (as Jerome tells us) he was sawn asunder by his wicked countrymen, for two causes. First, because he said he had seen the Lord. Secondly, because he called the great Ones of Judah, Princes of Sodom, and Rulers of Gomorrah, Quintilian saith of Vespasian the Emperor, that he was patientissimus veri, very patient of truth, though it never so much touched him. But not many such to be met with. Asa though otherwise a good Prince, yet fell out grievously with God's Prophet, for his plain-dealing, and laid him by the heels. Queen Elizabeth dealt little better with a Bishop that had in a zealous Sermon admonished her to think on her last end, by reason of her great age, which few Princes had attained unto, and of the Clymactericall year of her life, which happened at that time. The Bishop had the Queens Apage, but God's Enge. And so shall all Truths-Chaplains have, however the world entertain them. Wisdom shall be justified of her children, and God will see to their safety, modo audeant quae sentiunt, so they show men all the counsel of God, and keep back nothing, that they have in charge to deliver.

and iniquity was not found in his lips ] Heb. Crossenesse or Crookednesse: Chaldee, No falseness. He did not preach distorted doctrines that produce convulsions of conscience, as those Seducers did Act. 20.30. He did not handle the word of God deceitfully, or fraudulently, as those deceitful workers did 2 Cor. 11.13. Neither did he broach errors, and writh from the right way for self-respects, setting his dial by that Sunn; 1 Thess. 2.3. But being of a most masculine, disengaged, and noble spirit, that hath received the truth in the love of it, he will not be drawn to falsity or faulter, to huckster the word, or handle it craftily and covetously: but as of sincerity, but as of God, in the sight of God &c. Without mixture of errors, or human inventions. Let Pharisees sour men's souls with their leaven of false doctrine. Let those Inhabitants of the Sea (as they are called Rev. 12.12.) Popish Padres set abroach gross, troubled, brackish Tenants which rather bring barrenness to their hearers, and gnaw their bowels, then either quench thirst, or yield good fruit: He that fears God can pity poor souls made prize of by Sectaries and Seducers; and knowing that he that breaketh the least of God's commandments and teacheth men so, shall be least in the kingdom of heaven Mat. 5.19. (that is, nothing at all there Mat. 20.16.) he hateth every false way with David: and takes care that no iniquity be found in his lips.

he walked with me in peace and equity ] i. e. He kept constant correspondency and communion with me, so that we never disagreed or differed. For can two walk together, and they not agreed? He was like-minded to me in all things, and observed my law in every point and part thereof. An high commendation and a necessary qualification in a minister, that he not only talk of God, but walk with him: and that not loosely and at all adventures, but strictly and exactly, as a pattern of the rule, as a transcript of his own sermon, ne verba factis deficientibus erubescant, lest his words blush for want of deeds accordingy: ne virtutis stragulum pudefaciat, lest he put honesty to an open shame, as Antipater did, when being vicious he wore a white cloke, the ensign of innocence: lest his life gives his lips the lie, as it fared with those Pharisees that said and did not Mat. 23.3. The foolish Virgins were found with their Sic dicentes so saying, but the faithful servants shall be found with their Sic facientes so doing. And when men come to give account, it shall be inquired non quid legerint, sed quid egerint non quid dixerint, sed quomodo vixerint, not what they have taught others, but what they have practiced themselves. Origen's preaching and living were said to be both one. Quod jussit & gessit. So did Mr. Bucer, whom his friends could never sufficiently praise: nor his foes in any point find fault with his singular life and sincere doctrine.

and did turn away many from iniquity ] The effect of his unspeakable labors and unblameable life was conversion of souls, and those not a few. God sometimes gives a Pastor after his own heart to such places, where he takes but one of a city, or two of a family. Ier. 3.14, 15. Quod si decimus quisque, si unus persuasus fuerit &c. saith Chrysostom. If one in ten be gained, nay if one of ten thousand be turned from iniquity, it is a great mercy. Nay (saith He) say that none be converted, the faithful Minister that endeavors their conversion, though he effect it not, non minus praemii, shall have no less reward, then if he had prevailed for their conversion. Some good Divines think he shall have more then those that do convert; because they have premium ante premium, that which may encourage them in God's work: but he does his utmost amidst all discouragement. Well may Ephraim love to tread out the corn, because while he treads, he seeds on the corn: but to bear and draw, to plow and work, where no refreshing was to be had till the work was done, this that delicate heifer cared not to do. But he is an happy man that hath any hand in turning men from iniquity, though fruit, for present, appear not. The new birth of some is like the birth of the Elephant, foureteen years after the seed injected into the womb. And that divine Proverb is not seldom verified, One seweth, and Another reapeth. The Ministry is God's arm to gather people into his bosom: and the weapons of our warfare are mighty thorough God 2 Cor. 10.4. Surely as the rain cometh down and the snow from heaven &c. Isaiah 55.10, 11. And as the rain from heaven hath a fatness with it, and a special influence more then standing water: so hath preaching more then reading. Howbeit there may be fruit and yet invisible, as in Elias his time. And that which doth not yet appear, may hereafter, when the day of visitation comes. See Job 33.14. &c. God may have much people in the city, and Paul, for the present, not know so much. A master doth not use to setup a light, but there is some work to be done by it: and seldom doth he send his servants afield with their siths, to mow thistles only. Let God's faithful witnesses prophesy out their 1260. days: bending themselves to that office incessantly, being instant in season, and out of season, and turning themselves, as it were, into all shapes and fashions, both of speech, and of spirit, to turn people from iniquity: and then God will be with the good, as that Prophet speaks in another case. The fruit of the righteous is a tree of life: and he that winneth souls, is wise Prov. 11.30. Say he cannot win as he would, but labor all night and take nothing, yet he shall be paid for his pains: as the Physician is, though the patient die. Curam exigeris, non curationem, saith Bern. It is the care, not the cure of your charge that is charged upon you. You may speak persuasively, but it is God only that can persuade Japheth to dwell in the tents of Sem: Paul may plant &c. but God only giveth the increase. You shall be held wise, and shine as stars in heaven, whether you win souls or not. As there are diversity of gifts, so of operations 1 Cor. 12.6. and the Holy Ghost may and doth work when and how he pleaseth: but usually he delights to honor those of most sincerity, with most success as 1 Cor. 15.10.

Verse 7. For the Priests lips should keep knowledge ] How else should he be instant in lip-feeding? how should his lips present it, unless they preserve it? How should he wise others, unless he be wise himself? The Pope brags of an infalibillity, and pleads this Text for it: avouching, that he knows all things knowable, and hath all wisdom and skill locked up in scrinio pectoris, in the cabinet of his breast. But what will they say of sundry of their Popes that have been manifest heretics? John the 23. was accused in the Council of Constance, for denying the Resurrection of the body, and everlasting life. And of all their Popes we may safely say as the Venetian Ambassadors did: when the Pope laid his hand upon his breast and said, Hic est Arca Noae, Lo here is Noah's Ark (meaning that he was the Church virtual, and was enriched in all knowledge and in all utterance ) One of them presently replied, that in Noah's Ark there were unclean beasts, as well as clean: and so lest him further to apply. The Priests lips indeed should keep knowledge. But those of Malachi his times, had forsaken the way, and caused many to stumble ver. 8. How this was we shall see when we come to it. Mean-while, we may take notice, that non libro sacerdotis, sed labro, non codice; sed cord, conservatur scientia: knowledge should be kept, not in the Priests book, but in his bosom, as a storehouse: neither should it lie low or long there, but sit upon his lips, that all may have benefit by it. For the manifestation of the spirit is given to profit withal. 1 Cor. 12.7. And it was death for the Priest to enter into the sanctuary without his golden bells about him, that he might be heard by all. A minister must be both able and apt to teach. Praedicationis officium suscipit quisquis ad sacerdotium accedit, saith Gregory. He's no minister, that's no preacher. Nor can he be a Preacher, that is not stored with knowledge of God's will, and people's duty. See Mat. 13.32. with the Note. Walter surnamed Malclerk was surely no fit man to be Bishop of Carlisle; as he was by evil and corrupt means Anno. Dom. 1223. If the blind lead the blind both will fall into the ditch Mat. 15.14. but the blind guides will lie lowermost, and have the worst of it. Varro complained of the Roman priests, that they were ignorant of many things about their own rites and Religions. Mucius Scaevola (being their High Priest) derived Pontifex of Posse & facere. This derivation pleased not Varro: but it intimated that such should both be able and active to teach the people knowledge. It was a witty observation of a Bishop who (was called in his time the gulf of learning ) that Doceo to teach governs two accusative cases: according to that Isaiah 28.9. Whom shall I teach knowledge? Ministers, saith He, must have whom to teach, & what to teach, viz. knowledge; and must therefore give attendance to reading, that they may the better to exhortation and doctrine. 1 Tim. 4.13. that they may feed the people with knowledge and understanding.

And they should seck the law at his mouth ] as at an oracle; they should depend upon the ministry, as the people hung upon our Savior's lips, Luk. 19. vlt. as David went into the Sanctuary to be resolved of his doubt Psal. 73. though himself were a prophet: and as Cornelius was appointed by the Angel, to send for Peter, for further information. But what must men seek at the Ministers mouth? The law, the sincere milk of God's word, the mind of Christ, the testimony of Jesus, non nugas & fabulas, saith Bernard, not trifles and fables, not strong lines, and strains of wit, but the simple and plain words of God. Non Oratorum fili • sumus sed Piscatorum, said Nazianzen. Ministers are not to study so much to please as to profit, to tickle men's ears, as to work upon their hearts. They must not so paint the window as to keep out the light: nor so put the sword of the spirit into a velvet scabbard, that it cannot prick and pierce the heart. Let them handle, and set out the Law as skillfully, and adornedly as they can: but still remember, that it must he dispensed, sancte magis quàm scite, solid potius quàm floride, with fear and reverence, rather then with wit and dalliance. If in King Edward the fourths days a citizen in Cheap-side was executed as a traitor for saying he would make his son heir to the crown, (though he only meant his own house having a crown for the sign) more dangerous it must needs be to witwanton it with the Majesty of God, Loquamur verba scripturae, utamur sermon spiritus sancti &c. Let us speak scripture-language, let us use the speech of the holy spirit, and not go about to correct the divine wisdom and eloquence with our sophistry and vain-babbling. To the ears of that which Saint Peter calls the hid man of the heart, the plain-song always makes the best music. If heaven door may be opened to it by a key of iron, it cares not for a key of goid. A sermon works not upon the heart as it is thus elegant or admirable, but as well fraught with testimonies of holy scripture (that most powerful Rhetoric) it is an instrument of God appointed to such an end. Let the people hear often, This is the law, this is ipsissimum Dei verbum, the very word of God; Shew scripture for what you deliver, and that will carry it. But ut drachmam auri sine imagine principis, sic verba hortantis sine authoritate Dei contemnunt homines. The Law carrieth a Majesty in it: and if Tully durst say that the law of the twelve tables did exceed all the Libraries of Philosophers, both in weight of authority, and worth of matter, how much rather is this true of the Law of God? Wherefore as Aeschines said of an Orators, so let a ministers discourse, and the Law be unisons: and let the people