Commentary on Malachi, Commentary · Chapter 2 · Verse 7
VERS. VII.
For the Prieſts lips ſhould preſerve knowledge, and they ſhould ſeek the law at his mouth: for he is the meſſenger of the Lord of hoſts.
FOr the Prieſts lips.] In this verſe is the reaſon of the precedent duties required in others, and commended in thoſe with whom God made his covenant at firſt, generally commanding a duty of the Prieſt, or a double dutie, becauſe by knowledge and law ſome underſtand two ſeverall things. It depends upon the former thus: Theſe things he ought to do: for he ought to be a man of knowledge, &c. Some read them, Doth preſerve, in the preſent tenſe; but commonly it is read in the future: Not to note out a promiſe, as if the Prieſts lips ſhould never erre, but ſhould be ſo kept, that he might not erre. But it is a commandement, ſhewing how he ought to be qualified.
Shall keep.] It is not, ſaith S. Hierom, ſhall bring forth, or produce: for that was ſpoken before; but ſhall keep, that he may ſpeak it and produce it in time, and may give his fellow ſervants their portion in due time. Some take knowledge here for the underſtanding of the ſpirituall and heavenly myſteries, as the Law after, for the rule of the compoſing of their manners and actions: And theſe are ſaid to be the Prieſts, becauſe they muſt ſtudy the bookes of divine wiſedome, by which they become more wiſe and more learned then the reſt of the people.
And they ſhould ſeek the Law at his mouth.] That is, they ought to require from his mouth who ought to teach it them, Levit. 10.9.10.11. 1 Tim. 3. Tit. 1. The Law, ſaith Bernard lib. 2. de Conſid. Non nugas profecto, vel fabulas: Not toyes and fables. S. Cyril, Ait nomine legis contineri omnium ad bene vivendum neceſſariorum cognitionem.
For he is the Meſſenger of the Lord] This is a reaſon for confirmation of the former; he muſt be a man of wiſedome and knowledge, becauſe he is one God hath made choyce of, to be his meſſenger to carry and declare his will unto his people: He is called Angelus, not that he was ſo by nature, but by office.
In the verſe we obſerve two things, two duties, and one reaſon inforcing both. The firſt is the Miniſters duty, he muſt be a man of knowledge, learning and underſtanding.
Doctrine. The Miniſter of God, he that is to go in and out before Gods people, ought to be a man of learning, knowledge, and underſtanding in the word of God, and of the myſteries there delivered. It is ſo here commanded. This Eliſha knew well, therefore 2 King. 2.9. he asked a double portion of Elijahs ſpirit. Matth. 13.52. Every Scribe which is taught unto the kingdome of heaven, is like unto an houſholder, which bringeth forth out of his treaſure, things both new and old. Therefore are they compared to ſtarres, Rev. 2.1. Made the light of the world, Matth. 5.14. To prove that ſtarres ſhould have light, that the eye ſhould have ſight, were needleſſe: for all know and will confeſſe it, Tit. 1.9. Gods ſtewards, of whom as they muſt be faithfull, 1 Cor. 4.2. ſo alſo skilfull, ſeeing he hath the keyes of the kingdome of heaven Haggai 1.13. he is the Lords meſſenger. 2 Cor. 5.20. in Gods ſtead.
Reaſon 1 Becauſe he is Gods meſſenger, as Paul, 1 Cor. 5.20. Gods Embaſſadour; now neceſſarily it followes, that the Meſſenger and Embaſſadour of a Prince ſhould know and underſtand his Maſters will, what he is to ſpeake and to deliver in the name of him that ſent, to thoſe to whom he was ſent: ſo in this.
Reaſon, 2 Becauſe he ought to inſtruct the ignorant, to ſtrengthen the weake, to exhort and excite the ſlow and cold, to confirme the truth, to confute errour, and improve them that ſpeake againſt the truth, being every way both able and apt to teach, as the tenor of the Epiſtles to Timothy and Titus do run.
But this cannot be done, except he be a man of knowledge and underſtanding of the word.
Ʋſe 1 This admoniſheth all thoſe, who are by God and Man, God and his Church, put in truſt, and credited with the choyce and election of fit men for this calling and function, that they impoſe not hands upon any, neither admit any to this place, but ſuch as are able men, ſuch as after triall & examination are found fit and ſufficient for it. If they lay their hands ſuddenly and fooliſhly upon any, they ſhall be partakers of their ſinnes, and not be pure, as 1 Tim. 5.22. And where ſinne cleaves to the hand, the rod and judgement will be upon the backe. The Generall that for his proper gaine, or private reſpects, ſhall admit Captaines and Colonels, and Marſhals, for the leading of ſeverall Bands,Multo fuiſſe ſatius manus ſuas in ſpinas impoſuiſſe, quam earum impoſitione Sabbatium ad gradium deſignaſſe Presbiterii. Marcianus. which have no skill in Warre and Marſhall affaires, that when the field is to be fought, are not able to lead their bands & to go in and out before them, can never anſwer it to their Prince if it he known, that this is the cauſe why the Battel ſucceeds ſo badly, why ſo many periſhed and the enemy gathered ground upon him. So in this. I thinke too many may ſay of thoſe whom they have ordained, as Marcianus ſaid, when he heard how Sabbatius demeaned himſelfe whom he had ordained a Presbyter, It had been better he had layd his hands upon thornes, then by the impoſition of his hands to have deſigned Sabbatius to the degree of a Presbyter.
Ʋſe 2 This reproveth thoſe who thinke any body ſufficient for the Miniſtery: As corrupt Patrons and Parents and ſuch like; ungodly Patrons to enrich themſelves, and better their ſtate and portion, thinke any body ſufficient to diſcharge, if he can change Peters voyce, Acts 3.6. Silver and gold have I ſtore; or if he want that, if he can part ſtakes, and divide it, take thirds, or ſtand to his courteſie, though he have not a whit of Eliſha's ſpirit, nor any knowledge in his lips; ſuch a one, if they may be judges, there is none to him, as David ſaid of Goliahs ſword, and more fit then one that hath Eliſha's double ſpirit doubled upon him, and will looke as he may to have that which God hath given him. If we will make them judges, either the Apoſtle Paul forgot himſelfe, or the Printer, by negligence left out a word, 2 Corinth. 2.16. for it ſhould be, Who is not ſufficient for theſe things? But theſe Ieroboams, which bring in Miniſters of the lower ſort of the people; becauſe they fill the hand, ſhall have Ieroboams puniſhment, 1 Kings 13.33.34.Qui poteſtatem facit volenti Eccleſiam corrumpere, is certè author fuerit corū omnium quae perdita illius audacia turbaverit, Chryſoſt. de Sacerd. 3. Like to theſe are carnall parents, who bring up their children onelyonly ſo farre as they may be capable by the law of a living; but care not for other ſufficiencie: onelyonly perhaps for credit and complement ſake, that they be able now and then to make a Sermon in ſome place of honour and fame: And they will provide and purchaſe livings and benefices for them, and thruſt them into them. To theſe, and their like, I may apply that, Dan. 1.10. And to theſe may I adjoyne thoſe Miniſters which themſelves having knowledge, yet I know not out of what corruption it commeth, they thinke a few men of learning is enough. If a few Pariſhes in a Citie or Countrey have learned men and preachers, as if all Miniſters ſhould not be men of knowledge.
Vſe 3 To reprove all Miniſters who are ignorant, whoſe lips have not knowledge; who though they ſhould be good Scribes, yet are as ignorant of the word of God, as Samuel was in his childhood of the voyce of God, 1 Sam. 3.4. So unable are they for that place. Like to Balaam, Num. 22. that though God forbad him, yet for gain he would needs go: So theſe, for the wages of iniquitie, when as God by denying them gifts, hath ſaid, Go not, yet they will threap kindneſſe of him, and will go. As Ahimaaz, 2 Sam. 18.23. that would needs run to carry the King newes from the Campe; but when he came he knew nothing: So theſe, needs muſt they be Miniſters of the Goſpel, Meſſengers of glad tidings, ſuch as will carry newes from the King to the Campe: but when they come to tell their meſſage, they know nothing, no more, or often not ſo much as many of their flockes, as Hoſea 4.4.
Vſe 4 To admoniſh every man how he takes this calling upon him, that he finde in himſelfe ſome competent ſufficiencie for it, not to be perſwaded by friends, drawn by others, not thinking it is enough, when he hath the calling of the Church: for he muſt be a man of knowledge. Theſe things may increaſe other mens ſinnes, but not leſſen his owne; for he muſt be accepted by that is in him: therfore muſt he be ſtudious, and of ſome competent parts before, and ſtill continue in reading, and looke to learning, as 1 Tim. 4.13.16. For he ſhall finde himſelfe ſtill bound to ſtudy, and to have need of it daily, for ſo great a worke to finde out knowledge for his people, the Word being ſo deep as it is, Bernard.
Object. Whether if he have not gifts, not knowledge, is he a Miniſter or not.
Anſwer. He is, though not ſuch as he ſhould; as he is a Miniſter which is corrupt and lewd, though not as he ſhould.
From theſe words ſome of our Papiſts do gather that the Prieſts could not erre; and ſo by conſequent not now the Biſhops, nor a Councel. The reaſon is, becauſe this is a promiſe, and God keeps his promiſes.
*The Councell of Chalcedon not denied to be a lawfull Councell, equalled the Biſhop of Conſtant. with the Biſhop of Rome in authoritie, honour, and other priviledges; ſave onelyonly in precedence, which they ſay is an error. The firſt Councell of Nice decreed, That thoſe hereticks who followed Paulus Samoſatenus, ſhould againe be baptized, as Cyprian and the Anabaptiſts. The ſecond of Nice decreed, That Images ſhould be worſhipped, and that Angels had bodies, and that the ſoules of men were corporall: Why elſe did Auguſtine appeale from the Councell of Africa, where Cyprian was preſent, to the Scriptures, affirming, we may not doubt of the Scriptures, but of them it is lawfull, lib. 2. de Baptiſt. cont. Donatiſt. cap. 3. Concilia plenaria errare poſſe, dicens: If the Qu. be of the authoritie of the Pope, whether greater then a Councell: Hierom anſweres: Si authoritas quaeritur major orbis eſt urbe. But aske the Councell of Conſtance, which depoſed Iohn 23. and choſe Martin 5. Either the Councell erred, or elſe Martin was no lawfull Pope: Then all his ſucceſſors were ſchiſmatickes, no lawfull Popes.To this I anſwer: It is no promiſe, but a commandment, ſhewing what manner of man a Miniſter ought to bee: The ſame which the next ſentence is.
Againe, I affirme, that if it be a promiſe, it is generall: for the reaſon is generall to all, yea and particular to every one. But the Scripture is manifeſt, that both particular Prieſts, and generall Councels of Prieſts have erred. In general are theſe, Iſaiah 59.10. Jerem. 6.13. and 14.14. which places ſhew, that the moſt of the Prieſts and Prophets were then corrupt. Now if there ſhould have been a Councell gathered of theſe, what good might be hoped for from them, by going to the Councell; they might have changed their places, but not their mindes; they would have been the ſame in a Councell they were at home. Beſides, is it not manifeſt, that Councels have erred? 1 Kings 22. But Bellarmine happily will anſwere, they were a Councell of Prophets, not Prieſts, gathered by the King, not the high Prieſt. Then ſee a Councel of Prieſts gathered by the high Prieſt erring, John 9.22. and 11.53. and Mark 14.64. But Bellarmine will ſay, that a Councell of the Jewes lawfully called before Chriſt, could not erre; but he being come, they might. The ground muſt be, becauſe they are not Prieſts, neither the high Prieſt; but this is falſe: for the Prieſtood of Aaron was not aboliſhed till Chriſt became a Prieſt, which was not till his ſacrifice: for if they had been, then had he ſinned in communicating with them. And if this were ſo, it were marvell how the Rhemiſts, and the generall Popiſh argument will hold, who by the example of Caiaphas, Joh. 11.49. proves, that the Pope cannot erre, though he be wicked: for if he were not a high Prieſt, then holds not this argument; but he was a high Prieſt, and they all Prieſts, and yet they erred, and ſo may it erre. More ingeniouſly deale Hoſius and Canus, affirming, the Councell did pronounce a right ſentence, when they condemned Chriſt of blaſphemy, that they might eſtabliſh this, a Councell cannot erre.
And they ſhould ſeek the Law at his mouth.] The commandment touching the people, ſhewing what they ought to do.
Doctrine. The people of God, and they who be of his Church, muſt heare and receive the word of God at the mouth of the Miniſters. It is not ſpoken excluſively, as if theſe muſt onelyonly heare from the Miniſter, and not to read themſelves: for that is commanded, Joh. 5.39. but principally they muſt heare it from him, and ordinarily when he ſpeaketh the Word, they muſt not withdraw themſelves, but muſt heare. This is the order God hath ordained in his Church: This is that is commanded here: ſo Hag. 2.12. ſo Jam. 1.16. Iſaiah 2.3. To Gods houſe to heare and be taught, there ſpeake the Miniſters, Heb. 13.17. Then muſt they be heard.
Reaſon 1 Becauſe they are begotten and borne againe of the ſeed of the Word; but that not by their owne private reading, but from the preaching of the Miniſters, 1 Pet. 1.23.25. They are the ſonnes of God by faith, Gal. 3.26. But faith is not to be had ordinarily, but by hearing, Rom. 10.14.15.17.
Reaſon 2, Becauſe, as Chryſoſtome, Hom. 11 ad pop. Antioch. Se quiſque per ſcipſum non facile emendare poteſt. Men are ſo partiall in judgement, ſo perverſe in affection, oftentimes blinded by one meanes or another, they ſee not what is fit for them, and if any thing diſlike them, not willing to take it to them, then had they need of another.
Vſe 1 This will convince of ſinne all thoſe who hold either in opinion or practice, no ſuch neceſſity of reſorting to the publicke Congregations, where the Law is to be had from the mouth of the Miniſters: for if it be a duty that they ſhould, then muſt it be a ſinne to thinke they ought not, and to withdraw themſelves from it; contemning the miniſtery of the Word, being the ordinance of God, by which he would teach them the Law. Their pretences they hold forth in their defence, are vaine: Firſt, they can read at home, and it may be, better Sermons then he they ſhould heare, can preach any. Let me grant them they can; yet followes it not they will: for he that accounts little of Gods publicke ordinance, will hardly performe any ſuch private dutie, mans nature being more apt to publicke then private duties. But ſay they can, and will, and doe it, yet is it faultie, becauſe it is croſſe to Gods commandment, who could as well have commanded private at that time, as publicke. And though it be in it ſelfe good, yet being out of it fit time, it is evill. It is good and lawfull for a man to follow his calling, or to build Churches, or to get in his harveſt; or to recreate himſelfe in their times; but to do theſe upon the Lords day, is evill. As in the body the bloud, that is the continent of life, is good, ſo it be in the proper veſſels, the veines: but if out, it is hurtfull, and breeds putrifactions and diſeaſes. And as all the members are good in their proper place, but one in another is monſtrous, and hurtfull, as the finger upon the hand, and in the eye: ſo it is of theſe things. Againe, what is this, but to croſſe the ordinance of God? What is it elſe but to chalenge more wiſedome to themſelves, then God hath, who hath commanded it, who hath given Paſtors and Teachers to the Church, who hath bid them preach in ſeaſon and out of ſeaſon.
Secondly, they are begotten already, therefore they need not heare. Nay, they are therefore not begotten, becauſe they think it needleſſe. For there cannot be life, but ther …ill be a deſire of food. They cannot be Gods, but they have his Spirit; and where his Spirit is, there cannot be contempt of his ordinance: but it argues they have not his Spirit, nor are not begotten.
Thirdly, you cannot prove we ought to heare ſo often. Thou muſt learne and heare from him the whole Law of God, which cannot be heard in a mans life in ſo ſeldome hearing, as they can bee content onelyonly to hear, and much leſſe learned. If they muſt heare out of ſeaſon, then oftner then they would, or do. But ſhall I tell you the true cauſe of this refuſall? It is either pride of heart, whereby they are puffed up with their owne knowledge, and condition, and thinke they know as much and need no more, and are, as the ſpeech is, as well as meat can make them; which is plain hypocriſie: or it is pride of ſtate, when they are puffed up with their wealth and ſtate, and thinke it enough for the poore to receive the Goſpell, and preſſe upon it. It is not for their ſtate and worſhip to be over attendant, to ſtrive and thirſt after the Word, they come more to honour the Word, or to be well thought of by men, then for any good they look to receive by it; which is a ſpice of Atheiſme: or it is becauſe of the guilt of their conſciences, who finde the galling of the Word, who thinke if they ſhould continually heare it, they ſhould have no quietneſſe in themſelves at all, when they can hardly quiet themſelves that heare ſo ſeldome, which is carnall ſecurity; or elſe he that hath them in a ſnare at his will, is afraid to loſe them: And when he findes that one Sermon makes Agrippa almoſt a Chriſtian, he is afraid of a conſtant hearing, leſt they ſhould become Chriſtians altogether, and he be caſt out, knowing the Preacher is the power of ſalvation.
Ʋſe 2 To teach every one to make conſcience of this duty, to heare and receive the word of God at the mouth of his Miniſters in the publicke aſſemblies; it is the commandment of God, he that maketh not conſcience of this duty, maketh not conſcience of any: For he that maketh no conſcience of all knowne duties, maketh none of any. Therfore ſhould we be glad with David, to go into the houſe of God, ſo ſhall we ſubſcribe to the wiſedome of God, who hath ſo ordained, and given men gifts, not in vaine, not for themſelves, when as little would ſave them, but as tears to the mother, and Art to the Bee to make hony, &c. ſo ſhall we be begotten of God, to be ſonnes, or reformed of God to be holy ſonnes, or repaired by God, who decay in minde as well as in body, and had need of continuall inſtruction as of daily eating. For our work is not like others, ſaith Saint Chryſoſtome, who finde it as they left it.
They ſhould ſeek the Law.] This is the commandment touching the people, that they muſt receive the Law from the Miniſters mouth; and not onelyonly receive it, but ſeeke or require it, as it were exact it, as men do for their due, or as ſervants require their portion from the Steward when he was ſlack in giving.
Doctrine. The people muſt not onelyonly heare and receive the word of God at the mouth of the Miniſters, but they muſt ſeek it, and require it; ſeeke it with earneſtneſſe, and fervent deſire: So here: and to the ſame purpoſe is that, when the Spirit ſpeakes of buying the truth, Prov. 23.23. and Iſaiah 55.1. And hence are the compariſons when it made as milke and men as new borne Babes, 1 Pet. 2. when it is compared to gold, Rev. 2.18. to a treaſure, and men to purchaſers, Matth. 13.44. to pearles, and men to Merchants, verſ. 45.46.
Reaſon 1 Becauſe it is that which will make men rich ſpiritually with riches of faith and pietie, and ſuch like: which had, will enrich men, will they ſeek very earneſtly.
Reaſon 2, Becauſe here Chriſt, and with him eternall life and all happineſſe, is to be found, and no where elſe, Joh. 5.39. Search the Scriptures: for in them ye think to have eternall life; and they are they which teſtifie of me. Rom. 10.6.7.8. Hence Joh. 6.67.68. Jeſus ſaid to the twelve, Will ye alſo go away? Peter anſwered, Lord, to whom ſhall we goe? Thou haſt the words of eternall life. Hence the Goſpell is, The grace of God bringing ſalvation, Tit. 2.11.
Reaſon 3 Becauſe without this, whatſoever a man hath elſe, whatſoever ſtate and condition he is in, better or worſe, health or ſickneſſe, &c. he can uſe no ſtate well: for the bleſſings of God, 1 Tim. 4.5. are ſanctified by the Word.
Vſe. To convince of ſinne all ſuch, as though they heare, yet ſeeke not, nor deſire it, have no fervent affection to it.
The Law.] That is, the ſimple and plaine words of God, not trifles, and fables, and other vanities of wit, but the whole Law, whatſoever he is bound to deliver.
Doctrine. The people ought to heare and receive, to ſeeke and deſire the Law, the pure Law, and the whole Law from the Miniſters. As before, the Miniſter ought to deliver all: ſo here they muſt affect and receive all. So is it here; and to the ſame purpoſe is that, Iſai. 1.3. For the whole Law is his way. This is proved, Deut. 5.27. Matth. 28.20. 1 Theſſ. 5.20.21. Heb. 6.1.2. This by the contrary, Matth. 2.11. 2. Tim. 3.4.
Reaſon 1 Becauſe they are his people, ſervants, children, ſpouſe, all which requires they ſhould heare and affect his words, his lawes, his will and his precepts, and them all.
Reaſon, 2 Becauſe the whole is either concerning God or themſelves; God, as it ſetteth forth his wiſedome, power, juſtice, merciemercy, and ſo forth: Themſelves, as it offers mercy, or threatneth judgement, as it reproveth evill, or promiſeth good.
Ʋſe 1 This will ſerve to reprove many, and to convince ſeverall men of ſeverall corruptions, ſome in one ſinne, and ſome in another, who will heare, and ſeeme to deſire the Law out of the Miniſters mouth, but not the whole. There are ſome who thinke many things needleſſe to be knowne and heard, many things not fit to be taught, as before v. 6. Beſides that was then ſayd, I ſay, let them ſee if this be not to check the wiſedome of God, who hath written both, and preſerved the whole to the Church; and if pride did not tranſport them beyond themſelves, it could not be they ſhould be ſo affected. As wiſedome would teach them that many things are neceſſary, though not the preſent profit of them appeare. For as in inſtruments onelyonly the ſtrings ſound, yet are there other things in the whole body, as that whereunto they are tied, the bridge, the pinnes, which help the muſicke: ſo in the Prophets, though all be not propheſies, yet they are things to which theſe are tied and illuſtrated. Aug de Civ. D. lib. 16.2. And ſometimes for thoſe things which ſignifie ſomething, are thoſe things which ſignifie nothing added. As the ground is onelyonly plowed and rent up by the plow ſhare, yet that this may be, other parts of the plow are neceſſary. And humility, if they had any, would teach to ſuſpect their owne wiſedome, in not ſeeing the uſe and end, the profit and fitneſſe of things, rather then queſtioning and reaſoning againſt God. Others can be content to heare all pleaſant things, as the promiſes and mercies of God, but judgements and reproofes, threats and checks, that they cannot brooke; like unto thoſe, who in medicines affect onelyonly the ſmell or trimneſſe, or gayneſſe of them, as pills rouled in gold, but cannot away with the force of purging and preſerving. And ſee not that a great company more go to hell by preſuming in their lives, then by deſpairing at their deaths. Some can willingly heare that which concernes other men, and their ſinnes, their lives and manners, but nothing touching themſelves at all, and their owne ſinnes: As men can willingly abide to heare of other mens deaths; but cannot abide to heare of their owne. Oftentimes they will make the Miniſter to beleeve as they did, Jerem. 42.5.6.7. Then they ſaid to Ieremiah, The Lord be a witneſſe of truth and faith between us, if we do not even according to all things for the which the Lord thy God ſhall ſend thee to us, whether it be good or evill, we will obey the voyce of the Lord God, to whom we ſend thee, that it may be well with us, when we obey the voyce of the Lord our God. But when he ſhall declare unto them the will of God, that croſſeth their affections, they will entertaine him and anſwer, as Chap. 43.2. Thou ſpeakeſt falſly, the Lord hath not ſent thee to ſay thus. Theſe and ſuch like are here reproved and convinced of the breach of this duty, that they receive not, nor deſire the Law of God.
Vſe 2 To admoniſh every one to labour for hearts willing and deſirous to receive the whole law and word of God, as he ſhall put it into the mouthes of the Miniſters to diſpoſe it unto them, whatſoever it may be, whether it be pleaſant or croſſing: For if men deale ſo with their Phyſitians, ſubmit themſelves to their preſcripts, though often they be unpleaſant, becauſe they are perſwaded of their wiſedome, and that they worke all by Art; and yet may they ſometimes erre, how much more unto all that which God hath ſpoken and preſcribed, when they may well know they cannot erre, judging of ſuch thoughts, as eſteemeth any thing ſuperflous or unfit, any thing difficult or too deep for them to looke into, as ſuggeſtions of Satan, and their owne corruption, and not riſing from Gods Spirit, condemning in themſelves all ſuch thoughts as gain-ſay the Word, and any part of it delivered unto them, as unloyall to their Prince and Maſter, Father and Husband, yea cenſuring all ſuch affections as gain-ſay and repine at the Word, which toucheth them to the quicke, and their particular ſinnes and corruptions, as fearfull fore-runners of ſome dangerous fall and back-ſliding; ſpecially when in former times they could endure as much as that, and happily more, to be ſpoken unto them, or were ſuch as condemned other men for ſpurning when they were touched. And indeed it is fearfull: for it argues, he was either an hypocrite before, or elſe by reaſon of ſome ſecurity and careleſneſſe over his own ſpirituall eſtate, he is fallen into a ſpirituall diſeaſe and ſome ſins he had not before; and refuſing the remedies or the bitter potion which ſhould recover him, he muſt needs putrifie more. The body that is ſicke, and the part that is wounded, if either the remedy be rejected, or the ſalve be pulled off when it is applied, will doubtleſſe grow worſe. As he that is ſore ſicke, and grievouſly wounded, gives hope of his recovery, while he will ſubmit himſelfe to his Phyſitian, and take whatſoever he preſcribes him: but he that is but a little ill, and refuſeth to hearken or receive any thing, gives no hope at all, though his hurt be the leſſe: So in this. Therefore men who would ſave themſelves, muſt receive the whole: They who will ſhew themſelves dutifull and loyall, either his ſpouſe or children muſt be content to be reproved and chid, when they have given cauſe, and never love the leſſe, as well as cheriſhed. And it is a good ſigne of a good heart, that likes his Miniſtery beſt, which will reprove and chide him, and not his that will ſooth and flatter him.
For he is the Meſſenger of the Lord.] The reaſon of the former: The Prieſt is Gods Meſſenger, therefore muſt he be ſuch and ſuch.
Doctrine. The Lord he uſeth the miniſtery of man in revealing his will to his people, Rev. 3.14.