Commentary on Malachi, Commentary · Chapter 1 · Verse 9
VERSE IX.
And now, I pray you, pray before God, that he may have mercy upon us: this hath beene by your meanes: will he reward your perſons, ſaith the Lord of Hoſtes?
AND now, I pray you, pray before God.] After the Prophet had reproved their ſinnes, he comes to threaten them for them in the reſt of this Chapter: and theſe judgments or puniſhments threatened, may be reduced to theſe two heads, they are either privative, that is, a withdrawing of Gods mercies, verſ. 9. ad 14. or they are poſitive, an inflicting of a curſe, verſ. 14. The firſt is double, a rejecting of their prayers and ſacrifices, verſ. 9. and a rejecting of them who did pray or ſacrifice, verſ. 10. ſecondly, a removing of his worſhip from them to the Gentiles, verſ. 11, 12, 13.
In this Verſe is the rejecting of their prayers.
And now, pray.] This ſome take to be an exhortation to Repentance, and to ſeeke the Lord; as Zephan. 2.3. but ſome, and the moſt, underſtand this Ironicè, by an Ironia, and thinke it is ſpoken in deriſion, like Iſaiah 47.12. 1 King. 22.15. So here he commands nothing, but derides them who thought thus to reconcile God by ſuch ſacrifices: As if he had ſaid, Long may ye doe thus, but prevaile nothing at all.
Pray before the Lord,] Some read, entreate the face of God, that is, the favor of God; for ſo is face taken for favor, Pſal. 31.16. ſome read, Pray to turne away the face of God, that is, his anger: as Pſal. 34.16. ſome before the Lord, to the Lord himſelf, or in the place where he ſheweth himſelf, ſeeking unto him by prayer, Pſal. 27.8. And of theſe this is the moſt probable.
That he may have mercy upon us,] He alludeth, as it is thought, to that, Numb. 6.35. (.i.) that he would be gracious and mercifull unto us, forgive us our ſinnes, and multiply his mercies and bleſſings upon us, (upon us) Prophet and people: the Prophet putteth himſelfe amongſt the reſt, as partaker of the ſame miſeries and troubles.
This hath been by your means,] Now the Prophet laieth upon the Prieſts the cauſe of this curſe that is befallen the people: ſome referre this to the former part, ſhewing that they ſhould pray, becauſe they had been in fault. It is true that they ought chiefeſt to ſeeke to turne to God, that are authors of his wrath; But then ſhould this be taken by way of exhortation, not upbrayding. But this is referred of ſome to the latter, ſhewing the reaſon why God will not heare nor accept, becauſe they are authors of this evill, and therefore unfit to pray to God for the reſt. This hath been by your meanes, by your fault hath this evill happened unto us; for it is not ſo much the fault of the people, who bring ſuch imperfect ſacrifice to the Temple, as yours who receive them for gaine, and neither reprove the impiety of the people, nor inſtruct their ignorance, as by your office you ought.
Will he] That is, he will not; the Interrogation denies more ſtrongly.
Regard your perſons] will he accept your perſons and faces? To accept ones face is to ſhew himſelfe courteous and gracious to any.
He will give to none of you, nor accept your prayers. That which was ſpoken cloſely by an Ironie, and carried the face of a permiſſion or command, that is now plainly and without figures ſpoken, ſhewing that he rejected both them and their ſacrifices.
Saith the Lord of Hoſts] He that made all in Heaven and Earth, and is ruler over all creatures, the mighty Lord. As it were to meete with the baſe conceit they had of God, preferring every meane man before him.
In the firſt place, of this covert rejecting of their prayers; and firſt of the manner, then the matter. The manner is an ironicall ſpeech, or ſpeech of deriſion.
Doctrine. It is lawfull for the Miniſters of God, and for holy men to uſe Ironies, that is, ſcoffing ſpeeches, deriding taunts againſt the wicked: For ſo is it here by the Prophet. So Elijah. 1 Kings 18.27. And at noone Eliiah mocked them, and ſaid, cry aloud, for he is a God; either he talketh, or purſueth his Enemies, or is in his journey, or it may be that he ſleepeth, and muſt be awaked. Eccleſ. 11.9. Iſaiah 44.12, 13, &c. 1 Kings, 22.15. Now examples are warrants, where precepts be not againſt them.
Reaſ. Becauſe this is a ſpeciall meanes, as to ſhew a mans deteſting of ſuch things, ſo to draw them to the diſliking of ſuch things as they are affected with or dote upon: ſuch ſpeeches often more prevaile, then greater matters, men being more impatient of a ſcoffe, then many ſerious reproofes.
Ʋſe 1 This refelleth their conceit, who deny any uſe of theſe things, Object. they deny there are any ſuch things in the Scripture, they ſay they are lyes: they ſay that the Apoſtle forbids them, Ephe. 5.4. neither jeſting. Anſw. I anſwer, that there is an uſe of them and that in the Scripture, as the former examples prove. Neither are they ſuppoſed unfitting the Majeſty of the Scripture: For though it be true that a man ſpeakes one thing and thinkes another, yet the manner of his words and ſpeech doth bewray his minde, and that indeed there is no contrariety; for the hearer may eaſily diſcern his minde. As in that of Michaiah, 1 Kings 22.15. for verſe 16. Ahab diſcerned well his meaning that he did but ſcoffe at him and his falſe Prophets; ſo that he ſpeakes as he thinkes, not for the very words, but for the matter of the words. Neither makes the place in the Epheſians againſt this, becauſe it forbids ſcurrility, when men ſcoffe and reproach others raſhly, when there can be no edifying of others, or good to the party, but their malice and diſdaine ſhewed, and as well the modeſt and temperate hearers, as the ſufferers are offended; which is that which differeth farre from theſe things; we can not bring theſe within compaſſe of a lye, unleſſe we make the Spirit of truth a lying Spirit: And in theſe a man hath no intent to have his words otherwiſe taken then he meaneth them.
Ʋſe 2 This warranteth the uſe of them, as ſometimes our men have done in deriding and ſcoffing at the folly of Papiſts, at their Idols and Idolatrous ſervice, and fooliſh ſuperſtitions; and ever are lawfull to be uſed, when a man doth it not for revenge, or to wreck his anger & wrath upon ſome perſon that is his particular enemie, but to reprove and condemn impious and idolatrous worſhip and ſuch like.
Now for the matter, and firſt for that which is generall here in the whole, God will not accept their prayers, that is the thing threatened.
Doctr. It is a heavy thing, and fearefull judgement, that men ſhould pray and not be heard, that they make long prayers to God, but he will be as though he heard not, but reject their ſupplications, and they be as men beating the ayre. It is threatned here: So Iſaiah 1.15. And when you ſhall ſtretch out your hands, I will hide mine eyes from you, and though you make many prayers, I will not heare: for your hand are full of blood. Proverb. 1.28. Then ſhall they call on me, but I will not anſwer: they ſhall ſeeke me earely, but they ſhall not finde mee. Hoſea 8.13. The contrary is promiſed as a bleſſing, and performed as a bleſſing, and acknowledged as a bleſſing. Iſaiah 30.19. Surely a people ſhall dwell in Zion, and in Jeruſalem: thou ſhalt weep no more: he will certainly have mercy upon thee, at the voyce of thy cry; when hee ſpeaketh he will anſwer thee, 2 Chron 7.14. Pſal. 116.1, 2.
Reaſ. 1 Becauſe it is a manifeſt ſigne that the perſons are out of favor, and he is diſpeaſed with them: for the accepting of their prayer is a proofe of the acceptation of perſon, becauſe he firſt looks to the perſon,In ſacrificiis quae Abel & Cain primi obtulerunt, non munera eorum Deus, ſed corda intuebatur, ut ille placeret in munere, qui placebat in corde Cypr. de Orat. Dom. 11. then the prayer; as firſt Abel was accepted, then his ſacrifice. And what can bee more fearefull, though it is not alwaies felt, then to live out of favor with God? If in the diſpleaſure of a Prince, there be danger, more of Gods, to carry Gods marke about with him, as Cain, that he is out of favor.
Reaſ. 2 Becauſe this is the meanes by which all bleſſings are obtained, the key that opens and ſhuts Heaven,Oratio juſti clavis eſt coeli, aſcendit precatio, & deſcendit Dei miſeratio, Aug. ut nihil ſanctū niſi illo ſanctificante, nihil potens niſi illo roborante. Prayer the wall of the City. Ita nihil faelix, nihil auſpicatum, niſi illo proſperante. Cipr. as Elijah: it opens the right hand of God for bleſſings, ſhuts the left hand from curſings. Now when a man can receive no bleſſing, neither eſcape any curſe, hath no meanes for it, becauſe as good be without the meanes, as when they are not regarded; muſt it not be a heavy thing? Many things befall many men without prayer, if that be no prayer which is without underſtanding and affection; yet are they but common bleſſings, ſuch as are common to them, and other men; yea, creatures unreaſonable and ſenſeleſſe.
Reaſ. 3 Becauſe, as one ſaith, verè novit rectè vivere, qui rectè novit orare; ſo he can only live well, who can pray well: For as St. Auguſtine out of Saint Cyprian, Quae implenda jubentur in lege, in oratione poſcenda ſunt; but if they can not or ſhall not be heard in praying, where ſhall they have ſtrength to performe?
Ʋſe 1 This noteth the ſenſeleſſenes of many men, who though they pray often, and prevaile ſeldome or never, yet never mourne under it, as under a judgement, ſorrow not much for it. It may be they can mourne that they have not that they deſire, for want of the thing it ſelf, but not that their prayers are not heard. It is that they grieve for, becauſe they receive not from God, but never that their prayers are not received of God; like him that puts up a Petition to the Prince, and is little or not at all troubled that he reads it not, but gives it over to another that will ſmother it; but his griefe is, that he relieves him not; and this appeares, becauſe their hearts deſire any meanes elſe, though never ſo unlawfull, to ſupply that they want, and to give that which God will not grant; and if the opportunity be offered, they will not ſtick to uſe them: as Saul did the witches, things condemned by him before. Secondly, becauſe if thoſe meanes be of force, and by them they prevaile, their hearts are cheared up well enough, little or not at all ſorrowing that he heard them not, not much caring though he did not. Thirdly, if they prevaile not by thoſe meanes, yet never will they returne again to God, nor ſeeke from him, if not the things, yet patience and comfort in the want of them.
Ʋſe 2 To teach the whole Church, and particulars of it, to groane under this, as under a judgement of God, that their prayers are not heard; they aſke and receive not, they ſeeke and find not, they knock, and it is not opened unto them: And yet they aſked things agreeable to Gods word, ſuch as in their beſt underſtanding are for Gods glory, and their owne good: yea, and their prayers were made in faith, in feare, and with teares, not doubtingly, raſhly and careleſly, for which men had need to pray they bee not imputed as ſinnes to them. I ſay they ought to grieve, not ſo much for the want of the things, as becauſe they are not heard, becauſe their prayers are not received, as David, 2 Sam. 15.25, 26.
And now pray before the Lord,] It is an Irony deriding theſe, but yet inſtructing others; as Michaiah 1 Kings, 22.15. though hee derided Ahab and his falſe prophets, yet he meant to inſtruct good Jehoſaphat. And ſo here, though thoſe were unfit to pray, yet hee teacheth others what is a fit time, and when men ought to humble themſelves; now when judgements were threatned, and at the doore.
Doct. Then is it high time, and full tide for men to pray and humble themſelves, when judgments are denounced and threatned, and are imminent; and not to ſtay till they befall them, and they feele them. So much our Prophet would teach the good, by his Ironicall deriding and ſcoffing of the bad, Zepha. 2.1, 2. Gather your ſelves, even gather you, O Nation, not worthy to bee loved; before the decree come forth, and ye be as chaffe, that paſſeth in a day, and before the fierce wrath of the Lord come upon you, and before the day of the Lords anger come upon you. So is the command, Joel 2.15, 16, 17. ſo hath beene the practice of the Church and Miniſters. In Eſter there they faſt when the Decree was out, before the Execution. Cap. 4.16, 17. So the Prophets, Jer. 4.19. Micha. 1.8. yea, this is manifeſt in Nineveh and Ahab.
Reaſ. 1 Becauſe the Lord ſhall have his end and that he ſeeks for; for he threatens not becauſe he would puniſh, but becauſe he would be prevented in puniſhing: Poenitentiam mavult quàm poenam coeleſtis Pater; Juſt. Mart. Apol. 2. for if he would puniſh, hee could doe it without admoniſhing.
Reaſ. 2 Becauſe it is wiſdome, ever to prevent an evill; if to withſtand the beginnings of an evill, much more to prevent the beginnings. Diſeaſes are with more eaſe prevented, than (when ſeized upon a part) removed.
Reaſ. 3 Becauſe if it be not prevented, it will come; for if he ſpeake, he will doe: He is not as man; 1 Sam. 15.29. and they muſt humble themſelves, repent, and change, or elſe it will not be.
Ʋſe 1 To reprove and condemne the ſecurity of many, who, for all the threatning and menacing of God, yet doe not pray, nor humble themſelves; never take it to be time, till the hand and rod be upon their backs: ſuch as Jeremy complaineth of, Chap. 8. 6, 7. I hearkened and heard, but none ſpake aright; no man repented him of his wickedneſſe, ſaying, What have I done? Every one turned to their race, as the Horſe ruſheth into the battell. Even the Storke in the aire knoweth her appointed times, and the Turtle, and the Crane, and the Swallow, obſerve the time of their comming; but my people knoweth not the judgment of the Lord: preferring even unreaſonable creatures, and ſilly birds before them, in their kind more wiſe than they. Therefore it is, that they are ready to reproach and deride the Word, ſpecially if the blow come not with it: as Jer. 20.8. and ſay as they, Jer. 23.33. What is the burthen of the Lord? which is in them either from the roote of hypocriſie within their hearts, being alwayes like to Haman, Eſter 6.6. When Haman came in, the King ſaid unto him, what ſhall be done unto the man whom the King will honour? Then Haman thought in his heart, to whom would the King doe honour, more than to me? He thought none to be ſo much in the Kings favour as himſelfe: So they thinke none to be in the favour of God but they; if they ſee any thing upon others, they judge it is juſtly for their ſinnes: as Luk. 13.1. But as for themſelves, they are Gods white ſonnes, they ſhall never miſcarry. Or it is from that truſt and confidence they have in their riches and eſtate, as Prov. 18.11. The rich mans riches are his ſtrong City, and as an high wall in his imagination. They are as Rebells in a ſtrong City well victualled, well armed, and well mann'd, that ſtand out at defiance againſt all threats, and never will ſubmit themſelves; if ever, not till he hath made a breach upon them, thinking he is never able to doe it till it be done: And then, when it is too late, could they be content to doe it; but 'tis their folly and madneſſe, loſing their opportunity of ſubmitting betime.
Ʋſe 2 To teach every one to be wiſe to know his time, when the tyde is full, to humble himſelfe, and betake himſelfe to God: not to ſtay till he ſmite, but when he ſpeaketh; Amos 3.6. When the Trumpet is blown, it is high time to feare; and feare makes men flye either to God, or from God; from him there is no place to be ſafe in, for where can he be hid, that his hand cannot finde him out? It is therefore wiſdome to bide in their place, but to change their manners and minds, ſo may they change the ſentence and thing denounced.Chryſoſt. Hom. 5. ad Quomodo non mirabile, quod quando Judex ſententiam tulerit, per poenitentiam rei ſententiam ſolverunt; non enim urbem fugerunt ſicut nos nunc, ſed manentes ſententiam repreſſere. Audierunt quod aedificia corruerent, ſed peccata fugerunt, non diſceſſerunt quiſ que de domo ſua, ſicut nunc nos, ſed diſceſſit de viâ ſuâ. Chryſoſt. hom. 5. ad pop. Ant. pop. An. ſpeaking of the Ninevites: When the Judge gave ſentence, the guilty, reverſed the ſentence by repentance; they run not out of their City, but ſtaying there, altered the ſentence; when they heard their houſes ſhould fall, they forſooke not their houſes, but their ſinnes. This ought men to doe, betake themſelves to the Lord, by forſaking their manners, this is a wiſe mans part. Prov. 22.3. A prudent man ſeeth the Plague, and hideth himſelfe; but the fooliſh goe on ſtill, and are puniſhed. But where can hee be ſafe, and be indeed hid, but with God himſelfe? Prov. 18.10. The Name of the Lord is a ſtrong tower, the righteous runneth unto it, and is exalted. God muſt be the ſanctuary to them againſt his owne wrath, Pſal. 32.7. Thou art my ſecret place, thou preſerveſt me from trouble; thou compaſſeſt me about with joyfull deliverance. And in concluſion, this may inſtruct us and our times; God hath ſpoken, the Trumpet hath beene blowne, let us feare, and thinke it high time we returne to him; not deferring, leſt the next thing be the blow and the judgment, when it will be too late. Thinke we of that, Heb. 3.7, 8. To day if you will heare his voice, harden not your hearts. Meeting by this with the voice of Satan,Mihi hodiè, cras Domino: noſce obſecro inimici dolos; ut omnino à Deo averteris, conſulere non audet: novit enim hoc grave admodum Chriſtianis, verùm artibus inſidioſis aggreditur, intelligit autem quemadmodum nos praeſens tempus libenter recipimus, omniſ que actio humana in praeſens contendit & ſpectat: Quamobrem hodiernum tempus nobis furatur aſtutè, & ſpem facit craſtini, poſtquam cràſtinum venerit, rurſus malus diviſor ſibi hodiernum, craſtinum verò Domino dari petit. Baſil. Exhortatio ad Bapt. ſaith Baſil, exhort. ad Bapt. who ſaith, Serve me to day, and God to morrow. I beſeech you, be acquainted with the craft of the Enemy; he dares not adviſe thee altogether and preſently to forſake God, (for he knows Chriſtians would not endure that) but he deales craftily, being a Serpent, and ſubtle to beguile, hee ſteales upon us for the preſent, and puts off the next day for God, and when that day comes, ſtill he puts it off to the next. Therefore the Lord, to meet with that, comes thus calling upon us, to day: partly, quia, qui non eſt hodie, cras minùs aptus erit: Becauſe hee that is unfit to day, to morrow will be more unfit; and partly, for that this is the time, leſt judgment doe come upon us, and we have no evaſion; for wee cannot tell what to morrow may bring forth.
Before God.] Though he deride theſe, yet he directs others, and teacheth them, that in prayer they are before the Lord.
Doctrine. They who pray, are before Gods face, and in his preſence. If they who heare be, as Cornelius ſaid, Hee and his company were, Acts 10.33. before the Lord to heare one ſpeake in his Name, and him ſpeaking mediately to them, more when they ſpeake immediately to himſelfe. Therefore was the Arke of Gods preſence ever in the Temple, before which they prayed, and from which they received anſwer. Pſal. 84.7.
That he may have mercy upon us.] It is that they were commanded to pray for before, and to require for the people.
Doctrine. In prayer men muſt not aſke what they liſt, but that for which they have a commandment to aſke, and a promiſe to receive.
Ʋſe 1 To reprove all thoſe praiers, & thoſe who frame their praiers not according to Gods will, but their owne luſts and fancies; whatſoever their vaine hearts deſire, that they utter before the Lord, and make their requeſts unto him for it, never regarding whether good or evill, how agreeable or diſagreeable to the word, having their owne affections the rules of their prayers: ſuch prayers they would be aſhamed to put up to men, as they preferre to God, making Chriſt a mediator for them, (if hee will doe it for them) for things they would bluſh to deſire the helpe of man in; ſome praying, as Saint Auguſtine, who confeſſeth of himſelfe, that hee prayed to God to let him live a little longer in his ſinnes; ſo they in their corruptions, deſiring ſtill meanes and opportunities to fulfill their luſts and deſires: Some aſke temporall things ſimply, as they, Pſal. 78.18. who asked meate for their luſt; who importune the Lord to proſper their journey & endeavour for honours, as Balaam, be the means what may be, who have their prayers ſometimes in mercy denyed, as Jam. 4.3. and ſometimes in wrath granted to them, as Pſal. 79.29, 30, 31.
Mercy] That is, be gracious and favourable unto us, and lift up his gracious countenance upon us.
Doctr. In prayer men ought eſpecially to pray for Gods favour: the chiefeſt thing they ought to deſire, is his mercy and loving kindneſſe, 2 Cor. 7.14. this is called ſeeking Gods face.
Reaſ. 1 Becauſe this is the fountain from whence all things elſe come, all good things we receive, for Rom. 8.32. He who ſpared not his owne ſonne, but gave him for us all to death, how ſhall he not with him give us all things alſo? And the cauſe of that was his favor and love, Joh. 3.16. For God ſo loved the world, that he hath given his only begotten ſonne, that whoſoever beleeveth in him ſhould not periſh, but have everlaſting life.
Reaſ. 2 Becauſe no temporall bleſſing, aſked never ſo earneſtly, nay, though it be ſought with teares, as Eſau his bleſſing, can be obtained, till a man have his ſinnes forgiven. Hence, Math. 6.11, 12. the petitions are joyned with a copula as inſeparable.
Ʋſe 1 This reproveth their folly and error, who pray more for the things of this life, then for the favor of God, or remiſſion of their ſinnes. 2 Chron. 7.14.
Ʋſe 2 To teach us to pray for temporall things, but ſpecially Gods favor, and the remiſſion of our ſinnes.
For us,] Both Prophet and People; he would bee prayed for as well as the people, acknowledging, as it ſeemeth, thoſe things in himſelfe which he reproved in them, the better to affect them.
Doctrine. No man is ſo excellent in the Church of God, ſo indued or abounding with gifts and graces, that needeth not the prayers of the reſt. This the Prophet ſheweth, that he exempteth not himſelfe, but would be prayed for as others. So Hoſea, 14. ſure including himſelfe. This our Saviour Chriſt ſhewed, when teaching his Church in the perſon of his diſciples to pray, hee taught them to pray one for another, and taught them they had need of the prayers one of another. Math. 6. This is ſhewed by Saint Pauls earneſt requeſt unto them. Rom. chap. 15.30. repeated to the Corinthians, 2 Cor. 1.7. ſo Col. 4.3. 2 Theſ. 3.1. and for the Saints, Epheſ. 6.18.
Reaſ. 1 Becauſe his excellency excludeth him not from the communion of Saints, as the excellency, beauty, or proportion of any part doth not exclude it from the fellowſhip of other members. Now one part of this communion is prayer, one for another.
Reaſ. 2 Becauſe his excellency is imperfect, for here all things are but in part, 1 Cor. 13.9. Therefore he hath need of prayers, as his owne, ſo others, many prevailing more with God then one.
Reaſ. 3 Becauſe the excellency and goodneſſe a man hath, is (as Baſil exhort. ad Bapt. brings in ſome making the objection) The ſaurus ſervatu difficilis, a treaſure hard to be kept. Therefore, as he ſaid, Opus eſt vigilia, wee had need to be more watchfull; and he adviſeth to take three adjutors, Orationem, Jejunium, Pſalmodiam, Prayer, Faſting, and ſinging Pſalmes. Now as for keeping of treaſures a man will uſe other meanes and helpes, and all little enough: ſo in this ſhould he be carefull.
Ʋſe 1 This reproveth thoſe who think they have no need of the prayers of others, but can pray well enough for themſelves; their owne private prayer is ſufficient, they need not the prayers of others, or the publique congregations: as ſome men thinke they have no need of publique teaching, they can inſtruct themſelves well enough with reading of good books at home; ſo for prayer, they can inrich themſelves of themſelves, and need not the helpes of others. If any thinke I wrong men in judging thus of them, I anſwer no, becauſe I judge by their fruit and practice. For when their little love to the aſſembly of the Church appeareth, by their negligent frequenting of them, when prayers are made, and the word Preached, Saint Hierome tels me directly, that ſome thinke they need not the preaching of the Church, ſome not the prayers, but thinke they are able enough to inſtruct themſelves, & of themſelves to prevaile with God: which riſeth commonly, either from ignorance, or knowledge; the ignorance of their infirmities, or the knowledge of their graces, that makes them not deſire the helpes of others; as Moſes tooke Aaron and Hur with him when he went to pray, being privy to his own infirmities. This makes them diſdain others being puffed up with pride, and ſelf conceit.
Ʋſe 2 To inſtruct every man, be his excellency what it may be, to affect and deſire the prayers of others, of the Miniſters and publique congregations, and the people of God: for beſides that God is in a ſpeciall manner there preſent (the cauſe why David, and his men ſo deſired the Temple, Pſal. 84.1, 3, 7. So men in deſiring them, ſhew themſelves to delight in the preſence of God, as gracious children in beholding the face of their father) there is much profit to be had by them.Non parvus eſt fructus domine, ut à multis tibi gratiae aguntur de nobis, & à multis regeris pro nobis. Auguſt. confeſſ. 10.4. The benefit is not ſmall, O Lord, that thou ſhouldeſt bee prayſed by many of us; and prayed unto by many for us. For a man ſhall have not only the benefit of the prayers of one or two, but many hundreds; and if one faithfull prayer prevaile much, Jam. 5. how much more many? Thus ſhall he enjoy the communion of Saints, which is a worthy thing; ſo ſhall he better increaſe in the graces & bleſſings received, and keep that he hath: for the beſt here, and the moſt perfect muſt not imagine himſelfe to bee already a burning and ſhining light within the houſe of heaven,Sic ardens & lucens nondum in domo ſe eſſe confidat, ubi ſine omni timore ventorum accenſum lumen deportatur, ſed meminerit ſe eſſe ſub dio & utraque manu ſtudeat operire quod portat, nec credat aeri, etiamſi videat eſſe tranquillum; Repen…è enim, & hora qua non putaverit, mutabitur, & ſi vel modicum manus remiſerit, lumen extinguetur. Bern. ſer. 3. in vigil. nat. Dom. l. where once kindled there is no danger of any winds to blow it out; but muſt remember that he is yet in the open ayre, and muſt cover and defend the light he carries with both hands; nor be confident, though the ayre ſeeme to bee calme; for ſooner then he is aware, if he take away his hand, his light may be puffed out, ſaith Saint Bernard.
Queſt. If the prayers of living Saints bee ſo needfull and profitable, & whoſe prayers we may deſire and intreat, why not alſo of dead Saints? why may not their prayers be profitable to us, and we deſire them?
Anſw. How profitable ſoever their prayers may be to us, and how certaine ſoever it may be that they doe pray for us, as ſome think with Bernard. ſer. 2. in vigi. Nat. Dom. that Apocal. 6.10. doth prove it, becauſe of the anſwer, verſ. 11. yet to deſire their prayers, as thoſe who are living, is not lawfull, becauſe it is without precept or preſident in the Scripture, becauſe it is againſt reaſon and the Scripture. For firſt, that they know not what we doe, nor heare our prayers, is manifeſt, Iſaiah, 63.16. againe, how ſhould they come to the knowledge of them, they in Heaven, we in Earth, and diſperſed in many ſeverall places? As for the anſwer of the Rhemiſts out of Hierome, againſt Vigilantius, that they are in every place, becauſe they muſt follow the Lambe whitherſoever he goeth, Revel. 14.4. if the place be underſtood of them, who imitate Chriſt upon earth, and not of the ſoules departed, as it may be, at leaſt it muſt bee unſtood of all the elect, whereof part are in the Church in the earth; then the concluſion muſt be, they who are upon earth muſt be every where as well as they who are in heaven, which is moſt abſurd. But admit it of the Saints in heaven, how is it poſſible they ſhould be every where? Not at one and the ſame inſtant, they ſay, but ſuch is their motion, ſpeed and agility to be where they liſt, and their power and will is anſwerable, as well as the devill can be every where to worke miſchiefe. To which I anſwer, that their compariſon is abſurd, for the Devils by propriety of nature, and the Lords permiſſion, have ſuch paſſage in the world; So have not the ſoules of the Saints, for they are appointed by God to reſt. Revel. 6.11. and 14.13. What reſt, if they muſt be toſſed up and downe by the breaths of men, ſometime in England, ſometime in France, &c? But ſay they did, how were it poſſible they ſhould heare the prayers of all that call upon them at one and the ſame inſtant, if they be not in many ſeverall places at one and the ſame inſtant? And if it be impoſſible, the prayers muſt needs be vaine. Beſides, if it were not, yet in that which Papiſts give their reaſon for, it is made more abhominable; that is, to make way for themſelves to the favour of God, even as by Nobles and great men we procure acceſſe to the King. Numquid tam demens est aliquis, &c. Is there any ſo mad, ſaith Ambroſe in Epiſt. ad Rom. cap. 1. or ſo careleſſe of his life, that he will give the honour of the King to a Noble man, to procure him acceſſe to him, when he ſhall be guilty of treaſon, when hee commeth before him. And yet they thinke they are not guilty of treaſon to God, who under pretence of ſeeking God by Saints, doe give unto the Creatures the honour of God the Creator, and (forſaking the Lord) worſhip their fellow-ſervants. And though there be (ſaith he) ſome reaſon, why they ſhould make way to a King by his Nobles and Penſioners, becauſe hee is a man, and knows not who are fit to be truſted with the Common-wealth: yet unto the Lord, who knows all things, and knows the worths and worthineſſe of men, there needs no ſpokeſ-man, but onelyonly a holy mind: Thus farre he. But to adde to him, that this thing is without precept in Old or New Teſtament, confeſſed by themſelves. Eccius grants, not in the Old, becauſe the Fathers were then in limbo, (a good reaſon againſt him) and the Iſraelites were marvellous prone to Idolatry. Not in the New, leſt the Gentiles ſhould returne to their Idolatry, and leſt the Apoſtles ſhould be too vaine-glorious and ambitious, if they had commanded it: and ſo a great difference, and ſtrong reaſon why we may pray to Saints living, but not to Saints departed.
For us.] He ſeparates not himſelfe from this Church for all the corruption of it in Prieſt and people; hee forſakes not their aſſemblies, but cōmunicates with them in their ſervice & ſacrifices.
Doctrine. Men ought not to ſeparate themſelves from a viſible congregation or aſſembly, a viſible Church, for the abuſe of it, and the corruption of it, it being not in fundamentalls. As here the Prophet did not, neither read we of any Prophet who left the Church, but in moſt corrupt ages remained there, reproving and threatening them, praying and mourning for them, but not forſaking them. It is that, Ezek. 9.4. they are noted, as St. Auguſtine obſerveth, that mourne for the corruptions of the time, not who ſeparate themſelves from the Church. In the New Teſtament we find not Chriſt, nor his Apoſtles to forſake the Church, but remaine in it, though marvellous corrupt; teaching, reproving, correcting, mourning for it. So of the Paſtors of the ſix Churches of Aſia; their corruptions noted, and their Angels biding with them. To this purpoſe is that, Hebr. 10.24, 25, 38, 39.
Reaſ. 1 Becauſe no man ought to ſeparate himſelfe from the true Church of Chriſt: Now ſuch is an aſſembly profeſſing the true faith, notwithſtanding other corruption; for as holineſſe, if it might be ſuppoſed without true faith, cānot make a true Church, but falſe doctrine and errour in the foundation overthrows it for being a Church: So è contrà, corruptions in manners cannot make it no Church, when true faith is taught and maintained.
Reaſ. 2 Becauſe ſeparation and excommunication from a particular Church, is the moſt heavy and greateſt cenſure of the Church; which as no man ſhould incurre by his evill behaviour, ſo no man ought to inflict upon himſelfe for the corruptions of others, who happily deſerve to be ſeparated themſelves.
Ʋſe 1 To condemne all thoſe who withdraw themſelves from our aſſemblies, becauſe of corruptions amongſt us, crying out of thoſe who will remaine among them, to the benefit of the good that is there to be had. But to ſuch an one I ſay, as Auguſtine anſwered Petilian, Non habes quod objicias, frumentis Dominicis paleam uſque ad ventilationem ultimam ſuſtinentibus, à quibus tu nunquam receſſiſſes, niſi levior palea vento tentationis, & ante adventum ventilatoris avolaſſes. Aug. contr. Petilian. Cap. 1.18.That he did not well to leave Chriſts heape of Corne, becauſe the chaffe was in it, till the great winnowing day; and that he ſhewed himſelfe to be lighter chaffe, driven out by the wind of temptation, that flew out before the comming of Chriſt the winnower. What folly is it for a man to leave the Jewells and Plate in the Gold-finers ſhop, becauſe of the Iron tongs and black coals? What warrant have they, when as Noah left not the Arke for all the uncleane beaſts?
Ʋſe 2 To teach every man not to be ſo offended for the corruption of the times, as to ſeparate himſelfe from the Church for them.*Si amarent pacem, non diſcinderet unitatem. Aug. contr. lit. Petiliani, lib. 24. If they had loved peace, they had not broken unity, ſaith Auguſt. And in another place, A veſſell of honour ought to tolerate thoſe things that are vile,*Vas in honore ſanctificatum, debuit tolerare ea quae ſunt in contumelia, nec propter hoc relinquere domum claritatis Dei, ne vel vas in contumeliam, vel ſtercus projectum de domo ſit. Aug. contr. epiſt. Parm. lib. 3.5. and not therefore to forſake the houſe of God, leſt himſelfe be caſt out as a veſſell of diſhonour, or as dung. That certainly which is, 1 Cor. 5.13. Put away from your ſelves the wicked perſon, is to be underſtood of thoſe who have authority, which if they exerciſe not, is their ſinne, not mine, or thine: Shall I forſake the good, and the Church where I may be ſafe, for their evill? Nec quiſquam ſine conſenſu cordis ſui ex ore vulneratur alieno. Let no man then ſeparate himſelfe; for why ſhould a good, pure, and ſound member ſeparate it ſelfe from thoſe that are corrupt, and cut it ſelfe off, both to make the whole worſe, and to loſe to it ſelfe the good it might have by abiding?
For us.] The Prophet who had the leaſt hand in the ſinnes, and was the leaſt cauſe of the burden, he feares, and as it were mournes, and ſeeketh how to avoid it, when the Prieſts, who were the cauſe of it, are ſecure and careleſſe.
Doctr. It often falls out, that the faithfull mourne, and feare the plagues they foreſee, when they who have deſerved them, ſleep ſecurely, and rather provoke God ſtill; Mich. 1.8. Therefore will I mourne.
This hath beene by your meanes.] Here is the reaſon why God will not accept their prayers, becauſe they are authors and principall cauſes of the evill and ſinnes amongſt them.
Doctrine. The prayers of hypocrites and wicked men, whether Miniſters or Magiſtrates, or private men, whether ſuperiours, or inferiours, cannot be profitable to the Church, nor others for whom they pray, nor accepted of God. This is manifeſt here, as alſo by that, where the prayers of the wicked are rejected, with divers ſuch places. This the Lord taught, when in his Law he commanded that the Prieſt ſhould firſt offer for himſelfe, Levit. 4.3. and Heb. 5.3.
Reaſ. 1 Becauſe they are not profitable for themſelves, neither ſhall be accepted; much leſſe for others. Not for themſelves, Iſaiah 1. and 66.
Reaſ. 2 Becauſe they are in Gods ſight abhominable; Prov. 15.8. ſuch cannot prevaile with him.
Object. Balaam prayed for the people of God, and was heard for them, and yet he was a wicked man. Numb. 23.19, 20.
Anſw. A truth it is, St. Auguſt. ſo anſwereth Parmen. contr. Epiſt. Parm. lib. 2. cap. 8. proving they ought not to ſeparate themſelves, as they taught, becauſe men are polluted. But for the example, I think we may ſay, Balaam was not heard, ſaving his judgment, becauſe he certainly never prayed; hee did propheſie indeed in a certaine forme of prayer; therefore that ſpeech of his is accounted a bleſſing, becauſe he did ominate and foretell happy things which would befall to the people of God. But he never prayed indeed, for his heart went againſt it, it was utterly againſt his will; who for the wages of Balac, would rather have deſired to curſe; onelyonly hee was compelled to it by the Spirit of God. Therefore he was not heard, which prayed not; but the Spirit of God, which in the good worketh the affections, and ſuggeſteth words, did onelyonly put ſuch words into his mouth, for any good that ſhould come by them to the people of God, as for the terrour and deſtruction of Balac, who had ſet himſelfe againſt the people of God, to ſhew him, that not they before him, but he ſhould fall before them.
Ʋſe 1 This ſheweth the folly and the vanity of the reaſon of ſome Popiſh and Popiſhly affected, who plead for lenity, connivence, and impunity, becauſe the King and his Children, the Realms and Dominions may enjoy ſo many prayers from them unto the Lord; their Jeſuites, and Prieſts, and all would pray for the State. The Argument is of force, to urge a State to uſe kindneſſe, and to intreate lovingly, and to ſpeake comfortably unto thoſe, both Miniſters and people that are truely religious; as Darius did well conceive it. Ezra 6.9, 10. And that which they ſhall have need of, let it be given unto them, day by day; whether it be young Bullocks, or Rams, or Lambs for the burnt offerings of the God of Heaven; Wheate, Salt, Wine, and Oyle, according to the appointment of the Prieſts that are in Jeruſalem, that there be no fault; that they may have to offer ſweet odours unto the God of Heaven, and pray for the Kings life, and for his ſonnes; for they often ſtand in the gap, and keepe away much evill, yea, they prevaile for much good. One of theſe is better than a multitude of others, (as Chryſoſt. of wicked and godly, Hom. 26. ad pop. Ant. as one precious ſtone is better than a thouſand pibbles) And that breeds but confuſion and ſubverſion of all, when we deſire multitudes, as they doe in Theaters, and not an honeſt and good multitude. It is, I ſay, of force for the good, but not for theſe wicked hypocrites and treaſonable Prieſts and Jeſuites, and all ſuch, ſpecially underſtanding Papiſts, who have given up their name to Antichriſt, whoſe prayers cannot profit the King and State; who if they pray, pray but as Balaam bleſſed Gods people, againſt their hearts; who if they could pray with their hearts, yet ſhould never prevaile, nor be accepted, being as they are. And to them wee may uſe that of Tertul. Apolog. cap. 34.*Eſto religioſus in Deum, qui vis eum imperatori propitium. Tertul. Apolog. cap. 34. Be thou religious towards God, who wouldeſt have him to be favourable to the Emperour.
Ʋſe 2 This teacheth the fearefull caſe and condition of that Church and State, where they who ſhould ſtand in the gap & breach before him to turne away his wrath, leſt he deſtroy them, are men themſelves who provoke Gods wrath; of whom it may be ſaid, as Ezek. 13.4, 5. O Iſrael, thy Prophets are like the foxes in the waſte places; yee have not riſen up in the gaps, neither made up the hedge for the houſe of Iſrael, to ſtand in the battell in the day of the Lord: undoubtedly that State muſt expect a judgment from God, beſides that it is one it ſelfe, when God takes away good men, ſuch as were the Charets and horſemen of Iſrael, their defence and preſervation, who prevailed more by their prayers, as Moſes, Exod. 17. then all the Hoaſt did by their ſpeares; ſpecially when their ſucceſſours are wicked and prophane men, that provoke God to wrath by their wicked lives. It goes hard with the Church when her good Prophets are by God forbidden to pray for it, as Jer. 14.11. But yet if they remaine with them, though they cannot prevaile at one time, yet they may at another; but more hard when he takes them away, when they are without hope of having them to ſtand up for them againe; but worſt of all when they are ſuch as are of lewd life, who thereby provoke God againſt them. Therefore theſe both ſhould bee mourned for, the loſſe of the one, and the ſucceſſion of the other: for the former are, as the King ſaid, the Charets and the horſemen of Iſrael, the latter are the Charets and horſemen againſt Iſrael; for not being with it, they are againſt it: of good Miniſters we may ſay, as Pſal. 127.4, 5. as are the arrowes in the hand of the ſtrong man, ſo are they who are her good Miniſters: bleſſed is the Church that hath a quiverfull of them, here is her proſperity and peace; hence is the ruine and overthrow of her Enemies. And on the contrary may we ſay of wicked Miniſters, whoſe prayers ſhall never be heard for the Church, but rather againſt it.
Object. This granted, then have we a warrant to ſeparate our ſelves from the Church or congregation, where a wicked Miniſter is, for why ſhould we joyne with a Miniſter that God will not heare?
Solut. The Donatiſts made the ſame objection to Auguſt. loco praedicto, to which the ſumme of his anſwer is, that when they pray with the congregation, they are heard, though for their own wickedneſſe they deſerve to bee rejected, becauſe of the piety and devotion of the people who joyne with them; whence I collect, that though the Miniſter ſpeake the words, yet they are not his prayers only, but the prayers of the Church: As in an other caſe, though the Miniſter deliver the ſignes, yet it is not his ſacrament, but Chriſts, and ſo may be profitable, notwithſtanding the corruption & inſufficiency of the Miniſter; ſo in this. For this muſt be underſtood, that in the congregation ſome one muſt conceive a prayer for all the reſt, leſt in a multitude there ſhould be confuſion and tumult, if every one ſhould in his own words utter his prayer in the Church; therefore the Miniſter he is the mouth of the Church. If he be a faithfull one, he ſhall bee heard together with the Church; if otherwiſe, not he, but the faithfull people, who ſpeake to God by his words. But you will ſay then, what loſſe have we if the Miniſter be wicked? I anſwer, many wayes, becauſe the corruption of men is ſuch, that as they like the Word and Sacrament worſe, becauſe they diſlike him that brings them, and finde not ſuch joy and comfort in them, as by his hands they like; ſo they cannot bee, nor are not ſo affected to joyne in prayer with a man they like not, or thinke not well and reverently of, to whoſe perſons they have juſt exceptions, ſo their prayers are not as they ſhould be, neither he with that ſpirit and affection utters their petitions to God; which might affect their hearts to more zeale in prayer. Beſides, they want the benefit of his prayers in private, who ſhould mourne for them, and pray for them, when they are following their neceſſary affaires, or their convenient pleaſures, or are living in their ſins; be a Moſes, to hold up his hands for them, a Job, to ſacrifice for them, as Jer. 13.17. or as Paul, Act. 20.31. All which a good and faithfull Miniſter will doe, but hee that is not, will be as careleſſe and ſecure as he can be, and never doe it, or if he ſhould, yet not be accepted.
This hath been by your meanes,] the ſinnes of the people are imputed to the Prieſts, becauſe they taught them not better, nor reproved them of this, ante, verſe 7.
Will hee regard your perſon,] Hee will not; your office and place and dignity in the Church, ſhall not make him receive your prayers.
Doctrine. As God to elect and call men, and to give them the promiſes and poſſeſſion of Heavenly things is moved by no outward priviledge or dignity of the fleſh; ſo to heare their prayers, and to accept their ſervice, is he not moved by any dignity of perſon, any vertue of place or office, nor by outward priviledge, if faith and holineſſe of life be wanting: here it is apparent in theſe Prieſts, not accepted for all the dignity of their office. Cain was the firſt borne, and had that priviledge, yet for all that God received not his offering, but Abels, Gen. 4. ſo betwixt the Phariſe and publicane, Luke 18.10, &c. as betwixt the rich men and the widdow. Marke 12.41, 42, 43.
Reaſ. 1 Becauſe he is no accepter of perſons, Acts, 10. that is, for any outward thing; for he accepts for inward. It is borrowed from Judges, who being corrupt are ſwayed not with the uprightneſſe of the cauſe, but with the perſon, his place, his honor, his riches and ſuch like, which being denyed in God, ſhewes why he accepts not the wicked.
Reaſ. 2 Becauſe he looks not as man looks, upon outward things.
Ʋſe 1 This will ſerve to check a corruption in our times, and not in ours onelyonly, but that which hath ever beene in all ages; great men, nobles, and Princes, wealthy and worſhipfull perſonages perſwade themſelves, & ſo are ſoothed up by their flatterers, that a little thing from them is greatly accepted of God; a few cold prayers, a little devotion, a carleſſe hearing, ſhall be accepted from them, though they never trouble themſelves for the true feare of God, and to worke righteouſneſſe: whereas firſt, in reaſon, there is more due to God, where he hath given more. But why ſhould he accept leſſe from them? becauſe they are great; as if he were an accepter of perſons, or as if they were or could be great in reſpect of him.
Ʋſe 2 Let no eſtate hinder a man from this ſervice, for the beſt excuſeth not, the meaneſt makes us no leſſe acceptable.