Commentary on Malachi 2, Chapter 3 · Exposition on verse 1
VERSE I.
Behold, J will ſend my meſſenger, and he ſhall prepare the way before me: and the Lord whom ye ſeek, ſhall ſpeedily come to his Temple: even the meſſenger of the Covenant whom ye deſire: behold, he ſhall come, ſaith the Lord of hoſts.
IN this Chapter are two things laid down: one an anſwer to the blaſphemies reproved, verſ 17. of the former, which is contained in the 6. firſt verſes. The other, an expoſtulation or conteſtation with them, of their prophaneſſe, obſtinacy and other impiety, ad finem. For the firſt. The ſum of it is thus. Hitherto hath God ſo ſhewed himſelfe a moſt equall and upright Judge, that yet before he manifeſted himſelfe a moſt mercifull father, and never yet condemned and puniſhed any people, or any Nation with deſtruction, baniſhment, or other puniſhment, but he firſt by his Prophets or by other means, endeavoured to draw them to repentance and their duty, from their madneſſe and corruptions. And ſo it comes to paſſe, that either truly repenting and deſiring the mercy of God, they obtaine pardon, or remaining obſtinate and impenient, they are moſt juſtly puniſhed. Now this ancient manner of ſhewing his judgements, either privately or publiquely, God commands here to be expected: for he ſaith he is about amoſt excellent worke, whereby he will make manifeſt to godly and ſound hearted men, the greatneſſe of his mercy, and will give proofe of the ſeverity of his judgements to the wicked, and thoſe who are obſtinate in their ſin. The manner how this is expreſſed unto us, is, by a Propheſic of two perſons to come; the one of Iohn Baptiſt, the forerunner, calling men to repentance, and ſhewing Gods purpoſe both touching the godly and the reprobate: The other of the Ruler and Saviour of the world, the Judge of quicke and dead, whoſe admitable power is manifeſted both waies, both in ſaving of the good and faithfull, and in judgeing and puniſhing the wicked. The Propheſie is then of two perſons, and of their duties. The firſt is Iohn Baptiſt, the ſon of Z…charias, who was and did ſhew ſalvation a comming, and teach men the meanes how they might obtaine it, who for the ſimilitude of his minde, manners, ſtudies, and whole life, was called another Elias; for to underſtand this as the Hebrewes did of an heavenly Angel, is marvelouſly abſurd, ſeeing our Saviour Chriſt in the Goſpel, hath manifeſtly affirmed, that it was Iohn. Math. 11.10. who was ſent not by the councell of man, neither came by his owne ambition; but by the authority of God he undertooke this duty.
Behold.] Signifieth a certaine and a moſt famous and publique thing. And ſpeaking of this he uſeth the preſent tenſe; he noteth the certainty of it, that is as ſure as if it were already done, and as ſure as if it were beheld with their eies. But there is in this thing a difference betwixt the Prophet and the Evangeliſt, one giving it to Chriſt, the other unto the Father; divers reconcile them diverſly, but that which ſeemeth moſt plaine and true is this: That ſome works are proper to the perſons, to every one in their eſſentiall proprieties; as to beget, be begotten, and proceed; and theſe are not communicable, but ſome are externall and common, and ſometimes are given to one perſon, ſometimes to another, to manifeſt the unity of eſſence in the trinity of perſons. As Iſaiah 6.1. I ſaw the Law ſitting on a throne. Some thinke, St. Baſil and others, that it was the Father who appeared in that viſion. Yet John, 12.41. It is given to the ſonne. And Acts, 28.25. Saint Paul giveth it unto the ſpirit. So that which is ſpoken of the holy Ghoſt, 2. Pet. 7.21. is affirmed of the Father. Heb. 1.1. now like to theſe is this. The ſending of Iohn being common to both, is by the Prophet given to the Son, and by the Evangeliſt to God, or by Chriſt in the Evangeliſt, to ſhew that he was one in nature with the Father, and another in perſon. Now Angel heere is a name noting an office or miniſtery, and not an eſſence or nature. Cyr…llus
He ſhall prepare the way before me.] The effect of his office and miniſtery, to make ready for Chriſt: that is, by preaching ſaith and repentance, he might fit men ready to receive Chriſt whom he preached, not to come but declared and pointed at him being preſent, and already come. And ſo he differed from all the former Prophets. In which ſtate he denied himſelfe to be a Prophet. Iohn, 1.
And the Lord whom ye ſeek.] The next Propheſie is of Chriſt himſelfe, and the Lord whoſe comming the perſon is deſcribed in this verſe, his power, verſe the ſecond, and the effects of that power in reſpect of the godly and elect, verſes third and fourth, and of the wicked and reprobate, verſes five and ſix.
Firſt of the comming of Chriſt, which is deſcribed to us, firſt when he ſhould come, ſpeedily or immediately; that is, when John had once entered his office and begun to preach, Chriſt ſhould come preaching alſo repentance and the Goſpell, and ſo he did. Marke. 1.
Secondly the place where he ſhould come; that is, the Temple. By which what ſhould be meant; divers men have divers conceits. Saint Cyril underſtands the wombe of the virgin. Saint Auguſt and Theod. the humanity and fleſh of Chriſt; becauſe of that, deſtroy this Temple. Iohn 2. but neither of theſe can be, ſeeing, John muſt firſt be ſent to preach, which was not till Chriſt was thirty yeares of age: for his ſending was not his birth, but his office, or for it. So Chriſts ſending was not his incarnation, but his office; for then is he ſaid to come, when he began to preach, worke miracles, and execute his function. So John 1.26, 27. and Math. 3.11. By Temple then we underſtand literally the Temple at Jeruſalem, and in it the Church; for in it Chriſt ought to be, to teach, to do, and execute his calling and function, by the decree of God. And there to build himſelfe that ſpirituall Temple, which is made of living ſtones. And this ſome gather from the prepoſition El ad, which ſignifies not onelyonly the place, but notes the cauſe and end as well, and ſo it is both to the Temple and for it; noting the ſpirituall Temple to the materiall Temple, and for the ſpirituall, that the type, this the truth.
Now the perſon of Chriſt is deſcribed. Firſt he is called the Lord, that is King and governour of his Church, of whom is that, Pſal. 110.1. Which Lord the Prophet affirmeth that they deſired, the Jewes all of them, ſome in one reſpect, & ſome in another deſired him: ſome as an earthly King, and deliverer, and ſome as a ſpirituall King, and the true Meſſias, who ſhould be their redeemer and ſaviour, from ſinne and the wrath of God, Luke 2.25.38.
Even the meſſenger of the Covenant.] The ſecond deſcription of his perſon, that he is the meſſenger or Angell ſo called, becauſe he was to reveale his Fathers will to his people, and to be their Prophet to teach them what God requireth of them. Called the Angel of the Covenant, partly becauſe he was promiſed, and God did ſo Covenant with them to be their Prophet, Deut. 18.15, 16. and Rom: 15.8. and partly as ſome thinke, becauſe he it is that makes the Covenant, betwixt God and his people, being mediator of it; and partly becauſe he is the meſſenger of the new law, or the new teſtament, wherein heavenly bleſſings are promiſed unto us. So St. Auguſt. de civit. Dei. 18, 35.
Behold he ſhall come.] The concuſion for confirmation of the former to eſtabliſh the certainty of it. i. At the time appointed he ſhall certainly come; ſo God hath decreed it, and the mouth of the Lord hath ſpoken it. Some underſtand theſe words of his ſecond comming, as the others of the firſt. As Auguſt. and Theodoret. But Cyril and Rupert otherwiſe, as we; and the third and fourth verſes prove it, becauſe thoſe things are exerciſes of the Church upon earth.
In the Propheſie we firſt obſerve what toucheth the forerunner. That he is ſent, and the end of his ſending.
I ſend.] Math. 11.10. It is ſaid God the Father ſendeth, noting the unity of eſſence.
Chriſt is God equall to the Father and coeternall with him. Doctrine 1 Revel. 2.8. firſt and laſt.
Chriſt he ſendeth Miniſters and appoints them over particular charges, Doctrine 2 as Paſtors, Re. 2.1.
My meſſenger or Angel.] Iohn is the ineſſenger of Chriſt, one by whom he would make his will known: and the ſpirituall and heavenly verity manifeſt unto his people, which is not peculiar to Iohn, but that which is given unto all the Miniſters of God, and ſo teacheth us a generall thing.
The Miniſters of God are his meſſengers and Angels to receive from him and reveale to, Doctrine. and teach his people his will and pleaſure; thoſe by whom he will convey unto them the knowledge of his divine Myſteries; which is not to be underſtood excluſively, as if they ſhould have no knowledge of it by any other means; But this is the principall means by which he hath ordained thus to manifeſt it; Hence is this name of Angel or meſſenger ſo uſually iven unto them. And that of Embaſſadours. 2. Cor. 5.20. And that of any Interpreter. Iob, 33.23. And that they bring is called the Lords meſſage. Haggai, 1.13. Hence that, Math. 29.19. go ye and teach. Luke, 16.29. Abraham ſaid unto him, they have Moſes and the Prophets; let them hear them.
Becauſe of mans infirmity, Reaſon 1 therefore he ſpeakes not himſelfe, neither ſendeth by an Angel, which is one by nature, knowing the naturall feare of a man, that he is able to indure neither. As that ſheweth. Deuter. 5.25, 26. Now therefore why ſhould we die? For this great fire will conſume us: if we heare the voice of the Lord our God any more, we ſhall die. For what fleſh was there ever that heard the voice of the living God ſpeaking out of the midſt of the fire, as we have, and lived? Luke 1.11, 12. Then appeared unto him an Angel of the Lord, ſtanding at the right fide of the Altar of incenſe: And when Zacharias ſaw him, he was troubled: and fear fell upon him. As alſo his ſuperſtition who would leave attending the meſſage and worſhip the meſſenger. As Revelat. 22.8. But he willing to have the meſſage rather regarded, ſends it in earthen veſſells.
Becauſe they might know better and more fitly, Reaſon 2 to deliver and apply this word, both with more compaſſion, and with other affections, ſeeing they are partakers of the like infirmities, and ſo better know the infirmities of men. It is the reaſon the Apoſtle giveth, why the Prieſthood was taken from men, to be for men in things appertaining to God. Heb. 5.1, 2. Which is that the Apoſtle ſaid. 1. Cor. 9.20. VntoUnto the Iewes I become as a Iew, that I may win the Iewes: to them that are under the law, as though I were under the law, that I may win them that are under the law. Which was, ſaith Auguſtine; *Compaſſione miſericordiae non ſimulatione fallacia. fit enim tanquam agrotus qui miniſtrat agroto; non cum ſefebrem habere mentitur, ſed cum auimo condolent is, quem…dmodum ſibi miniſtare vellet, ſi ipſe aegrotaret, & ſic spſe aliis aegrotantibus miniſtrando compatitur: Auguſt. Epiſt. Hierom Epiſt 9.In compaſsion pitying them, not in diſsimulation to deceive them. He became as a ſicke man himſelfe, to tend the ſicke, not feigning that he had a fever, but with ſuch a tender and condoling heart, as he would be tended with, if himſelfe were ſicke.
To confute thoſe who thinke any ſufficient for the Miniſtery, Vſe 1 to be Gods Meſſenger. Vide. Cap. 2. verſe 7. doc. 1. uſe 1.
To reprove all ignorant Miniſters, Ʋſe 2 and to admoniſh men to take heed how they take this calling. Vide ibid. verſe 6. and 4.
Vſe 3 To confute thoſe who thinke there is no neceſſary to heare Gods Miniſters. Vide ibid. doc. 2. uſe 1.
To teach men, to make conſcience to heare the Miniſters. Ʋſe 4 Vide ibid.
And he ſhall prepare the way before me.] Here is Iohns office, alluding to an harbindger before a Prince, whoſe duty it is, to prepare the way for his Prince: remove all lets and impediments, that he may paſſe more eaſily and more freely. So ought Iohn according to that, Luke 3.4.5. And it is all ohe with that. Luke 1.17. To make ready a people for the Lord. To whom he would come. Iohns preaching then is the preparing of a people: and Chriſt comes when men have entertained that.
Men who would receive Chriſt, Doctrine muſt entertaine his word by his Miniſters, and be firſt prepared by it: and then will he come. Luke 1.76. and Rev. 3.20. If any heare my voice.
He ſhall prepare the way] Iohn prepares the way for Chriſt, by preaching repentance, and bringing men to the ſight and acknowledgement of their ſins: which is manifeſt by his preaching. Matth. 3.2, 3, 7, 8.
As Chriſt comes to none, but ſuch as have received the word: Doctrine. So to none, but to ſuch who have ſo received it, that by it, they are brought to the ſight and feeling of their ſins, and to ſee and acknowledge their fearefull condition, and damnable eſtate, by reaſon of their ſins. Therefore it is, that one ſpeaking of this, of Iohns comming, and preparing, ſaith it is like, as when the ſicke is admoniſhed, oif the comming of the Phyſitian, that he knowing and feeling his diſeaſe, might reverently receive him, and ſubmit himſelfe to him. So in this. And to this end, belongs that. Matth. 11.28. Come unto me, all ye that are weary and laden, and I will eaſe you. As alſo when he ſendeth his Apoſtles abroad. Matth. 10.6, 7. But goe rather to the loſt ſheep of the houſe of Iſrael. And as ye go, preach, ſaying, the kingdome of Heaven is at hand. Luke 1.76, 77. And thou babe ſhalt be called the Prophet of the moſt high: for thou ſhalt go before the face of the Lord to prepare his waies. And to give knowledge of ſalvation unto his people by the remiſsion of their ſins.
And the Lord whom ye ſeck.] The ſecond Propheſie touching Chriſt the Lord; In this verſe he Propheſieth of his perſon and comming; and he is firſt called the Lord, that is King and Governour of the Church.
Chriſt is the Lord and King, Doctrine. and the Governour of his Church; the government of it is his peculiar and proper.
Whom ye ſeek, whom ye deſire.] Chriſt was deſired, and ſought for of the Jewes, two waies; as they were diverſly affected, ſome were meer naturall men: they ſought for him as a temporall deliverer: others had faith, and they ſought for him as he was a ſpirituall deliverer. It is like in all circumſtances, he meaneth here, the faithfull ſeeking of him, and their deſire, who deſired his comming.
The fathers in the old teſtament ſought for, Doctrine and deſired the comming of Chriſt. There is a double comming of his; one in the fleſh, another to judgement; one in humility, another in honour; one as a ſervant, another as a King; to be judged and to judge; of the firſt and the baſe comming, is it here ſpoken. This Chriſt ſheweth in Abraham, being the father of the Church, and and ſo hath the more weight, for he deſiring of it, they muſt needs. John 8.56. Your father Abraham rejoyced to ſee my day. And more generally. Luke 10.24. I tell you many Prophets, and Kings deſired to ſee the things that ye ſee. And 2.25. Old Simeon waited for the conſolation of Iſrael.
Becauſe they had ſo many promiſes of his comming every where, Reaſon 1 in the law, and the Prophets; which believing, they could not but expect and deſire. Faith breeds hope, and hope is a patient abiding, for the thing hoped for. Rom. 8.25. Now that a man hopes for, that he deſires.
Becauſe they had ſo many Propheſies and promiſes of his ſufferings, Reaſon 2 to free them from the wrath of God, and to bring them happineſſe; Now that they well knew, could not be as he was God: which is impatible and incorruptible, therefore he muſt be man, which made them deſire, that this might be.
This condemns the Anabaptiſts, Vſe 1 who thinke the faithfull people before Chriſt, did only taſte of the ſweetneſſe of Gods temporall bleſſings, without any hope of eternall happineſſe; for if they had a deſire and a ſeeking after Chriſt and his comming, they muſt needs have more then temporall things, they looked after: when the Prophets did ſo often and ſo fully, ſpeake of his outward baſenes and ſufferings. As Iſaiah 53. By whom they would not looke for outward things, ſo many as were enlightened; like unto the An baptiſt, is the Catechiſme of Trent In explicatione ſymboli, making a difference betwixt Church and Synagogue: they ſay, that Synagogue is therefore applied to the people, that were under the law, becauſe like bruit beaſts, (which moſt properly are ſaid, to be congregated and gathered together) they reſpected, intended, and ſought nothing, but only outward, ſenſible, earthly, and tranſitory things; Who, if they ſought for Chriſt, and deſired him, and waited for ſalvation by him, muſt needs waite for more.
To teach us, that now we have the injoying of that, Vſe 2 they hoped for, and deſired, we ſhould as much joy, and rejoyce in it, as they deſired it: It is that which Chriſt ſpecially reproved in the Jewes. John 8.56. That they were ſo unlike Abraham, he rejoycing and deſiring him being abſent, but they contemned him being preſent. As if he expected, that if they were the children of Abraham, they ſhould have more rejoyced in his preſence, and in him being come, then he could deſire the day and comming. And ſo ought we to do. Seing Chriſt ſaith, Luke 10.23.24. Bleſſed are the eies, which ſee that ye ſee; for I tell you, that many Prophets and Kings have deſired to ſee thoſe things that you ſee, and have not ſeen them: and to heare thoſe things which ye beare, and have not heard them. It is that which if we ſee indeed by faith, makes us happy; For though we cannot ſee him now bodily, or heare him perſonally, as they who lived in ſame age, yet we may both hear the ſee him in the preaching of the Goſpel, face of face. As 2. Cor. 3.18. And ſo ought to rejoyce in him; Not as Chriſt ſaith of the Jewes touching Iohn, John 5.35. They rejoyced for a ſeaſon in his light: but more conſtanly, & if we have faith, ſo well will. S Auguſt. de doctr. Chriſti 1.38. ſaith,*Juter temporalia atque aterna hoc intereſt, quod temporale aliquid plus diligitur, ante quam habeatur, vileſcit autem cum advenerit, non enim ſatiat, animam, Aeternum autem ardentius diligitur adeptum, quam deſid…ratum. Auguſt. de doct. Chriſti. 1.38. This is the difference betwixt things temporall, and eternall; that which is temporall is more affected be fore it is enjoyed, but when we have it, we grow weary of it becauſe it ſatisfies not the ſoule. But that which is eternall, is more loved when we once enjoy it, then while we look for it.
To teach us, if they deſired ſo greatly his firſt comming, Vſe 3 we ought more his ſecond comming; ſeeing that was but, as Bernard, in infirmitate, ut juſtificat, in weakneſſe, to juſtifie us. This ſhall be in gloria, ut glorificat; In glory, to Crowne us. The ſpirit of God, Revelat. 22.17. Uſeth a borrowed ſpeech from a Virgin eſpouſed deſiring the day of marriage, that as ſhe deſireth it much more then her eſpouſalls, though that ſhe did; ſo ought they, and as ſhe deſireth his perſon, though in infirmity and baſeneſſe, but more when he is in glory, and comes to endow her; yea, poſſeſſe her of infinite riches, poſſeſſions, and glory; So it ſhould be in a ſoule eſpouſed to Chriſt. If they deſired him as a ſervant, and we ought to rejoyce in him, while he was in the ſhape of a ſervant; how ought we to deſire him as a King? If his ſtanding at bar, where he was condemned as a Malefactor: how his comming in the clouds, when he ſhall ſit upon a glorious Throne, and come in the glory of his Father?
Shall ſpeedily come.] The time immediately after Iohn begun his office; And this was fulfilled, Marke 1.14.15. which ſerves to the proofe. As that this is the Meſsias, whom the Prophets foretold of; So to prove the truth of the Propheſies, and that the old and new Teſtament anſwer one another, as the two Cherubims looked face to face: And that as one ſaith.*Teſtamentum vetus erat veluti quodam cor tina, in quâ divina myſteria tegebantur, quae ſuerunt in novo Teſtamento reſerata. The old Teſtament was as a curtaine cloſe drawne; within which, divine myſteries were hid, which in the new Teſtament were expoſed to ſo open view.
Shall come] The comming here is not his birth, no more then of Iohn, nor his bodily comming, but the execution of his Miniſterie, comming, preaching, working miracles, inſtituting, and celebrating Sacraments, or other duties of his calling: which though it might give us juſt occaſion, to ſpeake of his propheticall office which alſo may be obſerved, when he is called Angel or Meſſenger; Yet hence may we obſerve, that the Miniſterie is not ſo baſe a thing, as it is commonly eſteemed. Vide. Mala. 2.4.
VntoUnto his Temple.] They who literally underſtand theſe words, do by them, prove Chriſt to be the true eternall God of Iſrael, one with the Father; for that Temple was conſecrated but to one God of Iſrael: and the Prophet here appropriates it to Chriſt.
Even the Meſſenger of the Covenant.] Chriſt called the Meſſenger, becauſe he declares unto us the will of his Father, is the Prophet of the Church, and to it.
Chriſt is the principall Prophet of the Church, Doctrine to reveale his Fathers will unto them. Rev. 3.14.
Of the Covenant.] Chriſt is ſo called, becauſe God covenanted with the Fathers, or promiſed them, he would give him them to be their Prophet.
Chriſt was promiſed to the forefathers; Doctrine God did covenant with them, to ſend him in the fullneſſe of time, to be their Prophet and Saviour. So much is affirmed here. And is alſo proved by Gen. 2.23. For ſo the Apoſtle takes it to be ſpoken of Chriſt, and his Church. Ephe. 5.30, 31, 32. Alſo that Gen. 3.15. Now from hence till this time, it was ſtill propheſied of the continuall Oracles of the Prophets. As Deuter. 18.18. Iſaiah, 9.6. This is that generally affirmed. Rom. 1.1, 2.
Becauſe he loved them, therefore he promiſed him unto them. Reaſon 1 For there is the ſame reaſon of the promiſe, which is of the performance: but this came from love. John 3.16.
Becauſe in his love, he deſired to ſave them: Reaſon 2 and there being no other meanes but Chriſt. Acts, 4.12. He promiſed him, that as we are ſaved by the performance, and the vertue of that is paſt, ſo they might be ſaved by the promiſe, and the vertue of that which was to come.
To teach the excellency and worthineſſe of the Goſpel; Vſe 1 and the myſteries of ſalvation, by Chriſt; ſeeing it was promiſed ſo long time before, by God himſelfe: and the promiſe ſo often iterated, and repeated to the Fathers. Things that Princes promiſe, are not ſmall or of little worth, but of great value: but that which they promiſe ſo long before, and which they ſo often renew to ſeverall men, muſt needs be great, and excellent: when they are known to be Princes of great Magnificence, and Glory. So of this. And as by that God would kindle in them, a marvelous deſire, and an earneſt deſire, to have it effected, and accompliſhed; ſo would he in us a due eſtimation, and love unto it, being now accompliſhed: for being God hath provided better for us, then for them: as Heb. 11.40. We ought the more to love, believe, and eſteem of it. If Moſes accounted but of the ſight of the promiſed Land a farre off, and rejoyced in it; They who enjoyed it, were much more bound to rejoyce, in ſuch a performed mercy of God. If the Fathers, Hebr. 11.13. When they ſaw the promiſes, but as marriners upon the ſea, within the kenning of the land, & the ſight of wiſhed for Cities, which they never came to, much more we who do enjoy them performed; leaſt if we delight not in the knowledge, and live in the faith of them, we ſee them not. Luke 17.22.
If God in his love, promiſed them Chriſt, Ʋſe 2: and it was love that he did promiſe it, much more is it love he hath performed it to us. Seeing that is more love which is in deed, then in words. Therefore ought we, if they, to love him: and the more, nay if they were bound in words, we in deed: and if a bare profeſſion, acknowledgement, or beliefe, would have ſufficed them, it would not us, but we muſt love him indeed: which is to keep his commandements, and give him obedience: and if, as Chryſ…. the Jewes obeyed in the candle light, how much more we, in the ſunne light? So if they for the promiſes, we more for the performance. If Courtiers give all attendance for to riſe, more, when they are …iſen.
Behold he ſhall come.] This is to be underſtood, of the firſt comming in the fleſh, and infirmity, not his comming in Glory. And ſo ſome take this, to note his comming in the fleſh; ſo his humanity.
Chriſt came into the world and became man, Doctrine. tooke unto him not the nature of Angels, but of the ſeede of man. Heb. 2.16.
He ſhall come, ſaith the Lord.] In this comming is noted the execution of his office it ſelfe; and this, ſaith the Prophet, the Lord ſaith: as noting unto us, that Chriſt did not take this office to hunſelfe, but he was ſent of God, and called to it of his father.
Chriſt did not take this calling unto him, Doctrine to be the Angell and Prophet of his Church, but he was called to it, and appointed by God. So here: For ſeeing God, ſaith he, ſhall come; it argues, that he ſends him, and therein the promiſe appeareth. Hence that Deut. 18.18. I will raiſe them up a Prophet. Iſai. 61.1. The ſpirit of the Lord is upon me, and hath annointed me to preach, &c. John 20.21. As the father hath ſent me, ſo ſend I you. John 5.37. The father himſelfe hath ſent me.
Becauſe it is an honor to be but Gods Embaſſadour, under Chriſt, Reaſon 1 and from him; more to be immediately. Now the reaſon for the Prieſthood will hold in this. Heb. 5.4. No man may take it ambitiouſly to himſelfe, but he muſt be called and ſent.
Becauſe all might underſtand and know, Reaſon 2 that it was Gods work, and his buſineſſe that he did, therefore he ſent him; he doth his worke. John 4.34. and that argues, God ſent him, John 5.36.
Becauſe he onelyonly knew the will of God, and was able to manifeſt it; Reaſon 3 therefore God ſent him as the chiefe, John 1.18. No man hath ſeene God at any time: the onelyonly begotten ſonne, which is in the boſome of the father, he hath declared him.
This commends unto us the ſpeciall love of God, Vſe 1 and his goodneſſe to mankind, who ſent his owne Sonne from his boſome to be our Prophet, to teach us his will and the knowledge of himſelfe, being that which couldnot be had any other waies, neither by any other meanes, and being that alſo which was of that neceſſity, that there is no ſalvation without it. John 17.3. If it could have beene had by any other meanes, or if it had not ſuch a conſequent as the ſalvation of man, it had nothing ſo appeared the goodneſſe and love of God; but ſeeing neither the one could be, and the other is, it much commends and ſets forth his love: And ſo ought we to account of it, and to rejoyce much in the incarnation of Chriſt, by which theſe mercies were conveyed unto us.
To teach every man to heare and receive Chriſt, Vſe 2 ſeeing he is ſent as a Prophet to teach us of the father. When I ſpeake of hearing him, I meane the hearing of him, by the meanes he hath appointed, by his delegates and ſubſtitutes, whom he hath appointed for that purpoſe, his Miniſters. Therefore ought he to be heard, both perſonally, and by what meanes ſoever he hath ſurrogated for himſelfe to ſpeake in his perſon: ſeeing God hath appointed him and ſent him, As Matt. 17.5. While he yet ſpoke, behold, a bright cloud ſhadowed them: And behold there came a voyce out of the cloud, ſaying, this is my beloved ſonne, in whom I am well pleaſed, heare him. The commandement is direct, if we make conſcience of any command; we ought of this. It is not left arbitrary; and if it were, yet our owne good ſhould draw us to it; for by this we have the knowledge of God, and ſo of ſalvation. So that if there be any deſire of this, we will hearken to that. But it is not arbitrary; and beſides the neglect of it, is threatned with a very heavy wrath and judgement. As Acts 3.23. For it ſhall be that every perſon which ſhall not heare that Prophet, ſhall be deſtroyed out of the people.