Commentary on Malachi, Commentary · Chapter 1 · Verse 12
VERSE XII.
But yee have polluted it, in that yee ſay, The table of the Lord is polluted, and the fruit thereof, even his meate is not to be regarded.
BƲT yee have polluted it,] This verſe and the next is the ſecond part of the compariſon, touching the Jewes, and their great prophaning and corrupting of his worſhip; which is ſet downe firſt generally, then in particular: and this, firſt, in thought, in this verſe; ſecondly, in word: thirdly, in deede, verſe 13.
For the generall, but yee have polluted it,] Wherein firſt, the perſon; ſecondly the ſinne, you, with an Emphaſis; you whom I have choſen of all nations of the earth, whom I have beautified with ſo many benefits, and ſo ſtrangely preſerved, Deuter. 4.32. ad 39. and many places of that nature. Againe, you who profeſſe your ſelves in ſpeciall manner to be my people, that you ſhould thus uſe me, who ought rather otherwiſe to have honored mee, it is in you the more hainous, to me the more grievous and offenſive.
Polluted it, or my name] Their ſinfull Act: not that Gods name is, or can be polluted by mans ſinnes, more than the ſun can be by a dunghill; but this is ſpoken, firſt, becauſe they polluted thoſe things which he had appointed to be highly reverenced, and ſet his marke or his name upon them, 1 Cor. 10.28. and 11.27. ſecondly, becauſe God did ſo eſteeme of it in his acceptation, Acts, 9.5. Math. 25.40. thirdly, becauſe they did as much as lay in them, in their endeavor, nothing was wanting on their parts, Hebr. 6.6. and 10.29.
In that yee ſay,] The firſt particular, their inward thought; yee thus ſay in your hearts, in your minds, you deſpiſe my name, my worſhip, and ſervice: A baſe conceit of the worſhip of God; Gods table, that is, his altar is polluted, is not greatly to be regarded, as the words following ſhew: Now they contemned Gods Altar, ſaith Saint Hierome, becauſe it was plaine and rude, not decked with gold and riches, and the offering, becauſe it was burnt to aſhes; Montanus, becauſe it was ſerved with fat and bread, things baſe and vile in themſelves; Palutius, becauſe the heathen had polluted it, but the former is more probable.
And the fruit thereof.] By it underſtanding the offering that was laid upon the Altar; which made Saint Hierome tranſlate it, quod ſuper ponitur; And of this offering, one part was for the Prieſt, the Lords Miniſter, Levit. 6.17. and this they thought was not to be regarded having come not to regard the worſhip and ſervice of God, they eſteem not of his Miniſters.
In the perſon, the Emphaſis is double, firſt, that they upon whom he had beſtowed ſo great things; ſecondly, they who made ſuch ſhew of his ſervice, ſhould contemne it.
Doctr. It is nothing ſo great and grievous ſinne for men who have received ſmall things and bleſſings from God, to contemne his name, and be careleſſe of his ſervice and worſhip, as for thoſe who have received great things from him, and upon whom he hath beſtowed more excellent favors. And God takes it nothing ſo hainouſly from the one as from the other: Manifeſt here, and Iſaiah 1.2. Heare, O heavens, and hearken, O earth, for the Lord hath ſaid, I have nouriſhed and brought up children, but they have rebelled againſt mee, and 5.4. What could I have done any more to my Vineyard, that I have not done unto it? why have I looked that it ſhould bring forth grapes, and it bringeth forth wilde grapes? 2 Sam. 12.7.8. Math. 11.23, 24
Reaſ. Becauſe the one hath leſſe, the other moe cauſes why they ſhould honour him, and be carefull of his worſhip: every benefit and favour deſerves it, the leaſt meriteth it, much more many and great ones; where then the moſt and the greateſt are, there the contempt is the moſt hainous.
As the huſband man, the more labor and coſt he beſtowes upon his ground, the greater harveſt he expecteth; when for equall paines and coſt he lookes for equall fruite, as Luke, 13.7, 8, 9. Then ſaid he to the dreſſer of his Vineyard, behold, this three yearer have I come and ſought fruit of this fig tree, and finde none: cut it down, why keepeth it alſo the ground barren? And hee anſwered, and ſaid unto him, Lord, let it alone this yeere alſo, till I dig round about it, and dung it. And if it beare fruit, well; if not, then ſhalt thou cut it downe.
Ʋſe 1 Then the contempt of Gods worſhip and ſervice that is in this City, is farre more hainous and grievous then of any other place in the Land beſides: becauſe God hath beſtowed upon it more favor, and greater things then upon any other, more wealth, greater ſtrength, more honor; for it is the wealth and the ſtrength, and the honor of the Land, he hath crowned it with much honor, and loving kindneſſe, hee hath given it the Goſpell, the watring and planting of Paul and Apollo, more abundantly then any part of the Land beſides: he hath freed it from the plague, he hath delivered it from the ſword, which ſhould have been firſt in the confuſion, if the enemy had had his wiſhed-for day; howſoever it flatter it ſelf in the ſtrength of it, the wealth of it would in that day have made it a prey. He hath done this, and many more that I cannot ſpeake of, and yet the contempt of Gods worſhip, name and ſervice, is in all from the higheſt to the loweſt: Like Magiſtrates, like ſubjects; like Miniſter, like People; like Maſters, like ſervants; parents and children, rich and poore, bond and free, all contemners of the worſhip and ſervice of God; which is the more fearfull and hainous ſinne, becauſe of the riches of Gods goodneſſe, his bounty and bleſſings, and he takes it more hainouſly, that when he will viſite the land with another judgment, the ſword or any other, as it was the firſt in the plague, it ſhall be in the other, unles it repent, and grow more zealous for his ſervice & worſhip.
Ʋſe 2 More particularly, there are many particular men in this City, and elſewhere, who are careleſſe of the worſhip of God, and doe indeed pollute his name, and thinke it no fault in them, becauſe they are above others in wealth, above them in worſhip or honour, exceed them in wit and learning. Theſe are the men, if a ſurvey be taken, who are leſſe frequent in Prayer and in hearing, moſt careleſſe both privately and publiquely of the worſhip and ſervice of God, either not doing, or ſo doing, as if they doe any thing, God is more beholden to them, then they bound to him. As if Gods favor, and the fruits of his love were faculties and diſpenſations to beare them out in diſhonouring of him, and polluting his name: Nay let them know it, if they doe not; or, if they will not now, they one day ſhall to their coſt, that their careleſſenes, and contempt is more hainous then of others, and he ſo takes it. They ſhall find theſe contrary, the eyes of God and men; in mens eyes a little thing in them that is good, is great; a great evill, but a little; not ſo with God. And when every man ſhall give his account, (as he ſhall one day,) it ſhalbe be farre eaſier for the unlearned then for the learned, for the baſe then honorable, for the poore then rich. The benefits of God, ſpecially theſe generall ones, are not alwayes proofes of his love; but they are ever provocations of obedience and honor from men: That, if they anſwer it not, as they have received more here, ſo they ſhall have more hereafter. Why doe they deceive themſelves, or ſuffer themſelves by flatterers to be deceived? we will make but them judges, and they will give ſentence of themſelves: What is that Courtier worthy of, that receives abundance of favor from the King, and requites him with contempt or treaſon? ſo of a father and his ſonne, of a ſervant and his maſter, &c. will they not take it more hainouſly, and ſhall not all their benefits and favors increaſe their faults? And are not Gods wayes juſt, more equall, and farre above the wayes of men. Then let me ſpeak to you rich men, &c. I beſeech you be deceived no longer, you ought to be more religious, and more carefull then others; I pray you correct your error, and begin to be more carefull, leſt you be forced to condemne your ſelves when it will be too late.
You, who profeſſe your ſelves in ſpeciall manner mine, and ſpecially profeſſe my worſhip.
Doctr. It is a farre more grievous and hainous ſinne, for ſuch as ſpecially profeſſe the worſhip and feare of God, to contemn his name, and not regard his worſhip, then for thoſe who make none or very little ſhew of it; and God takes it more hainouſly from them, ſo here, and Mich. 2.6, 7. Marke 14.37. 2 Pet. 2.21.
Reaſ. 1 Becauſe he doth it of knowledge, and goes againſt his knowledge, whereas the other, as is probable, doth not ſo; for his profeſſion argues he knows what is to be done, and what ought to be done. Now ſinnes againſt knowledge are more hainous, the other more excuſable:Religio ſcientia Dei eſt, ac per hoc omnis religioſus, hoc ipſo quod religionem ſequitur, Dei ſe voluntatem noſſce teſtatur. Sal. ad eccle. Ca. lib. 2 as a man profeſſing an Art, a fault in this work of his Art is more foul, then in another mans work. Religion is the profeſſion of God, and every religious man, in this that he takes up Religion, profeſſes that he knowes the will of God, ſaith Salvian.
Reaſ. 2 Becauſe it is here as it were out of his place, where the thing is lighter, and not ſo offenſive; an element in his place not ſo heavy: a ſpot upon a foule garment not ſo uncomely; an element out of his place, a ſpot upon the pureſt garment, is the ſinne of profeſſors.
Reaſ. 3 Becauſe theſe things come commonly unexpected, and that which is unexpected, and unſuſpected, it commeth more ſuddenly, it lighteth more heavily, and is taken more to heart. This made David complaine ſo much of the injury of a friend, as a thing that came ſo unexpected, and did ſo pierce him.
Ʋſe 1 To inſtruct the Miniſter whoſe ſinnes and contempt of Gods worſhip he ought ſpecially to diſlike, to reprove, and lay load on: It is his part to diſlke and reprove all, to checke every mans ſinne, and every mans careleſneſſe of Gods worſhip and ſervice; but no mens ſinnes, no mens negligence and corruption in the ſervice of God ought to diſlike him ſo much and be ſo earneſt againſt, as the ſinnes and careleſnes of thoſe who by ſome ſpeciall profeſſion come neere to God. The Miniſter ſhould be like effected to his Maſter, the ſervant to his Lord. What God moſt miſlikes that ought they. It may be he may find theſe more kind, liberall, and reſpective unto him, he muſt nevertheleſſe reprove, and, if need be, uſe ſharpnes: The Phyſitian that finds men kind to him, and to honor him, when they are in health, will nevertheleſſe, when they are fallen into a diſeaſe, uſe ſharp medicines, and it may be ſharper to them then others, that he may the ſooner and ſounder reſtore them. It is the ſigne of a falſe prophet, when his mouth is not filled, to prepare and proclaime warre, and when it is, to cry all peace. Mich. 3.5. Thus ſaith the Lord, concerning the Prophets that deceive my people, and bite them with their teeth, and cry peace, but if a man put not into ther mouthes, they prepare warre againſt him.
Ʋſe 2 To admoniſh all ſuch as come nigh unto God by ſpeciall profeſſion, that they endure the words of reproofe from the mouth of the Miniſter, if he deale more ſharply with their ſinnes, covetouſneſſe, uſury, envy, quarrellings, pride and vanities; and particularly for the ſinne in hand; for their cold prayers, careleſſe hearing, ſleepy attending, negligent or late comming, the omiſſion and remiſſion of their care publiquely, but ſpecially privately in the worſhip and ſervice of God: they muſt not grudge and goe away diſcontented, ſaying, He knowes me well, he might well have forborne this, I have been an old profeſſor and an old diſciple: haſt thou? then is thy ſinne the greater, and God is more diſpleaſed with it, and ſo ought his Miniſters leſſe to ſpare thee, and thou the rather to take it from them. As Moſes ſaid, See, Iſrael will not heare, then how will Pharaoh? I wonder not many times to ſee common Chriſtians and carnall men to diſtaſte reproofes, when I find profeſſors ſo diſliking them: but as their ſinnes are the greater, ſinne compared with ſinne, their reproofes ſhould be the ſharper, as in diſeaſes.
Ʋſe 3 To teach every man to conſider of his profeſſion which he makes of Gods ſervice and feare; and thereby to know he is more bound to procure Gods name to be honored, and in himſelfe and his to be moſt carefull for his ſervice and worſhip. His profeſſion requireth he be more devout in prayer, more watchfull and diligent in hearing, and in every duty whereby God is immediately worſhipped and glorified, more carefull. This his profeſſion requires of him; which if he performe not, he muſt know, that as every ſinne he committeth is more hainous, ſo his careleſſenes and corruption in the ſervice of God is much more intolerable and hainous in the ſight of God, then his who makes no profeſſion. Thou ſeeſt a man who is but a ſtate-Chriſtian and profeſſor, withdraw himſelfe, and be negligent to come to the place of Gods worſhip, thou diſlikeſt; and yet occaſion of friends, pleaſure or profit will ſometime draw thee aſide from it; thy ſinne is farre more intolerable then his: So of ſleeping, thy nod is worſe then his halfe houres nap; for to thee Chriſt ſaith, as to Peter, Marke 14.Ideo Ethnicis deteriores ſumus, quia meliores eſſe debemus, quia pugnamus profeſſionem noſtram moribus noſtris, nec ſumus id quod profitemur: Salv.37. ſleepeſt thou? and ſo in every duty of Gods worſhip. We are then farre worſe then Ethnicks, becauſe we ought to be better; becauſe our profeſſion and manners are repugnant, and we are not what we profeſſe our ſelves to be.
Object. Then better not profeſſe at all?
Anſw. Admit thy conceit: but what is gained by it? Paul ſaith, Rom. 2.12. For as many as have ſinned without the law, ſhall periſh alſo without the law: and as many as have ſinned in the law, ſhall be judged by the law: and Chriſt, Luke 12.47, 48. That ſervant that knew his Maſters will, and prepared not himſelfe, neither did according to his will, ſhalbe beaten with many ſtripes: but he that knew it not, and yet did commit things worthy of ſtripes, ſhalbe beaten with few ſtipes: for unto whomſoever much is given, of him ſhalbe much required, and to whom men commit much, the more of him will they aske. There was one had two ſonnes, Math. 21.28. he that ſaid he would not, and did, was commendable: doe thou like, and it ſhalbe well with thee, but otherwiſe thy not profeſſion ſhall alſo condemn thee, and if it be leſſe, yet if thou periſh, thou haſt gained little. The beſt is to profeſſe and alſo perform with all care the ſervice of God, then thou ſhalt be bleſſed in thy deed.
Have polluted it.] The act of theſe perſons, the Iſraelites, the polluting and corrupting of the worſhip of God. And here is the cauſe why God will take his worſhip and word from them, they polluted and corrupted it, and made no account of it.
Doctrine. The prophaning of Gods name, that is, the corrupting and contemning of Gods word and worſhip, is that which procures God to take it away, and remove it from a people and land; as here, and Iſaiah 29.10. ad 14. Jer. 7.13, 14. Thirefore now, becauſe ye have done all theſe workes, ſaith the Lord, and I roſe up early, and ſpake unto you: but when I ſpake, yee would not heare mee; neither when I called would yee anſwer. Therefore will I doe unto this houſe, whereupon my name is called, wherein alſo yee truſt, even unto the place that I gave unto you and your fathers, as I have done unto Shilo.
Ʋſe 1 This teacheth us to behold Gods juſt judgment upon the Church of Rome, which once was a famous light, and a flouriſhing Church, but it grew both to contemn the word of God, and to corrupt his worſhip. It preferred the Church above it, yea the Pope, holding he might diſpence with the word of God; ſo Gratian, ſpeciall the new Teſtament, ſo Panormitan; the Church can make morall precepts mutable, ſo Gratian; with infinite ſuch like. The worſhip it hath corrupted by unwritten and lying traditions, by ſuch a burden of ceremonies, as never any ſuperſtition had by the precepts of men and ſuch like. That God hath dealt juſtly, he hath taken from them his word, and left them in palpable darknes more then Aegypt, 2 Theſſal. 2.11. And now are they as a man out of his way, and yet thinks he is right, the further he goes the more he is out of his way, and no hope of returning; becauſe he perſwadeth himſelfe he is in the right way.
Ʋſe 2 This may make us feare that the day of the mourning for the Goſpell is not farre, at leaſt in Gods juſtice and his dealing with others; becauſe though corruption hath not ſeaſed upon his worſhip, yet contempt of the word is every where.
Ʋſe 3 The Church and the chiefe in it, the Magiſtrates are here admoniſhed, if they deſire that the Goſpell and his worſhip ſhould abide amongſt us, that they take heed it be not corrupted, nor contemned; which is the very life and breath of the Church, the vitall ſpirits, which being corrupted bring death to the whole: they ought to make lawes againſt error and hereſie, ſuperſtition & other corruptions, and ſeverely to execute them againſt whoſoever dare privately or publiquely, ſecretly or openly, ſowe any cockle with the pure wheat of Gods word and labor to keep it in as much ſincerity and ſimplicity as may bee; labouring to keep the fire upon the Lords Altar, the Lampes burning in the Temple, and the Levites unforſaken, labouring for the mainteynance of the faith which was given unto the Saints, Jude, verſe 3. correcting and puniſhing all contemners of it, who or howſoever, leſt God doe remove it from us.
Ʋſe 4 To teach every man as he deſireth there ſhould be peace and truth in his dayes, ſo to repent of his corrupting, polluting or contemning of this, whether before or ſince his calling; and now to labor for his part to keep it in integrity and purity, to have it in all honor and high eſteeme, that if God for the generall doe remove it, yet his ſinne be not a provocation to it. The removing of it will be griefe enough, more when he ſhalbe guilty himſelfe as a procurer of it. As ſickneſſe and trouble is heavy, ſo more when a man is guilty by his own intemperancy, or miſcarrying of himſelfe, by ſurfetting and ſuch like; he hath brought it upon himſelf, and pulled it with his own hands upon him▪ ſo in this.
In that you ſay, the table of the Lord is polluted.] This is the firſt particular; their thoughts, according to the phraſe often uſed in this Chapter; whence it is not only manifeſt that the Lord knowes the thoughts of Men, and the things they doe in ſecret, but he reveales them to others, his liefetenants upon earth, his Miniſters and Magiſtrates to reprove, or correct and puniſh.
Table polluted,] They contemned the Table, becauſe it was but rudely built; and the offering, becauſe it was burnt to aſhes. Hierom.
Doctr. The thing that makes men contemne holy duties, and the worſhip of God, is becauſe they looke too much upon the baſeneſſe of the meanes. Vide verſ. 7. ut ante.
And the fruit thereof, even his meate not to be regarded.] The Prieſts part, they thought any thing would ſerve them; contemning Gods worſhip, they contemned the meanes of his worſhip.
Doctrine. The contempt of Gods worſhip, and the contempt of his Miniſters, goe together; they are in one people, one age, one place, the fruit of the Altar and the meate of it deſpiſed together. So it is here, ſo 1 Sam. 2.17. It is all one, whether the cauſe be juſt, and they juſtly deſpiſed or no. 2 Chron. 36.14, 15, 16. Nehem. 13.10, 11.
Reaſ. 1 Becauſe all the honour and account that the Miniſters can have or looke for, is for their worke, for the worſhip and ſervice of God they performe amongſt them. 1 Theſ. 5.12, 13. Now if their worke once grow into contempt and diſgrace, they needs muſt; which was the reaſon why Demetrius pleaded ſo hard for the honour of Diana, for their owne gaine and honour, knowing that they were honoured for her, who, if once diſhonoured, would make them to be diſhonoured, Acts 19.24, &c. ſo in this, of the true worſhip.
Reaſ. 2 Becauſe the corruption of man is ſuch, that when he ſhould reſpect the Miniſter for his worke, the cheſt for the treaſure, he reſpects the worke for the Miniſter, the treaſure for the cheſt. Therefore if he once grow to diſlike him, he will diſlike it.
Ʋſe 1 This noteth the cauſe why the worſhip of God and his ſervice is in theſe dayes in that contempt that we find it to be in all places: it is amongſt us ſtill, God hath not taken away the Arke of his preſence; but it is in ſmall account, little eſteeme and reverence. It is no marvell, ſeeing the Lords Miniſters are in ſuch contempt as they are; what difference or diſtinction ſoever men make of them, yet herein they differ not, but are all in contempt. No ſort nor condition of men, no men of any profeſſion in the Land, are any thing like neere in the like generall contempt and diſgrace that they are; by Courtiers and Countreymen, by Citizens and men abroad, by rich and poore, by old and young; they are as, 2 Chron. 36.16. marked, deſpiſed, miſuſed. Is it then any marvell if the worſhip of God be contemned? when the Embaſſadour is contemned, the embaſſage will and muſt be worſe liked of; when the Phyſitian, the phyſick he brings: Nothing that Micha can ſay or doe can be liked, Ahab diſlikes his perſon. And againe, è converſo, this layes out unto us why the Miniſters are in ſuch contempt, the worſhip it ſelfe is in contempt. They are deprived of their double honour, in the moſt part, becauſe the moſt honour not the Word and worſhip of God. When as the meſſage of David ſent by his ſervants, is miſconſtrued by the Ammonites, then are his meſſengers abuſed. 2 Sam. 10. ſo when the worſhip of God, then the Miniſters. Theſe are two twinnes, as it were, the contempt of the one, and the contempt of the other; it is hard to tell which firſt comes forth, happily ſome may thinke the one, ſome the other; as with the twinnes. Gen. 38.28, &c.
Ʋſe 2 This muſt inſtruct the Miniſters of God, if they have any deſire that the worſhip of God ſhould be had in account and reverence, and not in contempt, that they carry themſelves wiſely and diſcreetly, ſincerely and ſoberly, both in the worke of their Miniſtery, and in other carriage of their life; that they give no juſt cauſe of contempt of the Word, but that they may rather adorne it. So Saint Paul perſwades both Timothy and Titus, and in them other Miniſters; for his charges were not perſonall, nor temporary; 1 Tim. 4.12. 2 Tim. 4.5. Titus 2.7, 8. for if all muſt ſo live and carry themſelves, that the Goſpell of God may be well ſpoken of, and his worſhip regarded; if ſervants, Titus 2.10. if women, even young women, verſes 4, 5. if all profeſſors, Titus 3.8. much more ought Preachers, they ought ſo to handle thoſe myſteries and worſhip of God, that they may ſtrike reverence and eſteeme into the people; ſo to carry themſelves, that they may get account and eſtimation to themſelves, and ſo to the worſhip of God; for when the Miniſters of God handle the Word ſimply and profitably, and other parts of Gods worſhip with great reverence, and when they practiſe it carefully, then will it be better affected and reverenced of others; but when they handle them corruptly and careleſly, when they are not the ſame men in their lives, they ſeeme to be in the Pulpit, they make the ordinances of God to be out of requeſt, and to be loathed, as Elies wicked ſonnes made men abhorre the offering of the Lord, 1 Sam. 2.17. both by their uſing of it, and carriage of their lives; for even wholeſome meate-men loath an unwholeſome and ſluttiſh huſwives, or Cookes dreſſing.
Ʋſe 3 This may admoniſh all thoſe who contemne the Miniſters of God, who doe ſcoffe, deride, and diſgrace them moſt, who ſeeke moſt that the worſhip of God ſhould be had in honour, whatſoever profeſſion they make outwardly, it is yet manifeſt they have no inward love to religion; nay, that they contemne and deſpiſe the worſhip of God. They may uſe the works of his ſervice, and performe worſhip for the outward act, but it is without any love and reverence to it; but as the Heathen man would have his Tyrant to ſeeme religious, that his people might feare him, becauſe they might think the Gods would helpe him, if they ſhould rebell or riſe againſt him; ſo theſe, for one ſiniſterreſpect or other.
Doctr. It hath beene a continuall portion of the Miniſters of God, to be contemned, and not regarded; to be baſely thought of and ſpoken of, though in this place it may ſeeme to be a juſt judgement upon theſe, yet the beſt and the moſt ſincere Miniſters have beene no better eſteemed or regarded. 2 Kings 9.11. Jer. 29.26. Acts 2.13. and 26.24. Matth. 11.18. 1 Cor. 4.9. ad 14.
Reaſ. 1 Becauſe it befell to Chriſt, who was many wayes evill ſpoken of, John 10.20. Matth. 11.19. then no marvell if his Miniſters and members be in the ſame condition; for Matth. 10.24, 25. The Diſciple is not above his Maſter, nor the ſervant above his Lord. It is enough for the Diſciple to be as his Maſter is, and the ſervant as his Lord. If they have called the Maſter of the houſe Beelzebub, how much more them of his houſhold?
Reaſ. 2 Becauſe the Miniſters of God muſt deale with and reprove the ſinnes of men, and not ſpare them, but threaten them for them. Now when they are, as Baſil ſpeaketh, like Phyſitians, who make warre, not with their patient, but with his diſeaſe and paſſion; ſo not with them, but their ſinnes; they thinke hee is their enemy, and maketh warre againſt them, therefore they ſpeake evill of him.
Ʋſe 1 To teach us not to be offended, if we finde now many mockers and ſcorners of the Miniſters and Miniſtery, many who regard them not, but contemne them, and raiſe up all manner of evill ſpeeches againſt them; it is no new thing, for there is none under Heaven. It was propheſied it ſhould be, 2 Pet. 3.3. mockers. 2 Tim. 3.3. deſpiſers of them who are good; and therefore ſtill will be, while the accuſer of the brethren doth rule in the Ayre, and is Prince of this world, and doth rule in the children of diſobedience, he will make them mock and deſpiſe, contemne and ſlander, and oftentimes ſuch as would make reaſonable men affraid, leſt their ſlanders ſhould be found falſe, yet that troubles them not, becauſe they ſtill hope it will make for their advantage; he inſtructing them, who taught Machiavill, *Detrabe audacter, & aliquid adhaerebit. Machiavil.Slander one confidently, and ſomewhat will ſticke to him. If that be true which Tertullian writeth Adverſus Gent. Apol. cap. 1.*Nihil iniquius, quàm ut oderint homines, quos ignorant, etiamſi res meretur odium. Tertul. Nothing is worſe than to hate men whom they know not, though they deſerve to be hated. What is it then that they ſhould ſlander men whom they know not, when the thing deſerveth great honour?
Ʋſe 2 This muſt teach the Miniſters patiently to abide the baſe conceits and opinions of men. It is no new thing: if they did it to the greene tree, what will they doe to the dry? if to thoſe who have lived before, more to theſe. It is that whereunto they were appointed, 1 Theſ. 3.3. that of Chriſt will be true, Matth. 5.11, 12. Bleſſed are you when men revile you and perſecute you, and ſay all manner of evill againſt you for my Name falſely. Rejoyce and be glad, for great is your reward in Heaven: for ſo perſecuted they the Prophets which were before you: which if any incurre not leſſe or more in his portion, he may feare and ſuſpect himſelfe whether he be Chriſts or no, ſeeing Chriſt ſo ſpeaketh, Luke 6.26. Woe unto you, when all men ſhall ſpeake well of you; for ſo did their fathers to the falſe Prophets: he may ſuſpect himſelfe rather falſe than true. That of Plinius Cecilius, which he was wont to ſet upon his Schooles, may be applyed; Sciamus eum peſſimè dixiſſe, cui maximè ſi… applauſum: Wee know, he that hath moſt applauſe, hath made the worſt Oration.