Commentary on Malachi, Commentary · Chapter 2 · Verse 6
VERS. VI.
The law of truth was in his mouth, and there was no iniquity found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.
THe law of truth was in his mouth.] Here begins the ſecond reaſon given of the Lord, why he would bring theſe judgements upon theſe Prieſts; namely, their diſſimilitude with the former and firſt Prieſts, with whom he made the covenant, and to whom he did performe it, Aaron, Eleazar, Phineas. And in this the order obſerved is, he ſetteth downe in the firſt part of the compariſon, their good and worthy parts which were the predeceſſors, verſ. 6. and the reaſon of it, verſ. 7. There are foure worthy parts reckoned of theirs. And theſe were not of private and particular parts, as they were private men; but they were ſuch parts as were in them as publicke perſons: As if it had reference with the former, he ſaid, he did not onelyonly carry himſelfe and approve himſelfe a good and godly man; but he ſhewed himſelfe a wiſe and compleat Doctor, both in teaching the Law and Truth of God, and giving moſt wiſe, grave, and wholeſome counſell.
The law of truth was in his mouth.] The firſt part of the predeceſſors, which was commendable in them, he was ever moſt ſtudious of the law of God, and moſt skilfull in it, and taught it moſt ſincerely to his people, ever teaching moſt ſound doctrine to them, that they might obſerve my precepts.
And there was no iniquity found in his lips.] The ſecond thing commendable; he never propounded or taught any errour, he never deceived any of my people to draw them from my true worſhip; but taught ever that which was wholſome and good. Iniquity is commonly taken for the pervertion and depravation of the knowne right, and is oppoſite to equity and truth.
He walked with me in peace and equitie.] The third thing commendable; the ſumme of it is, he lived and performed the duty of his place without all negligence & unfaithfulneſſe, approving himſelfe to God and men. He walkes with me, i. he was moſt carefull to pleaſe me, and to approve himſelfe unto me, to worſhip me as I required, and followed not the wickedneſſe of the age, nor was corrupted with the depravations of the time, whereby men were depraved in my ſervice and feare, as Gen. 5.22.
In peace.] That is peaceably, not provoking me to anger; but cleaving faſt unto me, and obeying my will, ſo that I had no cauſe of expoſtulating or quarrelling with him. Cyril ſaith, To have peace with God, is nothing elſe but to deſire to know and do that which God requires, and to offend him in nothing.
And did turn many from iniquity.] The fourth thing commendable in them, was, that by their exact walking, and faithfull teaching, they helped to turne others from their ſinfull wayes. Out of the coherence, that from their perſonall and inherent vertues, he proceeds to the vertues of their place, and their publicke actions and carriages; we may note:
Doctrine. It is not enough for a man to be honeſt and good in himſelfe, in his owne perſon; but if he have any place, either more or leſſe publicke, he muſt be good & faithfull in that, if hee would be approved of God: As if he be a Magiſtrate, or Miniſter, or officer, or maſter of a family. As this is manifeſt in the coherence: ſo by that, Gen. 18.17.18.19. & Exo 18.19.20.21. Hence is both the cōmendations & blemiſh of old Eli, he was a good Prieſt, a good Magiſtrate, but a bad father; in the more publicke, good; in the leſſe, defective, 1 Sam. 1.2. Hence we read in Scripture, the commendations of good governours, and Kings, both for their private parts, and their publicke vertues: In themſelves fearing God, and in publick diſcharging their duties ſufficiently and faithfully. And in the new Teſtament we finde not onelyonly private and perſonall duties preſcribed to Maſters, Fathers, Husbands, to Miniſters and Magiſtrates; but ſpecially publicke, Epheſ. 5. and 6. Col. 3. and 4. 1 Tim. 3.2. &c. Tit. 1.6. Hence the commendation of the Angell of the Church of Epheſus, though he was defective in perſonall, Rev. 2.2. and the reproofe of the Angell of Pergamus, verſes 14.15.
Reaſon 1 Becauſe he more glorifies God: for though his good workes, as a private man, do glorifie God; yet nothing ſo much as his faithfulneſſe in his place publicke, which makes that God is glorified much more, and of more. An annuall Magiſtrate may procure the glory of God more in that yeare, then in all his life: not onelyonly becauſe Regis ad exemplum, &c. but becauſe they may command and compell moe.
Reaſon, 2 Becauſe this will blemiſh the other their private parts, and bring Gods judgements upon them, at leaſt temporall, as in Eli, and the Angel of Pergamus.
Ʋſe 1 This may let all thoſe ſee their errour and corruption, who take places, or ſeek them only for the honour and dignity of them, without either ability for the duties, or conſcience and care to performe thoſe publicke duties, onelyonly it ſufficeth them that they have ſome faith and feare of God, as other private men have, and never ſhew themſelves faithfull in their publicke places, never regard to doe and execute the places. But of few fathers of families can God ſay as of Abraham; nay, he knowes the contrary, that they tooke the place with no minde to do any ſuch dutie, and ſo execute it ſtill. So of Magiſtrates and Miniſters. They are brought, or thruſt themſelves, before they be called upon the ſtage of the world; and when they are on it, do no more then make a dumb ſhew, perform no more then lookes on, or but things that muſt be done of courſe, and would be though they ſlept: which is the fault not onelyonly of men profane, or but civilly honeſt; but of men who profeſſe the feare of God; and may well be thought to have ſome good meaſure of it, and go for good and truly honeſt men. Yet it is their blemiſh, that they are careleſſe of the duties of their place. That as he ſaid, An evill man may be a good Citizen: we may ſay, Good men are evill Citizens, Maſters, &c. which blemiſheth much their private graces in the ſight of God and good men. And upon many hath, and doth, and will bring particular and temporall judgements, from their families, and ſervants, &c. For this is a grand cauſe why good men, fathers of families, have ſuch graceleſſe children, and corrupt ſervants, Miniſters ſuch untoward flockes, Magiſtrates ſuch people.
Vſe 2 This may admoniſh and inſtruct all that have the faith and feare of God, to joyne with it this care of the duties of their place whatſoever it is; that they muſt have, becauſe theſe duties though they be profitable for the common good, yet are they not acceptable from him. As he ſaith, Cyprianſec. de zela & livore, that performeth holy things and is not a conſecrated Prieſt, doth things in reſpect of himſelfe, childiſh and unprofitable though they may be good to others. So he that doth things without faith and the feare of God, they are unprofitable, yea wicked and damnable ſinnes, howſoever they may benefit others; ſo may I ſay of theſe; but yet this had, will not beare out, nor excuſe the negligence and not doing the duties of his place. It may make the infirmities of them paſſed over, but not defend the omitting of them. Therefore to be accepted of God, men muſt alſo be carefull of that: Maſters, &c. The excuſes that commonly are pretended will not goe for currant; ſervants will not abide with me, if I inſtruct, correct, and reſtraine them, as duty and reaſon requireth. Firſt, ſee whether thou art not the cauſe why they are ſo untractable, either not ſeeking by prayer a bleſſing upon thy government, or dealing hardly and paſſionately in thy government, as if thou hated them, rather then loved good things, or thy ſervants ſee thee doe contrary to that thou directs them; for if none of theſe, God will perſwade them to be tractable and bend their hearts, or elſe know that he would have thee purge thy houſe of them, as David ſaid and did his, of his ſaid lewd ſervants; leſt us God proſpers a bad houſhold for a good ſervant, ſo he curſe a good houſhold for a bad ſervant. Miniſters excuſes of the untractableneſſe, and unwillingneſſe of their people which may happily come from their former negligence, or indiſcretion; or if God doe not bleſſe his labours to them, his reward ſhall be never a whit the leſſe, nor he leſſe acceptable, ſo he doe his duty. Magiſtrates and Officers, that they ſhall be accounted buſie, officious, and pragmaticall, and it may be when they are out of their office they ſhall have actions againſt them for this and that uſage; they may happily be juſtly ſo accounted, becauſe they follow and doe things in humour not in conſcience. If they doe not, they neede not doubt of Gods protection, and of good ſucceſſe, and ſhould rather feare an action from God then men, beſides the loſſe of the good they may have by doing it. But to all I ſay as ſhe ſaid to the Heathen King, doe me juſtice, or elſe ceaſe to be my King. So let them either doe the duties of their places or elſe never take them, or ſpeedily give them over and leave to be maſters, &c. Or elſe they muſt know that if God will not juſtifie; he will condemne.
The law of truth was in his mouth.] He taught the truth and word of God, and nothing but that, and that wholly.
Doctrine. The Miniſter of God muſt deliver to his people, the law of truth, and it onelyonly; onelyonly the word of God and nothing elſe, Rev. 2.7. heare what the ſpirit ſaith.
The law of truth was in his mouth.] He taught the truth and nothing elſe but the truth, and the whole truth, all the truth not keeping any thing from them.
Doctrine. The Miniſter muſt deliver to his people the whole truth of God, all his will and counſell whatſoever he hath commanded and revealed. Levit. 10.11. Deut. 5.27. Mat. 28.20. Acts 10.33. and 20.27.35.
Reaſon 1 Becauſe elſe he cannot be free from the blood of his flocke, that is, the periſhing or ſlaughtering of them, ſanguinis, i. caedis, ſaith Chryſoſtome, upon Acts 20.26. For if Paul be free from their blood and from their murther, becauſe as he ſaid Acts 20.26.27. I take you to record this day, that I am pure from the blood of all men. For I have kept nothing backe, but have ſhewed you all the counſell of God. Then will this by the contrary follow.
Reaſon, 2 Becauſe elſe they ſhould not be faithfull neither to him that ſent them, nor to them over whom they are ſet; for what fidelity can there be when for their owne pleaſures or reſpects, they ſhall not deliver the whole he commanded, and might be profitable to them. 1 Cor. 4.2. And as for the reſt, it is required of the diſpoſers, that every one be found faithfull.
Ʋſe 1 This will croſſe their opinion who affirme many things in the word, are unfit to be delivered and taught to the people, and are ready to ſcandall and ſtumble at it, when at any time they are. But if the Miniſter muſt deliver the whole truth, If Rom. 15.4. Whatſoever things are written aforetime are written for our learning, that we through patience, and comfort of the Scriptures might have hope. If Deuter. 29.29. The ſecret things belong to the Lord our God, but the things revealed belong unto us and to our children for ever, that we may doe all the words of this law. Why ſhould they nor be taught? It is certaine that many things ought to be ſpoken wiſely, diſcreetely, in their fit and due times; but yet all things muſt be delivered. That which Hierom counſelled Laeta for her daughter, that the booke of Canticles ſhe ſhould read laſt of all the Scriptures, when without danger ſhe might, leſt in reading it in the firſt place, ſhe ſhould be wounded when ſhe was not able to diſcerne ſpirituall things and ſpirituall love under carnall words. It may be a rule for all things of the like kind: for as Hilar. Pſa. 134. As an unskilfull man comming into a field abounding with wholſome hearbs, paſſes by all, as of no more uſe then the graſſe; but a skilfull one otherwiſe: So of the Scriptures.*Vt imperitus in agrum ſalubribus herbis divitem venerit; omnia inutilia & promiſcue genita exiſtimans praeteribit, peritus contra; Ita de Scripturis. Hilar, Pſal. 134. And as Bernard; Why may I not draw a ſweet and wholeſome repaſt of the Spirit, out of the ſterile and inſipide letter, as grain from out the huskes, as the nut from out the ſhell, as the marrow from out the bone. And as Baſil; *Quid ni dulce eruam ac ſalutare epulum ſpiritus, de ſterili & inſipidâ literâ, tanquam granum de palea, de teſta nucleum, de oſſe medullam. Bernard. in Cant. ſerm. 73.All bread affoords nouriſhment for health; but of no uſe oft-times to the ſicke or queamiſh:*Omnis panis nutrimentum affert ad ſalutem agris autem ſaepè inutilis; ſic & omnis Scriptura mundis munda. Baſil ad Chyl. de ſolita vita. ſo is the Scripture pure unto the pure. And if any ſeeme unclean and uncomely, it is to thoſe that are ſuch in themſelves. For other things that men thinke unfit to be taught becauſe of the greatneſſe of the myſtery, and the depth of them; I ſay as to the former. If Paul have written of election and reprobation, and hath ſaid, All things that are written are profitable, and are for learning, in the ſame Epiſtle where he ſpecially handles thoſe things, why ſhould they not be taught, but with wiſedome in their place. That which S. Chryſoſtome ſpeaks in another caſe, we may apply to this:*Magiſter literarum puerulum de gremio matris acceptum & ignarum omnium, primis tantummodo imbuit elementis, quem rurſus alius magiſter accipiens perfectioribus inſtruit diſciplinis. Chryſ. Hom. 9. in Gen. A petty School-maſter, that takes a young childe from his mothers lap, ignorant yet of all things, onelyonly teacheth him his firſt letters, whom another maſter takes, and inſtructs after in higher learning: ſo in the knowledge of the Scriptures. For as all men cannot dive, and fetch pretious ſtones from the deepe, but he that is cunning, and hath the Art of it: ſo not all, but the wife, can either teach or conceive the deep myſteries. Firſt children muſt be taught letters, then ſillables, after words, then conſtruction, and after all the matter. So is it here.
Ʋſe 2 This teacheth the Miniſter of God how diligent he ought to be, both in his private ſtate and publicke preaching, both to finde out the whole will and counſell of God, and to deliver it to his people; he muſt exerciſe himſelfe in diligent reading of the Scriptures, and comparing of ſpirituall things with ſpirituall, as Daniel did, Chap. 9.2. his time muſt not be ſpent in hunting after profits and preferments, not in idleneſſe, pleaſures and paſtimes, more than ſuch recreation as is helpfull to make him fit in body and minde for his Miniſtery: Ars is longa, and vita is brevis, therefore had he not need to loſe no more time then needes muſt, but ſpend it ſo, as that the Scripture may dwell in him, by which he may be made perfect to his workes, 2 Tim. 3.17. Then muſt be inſtant to teach it, cap. 4.2. To deliver the whole counſell of God. But no man knowes the whole counſell of God, how can he deliver it to others, and many have not life and time to deliver it? If any man know it not by his owne fault, not ſearching for it, not ſtudying and endevouring, it will not excuſe him, but condemne him the more. If God hide ſomething from him, it is, without doubt, ſuch a thing as is not ſo profitable to be knowne or taught, and not required of him. If God ſhorten his dayes, and that in the firſt yeare, or ſecond of his Miniſtery, there is no more required of him then he can performe, ſo the default be not his.
Ʋſe 3 To teach the hearers, that they muſt endevour by diligent hearing, to know from the Miniſters, the whole law of God, the whole counſell of God; for therefore muſt the one teach, that the other may receive it. For he would not have it delivered onelyonly becauſe it ſhould be ſpoken, but that it ſhould be learned and received. If any ſay, they are not able to conceive, and are not capable of it: I anſwere, their children at firſt are not capable of all the learning the School-maſter can teach them; yet at length, and by ſucceſſe and progreſſe, he learnes as much as he can teach him, and is fit for a higher Schoole: So may it be with them. The wit and capacity of man is compared by one, to the wombe of a woman, which at the firſt is not able to containe the infant, if it were at firſt conception as perfect for quantity, as when it is borne: but as parts are added to parts, ſo is it enlarged, ſo they, when Chriſt is formed in them.
And there was no iniquity found in his lips.] The ſecond commendable part in them; they never taught errour nor deceived his people with lies.
Doctrine. The Miniſter of God muſt not corrupt the doctrine of religion, nor teach any errour unto his people, whether touching knowledge or obedience, in matter of doctrine or manners. If it was Aarons commendations, it is others commandment. Hence are the reproofes, Iſa. 3.12. Jer. 23.13.16. Ezek. 13.10.14. Acts 20.29.30. 2 Cor. 2.17. Gal. 1.8. Jude verſ. 13.
Reaſon 1 Becauſe when he exhorteth and perſwadeth, he may the better be beleeved, and prevaile. For the caſe is here as in common affaires, once taken in a lie, hardly beleeved afterwards: ſo once in an errour, and uncertaine in his judgement, hardly beleeved again, and things before and after will be doubted of.
Reaſon. 2 Becauſe he being a guide of others, a leader of the blinde, it is not with him as with another; a private man, whoſe errour may live and die with himſelfe; but it is the hurt of many, even ſo many as are led by him, who are readier to wander with him, then to walk in the right way after him.
Ʋſe 1 This ſheweth how farre the Prieſts of Popery are from being true and commendable Prieſts before the Lord, who deliver nothing but lies unto their people. For as they have turned the truth of God into a lie, hardly holding any one point of the truth truly and uncorrupt, but having falſified all the truth of God: ſo that which they ſpecially preach unto the people, are lying legends, the falſe reports of lying and falſe Saints, their lying miracles of fooliſh, childiſh, ridiculous impoſſible things that were done by them. That Paul ſaid of the Cretians, Tit, 1.12. ſo I may truly of them. It were infinite and unprofitable to enter particulars: This one thing may ſufficiently prove that they have no meaning the people ſhould be taught the truth, ſeeing it is manifeſt they forbid their Prieſts to read ſuch things as they may underſtand the truth by, to teach the people, or to ſee more of the truth then ordinary men do. For there was an inhibition by his Holineſſe, that no Prieſt ſhould be allowed to read Bellarmine, becauſe he hath more truly ſet down the truth, as we hold, and more largely then others have done: therfore none may read him without ſpeciall licence, leſt they ſhould ſee the truth; and none muſt be licenced but ſuch as are ſufficient grounded Prieſts, that there is no fear they ſhould receive any tincture of the truth, being ſuch obſtinate heretickes already.
He walked with me in peace and equity.] The third thing commended in him; his ſincere, faithfull and upright walking in his place and calling.
Doctrine. The Miniſter of God ought to walke with God in peace and equitie; that is, to have his converſation ſo holy, faithfull, religious and godly, that it might be pleaſing and acceptable to God, and give him no cauſe of quarrelling and contending with him. Commended here. So Mat. 5.15.16. 1 Tim. 4.12. Tit. 2.7. 1 Pet. 5.3. The reproofs of all of corrupt lives and converſation in the old and new Teſtament prove this.
Reaſon 1 Becauſe they are ever to be neer unto the Lord his remembrancers for his people: Now they who muſt live ever with him, and ſhould intreat him for others, they had need be ſuch as he will like of and approve. They who are ever in Princes Courts nigh them, ought to be clad in white and fine apparrell: they who muſt commend the ſuites of others, had need be in favour and liking themſelves.
Reaſon 2 Becauſe they muſt deliver his will to his people, preach his word and performe his ordinance; which leſt they ſhould make to be abhorred for their corruptions, as queaſie and full ſtomackes will do meat, for the ſluttiſhneſſe of the Cook; and many the gifts of Princes, if the bringers be leprous, or have the peſt; As the people abhorred the ſacrifice becauſe of the wickedneſſe of Elies ſonnes.
Vſe 1 To reprove the Prieſts, of Popery, who impropriate unto themſelves to be the onelyonly Prieſts and Miniſters of God. To which we may have enough to ſay out of Bellarmines defence of Iohn 23. lib. 4. de Pont. Rom. cap. 14. He was accuſed in the councell of Conſtance for denying the reſurrection of the body, and everlaſting life. Bellarmines firſt anſwer is, that he is not bound to defend him; becauſe he was not certainly and undoubtedly Pope: For at that time there were three Popes, Greg. 12. Benedict. 13. and Iohn 23. and whether was, could not be determined, they all had many and ſingular portions. (A monſtrous body which had three heads or no head.) He anſweres ſecondly, that he had no ſuch …rour imputed to him for certaine: for, ſaith he, there were 53. Articles put up againſt him; but all touching his life and manners, and were proved by witneſſe. And other Articles were objected without witneſſe, whereof this was one. Then was he found faultie in his manners in 53. crimes. His third anſwer is, that this was onelyonly proved againſt him by the tumour of the common people, who ſeeing Iohn of ſo diſſolute a life, begun to think and to ſpeak it abroad, that he beleeved neither eternall life, nor the reſurrection of the body: for it had been unpoſſible he ſhould have lived ſo, if he had been perſwaded of either. Now if the head be thus, the whole body is ſure no better, they ſo depending upon him as they do. For to uſe Pintus ſimilitude in Iſaiah, one of their owne againſt themſelves. As in a fiſh, the head being corrupted and putrified, the whole body is corrupted: ſo ſaith he for a Common-wealth (I for their Church) when the principall is corrupted, the other muſt needs be: and he that would know whether the fiſh be corrupted, muſt behold the head which is firſt corrupted. So in this.
Vſe. 2 To admoniſh the Miniſters, that if they would be accepted of God, they muſt walk faithfully before him, and with him have their converſations ſincere, without hypocriſie, upright, without turning aſide after the corruptions of the times. They muſt be as ſtarres fixed in the firmament, that though the clouds be carried up and downe with the winde, yet the ſtarres being lift above that region, ſhould remain fixed, ſeeing God hath taken them into his owne tabernacle of heaven, as it were: therefore is it not enough for them to exceed others in knowledge, but they muſt alſo ſurpaſſe them in holineſſe and pietie. They have or ought to have more knowledge, after that muſt be their piety and practiſe. They come neerer to God, they ſhould be the liker to him: They are the guides of the people, they ſhould go before them, and be not like to our ſhepheards which drive their flockes before them but like the ſhepheards of the Jewes, which went before their ſtocks, not like him that ſaid, itc, but to him who ſaid venite, how ſhould they elſe prevaile with God for his people: or with the people for their God, when they make themſelves unacceptable of God: yea, hatefull by their ſinnes, and the offering of God and his ſervice loathſome, and to be abhorred of the people for their corruptions. The Lord forbad to Aaron and all his for ever, ſtrong drinke, Levit. 10.9. forbidding by it all exceſſe which might make them any wayes unfit for the ſervice of God. The penalty is death; how ſhall they eſcape Gods judgements who are drunkards, deceivers, ſwearers, and ſuch like?
This commendation given to the Prieſt, may teach alſo a generall inſtruction to all.
Doctrine. Every one that walketh with God, cleaveth to him in uprightneſſe, and his worſhip is acceptable in him.
Some Papiſts would hence gather, that a man may be perfect in this life: For out of this will follow, ſay they, that the high Prieſt was perfect. I anſwer, that if either they knew themſelves, or knew the Scripture, they would never gather any ſuch thing; for who knowes himſelfe, and findes not himſelfe at the beſt eſtate full of corruption? as Saint Paul did, Rom. 7. Or who knowes the Scripture; and can be ignorant, that he was never yet found ſince the fall of Adam, which had not his taint and corruption? Not the deareſt Saint of God. And for the particular, Aaron the high Prieſt had his ſin divers times: For he yeelded to the people to make a Calfe, Exod. 32. He are not the offering according to the Law, Levit. 10. And ſo tranſgreſſed, that God threatned and performed it, that he ſhould not ſet foot in the land of Canaan, Num. 6.2. If this be ſo, then could he not be perfect.
Object. But how is it true, he had no iniquitie in his mouth? and Jam. 3.2. for in many things we ſin all, if any man ſin not in word, he is a perfect man, and able to bridle all the body.
Anſwer. It is true, if he ſin not in his tongue at all; but no ſuch thing is here given unto him, he is made found in his Doctrine, not in his whole ſpeech. A man may be perfect in his place, but never in his perſon. Again I ſay, as there is a double juſtice, ſo there is a double perfection: one legis, which hath all the points and parts of juſtice, and all the perfections of all parts which ſome call, Perfectio graduum obedientiae, which was never in any but Chriſt, and Adam for a while. Another Evangelii, which hath all the parts of true juſtice, but it wants the perfection of thoſe parts. As a childe hath all the parts of a true man in the infancie, though it want perfection of ſtature, and tallneſſe, and ſtrength, which is called of ſome, Perfectio partium, becauſe all are there in truth; which is nothing elſe but the converſion of a ſinner, with a purpoſe, will and endevour, with integritie and ſincerity to pleaſe God according to all his commandments. And thus was Iob juſt and perfect, Noah, Zachary and Elizabeth, &c.
He walked with me in peace and equity.] Therefore in peace; becauſe in equity, being upright in his converſation, he had peace with God, and peace with himſelfe.
Doctrine. They who walke uprightly, and walke with God in equity and righteouſneſſe, they, and they onelyonly walk in peace, ſhall have true inward peace with God and themſelves. To this purpoſe is that of Iſaiah 54.13. Pſal. 119.165. Joh. 14.27. and 10.33. Phil. 4.5.6.7. è contra Iſai. 57.20.21.
Reaſon 1 Becauſe he is juſtified, that his uprightneſſe and ſanctification ſheweth: for it proceedeth from juſtification,Bona opera ſequuntur juſtificatum. as fruit from the life of a tree. Now he that is juſtified, and he onelyonly, hath true inward peace, Rom. 5.1.
Reaſon 2 He that walkes not uprightly, can have no aſſurance of his juſtification, and ſo remiſſion of his ſinnes, and ſo no peace and quietneſſe. A ſinner is as a debter ſued to judgement.
And did turn many away from iniquity.] The fourth thing commended in him, that he laboured ſo diligently, and ſo effectually, and walked ſo carefully, that many who were borne and bred in ſinne and iniquity, and continued in it as ſlaves of Satan, were turned from it to God and godlineſſe.
Doctrine. The Miniſter of God muſt and ought to turne many from ſinne and Satan, to God & godlineſſe; that is, he ought ſo to teach, ſo to labour, and ſo to walke, that by the bleſſing of God upon his endeavours, many may be gained to God out of the bondage of ſin and Satan, be called and converted unto God. This is given unto the Word, Pſal. 19.7. in the Miniſters preaching of it, Rom. 10.14. Iſai. 49.5. Ezek. 3, 17, &c. and 33.7. &c. Matth. 28.19. Acts 18.9.10. 2 Tim. 2.24.25.26.
Reaſon 1 Becauſe he ſhall be free from their bloud and periſhing, not onelyonly if he convert, but if he ſo labour as they may be converted, though they never be: for it not being in his power to work upon the heart, and to alter it, if he do what he can by all meanes to the outward man, he is free; elſe he muſt be culpable and guilty of his periſhing. If in Ezekiels parable, Chap. 33. a watchman ſet up of themſelves, ſhall anſwer for their bodies, if they periſh for want of warning; what ſhall he do that is ſet up of God?
Reaſon 2, Becauſe if God do make his labour effectuall, his honour ſhall be the more. I cannot ſay as Chryſoſt. Non minus praemii, if hee come without them, he ſhall not loſe his labour, but leſſe ſure, becauſe of that, Dan. 12.3. And they that bee wiſe ſhall ſhine as the brightneſſe of the firmament: and they that turne many to righteouſneſſe, ſhall ſhine as the ſtarres for ever and ever.
Vſe 1 This reproveth and condemneth all Preachers and Miniſters, who do not labour ſo in doctrine, and live ſo in practiſe, that men may be converted to God from iniquity; but by negligence and corruption, ſuffer men to remaine ſtill in their ſinnes: yea, harden them in their iniquities. They are farre from their dutie, and farre unlike to theſe Prieſts, who were thus approved and commended of God.
Ʋſe 2 To teach all Miniſters ſo to preach, and ſo to live, that they may convert men to God, and turne them from iniquity: They muſt exhort, improve, and rebuke with all meekneſſe, long-ſuffering, conſtancie and courage, that there may be nothing wanting in them, why they ſhould not be turned. This is his dutie, and he that is a Prieſt, and rebukes not delinquents, he forſakes the office of a Prieſt. In the doing of it faithfully, he may well expect a bleſſing from God; becauſe of that Iſaiah 55.10.11. Surely, as the raine commeth downe, and the ſnow from heaven, and returneth not thither, but watereth the earth; and maketh it to bring forth and bud, that it might give ſeed to the ſower, and bread to him that eateth: ſo ſhal my word be, that goeth out of my mouth: it ſhall not returne unto me void, but it ſhall accompliſh that which I will, and it ſhall proſper in the thing whereto I ſend it: And if he doe waſte himſelfe, hazard his life, and ſpend his ſtrength, and gain but one, or few, it will be the recompence of his labour. The Captaine that redeems and recovers but one captive, whoſe freedome is deſired by his Prince, ſhall not loſe his reward, though he ſhall have greater that recovers more. So in this. Dan. 12.3. And if God do not bleſſe his labours, yet if he be not wanting in his dutie, care and endeavour, but be found wiſe and faithfull, he ſhall be rewarded. Iſai. 49.5. And now, ſaith the Lord that formed me from the womb to be his ſervant, that I may bring Iacob again to him, though Iſrael be not gathered, yet ſhall I be glorious in the eyes of the Lord, and my God ſhall be my ſtrength.
Ʋſe 3 This may teach us why the Miniſtery of the Word, and the Miniſters of it, are ſo harſh and ſo unacceptable unto moſt men, if they be faithfull, and will ſeeke by all means to convert men to God; becauſe they muſt turne them from their ſin, ſeparate them and their iniquities, which they love ſo dearly, as Micha 6.7. Sin is either naturall, or by cuſtome, or both; naturall diſeaſes are almoſt incurable, and no leſſe diſeaſes that grow into a cuſtome, which is another nature: And the Phyſitian that ſhould go about to cure theſe againſt a mans will, ſhould have little thanke for his paines, and be not greatly welcome, when ſuch things cannot be removed without moſt ſharp and bitter medicines, great paine and griefe: So in this. And here is the cauſe why many a mans miniſtery at the firſt comming to a place, is very acceptable for a while, becauſe he ſpeakes things good and wholeſome, but ſomewhat generally, becauſe he knowes not the ſtate of his flocke and people: but after he hath lived ſome yeares, and ſees their ſinnes, and begins to ſpeake home unto them; then is he unacceptable, becauſe he would part them and their ſins. As that Miniſter that ſhould perſwade a divorce betwixt a man & his wife which he loves moſt dearly, ſhould never be welcome to his houſe or company: ſo in this. It may be it is but the ſame he hath often ſpoke of before, but then it was borne; becauſe they probably conjectured, he meant not them, but when he hath been a while with them: that it is like he may know them to be guilty of that ſinne, though happily, and ten to one, he did not, then is it tolerable, becauſe they thinke he would ſeparate them and their beloved ſinne, their profitable and delightfull ſinne. All the while he will preach peace and comfortable things to them, and bring the word of reconciliation, and tell them of Gods love, and Gods merciemercy, and that he is ſent to wooe them to be married to God: all that while he ſhall be kindly welcome. As he that ſhould ſue for a Prince, to win the love of a woman to him, all the while he tells of his honour and riches, and beauty, and ſuch things, he ſhall be kindly welcome: but if he come to tell her, that ſhe muſt ſeparate her ſelfe from ſome place and company ſhe loves well, and change her manners, and forſake her friends and fathers houſe; he ſhall finde his entertainment, both for uſage and countenance, changed: So in this. Which makes oftentimes Miniſters, if they be not the more faithfull, grow cold and careleſſe, and ſo fall into many grievous ſins.
And turne many from iniquity.] In themſelves, and of themſelves by nature, they were in iniquity, carnall, and ſold under ſinne, Rom. 7. till the Miniſter by the word brings them out of it, and turnes them to God from ſinne, and makes them his.
Doctrine 1 No man naturally is Gods, but a ſlave to ſinne and Satan, till he be turned and converted by the preaching of the Word, and work of the Miniſterie.
Doctrine 2 Turne from iniquity.] Their converſion to God, and their calling, is thus noted, By turning from iniquitie. To note this unto us:
Thoſe who are truly called and converted, are turned from their ſinne and corruption; that is, waſhed cleanſed and purged from them, 1 Cor. 6.11.