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 STOCK  AND  TORSHELL  ON  MALACHI; 
 
 AND 
 
 BERNARD  AND  FULLER  ON  RUTH. 
 
COUNCIL  OF  PUBLICATION. 
 
 W.  LINDSAY  ALEXANDER,  D.D.,  Professor  of  Theology,  Congregational  Union,  Edinburgh. 
 
 JAMES  BEGG,  D.D.,  Minister  of  Newington  Free  Church,  Edinburgh. 
 
 THOMAS  J.  CRAWFORD,  D.D.,  S.T.P.,  Professor  of  Divinity,  University,  Edinburgh. 
 
 D.  T.  K.  DRUMMOND,  M.A.,  Minister  of  St  Thomas's  Episcopal  Church,  Edinburgh. 
 
 WILLIAM   II.  GOOLD,   D.D.,   Professor  of  Biblical  Literature  and  Church  History,  Reformed 
 Presbyterian  Church,  Edinburgh. 
 
 ANDREW  THOMSON,  D.D.,  Minister  of  Broughton  Place  United  Presbyterian  Church,  Edinburgh. 
 
 <taeral  (Bbitor. 
 
 REV.  THOMAS  SMITH,  M.A.,  Edinburgh. 
 
A  COMMENTARY 
 
 UPON  THE 
 
 PROPHECY  OF  MALACHI. 
 
 BY  THAT  LATE  REVEREND,  GODLY,  AND  LEARNED  DIVINE, 
 
 MR   RICHARD    STOCK, 
 
 SOMETIME  RECTOR  OF  ALLHALLOWS,  BREAD  STREET,  LONDON. 
 
 WHEREUNTO    IS    ADDED 
 
 AN  EXERCITATTON  UPON  THE  SAME  PROPHECY, 
 
 BY 
 
 SAMUEL   TOKSHELL. 
 
 EDINBURGH:   JAMES  JSTIOHOL. 
 LONDON  :  JAMES  NISBET  &  CO.     DUBLIN  :  G.  HERBERT. 
 
 M.DCCC.LXV. 
 
EDINBURGH  I 
 
 TEIKTED  BY  JOHN   GREIG    AND    SON, 
 
 OLD    PHYSIC   GARDENS. 
 
RICHARD  STOCK. 
 
 IF  in  writing  our  little  Memoir  of  one  so  prominent  and  influential  in  his  generation  as  Dr 
 Henry  Airay  of  Oxford,  we  felt  that  your  wit  might,  not  without  warrant,  take  up  Theseus's 
 gibe,  and  charge  us  with  an  attempt  to  vault  into  the  throne  of  the  poet,  who 
 
 '  gives  to  airy  nothing 
 
 A  local  habitation  and  a  name,' 
 
 muchmorearewe  exposed  to  like  quotation  and  playing  with  names — though  we  are  shrewd  enough 
 not  to  indicate  the  sources — in  trying  under  our  late  light  to  illumine  the  memory  of  the  three 
 Worthies  who  now  claim  our  attention.  Two  of  them — Stock  and  Torshell — seem  to  have 
 shyly  sought  to  be  of '  the  hidden  ones,'  such  as  reck  little  of  the  din  of  tumultuous  praise,  and 
 rather  shun  than  court  the  'pointing  with  the  finger'  of  Persius. * 
 
 Here,  as  in  many  other  instances,  it  is  well  if  we  are  able  to  be  for  the  nonce  an  '  Old  Mor- 
 tality/ taking  lovingly  the  chisel  which  Gillot  supplies,  and  tenderly  sharpening  therewith  an 
 effaced  date  under  the  moss;  or  retracing  from  some  time-stained  'register'  an  overlooked  entry ; 
 or  following  up  a  memorial-fact  from  a  quaint  old  title-page,  or  chatty  personal  allusion  in  some 
 fervid  'use/  or  link  of  relationship  in  a  Will.  Nor  is  this  other  than  we  might  expect.  Of  a  'stand- 
 ard-bearer'  such  as  Thomas  Cartwright,  we  look  for  an  ample  '  Life;'  but  as  in  our  Victories 
 on  the  Battle-field  the  commanders  carry  away  the  renown,  so  in  the  great  sacramental  army  of 
 the  Church  Militant,  it  were  vain  to  hope  for  definite  or  large  record  of  the  '  privates '  in  the 
 ranks. 
 
 Once  for  all,  then,  be  it  understood,  for  us  and  for  our  fellow-labourers  who  are  to  pre- 
 pare after  Memoirs  in  the  Series,  '  This  .  .  .  and  nothing  more,'  is  nearly  the  sum  and 
 substance  of  what  the  most  painstaking  and  persistent  researches  yield  in  relation  to  the 
 vast  majority  of  those  men,  who  by  deed  and  book  gave  venerableness  and  grandeur  to  the 
 by- wor d  ' Puritan.'  Not  in  human  books  but  in  'The  Book,'  will  their  'record'  be  found. 
 Like  experience  constrains  us  to  pay  the  same  tribute  to  not  a  few  of  the  '  Royalists'  and  '  High 
 Churchmen'  (so-called).  Of  them — such  is  the  'infirmity'  and  bias  of  Puritan  as  of  anti-Puritan, 
 of  Nonconformist  as  of  Conformist — must  it  emphatically  be  said, 
 
 '  The  evil  that  men  do  lives  after  them  ; 
 The  good  is  oft  interred  with  their  bones.' 
 
 *  '  At  pulchrum  est  digito  monstrari  et  dicier,  Hie  est.' 
 
VI  RICHARD  STOCK. 
 
 RICHARD  STOCK,  by  his  surname  gave  a  handle  to  just  such  verbal  quip  and  jest  as  we 
 have  indicated.  Upon  his '  monument '  there  was  inscribed  (besides  others)  these  punning 
 lines,  by  those  who  loved  him  dearly,  the  'merchants  of  the  city,  who  all  but  adored  him/  says 
 Masson  :  ■ —  * 
 
 '  Thy  livelesse  trunk  (0  Reverend  Stock) 
 
 Like  Aaron's  rod,  sprouts  out  again  ; 
 And,  after  two  full  winters  past, 
 
 Yields  blossoms  and  ripe  fruit  amaine. 
 For  why,  this  work  of  piety, 
 
 Performed  by  some  of  thy  flocke 
 To  thy  dead  corps  and  sacred  urne, 
 
 Is  but  the  fruit  of  this  old  Stocke.'t 
 
 A  volume  of  his  posthumous  'Sermons'  bears  in  like  manner  for  its  title,  'A  Stock  of  Know- 
 ledge ' — none  the  less  noticeable  that  the  joke  was  perpetrated  by  the  James  Cranford  who  so 
 '  vexed'  Richard  Baxter.  All  which  may  be  placed  beside  the  grimmer  humour  of  the  Puri- 
 tans in  their  denunciation  of  the  'Wren's  Nest,' and  'the  Kitchen  as  more  loved  than  the 
 Church  ' — hitting  therein  Bishops  Wren  and  Kitchin  :  a  kind  of  wit  to  which  even  stately  Sir 
 John  Harrington  condescended,  f 
 
 Sometimes  the  name  is  spelled  with  and  sometimes  without  a  final  '  e/  and  in  ;  Truth's 
 Champion  ' — which,  if  it  be  his,  is  perhaps,  though  the  smallest,  the  best  of  all  his  writings, — 
 it  appears  as  '  Stooks.'  In  his  '  Churches  Lamentation  for  the  Losse  of  the  Godly,'  to  wit,  the 
 young  John  Lord  Harrington,  he  himself  uses  ■  Stock  '  in  the  title-page,  and  signs  the  '  Epistle 
 Dedicatorie  '  as  ' Stock e.'  The  name  is  also  met  with  as  '  Stoke'  and  '  Stokes.'  'Stoke'  occurs 
 repeatedly  in  the  Tower-Records  of  the  age  of  John  ;  and  in  1370,  a  Richard  de  Stoke  was 
 Rector  of  Birdbroke  (Middlesex),  and  another  (if  another  ?),  without  the  '  de,'  was  Rector  of 
 South  Shobury,  near  Sheerness. §  A  Robert  Stock  appears  among  the  founders  of  'New 
 England/ — a  contemporary,  but  we  know  not  if  any  relative. || 
 
 Richard  Stock  was  born  in  the  city  of  York,  and  is  placed  among  its  '  Worthies  '  by  Fuller, 
 along  with  St  Alcuinus,  martyred  Valentine  Freese,  his  equally  noble  brother  Edward  Freese, 
 and  Bishop  Thomas  Morton  ;  as  more  onward,  Dr  Nuttal  adds,  the  Nonconformist  brothers 
 James  and  Thomas  Calvert — the  latter,  author  of  '  Mel  Coeli/  a  rich  old  quarto  on  Isaiah  liii., 
 which  book-lovers  covet  in  its  rare  occurrence,— and  good  Matthew  Pool ;  and  still  more 
 recently,  John  Flaxman,  Dr  Conyers  Middleton,  Archdeacon  Nares,  and  Bishop  Porteous.^ 
 
 Master  Richard's  age  on  entering  the  University,  as  we  shall  see,  lets  us  know  that  he 
 must  have  been  born  in  1568  or  1569.  Of  his  parentage  and  outward  circumstances,  nothing 
 has  been  transmitted.  His  portrait  in  Clarke's  well-known  folio  of  'Thirty- Two  Lives/**  is  that 
 of  a  very  noble-looking  man,  having  the  presence  of  one  'every  inch  a  king;'  but  we  suspect  he  was 
 sprung  of  '  the  common  people,'  though  of  a  good  Puritan  'stock,'  no  doubt,  as  the  after-selec- 
 tion of  his  College  shewed.  If  York  be  now  shorn  of  some  of  its  grandeur,  as  contrasted  with 
 the  proud  aspirations  of  its  famous  proverb, — about  which  Fuller  has  so  much  characteristic 
 -persiflage, — in  the  child-time  of  Richard  Stoqk  it  was  'no  mean  city.'  Its  noble  Minster  rose 
 then  as  now  into  the  azure.     At  the  period  also,  it  had  educational  advantages  to  offer,  and,  as 
 
 *  Life  of  Milton,  vol.  i.  p.  41.  .  i       II  '  Result  of  some  Researches  among  the  British  Archives 
 
 t  Strype's  Stow's  '  Survey  of  London,'  vol.  i.  b.  iii.  p. 
 200.  The  whole  is  given  by  Brook  in  his  '  Lives  of  the 
 Puritans,'  vol.  ii.  p.  345. 
 
 X  Torshell's  Hypocrite,  pp.  121,  122. 
 
 §  New-court's  '  Repertorium,'  ii.  63,  530. 
 
 for  information  relative  to  the  Founders  of  New  England.' 
 By  Samuel  G.  Drake.     Boston,  1860.     One  vol.  4to,  p.  108. 
 
 f  '  Worthies  of  England,'  edited  by  Nuttal,  three  vols, 
 1840;  throughout  vol.  ii.  under  Yorkshire. 
 
 **  1677.  3d  edition. 
 
RICHARD  STOCK. 
 
 Vll 
 
 still,  the  classic  Ouse  meandered  pleasantly,  if  somewhat  Dutchly,  through  a  '  fair  country/ — 
 a  country  all  shimmering  too  with  historic  memories  of  the  '  Roses.' 
 
 Our  Worthy  was  '  thoroughly  furnished  with  country  learning,'  the  good  Pastor  of  Bennet- 
 fink  informs  us;*  and  thus  we  are  left  to  guess  whether  such  'training'  was  got  in  the  city  itself, 
 or  in  some  such  '  rural '  School  as  William  Shenstone  has  immortalised.  '  At  the  age,'  con- 
 tinues Clarke, '  of  eighteen  or  nineteen  years,  as  most  in  those  Northern  parts  in  those  times  used 
 to  do,'  he  proceeded  to  Cambridge,  '  where  he  was  admitted  into  St  John's  College,  and  after  a 
 while  was  chosen  scholar  of  the  House.'!  We  are  able  to  supplement  this  general  statement 
 with  more  specific  details.  The  '  Registers  '  inform  us  that  he  matriculated  as  a  pensioner 
 10th  December  1586, — not  a 'sizar'  it  will  be  noticed,  therefore  indicative  of  paternal  means,  J — 
 and  that  he  was  admitted  a  scholar  on  Dr  Ashtou's  foundation,  10th  November  1587.  Further, 
 it  may  as  well  be  mentioned  here,  he  proceeded  B.A.  1590-91,  passed  M.A.  1594  ;§  and  curi- 
 ously enough,  though  not  without  precedent,  was  incorporated  M.A.  at  Oxford  loth  July  1595.  || 
 
 We  are  glad  of  these  dates,  inasmuch  as  none  before  us  seem  to  have  inquired  for  them. 
 They  are  suggestive  in  many  ways.  First  of  all,  as  he  '  matriculated '  in  his  eighteenth  or  nine- 
 teenth year,  we  are  carried  back  to  1568  or  1569  (as  already  noted),  which  tells  us  that  his 
 father  might,  from  personal  observation,  recount  the  '  holy  boldness'  of  martyr  Freese,  and  the 
 many  memorable  incidents  of  'the  wars,'  when  the  '  Red  Rose'  became  '  White'  by  losing  so 
 much  blood,  and  the  '  White  Rose  '  red  '  by  shedding  it,'  as  Fuller  exquisitely  puts  it. 
 
 Turning  to  Cambridge  again,  the  dates  remind  us  (in  the  words  of  the  loveable  Author  of 
 the  Thirty-two  Lives')  that 'at  this  time  Doctor  Whitaker  was  Master  of  St  John's,' who,  Clarke  says, 
 'favoured'  Master  Stock  very  much  'for  his  ingenuity  (=ingenuousnesss),  industry,  and  proficiency 
 in  his  studies,'  and  under  whom  'ayounger  brother  had  a  sizar's  placa'^I  Whitaker  had  succeeded 
 John  Still  and  Richard  Howland,  who  were  as  sternly  Anti-Puritan'as  he  was  Pro-Puritan,  and 
 brought  with  him  at  once  the  learning,  the  piety,  and  the  zeal  of  their  predecessors,  Thomas 
 Lever  and  James  Pilkington.  Dr  Whitaker's  'Mastership '  is  admitted  by  those  who  had  no  love 
 for  him  or  his  doctrines,  to  have  been  'the  most  flourishing  and  remarkable  period  in  the  history 
 of  St  John's  College.'**  To  have  won  and  retained  the  regard  of  that  foremost  'Master  in 
 Israel,'  not  less  erudite  as  a  scholar  than  winsome  as  a  man,  argues  not  a  little  in  favour  of 
 Master  Richard  Stock,  more  especially  as  at  the  time,  the  venerable  man  had  much  of  the 
 '  contradiction  of  sinners  against  himself  to  contend  with,  tt 
 
 By  the  dates  also  we  are  reminded  that  Richard  Stock  was  contemporary  in  St  John's  Col- 
 
 *  Clarke,  as  before,  p.  61. 
 
 f  Ibid.  With  reference  to  the  entering  at  St  John's, 
 Baker,  as  cited  by  Bliss  (F.  0.),  has  this  extract — '  Kic. 
 Stoc,  Eborac,  admissus  discipulus  coll.  Is  pro  doctore 
 Ashton,  Nov.  10.  1587.  Reg.  Coll.  Is  Cant.'  Here,  it 
 will  be  noticed,  the  orthography  of  the  name  is  again 
 changed. 
 
 X  Milton  was  also  a  '  pensioner,'  and  Mr  Masson  supplies 
 these  useful  explanations  : — '  It  will  be  noted  that  eight  of 
 the  students  in  the  above  list  enter  as  "  lesser  pensioners," 
 four  as  "sizars,"  and  but  one  as  a  "greater  pensioner." 
 The  distinction  is  one  of  rank.  All  the  three  grades  pay 
 for  their  board  and  education  ;  and,  in  this  respect,  are  dis- 
 tinct from  the  scholars,  properly  so  called,  who  belong  to 
 the  foundation.  But  the  "  greater  pensioners,"  or  "  fellow- 
 commoners,"  pay  most ;  they  are  usually  the  sons  of 
 wealthy  families,  and  they  have  the  privilege  of  dining  at 
 the  upper  table  in  the  common  hall  along  with  the  fellows. 
 The  "  sizars,"  on  the  other  hand,  are  poorer  students  ;  they 
 pay  least ;  and,  though  receiving  the  same  education  as 
 
 the  others,  have  a  lower  rank,  and  inferior  accommodation. 
 Intermediate  between  the  greater  pensioners  and  the  sizars 
 are  the  "  lesser  pensioners  ;  "  and  it  is  to  this  class  that  the 
 bulk  of  the  students  in  all  the  Colleges  at  Cambridge  be- 
 long. Milton,  as  the  son  of  a  London  scrivener  in  good 
 circumstances,  took  his  natural  place  in  becoming  a  "  lesser 
 pensioner."  ' — (Pp.  88,  89  )  Stock  is  a  '  pensioner,'  therefore 
 may  bo  assumed  to  have  had  parents  in  'good  circum- 
 stances.' 
 
 §  For  these  Cambridge  details,  I  have  heartily  to  thank 
 C.  H.  Cooper,  Esq  ,  of  Cambridge,  who,  from  his  overflow- 
 ing '  Athenae '  collections,  is  not  less  willing  than  able  to 
 aid  all  engaged  in  like  pursuits. 
 
 ||  Wood's  Fasti  Oxon,  edition  by  Bliss,  i.  271,  ii.  82.  It 
 is  noted  that  Henry  Withers,  D.D.,  of  Cambridge,  was  in- 
 corporated the  same  day. 
 
 %  Clarke,as    before,  p.  61. 
 
 **  Memorials  of  Cambridge,  by  Wright  and  Jones,  2 
 vols.  8vo.  1845  ;  under  St  John's  College,  p  21. 
 
 ft  Ibid,  pp.  23-26. 
 
Viii  RICHARD  STOCK. 
 
 lege — pre-eminently  '  the  Puritan's  College  ' — with  many  of  the  most  illustrious  of  England's 
 names,  cleric  and  laic — elsewhere  enumerated.  *  Besides  these,  we  learn  from  Fuller,  '  so 
 filled  was  the  College  with  scholars,  it  was  hard  for  one  to  get  a  study  several  (=  separate)  to 
 himself,  and  in  the  days  of  our  fathers  (i.  e.  Stock's  period),  the  students,  when  writing  private 
 letters,  were  used  to  cover  them  with  their  other  hand  to  prevent  over-inspection.' -f* 
 
 Introduced  into  this  distinguished  College  during  its  most  distinguished  '  Mastership,'  our 
 Author  kept  in  the  front  rank  ;  and  as  with  another  Richard, — the  '  heavenly  Richard  Sibbes,' 
 who  entered  St  John's  just  about  the  date  of  Stock's  departure — after-years  found  his  former 
 fellow-students,  who  like  himself  had  become  '  Pastors,'  dropping  in  upon  him  to  hear  him  preach : 
 of  which  more  in  the  sequel. 
 
 Thus  characteristically  does  Clarke  sum  up  his  student  time : — 
 
 '  During  his  abode  in  St  John's  College,'  he  says,  '  even  from  his  first  beginnings,  he  was  of  eminent 
 note  for  his  unwearied  industry  and  singular  proficiency  in  those  studies  of  Humanity  that  are  as  hand- 
 maids to  Divinity,  and  help  to  lay  a  good  ground  for  any  future  profession.  So  that  his  care  was  to  inter- 
 twine piety  and  humanity  the  one  with  the  other,  that  as  web  and  woof  they  run  on  even  along  together, 
 through  the  whole  course  of  his  studies.  Nor  was  he  only  careful  of  this  practice  himself,  but  (according 
 to  that  of  the  apostle,  Heb.  x.  24,  s/'s  rb  nago^vvav,  "  Observe  one  another  to  whet  on  to  godliness  and  well- 
 doing ")  he  was  no  less  forward  to  incite  others  to  the  like  practice.  Yea,  not  only  to  incite  them  there- 
 unto, but  to  assist  them  therein,  and  to  afford  what  helps  he  could  (which  well  also  he  could  do),  unto  any 
 that  were  desirous,  yea,  or  but  willing  to  embrace  them,  so  that  many  of  his  friends  had  cause  to  bless 
 God  that  ever  they  came  acquainted  with  him.  In  a  word,  whilst  he  stayed  in  the  College,  he  gave  before- 
 hand, ere  he  came  to  it,  evident  signs  of  one  likely  to  prove  a  skilful  master-builder  in  God's  work,  and  a 
 winner  of  many  souls  unto  God.'  J 
 
 Having  passed  M.A.  in  1594,  and  been  incorporated  at  Oxford  in  1595, — in  which  year  (4th 
 November)  his  patron  and  friend  Whitaker  died, — Richard  Stock  gave  himself  to  '  the  work  of 
 the  ministry.'  This  he  did  not  without  University  'temptations  '  being  held  out  to  him  in  the 
 shape  of  advancement  in  another  direction.  For  '  before  he  left  the  University  he  was  designed 
 to  a  Fellowship  in  Sidney  College,  then  intended  and  beginning  to  be  built.'  But  when  this 
 subsequently  famous  College  was  '  accomplished,'  which  appears  to  have  been  in  1598,  'he  had 
 then  no  mind  to  return  to  the  University  again.'  § 
 
 The  truth  is,  it  had  been  to  forsake  a  commanding  position  so  to  have  '  returned.'  For 
 '  coming  up  to  London,  he  was  chosen  Lecturer  at  Austin's  in  Watling  Street ;  after  which  he 
 preached  twice  every  Lord's  day  at  Mildred's,  Bread  Street,  during  the  life  of  an  old  man  who 
 had  the  charge  there  :  whence  he  removed  a  little  higher  to  Allhallows,  where  he  continued- 
 preaching  constantly,  one  Mr  Edmunds  retaining  the  charge,  but  A)y  reason  of  age  and  infirmities 
 accompanying  it,  unable  to  officiate  and  discharge  the  place  himself.'  ||  So  Samuel  Clarke ;  but 
 we  suspect  that  he  confounds  the  '  old  man  '  of  Allhallows  with  '  Mildred's.'  Be  this  as  it  may, 
 seeing  that  Richard  Stock  was  full  working  '  pastor '  of  Allhallows  for  thirty-two  years,  he  must 
 have  been  associated  with  Mr  Edmunds  almost  immediately  on  leaving  Cambridge  in  1594. 
 For  deducting  32  from  !»J26  (the  date  of  his  death),  carries  us  back  to  1594.  Probably  the 
 'Lectureship  '  was  held  along  with  the  pastorate  of  Allhallows. If 
 
 Before  going  to  the  Metropolis,  he  had  resided  for  '  a  space  of  time,'  first  with  Sir  Anthony 
 
 *  Memoir  of  Dr  Richard  Sibbes,  prefixed  to  his  Works, 
 vol.  i.  pp.  xxxi,  liii. 
 
 f  See  '  History  of  the  University  of  Cambridge,'  pp. 
 191-193. 
 
 t  As  before,  p.  62.  §  Ibid  p.  61.  |  246 
 
 J  Clarke,  as  before,  p.  62. 
 
 f  He'was  '  pastor  '  though  merely  '  assistant '  to  Edmunds 
 from  1594-95.  He  was  finally  instituted  to  the  Rectory 
 on  March  8th  1610-11.  It  was  on  the  king's  presentation, 
 the   See  of  Canterbury  then  being  vacant.      Newcourt,  i. 
 
RICHAED  STOCK.  IX 
 
 Cope, — a  famous  friend  of  the  persecuted  Nonconformists, — of  Cannon's  Ashby,  Northampton- 
 shire, and  thereafter  with  Lady  Lane,  of  Bourton-on-the-Water,  in  Gloucestershire,  being  their 
 '  chaplain.'*  f 
 
 The  locale  of  the  ministry  of  our  Worthy,  and  the  period  of  it,  are  full  of  '  memories'  to  the 
 merest  tyro  of  English  history  and  literature.  As  the  parish  church,  and  the  church  actually 
 attended  by  a  certain  '  scrivener/  of  whom  the  world  knows  something,  Allhallows  witnessed  as 
 illustrious  a  baptism  as  ever  has  taken  place  in  '  this  England.'  That  '  scrivener'  and  his  comely 
 young  wife— Sarah  Bcadshaw— greatly  loved  Master  Stock,  and  by-and-by  presented  to  him  a 
 '  little  infant'  to  be  named  John.  Commonplace  that !  But  add  to  it  Milton,  and  you  have 
 something  to  be  remembered.  For  to  have  baptized  John  Milton  is  a  distinction  of 
 Richard  Stock  not  to  be  forgotten.  There  in  the  '  Register,'  in  his  own  quaint  hand, 
 stands  the  record:— 'The  20th  day  of  December  1608,  was  baptized  John,  the  sonne  of 
 John  Mylton,  scrivener.'!  Twelve  days  old  !  Thus  little  Johnny  Milton  '  played'  about  the 
 Parish  of  Richard  Stock — ran  past  the  '  Mermaid'  all  unconscious  of  one  Shakespeare,  one  Ben 
 Jonson,  one  Sir  Walter  Raleigh,  and  other  immortals,  within.  Nor  do  we  venture  much  in 
 understanding  that  the  good  '  pastor'  of  Allhallows,  who  was  so  welcome  at  '  The  Spread  Eagle'  by 
 Mr  and  Mrs  Milton,  '  catechised'  their  auburn-haired  and  wonderful  boy  as  he  grew  up ;  and 
 perchance  by  his  counsels  inclined  the  parents  to  that  '  purpose'  of  which  many  years  after- 
 wards their  son  thus  spoke  :— *  The  Church,  ....  to  whose  service,  by  the  intentions  of  my 
 parents  and  friends,  I  was  destined  of  a  child."§ 
 
 Established  at  Allhallows,  Richard  Stock  came  as  an  '  angel'  into  the  place.  His  early 
 Biographer  glows  and  burns  with  a  fine  enthusiasm  in  telling  the  story  of  his  '  labours  of  love/ 
 His  words  are  touched  with  an  antique  grace  and  graciousness,  that  render  bare  and  meagre 
 anything  of  later  utterance  from  us*.  We  cull  a  few  choice  sentences.  Speaking  of  his  position 
 at  Allhallows,  he  thus  quaintly  writes  : — 
 
 1  He  was  not  one  of  those  rath-ripe  wits  that  promise  fair  in  the  blossom  but  fail  in  the  fruit ;  that,  like 
 comets,  blaze  brighter  than  the  fixed  stars  for  a  time,  but  after  a  while  vanish  and  come  to  nought,  the  matter 
 of  them  being  wholly  spent  or  dispersed.  But  his  proceedings  in  public  were  correspondent  to  his  begin- 
 nings in  private.  When  it  pleased  God  to  call  him  out,  and  to  set  him  apart  to  that  employment  that  He 
 had  ordained  him  to  before,  he  proved  a  "painful"  and  faithful  minister  of  Jesus  Christ,  a  skilful  and 
 powerful  dispenser  of  God's  word.  And  if  any  proof  hereof  be  desired,  not  to  insist  upon  his  constant  and 
 meanest  employments  with  general  approbation  and  applause  of  those  that  were  religious  and  judicious, 
 continued  for  so  many  years  (as  aforesaid)  together — not  a  Sabbath  intermitted  wherein  (if  health  served) 
 he  preached  not  twice,  either  in  his  own  charge  (where  he  was  most  frequent),  or  elsewhere  abroad  ;  besides 
 his  catechising  of  the  younger  sort  in  the  week-days  at  certain  times,  and  other  such  offices  as  to  the  pastoral 
 function  are  necessarily  annexed  and  are  privately  to  be  performed,  also  he^was  no  less  diligent  than  in  the 
 execution  of  his  public  ministry.  Not  to  insist,  I  say,  upon  this  (which  yet  were  sufficient  proof  of  it),  as 
 the  apostle  saith  of  the  Corinthians,  "You  are  the  seal  of  my  apostleship,  and  my  letters  testimonial" 
 (1  Cor.  ix.  2),  so  may  it  well  be  said  of  this  reverend  man  of  God ;  many  Christian  souls  having  professed 
 themselves  to  have  had  their  first  effectual  calling  and  conversion  from  him — the  like  whereunto  few  others 
 could  say  at  that  time — besides  the  multitudes  of  those  which  have  acknowledged  themselves  to  have  been 
 edified,  built  up,  and  bettered  by  him,  as  the  seal  of  his  calling  and  of  Christ  speaking  in  and  by  him,  and 
 not  verbal  or  vocal,  but  real  letters  testimonial  of  the  efficacyof  his  ministry,  through  God's  blessing  upon 
 the  same.'  || 
 
 *  Clarke,  as  before,  p.  61  ;  and  Brook,  as  before,  ii.  p.  344- 
 t  He  was  presented,  in  1597,  to  the  Vicarage  of  Alder- 
 minster,  in  Worcestershire,  according  to  Nash  (Worcester- 
 shire, vol.  i.  p.  15) ;  but  unless  non-resident,  which  is  im- 
 probable, it  is  difficult  to  see  how  he  could  have  been  there 
 At  the  date  named. 
 
 %  Mr  Masson,  by  reckoning  only  from  the  full  institution 
 in  1610-11,  missed  the  above  interesting  fact,  which  renders 
 absolute  what  he  has  put  hypothetically. 
 
 \  Reason  of  Church  Government,  b.  ii.  ;  Works,  iii.  150 
 (Mitford). 
 
 ||  Clarke,  as  before,  pp.  62,  63. 
 
RICHARD  STOCK. 
 
 After  Fuller-like  comparisons  of  the  apostles  as  '  fishermen,  who  caught  many  at  once,'  with 
 succeeding  ministers  as  '  huntsmen,'  who,  after  '  much  toil  and  clamour  running  up  and  down  all 
 clay,  scarce  take  one  deer  or  hare  ere  night,'  and  contrasting  the  latter  with  the  '  troops'  brought 
 to  Christ  by  him,  he  proceeds  : — 
 
 1  Yea,  more  than  that,  many  famous  lights  in  God's  church,  and  faithful  ministers  of  his  word,  do  pro- 
 fess to  have  lighted  their  candles  at  his  lamp  ;  yea,  some  of  them*to  have  received  their  first  beginnings, 
 not  of  light  only,  but  of  spiritual  life  and  grace  (without  which,  all  light,  be  it  never  so  great,  is  no  light  but 
 mere  darkness),  from  his  ministry.  It  is  no  small  honour  for  a  man  to  win,  if  it  were  but  any  cna  soul — 
 "  he  hath  saved  a  soul,"  saith  St  James,  as  a  matter  worthy  the  glorying  in.  For  to  win  a  soul  is  to  win 
 more  than  the  whole  world  besides  is  worth.  But  what  an  honour  then  is  it  to  be,  not  a  winner  of  a  soul, 
 but  a  winner  of  such  as  prove  winners  of  souls ;  and  so  by  winning  of  some  one  immediately,  to  be  a 
 mediate  winner  of  many  others  by  him  ?  "  They  shall  shine,"  saith  he,  "  as  the  heavens,  that  instruct ; 
 and  they  that  convert  others,  as  the  stars"  (Dan.  xii.  3).  And  how  gloriously  then,  suppose  we,  doth  this 
 blessed  man  of  God  shine  now  in  the  kingdom  of  God,  that  was  an  instructor  of  those  that  are  instructors 
 of  others,  that  was  a  converter  of  those  that  are  converters  of  others  themselves.  Many,  then,  did  this 
 worthy  man,  as  the  Holy  Ghost  saith  of  John  the  Baptist,  win  unto  God."* 
 
 Of  the  '  famous  lights'  who  were  thus  wont  to  wait  upon  this  so  powerful  and  honoured 
 'ministry,'  two  maybe  named — John  Davenant,  afterwards  the  profoundly  learned  and' holy  bishop, 
 and  Thomas  Gataker,  equally  learned  and  equally  devout,  the  latter  preaching  his  funeral  sermon 
 at  last  with  rare  tenderness  and  love,  and  with  no  little  toil  in  order  to  be  forward.-f-  More  gene- 
 rally Mr  Masson  in  his  Life  of  Milton,  observes,  '  There  were  young  men,  afterwards  high  in  the 
 church,  who  made  a  point  of  never  missing  one  of  his  sermons.'^     Still  further  : — 
 
 '  There  are  two  things,  saith  one,  that  make  a  complete  man,  integrity  and  judgment ;  the  one  whereof 
 is  but  lame  and  maimed  without  the  other,  and  yet  in  few  they  use  to  meet  together ;  yet  there  was  an 
 happy  conjunction  of  them  both  in  this  worthy  man.  One  sign  whereof  will  appear  by  the  frequent  practice 
 of  many,  who  make  use  of  him  for  to  be  an  overseer  of  their  last  wills,  and  craved  his  assistance  by  way  of 
 direction  for  the  disposal  of  their  outward  estates  (and  all  know  how  cautious  men  use  to  be  in  that  kind). 
 Another  testimony  of  it  was  by  those  reverend  brethren  of  the  ministry,  ^s  well  as  others,  who,  either  by 
 letters  or  otherwise,  out  of  all  parts  of  this  realm,  did  usually  seek  to  know,  as  to  one  more  than  ordinarily 
 able  to  give  them  satisfaction  for  the  resolution  of  their  doubts. '§ 
 
 He  had  as  one  of  his  curates  the  illustrious  Brian  Walton,  a  fact  which  will  not  be  found 
 in  Archdeacon  Todd's  '  Life  '  of  the  great  scholar.  Both  Clarke  and  Torshell  dwell  lovingly 
 and  with  winsome  iteration  upon  the  high  personal  character  of  Stock.  In  the  'Epistle 
 Dedicatory  of  the  Commentary  now  reprinted,  the  latter,  with  pathetic  urgency,  asks  ■  the 
 flock'  of  the  departed  under-shepherd  to  '  walk '  as  '  worthy  of  him,  to  reflect  honour 
 upon  him,  to  evidence  their  vantage  and  advantage  from  his  life-long  labours.  '  As  ye 
 have  made,'  says  he,  '  a  monument  for  him  in  your  church,  set  up  one  also  in  every  one  of 
 your  lives  ;  you  shall  thereby  do  him  a  greater  honour  than  that  stone-work  (though  other- 
 wise a  commendable  testimony  of  your  love  and  respect)  can  do  him.  Be  ye  yourselves 
 his  monument,  his  statue,  his  trophy,,  and  as  the  Philippians  were  to  St  Paul,  "  his  crown  of 
 rejoicing/'  '|  As  our  readers  will  find  on  consulting  the  '  Epistle,'  there  is  much  more  going  to 
 shew  how  the  man  was  all  that  he  '  taught,'  how  the  ideal  priest  from  Chaucer  to  George  Herbert, 
 
 *    Clarke,  as  before,  p.  63.  ]  ;  Testimony'   prefixed  to  the  sermon,  Gataker  gives   the 
 
 t  See  '  Life'  of  Bishop  Davenant,  by  Allport ;  and  Gata 
 ker's  grateful  words  in  the  Funeral  Sermon,  1627, 4 to.  ]n  the 
 Epistle  Dedicatory  to  Sir  Henry  Yelverton,  he  mentions  that 
 the  sermon  had  been  written  after  a  wearisome  journey,  two 
 days  before  the  funeral.      I  may  note  here,  that  in  the 
 
 period  of  Stock's  ministry  in  London,  as  '  by  the  space  of 
 well  neere  thirty  years.'  This  leaves  two  years  for  his  prior 
 chaplaincies. — Ante,  p.  9  and  f.  I  As  before,  p.  41. 
 
 I  Ibid.  p.  63. 
 
 j|  See  Epistle  Dedicatory  of  this  reprint,  page  1. 
 
RICHARD  STOCK.  XI 
 
 and  from  Herbert  to  Dryden,  was  realised  in  him.  When  we  read  the  last,  we  look  on  the  very 
 portrait  of  the  pastor  of '  Allhallows.'     Let  us  pause  upon  it : — 
 
 '  His  preaching  much,  but  more  his  practice  wrought, 
 (A  living  sermon  of  the  truths  he  taught)  ; 
 For  this  by  rules  severe  his  life  he  squared, 
 That  all  must  see  the  doctrines  which  he  heard. 
 For  priests,  he  said,  are  patterns  for  the  rest, 
 (The  gold  of  heaven  who  bear  the  god  impressed)  ; 
 But  when  the  precious  coin  is  kept  unclean, 
 The  sovereign's  image  is  no  longer  seen.'* 
 
 Thus  what  he  was  in  the  Pulpit  he  was  in  the  street,  and  what  he  was  in  public  he  was  in  private. 
 When  '  settled'  at  Allhallows,  '  he  married  a  wife,  yet  surviving,'  says  Clarke,  '  by  whom  he  had 
 three  daughters.'f  Neither  wife  nor  daughters  are  further  spoken  of ;  but  the  same  authority 
 observes,  'His  pious  diligence  and  care  were  not  less  seen  in  the  religious  instruction  and  educa- 
 tion of  those  that  were  under  his  private  charge  as  children  and  servants  ;  for  whom  his  care  was 
 greatest  to  provide  for  their  souls  than  their  bodies,  for  their  spiritual  than  for  their  temporal 
 estate  (yet  not  neglecting  that  neither),  by  bringing  them  up  in  the  nurture  and  fear  of  the 
 Lord.'* 
 
 Besides  being  a  devoted  and  more  than  ordinarily  successful  '  Preacher,'  Richard  Stock  was 
 of  the  stamp  of  John  Knox,  fearing  not  the  face  of  man.  Clarke  having  paid  tribute  to  his 
 'integrity  and  judgment'  as  we  have  seen,  adds,  'These  two  make  him  a  complete  man  ;  but 
 there  is  something  more  required  to  make  a  complete  minister,  viz.,  that  he  be  able  to  speak 
 his  mind  fitly  (for  what  use  can  there  be'of  a  mute  messenger  ?),  and  that  he  DARE  DO  IT  freely  ; 
 for  of  whom  is  courage  and  freedom  of  speech  more  required  than  of  God's  messengers  ?  Nor 
 was  Mr  Stock  defective  in  either.'  Then  follow  confirmations,  which  we  cannot  do  better  than 
 adduce  here. 
 
 '  As  for  the  former  [i.  e  ability  to  speak  fitly],  how  well  able  he  was,  not  to  express  only,  but  to  urge  and 
 press  too  ;  not  to  confirm  alone,  but  to  commend  also  that  that  he  delivered,  with  clear  method,  sound 
 proof,  choice  words,  fit  phrases,  pregnant  similitudes,  plentiful  illustrations,  pithy  persuasions,  sweet 
 insinuations,  powerful  enforcements,  allegations  of  antiquity,  and  variety  of  good  literature  ;  that  both  the 
 learnedest  might  receive  satisfaction  from  him,  and  the  very  meanest  and  dullest  might  also  reap  benefit  by 
 him,  and  so  as  might  well  leave  a  deep  impression  in  the  hearts  and  minds  of  the  hearers,  they  cannot  be 
 ignorant,  that  for  any  space  of  time  heard  him.  In  a  word,  in  this  kind  he  was  such  an  one  as  many  strove 
 to  imitate,  but  few  attained  to  equalise  him.' 
 
 '  Again  :  because  it  is  in  vain  to  be  able  to  speak  to  good  purpose,  if  a  man  does  not  use  his  tongue  ; 
 if  (as  one  said  of  the  Eretrians)  he  be  like  the  sword-fish  that  hath  a  sword  in  his  head,  but  no  heart  in 
 his  bosom  ;  or  like  a  cowardly  companion  that  carries  a  weapon  to  ruffle  with,  but  dares  not  draw  or  make 
 use  of  it,  though  just  occasion  be  offered.  For  this  his  freedom  of  speech,  therefore,  in  reproving  of  sin, 
 and  that  even  to  the  faces  of  the  greatest,  whether  in  public  or  private,  when  occasion  required,  many 
 even  now  living  are  able  to  testify,  and  some  accidents  made  it  raore  publicly  known  than  his  desire  was 
 that  it  should  have  been.'§ 
 
 As  a  specimen  of  his  fearlessness  in  rebuking  sin  and  correcting  error,  it  is  recorded  that  he 
 handled  somewhat  roughly  the  published  'opinions'  of  the  great  TJssher.  We  have  the  Archbishop's 
 elaborate  '  Letters'  in  reference  thereto,  and  others'  attacks ;  and  it  may  be  well  to  quote  from 
 them  the  more  specific  reference.  The  '  Letters,'  which  form  rather  a  treatise  than  letters,  and 
 accordingly  have  been  transferred  from  his  '  Epistles'  to  his  Theological  writings  by  his  latest 
 
 *    '  The  Character  of  a   good   Parson,'  after   Chaucer,  I       t  Clarke,  as  before,  p  62.  J  Ibid.  p.  65. 
 
 Works,  vol.  xi.  305  (Scott's  edition,  1821).  |      \  Clarke,  as  before,  pp.  04,  65. 
 
Xll  RICHARD  STOCK. 
 
 editor,  Dr  Elrington,  are  entitled  severally,  '  The  True  Intent  and  Extent  of  Christ's  Death 
 and  Satisfaction  ;"  and  '  An  Answer  of  the  Archbishop  of  Armagh  to  some  exceptions  taken 
 against  his  aforesaid  Letter.'  It  is  in  the  latter  that  Stock  is  noticed.  Having  r-efuted  certain 
 (alleged)  errors  of  Culverwell,  he  proceeds  :  '  Now,  for  Mr  Stock's  public  opposition  in  the  pulpit, 
 I  can  hardly  be  induced  to  believe  that  he  aimed  at  me  therein  ;  if  he  did,  I  must  needs  say  he 
 was  deceived,  when  he  reckoned  me  amongst  those  good  men  who  made  the  universality  of  all 
 the  elect,  and  all  men,  to  be  one.'*  He  then  vindicates  his  true  opinions  and  statements  with 
 great  fulness  and  perspicacity  ;  and  so  as  when  Stock  read  the  '  answer/  he  must  have  been 
 satisfied  that  their  '  word-war'  was  a  war  of  words,  if  we  may  judge  from  his  own  (if  it  be  his) 
 posthumous  '  Truth's  Champion,'  which  maintains  the  very  sentiments  of  the  Archbishop,  and 
 if  anything  rather  widening  than  narrowing  them.  Another  example  of  his  '  faithfulness'  is 
 furnished  in  the  old  folio.  Says  Clarke  :  '  In  his  younger  days  being  called  to  preach  at  Paul's 
 Cross,  he  dealt  somewhat  plainly  and  freely  in  taxing  some  abuses  in  the  city  in  unequal  ratings, 
 whereby  the  meaner  sort  were  over-burdened,  whilst  the  rich  and  great  ones  escaped  with  more 
 ease.  This  was  ill  taken  by  many  of  them,  who  checked  him  as  over-rash  for  dealing  in  such 
 matters,  calling  him  a  '  green-head  ;'  but  in  his  latter  days,  being  called  to  preach  at  the  Lord 
 Mayor's  election,  he  fell  again  upon  the  same  subject,  and  told  them  a  grey-head  spake  now  what 
 a  '  green-head'  had  done  formerly. f 
 
 Two  of  the  leading  tests  of  the  true  Minister  at  this  period  were,  his  respect  or  disrespect  for 
 'The  Sabbath/  in  those  days  of  '  Book  of  Sports  '  and  Sunday  'May-poles,'  and  his  fidelity  or 
 slackness  in  '  catechising.'  In  both  of  these  Stock  stands  firm.  For  the  former  he  was  very 
 zealous  and  earnest,  and  this  appeared  especially  in  his  persistency  in  seeking  a  '  reformation  of 
 some  profanations  '  of  it,  '  wherein  he  prevailed  also  for  the  alteration  of  something  offensive  in 
 that  kind,  as  well  with  the  main  body  of  the  city  as  with  some  particular  societys  ;  as  for  their 
 meetings  upon  St  Thomas's  day.  He  persuaded  also  some  of  the  companies  to  put  off  their 
 solemn  festivals  from  Mondays  to  Tuesdays,  that  so  the  Lord's  day  might  not  be  profaned  by 
 their  preparations  for  those  feasts.'  Of  the  latter  he  was  anxiously  careful :  '  His  prudence, 
 also,  appeared  in  his  order  of  catechising  the  young  persons  of  his  parish  ;  by  examining  them 
 apart,  the  youths  on  one  day,  and  the  maids  on  another  ;  the  riper  and  forwarder  first,  in  the 
 presence  of  the  ruder  and  rawer  ;  and  the  ruder  and  rawer  apart  by  themselves,  when  the  former 
 were  departed,  that  so  they  might  reap  what  fruit  they  could  by  hearing*  the  others,  and  yet 
 might  receive  no  discouragement  by  being  heard  of  them.'  J 
 
 From  all  '  testimonies,'  and  from  the  utter  absence  in  his  case  of  even  the  '  revilings '  which 
 many  of  his  equally  excellent  and  venerable  contemporaries  had  to  endure,  it  is  plain  that 
 Richard  Stock  was  a  man  of  mark,  of  splendid  influence,  and  of  inestimable  goodness  ;  which, 
 after  all,  is  the  highest  style  of  greatness,  measured  in  the  '  balances  of  the  sanctuary.'  His 
 entire '  Life '  was  self-evidently  a '  ministry,'  a  service — he,  in  not  less  beautiful  than  rare  humility, 
 seeking  to  be  but  a  '  voice  '  for  Christ. 
 
 Thus  he  '  lived,'  and  thus  he  '  died,'  by  no  means  an  '  old  man,'  for  he  was  only  in  his  fifty- 
 eighth  or  fifty-ninth  year.  And  so  the  Pastor  of  Bennet-Fink  may  fitly  close  our  Memoir  of 
 one,  concerning  whom,  more  than  most,  Hanani's  Bible  character  is  deserved,  ' He  was  a  faith- 
 ful man,  and  feared  God  above  many'  (Neh.  vii.  2) : — 
 
 '  To  draw  to  an  end,'  says  Clarke,  '  together  with  his  end ;  the  end  of  his  labours,  but  the  beginning  of 
 his  rest ;  the  end  of  his  work,  but  receipt  of  bis  reward.     In  the  aforementioned  and  such  like  employments, 
 
 *   Works  of  Ussher,  vol.  xii.  pp.  566-571.  I      %  Ibid.     Cf.  also  Fuller, '  Worthies,'  as  before, 
 
 t  Clarke,  as  before,  p.  65. 
 
RICHAKD  STOCK. 
 
 Xlll 
 
 public  and  private,  lie  spent  his  time.  He  spent  his  strength  like  a  torch  or  taper,  wasting  and  consuming 
 himself  for  the  profit  and  benefit  of  others  ;  having  his  work  with  God  then,  and  his  reward  for  it  from  God 
 afterwards.  And  for  these  employments'  sake  was  it  principally  that  he  desired  recovery  of  health  and 
 strength  :  unto  the  performance  whereof  also  (though  therein  injurious  to  himself  and  contrary  to  his  own 
 desires)  he  oft  strained  himself,  and  that  in  the  midst  of  his  infirmity  and  weakness,  not  to  uncertain  hazard 
 only,  but  to  evident  impeaching  and  impairing  of  either.  "  What  is  the  sign,"  saith  Hezekiah,  when  he 
 was  promised  recovery,  "  that  I  shall  go  up  to  the  house  of  the  Lord?  "  as  desiring  continuance  of  life, 
 and  recover}'  of  health,  for  no  one  end  more  than  that.  And  therefore,  also,  was  it  that  this  worthy  man 
 was  desirous  of  recovering,  that  he  might  repair  to  God's  house  again,  and  that  he  might  return  to  God's 
 work  again.  To  which  purpose  the  very  last  Lord's  day  before  his  decease,  having  after  many  relapses 
 recovered  a  little  strength,  he  made  shift  to  get  out  to  a  neighbour's  congregation,  there  to  join  with  God's 
 people  in  public  performance  of  such  solemn  service  of  God  as  this  day  is  usually  spent  and  employed  in. 
 And  having  held  out  with  them  to  the  end  in  both  parts  of  the  day,  he  rejoiced  much  therein  that  he  was 
 able  so  to  do,  the  rather  because  he  thereby  conceived  some  good  hope  that  he  should  be  strong  enough 
 ere  long  to  return  to  his  wonted  work  and  employment  again.  But  the  Lord  saw  it  better  (for  his  will 
 appears  by  his  work)  to  put  an  end  to  his  incessant  labours  here,  and  to  translate  him  to  the  place  of  his 
 endless  rest  elsewhere,  and  that  upon  the  20th  day  of  April  a.d.  1626,  having  been  Preacher  at  Allhallows, 
 Bread  Street,  during  the  space  of  thirty-two  years,  where  he  was  an  example  to  his  people  "  in  word,  in 
 conversation,  in  charity,  in  spirit,  in  faith,  in  purity  "  (1  Timothy  iv.  12).  But  as  one  saith,  An  exact  face 
 is  seldom  drawn  but  with  much  disadvantage  ;  so  neither  is  his  character.  So  that  we  may  well  say,  as 
 one  doth  of  Basil,  "  There  wanted  but  his  own  tongue  to  commend  him  with."  '  *  f 
 
 Of  the  Writings  of  Richard  Stock,  only  two  slight  tractates  were  published  by  himself,  viz. : 
 (1.)  The  Doctrine  and  Use  of  Repentance,  1610:  (2.)  Sermon  on  death  of  Lord  Harrington,  1614. 
 Thus,  in  an  age  of  '  writing'  and  '  printing'  very  ■  many  books/  he  was  singularly  reticent.  Even 
 his  posthumous  productions  were  few.  They  are  the  'Commentary'  now  reprinted,  and  a  quarto 
 volume  of  Sermon-Lectures  already  noticed,  of  which  this  is  the  full  title-page  : — '  A  Stock  of 
 Divine  Knowledge.  Being  a  lively  description  of  the  Divine  Nature,  or  the  Divine  Essence, 
 Attributes  and  Trinity  particularly  explained  and  profitably  applied.  The  first  shewing  us 
 what  God  is  :  the  second  what  we  ought  to  be.  By  the  late  learned  and  laborious  Preacher 
 and  worthy  instrument  of  God's  glory,  Richard  Stock,  sometimes  Rector  of  Allhallows,  Bread- 
 street  in  London.'     1641.  J 
 
 His  '  Repentance'  is  plain  but  penetrating,  with  now  and  again  barbed  sentences  that  must 
 have  gone  straight  to  the  mark  when  delivered.  His  Funeral-Sermon  for  the  youthful  Lord 
 Harrington  is  a  very  tender  and  finely  touched  discourse.  The  Fount  of  Tears  must  have  been 
 stirred  to  its  very  depths  in   the  speaker  ;  and  the  effect  on  the  auditory,  with,  as  it  would 
 
 *   Clarke,  as  before,  pp.  65,  66. 
 
 t  Anthony  a-Wood,  in  his  Fasti  Oxon.,  blunders  egre- 
 giously  in  regard  to  the  date  of  Stock's  death.  He  ante- 
 dates it  by  ten  years.  In  his  half-heathen  way  he  says  :  — 
 'He  gave  way  to  fate  20th  April  1616;'  and  curiously 
 enough.  Dr  Bliss,  with  uncharacteristic  inaccuracy,  allows 
 the  error  to  go  uncorrected,  and  adds  a  footnote  which 
 only  makes  the  confusion  worse.  The  real  date,  1626,  puts 
 all  right.  Fuller,  who  is  given  by  Wood  as  his  authority, 
 gives  1626,  not  1616. 
 
 It  will  be  noticed  that  Torshell,  in  his  '  Preface  '  to  his 
 '  Malachi,'  under  date  1641,  speaks  of  Stock  as  dead  fifteen 
 years,  which  goes  back  to  1626  ;  besides  the  monumental 
 inscription.  But  with  all  Wood's  atribiliousness  and  odd 
 blunders, -we  owe  much  to  his  laborious  diligence.  The 
 following  is  in  the  '  Register '  of  Allhallows  : — '  The  24th 
 of  April  1626  was  buried  Mr  Richard  Stocke,  parson  of  the 
 parish.'  No  doubt  Mr  Milton  sen.,  and  John  (then  eigh- 
 teen, and  in  London),  attended  the  funeral.  Lord  Eacon 
 died  just  two  weeks  before  Stock  (9th  April). 
 
 I  The   tractate  on  Repentance  we  have  not  now  before 
 
 us,  but  the  following  is  the  full  title-page  of  the  Sermon  for 
 Lord  Harrington,  of  whom  he  gives  a  singularly  interesting 
 account,  vouching  for  unexaggeration  with  almost  morbid 
 sensitiveness  : — The  Churches  Lamentation  for  the  losse  of 
 the  godly  :  deliuered  in  a  Sermon  at  the  funeral  of  that 
 truly  noble,  and  most  hopefull  young  Gentleman,  Iohn 
 Lord  Harrington,  Baron  of  Exton,  Knight  of  the  noble 
 order  of  the  Bath,  and  his  maiesties  Lieutenant  of  the 
 County  of  Rutland,  at  Exton  in  Rutland,  the  last  day  of 
 March  1614.  Together  with  a  patterne  of  Piety,  and  the 
 power  of  godliness  expressed  in  his  life  and  death,  who 
 yeelded  to  Nature  the  27.  of  February  1613,  when  he 
 wanted  two  moneths  of  22  years  of  his  age.  By  Richard 
 Stock,  Pastor  of  Allhallows,  Breadstreet  in  London. 
 London,  Printed  by  Iohn  Beale,  1614-.  12mo.'  Prefixed 
 to  Epistle  Dedicatory  is  a  woodcut  portrait  of  the  young 
 Lord:  a  noble  Baconian  head.  The  '  Epistle  Dedicatory 
 is  written  with  affectionate  familiarity  to  the  mother  and 
 sisters  of  the  deceased.  Various  well-meant  verses  are 
 attached  and  prefixed. 
 
XIV  RICHARD  STOCK. 
 
 appear,  the  coffined  dead  in  state  before  them,  must  have  been  overwhelming.  There  are  some 
 vivid 'similes' in  this  pathetic  Sermon,  occasional  flashes  of  that  light  which  the  Poet  fetches 
 down  from  the  empyrean,  and  appeals 
 
 '  Clear  and  ringing  as  a  silver  bell.' 
 
 The  '  Stock  of  Knowledge  '  consists  of  acute  but  usually  laboured  discussions  of  the  successive 
 '  Attributes  '  of  God  ;  scarcely  comparable  with  the  all  too  little  known  '  Philo-Theologica '  of 
 Henry  Church,  much  less  with  Stephen  Charnock's  maguificent  '  Discourses.'  But  now  and 
 again  you  light  upon  a  happy  distinction,  a  well-put  answer  to  an  objection  equally  well -put,  an 
 apposite  quotation  from  a  Father,  and  good  solid  sense.  Solidity,  indeed,  is  the  characteristic  of 
 the  book.  As  the  Sermon -Lectures  were  delivered  from  Sabbath  to  Sabbath,  we  are  impressed 
 with  the  intellectual  grasp  demanded  from  the  hearers.  They  had  better  suited  the  professor's 
 chair  than  the  pulpit,  it  seems  to  us. 
 
 To  our  apprehension,  the  little  18mo,  '  Truth's  Champion/  which  is  ascribed  to  him  by 
 Anthony  a- Wood  and  by  Brook,  is  by  far  the  most  valuable  book  bearing  his  name.  In  our 
 opinion,  it  states  some  of  the  deepest  problems  of  Theology  and  Philosophy  with  uncommon 
 acumen;  with  pellucid  distinctness  of  thought  and  wording;  with  mingled  boldness  and  caution, 
 breadth  and  depth  ;  and,  above  all,  presents  a  very  jewel-case  of  unspeakable  Scriptural  consola- 
 tion to  doubting,  harassed,  groping  inquirers.  Few  know  it ;  but  we  who  do  heartily  commend 
 it  to  every  Reader  who  can  put  his  hands  upon  it,  not  as  in  all  respects  perfect,  but  as  a  price- 
 less contribution  to  the  solution  of  ever-renewed  problems. 
 
 But  while  we  thus  notice  here  '  Truth's  Champion/  it  is  only  right  that  we  should  express 
 our  doubts,  almost  certainty  of  the  contrary,  of  our  Stock  being  its  author.  The  following  is 
 its  full  title-page  : — 
 
 'Truth's  Champion:  Wherein  are  made  plain  these  particulars:  1.  That  Christ  died  for  all  men. 
 2.  Of  his  dying  for  all  to  save  all.  3.  Of  his  power  given  out  to  all.  4.  Of  Predestination.  5.  Of 
 Election.  6.  Of  Free  Will.  7.  Of  falling  away.  8.  Of  original  sin.  9.  Of  Baptizing  or  Baptism. 
 10.  Of  the  Ministry.  11.  Of  Love.  12.  Of  those  that  hold,  That  God  hath  appointed  or  destinated 
 unavoidably  all  the  actions  of  men,  and  the  sad  effects  that  follow.  13.  Of  the  man  Adam  and  the  man 
 Christ.  With  Answers  to  divers  Objections  upon  the  same.  An  occasional  word  to  the  Reader,  and 
 inlarged  by  the  Author,  Richard  Stooks,  Minister  of  the  Gospel  of  Jesus  Christ.  London,  Printed  for 
 Martha  Whittington,  and  are  to  be  sold  at  the  Blew  Anchor  in  Cornhill,  1651.'     (18mo.) 
 
 From  this  title-page  it  will  be  seen  that  the  little  volume  was  not  published  until  1651  ;  and 
 notwithstanding  that  the  '  Epistle  Dedicatory  '  and  '  To  the  Reader '  bear  the  inititals  R.  S.  (the 
 former  misprinted  B.  S.  for  R.  S.),  and  have  all  the  indications  of  proceeding  from  one  then 
 alive,  there  is  no  intimation  whatever  that  the  volume  was  edited.  '  Inlarged  by  the  Author' 
 would  seem  to  indicate  a  prior  edition ;  but  there  was  none  such.  Finally,  '  Stooks  '  for  '  Stocke ' 
 is  scarcely  probable.  There  was  a  Richard  Stock  rector  of  Kirk-Eaton  in  Yorkshire,  where  'he 
 left  a  standing  monument  of  his  piety  and  charity,  by  the  erection  and  endowment  of  a  free 
 school.'     Could  he  be  the  author  ?     It  is  just  possible,  spite  of  the  orthography  '  Stooks.' 
 
 The  'Commentary'  on  Malachi  is  rather  for  the  Scholar  and  Divine  than  the  ordinary 
 Reader.  Many  ministers  can  bear  testimony  to  its  great  value,  as  furnishing  aids  and  hints  for 
 the  exposition  of  this  important  and  '  hard  '  book.  There  are  many  excellent  exegetical  pas- 
 sages of  difficult  Hebrew,  original  tracing  out  of  the  finer  filaments  of  the  thought,  wonder- 
 ful faculty  of  educing  or  deducing  '  doctrine/  and  intense  and  electric  '  application.'  If  some 
 of  the  latter  are  out  of  proportion,  there  is  with  the  huge  elephantine  head  also  the  splendid 
 ivory  of  the  tusks.  It  cannot  be  denied  that,  if  viewed  merely  as  an  exposition  of  Malachi, 
 there  is  too  much  of  it.     It  had  received,  no  doubt,  considerable  condensation  if  the  Author 
 
RICHARD  STOCK. 
 
 XV 
 
 had  himself  prepared  it  for  publication.  But  the  doctrines,  and  reasons,  and  uses,  are  in 
 themselves  valuable  truth,  though  they  may  not  be  always  strictly  the  truth  taught  in  the  parti- 
 cular passage  from  which  they  are  deduced.* 
 
 While  in  all  candour  we  thus  state  our  estimate  of  the  present  reprint,  we  need  scarcely 
 add  that,  spite  of  those  abatements,  this  '  Commentary  '  on  the  Last  of  the  Old  Testament 
 Prophets  has  outweighing  merits  to  give  it  title  to  an  honoured  place  in  the  Series.  In  com- 
 bination with  the  '  Exercitation  '  of  Torshell,  it  stands  alone  for  its  learning,  its  exhaustiveness, 
 its  falness  of  Scriptural  allusion  and  application,  its  perspicuous  statements  of  doctrine,  and  its 
 evangelical  spirit.  And  so  we  pass  on  from  the  Baptizer  of  the  '  twelve  days  old '  John  Milton, 
 and  his  father's  and  mother's  and  his  own  early  'Pastor'  and  Friend,  Kichard  Stock,  to 
 Samuel  Torshell. 
 
 ALEXANDER  B.  GROSART. 
 
 Kinross. 
 
 *  Stock's  over-quotations  from  the  Fathers  were  objected 
 to  during  his  life.  Clarke  thus  gives  us  his  '  Apology  : ' — 
 '  In  his  public  ministry,'  he  says,  '  his  usual  manner  was 
 upon  occasions  to  quote  the  sayings  of  many  of  the  Fathers  ; 
 which  some  taking  exceptions  at,  he  thus  apologized  for 
 himself:  "  If  any,"  saith  he,  "take  exceptions  at  my  al- 
 leging of  Fathers  (as  some  have  taken  offence  at  my  using 
 of  reasons  to  confirm  the  doctrine,  but  with  very  little 
 reason  as  I  suppose),  I  must  pray  them  to  give  me  leave  to 
 use  them,  till  I  can  see  that  unlawfulness  which  they 
 
 affirm  to  be  in  the  practice,  and  to  censure  me  in  charity 
 for  the  use  of  them,  as  I  do  them  for  not  using  them.  I 
 will  look  as  well  to  my  heart  in  the  use -of  them  as  God 
 shall  enable  me  ;  and  when  I  shall  see  the  harm  of  them, 
 1  will  endeavour  as  much  to  avoid  them.  In  the  mean 
 time,  I  will  make  as  much  use  as  I  can  of  them,  to  edify 
 the  church  of  God."  ' — Page  65.  Of  course  this  is  no 
 answer  at  all,  seeing  that  the  objection  was  not  to  his  own 
 self-improvement,  but  to  the  bewildering  of  his  ordinary 
 hearers  with  his  '  much  learning.' 
 
SAMUEL    TORSHELL, 
 
 IF  Literature  lias  its  Beaumont  and  Fletcher,  never  to  be  named  except  together,  equally  has 
 Theology  its  Dod  and  Cleaver,  Palmer  and  Cawdrey,  and  Stock  and  Torshell.  Having 
 done  our  best  to  tell  the  story  of  the  '  Life '  of  Richard  Stock,  it  is  only  meet  that  we 
 should  do  the  same  for  his  friend  and  associate  Samuel  Torshell.  In  proceeding  to  recount 
 '  the  short  and  simple  annals  '  of  this  pre-eminently  learned  and  devout  man,  we  labour  under 
 the  disadvantage  of  having  had  no  predecessor  whatever.  For  while  Brook  and  many  other 
 Puritan  books  of  history  and  biography,  have  found  ample  space  for  names  far  inferior,  you  look 
 in  vain  for  his  in  any  one  of  them.  Even  in  a  very  useful,  though  far  from  immaculate,  com- 
 pilation— 'Nonconformity  in  Cheshire'* — the  county  which  was  the  chief  scene  of  his  holy  and 
 devoted  work — one  is  chagrined  to  find  his  name,  in  the  few  lines  about  him,  transmogrified  into 
 '  Forshall'  (recently  a  familiar  and  lamented  one  to  Biblical  scholars),  and  carefully  entered  as 
 such  in  the  index, — a  blunder  which  has  not  the  poor  merit  or  demerit  of  originality,  for  it  is 
 copied  from  Bishop  Gastrell's  '  Notitia  Cestriensis,'  published  by  the  Chetham  Society,  under  an 
 editorship  that  ought  to  have  ensured  accuracy.-f* 
 
 It  is  not  known  where  or  when  Samuel  Torshell  was  born.  But  from  a  pleasing  incidental 
 notice  in  his  '  Hypocrite  Discovered,'  we  learn  that  his  father  must  have  been  a  '  man  of  God,'  of 
 the  ancient  Puritan  stamp.  Thus  genially  does  his  son  speak  of  him  in  enforcing  '  family  prayer ' 
 and  '  mutual  conference  : — 
 
 '  Here,'  he  says,  '  I  will  take  occasion  to  give  his  due  honour  to  him  who  gave  me  life,  that  among  many 
 other  graces  that  made  him  shine  in  his  private  condition,  this  was  one,  that  he  was  conscionable  of  and 
 most  profitable  in  private  conference.  He  and  some  select  friends,  judicious  and  godly  private  Christians, 
 kept  constantly  one  day  in  a  fortnight,  in  course,  at  their  several  houses,  to  confer  sometimes  about  whole- 
 some cases  of  conscience,  sometimes  upon  chosen  heads  of  divinity,  sometimes  upon  controverted  points, 
 according  as  they  propounded  the  matter  to  be  treated  upon  still  at  their  next  meeting,  and  then  a  supper 
 together  under  a  law  of  temperance,  and  a  penalty  if  any  should  exceed  in  his  provisions.  This  practice  I 
 observed  in  my  father  and  his  friends  for  many  years,  and  I  note,  to  commend  it  unto  the  imitation  of 
 others,  as  a  notable  means  of  their  spiritual  thriving.  I  am  sure  his  profit  by  it  was  great.  I  find  the 
 truits  of  it  among  his  papers,  where  many  questions  are  so  judiciously,  so  fully,  so  clearly  resolved,  that  they 
 were  worthy  to  be  communicated. '\ 
 
 Happy  father,  who  sends  forth  his  '  children '  with  such  home-memories  !  Happy  children, 
 so  'won'  to  their  'father's  God  !'  Conversely  how  sad,  when  with  recollections  of  home  are 
 mingled  no  fireside  words  about  Jesus,  no  melody  of  psalms,  no  early-anchored  faith  in  the  Bible, 
 
 *  '  Historical  Sketches  of  Nonconformity  in  the  County 
 Palatine  of  Chester.  By  various  Ministers  and  Laymen  in 
 the  County.  1  Vol.  fJvo.  (Kent  &  Co).  1864,  p.  145.  The 
 blunder  is  the  less  pardonable  in  that  Torshell  is  incident- 
 ally but  accurately  named  at  page  xviii. 
 
 t  Vol.  i.  page  217.  'Notitia  Cestriensis,'  or  Historica 
 Notices  of  the  Diocese  of  Chester,  by  Bishop  Gastrell,  now 
 first  printed  ;  with  explanatory  notes  by  the  Rev.  F.  R. 
 Raines,  1846.  t  Page  50. 
 
Xviii  SAMUEL  TORSHELL. 
 
 no  fragrance,  as  from  spices,  of  prayer,  no  restraining  and  constraining  example  of  the  '  white 
 robes'  worn  whitely  even  in  earth's  miry  ways,  no  loving  out-telling  of  'the  grand  morality.' 
 
 Of  his  mother,  all  that  has  reached  is  that  she  was  a  '  midwife,'  whether  before  or  after  mar- 
 riage, or  when  a  widow,  doth  not  appear.*  But  a  curious  anecdote  which  occurs  in  John 
 Bunyan's  '  Life  and  Death  of  Mr  Badman,  presented  to  the  world  in  a  Familiar  Dialogue  be- 
 tween Mr  Wiseman  and  Mr  Attentive'  (12mo,  1680),  probably  refers  to  her.  In  illustrating  the 
 evil  fruits  of  Licentiousness,  he  enumerates  '  Murder '  among  others,  and  confirms  it  by  an  extra- 
 ordinary case  that  had  come  under  his  own  observation.  He  then  makes  Wiseman  say,  '  This 
 story  the  midwife's  son,  who  was  a  minister,  told  me,  and  also  protested  that  his  mother  told  it 
 him  for  a  truth.'t     In  16W,  when  Torshell  died,  Bunyan  was  upwards  of  twenty  years  old. 
 
 Our  Worthy  had  at  least  one  sister.  For,  turning  over  the  treasures  of  the  Williams'  Library 
 of  London — which,  to  the  praise  of  its  present  custodiers  be  it  recorded,  is  ever,  with  large  inter- 
 pretation, open  to  the  use  of  every  really  worthy  inquirer — we  chanced  upon  a  daintily  bound 
 COpy — rose  in  gold  on  either  side,  edges  dimly  golden — of  his  '  Three  Questions  of  Free  Justifi- 
 cation, Christian  Liberty,  and  the  Use  of  the  Law,'  and  on  the  end  fly-leaf  (upside  down)  found 
 this  inscription,  '  Sarah  Torshell,  me  jure  possidet :  ex  dono  fratris  de  dono  fratris.'j 
 
 Our  first  glimpse  of  SAMUEL  Torshell  §  is  at  Cambridge,  which,  it  needeth  not  to  be  told,  was 
 the  University  of  '  The  Puritans,'  as  the  college  chosen  by  him  was  Puritanissimus  Puri- 
 tanorum.  He  matriculated  at  Christ's  College  as  a  sizar  22d  March  1620-1,  proceeded  B.A. 
 1621-5,  and  passed  M.A.  1628.  [| 
 
 Master  Samuel  was  thus  '  entered  '  into  the  College  of  the  good  Margaret  Countess  of  Rich- 
 mond and  Derby,  mother  of  the  7th  Henry,  the  college  in  which  was  first  of  all  performed  the 
 singular  old  comedy  of '  Gammer  Gurton's  Needle  ;'  and  above  all  and  beyond  all,  was  not  only 
 the  college  of  John  Milton — whose  mulberry,  more  fortunate  than  that  of  his  at  Stratford-on- 
 Avon,  still  '  putteth  forth  leaves'  in  the  Garden, — but  he  was  proceeding  B.A.  when  the  'Lady 
 of  the  College'  'entered,'  and  M.A.  when  he  was  proceeding  B.A.^I 
 
 Besides  this  one  name,  all  other  names  eclipsing,  and  that  of  Sir  Philip  Sidney,  '  Christ's  ' 
 boasts  of  Latimer,  and  Heath,  and  Grindall  ;  and  later,  and  in  fact  contemporaneous  with  Tor- 
 shell,  John  More,  Hugh  Broughton,  Andrew  Willet,  Joseph  Mede,  Henry  More,  Chaderton, 
 Clerke,  Dillingham,  Edward  Dering,  Arthur  Hildersam,  William  Ames,  and  the  Plato  of  English 
 Theology,  John  Howe.  Of  poets  belonging  to  '  Christ's  '  were  Francis  Quarles,  Cleveland,  Sir 
 John  Harrington,  translator  of  Ariosto,  and  Gabriel  Harvey,  the  friend  of  Spenser.**  As  Torshell 
 in  his  writings  refers  affectionately  to  Sir  John  Harrington  and  George  Herbert,  it  is 
 probable  that  their  friendship  commenced  at  college.tt  Of  'Christ's'  altogether,  Fuller,  in 
 his  own  quaint  way,  observes  :  '  It  may  without  flattery  be  said  of  this  House,  "  Many  daughters 
 have  done  virtuously,  but  thou  excellest  them  all,"  if  we  consider  the  many  divines  who  in  so 
 short    a   time    have   here    had    their    education.'^      Torshell,    on    passing   Master    of   Arts, 
 
 *  Ric.  Smyth's  Obituary,  29  :  Peck's  Desid.  Curiosa, 
 vol.  ii.  p.  53  (Edn    1779  4o.) 
 
 t  Works,  by  Offor,  vol.  iii.  p.  G12. 
 
 X  I  would  here  specially  acknowledge  tlie  unfailing  kind- 
 ness of  one  of  the  trustees,  the  Rev.  R.  Brook  Aspland  of 
 Hackney.     At  no  little  personal  labour,  he  was  ever  ready 
 
 ||  Again  I  am  indebted  for  these  dates  to  C.  H.  Cooper, 
 Esq.,  of  Cambridge. 
 
 If  The  following  are  the  entries  of  Milton's  admission 
 and  degrees  in  the  College  books  :  '  Johannes  Milton,  Lon- 
 dinensis,  filius  Johannis,  institutus  fuit  in  literarum  ele- 
 mentis   sub    Magistro    Hill    gymnasii    Faulini   praefecto; 
 
 to  attend  to  my  many  (I  fear)  troublesome  inquiries.  I  admissus  est  pensionarius  minor,  Feb.  12.  1624,  sub  Mro 
 
 §  The  spelling  of  his  name,  like  that  of  Stock,  is  very  j  Chappell,  solvitquo  pro  ingr.  0. 10s.  Od.'    'Jo.  Milton,  Coll. 
 arbitrary.     Thus  in  the  title-page  of  his  '  Hypocrite  Dis-  !  Chr.  Art.  Bac,  1628.     Art.  Mr.  1632.' 
 covered,'  it  is  given  with  two  l's,  while  to  the  'Epistle       **    Of  Fuller's  '  History '  and  '  Memorials,'  as  before. 
 Dedicatory  '  it  has  only  one.     So  also  in  his  '  Three  Ques-        ft  For  Harrington,  see  '  Hypocrite  Discovered,'  p.  58,  et 
 tions.'     His  sister,  as  above,  signed  with  two  l's,  and  it  is  '  alibi,  at  pp.  80,  141  ;  he  also  quotes  other  MSS.     For  Her- 
 the  more  frequent.  I  bert  very  frequently.  \%  '  History,'  as  before. 
 
SAMUEL  TOKSHELL.  XIX 
 
 proceeded  to  London,  and  there  was  immediately  engaged  in  '  preaching  ;'  in  what  church 
 has  not  been  discovered.  But  his  London  '  ministry  '  at  this  period  must  have  been  very 
 brief,  for  he  was  in  1629  'presented'  to  the  'perpetual  curacy'  of  Bunbury  in  Cheshire. 
 His  predecessor,  the  wise  and  Christ-like  William  Hinde, — the  friend  of  Rainolds  and  Airay, 
 and  whose  'Remembrance  of  the  Holy  Life  and  Happy  Death  of  John  Bruen,  of  Bruen- 
 Stopford,  in  the  county  of  Chester,  Esquire/  remains  without  a  peer  in  its  fine  glimpses  of  the 
 interiors  of  ancient  and  rural  Puritan  life,  and  for  its  gentle  charities — died  in  June  1629  ;  and 
 in  the  '  Notitia  Cestriensis  '  of  Bishop  Gastrell,  already  alluded  to, — though  the  name  is  mis- 
 spelled, or  rather  misprinted  by  the  editor,  there  is  no  doubt  of  who  is  intended, — he  is  entered 
 '  anno  1629  '  as  Vicarius  de  Bunbury.'*  He  thus  immediately  succeeded  Hinde.  He  received 
 the  appointment  from  the  '  Master  and  Wardens  of  the  Haberdnshers'  Company  of  London,'  to 
 whom,  in  the  '  Epistle  Dedicatory  '  of  his  '  Three  Questions,'  he  makes  grateful  acknowledgments. 
 One  short  passage  gathers  up  these  data,  and  therefore  we  give  it  here  : — '  'Tis  not  custom,'  he 
 says,  '  but  a  right,  that  challenges  the  Dedication.  They  are  Sermons  which  were  preached  in 
 the  interim,  while  I  was  yours,  though  at  London,  and  to  that  people  whom  I  still  equally  both 
 love  and  honour,  and  who  at  that  time  owned  my  preachings.  Yet,  after  your  choice  had  sepa- 
 rated me  from  them  to  a  remoter  country  and  greater  task,  their  desire  first  called  it  to  the  press.'t 
 
 Bunbury,  to  which  Samuel  Torshell  was  thus  '  introduced,'  and  with  which  he  must  ever  be 
 chiefly  associated,  is  distant  about  3^  miles  S.S.E.  from  Tarporley,  on  the  Chester  and  Crewe 
 railroad.  It  is  a  parish  and  township  in  the  hundred  of  Eddisbury,  which  again  lies  within 
 Delamere.  Formerly  it  was  the  seat  of  a  Collegiate  Church,  founded  by  Sir  Henry  Calveley  in 
 1388,  consisting  of  a  master,  submaster,  five  chaplains,  two  chanters,  and  two  choristers.  It  was 
 dissolved  temp.  Edward  VI.  by  statute,  and  annexed  to  the  Crown.  The  tithes  were  leased  and 
 ultimately  purchased  by  Thomas  Aldcrsey — an  honoured  name  in  the  Palatine  county.  He  was 
 an  '  haberdasher  and  citizen,'  and  he  it  was  who  gave  the  revenue  of  the  living  to  the  Haber- 
 dashers' Company.  Besides  this,  he  built  a  schoolhouse  at  Bunbury,  which,  in  1705,  is  styled  'a 
 large  and  stately  building.'  Edward  Burghall,  the  '  ejected '  minister  of  Acton,  near  Nantwich, 
 was  master  of  this  school  for  some  time,  j 
 
 Bishop  Gastrell  designates  Torshell  '  Vicarius,'  but  this  is  a  mistake.  Bunbury  was  and  is  a 
 '  perpetual  curacy,'  held,  as  we  have  already  seen,  by  the  '  Haberdashers'  Company.'  By  patent 
 from  Queen  Elizabeth,  the  Company  present  to  the  curacy,  and  have  power  to  displace  the 
 curate  for  immorality  or  unnecessary  absence.  But  the  curate  is  licensed  by  the  bishop,  and 
 subject  to  his  jurisdiction.  The  church  is  dedicated  to  St  Boniface  ;  value  recently  £117.  The 
 registers  of  burials  and  marriages  begin  in  1559,  and  baptisms  in  1598. § 
 
 Torshell  must  have  been  young  when  he  was  '  presented  '  to  this  '  Curacy,'  for  in  the  little 
 book  above  quoted  he  apologises  for  not  entering  upon  the  discussion  of  certain  deeper  questions 
 thus: — 'It  were  a  presumption  to  endeavour  a  reconcilement,  unfit  for  my  few  years.'  |]     He 
 
 *    As  before.  t  Pages  1,  2.  Herbert's  'Temple.'     Anthony  a -Wood  mentions  that  he 
 
 X  County  Histories:  Fuller's  'Worthies:'  Memoranda  was  the  '  son  of  a  minister  in  Cheshire,'  but  neither  he  nor 
 sent  me  by  Rev.  R.  B.  Aspland  of  Hackney.  See  also  his  editor  (Dr  Bliss),  nor  the  various  editors  of  Herbert 
 Brook  under  Burghall.  i  (e.g.  the  beautiful  edition  of  Pickering,  2  vols.  8vo,  1853, 
 
 ?  As  in  X-  ^  may  be  noted  here  that  Hinde  was  pre-  \  and  the  smaller  '  Aldine'),  knew  his  name.  He  is  now 
 ceded  by  the  saintly  Christopher  Harvey,  to  whom  Torshell  \  found  to  have  been  worthy  son  of  worthy  sire.  Cf.  Works 
 pays  loving  tribute  in  his  Funeral  Sermon  for  Moulson,  ;  of  Herbert,  as  above,  vol.  ii.  pp.  289-292,  and  Wood,  by 
 page  248.     Bunbury  had  thus  from  the  Reformation  to  the     Bliss,  III.  538,  539. 
 
 Commonwealth,  Harvey,  Hinde,  and  Torshell, — aremarkable  jj  Page  2.  Later  also  in  his  'Hypocrite  Discovered' 
 succession.  The  first,  Harvy  or  Harvey  (the  orthography  |  (p.  11)  he  says,  '  More  than  I  can  take  notice  of.  I  want 
 varying),  supplies  a  long  missing  bit  of  information,  viz.,  .  the  benefit  of  long  experience  and  great  practice,  having 
 
 the  name  and  locale  of  the  father  of  the  Christopher  Harvey     lived  most  out  of  the  crowd, 
 who  wrote  the  well-known  'Synagogue,'  appended  to  George 
 
XX  SAMUEL  TORSHELL. 
 
 must  also  have  been  a  son  of  Cheshire  by  adoption  and  residence,  prior  to  his  settlement  as  pas- 
 tor at  Bunbury,  inasmuch  as  in  his  dedication  of  his  '  Christian  Fellowship  '  he  thus  speaks  : — '  I 
 resolved/  he  says,  '  to  leave  a  public  testimony  in  your  hand  how  dear  my  Bunburie  (ah  !  deso- 
 lated Bunbury,  often  warned),  how  dear  your  Cheshire  (mine  too  I  may  call  it  in  some  respects, 
 as  having  spent  a  full  third  part  of  my  life  in  it.')*  This  is  under  date  1644.  That  '  Bunbury  ' 
 was  '  dear  '  to  him  in  the  deepest  sense,  of  the  word  is  beyond  all  question,  and  it  is  unspeakably 
 beautiful  to  find  one  so  scholarly  cherishing  in  his  heart  of  hearts  the  lowly  parishioners  of  this 
 sequestered  sphere.  Mark  how  the  words  pulsate  as,  drawing  upon  Bunbury  experiences,  he  thus 
 sketches  the  humble  rustic  'believer'  : — 
 
 1  There  lies,'  he  says,  '  a  great  deal  of  wealth  in  some  obscure  and  neglected  Christians.  They  do  not 
 more  ordinarily  tread  upon  and  walk  over  the  unknown  veins  of  gold  in  America,  than  many  supercilious 
 and  conceited  professors  do  pass  by  and  neglect  golden  and  very  precious  spirits.  One  would  not  think 
 what  dexterity  in  the  Scriptures,  what  judgment  in  controversies,  what  ability  to  settle  and  comfort  a  dis- 
 turbed conscience,  what  fervency  and  expressions  in  prayer,  what  acquaintance  with  God  and  his  providence, 
 what  strength  of  faith,  what  patience,  meekness,  moderation,  contentedness,  heavenly-mindedness,  and  what 
 not,  may  be  now  and  then  found  out  and  discovered  in  plain  people,  men  and  women  that  wear  plain 
 clothes,  that  have  plain  carriage  and  plain  speech.  And  besides  there  may  haply  be  more  where  grace  is 
 expected  than  we  look  for  ;  more  in  a  saint  than  a  bare  sentence  or  action  will  or  can  express.  The  golden 
 vein  is  broader  and  thicker  than  sometimes  we  guess  it  to  be.  How  then  is  the  necessary  use  of  wisdom 
 to  be  able  to  see  further  than  the  russet  ?  Not  to  be  cozened  with  reverend  beards,  and  grave  furs,  and 
 demure  countenances  (like  the  councillors  to  the  Muscovian  that  I  spake  of  in  my  "  Hypocrite,")  as  if 
 graces  and  gifts  dwelt  only  at  those  signs.  And  when  we  find  a  vein,  there  must  be  skill  to  dig  it.  Oh  ! 
 how  did  the  old  patriarchs  remove  their  habitations  for  the  benefit  of  water-springs  !  how  did  they  rejoice 
 when  they  found  a  well  !  And  we,  when  we  have  met  with  these  "  wells  of  living  water,"  how  shall  we 
 fetch  it  up  ! '  (Proverbs  xx.  5).f 
 
 The  touching  references  to  '  desolated  Bunbury '  remind  us  that  Torshell  was  resident  there 
 during  what  is  emphatically  known  as  'the  Troubles.'  Presented  to  the  curacy  in  1629,  his 
 name  appears  in  the  title-page  of  '  The  Saint's  Humiliation '  as  minister  of  God's  Word  at  Bun- 
 bury in  1633.  Shortly  before  and  shortly  after  the  latter  date,  the  royalist  troops  '  played 
 havoc'  in  this  '  nest  of  the  Puritans,'  as  Cheshire  was  regarded.  All  through  the  Civil  Wars  it 
 suffered.  At  Tarvin,  not  far  from  Bunbury,  there  was  a  parliamentary  garrison  seated,  and  it 
 was  often  attacked.  The  'Diary'  of  the  Puritan  'minister'  of  Nantwich,  good  Edward  Burg- 
 hall,  contains  many  incidental  references  to  Bunbury  and  the  neighbourhood.  Indeed,  all  through 
 the  Civil  War,  the  palatine-county  played  an  important  part,  especially  after  the  Royalist  viola- 
 tion of  the  '  treaty '  made  at  Bunbury,  23d  December  1642. 
 
 The  prevailing  feeling  was  decidedly  in  favour  of  the  Parliament,  and  the  '  Royalists '  were 
 in  a  small  and  hopeless  minority.  Being  of  local  influence,  however, — noblemen  and  gentlemen, 
 — they  sought  to  coerce  their  tenants,  and  to  muster  a  regiment  for  the  king.  In  a  pungent  con- 
 temporary Tractate,  we  have  passionate  expressions  of  the  bearing  of  this  truculent  and  cruel 
 'minority.'  It  is  headed  the  '  Unfaithfulness  of  the  Cavaliers/  and  as  our  Worthy  is  incidentally 
 named  in  one  passage,  it  may  be  given  as  a  specimen  of  the  whole.  '  Colonel  Hastings/  it  pro- 
 ceeds, '  sent  his  troops  to  Mr  Lancaster's  house,  the  pastor  of  Tarporley,  a  painful  (=painstaking) 
 and  pious  preacher.  Thither  the  Lord  Cholmley,  who  is  Mr  Lancaster's  parishioner,  sent  many 
 of  his  and  Lord  Rivers'  horse,  that  fed  upon  his  hay  and  corn,  and  carried  Mr  Lancaster's  hay 
 and  barley  in  the  sheaves,  and  littered  their  horses  into  the  barley,  though  there  was  plenty  of 
 oat-straw  in  the  barn  close  by.     Lord  Cholmley  said  that  Mr  Lancaster  lost  too  little  if  he  lost 
 
 all,  and  called  him  a  stinking  rascal,  with  other  such  opprobrious  speeches In  the  same 
 
 town  they  have  plundered  the  hay,  fuel,  and  all  the  household  goods  of  Mr  Ley,  to  the  veriest 
 
 *  Page  3.  t  ibid.  pp.  24,  25. 
 
SAMUEL  TORSHELL. 
 
 XXI 
 
 bed  cords ;  and  at  Utkington  they  have  beaten  the  servants,  and  taken  rich  apparel  and  furni- 
 ture to  the  value  of  i?200  and  more.  They  have  plundered  Stapleford,  Mr  Bruen's  house,  and 
 Mr  Judson  in  Rushton,  of  all  that  he  had,  which  they  rate  at  £100,  and  William  Welde  of  the 
 same  town,  to  the  value  of  about  £\o  ;  Mr  Torshell' 8  house  also,  the  pastor  of  Bunburie.  In 
 a  word,  there  is  not  an  household  in  all  these  parts  reputed  religious,  but  less  or  more  they  have 
 pillaged  them.'* 
 
 In  the  'Epistle  Dedicatory,'  of  his  '  Hypocrite  Discovered,'  there  is  allusion  to  this  'pillage' 
 of  his  goods.  '  I  had  not,'  he  says,  '  put  my  last  hand  unto  it,  but  some  of  my  books  being  rifled, 
 and  others,  even  all,  kept  from  me  through  the  injury  of  the  times,  and  the  calamity  of  those 
 parts,  I  have  presented  it  to  you  as  it  is."  f 
 
 We  have  in  his  :  Case  of  Conscience '  another  glimpse  of  the  guises  and  disguises  demanded 
 by  Christ's  honoured  servants  during  this  stormy  and  distressing  period.  Having  told  a 
 capital  anecdote  of  the  good  John  Breutius's  flight  after  getting  the  famous  note,  '  Fuge,  fuge 
 Brenti,  cito,  citius,  citissime/  under  the  garb  of  a  captain,  with  buff,  and  a  patch  upon  one  eye, 
 Torshell  adds,  '  he  is  excused  by  the  grave  writer  of  his  story ;  which  I  also  allege  in  defence  of 
 those  scarlet  cloaks,  buff-coats,  gray  rockets,  perukes  of  hair,  and  coloured  monteros  which  have 
 of  late  hid  many  grave  and  sober  ministers  from  the  eyes  of  their  adversaries.'  \ 
 
 Besides  these  and  very  many  kindred  '  spoliations  '  and  perils,  the  '  Diary  '  of  saintly  Philip 
 Henry,  and  the  trumpet-words  of  Dr  William  Spurstowe, — a  native  of  Bunbury,  and  the  friend 
 of  Hampden,  Milton,  and  Baxter, — might  furnish  alternately  pathetic  and  defiant  confirmations, 
 beyond  the  'Cheshire  Rising,'  unto  the  grand  close.  Such  were  the  '  trials '  through  which 
 Liberty  agonised  to  its  final  and  glorious  triumph.  Nor  must  we  forget  in  our  indignation  with 
 the  Cholmleys  and  Riverses,  thatin  their  hour  of  success  the  anti-Royalists  were  guilty  of  not 
 unsimilar  wrongs.  If  we  here  give  the  necessary  details  of  the  former,  it  is  only  because  they 
 enter  into  the  '  Life '  being  recorded  ;  in  the  '  Life '  of  a  Royalist,  as  of  Farindon  or  Fuller,  the 
 others  should  have  like  memorial  and  like  reprobation. 
 
 Besides  the  pastoral  ties  that  endeared  Bunbury  to  Torshell,  there  were  pathetic  family  asso- 
 ciations. The  '  graves '  of  his  '  household  '  were  there.  The  '  Registers '  of  the  Church  reveal 
 what  is  nowhere  else  stated,  that  our  Worthy  was  married,  and  had  the  home  shadows,  and  the 
 home  sunlight.     These  entries  speak  for  themselves  : — 
 
 1  Christenings.' 
 1633.  9  7r  [September].     Kic.  fil :  Sam:  Torshell. 
 
 1636.  1  May.     Sam  :  Torshell  fil :  Sam.  T. 
 
 1637.  81  Or  [October].     Jo  :  son  of  Sam.  Torshell. 
 
 1  Burials.' 
 1639.  23  Jan.     Eliz.  Torshell. 
 1661.  3  Nr  [November].     W.  Torshell. 
 
 Who  his  wife  was  we  have  failed  to  trace  ;  and  equally  whether  it  was  she  who  was  buried  on  '23d 
 January  1639 ;'  nor  have  we  been  able  to  find  out  the  after-history  of  the  'christened'  children.§ 
 
 *  Quoted  in  '  Nonconformity  in  Cheshire,'  as  before, 
 p.  xviii.  '  The  people  of  Bunbury,  especially  the  oldest, 
 point  out  a  traditionary  oak,  where  the  inhabitants  came 
 and  hid  their  provisions  in  the  hollow  part  during  these  un- 
 quiet times.  Part  of  the  stock  of  the  oak  still  remains,  and 
 it  has  evidently  been  of  enormous  size.'  Rev.  William 
 Lowe,  Bunbury,  to  me. 
 
 t  Page  8.  X  Tage  12. 
 
 §  I  have  to  thank  the  present  Vicar  of  Bunbury  (Rev. 
 William  Lowe)  for  these  details.  He  has  also  furnished  the 
 following  interesting  memorabilia  from  the  Registers  : — 
 
 Burials,  1601,  18  March  :  Jo  :  Tomkys,  minister  of  Bunb. 
 ,,        1601,  23  N  [November],  Xtopher  Harvy,  preachr. 
 
 of  Bunt). 
 „        1603,  4  Mar.  Hannah  Hynd,  fil.  W.,  preacher  of 
 
 Bunbury. 
 
 „        1629,  June  21,  Wm.  Hynde,  departed  this  life  :  he 
 
 was  preacher  of  God's  word  at  Bunbury  for 
 
 almost  28  years. 
 
 Under  date  '  1646  :  Jan.  15 '  is  this  curious  entry: — 'These 
 
 two  children  were  the  first  that  were  baptised  according  to 
 
 the  Parliament  Directory  at  Bunbury,  I  being  threatened  by 
 
Xxii  SAMUEL  TORSHELL. 
 
 Whither  Torshell  went  when  the  'troubles'  came  upon  Bunbury,  it  is  impossible  to  say 
 definitely,  but  in  all  probability  it  was  to  London.  In  his  '  Epistle  Dedicatory '  of  '  Christian 
 Fellowship,'  to  a  renowned  Cheshire  gentlewoman  of  old  Puritan  descent  and  worth,  '  the  Eight 
 Worshipfull  Mrs  Jane  Done  of  Utkinton,'  he  informs  her  :  '  This  which  I  have  digested  into  the 
 form  of  a  small  treatise,  was  the  substance  of  two  sermons  which  I  preached,  both  at  Istleworth 
 and  at  Christ  Church,  London ;'  and  then  towards  the  close,  after  a  well-deserved  tribute  to  the 
 excellent  lady's  loyalty  to  Puritanism  and  the  Parliament,  he  continues:  '  I  have  another  reason 
 why  I  inscribe  this  to  you,  namely,  to  leave  a  testimony  of  the  sincere  and  great  respect  I  bear, 
 and  have  ever  borne  to  you,  since  I  had  the  happiness  to  have  acquaintance  with  your  gifts  and 
 graces.  That  storm  which  hath  forced  you  from  your  habitation,  having  driven  me  also  to  seek 
 refuge  in  those  more  safe  coverts'  Then  he  adds  affectingly,  ' I  know  not  how  it  may  please 
 God  to  dispose  of  me,  or  where  my  poor  service  may  be  employed.  Wheresoever  .  ...  I  sit 
 down  (if  a  sitting  down  may  be  expected  iu  so  great  a  commotion  and  hurl  of  things),  I  resolved 
 to  leave  a  public  testimony  in  your  hand.'  *  f  This  was  in  164-4.  It  would  seem  that  he  had 
 first  of  all  retired  to  '  Istleworth,'  and  ultimately  to  London.  '  Christ's  Church,'  London,  was  from 
 1642  up  to  the  'Ejection'  of  16G2,  held  by  William  Jenkyn, — whose  'Commentary'  on  '  Jude ' 
 makes  his  name  a  familiar  and  prized  one  '  unto  this  day," — and  as  he  was  a  friend  of  Torshell, 
 to  whose  '  Hypocrite  Discovered '  he  prefixed  certain  '  Latin  verses,'  we  may  find  herein  an  ex- 
 planation of  his  '  preaching  '  there. 
 
 That  Torshell  did  not  '  flee'  from  Bunbury  without  well  weighing  the  occasion,  is  proved  by 
 a  tractate  which  he  issued  in  1643,  and  which  seems  to  have  escaped  all  bibliographers  hitherto. 
 It  is  entitled,  '  A  Case  of  Conscience  concerning  Flying  in  Times  of  Trouble.'  It  is  a  singularly 
 curious  and,  biographically,  exceedingly  gratifying  production.  It  '  opens  a  window '  into  the 
 very  soul  of  the  author,  and  also  proves,  if  proof  were  needed,  how  sensitively  the  Puritans 
 made  all  their  procedure  matter  of  conscience.  It  throbs  with  patriotic  emotion.  It  is  blurred 
 as  with  tears,  in  personal  allusions.  It  was  written,  says  the  beginning  of  the  epistle  'to  the 
 Reader,'  ■  about  four  months  since,  upon  an  occasion  that  offered  itself.'  This  tallies  with  the 
 'spoliation'  of  Cholmley  and  Rivers,  and  hence  it  looks  as  if  he  had  remained  still  in  Bunbury, 
 coming  and  going,  up  to  1642-43.  No  doubt  a  '  John  Swanne '  appears  as  '  minister '  at  Bunbury 
 even  so  early  as  1616  ;  but  he  is  elsewhere  called  a  'stipendiary,' J  and  Torshell,  no  doubt,  re- 
 tained the  '  Curacy,'  though  flitting  hither  and  thither,  in  the  '  hurl '  of  the  times,  as  already 
 illustrated.  From  the  fact  that  he  is  called  '  Preacher  at  Cripplegate,'  in  the  record  of  his  death, 
 we  learn  that  in  the  interregnum,  after  the  '  sequestration  '  of  Dr  William  Fuller  (father-in-law  of 
 Brian  Walton),  in  1642,  Torshell  filled  this  celebrated  pulpit — the  pulpit  of  Bishop  Lancelot 
 
 Captain  Hulse  of  Beeston  Castle,  the  Sabbath  before,  for  '  lady-member  of  the  family,  tradition  still  preserves  many 
 baptising  according  to  the  communion  book '[the  rextword  '  stories,  so  that,  according  to  Pennant,  '  when  a  Cheshire 
 is  illegible,  looks  like  '■  plesewur]  [in]  'presence  of  the  con-  man  would  express  excellence  in  the  fair  sex,'  he  will  say, 
 gregation  ;  he  said  [it]  was  superstitiously.'  John  Swanne  j  '  There  is  a  Lady  Done  for  you  '  (pp.  79,  80). 
 was  the  '  minister'  (?)  at  this  time.  He  came  in  1616,  and  ;  J  The  Bunbury  parish  registers  contain  accounts  of  some 
 had  consequently  officiated  during  the  whole  time  of  Samuel  ;  ludicrous  squabbles  between  this  'John  Swanne' and  the 
 
 Torshell's  preachership,  as  well  as  part  of  Hinde's.  See 
 foot-note  on  this  page  J.  It  is  difficult  to  decide  whether 
 Torshell  was  '  preacher  '  or  the  '  minister '  proper.  His 
 title-pages  shew  both  titles  ;  but  Aldersey's  calling  Swanne 
 a  mere  'stipendiary,'  and  Gastrell  naming  Torshell  '  Vica- 
 rius,'  inclines  us  to  think  he  must  have  been  the  '  perpetual 
 curate '  or  Vicar. 
 
 Epistle  Dedicatory  pp.  2,  3 
 
 lessees  of  the  rectory.  With  reference  to  one  claim,  Mr 
 Aldersey  has  this  concise  and  keen  note  :  '  Mr  Swanne  is 
 mistaken,  He  is  neither  preceptor,  vicar,  nor  curate,  but  a 
 stipendiary ;  all  he  can  claim  is  his  £20  '  Non.  Chest,  p.  145. 
 From  a  note  which  the  present  Vicar  of  Bunbury  (Rev. 
 William  Lowe)  has  kindly  addressed  to  mo,  it  would  appear 
 that  there  have  always  been  two  beneficed  clergymen  con- 
 nected with  the  living  of  Bunbury,  viz.,  the  Vicar  or  Curate 
 
 n        notlces  of  the  D°ue  family,  see  Mr  Baines'  note    and  the  Preacher,  an  arrangement  which  subsists  to  this  day. 
 on  Gastrell,  N.  C.  l.  141.     A  sister  of  Jane,  viz.  Mary,  be-     Torshell  was  the  '  Curate'  or' Vicar,'  as  distinguished  from 
 came  the  wife  of  John  Crewe,  Esq.,  second  son  of  Sir  John  I  the  '  Preacher '  probably. 
 Crewe,  the  friend  of  Dr  Sibbes.    Of  the  virtues  of  a  certain  : 
 
SAMUEL  TOKSHELL.  XX111 
 
 Andrewes.  That  he  very  soon  attained  no  common  position  is  shewn  by  two  things.  First  of 
 all,  on  '  12th  May  164-6/  he  preached  before  the  'House  of  Commons,'  being  'the  day  of  their 
 solemn  thanksgiving  for  regaining  and  taking'  many  'garrisons,'  which  are  all  enumerated  in 
 the  title  page  of  the  printed  sermon — '  The  Palace  of  Justice/  Then  earlier  he  was,  by  an 
 'ordinance  of  Parliament,  on  March  19.  1643-1644/  appointed  to  be  household  chaplain  at  St 
 James's  to  two  of  the  children  of  Charles  I.,  then  under  the  care  of  Parliament,  viz.  Henry 
 Duke  of  Gloucester  and  Elizabeth  the  Princess.  The  salary  or  stipend  was  fixed  at  .£200,  a 
 very  considerable  sum  at  that  time.  Full  details  of  the  duties  of  the  onerous  office  which 
 Torshell  was  thus  called  upon  to  fill,  and  also  of  those  discharged  by  Marshall  and  Sedgwick, 
 Spurstowe  and  Caryl,  and  Jeremiah  Whittaker,  are  given  by  Vicars.  *  The  most  interesting 
 glimpse,  however,  is  afforded  us  by  an  incidental  statement  in  the  '  Epistle  Dedicatory '  to  his 
 'Design  about  disposing  the  Bible  into  an  Harmony'  (1647).  '  This  that  I  now  humbly  offer  to 
 your  hands,  hath  been  long  in  my  thoughts ;  but  much  more  since,  in  my  attendance  on  his 
 Majesty's  children,  I  have  (under  the  encouragement  and  particular  favours  of  the  Right 
 Honourable  my  Lord  the  Earl  of  Northumberland,  to  whose  care  you  have  entrusted  those  royal 
 pledges)  read  through  the  Bible  in  an  expository  way.'  It  need  hardly  be  observed  that,  through 
 '  good  report  and  bad  report,'  Samuel  Torshell  was  true  '  to  the  Parliament,'  and  never  for- 
 got his  country  for  his  king.  Nevertheless,  a  careful  reader  of  his  books  comes  ever  and  anon 
 upon  wistful  turns  of  expression,  that  shew  how  his  heart,  in  common  with  all  the  genuine 
 Puritans,  was  wrung  in  the  stern  adhesion  to  his  patriotic  convictions,  whereby  he  could  not  but 
 assert  the  superior  claims  of  the  Nation  to  one  who  need  not  be  characterised  in  this  19th  century. 
 
 How  brave,  yet  how  soft,  how  courteous  even  in  their  curtness,  are  these  words  from  his 
 '  Case  of  Conscience  : — '  We  may  not,'  says  be,  '  now  suffer  the  thoughts  of  safety  elsewhere  to 
 womanise  our  spirits ;  but,  together  with  our  earnest  and  humble  prayers  for  our  king,  that  he 
 may  at  length  embrace  the  counsels  of  our  great  Estate  :  we  are  in  care  of  so  sad  a  necessity, 
 to  resolve  to  lay  out  all  our  strength  towards  the  great  business,  and  rather  burn  our  ships,  as 
 some  stories  mention  of  some  resolute  soldiers,  to  keep  off  all  thoughts  of  return  to  the  cowardly 
 and  faint-hearted  ;  that  is,  forget  all  conveniences  and  opportunities  of  being  elsewhere  in  a 
 whole  skin/f  Sorrowfully,  yet  manfully  and  patriotically,  he  took  his  stand  with  those  who 
 were  '  God's  Sword/  to  achieve  terrible  vengeance  for  the  treason  of  the  Throne  to  '  the 
 kingdom.' 
 
 With  no  less  touching  reluctance  did  Torshell  find  himself  opposed  to  '  the  Church,'  into 
 which  he  had  been  born,  and  at  whose  altar  he  '  served.'  He  thus  addressed  the  '  Assembly  of 
 Divines'  at  Westminster,  in  the  'Epistle  Dedicatory'  of  the  'Hypocrite  Discovered/  and  we 
 submit  the  passage,  not  controversially  or  as  partizans,  but  as  really  forming  a  vital  part  of  the 
 man's  history  and  '  Life/  Nor  will  the  impartial  Churchman  be  so  uncandid  as  object  or  look 
 for  suppression  of  what,  right  or  wrong,  was  the  very  substance  and  make  of  Torshell's  belief, 
 any  more  than  does  the  Nonconformist  expect  the  Biographers  and  Editors  of  the  Parker,  Anglo- 
 Catholic,  and  other  Church  Serieses,  to  suppress  anti-Puritan  facts  and  opinions.  It  is  an 
 unworthy  jealousy  that  on  either  side  cannot  hear  the  actual  data,  for  or  against,  in  a  given 
 '  Life. 
 
 1 1  have  ventured  forth  a  tender  piece,  which  is  not  likely  to  escape  the  censure  of  such  as  are  guilty, 
 whom  perhaps  it  may  make  to  smart ;  and  therefore  it  will  need  the  patronage  of  such  as  are  very  discern- 
 ing and  very  sincere.  Such  I  esteem  you,  and  from  my  very  soul  do  bless  God  for  you,  and  have  hopes  that 
 God  hath  it  in  his  thoughts  to  refresh  this  poor  and  torn  nation  and  the  churches,  because  he  hath  given 
 
 *  Vicars's  'English  Parliamentary  Chronicle,'  4to,  1646.  I  344.  Princess  Elizabeth  died  Sept.  8.  1650,  at  Carisbrook. 
 Cf.  also  Mrs  M.  A.  Green's  '  Lives  of  the  Princesses,'  vi.  |  Cf.  Lord's  Journals,  vi.  475.  t  Page  9. 
 
XXIV  SAMUEL  TORSHELL. 
 
 eourage  to  so  many  able  and  godly  divines  to  meet  together,  though  threatened  with  proclamations  to  the 
 contrary ;  and  being  met,  a  sweet  agreement  in  common  principles  and  the  love  of  the  truth,  though  pro- 
 phesied of  by  ungodly,  wanton,  and  profane  wits,  that  they  would  presently  break  asunder  through  variety 
 of  opinions.  Truly  if  you  had  brought  with  you  that  pride  and  pomp  which  we  were  wont  to  see  in  our  former 
 mock  synods  and  convocations,  we  might  have  expected  that  before  this  time  you  should  have  been  the  derision 
 and  scorn  of  the  prelatical  and  atheistical  party.  But  for  ever  blessed  be  the  name  of  God  for  that  sweet 
 condescension,  for  that  humble  and  resolved  subjection  unto  light,  for  that  diligent  and  holy  pursuit  of 
 truth,  which  altogether  do  promise  an  happy  issue  of  your  meeting.  Go  on  with  your  prudent  and  holy 
 debates,  and  the  Lord  so  bless  them  and  crown  them,  that  your  advice  being  laid  before  our  great  and  high 
 Court,  tbey  may,  under  God,  settle  upon  us  the  glory  of  all  the  ordinances  of  Christ,  and  remove  every 
 burden  which  the  tyranny  of  abused  Episcopacy  had  laid  upon  us.  I  call  their  courses  tyranny,  and  their 
 impositions  burdens,  as  having  had,  through  the  happiness  of  these  late  times,  better  means  and  opportunity 
 to  discern  and  weigh  them  ;  for  let  me  speak  freely,  and  as  becomes  us,  now  that  the  hand  of  God  is  so 
 much  out  against  the  nation ;  let  me  speak  humbly.  I  confess  my  thoughts  were  heretofore  more  favour- 
 able, as  walking  according  to  those  principles  I  had  received  in  my  education.  The  truth  is,  though  I  never 
 thought  Episcopacy  to  be  of  divine  right,  as  it  was  proudly  challenged,  yet  I  looked  upon  it  as  the  most 
 ancient  and  most  prudential  way  of  government,  and  so  obeyed  it,  and  spake  well  of  it,  though  not  its  mad 
 and  furious  ways  ;  for  I  ever  protested  against  their  altars  and  their  cringes,  their  suppressing  of  faithful  and 
 painful  preachers,  their  discouraging  and  undermining  of  the  power  of  godliness,  their  wanton  and  profane 
 abuse  of  the  high  and  dreadful  censure  of  excommunication ;  yet  in  a  general  conformity  to  such  things 
 as  I  conceived  were  by  law  established,  I  obeyed  it,  as  thinking  it  to  be  a  sin  not  to  have  done  so.  I 
 will  not  be  ashamed  to  put  those  charitable  thoughts  I  had  (for  so  I  will  call  them,  and  so  my  own 
 conscience,  after  I  examined  it,  doth  call  them)  among  the  errata  of  my  life.  The  reading  of  Cyprian 
 first  made  me  stumble  in  the  point  of  Episcopacy;  but  afterwards,  when  I  met  with  Mr  White's  learned 
 and  serious  speech  against  it  in  parliament,  which  was  afterwards  printed,  to  the  great  good,  I  believe, 
 of  the  kingdom,  as  no  doubt  inviting  many  to  look  into  that  point,  which  they  had  not  formerly  studied, 
 I  was  fully  convinced  of  the  inconveniences  and  mischiefs  of  it  among  us.'* 
 
 It  was  in  the  very  crisis  of  hazard,  as  taking  his  life  '  in  his  hand,'  Samuel  Torshell  so  spoke. 
 Nor  is  this  all.  In  the  book  itself,  with  sarcasm  unusual  to  him,  he  thus,  with  all  Fuller's  arch- 
 ness of  wit,  addresses  the  time-servers  : — 
 
 '  Such  snails  as  these,'  says  he,  '  come  abroad  in  the  dew,  but  afterwards  creep  in  again.  If  they  per- 
 ceive the  air  to  thicken,  and  the  clouds  to  grow  black  for  rain,  they  house  themselves,  and  get  back  again, 
 though  their  feet  were  over  the  threshold,  and  they  had  begun  their  journey.  They  love  not  dirty  ways 
 nor  stormy  weather;  they  are  with  the  forwardest  when  the  garments  and  the  palm-branches  are  spread, 
 and  the  people  cry,  Hosanna !  to  triumphant  Christ ;  but  they  shrink  away  when  He  is  led  to  Calvary.  If 
 once  the  swords  and  staves  appear,  they  will  rather  leave  their  linen  garments  and  run  away  naked,  than  be 
 taken  with  Him'  (Mark  xiv.  51,  52). f 
 
 With  what  cutting  severity,  mingled  with  prudence,  does  he  further  '  reprove'  somewhat 
 onward : —  .        . 
 
 'Their  zeal  is  much  like  this  (Pharisaic),  who  are  earnest  in  the  pulpit  against  the  sins  of — the  absent; 
 who  in  plain  country  congregations  cry  out  against  the  pride  of  the  times,  and  in  the  obscure  churches  of 
 country  villages  inveigh  against  the  misgovernments  and  errors  of  the  State.'  '  'Tis  fit  that  these  things,' 
 he  nobly  adds,  '  be  spoken  against,  when  a  people  are  to  be  undeceived ;  but  it  must  be  in  the  king's  Court, 
 especially  in  the  king's  chapel.  But  if  Amaziah  the  court  chaplain  make  the  chapel  a  sanctuary  (as  the 
 Hebrew  also  signifies,  Amos  vii.  12,  13),  and  suffer  not  plain-dealing,  truth-telling  Amos  to  preach  there, 
 yet  why  should  he  send  him  to  flee  into  other  places  and  preach  there  ?  In  other  places  a  prophet  may 
 mourn  for  and  lament  the  sins  of  the  magistrate  unto  God ;  but  it  would  be  no  true-born  zeal  to  fill  the 
 people  with  his  declamations,  unless,  as  I  said,  it  be  needful  to  undeceive  the  people.  J 
 
 Very  rare  is  this  combination  of  the  fortiter  with  the  suaviter;  but  herein  Torshell  only 
 exemplified  his  own  rule  :  '  All  are  not  fitted  for  a  rough  handling.  In  our  reproofs,  we  must 
 endeavour  both  to  be  plain  and  pleasing  ;  by  the  former  we  shall  shew  ourselves  honest,  by  the 
 latter  discreet. '§     Finally,  for  we  must  limit  ourselves,  in  the  same  outspoken  and  intrepid  but 
 
 *    Tages  1-3.  |  H.  D.  p.  41.  J  H.  D.  p.  72.  §  '  Three  Questions,'  pp.  100,  101. 
 
SAMUEL  TORSHELL. 
 
 XXV 
 
 dignifiedly  respectful  way  does  he  speak  in  the  '  Epistle '  to  the  '  Case  of  Conscience.'    Referring 
 to  the  need  for  his  tractate,  he  says, 
 
 '  The  condition  of  the  times  doth  challenge  it,  wherein  many  seem  to  he  ashamed  of  their  former 
 acquaintance  with  the  great  cause  in  hand.  The  truth  is,  many  that  came  up  to  the  Parliament-sense  in 
 the  head  of  the  tide,  are  willing  to  shrink  away  in  the  ebb  of  things.  There  is  a  poor,  and  low,  and  narrow 
 spirit  in  very  many,  who  thought  well  of  the  Parliament  only  so  long  as  nobody  spake  ill  of  it,  or  durst 
 speak  out,  if  they  thought  otherwise,  and  loved  it  while  they  might  be  safe  and  enjoy  the  world's  friend- 
 ship. God  will  not  honour  himself  to  such  self-seekers.  We  must  bid  a  better  price  before  God  will  part 
 with  the  rich  commodity  of  Reformation.  If  we  love  the  public  cause,  we  must  not  only  keep  it  company 
 in  its  health,  but  stand  by  it  and  comfort  it  in  its  faintings.  And  this  is  the  purpose  of  the  following 
 discourse,  which  I  commend  unto  the  blessing  of  the  Almighty.' 
 
 We  could  not  more  fitly  close  this  first  Memoir  of  a  gifted  and  godly  man  than  with 
 these  Cromwell-like  words.  He  died  on  23d  March  1649.  Not  knowing  the  date  of  his  birth,  we 
 cannot  tell  his  age  ;  but  if  he  went  to  Cambridge  at  the  same  age — which  was  a  common  one — 
 with  his  friend  Stock,  he  must  have  been  under  fifty  years.  Like  Sibbes  with  the  { Soul's 
 Conflict,'  he  seems  to  have  put  the  finishing  touches  to  a  new  edition  of  one  of  his  books  ('  The 
 Woman's  Glory'),  and  then  quietly  'died.' 
 
 Being  so  fortunate  as  to  have  a  complete  set  of  Torshell's  writings,  we  have  the  pleasure  of 
 giving  here,  for  the  first  time,  a  full  and  accurate  catalogue  of  them  arranged  chronologically: — 
 
 I.  The  three  Questions  of  Free  Justification,  Christian 
 Liberty,  The  use  of  the  Law.  Explicated  in  a  briefe 
 Comment  on  St  Pavl  to  the  Galatians,  from  the  16.  vers, 
 of  the  second  Chapter,  to  the  26.  of  the  third.  By  Sam. 
 Torshell,  Pastor  of  Bunbury  in  Cheshire.  London : 
 Printed  by  I.  B  for  H.  Overton,  and  are  to  be  sold  at 
 his  shop  in  Popes-head-AUey,  at  the  entring  into  Lum- 
 bard  street.     1632.  12mo. 
 
 LT.  The  Saints  Humiliation.  Being  the  Substance  of 
 nine  profitable  Sermons  upon  severall  Texts,  viz. 
 
 1.  The  nature  of  a  Fast ;  on  Judges  20.  26. 
 
 2.  The  Christians  Watch fulnesse ;  on  Mark  13.  37. 
 
 3.  God's  Controversie  for  sinne ;  on  Hosea  4.  12. 
 
 4.  The  Remedy  of  Distresse  ;  on  Gen.  32.  9,  11. 
 
 5.  The  use  of  the  Covenant  &  Promises ;  on  Gen. 
 
 32.  10. 
 
 6.  The  Broken  Sacrifice  ;  on  Psalme  51.  17. 
 
 7.  Good  wishes  for  Sion  ;  on  Psalme  51.  17. 
 
 8.  Motives  to  Repentance ;  )        „    ,     „   _   Q 
 
 9.  An  exhortation  to  Repentance;  \  on  Matn-  *'  ''  8' 
 First  Preached  and  applied  by  Samvel  Torshel,  Minister 
 of  God's  Word  at  Bunbury,  and  now  published  for  the 
 common  good.  London,  Printed  by  Iohn  Dawson  for 
 Henry  Overton,  and  are  to  be  sold  at  his  Shop  at  the 
 entering  into  Popes-head-alley  out  of  Lumbard-streete. 
 1633.  4to.  *#*  Prefixed  is  an  Epistle  Dedicatory  to 
 Nicholas  Raynton,  Lord  Major  (sic)  of  London,  Master 
 of  the  Societie  of  Haberdashers,  by  A.  B,  probably 
 Anthony  Burgess,  and  an  '  Epistle  to  the  Reader '  by 
 the  admirable  Richard  Maden.  It  may  be  noted  that 
 the  pagination  is  interrupted  at  p.  116  and  is  resumed 
 from  1  on  to  p.  69. 
 
 HI.  A  Learned  and  Very  useful  Commentary  vpon 
 the  Whole  Prophesie  of  Malachy.  By  That  late  Reve- 
 rend, Godly  and  Learned  Divine,  Mr.  Richard  Stock, 
 sometime  Rector  of  Allhallowes  Breadstreet,  London, 
 
 and  now,  according  to  the  Originall  Copy  left  by  him, 
 published  for  the  common  good.  Whereunto  is  added, 
 an  Exercitation  vpon  the  Same  Prophesie  of  Malachy. 
 By  Samuel  Torshell,  London,  Printed  by  T.  H.  and 
 R.  H.  for  Thomas  Nichols  and  are  to  be  sold  at  the 
 Bible  in  Popes  head  alley.  1641. 
 
 IV.  A  Case  of  conscience  concerning  Flying  in  Times 
 of  Trouble.  Resolved  according  to  the  Scriptures,  and 
 the  Examples  of  Holy  men.  Applyed  to  the  present 
 times  and  occasions.  This  Treatise  I  judge  very  neces- 
 sary for  these  times,  and  therefore  very  fit  to  be  Printed. 
 Edm.  Calamy.  London,  Printed  for  John  Bellamie  and 
 Ralph  Smith,  and  are  to  be  sold  at  their  shop,  at  the 
 three  Golden  Lyons  in  Cornhill,  neare  the  Royall 
 Exchange.  1643.     4to.     '  To  the  Reader '  signed  S.  T. 
 
 V.  A  Helpe  to  Christian  Fellowship  :  or  a  Discourse 
 tending  to  the  advancement  and  spiritual  improvement 
 of  holy  Societie.  Wherein  the  practise  of  it  is  com- 
 mended. 1.  In  the  communicating  or  imparting  of 
 these  gifts  and  graces.  2.  In  their  walking  together  in  the 
 ordinances  of  Christ.  3.  In  a  mutuall  serviceablenesse 
 to  one  another.  The  particular  Graces  necessary  to  the 
 qualifying  of  Christians  for  it  are  propounded.  And  an 
 Invitation  unto  it  is  urged  by  some  motives  from  the 
 benefit  and  pleasantnesse  thereof.  Applied  to  these 
 times  for  the  strengthening  of  mens  hands  in  the  happy 
 work  of  Reformation.  By  Samuel  Torshell.  Imprima- 
 tur, Charles  Herle.  London,  Printed  by  G.  M.  for  John 
 Bellamy,  at  the  Signe  of  the  three  golden  Lyons  neare 
 the  Royall  Exchange.     1644.     4to. 
 
 VI.  The  Hypocrite  Discovered  and  Cvred. 
 
 The  Definition  ~)  (  The  Prognosticks  ~) 
 
 The  Kindes      (  of  Hy-     1  The  Causes  (  of  Hy- 
 
 The  Subject      (  pocrisie.  )  The  Cure  I  pocrisie. 
 
 The  Symptoms  )  (  ) 
 
XXVI 
 
 SAMUEL  TORSHELL. 
 
 a  Discovrse  Fvrnished  with  much  variety  of  Experimen- 
 tal! and  Ilistoricall  observations,  and  most  seasonable  for 
 these  times  of  happy  designe  for  Reformation.  In  two- 
 Bookes.  By  Samuell  Torshell.  With  an  Epistle  to  the 
 Assembly  of  Divines,  about  the  discerning  of  spirits. 
 Ordered,  Novemb  24.  1643.  that  this  Booke  be  printed, 
 for  Iohn  Bellamie.  Iohn  White.  Imprimatur,  Edm. 
 Calamie.  London,  Printed  by  G.  M.  for  John  Bellamy 
 at  the  si^ne  of  the  three  golden  Lyons  near  the  Royall 
 Exchange,     m.dc.xliv. 
 
 ***  i*  maybe  mentioned  that  ihe  Williams  Library 
 copy  of  the  "  Hypocrite  Discovered  "  contains  on  fly-leaf 
 the  rare  autograph  of  "  Francis  Bampfylde,"  and  through- 
 out his  careful  and  intensely  appreciative  markings. 
 
 VH.  The  Palace  of  Justice  opened  and  set  to  veiw 
 (sic),  in  a  Sermon  at  Margarets  Westminster  before  the 
 Honorable  House  of  Commons  Assembled  in  Parlia- 
 ment, upon  the  12th  of  May,  164G.  Being  the  day  of 
 their  Solemn  Thanksgiving,  for  Regaining  and  taking  in 
 the  severall  Garrisons,  of 
 The  City  of  Exeter.  ] 
 
 Barnstable. 
 
 Michaels  Mount  in  Cornwall.  I 
 Ruth  en  Castle.  ( 
 
 llford-Combe. 
 
 Aberystwyth  in  Wales.  J 
 
 By  Sam.  Torshel.  London,  Printed  by  T.  R.  and  E.  M. 
 for  John  Bellamy  at  the  three  golden  Lions  in  Cornhill. 
 1646.     4to. 
 
 )        I    5.  Silence. 
 t       I    6. 
 
 f  Dunster  Castle. 
 |  Titbury  Castle. 
 
 Woodstock  Mannor. 
 
 Castle  of  Bridgnorth. 
 
 Banbury  Castle. 
 [  Newark. 
 
 VTir.  The  Woman's  Gloi-ie  :  A  Treat'se,  First  Assert- 
 ing the  due  Honour  of  that  Sexe.  By  manifesting  that 
 Women  are  capable  of  the  highest  improvements  ;  And 
 instancing  severall  Examples  of  Women's  Eminencies  in 
 
 1.  Wisdom. 
 
 2.  Policie. 
 
 3.  Deliberation. 
 
 4.  Secresie. 
 
 5.  Learning. 
 
 i    r 
 
 i    i 
 
 j    i 
 
 6.  Constancy. 
 
 7.  Courage. 
 
 8.  Ability  to  govern. 
 
 9.  Piety  and  Religion. 
 
 Secondly, 
 Directing  wherein  that  Honour  chiefly  consists  (viz.)  in 
 
 1.  Soul  glorie  or  inward  beauty. 
 
 2.  Modesty  in  Carriage,  language  and  attire. 
 
 3.  Humility. 
 
 4.  Wisdome.  (  }  6.  Piety  and  Devotion. 
 The  Second  Edition  inlarged.  By  Samnel  Torshell. 
 Printed  for  John  Bellamy,  at  the  three  golden  Lyons 
 neare  the  Royall  Exchange.     1650.     12mo. 
 
 %*  From  the  '  Epistle  to  the  Reader '  it  appears  that 
 the  1st  edition  was  published  in  1646;  e.g.  'About  four 
 years  since  upon  a  particular  occasion  I  wrote  this  fol- 
 lowing Treatise.'  The  '  enlarging '  consists  of  an  account 
 of  the  Queen  of  Sweden. 
 
 IX.  A  Designe  About  Disposing  the  Bible  into  an 
 Harmony.  Or  an  Essay  concerning  the  transposing  the 
 order  of  Books  and  Chapters  of  the  holy  Scriptures  for 
 the  reducing  of  all  into  a  continued  History.  The  Bene- 
 fits, Difficulties,  Helpes.  By  Samuel  Torshel.  London, 
 Printed  by  A.  Miller,  for  John  Bellamy  at  the  three 
 Golden  Lyons  near  the  Royall  Exchange,  m.d  cxlvii.  4to. 
 
 X.  God's  Esteem  of  the  Death  of  His  Saints,  Preached 
 at  the  Funeral  of  Mr  John  Moulson,  of  Hargrave,  at 
 Bunbury  in  Cheshire.  By  S.  T.  in  '  0PHNOIKO2  : 
 The  House  of  Mourning  Furnished  :  with  Directions  for, 
 Preparations  to,  Meditations  of,  Consolations  at,  the 
 Hour  of  Death.  Delivered  in  LVI  Sermons,  Preached 
 at  the  Funerals  of  diverse  faithful  Servants  of  Christ.', 
 Folio  3d  edn.  1672.  Sermon  No.  xx  ,  pp.  243-250.  Text 
 Psalm  cxvi.  15. 
 
 %*  At  page  92  of  the  '  Hypocrite  Discovered,'  there 
 is  a  half -promise  of  another  book,  which,  however,  never 
 appeared,  probably  for  the  reason  indicated,  seeing  there 
 were  various  able  works  published  on  the  same  subject. 
 'I  could  fit,'  he  says,  'this  story  with  some  others  ;  but 
 I  have  it  in  design  to  undertake  the  atheist  in  a  particular 
 Treatise,  which  promise  I  have  once  before  intimated, 
 (Ex.  on  Malachi,  p.  66,  folio)  and  will  perform  if  God 
 give  opportunity  and  quiet  time,  the  encouragement  of 
 study,  and  that  I  be  not  prevented  (=  anticipated)  by 
 some  abler  pen,  which  I  rather  desire  as  being  a  piece 
 of  work,  which  though  I  have  hung  upon  the  warp-wall, 
 I  despair  almost  of  putting  it  into  the  loom,  as  knowing 
 my  own  want  of  skill  to  weave  as  fine  and  curious  a 
 piece." 
 
 The  slightest  of  the  Works  of  Samuel  Torshell  carry  with  them,  as  their  very  warp  and 
 woof,  evidences  of  extraordinary  learning.  Witness  in  his  '  Exercitation '  on  Malachi  now 
 reprinted,  and  the  historical  'Preface'  to  Stock,  such  a  roll  of  authorities  as  makes  your 
 shallow  theologue  of  these  days  stand  aghast.  Nor  is  the  intimation  without  a  flavour  of 
 humour,  in  the  former  that  he  was  '  an  hundred  miles  from  any  public  library,  having 
 the  use  of  no  books  but  mine  own.'  His  learning  is  very  wide  and  various.  We  have  of 
 course  the  familiar  Fathers  and  Classics,  Augustine  and  Ambrose.  Chrysostom  and  Bernard, 
 Tertullian  and  Cyprian,  Gregory  and  Athanasins,  Homer  and  Cicero,  Virgil  and  Ovid, 
 Horace  and  Juvenal.  But  besides  these  there  are  choice  bits,  as  of  dust-of-gold,  from  Aquinas, 
 and  Avicena,  and  from  The  Schoolmen  generally,  and  Luther,  and  Calvin,  and  '  Mr  Knox,' 
 besides  such  out-of-the-way  names  as  Whimphelingius,  Vitoduranus,  Guadoguoli,  Bnsbequius, 
 Jacob  D'Ausoles  a  Lapeyre,  Eoa,  and  scores  of  others,  to  which  those  of  Milton's  '  Sonnet '  are  as 
 music.  Looking  a  little  nearer,  you  come  upon  Thomas  a  Kempis  and  Dante,  '  my  Lord  Veru- 
 lam'  and  Petrarch,  and  now  and  again  there  are  touches  that  remind  us  of  the  giants  with  whom 
 
SAMUEL  TOBSHELL.  XXV11 
 
 he  was  either  contemporary  or  little  short  of  it.  There  are  '  Mr  Calvin'  and  '  Mr  Knox,'  '  Mr- 
 Herbert'  and  '  Mr  Fuller/  and  '  Mr  Thomas  Hooker,'  and  '  my  Lord  Brooke,'  and  Galileo 
 (Galileus)  is  that  '  curious  and  excellent  man.'  But  while  scarcely  a  page  or  margin  is  without 
 the  impress  of  inexhaustible  resources  of  learning  under  thorough  command, — proving  that  Dr 
 Thomas  Goodwin  used  '  learned  '  in  his  loving  'testimony'  in  the  fulness  of  its  meaning,* — he 
 makes  his  learning  serve  him,  not  he  it.  If  there  is  the  over-weight,  there  is  also  the  strength 
 and  the  lustre  of  the  coat-of-maii  in  his  abundantly  '  confirmed  '  arguments.  And  at  times,  as 
 the  old  poet  sings,  he  puts  off  the  'helm  of  horror,'  and  with  gushes  of  human  feeling  stoops  to 
 his  lowliest  readers  as  his  own  '  dear  children.'  '  They  are  bad  preachers/  he  tells  us,  '  that  paint 
 themselves  in  their  own  colours,  instead  of  Christ.  While  in  our  ordinary  sermons  we  do 
 unnecessarily  tell  you  how  many  Fathers  we  had  read,  how  much  we  are  acquainted  with  the 
 Schoolmen,  what  critical  Linguists  we  are  or  the  like  :  'tis  a  wretched  ostentation.  We  do  over- 
 much affect  our  own  picture,  and  paint  unto  you  our  own  scholarship.'  Then  he  discriminatingly 
 adds  :  '  It  is  not  fit  that  divinity  should  be  sordidly  attended,  but  with  such  words  as  may  both 
 take  the  sense  and  the  understanding.  Yet  there  is  most  wisdom  and  efficacy  in  God's  oratory, 
 the  sacred  Scripture-expression  ;  and  we  preach  with  most  authority  when  we  deny  ourselves. 
 I  speak  not  as  affecting  a  sluttish  handling,  but  a  Sermon  well  dressed  with  fit  words  rather  than 
 fine,  but  especially  in  the  evidence  of  the  Spirit  and  with  power.'-f- 
 
 His  'Hypocrite  Discovered  '  and  '  Woman's  Glorie  '  are  packed  full  with" recondite  lore  and 
 anecdote,  and  personal  allusions,  after  the  type  of  Giles  Firmin's  '  Real  Christian '  (an  extraor- 
 dinary book)  and  the  'Thoughts'  of  Fuller.  They  have  the  same  pat  accommodations  of  passing 
 events,  reveal  the  same  penetrating  and  shrewd  observations,  unmask  pretence  with  the  same  un- 
 embittered  insight,  surprise  in  the  same  sudden  manner,  with  tender  words  now  of  deep  experience 
 and  now  of  expostulation,  and  especially  equal,  and  indeed  surpass,  both  Firmin  and  Fuller,  in 
 their  tracking  the  windings  and  turnings  of  the  deceitful  human  heart.  Yet  is  it  ever  a  light, 
 not  a  fire  that  is  applied. 
 
 We  have  occasionally  interesting  personal  reminiscences  of  honoured  names  and  books  now 
 renowned.  Thus  incidentally  we  come  upon  a  little  contribution  to  Baconiana.  Having  occasion 
 to  quote  Daniel  xii.  4,  '  Many  shall  run  to  and  fro,  and  knowledge  shall  be  increased,'  he  interprets 
 '  namely,  by  reading  thy  book  when  the  time  of  fulfilling  comes/  and  continues  :  '  There  is  a 
 Manuscript  that  offers  a  pleasant  interpretation  of  these  words,  that  the  opening  of  the  world 
 by  trade  and  navigation,  and  the  increase  of  knowledge,  should  meet  in  one  age.'  Then  he 
 observes,  '  The  Lord  Verulam  embraced  this  sense,  if  himself  invented  the  Frontispiece  to  his 
 Instauratio  magna,  where,  in  a  quiet  sea,  a  ship  is  pictured  with  full  spread  sails,  and  under  it 
 this  same  sentence  out  of  Daniel,  "  Multi  pertransibunt  et  augebitur  scientia."'l  It  is  pleasant 
 to  think  of  the  '  Instauratio'  at  once  finding  its  way  to  the  quiet  parsonage  of  Bunbury. 
 
 Again  we  have  a  passing  glimpse  of  the  '  heavenly'  Bichard  Sibbes.  'I  have  sometimes  been 
 thinking/  he  remarks,  '  that  this  may  be  a  reason  why  many  retired,  godly,  grave  ministers  cry 
 not  out  so  much  in  their  pulpits  against  such  and  such  foul  sins,  but  by  hearsay,  they  know  them 
 not.  I  remember  I  once  heard  that  inward  liver,  that  spiritual  divine,  Dr  Sibbs,  speak  somewhat 
 to  this  purpose  in  conference.'§ 
 
 The  '  Philological  Society'  also  would  do  well  to  secure  a  '  Reader'  of  Torshell  for  their  long- 
 promised  Dictionary.  There  are  many  singularly  ingenious  etymologies  and  the  use  of  Baconian 
 and  Shakespearian  words    that  furnish   admirable    illustrations.     Of  the  former  take  two   as 
 
 *  Prefixed  to  '  Hypocrite  Discovered.'  J  'A  De^ne,'  p.  19. 
 
 ■j- '  Three  Questions,'  pp   1  '5,  UG.  §  'Hypocrite  Discovered,'  p.  !40. 
 
XXV111  SAMUEL  T0RSHELL. 
 
 examples,  '  That  word  which  is  used  among  some  parts  of  our  English  nation,  skath,  seems  to 
 come  of  the  German  word  schad,  and  that  of  the  Hebrew,  schadad,  Till),  he  wasted;'*  and  '  St 
 Luke  tells  us  there  came  a  multitude.  The  word  there  is  o^koig.  It  signifieth  the  mixt  company 
 or  throng,  which  our  English  word  doth  very  aptly  express  a  rabble,  which  I  think  was  borrowed 
 of  the  Hebrew  21,  Rab,  which  comes  of  221,  Eabab,  to  multiply.'!  Of  the  latter  this  may 
 suffice,  to  wit,  an  explanation  that,  were  it  remembered,  would  prevent  miserable  mangling  and 
 misquotation  of  one  of  the  grandest  passages  of  'The  Tempest.'  'A  strong  imagination  or  fancy 
 will  persuade  very  much,  and  beguile  both  the  eye  and  the  ear.  As,  for  instance,  some  when 
 they  look  up  to  the  rache  or  moving  clouds,  imagine  them  to  have  been  the  form  of  men,  of 
 armies,  of  castles,  forests,  landscapes,  lions,  bears,  &c,  where  none  else  can  see  such  things.'  \ 
 
 The  'Hypocrite  Discovered '  is  undoubtedly  Torshell's  best  book.  Even  the  'Licenser' — Charles 
 Herle — prefixes  highly  laudatory  words  concerning  it  :  'This  choicely  learned  and  accurately 
 laboured  treatise,  I  cannot  let  pass  with  a  bare  imprimatur.'  Besides  the  pungency  of  Syden- 
 ham's little  volume  on  the  same  subject,  there  is  a  combination  of  weighty  truth  with  wit,  deft 
 sayings  to  enforce  vital  '  doctrines '  that  might  else  not  go  down,  scintillations  of  humour,  and 
 fiery  sparks  of  sarcasm,  and,  as  already  indicated,  most  felicitous  working  in  to  his  own  russet  web 
 the  cloth-of-gold  of  a  line  from  Dante  or  Petrarch,  a  jest  from  Montaigne,  a  sonorous  stanza  from 
 '  Mr  Herbert,'  a  story  from  Melchior  Adam.  Pity  the  world  should  be  so  frivolously  neglectful 
 of  the  wealth  of  illustration  stored  up  in  these  and  kindred  old  tomes. 
 
 The  '  Saint's  Humiliation'  is  not  so  lively  as  the  '  Hypocrite  Discovered.'  That  had  not  so 
 beseemed  'the  majesty  of  preaching,'  of  which  Torshell  had  an  high  ideal.  Neither  has  it  that 
 colouring  and  sparkle  of  the  written  as  contrasted  with  the  spoken  words.  But  it  is  full  as  the 
 honeycomb  of  precious  and  chastening  truth.  It  gives  us  moreover  graphic  sketches  of 
 manners,  such  as  might  be  culled  from  that  wonderful  old  folio  the  '  Plea  for  Nineveh.' 
 
 The  'Three  Questions'  is  keen  in  its  distinctions,  and  puts  very  effectively  the  orthodox- 
 evangelical  opinions  on  its  all-important  topics.  One  or  two  brief  quotations  will  no  doubt  be 
 acceptable.  He  thus  opens  : — '  The  "  Questions  "  are  agitated  of  late,  not  without  much  heat, 
 while  one  side  careful,  the  other  side  fearful,  of  good  works,  do  both  strive  for  Christ,  and  mis- 
 take each  other's  grounds Can  we  not  dispute  unless  we  contend  ?'     Of  Faith  he  thus 
 
 cleverly  retorts  : — '  They  [Papists]  say,  If  works  be  excluded,  then  are  we  justified  by  faith  alone; 
 if  by  faith  alone,  then  would  faith  justify  if  it  were  alone.  Si  sola,  turn  si  esset  sola.  I  answer, 
 That  faith  which  justifies  cannot  be  alone  ;  so  the  apostle  to  these  Galatians.  v.  6,  '  Faith 
 that  works  by  love.'  Yet  the  inference  is  unworthy  the  quickness  of  a  Jesuit,  as  if  a  man  should 
 say,  If  the  eye  see  alone,  then  it  will  see  if  it  be  alone.  Whereas  we  know  (to  give  you  the 
 thing  clear  by  this  similitude),  that  although  the  eye  alone  see,  yet  if  it  were  by  itself  alone  it 
 could  not  see  at  all.  There  is  no  part  of  my  body  can  see  an  object  visible  and  presented,  not 
 my  eyelid,  not  my  forehead,  not  my  brain,  but  my  eye  only  ;  yet  if  my  eye  was  taken  out  of  my 
 head,  I  could  discern  nothing.     We  do  not  separate  works  from  faith.'§ 
 
 There  is  a  striking  use  of  one  of  the  Lord's  parables.  Speaking  of  the  ceremonial  '  burden ' 
 of  The  Law,  he  makes  the  Jews  object  to  the  Gospel- doctrine  of  '  grace.'  '  If,  say  they,  the 
 Law  is  not  to  justify,  why  then  is  it  given?  Why  are  we  burdened  with  it?  Why  bound  to 
 obey  it  ?  Then  as  the  envious  workmen  in  the  vineyard  could  not  endure  that  such  as  had  not 
 wrought  so  much  as  they,  should  yet  receive  the  same  wages — Why  have  we  toiled  the  whole 
 day,  if  others,  as  well  as  we,  receive  every  one  a  penny  1  Merit-mongers  endure  not  the  doctrine 
 of  a  free  grace,  but  murmur  against  the  gospel  as  the  chief  priests  against  Christ's  sermon.' || 
 
 *    '  Saint's  Humiliation,'  p.  i.  p.  46.         f  Ibid,  pt.  ii.  p.  24.         J  ■  Designe,'  p.  5.         §  Pages  20-22.     ||  Fages  146,  147 
 
SAMUEL  T0RSHELL.  XXIX 
 
 Excellently  does  he  apportion  '  Faith  and  Works.'  '  Let  not/  he  says,  '  Moses  take  the  place 
 of  Christ ;  but  yet  make  a  right  use  of  Moses.  When  works  come  in  their  own  place,  we  can 
 never  perform  enough  of  them.  If  we  use  them  as  our  life,  this  were  indeed  to  trample  the 
 blood  of  Christ  under  our  feet,  and  to  set  Moses  in  His  chair.  But  let  the  servant  follow  his 
 Master  ;  let  Moses  follow  Christ ;  let  the  law  follow  grace  ;  let  works  follow  faith,  that  all  may 
 act  their  proper  and  designed  parts.'  *  Finally,  with  impassioned  and  Baxter-like  fervour  he 
 thus  apostrophises  believers  : — '  I  may  bespeak  you  as  our  Saviour  in  that  parable  to  the  loiterers, 
 Cur  stalls  otiosi  ?  Why  stand  ye  all  the  day  idle  ?  Why  do  ye  dishonour  your  faith  ?  Open 
 the  mouths  of  the  adverse  part  ?  Bring  a  stain  upon  the  professed  religion  ?  .  .  .  .  Work  !  for 
 God's  sake,  for  the  faith's  sake,  for  religion's  sake,  for  your  own  sake,  work.  We  spend  away  our 
 times  idly  ;  one  talks  away  his  time,  another  sports  away  his  time,  another  trades  away  his  time- 
 almost  all  do  lavish  it  away."  f  The  '  Design  about  Disposing  the  Bible '  is  worthy  of  Bacon. 
 It  is  a  magnificent  conception,  and  betokens  a  very  remarkable  breadth  of  view  and  grasp. 
 Reprinted  in  '  The  Phoenix/  attention  was  revived  to  it  ;  but  it  awaits  competent  scholarship 
 and  intellect  to  its  achievement.  His  hitherto  overlooked  Funeral-Sermon  on  Moulson  illustrates 
 all  his  characteristics,  especially  his  out-of-the-way  learning.  Here  is  a  quaint  conceit  from  it : 
 — '  He  that  went  this  way  [of  Death]  the  first  of  any  mankind,  was  holy,  a  saint.  It  was  Abel, 
 whom  God  accepted.  We  use  to  call  those  passages  and  straits  which  have  been  first  found  and 
 discovered  by  any,  by  the  names  of  the  first  discoverers,  as  the  Straits  of  Magellanus,  and  that 
 a  little  lower,  Schouten  Strait  or  Fretum  le  rnaire.  So  if  it  may  afford  us  any  comfort  for  the 
 passage,  let  us  call  death  no  longer  Death,  but  Abel's  Straits'  J  With  regard  to  the  '  Exercita- 
 tion  '  on  Malachi,  now  reprinted,  it  is  necessarily  brief  as  being  merely  supplementary  to  Stock  ; 
 but  it  will  be  found  suggestive  in  itself,  and  in  its  citations,  if  the  latter  be  followed  up.  Not  in 
 it,  however,  but  in  his  practical  Writings,  must  we  look  for  proof  and  memorial  of  the  large 
 intellect,  and  large  heart,  ripe  scholarship,  and  great  soul  of  SAMUEL  ToRSHELL. 
 
 And  so  we  end  our  Memoirs  of  the  twin-commentators  on  Malachi,  whose  old  folio  is  now, 
 after  fully  a  couple  of  centuries,  reprinted.  Would  that  while  we  are  without  their  outward 
 contending  through  « The  Troubles/  we  were  more  emulative  of  their  intrepidity  and  witness- 
 bearing  in  that  warfare  of  the  Church  Militant,  which  demands  leal  and  heroic  service  from 
 every  soldier  of  the  Cross,  that  in  the  Future  as  in  the  Past,  the  '  enemy '  may  be  '  bruised 
 under  our  feet.' 
 
 Kinross. 
 
 ALEXANDER  B.  GROSART. 
 
 Pages  298,  299.  f  Tage  301.  J  Page  246. 
 
TO  THE  ANCIENT  FRIENDS  AND  HEARERS  OF  THE  AUTHOR,  ESPECIALLY  TO  THE 
 
 RIGHT  WORSHIPFUL 
 
 EDWARD  RUDGE,  ALDERMAN; 
 
 TO  THE  WORSHIPFUL 
 
 CAPTAIN  JOHN   YEN,   MR   WILLIAM   KENDALL,   ME   RICHARD  ELLIS; 
 
 WITH  THE  REST  OF  THE  INHABITANTS  OF  THE  PARISH  OF  ALLHALLOWS, 
 
 BREAD  STREET,  LONDON. 
 
 MY  own  occasions,  together  with  some  other  diffi- 
 culties and  impediments,  have  hitherto  hindered 
 a  purpose  that  I  had,  from  the  very  first  time  that  the 
 papers  of  this  worthy  man  were  entrusted  to  me,  to 
 communicate  them  to  the  world  and  to  you.  But  I 
 have  now  done  it,  and  I  hope  it  is  not  too  late,  either 
 to  revive  his  memory,  or  your  remembrance  of  those 
 things  you  have  heard  from  him.  I  will  not  believe 
 that  you  have  forgotten,  or  can  forget,  a  pastor  whom 
 you  did  so  much  love  and  reverence  ;  for  he  was  a 
 burning  and  shining  light,  and  ye  rejoiced  in  his  light, 
 John  v.  35.  I  have  taken  this  pains  to  peruse  his 
 notes,  that  he  again,  though  dead,  might  still  speak 
 unto  you,  Heb.  xi.  4 ;  and  I  do  endeavour  that  now 
 after  his  decease  you  may  have  these  things  always  in 
 your  remembrance,  2  Peter  i.  15.  God  was  pleased 
 to  send  you  a  rich  treasure  by  his  ministry,  but  this 
 treasure  was  brought  unto  you  in  an  earthen  vessel, 
 2  Cor.  iv.  7  ;  and  lest  haply  when  that  earthen 
 vessel  was  broke  by  sickness  and  death,  and  tbe  sherds 
 thrown  into  the  earth,  you  saved  not  the  treasure,  I 
 have  now  gathered  some  of  it,  and  knowing  to  whom 
 it  did  belong,  have  brought  it  back  to  restore  it  unto 
 you.  Now  what  remains  but  that  you  enjoy  it  and 
 use  it ;  let  that  be  your  care,  to  be  answerable  to  the 
 doctrine  you  have  received,  to  walk  so  as  ye  have 
 learned  Christ,  if  so  be  that  ye  have  heard  him,  and 
 have  been  taught  by  him  as  the  truth  is  in  Jesus,  Eph. 
 iv.  21.  This  is  the  only  thing  that  I  have  to  say  unto 
 you,  that  your  conversation  may  tell  the  world  you 
 do  remember  him.  Let  him  live  in  your  lives,  that 
 so  even  they  who  never  knew  him,  nor  ever  heard  him 
 preach  a  sermon,  may  see  by  your  practice  what  and 
 how  he  preached.  And  as  ye  have  made  a  monument 
 for  him  in  your  church,  set  up  one  also  in  every  one  of 
 your  lives  ;  you  shall  thereby  do  him  a  greater  honour, 
 
 than  that  stonework  (though  otherwise  a  commendable 
 testimony  of  your  love  and  respect)  can  do  him.  Be 
 ye  yourselves  his  monument,  his  statue,  his  trophy ; 
 and  as  the  Philippians  and  Thessalonians  were  to  St 
 Paul  his  crown  of  glorying,  Philip,  iv.  1,  1  Thess. 
 ii.  19,  be  ye  his  epistle  known  and  read  of  all  men, 
 2  Cor.  hi.  2  ;  let  all  men  see  what  he  writ  in  you, 
 what  precepts  of  holiness,  of  righteousness,  of  tem- 
 perance, he  wrote  down  in  your  hearts,  when  his 
 tongue  was  the  pen  of  a  ready  writer  so  long  among 
 you,  Ps.  xlv.  1.  He  was  a  father,  I  suppose,  unto 
 many  of  you.  I  have  heard  some  of  you  profess  it 
 (though  you  have  ten  thousand  instructors  in  Christ, 
 yet  have  ye  not  many  fathers),  1  Cor.  iv.  15.  If  in 
 Jesus  Christ  he  hath  begotten  you  through  the  gospel, 
 be  followers  of  him,  imitate  him  so  as  that  men  may 
 say  of  you,  when  they  see  the  grave,  and  sobar,  and 
 godly  carriage  of  any  of  you,  He  hath  his  father's 
 countenance,  he  hath  his  father's  gait.  He  set  a  most 
 fair  copy,  do  ye  imitate  the  hand.  Ho  did  as  his  great 
 Master,  he  went  before  his  flock,  John  x.  3,  4 ;  and 
 was  an  example  of  believers,  in  word,  in  conversation, 
 in  charity,  in  spirit,  in  faith,  in  purity,  1  Tim.  iv.  12. 
 In  all  things  he  shewed  himself  a  pattern,  a  stamp, 
 rbvoc,  that  is  the  apostle's  word,  Titus  ii.  7  ;  such  a 
 stamp  as  makes  an  image  of  it  in  coin,  or  such  a 
 stamp  as  printers  use,  which  leaves  an  impression 
 on  the  paper.  Be  ye  his  impression,  be  ye  his 
 printed  work,  be  ye  the  commentary  yourselves,  and 
 then  ye  need  not  buy  it  at  the  shops.  He  was 
 Typus  Grei/is,  be  ye  Antitypon  Pastor  is  ;  go  through 
 the  world  like  good  and  current  coin,  with  the  right 
 stamp.  Shew  whose  superscription  and  image  you 
 bear,  Mat.  xxii.  20  ;  on  one  side  God's,  on  the  other 
 side  Caesar's  :  and  both  stamped  upon  you  by  your 
 pastor,  who  was  wont  to  preach  unto  you  those  two 
 
 A 
 
EPISTLE  DEDICATORY. 
 
 points,  holiness  and  obedience.  Shew  that  you  suf- 
 fered him,  while  you  sat  under  his  pulpit,  to  enter  deep 
 into  your  hearts.  A  deep  stamp  is  long  before  it  is 
 worn  out ;  let  it  appear  that,  these  fifteen  years  since 
 he  died,  you  have  not  forgotten  the  word  of  his  ex- 
 hortation. They  hear  best  that  practise  best,  Luke 
 xi.  28.  If  any  of  you  be  profane  and  unholy  ;  if  de- 
 ceitful and  dishonest  in  your  dealings  ;  if  intemperate, 
 voluptuous,  and  wanton :  ye  might  haply  be  his 
 hearers,  and  in  the  throng,  but  none  of  his  disciples, 
 but  such  as  listened  with  the  other  ear  to  your  lusts. 
 But  I  am  persuaded  better  things  of  you,  and  things 
 
 that  accompany  salvation,  though  I  thus  speak,  Heb. 
 "vi.  9  ;  for  I  know  your  husbandman  was  skilful,  and 
 the  seed  good,  Mat.  xiii.  3,  1  Peter  i.  23.  Bear  not 
 therefore  thorns  and  briars,  for  such  ground  is  rejected 
 and  nigh  unto  cursing,  whose  end  is  to  be  burned  ; 
 but  rather  shew  yourselves  to  be  the  earth  that  hath 
 drunk  in  the  rain  that  came  oft  upon  you,  and  bring 
 forth  fruit,  that  so  you  may  receive  a  further  blessing 
 from  God.  Unto  whose  blessing  and  most  gracious 
 protection  I  commend  you,  and  remain, 
 Your  servant  in  the  Lord, 
 
 Sam.  Torshell. 
 
TO    THE    EEADER. 
 
 THE  holy  Scriptures,  that  had  so  many  praises 
 given  unto  them  by  the  ancients,  were  by  tbem 
 much  read  and  studied,  who  used  also  many  ways  of 
 interpreting  them.  We  find  their  commentaries,  -jto,«,- 
 vrjfiara,  that  is,  writings  in  which  they  set  down  heads 
 for  remembrances ;  interpretations,  egprivvai,  that  is, 
 enarrations,  as  they  called  them,  or  examinations  of 
 the  words  ;  significations,  6Yi//,aoiai ;  scholias,  eyjikia, 
 that  is,  glosses  which  they  writ  at  their  leisures  in 
 their  ordinary  reading  ;  metaphrases,  delivering  the 
 text  in  other  words ;  paraphrases,  a  larger  and  the 
 noblest  kind  of  interpreting;  and  homilies,  sermons  to 
 the  multitude,  in  which  kind  they  were  wont  to  under- 
 take whole  books,  as  appears  by  St  Chrysostora, 
 Augustine,  and  others.  But  afterwards,  as  the  skill 
 in  Hebrew  began  by  degrees,  after  the  apostles'  time, 
 to  be  well  nigh  quite  lost,  so,  when  the  Greek  sun 
 did  also  set,  at  length  it  came  to  pass  that  the  Bible 
 was  scarce  at  all  used.  Till  about  anno  800,  it  was 
 read  over  in  greater  churches  once  every  year ;  about 
 which  time  Paul  Warnenfrid  (usually  called  Paul  the 
 Deacon),  at  the  command  of  Charlemagne,  did  inartifi- 
 cially  divide  out  epistles  and  gospels,  and  writ  postils 
 on  them,  which  soon  came  to  be  only  in  use,  and  all 
 other  parts  of  Scripture  in  a  manner  neglected.  After 
 his  time  some  wrote  commentaries,  but  rarely  :  as 
 Aponius  on  the  Canticles;  Claudius  Sesellius  on  St. 
 Luke ;  Angelomus  the  monk  on  the  Kings  and  Can- 
 ticles ;  YValafridus  Strabus,  collector  of  the  ordinary 
 gloss  ;  and  Haimo  on  St  Paul's  Epistles  ;  all  of  them 
 much  about  Paul's  time.  But  afterwards  much  more 
 rarely :  Paschasius  Rabertus,  abbot  of  Corbey,  wrote 
 upon  the  Lamentations  ;  and  Remigius,  monk,  and 
 afterwards  bishop  of  Auxerre,  on  the  Psalms,  Can- 
 ticles, and  Matthew,  about  anno  880  ;  Ambrosius 
 Ansbertus,  a  French  monk,  on  the  Canticles,  anno 
 890  ;  Bruno,  archbishop  of  Colein,  on  the  Penta- 
 teuch, anno  937.  After  him  we  find  none  till  Paul  of 
 Genoa  wrote  on  the  Psalms  and  Jeremiah,  which  was 
 anno  1054 ;  only  Bale  mentions  one  Serlo,  a  monk  of 
 Dover,  a  commentator,  about  anno  956.  And  till 
 1100  or  thereabouts,  we  find  some,  as  fficumenius,  and 
 the  two  Anselms,  of  Luca  and  Canterbury,  and  Ste- 
 phanus  Anglicus,  Rupert,  Bernard,  and  Philip,  an  abbot 
 in  Heinalt,  a  familiar  friend  of  St  Bernard's.  But 
 when  once  school  divinity  got  the  kingdom,  all  studied 
 that,  and  laid  the    Scripture  by.      Peter  Comestor 
 
 indeed  had  the  Scripture  by  heart  ;  but  his  brother 
 Lombard  brought  Aristotle  into  more  request  than  St 
 Paul,  as  the  Sorbonne  at  Paris  complained.  Then  it 
 was  that  preaching  on  the  Scripture  had  gone  alto- 
 gether out  of  use,  had  not  Dominic,  a  Spaniard, 
 the  founder  of  the  order  of  Preaching  Friars,  about 
 anno  1200,  commanded  his  disciples  to  read  the 
 Scripture,  and  carry  nothing  but  the  Bible  with  them 
 when  they  went  to  preach.  And  yet  by  these  pretended 
 friends  of  the  Scripture  was  the  Scripture  likewise 
 trampled  upon,  who  preferred  Dominic  before  St  Paul, 
 according  to  that  picture  of  them  both  in  one  table, 
 which  John  Wolfius  *  tells  us  was  not  much  after 
 that  time  to  be  seen  in  Venice.  Under  St  Paul's  was 
 writ,  By  him  you  may  go  to  Christ ;  and  under 
 Dominic's  picture,  By  him  you  may  go  to  Christ  more 
 easily.  And  so  things  stood  till  these  latter  times, 
 when,  about  the  time  of  Reformation,  the  Bible  was  a 
 book  scacely  so  much  as  known ;  when  Melancthon 
 reports  he  heard  some  preach  upon  texts  taken  out  of 
 Aristotle's  Ethics ;  and  Andreas  Carolostadius  was 
 eight  years  doctor  when  he  began  to  read  the  Scrip- 
 ture, and  yet  at  the  taking  of  his  degree  had  been 
 pronounced  sufficientissimus.  But  that  which  I  shall 
 content  myself  with  as  an  instance  for  all  is  that  which 
 is  reported  of  Albert,  archbishop  of  Mentz,  who, 
 being  at  the  Diet  at  Augsburg,  anno  1530,  and  finding 
 a  Bible  on  the  table,  and  reading  some  leaves  where 
 by  chance  he  opened  it,  said,  Truly  I  know  not  ivhat 
 book  this  is;  but  this  I  see,  that  it  makes  all  against  us. 
 But  when  the  knowledge  of  the  tongues  began  to 
 flourish,  then  the  study  of  Scripture  revived;  for  till 
 a  little  before  the  Reformation  there  were  few  or  none 
 that  cared  for,  or  endeavoured,  any  skill  in  the  Greek, 
 much  less  in  the  Hebrew ;  yea,  most  were  then  of 
 John  Dullard's  mind,  who  wras  schoolmaster  to  Ludo- 
 vicus  Vives,f  and  was  wont  to  say  unto  him,  The  better 
 grammarian  thou  protest,  thou  wilt  be  the  worse  philo- 
 sopher and  divine.  We  know  what  opposition  Erasmus 
 met  withal  in  this  cause ;  and  Arias  Montanus,  for  his 
 pains  in  the  Biblia  Regia,  was  accused  of  heresy  before 
 the  Pope  (it  seems  by  his  preface  before  the  Bible, 
 they  were  Jesuits  that  so  accused  him),  so  that  he  was 
 fain  to  write  an  apology  for  himself  (which  he  did  in 
 the  Spanish  tongue),  which  is  in  Oxford  Library.    Yet 
 
 *  John  Wolf.  Lect.  Memor.  torn.  i.  cent.  13,  ad  anno  1205, 
 f  Ludov.  Yiv.  de  Caus.  Corrup.  lib.  ii. 
 
TO  THE  READER. 
 
 at  length  the  Jesuits  themselves,  and  others  of  the 
 Church  of  Rome,  were  drawn  to  have  a  better  opinion 
 of  this  kind  of  learning  ;  and  the  learned  party  grew  so 
 strong,  that  it  came  at  least  to  a  consultation  in  the 
 Council  of  Trent,*  about  the  examining  of  the  vulgar 
 Latin  translation  of  the  Bible  by  the  originals.  Friar 
 Aloisius  of  Catanea  took  the  confidence  to  give  an  high 
 commendation  to  Cardinal  Cajetan,  as  the  prime  divine 
 of  tbat  and  many  ages,  who  was  wont  to  say,  that  to 
 understand  the  Latin  text  was  not  to  understand 
 God's  infallible  word,  but  the  translators  ;  and  there- 
 fore having  himself  no  knowledge  in  the  originals,  he 
 employed  men  to  render  the  Scripture  word  for  word 
 unto  him,  and  so  spent  all  his  latter  days,  which  were 
 eleven  years  after  his  going  legate  into  Germany. 
 Upon  this  relation,  Aloisius  propounded  the  examina- 
 tion. But  there  were  too  many  to  oppose  so  good  a 
 proposition.  They  said  it  would  be  ten  years  in  do- 
 ing ;  that  if  they  did  it,  they  should  open  a  gap  to  tbe 
 Lutherans,  and  overthrow  many  doctrines  of  the 
 Roman  Church  which  were  grounded  on  the  Latin 
 translation ;  and  that  if  they  should  do  it,  the  inquisi- 
 tors would  not  be  able  to  proceed  against  the  Lutherans, 
 who  would  be  always  ready  to  say,  It  is  not  so  in  the 
 original,  f  These  were  honest  men,  and  spoke  plainly, 
 by  whom  we  come  to  know  what  it  was  that  hindered 
 the  work.  Others  were  more  fine,  and  they  said, 
 that  it  was  to  be  believed  that  the  Latin  Church  was 
 not  less  beloved  of  God  than  the  Hebrew  or  Greek 
 Church,  who  had  an  authentic  text ;  and  sure  the  Holy 
 Ghost  dictated  the  Latin  translation,  or  if  the  trans- 
 lator had  not  a  prophetical  spirit,  yet  one  very  near 
 it.  But  Isidorus  Clarus,  a  Brescian,  a  Benedictine 
 abbot,  went  against  this  unreasonable  opinion,  and  said 
 much  against  it,  which  the  reader  may  find  in  the 
 judicious  history  of  the  Council.  However,  the  stream 
 went  to  the  approbation  of  the  vulgar,  only  the  Car- 
 dinal Santacroce,  that  he  might  comply  fairly  witb 
 those  that  voted  for  a  correction,  told  them  that  there 
 were  no  errors  of  faith  in  it,  and  yet  yielded  that  six 
 might  be  deputed  to  frame  a  corrected  copy  to  print 
 by.  But  what  correction  was  meant,  appears  by  the 
 preface  before  the  edition  of  Clement  the  Eighth,  that 
 it  should  be  purged  from  the  errata  of  the  transcribers. 
 And  they  were  long  about  this.  The  preface  tells  us, 
 that  Pius  the  Fourth  and  Fifth  laboured  in  it,  and 
 selected  cardinals  ;  but  the  business  was,  through  the 
 occasions  of  the  Roman  See,  intermitted  more  than 
 twentyfyears  from  the  dissolving  of  the  Council,  till 
 Sixtus  the  Fifth  performed  it.  Lucas  Burgensis  in  a 
 particular  tract  hath  collected  all  the  corrections  made 
 in  that  edition.  That  of  Sixtus  was  two  or  three 
 years  after  purged  by  Clement  the  Eighth,  and  yet 
 Burgensis  hath  found  a  catalogue  of  errata  still,  and 
 brings  in  Bellarmine  confessing  as  much  ;  and  yet 
 
 *  Hist.  Cone.  Trid. 
 
 t  Amama  hath  collected  those  particular  errors,  in  his 
 Cens.  Vulg.  Edit.  cap.  i.  proleg. 
 
 the  work  from  the  first  to  the  last  was  not  less  than 
 of  forty-six  years,  and  boasted  of  with  high'  and  papal 
 language.  Sixtus  his  Bull  is  now  left  out  of  the 
 Bibles,  and  so  is  Clement's  Breve  Apostolicum  out  of 
 most,  which  yet  the  reader  shall  find  carefully  pre- 
 served and  to  good  use,  by  Amama  in  his  Antibar- 
 barus  Biblicus.  *  We  for  our  part  count  no  transla- 
 tion authentical,  and  esteem  it  a  tyranny,  both  in  the 
 Popish  and  Lutheran  Churches,  that  no  man  without 
 circumlocutions  and  insinuations  and  apologies  may 
 shew  the  very  least  dissent. 
 
 But  the  strife  about  the  translation  equals  not 
 that  which  hath  been  about  the  sense.  The  Acts 
 that  have  been  used  by  the  Romanists  for  the  settling 
 and  establishing  the  right  of  interpretation  upon  the 
 bishop  of  Rome  have  been  well  known,  whereby,  they 
 have  laboured  to  make  him  the  oracle  to  the  world,  as 
 the  Turkish  Mufti  is  (by  the  relation  of  Busbequius  f) 
 in  those  parts  ;  finding  it  to  be  the  most  expedite  way 
 to  gain  the  opinion  of  the  public  and  authorised  inter- 
 preter. But  we  have  little  reason  to  yield  over  the 
 title  to  him,  knowing  how  ready  he  and  his  servants 
 are  to  make  advantage  of  every  thing  that  hath  any 
 likelihood  to  advance  them  ;  yea,  how  they  wrest  and 
 abuse  scriptures  to  the  maintenance  of  every  cause  of 
 theirs,  especially  the  intolerable  pride  and  usurpations 
 of  the  pope.  An  instance  of  this  we  have  in  that  not- 
 able observation  which  my  Lord  of  Canterbury  his 
 Grace  J  hath  made  upon  the  frontispiece  of  John  de 
 Puente  bis  book  of  The  Agreement  of  the  Tiro  Catholic 
 Monarchies,  where  the  text,  Gen.  i.  16,  is  applied  as 
 Innocentius  had  done  long  before,  and  the  words 
 luminare  ma  jus,  the  greater  light,  are  over  the  por- 
 traiture of  Rome.  An  observation  out  of  a  picture, 
 whereby  his  grace  hath  done  the  same  service  for  the 
 discovery  of  the  Romish  arts,  which  that  other  noble 
 protestant,  my  Lord  Duplessis,  §  did  out  of  another 
 picture  or  frontispiece  printed  before  two  books,  one 
 at  Bononia,  An.  1G08,  the  other  at  Naples,  An. 
 1G09,  wherein  Pope  Paul  the  Fifth  is  lively  pictured 
 in  a  table  with  this  inscription  : — To  Paul  the 
 Fifth,  Vice-God,  the  most  Invincible  Monarch  op 
 the  Christian  Commonwealth,  and  the  most  stout 
 
 MAINTAINER  OF  THE  PoNTIFICIAN  OMNIPOTENCE       This 
 
 table  hangs  within  a  triumphal  arch,  on  either  side 
 hung  with  crowns,  diadems,  and  sceptres,  after  the 
 several  fashions  and  wearings  of  the  kings  of  the 
 whole  world.  At  the  foot  of  the  arch  sit,  on  the  one 
 hand,  Europe  and  Africa,  with  these  words  of  the  pro- 
 phet, '  Kings  shall  be  thy  nursing  fathers,  and  queens 
 thy  nursing  mothers  ;'  on  the  other  hand,  Asia  and 
 America,  with  the  following  words,  '  With  their  face 
 towards  the  earth,  they  shall  lick  up  the  dust  of  thy 
 
 *  Antib.  Bihl.  p.  162.  f  Busheq.  epist,  3. 
 
 J  Archb.  of  Cant,  in  his  second  and  enlarged  edition  of  his 
 most  learned  relation  of  the  Confe.  sect.  xxvi.  nu.  12, 
 p.  209. 
 
 g  Myster.  Iniqui.  in  prefat. 
 
TO  THE  READER. 
 
 feet,'  Isa.  xlix.  23.  Above  there  are  winged  scrolls  : 
 in  one  upon  the  right  hand,  over  some  ruins  of  build- 
 ings, is  that  text  in  Jer.  xxvii.  8,  but  somewhat 
 altered,  '  The  nation  and  kingdom  which  will  not 
 serve  him,  that  nation  will  I  punish,  saith  the  Lord, 
 with  the  sword,  and  with  famine,  and  with  pestilence.' 
 In  tbe  other  on  the  left  hand,  that  place,  Dan.  vii.  14, 
 applied  with  more  blasphemy,  '  There  was  given  him 
 dominion  and  a  kingdom,  and  all  people  shall  serve 
 him  :  his  dominion  is  an  everlasting  dominion,  which 
 shall  not  pass  away,  and  his  kingdom  that  which  shall 
 not  be  destroyed.'  Others  also  of  them  have  been  as 
 bold  with  the  holy  text.  The  Bishop  of  Bitonto,  in 
 his  sermon  at  the  opening  of  the  Council  at  Trent,* 
 advising  men  to  obey  the  council,  said,  Else  it  will  be 
 said,  the  pope's  light  is  come  into  the  world,  and  men 
 loved  darkness  rather  than  light.  So  applying  the 
 text,  John  hi.  18.  But  the  judicious  writer  of  the 
 history  notes  it,  that  many  were  offended  with  that 
 speech.  It  will  always  prove  an  entangled  title  to  the 
 pope.  Who  then  must  be  the  judge  ?  Erasmus  is 
 fain  to  leave  his  butcher  and  fishmonger  wrangling  in 
 this  point,  and  when  they  have  said  all,  yet  unre- 
 solved.f  There  are  many  that  would  cast  it  upon  the 
 fathers,  and  that  we  must  stand  to  what  they  say. 
 But  that  were  to  make  them  not  expounders,  but  law- 
 givers. We  regard  them  highly,  but  yield  them  not 
 the  royalty  of  a  mint,  as  Mornay  speaks ;  besides,  we 
 neither  find  all  dificulties  explicated  by  them,  nor  in 
 what  they  do  explicate  an  agreement.  \  In  the  very 
 Council  of  Trent,  another  saying  of  Cardinal  Cajetan's, 
 that  a  new  sense  of  Scripture  is  not  to  be  rejected, 
 though  it  be  against  the  old  doctors,  seeing  power  is 
 left  now  also  to  interpret,  was  by  some  much  com- 
 mended, who  thought  it  a  tyranny  to  forbid  the  faith- 
 ful the  use  of  their  own  proper  ingenie ;  others  indeed 
 opposed  it,  accounting  licence  worse  than  tyranny: 
 among  others,  Richard  of  Mans,  a  Franciscan  friar, 
 went  so  far  as  to  say,  The  doctrine  of  faith  is  now  so 
 cleared,  that  we  ought  to  learn  it  no  more  out  of  the 
 Scriptures,  which  heretofore  were  read  in  the  church 
 for  instruction,  but  now  only  are  read  to  pray  by,  not 
 to  study.  There  were  not  many  that  adhered  to  him ; 
 the  better  part  delivered  themselves  as  Dominicus  a 
 Soto  did,  that  it  was  fit  to  keep  every  wit  within 
 limits  for  matters  of  faith  and  manners,  but  else  to 
 leave  them  to  their  liberty  for  the  sense.  Others  of 
 them  yet  more  plainly,  that  it  was  not  fit  to  restrain 
 the  understanding  of  the  Scriptures  to  the  fathers 
 only,  whose  expositions  were  most  part  allegorical, 
 seldom  literal,  and  those  fitted  to  their  own  time. 
 And  many  men  have  profitably  used  their  liberty, 
 especially  such  as  have  sought  out  the  literal  sense. 
 The  allegory,  Luther  calls  it  a  beauteous  whore,  §  that 
 
 *  Hist.  Cone.  Trid.  lib.  ii.  Adan,  1345- 
 
 t  Eras.  Colloq.,  i%0t>a&etyi*. 
 
 t  D.  Ft.  White,  Orth.  Faith,  chap.  iv.  par.  1. 
 
 §  Lath,  in  Gen.  xxx. 
 
 enticeth  idle  men,  who  think  themselves  in  paradise 
 and  God's  bosom,  when  they  fall  upon  such  specula- 
 tions. Such  was  their  interpretation,  who,  by  the  clean 
 beasts  in  the  ark,  understood  virgins,  and  by  the  un- 
 clean, married  persons.*  And  theirs  upon  Ps.  lxxiv. 
 13,  '  Thou  breakest  the  heads  of  the  dragons  in  the 
 waters,'  that  is,  devils  are  expelled  by  holy  water 
 sprinkled  by  the  priests.  Luke  v.  4,  Due  in  altum  ; 
 that  is,  Peter,  go  thou  to  Rome,  the  head  and  chief 
 city,  and  there  spread  thy  net !  1  Kings  xvii.  6,  Crows 
 brought  flesh  to  Elijah;  that  is,  laymen  are  to  give  all 
 necessary  things  to  monks.  Solomon  Glassius  hath 
 collected  many  examples. f  I  will  only  add  that  of 
 Antonius,  archbishop  of  Florence,  upon  Zech.  xi.  7, 
 of  Dominic  and  his  order.J  Zechariah  spake  in  the 
 person  of  God,  I  took  unto  me  two  staves :  the  one  I 
 called  beauty,  and  the  other  (funiculum)  bands  : 
 beauty  is  the  order  of  preachers,  funiculus,  the  order 
 of  minors,  who  are  girt  with  a  cord  !  Thus,  as  tha 
 camels  they  drink  not  of  the  fountain  till  they  have 
 puddled  it  with  their  feet,  St  Jerome  had  been  much 
 delighted  this  way,  but  found  his  own  error.  When  I 
 was  young  (saith  he§),  I  interpreted  the  prophet 
 Obadiah  allegorically,  because  I  was  ignorant  of  the 
 history.  I  thought  then  I  could  read  a  sealed  book. 
 No  man  can  write  so  ill,  but  some  will  like  it.  Such 
 a  one  praised  it,  but  I  blushed  ;  I  now  freely  profess, 
 that  was  the  work  of  my  childish  wit,  this  of  my 
 mature  age.  But  I  shall  not  need  to  enlarge  against 
 this,  which  even  Salmeron  and  Ribera,  and  other 
 Jesuits  themselves,  have  inveighed  against.  But  the 
 literal  sense  is  the  most  noble  and  on  all  hands  most 
 allowed ;  and  that  sense  our  learned  and  reverend 
 author,  Mr  Richard  Stock,  hath  everywhere  sought 
 and  followed  throughout  this  his  plain  and  most 
 wholesome  commentary  on  Malachi,  everywhere  ob- 
 serving so  many  of  those  circumstances  as  his  text 
 would  give  him  leave  to  observe,  which  Glassius  hath 
 put  together  into  two  verses  : 
 
 Quis,  scopus,  impellens,  sedes,  tempusque,  locusque, 
 Et  modus,  huec  septem  scripturae  attendito  lector. 
 
 The  author,  scope,  occasion,  theme,  time,  place,  and  next 
 The  form.     These  seven  let  him  attend  that  reads  the  text. 
 
 I  have  published  him  out  of  his  own  original  notes, 
 and  as  largely  as  himself  writ ;  only  whereas  on  the 
 third  chapter,  verse  the  seventh,  he  had  more  largely 
 treated  of  the  doctrine  of  repentance,  upon  the  request 
 of  his  auditory,  who  desired  him  to  divert  his  ordinary 
 course,  as  appears  by  his  dedicatory  epistle  to  the 
 Lord  William  Knowls,  that  I  have  omitted,  because 
 himself  did  publish  it  in  his  lifetime,  anno  1608. 
 
 I  have  followed  his  own  manner  in  the  publishing 
 of  this,  and  have  set  his  quotations  of  fathers  and 
 
 *  See  Bp.  Morton  Appl.  pn.  2,  lib.  v.  chap.  xy. 
 
 t  Philol.  Sacr.  lib.  ii.  Tr.  2,  pt.  sect.  iii.  art  iv. 
 
 X  Anton.  Hist,  part  iii.,  Tit.  xxiii. 
 
 \  Jer.  in  prolog,  ad  Obad. 
 
BREVIAT  OF  TESTOIOXY  GIVEN  BY  MR  GATAKER. 
 
 other  Latin  authors  in  their  own  words  in  the  margin, 
 and  the  Greek  fathers,  rendered  into  Latin,  because 
 many  readers  understand  not  the  Greek,  which  is  his 
 own  reason  given  in  his  epistle  to  the  reader,  before 
 that  treatise.  Out  of  which  epistle  of  his  I  will  also 
 answer  to  those  that  may  dislike  his  frequent  use  of 
 the  fathers,  in  his  own  words.  If  any  (saith  he) 
 dislike  my  alleging  of  fathers,  (as  some  have  my 
 using  of  reasons  to  confirm  the  doctrine,  but  with  very 
 little  reason  as  I  suppose)  I  must  pray  them  to  give 
 me  leave  to  use  them,  till  I  can  see  that  unlawfulness 
 which  they  affirm  to  be  in  the  practice;  and  to  censure 
 
 me  in  charity  for  the  use  of  them,  as  I  do  them  for 
 not  using  them.  I  will  look  as  well  to  my  heart  in 
 the  use  of  them,  as  God  shall  enable  me,  and  when  I 
 shall  see  the  hurt  of  them,  I  will  as  much  endeavour 
 to  avoid  them ;  in  the  mean  time  I  will  make  the  best 
 use  I  can  of  them,  to  edify  the  church  of  God. 
 
 But  I  will  detain  thee  no  longer  in  a  preface,  but 
 commend  the  book  to  thy  reading,  and  that  to  God's 
 blessing. 
 
 Thine  in  the  Lord, 
 
 Sam.  Tokshell. 
 
 A  BREVIAT  OF  THE  TESTIMONY  GIVEN  BY  MR  GATAKER  TO 
 MR  RICHABD  STOCK,  AT  HIS  EUNERAL  SERMON. 
 
 THAT  the  reader,  if  he  were  not  acquainted  with 
 the  author  of  this  commentary  in  his  lifetime, 
 may  know  what  he  was,  I  have  thought  fit  to  present 
 unto  him  a  briefer  view  of  that  more  large  testimony 
 which  Mr  Thomas  Gataker,  preaching  at  his  funeral, 
 did  deservedly  give  him. 
 
 After  he  hath  commended  him  for  his  unweariable 
 industry  and  singular  proficiency  in  his  own,  and  his 
 ability  and  willingness  to  be  helpful  to  others'  studies, 
 even  while  he  was  young  in  the  college,  he  descends 
 to  the  consideration  of  him  in  his  public  calling,  that 
 he  proved  a  painful,  a  faithful  minister  of  Christ,  a 
 skilful,  a  powerful  dispenser  of  God's  word. 
 
 The  proofs  of  which  were  his  constant  and  in- 
 cessant employments  in  preaching  twice  every  Sabbath 
 for  many  years,  besides  his  catechising  the  younger 
 sort  in  the  week  days  (which  he  did  with  notable  dis- 
 cretion), the  males  and  females  apart,  the  riper  and 
 forwarder  in  the  presence  of  the  ruder  and  rawer,  and 
 then  the  rawer  by  themselves,  together  with  other 
 offices  of  his  pastoral  function,  privately  performed. 
 
 Which  ministry  of  his  was  very  effectual,  so  that 
 besides  many  other  Christian  souls  converted  by  him 
 (in  which  success  few  ministers  were  to  be  compared 
 with  him),  many  faithful  ministers  also  received  their 
 first  beginnings  of  light  and  spiritual  life  and  grace 
 from  his  ministry,  so  that  he  did  not  only  win  many 
 souls,  but  many  winners  of  souls. 
 
 Those  two  things  which  make  a  complete  man  had 
 an  happy  conjunction  in  him,  namely,  integrity  and 
 judgment.  The  proofs  of  which  were  both  the  desire 
 that  many  had  to  use  him  for  the   oversight  of  their 
 
 last  wills,  and  for  the  disposing  of  their  estates  ;  and 
 that  so  many  reverend  ministers  from  all  parts  of  the 
 realm  did,  by  letters  or  otherwise,  usually  seek  to  him 
 for  the  resolution  of  their  doubts. 
 
 As  these  made  him  a  complete  man,  so  he  had  that 
 which  made  him  a  complete  minister,  namely,  that  he 
 could  speak  his  mind  fitly,  and  that  he  durst  speak  it 
 freely.  For  the  former,  his  ability  to  express  himself 
 with  clear  method,  sound  proofs,  choice  words,  fit 
 phrase,  pregnant  similitudes,  plentiful  illustrations, 
 pithy  persuasions,  sweet  insinuations,  powerful  en- 
 forcements, allegations  of  antiquity,  and  variety  of 
 good  literature  ;  he  was  such  an  one  as  many  strove 
 to  imitate,  not  many  of  them  matched.  For  the 
 other,  his  freedom  of  speech  in  reproving  of  sin,  even 
 to  the  faces  of  the  greatest,  many  are  able  to  testify, 
 and  some  accidents  made  it  more  publicly  known  than 
 his  desire  was  it  should  have  been. 
 
 Among  other  particular  commendations  of  him,  one 
 was  his  zealous  and  earnest  pursuit  of  reformation  of 
 some  profanations  of  the  Sabbath,  wherein  he  pre- 
 vailed also  for  the  alteration  of  some  things  in  that 
 kind  offensive,  as  well  with  the  main  body  of  the  city 
 as  with  some  particular  societies.  Another  was  his 
 pious  care  and  diligence  in  the  religious  instruction 
 and  education  of  those  that  were  under  his  private 
 charge,  children  and  others. 
 
 In  these  and  the  like  employments  he  spent  his 
 time,  he  spent  his  strength,  till  God  put  an  end  to 
 his  incessant  labours  here,  and  translated  him  to  the 
 place  of  his  endless  rest. 
 
THE  SUM  OR  ARGUMENT  OF  THE  WHOLE  PROPHECY. 
 
 THE  Israelites  provoked  to  anger  and  heavy  dis- 
 pleasure, by  their  sins,  the  Monarch  of  the  whole 
 world.  Wherefore,  he  being  thus  displeased,  sent 
 against  them  Nebuchadnezzar,  who  took  them,  and 
 carried  the  king,  his  princes,  and  the  whole  people, 
 into  Babel,  after  that  he  had  spoiled  their  stately 
 temple,  destroyed  their  strong  walls,  and  laid  waste 
 Jerusalem  itself,  where  they  endured  seventy  years' 
 exile  and  banishment;  which  years  expired,  they 
 were  again  brought  to  their  country,  when  and 
 where  better  things  were  expected  from  them,  both 
 in  way  of  thankfulness  and  in  remembrance  of  their 
 former  captivity,  lest  a  worse  thing  should  afterwards 
 befall  them.  But  they,  forgetful  of  former  things, 
 both  beatings  and  benefits,  as  children  are,  returned 
 to  their  sins,  polluted  the  divine  worship,  gave 
 themselves  to  divers  vices,  began  to  make  marriages 
 with  infidels,  again  embraced  polygamy,  took  up  the 
 custom  of  giving  bills  of  divorce,  committed  sacri- 
 leges, cast  out  strange  contempts  against  God,  and 
 blasphemies.  By  all  which  the  Lord  being  again  pro- 
 voked, sent  the  prophet  Malachi  to  reprove  them 
 sharply,  and  to  threaten  them  severely  with  certain 
 new  judgments,  and  to  the  impenitent  certain  and 
 final  destruction ;  yet,  in  the  mean  time,  cheering  up 
 the  good  with  comforts,  provoking  them  to  repentance, 
 persuading  them  to  faith  in  Christ,  refreshing  them 
 with  many  sweet  promises. 
 
 Now  it  is  no  hard  thing  to  make  the  comparison, 
 and  apply  these  things  to  our  times,  that  it  may 
 appear  the  handling  of  this  is  no  unfit  thing,  but  apt 
 to  the  time. 
 
 For  the  sins  of  the  land  God  was  displeased,  and 
 gave  over  the  people  to  captivity  (though  in  their  own 
 land  somewhat  less  than  this,  yet  it  was)  both  of  body 
 and  soul  to  a  new  Nebuchadnezzar,  which  makes  it  the 
 greater,  the  church  and  spiritual  Jerusalem  much 
 defaced,  the  relics  of  it  partly  put  to  flight,  partly  to 
 the  fire.  But  see  how  good  God  was,  after  a  time  he 
 brought  again  our  captivity.  After  which  he  looked 
 for  better  things  from  us,  and  haply  had  them  while 
 the  benefit  was  fresh,  and  the  bondage  yet  felt.  But 
 see,  these  are  worn  out  of  mind,  and  wTe  again  have 
 
 committed  great  sins  against  God,  by  which  we  justly 
 have  provoked  God's  indignation  against  us,  yea  and 
 alas,  we  cease  not  to  provoke  it;  for  how  great  con- 
 tempt of  the  service  of  God  is  there  in  every  place  ! 
 what  profaneness !  what  corruption  of  manners ! 
 what  unfaithfulness  in  covenant  breaking !  what 
 uncleanness  in  marriage  !  what  horrible  oaths !  what 
 fearful  perjuries!  what  execrable  blasphemies  against 
 the  Highest !  not  in  mean  persons,  but  of  the 
 highest  ranks ;  not  in  countries  only,  but  in  famous 
 cities ;  not  in  mean  men's  cottages  only,  but  in 
 noble  men's  places  and  palaces,  in  church  and  com- 
 monwealth :  so  that  the  Lord  may  say  to  us,  as  he 
 said  to  Israel  by  Malachi,  chap.  i.  6,  because  neither 
 honour  nor  fear  be  performed  to  him.  So  that  not 
 only  just  are  those  plagues  that  are  come  upon  us, 
 pestilence  to  the  body  now  almost  three  years,  and 
 famine  to  the  soul  begun,  and  threatened  more,  but 
 also  particular  and  general  judgments.  Whatsoever 
 is  in  this  prophecy  may  justly  both  be  threatened  and 
 executed  upon  us;  when  it  is  just  with  God,  where 
 like  sins  are,  to  bring  upon  them  like  punishments. 
 
 This  is  the  reason  of  my  choice,  as  also  the  sum 
 and  argument  of  this  prophecy. 
 
 The  parts  of  it  are  diverse.  After  the  inscription,  or 
 preface,  we  have, 
 
 1 .  Expostulations  with  the  people  and  priests  touch- 
 ing their  great  and  grievous  sins. 
 
 2.  Threatenings  of  punishments  deserved  by  them. 
 
 3.  Prophecies  of  the  calling  of  the  Gentiles,  and 
 the  coming  of  Christ. 
 
 4.  Exhortations  to  repentance,  and  exercise  of  the 
 duties  of  piety. 
 
 All  which  are  to  be  found  promiscuously,  and  inter- 
 mixed one  with  another ;  the  particular  resolution  of 
 which  is  better  in  their  place,  and  more  profitable, 
 than  now  to  spend  time  in  pointing  out  every  particu- 
 lar where  it  is  to  be  found. 
 
 The  time  when  this  prophecy  was  written  is,  in 
 general,  after  they  were  returned  from  their  captivity; 
 more  special,  after  Haggai  and  Zachariah,  the  two  pro- 
 phets of  the  church;  and  yet  more,  after  the  building 
 and  finishing  the  temple  about  some  twenty-four  years, 
 
THE  SUM  OR  ARGUMENT  OF  THE  WHOLE  PROPHECY. 
 
 for  it  was  built  in  the  sixth  year  of  Darius,  king  of 
 Persia,  Ezra  vi.  Haggai  and  Zachariah  the  second  year 
 of  Darius  (after  some  forty-one  years'  interruption  of 
 the  work,  all  the  time  of  Artashashte  or  Artaxerxes 
 Longimanus)  prophesied,  and  persuaded  the  people  to 
 build  it;  who,  by  the  favour  and  exhibition  of  the 
 
 king,  did  finish  the  work  in  his  sixth  year,  who 
 reigned  in  all  thirty,  after  the  finishing  of  the  temple 
 twenty-four.  After  whose  days,  in  the  time  of 
 Artaxerxes  Darius,  his  successor,  our  prophet  began 
 to  prophesy,  being  the  last  of  all  such  as  did  prophesy, 
 till  the  forerunner  of  Christ,  John  the  Baptist. 
 
AN  EXPOSITION  UPON  THE  WHOLE  BOOK  OF 
 THE  PROPHECY  OF  MALACHI. 
 
 CHAPTER  I. 
 
 The  burden  of  ihe  word  of  the  Lord  to  Israel  by  the  ministry  of  Malachi.  I  have  loved  you,  saith  the  Lord  :  yet 
 ye  say,  Wherein  hast  thou  loved  us  ?  Was  not  Esau  Jacob's  brother ?  saith  the  Lord :  yet  I  loved  Jacob, 
 and  I  hated  Esau,  and  made  his  mountains  waste,  and  his  heritage  a  wilderness  for  dragons.  Though  Edom 
 say,  We  are  impoverished,  but  ire  will  return  and  build  the  desolate  places  ;  yet  saith  the  Lord  of  hosts,  They 
 shall  build,  but  I  will  destroy  it;  and  they  shall  call  them,  The  border  of  wickedness,  and,  The  people  with 
 ivhom  the  Lord  is  angry  for  ever.  And  your  eyes  shall  see  it,  and  ye  shall  say,  The  Lord  will  be  magnified 
 upon  the  border  of  Israel.  A  son  honoureth  his  father,  and  a  servant  his  master:  if  then  I  be  a  father, 
 where  is  mine  honour'?  and  if  I  be  a  master,  where  is  my  fear  ?  saith  the  Lord  of  hosts  unto  you,  0  priests, 
 that  despise  my  name.  And  ye  say,  Wherein  have  we  despised  thy  name?  Ye  offer  unclean  bread  upon  mine 
 altar ;  and  you  say,  Wherein  hare  we  polluted  thee?  In  that  ye  say,  The  table  of  the  Lord  is  not  to  be 
 regarded.  And  if  ye  offer  the  blind  for  sacrifice,  it  is  not  evil;  and  if  ye  offer  the  lame  and  sick,  it  is  not 
 evil  ;  offer  it  now  unto  thy  prince  ;  will  he  be  content  with  thee,  or  accept  thy  person  ?  saith  the  Lord  of  hosts. 
 And  now,  I  pray  you,  pray  before  God  that  he  may  have  mercy  upon  us:  this  hath  been  by  your  means:  will 
 he  reward  your  persons  ?  saith  the  Lord  of  hosts.  Who  is  there  even  among  you  that  would  shut  the  doors, 
 and  kindle  not  fire  on  mine  altar  in  vain  ?  I  have  no  pleasure  in  you,  saith  the  Lord  of  hosts,  neither  will  I 
 accept  an  offering  at  your  hand.  For  from  the  rising  of  the  sun,  unto  the  going  down  of  the  same,  my  name 
 is  great  among  the  Gentiles;  and  in  every  place  incense  shall  be  offered  unto  my  name,  and  a  pure  offering : 
 for  my  name  is  great  among  the  heathen,  saith  ihe  Lord  of  hosts.  But  ye  have  polluted  it,  in  that  ye  say, 
 The  table  of  the  Lord  is  polluted  ;  and  the  fruit  thereof,  even  his  meat  is  not  to  be  regarded.  Ye  said  also, 
 Behold,  it  is  a  weariness,  and  ye  have  snuffed  at  it,  saith  the  Lord  of  hosts :  and  ye  offered  that  which  was 
 torn,  and  the  lame,  and  the  sick  ;  thus  ye  offered  an  offering  :  should  I  accept  this  at  your  hand?  saith  the 
 Lord.  But  cursed  be  the  deceiver,  which  hath  in  his  flock  a  male,  and  vowcth,  and  sacrifweth  unto  the  Lord 
 a  corrupt  thing :  for  I  am  a  great  King,  saith  the  Lord  of  hosts,  and  my  name  is  terrible  among  the  heathen. 
 — Malachi  I. 
 
 rpHE  parts  of  this  chapter  are  two  :  I       In  the  preface  or  inscription  we  conceive  two  things : 
 
 The  substance  and  circumstance  of  it. 
 
 1.  The  substance,  being  the  subject  or  matter  of 
 the  whole,  is  in  that  it  is  called  a  burden. 
 
 2.  The  circumstance  of  the  person,  which  is  three- 
 fold. 
 
 (1.)  From  whom,  as  the  efficient. 
 (2.)  To  whom,  as  the  object. 
 (3.)  By  whom,  as  the  instrument. 
 
 J_    1.  A  preface  or  inscription. 
 2.  The  oracle  or  prophecy. 
 
 1.  The  preface  in  the  first  verse,  general  to  the 
 whole. 
 
 2.  The  prophecy  in  the  rest. 
 
 1.  An  expostulation  with  the  people  and  priest  for 
 their  ingratitude  and  corrupting  of  his  worship,  from 
 verse  2d  to  the  9th. 
 
 2.  A  commination  of  judgment  deserved  by  it,  or 
 a  commination  of  divers  judgments,  from  verse  9  to   j        Ver.  1.   The  burden  of  the  word  of  the  Lord  to  Israel 
 the  end.  '   by  the  ministry  of  Malachi. 
 
10 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 The  burden.  Here  is  the  matter  or  subject  of  this 
 book  or  prophecy.  He  calleth  it  a  burden,  usual 
 with  prophets  in  their  writings,  almost  in  some  place 
 or  other.  But  Nahum,  Habakkuk,  and  Malachi  thus 
 begin  their  prophecies.  It  signifies,  as  Jerome,  a 
 woful  and  sorrowful  prophecy,  full  of  threats  and 
 judgments ;  called  therefore  a  burden,  because  it 
 presseth  those  against  whom  it  is  spoken,  the  hearts 
 and  spirits  of  them,  as  a  burden  the  body,  and  suffers 
 them  not  to  lift  up  their  heads,  and  themselves,  as  in 
 former  times.  Some  think  it  signifies  not  only  this, 
 but  also  the  commandment  of  the  Lord,  by  which  the 
 prophet  was  burdened  as  from  the  Lord,  that  he 
 should  declare  it  in  so  many  words  unto  Israel,  which 
 they  think  follows  thence,  because  it  is  to  Israel,  not 
 against;  but  I  fear  this  is  somewhat  nice,  for  it  was  so 
 to  them,  as  it  was  against  them  for  their  sins,  and  that 
 which  is  against  is  as  much  as  a  burden  to  the  pro- 
 phet. But  this  must  be  understood  tropice,  here  being 
 a  synedoche ;  for  the  whole  prophecy  is  not  a  burden, 
 or  threatening  of  punishment,  but  part  only  of  it,  and 
 so  the  whole  is  denominated  of  the  part. 
 
 Doct.  The  punishment  of  sin,  the  affliction  God 
 inflicts  upon  men  for  their  sins  and  transgressions,  is 
 a  burden,  not  a  light  one,  not  such  as  are  the  feathers 
 of  a  bird,  onus  sine  on  ere,  but  as  a  '  talent  of  lead,' 
 spoken  of  Zech.  v.  7,  heavy  and  grievous.  So  is  it 
 here,  and  in  many  places  of  the  prophets,  as  Nab.  i.  1, 
 Hab.  i.  1,  Jer.  xxiii.  33;  fine,  he  shews  what  is  the 
 burden  :  '  I  will  cast  you  off,  and  send  you  into  Babel 
 captives,'  ver.  36  ;  that  is,  whosoever  shall  say,  The 
 burden,  he  shall  for  that  word  bear  his  burden  ;  that 
 is,  be  punished  of  the  Lord.  It  is  proved  further  by 
 Mat.  vii.  9,  Gal.  vi.  8.  Hence  it  is  the  complaint  of 
 David,  Ps.  xxxii.  4,  '  Thy  hand  was  heavy  upon  me.' 
 
 Reason  1.  Because  sin,  the  deserving  and  procur- 
 ing cause,  is  a  very  grievous  burden,  Ps.  xxxviii.  4, 
 Mat.  xxvii.  38  ;  that  is,  to  living  men,  and  such  as 
 have  the  use  of  their  senses  ;  not  to  dead  and  be- 
 numbed men.     Then  the  punishment  is  grievous. 
 
 Reason  2.  Because  the  wrath  and  displeasure  of 
 God,  which  is  the  efficient  cause  of  it,  is  very  heavy 
 and  grievous.  The  displeasure  of  a  prince  is  heavy, 
 the  king's  wrath  is  as  the  roaring  of  a  lion,  Prov. 
 xix.  12.  Now,  hence  are  afflictions  heavy  and  bur- 
 densome. 
 
 Reason  3.  Because  none  can  give  ease  in  it,  or 
 deliver  from  it,  save  God  only,  Hosea  i.  6,  1  Sam. 
 ii.  25,  2  Kings  vi.  26,  27.  The  wound  that  is  had 
 by  the  biting  of  a  scorpion  is  grievous,  when  nothing 
 can  cure  it  but  the  ashes  of  that  scorpion  ;  much  more 
 this. 
 
 Use  1 .  This  may  teach  us  what  to  judge  of  those 
 men  who  are  in  some  affliction,  under  a  judgment, 
 and  yet  find  no  burden,  but  go  as  light  under  them, 
 as  a  bird  doth  under  her  feathers,  and  sometimes 
 make  advantage  of  them,  as  beggars  do  make  gain  of 
 their  sores  ;  they  are  senseless,  they  are  benumbed, 
 
 they  are  deal  men.  In  common  sense,  if  any  have 
 half  an  hundredweight  laid  upon  his  hand  or  foot, 
 and  pressing  him  sore,  and  he  feel  it  not,  what  judg- 
 ment is  to  be  given  of  it,  but  to  be  a  mortified  and  a 
 dead  member  ?  So,  alas,  how  many  dead  men  are 
 in  our  times  and  days!  The  burden,  not  of  the  word 
 only,  but  of  the  rod  of  the  Lord,  not  threatened,  but 
 executed,  hath  been  upon  our  land  and  church  by  the 
 fearful  plague.  Now  well  towards  three  years  we  have 
 walked  in  the  land  of  the  dead,  we  have  been  in  the 
 house  of  mourning.  Indeed,  the  living  hath  laid  it  to 
 his  heart,  but  so  few  have  done  it,  that  the  dead  are 
 more  than  the  living ;  not  only  our  wanton  women, 
 and  voluptuous  men,  to  whom  that  1  Tim.  v.  6, 
 '  They  are  dead  while  they  live,'  but  our  worldly 
 men,  our  ambitious,  and  others,  all  dead,  for  this  they 
 have  not  felt.  We  sorrowed  for  fifty  and  odd  thou- 
 sands that  died  in  the  former  year ;  we  have  as 
 much  need  to  sorrow  for  so  many  thousands  yet  living, 
 and  dead  amongst  us.  They  never  indeed  felt,  nor  yet 
 do  feel,  this  burden  ;  their  irreligious  carriage  when  it 
 was  here  amongst  us,  both  at  home  and  abroad,  in  the 
 city  and  abroad,  their  small  conformity  since  to  the 
 law  of  God,  little  reforming  of  their  corruptions,  nay, 
 their  monstrous  deformity  in  themselves,  wives,  and 
 children,  persuades  my  heart,  as  it  is  Ps.  xxxvi.  1, 
 '  The  transgression  of  the  wicked  saith  within  my 
 heart,  there  is  no  fear  of  God  before  my  eyes  ;'  so 
 that  they  had  no  feeling  of  this  at  all ;  for  they  who 
 truly  felt  it  would  grow  somewhat  better,  if  not  alto- 
 gether reformed.  If  an  heathenish  people,  who  knew 
 not  God,  at  the  burden  of  the  word  of  the  Lord  did 
 so  humble  themselves,  that  the  Lord  said,  'Jonah 
 iii.  10,  '  He  repented  of  the  evil  he  said  he  would  do 
 to  you,  and  did  it  not,'  what  should  be  thought  of 
 Christian  men  by  profession,  living  in  the  church  of 
 God,  if  at  the  burden  of  his  word  they  repent  not, 
 nor  depart  from  their  evil  ways,  but,  Isa.  i.  5, 
 <  though  they  be  stricken,  revolt  more  and  more '  ?  It 
 is  because  they  are  dead  men,  and  cannot  feel  it. 
 Oh,  then,  weep  not  for  me,  but  for  yourselves  and 
 children,  as  those ;  not  for  the  departed,  but  for  the 
 living  dead  ;  for  if  it  be  true,  the  beginning  of  the 
 remedy  is  the  sense  and  acknowledgment  of  the 
 malady,  how  far  are  they  from  cure  that  have  not  yet 
 the  feeling  of  it !  I  feared  the  plague  by  a  natural 
 infirmity,  though  God  enabled  me  to  abide  upon  my 
 calling  in  the  hottest  brunt  of  it,  and  mercifully  pre- 
 served me  hitherto  to  his  church,  and  to  speak  this  to 
 you  this  day.  But  if  it  should  now  come  by  the  pro- 
 vidence of  God  upon  me,  that  he  begins  to  threaten  it 
 to  the  city,  I  should  willingly  embrace  it,  as  thinking 
 God  to  be  marvellous  merciful  unto  me  ;  and  whoso- 
 ever he  should  smite  by  it,  to  take  it  thus  into  his 
 own  hand,  and  not  to  leave  us  to  more  fearful  judg- 
 ment, which  I  cannot  say  but  I  marvellously  fear  is 
 even  at  the  door,  to  the  wakening  of  dead  men  and 
 women,  or  the  sweeping  of  them  away.     I  am  no 
 
Ver.  1.] 
 
 STOCK  ON  MALACHI. 
 
 11 
 
 prophet,  I  pray  God   my  words  be  no  prophecy,  but 
 '  what  peace,'  &c. 
 
 Use  2.  This  ought  to  teach  men  in  affliction,  if  a 
 judgment  come,  and  imposed  by  the  hand  of  God,  to 
 bear  it  patiently  and  meekly,  as  David,  2  Sam.  xv. 
 25,  26,  for  it  is  a  burden.  The  way  to  be  eased  is 
 not  struggling  with  it,  but  meekly  to  bear  it.  For  a 
 prisoner  to  be  free  from  his  fetters  is  not  in  the 
 ■jailor's  sight  to  seek  to  break  them,  or  to  file  them  oil': 
 that  is  the  way  to  procure  more,  or  the  longer  lying 
 in  them  ;  so  to  be  eased  of  a  burden  is  not  to  wrestle 
 with  it  when  one  is  under  it,  but  to  go  softly  ;  there 
 is  more  ease  while  it  is  on  his  back,  and  sooner  comes 
 he  to  be  released  of  it.  A  man  may  with  impatiency 
 wrestle  and  use  unlawful  means  to  ease  himself,  and 
 God  haply  will  let  them  prosper  for  a  while  ;  but  after 
 he  will  bring  a  more  heavy  and  inevitable  burden  on 
 him,  that  with  his  former  shifts  shall  make  more 
 heavy  to  him.  There  is  a  fable,  but  it  hath  his  moral 
 for  this  purpose.  A  certain  ass,  laded  with  salt,  fell 
 into  a  river,  and  after  he  had  risen,  found  his  burden 
 lighter,  for  the  moisture  made  it  melt  away ;  whereupon 
 he  would  ever  after  lie  him  down  in  the  water  as  he 
 travelled  with  his  burden,  and  so  ease  himself.  His 
 owner  perceiving  his  craft,  after  laded  him  as  heavy 
 with  wool.  The  ass  purposing  to  ease  himself,  as  be- 
 fore, laid  himself  down  in  the  next  water,  and  think- 
 ing to  have  ease,  rising  again  to  feel  his  weight,  found 
 it  heavier,  as  it  continued  with  him  all  the  day.  The 
 moral  is,  that  they  who  impatiently  seek  means  con- 
 trary to  the  will  of  God,  to  ease  themselves  of  their 
 burden,  shall  have  it  more  and  more  increase  upon 
 them. 
 
 Use  3.  That  men  should  make  a  special  restraint  to 
 themselves  to  keep  from  sinning,  because  an  heavy 
 and  grievous  burden  else  is  ready  to  be  laid  upon 
 their  shoulders.  Sin  itself  is  an  heavy  burden,  but 
 few  feel  it  and  fewer  fear  it,  but  to  this  burden  shall 
 the  burden  of  punishment  be  added  ;  and  who  is  suffi- 
 cient for  these  things  ?  If  the  first  burden  fear  them 
 not,  because  there  is  some  pleasure  in  sin  to  the  flesh, 
 yet  let  the  second,  which  hath  no  pleasure  at  all. 
 When  thou  are  tempted  to  sin,  by  which  thou  must 
 needs  tempt  and  provoke  God,  learn  to  cast  thy  ac- 
 counts well ;  '  consult  if  thou  be  able  to  meet  him 
 that  comes  against  thee,'  Luke  xiv.  31  ;  so,  if  thou 
 beest  able  to  meet  him  and  bear  his  burden,  go  on  and 
 spare  not,  delight  in  all  thy  ways,  restrain  thyself 
 from  no  sin ;  but  if  not,  if  we  may  invert  and  resolve, 
 '  do  we  provoke  the  Lord  to  jealousy?  Are  we  stronger 
 than  he  ? '  1  Cor.  x.  22 ;  then  let  this  restrain  us,  if 
 nothing  else  will  ;  let  us  imitate  porters,  who,  called 
 and  offered  money  to  bear  a  burden,  will  poise  and 
 weigh  the  burden  in  their  hands  first,  which,  when 
 they  see  they  are  not  able  to  bear,  no  gain  will  entice 
 them  ;  so  in  this  case  let  us  do. 
 
 Of  the  word  of  the  Lord.  The  circumstance  of  the 
 person  sending,  the  efficient,  and  author,  as  of  other 
 
 prophecies,  so  of  this  ;  he  comes  not  unsent,  he  spoke 
 not  of  himself,  he  came  not  without  the  Lord,  but 
 from  him.  So  he  affirmeth,  and  truly,  to  get  more 
 reverence,  credit,  and  authority  with  them.  And  that 
 it  was  thus  from  the  Lord,  and  so  canonical,  the  tes- 
 timonies of  Christ  and  his  apostles,  alleging  him  divers 
 times  for  confirmation  of  doctrine  and  reformation  of 
 manners,  proveth  it ;  but  he  addeth  '  the  word  of  the 
 Lord,'  not  only  to  shew  that  he  had  but  the  word, — 
 the  rod  and  execution  would  come  after,  God  making 
 his  word  good, — but,  as  some  think,  to  shew  that  he 
 had  not  a  free  embassage,  but  that  he  was  to  deliver 
 it  in  certain  and  set  prescribed  words.  Sometime, 
 when  prophets  were  more  frequent  and  perpetual  in 
 the  church,  and  God  spoke  to  them  by  dreams  or  by 
 visions  and  apparitions,  they  had  divers  kinds  of  words, 
 and  had  liberty  for  divers  manners  of  speaking  and 
 delivery  ;  but  our  prophet  was  such  a  messenger,  that 
 the  commandment  he  had  received  and  was  credited 
 with  he  must  deliver  in  so  many  words,  and  the  same 
 he  received  them  in  ;  and  so  he  doth,  for  in  the  whole 
 he  never  useth  his  own  person,  but  the  Lord  only,  as 
 chap.  i.  2,  and  ii.  1,  and  hi.  1,  and  iv.  1. 
 
 Here  we  might  observe  that  the  writers  of  the 
 Scriptures  are  not  the  authors,  but  God  himself,  of 
 which  Rev.  ii.  7.  But  one  particular  may  we  herein 
 observe,  this  following  : 
 
 Bod.  This  prophecy  is  the  very  word  of  the  Lord. 
 It  is  of  divine,  not  human  authority,  which  is  not 
 only  here  affirmed,  but,  lest  it  should  be  doubtful,  it 
 hath  the  testimony  of  the  New  Testament :  the  3d 
 chap.  ver.  1,  hath  testimony,  Mark  i.  2;  and  chap. 
 iv.  2  hath  testimony,  Luke  i.  78  ;  and  chap.  i.  2,  3, 
 Rom.  ix.  23. 
 
 Reason  1.  Because  this  was  written  by  a  prophet, 
 for,  as  all  the  Old  Testament  was  written  by  the  pro- 
 phets, so  whatsoever  was  written  by  them  was  and  is 
 canonical  Scripture ;  therefore,  2  Peter  i.  19,  Luke 
 xvi.  39,  Heb.  i.  1,  Eph.  ii.  20.  Now  all  men  hold 
 Malachi  for  a  prophet,  the  last  among  the  Jews  till 
 the  coming  of  John  Baptist. 
 
 Reason  2.  Because  the  church  of  the  Jews,  the  only 
 church  of  God,  did  receive  this,  and  so  acknowledged 
 it  as  the  word  of  God.  That  they  did  so  appears 
 Mat.  xvii.  10,  and  the  apostles  and  the  evangelists 
 alleging  of  it,  for  it  is  a  far  more  impious  and  heinous 
 thing  to  take  away  scripture  than  corruptly  to  inter- 
 pret them,  or  to  add  scripture  if  it  were  not  of  it. 
 
 Use  1.  I  take  instructions  from  hence,  entering  the 
 opening  and  expounding  of  this  prophecy,  how  I 
 ought  to  labour  with  my  own  heart,  and  to  seek  from 
 the  Lord  assistance  and  grace  to  handle  this  as  his 
 word,  not  carelessly,  handling  the  word  and  work  of 
 God  negligently,  taking  his  name  in  vain,  coming  to 
 speak  out  of  it  without  due  preparation  and  constant 
 study  and  speaking  ;  so  talk  as  of  the  word  of  God,  1 
 Peter  iv.  11  ;  not  handling  it  with  vanity,  and  affecta- 
 tion ;  not  making  merchandise  and  playing  the  huckster 
 
12 
 
 STOCK  ON  MALA.CHI. 
 
 [Chap.  I. 
 
 with  it ;  delivering  it  with  a  sincere  affection,  dealing 
 faithfully  with  it  as  a  faithful  dispenser,  giving  to  every 
 one  his  portion  where  and  to  whom  the  Spirit  of  God 
 hath  set  them  down, — to  priest  and  people,  to  old  and 
 to  young,  to  married  and  unmarried,  to  the  good  and 
 profane, — without  fear  and  flattery,  or  any  other  sinis- 
 ter affections,  remembering  that  this  in  the  first  is  in  the 
 whole,  and  to  every  verse,  it  is  the  word  of  the  Lord, 
 fearing  to  corrupt  as  well  as  to  add,  lest  that  I  Lear, 
 as  it  is  Prov.  xxx.  G,  '  Add  not  to  his  words  lest  he 
 reprove  thee,  and  thou  be  found  a  liar  ;'  remembering 
 that  of  Luke  xii.  42,  that  I  may  be  a  faithful  and  wise 
 steward;  that  I  may  obtain  that,  ver.  43,  44,  which, 
 howisoon  it  may  be  general  or  to  me  in  particular, 
 whether  before  I  have  gone  through  the  whole,  or  this 
 chapter,  or  this  verse,  I  know  not. 
 
 Use  2.  This  teacheth  all  to  whom  I  am  to  speak : 
 first,  they  must  hear,  for  it  is  the  word  of  the  Lord, 
 and  never  withdraw  themselves  negligently,  or  care- 
 lessly preferring  vain  pleasure  and  profit  of  no  value 
 before  it.  '  If  any  withdraw  himself,  the  soul  of 
 God  shall  have  no  pleasure  in  him,'  (to  use  the  words 
 rather  than  the  full  sense),  as  Israel  said  to  Sihon, 
 king  of  the  Amorites  ;  so  wouldst  not  thou  hear  that 
 thy  prince,  father,  or  master  saith  unto  thee ;  nay, 
 will  not  idolaters  hear  that  which  their  gods  say  unto 
 them  ;  how  much  more  you  that  the  Lord  shall  speak 
 to  ?  This  is  the  word  ;  that  we  shall  speak  is  but  the 
 delivering  of  it  in  more  words,  which  is  here  set  down 
 in  fewer,  pressing  it  at  large  which  is  here  set  down 
 more  briefly;  this  as  a  clew  of  thread  wound  up,  by 
 us  it  is  but  drawn  out  at  length ;  yea,  and  it  must  be 
 heard,  as  the  word  of  God,  with  all  reverence,  received 
 with  humility,  believed  by  faith,  obeyed  with  care,  for 
 the  Lord  having  spoken  it,  it  was  not  for  the  time  and 
 persons  present  only,  but  for  all  successive  ages  and 
 people.  As  the  laws  of  princes  and  decrees  of  parlia- 
 ments are  not  only  for  them  that  live  then,  but  for 
 whosoever  shall  afterwards  be  born  subjects  to  the 
 same  sovereigns,  therefore  not  any  sin  is  here  reproved 
 but  it  is  reproved  in  whomsoever  it  is  found ;  nor  is 
 there  any  judgment  threatened  but  menaced  against 
 the  men  of  our  time  that  hear  it,  not  any  duty  com- 
 manded but  it  is  appertaining  to  us  as  to  them,  be- 
 cause it  is  the  word  of  the  Lord,  who  is  our  Lord  as 
 well  as  theirs,  of  the  Gentiles  as  of  the  Jews.  I  can- 
 not say  as  Daniel  iv.  19,  fine,  so  the  prophecy  is  for 
 others,  and  the  interpretation  of  it  is  for  others,  and 
 judgments  to  your  enemies  ;  but  as  Peter,  Acts  ii.  39, 
 '  it  is  to  you  and  to  your  children ;'  so  these  things 
 here  commanded  and  reproved  are  for  you  and  your 
 children.  But  why  should  I  speak  thus  sharply  unto 
 you  ?  Verily,  because  God  will  nevertheless  bring 
 these,  if  I  should  hold  my  peace,  and  by  speaking  I 
 may  prevent  he  should  not,  if  so  be  my  exhortations 
 this  day  may  find  place  in  your  hearts,  and  hereafter 
 in  your  lives.  But  shall  I  come  unto  you,  not  with 
 a  rod,  but  in  love,  and  the  spirit  of  meekness  ?  1  Cor. 
 
 iv.  21;  then  as  Chrysoslom,  ad  pop.  Antioch.  Horn. 
 27,  by  our  mutual  love,  yours  and  mine,  by  all  the 
 travail  I  have  felt  for  you,  till  Christ  be  formed  in  you 
 fully,  Gal.  iv.  19,  give  me  that  wherein  I  may  glory 
 before  men  and  devils,  and  in  the  presence  of  God. 
 And  what  is  my  glory  ?  but  your  progress  and  in- 
 crease in  piety  here,  and  your  salvation  in  the  life  to 
 come.  Believe  me,  beloved,  Si  fieri  potest  me  pro 
 vobis  certamen  bene  gerere,  vos  autem  bene  gestae  rei 
 prccmia  ferre,  nunqudmprofecto  vobis  tantum  turbationis 
 ingererem  ;  sed  non  licet  hoc  nobis,  non  licet,  inquam. 
 Chrysostom.  de  virtut.  et  vitiis  sermo.  If  it  were  pos- 
 sible for  me  to  undergo  the  combat,  and  you  to  bear 
 the  trophies  of  the  victory,  I  would  not  put  you  to  so 
 much  trouble.  But  this  may  not  be,  this  may  not  be, 
 for  every  one  must  live  by  his  own  faith,  and  pass  to 
 heaven  by  his  own  piety  and  obedience.  It  is  neither 
 bought  nor  borrowed  oil  in  our  lamps  will  serve  to 
 enter  in  with  the  bridegroom. 
 
 To  Israel.  The  second  person,  to  whom,  as  the 
 subject,  to  Israel,  that  is,  to  the  whole  people  who 
 were  lately  delivered  out  of  captivity,  and  now  enjoyed 
 their  land  and  the  liberty  of  religion  ;  and  as  men  not 
 sufficiently  instructed  under  the  rod  and  cross,  or  for- 
 getting their  former  calamities,  returned  to  their  for- 
 mer corruptions  and  sins,  whose  sins  were  the  worse 
 by  that  they  had  received,  and  made  the  more  (inex- 
 cusable ;  when  they  should  have  been  bettered  by  his 
 mercies  they  grew  worse.  By  Israel  he  understands 
 the  whole  company,  both  priest  and  people,  calling  it 
 Israel,  which  for  distinction  was  before  called  Judah, 
 after  the  rent  happened  betwixt  the  ten  and  two 
 tribes,  Judah  and  Benjamin,  and  some  of  Levi  to  the 
 house  of  David,  and  the  rest  to  Jeroboam ;  for  the 
 ten  tribes  by  Shalmaneser  were  so  led  into  captivity 
 that  they  never  returned ;  he  now  called  these  two- 
 tribes  by  the  old  and  wonted  name.  To  Israel, 
 then,  his  own  people,  chosen  out  of  the  world,  yea, 
 reserved  to  himself  from  those  ten  tribes,  thus  spe- 
 cially beloved,  he  sends,  though  with  grief,  this  threat- 
 ening. 
 
 Doct.  God  will  punish  his,  even  his  own,  for  their 
 sins  and  offences,  how  dear  soever  they  be  unto  him  ; 
 it  is  indeed  his  love  unto  them  that  he  will  pass  by 
 many  infirmities  and  weakness  in  them,  as  Mat.  vii.  18, 
 but  yet  sins  of  greater  nature,  habit,  and  custom,  he 
 will  not  pass  by  unpunished,  2  Sam.  vii.  14,  18  ;  not 
 only  the  threatenings,  but  the  execution  of  many 
 afflictions  and  plagues  recorded  in  the  word,  upon  the 
 whole  church  of  Israel,  upon  particular  persons,  on 
 Moses,  Num.  xx.,  on  Miriam,  Num.  i.,  David  often, 
 and  other  the  good  kings  who  were  punished,  prove- 
 this  manifestly. 
 
 Eeason  1.  Because  he  loves  his  own,  therefore  will 
 he  correct  and  punish  them ;  for  the  sparing  of  the  rod 
 is  hatred,  not  love;  nulla  ira,  magna  ira;  the  fondness-- 
 of  affection,  not  the  favour  of  judgment,  Prov.  xiii.  24. 
 It  is  love  because  of  that :  1  Cor.  xi.  32,  '  When  we 
 
Ver.  1.] 
 
 STOCK  ON  MALACH1. 
 
 are  judged,  we  are  chastened  of  the  Lord,  that  we 
 should  not  be  condemned  with  the  world.' 
 
 Reason  2.  Because  he  would  be  justified,  not  as 
 wisdom  of  her  children  only,  but  even  of  wicked  and 
 enemies ;  for  if  he  should  spare  his  own,  then  would 
 they  say,  God  were  wicked  like  them,  as  the  wicked 
 when  he  spares  themselves,  say  Ps.  I.  21.  Hence  was 
 the  death  of  David's  child  denounced,  and  performed, 
 to  prevent  or  to  stay  the  blasphemy  of  the  wicked, 
 2  Sam.  xii.  14,  as  he  insinuates  in  his  psalm  of  repent- 
 ance, Ps.  li.  4. 
 
 Reason  3.  Because  he  may  manifest  his  hatred  of 
 sin  when  he  punisheth  it  not  in  those  that  are  wicked 
 only,  whose  persons  he  may  seem  to  hate,  but  in  those 
 that  are  dear  to  him. 
 
 Use  1.  If  God  will  and  must  deal  thus  with  his  own, 
 general  and  particular,  let  the  whole  church  and  every 
 member  think  of  it,  that  they  be  not  deceived,  as  if  to 
 them  there  were  no  fear  of  judgments  and  punishments, 
 though  they  fear  not  sin,  because  they  are  his.  It  is 
 such  a  corruption  and  deceit  that  may  seize  upon  those 
 who  are  his,  even  truly  his,  though  usually  they  are 
 deceived  by  the  sleight  of  Satan,  whom  he  hath  before 
 deceived  with  another,  persuading  them  they  are  gods 
 when  they  are  not ;  for  commonly  none  so  confident 
 as  those,  none  so  bold  as  these  blind  b}Tards  ;*  but 
 whosoever  he  is  that  is  tainted  with  this,  let  him  know, 
 that  as  the  husbandman  preserveth  the  sheep  of  his 
 pasture  in  a  moist  year  from  rotting  in  the  heart  and 
 liver,  when  they  are  a  little  tainted,  by  the  salt  waters 
 of  the  sea,  so  may  he  be  recovered  and  preserved  by 
 those  waters  of  the  sanctuary,  even  by  those  salt  waters, 
 when  the  stream  runs  thus,  that  he  will  not,  nor  he 
 hath  not  spared  those  who  are  as  dear  to  him  as  the 
 apple  of  his  eye  (untoothsome  haply  may  they  be,  but 
 without  doubt  wholesome  they  are).  Let  no  church, 
 then,  trust  in  lying  words,  Jer.  vii.  4,  if  they  continue 
 in  their  wickedness,  ver.  9,  and  make  his  house  a  den 
 of  thieves,  ver.  11,  but  let  them  know  he  sees  it,  and 
 go  to  Shiloh,  ver.  12,  and  other  churches,  and  see  what 
 he  hath  done  to  them,  and  the  like  will  he  do  to  it, 
 ver.  14.  Let  no  particular  man  think  he  may  sin,  as 
 presuming  he  is  God's ;  for  if  he  spared  not  Moses, 
 Miriam,  David,  and  others,  how  him  ?  Could  they 
 not  have  challenged  more  than  he  ?  Or  is  it  not  likely 
 that  God  would  have  spared  them  as  well  as  he  ?  Let 
 him  think  of  that  to  Solomon  :  '  I  will  be  his  father, 
 and  he  shall  be  my  son.  If  he  commit  iniquity,  I  will 
 chasten  him  with  the  rod  of  iron ;  but  my  mercy  shall 
 not  depart  from  him,'  2  Sam.  vii.  14,  15.  If  God  make 
 it  true  in  him,  it  is  the  best  he  can  look  for.  If  any 
 ask,  What  benefit  it  is  to  be  God's  ?  I  answer,  Much 
 every  way ;  as  that  God  will  pass  by  many  infirmities 
 of  thine  when  thou  servest  him,  many  sins  of  passion 
 when  they  are  not  continued  in.  Have  you  not  heard 
 of  the  patience  of  Job  ?     Again,  is  it  no  benefit  to  be 
 
 *  Either  a  misprint,  or  an  obsolete  word,  which  we  have 
 not  been  able  to  find  elsewhere. — Ed. 
 
 his  father's  heir,  unless  he  may  be  suffered  to  do  what 
 he  list  without  controlment  or  correction  '?  Besides, 
 even  this  is  a  benefit ;  for  if  that  be  true,  '  Let  the 
 righteous  smite  me,  and  it  shall  be  a  kindness,'  Ps. 
 cxli.  8,  much  more  this,  when  that  we  are  chastened, 
 that  we  may  not  be  condemned,  1  Cor.  xi.  32. 
 
 Use  2.  This  may  serve  for  comfort  when  affliction 
 and  punishment  is  befallen  one  who  is  his.  In  such 
 a  condition  a  man  is  ready  to  faint,  and  his  heart  to 
 fail  him  for  fear,  as  if  God  had  utterly  cast  him  off; 
 but  it  riseth  from  the  ignorance  of  this,  that  God  hath 
 and  will  afflict  his  children,  and  because  they  have  not 
 been  experienced  under  the  hand  of  God.  A  child, 
 when  he  is  young  and  tender,  not  acquainted  with  his 
 father's  threats  and  corrections,  no  sooner  sees  his 
 father  lay  hand  upon  rods,  but  fears  he  hates  him  ; 
 but  a  little  use  under  this  teacheth  him  there  is  indeed 
 love  where  hatred  is  in  show.  And  so  with  them ; 
 but  they  must  learn  this,  that  their  hearts  may  rest 
 upon  it,  as  the  ark  did  stay  upon  the  mountain  of 
 Ararat  after  it  had  floated  a  long  time  upon  the  waters, 
 seeing  he  afflicts  his  own,  yea,  more  than  the  wicked, 
 in  this  life,  and  yet  still  his  people. 
 
 Israel  having  forgotten  their  late  miseries  and  cala- 
 mities, the  sense  and  feeling  of  them  being  worn  clean 
 out  of  memory,  they  return  again  to  their  former  cor- 
 ruptions and  sins,  and  are  newly  threatened  with  other 
 and  more  heavy  judgments. 
 
 Doct.  If  men,  many  or  few,  a  county  or  city,  one  or 
 a  company,  after  they  have  been  delivered  or  freed  from 
 some  calamity  and  judgment,  do  forget  it,  passing  it 
 over  without  profit,  and  returning  to  their  sins  and 
 corruptions  again,  they  are  in  danger  of  new,  and  more 
 fearful  judgments;  for  he  did  this  to  the  green  tree, 
 what  will  he  do  to  the  dry  ?  If  to  the  natural  olive- 
 tree,  what  can  the  wild  olive  look  for  ?  This  is  mani- 
 fest by  Isaiah,  who  reproveth  the  people  because  they 
 profited  not  by  former  judgments,  but  remained  obsti- 
 nate and  in  their  sins,  chap.  i.  5,  specially  vers.  21- 
 23,  '  How  is  the  faithful  city  become  an  harlot !  it  was 
 full  of  judgment ;  and  justice  lodged  therein  ;  but  now 
 they  are  murderers.  Thy  silver  is  become  dross,  thy 
 wine  is  mixed  with  water :  thy  princes  are  rebellious, 
 and  companions  of  thieves  :  every  one  loveth  gifts,  and 
 followeth  after  rewards  :  they  judge  not  the  fatherless, 
 neither  doth  the  widow's  cause  come  before  them.' 
 Whereunto  he  addeth,  '  Therefore  saith  the  Lord  God 
 of  hosts,  the  mighty  One  of  Israel,  Ah,  I  will  ease  me 
 of  my  adversaries,  and  avenge  me  of  mine  enemies,' 
 ver.  24.  To  this  I  add  Isaiah  xii.  9,  17,  21,  inferred 
 upon  verse  13,  manifest  by  Deut.  xxviii.  45,  Jer.  v.  3, 
 John  v.  14.  And  example  of  this  also  the  Ninevites 
 may  be,  comparing  together  the  prophecies  of  Jonah 
 and  Nahum. 
 
 Reason  1.  Because  it  cannot  be  equal  and  right  that 
 God  should  go  away  and  give  it  over,  as  overcome  by 
 the  obstinacy  and  stubbornness  of  men.  That  were 
 as  if  a  prince  should  give  over  a  rebel,  because  he  were 
 
14 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 not  able  to  subdue  bim  with  a  small  company,  and  not 
 gather  more  forces,  it  were  too  much  indignity  and 
 dishonour.  So  in  this,  for  God  striking  for  sin,  must 
 not  lay  down  his  arms  till  the  rebels  come  in;  as  Joab 
 gave  not  over  the  siege  of  Abel  till  Sheba's  head  was 
 given  him,  2  Sam.  xx.  22. 
 
 Beason  2.  Because  it  is  dangerous  for  a  people  to 
 harden  them  in  their  sins ;  for  if  '  because  sentence 
 against  an  evil  work  is  not  executed  speedily,  therefore 
 the  heart  is  fully  set  to  do  evil,'  Eccles.  viii.  11.  If 
 the  deferring  be  thus  dangerous,  what  is  the  removing, 
 and  not  renewing,  or  doubling  the  judgment  ?  It 
 hardens  men. 
 
 Reason  3.  Because  he  must  do  it,  whether  his  own 
 or  not ;  if  his  own,  that  he  may  cure  them.  As  phy- 
 sicians or  chirurgeons  double  the  dose  of  their  medi- 
 cines, and  use  more  violent  means  when  they  find  the 
 body  hard  to  work  upon,  the  disease  more  settled;  so 
 the  Lord  when  he  finds  his  own  more  obstinate.  If 
 not  his,  that  he  may  consume  them,  and  shew  his 
 power  upon  them,  that  he  is  able  to  abase  and  destroy 
 every  one  that  is  obstinate  against  him. 
 
 Use.  Learn,  then,  to  fear  before  God,  and  to  profit 
 under  his  hand,  to  turn  unto  him  that  smites  us,  and 
 to  seek  the  Lord  of  hosts,  lest  otherwise  God  be  pro- 
 voked to  cut  off  from  us  head  and  tail,  branch  and 
 root,  in  one  day,  Isa.  ix.  13,  14. 
 
 By  the  ministry  o/Malachi,  or  by  the  hand  o/Malachi. 
 The  third  person  is  the  instrument,  and  by  his  hand, 
 that  is,  by  his  work  and  ministry.  Some  think  it  is 
 said  rather  by  the  hand  than  the  mouth,  to  shew  how 
 uncorruptly  he  delivered  this  ;  and  not  by  the  mouth, 
 because  the  mind  and  mouth  are  more  apt  to  corrupt 
 a  message  than  the  hand,  which  carrieth  sealed  letters. 
 But  without  opposition,  I  take  it  to  be  the  phrase  of 
 the  Scripture,  to  note  the  ministry  of  him  and  others, 
 as  1  Sam.  xi.  7  and  xxviii.  17.  The  Lord  hath  done 
 as  he  hath  spoken  by  my  hand.  Malachi  signifies 
 my  messenger,  or  my  angel,  whence  riseth  the  error  of 
 Origen,  as  Hieronimus  in  hunc  locum,  that  an  angel 
 came,  and  took  the  shape  of  man,  and  delivered  this. 
 But  Jerome  shews  that  the  nature  of  a  person  is  not 
 to  be  taken  notice  of  from  the  notation  or  etymology 
 of  his  name ;  for  then,  whereas  Hosea  signifies  a 
 saviour,  and  Joel  the  Lord  God,  these  should  not  be 
 men,  but  angels,  or  the  Lord,  or  the  Saviour  of  the 
 world ;  which  if  it  follows  not,  then  not  this.  But 
 whether  he  was  Mordecai,  as  some  think,  or  Ezra,  as 
 most,  it  is  not  certain ;  the  conjectures  of  men  for  the 
 latter  are  probable,  but  easily  answered.  It  is  safer 
 to  content  ourselves  with  that  which  is  revealed,  than 
 rashly  or  slenderly  to  affirm  anything  in  so  weight}' 
 matters,  especially  when  it  is  not  so  needful  that  we 
 should  inquire  into  it ;  whether  he  had  his  name  from 
 his  birth,  or  circumcision,  or  it  is  a  name  of  office,  it 
 is  not  known.  It  hath  ever  been  thought  a  vain 
 curiosity  to  make  inquiry  for  the  messenger's  name 
 and  title,  when  the  message  is  most  certain,  Judges 
 
 xiii.  18;  as  here  it  is,  by  the  testimony  of  the  New 
 Testament.  There  were  in  the  church  three  sorts  of 
 prophets  :  some  that  were  to  be  perpetually  in  it,  and 
 to  exercise  a  perpetual  office,  to  answer  men  when  they 
 inquired  of  them  after  the  custom  of  time,  and  manner; 
 as  Samuel,  Hosea,  Elisha.  Some  for  a  time,  both  for 
 this,  and  also  to  stand  up  in  God's  person,  for  some 
 particular  thing  to  foretell  it,  which  being  done,  they 
 ended  their  office ;  as  Amos,  who  prophesied  for  two 
 years  before  the  earthquake.  Thirdly,  some,  who  were 
 only  once  to  prophesy  and  foretell  things,  which  done, 
 their  office  ceased;  as  Jonah  to  the  Ninevites,  Obadiah 
 to  the  Edomites,  and  of  this  sort  is  our  prophet. 
 
 Doct.  God,  in  revealing  his  will  and  publishing  of 
 his  heavenly  riches,  the  mysteries  of  Christ  and  his 
 salvation,  hath  and  doth  ordinarily  use  the  ministry 
 of  man;  ordinarily,  I  say,  because  at  some  time  he 
 hath  used  angels  to  some  particular  and  upon  extra- 
 ordinary occasions,  yet  never  ordinarily  and  generally 
 in  an  ordinary  established  church,  but  always  the 
 ministry  of  men,  which  thing  is  witnessed  by  the  tes- 
 timony of  all  times,  and  all  churches,  as  well  in  the 
 stories  of  the  Scriptures  as  other  prophets,  priests, 
 apostles,  ministers.  How  often  that  in  the  Old  Tes- 
 tament, '  I  rose  up  early,  and  sent  my  prophets ;'  in 
 the  New,  as  they  were  men  employed  under  Christ : 
 Eph.  iv.  8,  '  We  have  this  treasure  in  earthen  vessels,' 
 2  Cor.  iv.  7;  and  'We  are  ambassadors  for  Christ,' 
 2  Cor.  v.  20. 
 
 Beason  1.  Because  angels'  presence  would  have  been 
 fearful,  as  Luke  i.  12,  and  so  unprofitable  their  minis- 
 try, for  things  would  have  passed  away  as  they  heard 
 it ;  for  fear  breeds  such  a  lassitude  in  the  joints,  that 
 man  lets  that  go  he  seemed  to  hold  ;  so  of  the  mind. 
 Beason  2.  To  honour  the  nature  of  man  ;  for  if  to 
 be  man's,  much  more  God's  ambassador  [is  an  honour], 
 he  could  have  done  all  by  an  angel;  but  the  human 
 condition  had  been  vilified  if  he  had  seemed  not  to 
 administer  his  word  by  men  unto  men.* 
 
 Beason  3.  Because  the  message  rather  than  the 
 messengers  should  be  regarded ;  and  if  anything  be 
 effected,  it  might  be  given  to  the  power  of  God,  and 
 not  the  means.  If  he  had  not  sent  it  in  earthen 
 vessels,  but  by  some  glorious  angel,  they  would  have 
 left  the  thing,  and  have  worshipped  the  person,  Rev. 
 xxii.  8  ;  or  if  anything  had  been  wrought,  they  would 
 have  attributed  it  to  the  power  of  the  means,  not  to  God ; 
 but  that  they  should  not,  he  thus  disposed,  2  Cor.  iv.  7. 
 Use.  1.  This  ought  to  be  matter  of  encouragement 
 to  the  ministers  of  God,  that  their  labour  in  preaching 
 and  performing  the  work  of  their  ministry  be  not  tedi- 
 ous unto  them,  when  it  is  so  thankless  an  office  unto 
 man ;  and  the  more  they  labour  in  it,  the  less  they 
 partake  of  their  double  honour,  1  Tim.  v.  17  ;  nay, 
 
 *  Poterant  utique  per  Angelum  omnia  fieri ;  sed  abjecta 
 esse  humana  conditio,  si  per  homines  hominibus  verbum 
 suum  administrare  nolle  videretur. — Aug.  De  Doctr.  Chris- 
 tiana, lib.  i.prcefit. 
 
Ver.  2.] 
 
 STOCK  ON  MALACHI. 
 
 15 
 
 full  of  contempt ;  and  as  Jer.  xx.  7,  8,  yet  they  serv- 
 ing the  Lord  in  their  ministry,  he  vouchsafing  them 
 that  honour,  ought  to  swallow  up  all  these,  knowing 
 that  we  are  not  to  be  '  ashamed  of  the  gospel  of  Christ, 
 because  it  is  the  power  of  God  to  salvation,'  Rom. 
 i.  16 ;  and  whosoever  shall  find  it,  and  receive  it  by 
 them  to  believe,  beautiful  shall  their  feet  be  unto 
 them,  though  others  charge  them,  as  Pharaoh  did 
 Moses,  that  they  see  their  face  no  more.  But  if  none 
 will,  yet  he  will  not  suffer  them  to  go  unrewarded,  be- 
 cause he  hath  set  them  on  work,  they  are  his  minis- 
 ters ;  as  Isa.  xlix.  4,  5,  '  I  said  I  have  laboured  in 
 vain,  I  have  spent  my  strength  for  nought ;  yet  surely 
 my  work  (or  my  reward)  is  with  my  God.  And 
 though  Israel  be  not  gathered,  yet  shall  I  be  glorious 
 in  the  eyes  of  the  Lord.' 
 
 Use  2.  To  teach  men  not  to  be  offended,  or  basely 
 to  account  of  the  ministry  of  the  word  and  the  mys- 
 teries of  salvation,  because  they  are  brought  unto 
 them  in  such  earthen  vessels,  by  so  weak  means ;  for 
 it  is  the  work  and  word  of  the  Lord,  howsoever  by  the 
 ministry  of  man,  weak  and  base.  Was  it  that  he 
 wanted  glorious  angels  that  he  used  not  them  ?  He 
 had  thousand  thousands  of  them,  but  for  man's  infir- 
 mity. Was  it  that  he  had  no  power  over  the  kings 
 and  nobles  of  the  earth  that  he  erupted  not  them  ? 
 If  he  had  spoken  the  word,  they  could  not  have  re- 
 sisted. He  that  had  David  a  prophet,  and  Solomon 
 a  preacher,  though  not  ordinary,  could  have  made 
 them  and  other  princes  ordinary  preachers  and  minis- 
 ters, but  their  greatness  would  have  obscured  his 
 power.  Why,  then,  hath  he  chosen  mean  men  ? 
 That  the  baseness  and  mean  condition  of  the  person 
 might  give  place  to  his  glory,  that  men  might  not 
 doat  on  the  person,  but  delight  in  the  ministry  and 
 message;  therefore,  as  princes  shut  up  their  treasures, 
 not  in  goodly  and  sumptuous  chests,  but  in  caskets  of 
 no  price,  and  of  base  matter,  to  deceive  the  thief,  and 
 to  convey  it  whither  they  would  have  it,  so  God  these, 
 to  lay  a  stumbling-block  to  the  reprobate ;  but  as  many 
 as  are  called  and  chosen,  to  make  it  the  power  of  God 
 and  the  wisdom  of  God  to  them.  There  is  nothing 
 that  so  much  hardens  men's  minds  as  the  simplicity 
 of  God's  works  that  are  seen,  and  the  greatness  of  the 
 efficacy  which  is  promised,  whenas  to  the  godly  it  is 
 far  otherwise.*  They  are  marvellously  wrought  upon 
 by  them,  because  they  look  to  him  who  works  by 
 them ;  here  is  the  difference  of  faith  and  infidelity, 
 believers  and  infidels.  We  wonder  because  we  be- 
 lieve; incredulity  wonders  but  believes  not;  it  wonders 
 at  simple  things  as  if  they  were  vain,  at  great  things 
 as  if  impossible. t 
 
 *  Nihil  adeb  est  quod  obduret  mentcs  hominum,  quam 
 siinplicitas  divinorum  operum,  quae  in  actu  videntur,  et 
 magnificentia  quae  in  effectu  repromittitur. — Terlul.  De 
 Bapt.  lib.  cap.  ii. 
 
 t  Ipsi  miramur  quia  credimus  ;  caeterum  incredulitas 
 miratur,  non  credit ;  miratur  simplicia  quasi  vana,  magni- 
 fica  quasi  impossibilia. — Idem. 
 
 Use  8.  We  are  the  ministers  of  God,  and  your  ser- 
 vants for  Jesus'  sake  ;  that  we  bring  to  you  is  the 
 message  and  commandment  of  God.  Look  that  ye 
 receive  not  us,  if  ye  can  disjoin  us  and  our  message ; 
 but  that  we  bring,  hear  it,  believe  it,  obey  it.  That 
 we  have  delivered,  that  we  do  and  shall  deliver  as  his 
 commandment,  his  will,  look  therefore  to  it  that  you 
 receive  it,  for  it  both  you  and  I  must  give  an  account ; 
 I  for  the  faithful  delivery  of  it,  you  for  the  fruitful 
 receiving  of  it,  both  of  us  for  the  careful  obeying  of 
 it.  Let  no  man  think  much  I  call  so  much  for  hear- 
 ing and  obeying,  when  there  is  in  the  most  still  per- 
 formance with  the  least,  and  scarce  with  the  least. 
 Tell  me,  when  you  lend  your  money,  do  you  not  put 
 your  debtor  in  mind  of  it  when  you  meet  him  ?  So 
 do  we,  and  so  must  I  do ;  for  I  fear  lest  in  that  day  I 
 hear  that :  Mat.  xxv.  26,  '  Thou  wicked  and  slothful 
 servant,  thou  oughtest  to  have  put  my  money  to  the 
 exchangers,  that  at  my  coming  I  might  have  received 
 mine  own  with  usury.'  I  have  often  put  forth  God's 
 stock  unto  you,  you  must  pay  usury.  Usuta  vero  est 
 audita;  monitionis  per  opera  exhibitio:  your  usury  is  to 
 witness  your  profitable  hearing  by  your  works.  See, 
 then,  that  you  obey  and  do,  that  as  Nathan  said  to 
 David,  2  Sam.  xxiv.  13,  so  I  may  to  you,  '  Now 
 advise,  and  see  what  answer  I  shall  return  to  him  that 
 sent  me.' 
 
 The  burden  by  the  ministry  of  Malachi.  Malachi 
 must  carry  to  this  people  a  burden,  not  only  things 
 acceptable,  but  displeasing  and  grievous. 
 
 The  ministers  of  God  must  not  only  serve  him  in 
 preaching  the  gospel  and  comforts,  but  also  threatenings 
 and  judgments. 
 
 Ver.  2.  I  have  loved  you,  saith  the  Lord;  yet  ye  say, 
 Wherein  hast  thou  loved  us  ?  Was  not  Esau  Jacob's 
 brother  ?  saith  the  Lord  :  yet  I  loved  Jacob. 
 
 I  have  loved  you,  saith  the  Lord.  The  second  part 
 of  the  chapter  is  the  matter  and  prophecies,  consisting 
 in  two  parts  ;  one,  God's  expostulation  with  the  people 
 and  priest  for  their  sins,  and  his  judgments  against 
 them  for  those  sins.  The  first  is  hence  to  the  9th 
 verse.  Their  sins  are  two  :  ingratitude,  contempt  of 
 him,  and  corruption  of  his  worship,  the  1st  to  the 
 6th  verse.  Their  ingratitude  is  expressed,  that  they 
 did  not  acknowledge  nor  account  of  his  love,  nor  yet 
 of  his  benefits,  the  fruit  of  his  love,  which  he  had 
 from  time  to  time  bestowed  upon  them,  that  they 
 might  by  the  greatness  of  the  one,  or  by  the  weight 
 of  the  other,  be  drawn  to  perform  the  duties  of  piety 
 unto  him  their  God  and  king,  who  had  deserved  so 
 well  at  their  hands  and  of  them.     First,  for  his  love. 
 
 1  have  loved  you.  A  speech  spoken  with  affection, 
 specially  by  valuing  his  love,  and  disdaining  to  have 
 it  so  neglected  of  those  upon  whom  he  had  bestowed 
 it.  Some  think  it  is  a  speech  imperfect,  broken  off, 
 and  interrupted  with  grief,  when  he  would  have  added 
 more.     I  have  loved  you  ;  grief  not  suffering  him  to 
 
10 
 
 STOCK  ON  MALACHI. 
 
 [Chap  I. 
 
 speak  more.  The  supply  may  be,  I  have  loved  you 
 always,  but  you  acknowledge  it  not,  neither  answered 
 me  with  love  again,  but  for  this  repayed  me  with  sins. 
 
 Love  given  to  God,  signifies  not  a  passion  nor 
 affection,  for  there  is  no  such  thing  in  God.  Ira  Dei 
 7ion  iievturbatio  animi  ejus,  sed  judicium  quo  irrogatur 
 jucna  peccato.  (August,  of  the  anger  of  God.  De 
 civitu'e  Dei,  lib.  xv.  cap.  xxv.)  So  of  this ;  it  is  no 
 passion,  but  his  free  election  to  bestow,  yea,  an  actual 
 giving  to  them  the  adoption  of  sons  and  eternal  life. 
 For  God  is  said  to  be  angry  when  he  doth  that  which 
 commonly  men  do  when  they  are  angry,  and  to  love 
 when  he  doth  that  wdiich  men  do  when  they  love. 
 Now  this  cannot  be  understood  of  his  general  love,  of 
 which  all  are  partakers,  men  and  angels,  blessing,  pre- 
 serving, sustaining  them  ;  for  then  were  it  no  great 
 matter  that  he  affirms  here  to  his.  But  of  a  special 
 love,  that  is,  his  choosing  of  them  to  be  sons,  and  to 
 bestow  on  them  eternal  life.  I  have  loved  you  ;  that 
 is,  I  have  chosen  you  to  be  my  people,  and  I  will  be 
 your  God;  to  be  my  children,  and  I  will  be  your 
 Father,  and  to  give  you  the  inheritance  of  sons,  than 
 which,  what  can  be  greater?  Jerome  thinks  he  denies 
 now  to  love  them,  because  he  useth  the  preter-tense. 
 But  it  is  no  rule,  whenas  the  preter-tense  doth  often 
 include  the  present,  Rom.  i.  24,  Ps.  i.  1. 
 
 The  first  sin  reproved  is  unthankfulness,  the  reproof 
 being  covertly  insinuated,  rather  than  openly  set  down, 
 under  the  recording  and  recalling  of  God's  love  and 
 the  fruits  of  it,  whereof  they  had  been  partakers. 
 Jerome  observeth  here,  lest  the  punishment  should 
 seem  unjust,  and  God  should  without  cause  afflict 
 them,  and  lay  the  burden  upon  them,  he  addeth  the 
 reproof  of  their  sins.     Hence  w-e  may  observe, 
 
 Doct.  1.  The  punishing  and  afflictions  corning  to 
 men  are  caused  by  their  sins :  Hosea  xiv.  1 ,  '  Thou 
 hast  fallen  by  thine  iniquity.' 
 
 Doct.  2.  Now  to  the  sin  here  reproved  in  particular, 
 which  is  unthankfulness.  Ingratitude  and  unthank- 
 fulness unto  God  for  his  love,  and  the  fruits  of  it,  the 
 blessings  men  receive,  either  spiritual  or  temporal,  is 
 a  very  great  sin.  So  the  Lord  shews  it  here  by  his 
 prophet,  when  he  puts  it  in  the  foremost  of  all  other 
 sins  in  this  people,  and  as  the  principal  which  makes 
 him  threaten  this  burden  unto  them.  So  Isaiah  i.  2, 
 sets  it  before  all  other  sins.  It  is  by  the  apostle  put 
 among  the  sins  of  the  last  days,  when  iniquity  shall 
 get  the  upper  hand,  and  must  abound,  2  Tim.  iii.  2. 
 This  sin  is  committed  five  ways,  or  there  are  five 
 kinds  or  degrees  of  unthankful  men.  First,  when 
 men  do  not  acknowledge  God  as  the  author  and  giver 
 of  their  benefits  and  blessings,  but  find  out  others,  as 
 Hosea  ii.  8,  9,  '  She  knew  not  that  the  Lord  gave  her 
 corn.'  Secondly,  when  men  do  forget  him  and  his 
 benefits,  against  which  David  laboured  :  Ps.  ciii.  2, 
 '  Bless  the  Lord,  0  nry  soul,  forget  not  all  his  benefits.' 
 And  confessed  among  sins  :  Ps.  cvi.  7,  '  Our  fathers 
 remembered    not    the    multitude    of    thy   mercies.' 
 
 Thirdly,  when  they  do  not  give  him  praise  in  word 
 and  affection,  do  not  utter  it  before  men.  Such  were 
 the  nine  lepers.  Fourthly,  when  not  only  these,  but 
 recompense  him  evil  for  good ;  as  that,  Isa.  i.  2,  '  I 
 have  brought  up  children,  and  they  have  rebelled 
 against  me  ;  '  Dent,  xxxii.  5,  6.  Fifthly,  not  faulty 
 in  any  of  these,  but  do  not  walk  worthy  of  such 
 mercies,  when  he  doth  not  render  according  to  the 
 benefit  done  unto  him,  as  it  was  said  of  Hezekiah, 
 2  Chron.  xxxii.  25. 
 
 Reason  1.  Because  the  contrary  is  a  duty  so  often 
 commanded,  and  so  earnestly  called  for  in  Scripture, 
 even  in  everything  :  1  Thess.  v.  18,  '  In  all  things 
 give  thanks :  for  this  is  the  will  of  God  in  Christ 
 Jesus  towards  you.'  Then  the  other  must  needs  be 
 a  sin. 
 
 Picason  2.  Because  the  saints  of  God  have  much 
 laboured  against  it  in  themselves  and  others,  which 
 they  do  not,  but  [against]  that  which  is  evil  and  sin. 
 
 Reason  3.  Because  the  contrary  is  the  honouring 
 of  God,  the  crowning  of  him,  and  the  arraying  of  him 
 with  honour  and  glory  :  Ps.  1.  23,  '  Whoso  offereth 
 praise  glorifieth  me.'  Then  this  is  a  great  dishonour, 
 and  then  it  is  evil.  That  which  is  against  the  crown 
 and  dignity,  specially  immediately  of  a  prince,  is 
 heinous  and  grievous. 
 
 Use  1.  This  being  such  a  sin  thus  committed,  argues 
 our  age  guilty  before  the  Almighty,  some  one  way, 
 some  after  another ;  yea,  who  can  say,  I  am  free  ? 
 Many,  and  the  most  receive  and  devour  daily  the 
 blessings  of  God,  and  know  not,  or  acknowledge  not 
 that  he  gave  them,  but  think  they  come  naturally,  or 
 by  friends,  or  by  their  own  labour,  and  so  as  Hab. 
 i.  10,  '  Therefore  they  sacrifice  unto  their  net,  and 
 burn  incense  unto  their  yarn ;  because  by  them  their 
 portion  is  fat,  and  their  meat  plenteous,'  and  so  com- 
 mit idolatry  with  their  friends,  with  the  earth  and 
 heavens,  with  their  labours  and  hands.  But  say  they 
 be  so  far  instructed  that  they  confess  him  the  giver, 
 yet  how  some  have  forgotten  him  and  his  benefits ;  a 
 second  brings  the  oblivion  of  the  first ;  a  third  of  that, 
 &c.  As  one  nail  drives  out  another,  but  an  affliction 
 makes  all  to  be  forgotten ;  as  with  men  one  injury 
 they  do  us,  makes  us  forget  they  ever  did  us  good. 
 But  say  benefits  be  remembered,  and  oftentimes 
 spoken  of,  3?et  not  so  much  as  the  afflictions  and 
 troubles  ;  or  if  at  one  time  many  words  to  express  the 
 passion  in  suffering,  few  in  receiving ;  or  if  of  them, 
 yet  as  courtiers  brag  of  the  king's  favour,  as  Haman, 
 Esther  v.  11,  12,  more  to  magnify  himself  than  the 
 king's  liberality  ;  for  a  long  story  they  will  tell  you  of 
 their  wealth,  and  honour,  and  children,  and  such  like, 
 but  a  few  words,  and  that  very  unsavourily,  will  they 
 drop  out  of  praise  to  God.  They  make  not  their  song 
 or  psalms  of  thanksgiving  as  the  faithful  have  done. 
 But  if  any  can  plead  not  guilty  here,  and  be  culpable 
 in  none  of  these,  yet  his  unthankfulness  appears  that 
 he  still  remains  in  his  sin,  and  rebels  against  the  Lord 
 
Ver.  2.] 
 
 STOCK  ON  MALACHI. 
 
 17 
 
 not  only  offending  him,  but  by  those  things  he  hath 
 received  from  bim  ;  more  than  any  married  and  modest 
 woman  will  do  to  her  husband,  by  the  rings,  chains, 
 bracelets,  apparel,  and  ornaments  he  gave  her  to  adorn 
 her,  so  she  might  be  acceptable  to  him ;  not  that  she 
 should  give  to  an  adulterer,  to  entice  him  to  folly. 
 And  yet  what  else  do  many,  but  by  their  riches  and 
 honours,  their  health  and  beauty,  by  their  strength 
 and  valour,  and  such  like,  dishonour  him  ?  By  their 
 riches  they  wax  proud  against  God ;  by  their  honours 
 and  high  places  they  oppress  others  without  fear. 
 Health  makes  them  study  the  adorning  and  trimming 
 of  the  body  :  by  their  beauty  they  entice  others,  by 
 their  valour  they  contemn  others,  and  like  mighty 
 Nimrods  they  tyrannize  in  peace  and  war ;  so  that 
 God  for  all  his  cost  hath  not  grapes,  but  sour  grapes, 
 as  Isa.  v.  But  say  that  herein  they  are  not  to  be 
 charged,  yet  are  they  ungrateful,  because  they  have 
 not  walked  worthy  of  such  benefits,  because  they  have 
 not  rendered  according  to  their  reward,  and  every 
 benefit  hath  not  been  answered  with  obedience,  and 
 more  care  to  please  God. 
 
 Use  2.  To  teach  every  man  to  labour  to  see  and 
 know  himself  guilty  of  this  sin,  to  humble  himself  for 
 it,  and  repent  of  it  as  of  one  of  the  greatest  sins  he 
 hath,  and  the  greater,  as  in  the  degrees  he  finds  him- 
 self guilty  of  it.  Now  because  there  neither  is,  nor 
 can  be,  true  repentance  where  there  is  perseverance  in 
 it,  nor  unless  it  be  forsaken,  and  the  former  good 
 acted, — for  he  is  ungrateful  that  is  not  thankful,  as  he 
 is  wicked  that  is  not  just,  the  contrary  evil  is  ever 
 where  the  good  is  not,  where  and  when  it  ought  to  be, 
 — therefore  must  every  one  labour  for  the  good,  and 
 strive  to  be  thankful,  to  acknowledge,  to  remember,  to 
 praise,  to  abstain  from  evil,  to  reward  with  all  good 
 offices  for  such  great  kindness.  He  must  stir  up  the 
 best  instrument  that  he  hath  to  praise  the  Lord,  whose 
 nature  (as  one  saith)  is  such,  that  in  conferring  of 
 benefits  he  is  most  liberal,  and  most  covetous  in  re- 
 quiring acknowledgment :  in  conferendis  beneficiis  est 
 liber alissima,  ita  in  gratiarum  actionibus  rcposcendis 
 est  avarissima.  This  is  most  acceptable  to  him,  like 
 the  scent  of  all  sacrifices,  Lev.  iii.  16,  17.  Let  it  re- 
 pent us  that  we  have  deprived  him  of  so  much  as  is 
 due  to  him,  and  now  strive  to  it,  singing  the  songs  of 
 thanksgiving  with  cheerful  hearts  when  he  calls  us  to 
 it,  not  loving  him  otherwise  than  he  hath  done  us, 
 both  in  word  and  deed  ;  ceasing  to  grieve  him,  seeking 
 to  please  him,  and  to  recompense  as  he  hath  rewarded 
 us.  Et  si  gravia  pmterierunt,  tamen  gravium  memoria 
 ne  pratereat  ;  non  ut  doleamus,  sed  ut  gratias  agamus. 
 (Chrysost.  Horn.  xii.  ad  popul.  ant.)  But  (Horn, 
 xxv.),  vera  gratiarum  relatio  hac  est,  cum  hcec  agamus 
 wide  Deus  glorificari  debet,  cum  ea  fugiamus  a  quibus 
 jamfuimus  liberati.  Nam,  cum  Rege  contumeliis  affecto, 
 cum  pcenas  lucre  deberemus,  honorati  fuissemus,  et  mox 
 iterum  affecissemus  contumelia,  tanquam  ingratitudinis 
 extreme  rei,  maximam  merito  pcenam,  et  priore  multo 
 
 graviorem  dare  deberemus.  Whereas,  on  the  contrary, 
 to  be  truly  thankful  is  a  great  treasure,  it  is  the  way 
 to  more  riches,  because  a  man  doth  anew  draw  at  the 
 well  of  God's  bounty ;  for  to  him  that  hath  shall  be 
 given,  if  he  use  it  for  his  Master's  glory,  and  the  evil 
 avoided  which  else  would  come  upon  him. 
 
 7"  have  loved  thee.  This  is  understood,  not  of  his 
 general  love,  but  his  special,  and  that  after  a  special 
 manner ;  not  such  as  he  loves  whole  mankind  by,  but 
 such  as  he  loves  his  church  by.  The  love  of  a  whole 
 family,  of  his  spouse  and  children,  is  different,  one 
 more  excellent  than  another,  and  so  both  more  special 
 and  more  excellent. 
 
 Doct.  God,  he  loves  his  church  with  a  more  special 
 and  excellent  love  than  he  loves  either  all  creatures  or 
 all  mankind.  So  here,  Amos  iii.  2,  Exod.  xix.  5, 
 '  Now  therefore, *if  ye  will  hear  my  voice  indeed,  and 
 keep  my  covenant,  then  ye  shall  be  my  chief  treasures 
 above  all  people :  though  all  the  earth  be  mine  ; '  where 
 the  learned  take  the  word  to  signify,  a  people  of  a  pre- 
 cious treasure.  The  Septuagint  read  Xaog  Ktgiovaiog, 
 '  a  peculiar  people,'  Titus  ii.  14.  Now  Kegiovciog,  est 
 thesaurus  pro;  aliis  electus,  and  so  it  is  more  excellent, 
 and  more  dear  and  precious  in  God's  sight.  These 
 were  for  themselves,  and  the  type  of  others.  Hence 
 is  that,  1  Peter  ii.  9,  'ye  are  a  chosen  generation,  a 
 peculiar  people.'  Things  elected  are  more  specially 
 loved,  hence  are  those  comparisons  to  set  forth  this 
 love,  that  he  is  the  head  of  his  members,  the  father  of 
 his  children,  the  husband  of  his  wife.  The  members 
 are  better  affected  than  excrements,  the  children  than 
 servants,  the  wife  without  comparison,  as  himself,  is 
 one  flesh. 
 
 Reason  1.  Because  love,  precious  and  excellent  love, 
 is  discerned  by  the  things  which  proceed  from  love, 
 that  are  given  and  bestowed  upon  the  beloved ;  for  he 
 loves  who  bestows  meat,  and  drink,  and  apparel,  but 
 he  more  that  provides  land,  inheritance,  and  lays  up 
 treasure,  and  gives  knowledge  and  education.  The 
 servant  is  provided  for,  the  child  much  more,  so  the 
 things  God  gives  being  more  excellent,  spiritual,  salva- 
 tion, things  belonging  to  it,  but  to  others  earthly  things 
 only,*  1  Cor  ix.  11.  There  is  a  threefold  state  of 
 man,  as  divines  speak  of  him :  esse,  bene  esse,  optimum 
 esse :  first,  naturm  ;  secondly,  gratUe  ;  thirdly,  gloria. 
 The  first  of  general  love,  the  two  last  of  special  love, 
 which  being  those  God  gives  bis,  and  his  only,  then 
 is  it  with  a  more  special  love  he  loves  them. 
 
 Reason  2.  Because  it  is  more  constant  and  per- 
 petual ;  for  the  general  love  of  mankind  is  terminated 
 not  with  the  sun  and  moon  only,  but  with  their  breaths ; 
 they  part  with  their  lives  and  his  love  together,  but 
 theirs  is  for  ever,  and  then  specially  is  manifested 
 when  life  is  ended.  That  in  life  was  but  a  pledge  and 
 earnest  of  the  other,  a  penny  to  one  hundred  pound, 
 or  an  angel  to  a  thousand  pound,  a  bargain  of  it. 
 
 *  Non  tarn  a  veris  rebus  somnia  superantur,  quam  haec 
 terrena  ab  aeternis  illis  absunt. — Chrysost.  de  virg. 
 
 B 
 
18 
 
 STOCK  ON  MALACHT. 
 
 [Chap.  I. 
 
 Reason  3.  Because  in  general  love,  only  sua  dot,  his 
 blessings  and  outward  benefits ;  but  in  special,  se  dat, 
 be  gives  himself,  Hosea  ii.  19.  Now  as  that  of  Samuel 
 is  true,  1  Sam.  xv.  22,  obedience  is  better  than  sacri- 
 fice, because  in  obedience  a  man  gives  himself  to  God, 
 but  in  sacrifice  he  gives  but  of  his,  as  Cain  of  the  fruit 
 of  the  ground,  Abel  of  the  first  of  his  sheep,  and  of 
 the  fattest  of  them,  so  in  this. 
 
 Use  1.  This  should  provoke  every  one  to  labour  for 
 this  love,  being  so  srjecial  and  so  excellent.  Rare  things 
 are  dear  and  desired ;  the  more  rare,  the  more  dear 
 and  more  desired ;  but  when  they  are  rare  and  excel- 
 lent, very  precious,  then  most  of  all.  Such  is  this  love. 
 But  how  may  we  get  this  ?  Labour  to  be  his,  and 
 his  children,  and  church.  So  we  all  are.  But  he  is 
 not  a  Jew  that  is  one  outward.  But  how  may  we 
 know  that  we  are  his,  and  have  love  ?  How  do  com- 
 monly men  know  they  have  the  general  love,  and 
 whence  is  their  general  brag  of  it  ?  If  they  have  the 
 fruits  of  his  love,  peace,  prosperity,  riches,  &c.  So 
 in  this,  if  they  have  spiritual  graces,  as  true  saving 
 knowledge,  faith,  sanctification,  love,  meekness,  zeal, 
 which  are  the  fruits  of  his  special  love  :  Eccles.  ix.  1, 
 '  No  man  knows  either  love  or  hatred  by  all  that  is 
 before  us.'  They  are  things  within  us  which  must 
 manifest  that  to  us;  for  these  then  must  we  labour, 
 that  we  mav'  know  we  have  it. 
 
 Use  2.  This  must  teach  every  one  to  be  more  thank- 
 ful for  this  than  he  or  others  would  be  for  the  general. 
 The  thankfulness  is  to  answer  his  love  with  obedience, 
 to  hear  and  obey:  Exod.  xix.  5.  '  Now  therefore  if  ye 
 will  hear  my  voice  indeed,  and  keep  my  covenant, 
 then  ye  shall  be  my  chief  treasures  above  all  people, 
 though  all  the  earth  be  mine.'  The  fruits  of  the  general 
 love  of  God  will  require  this,  and  the  more  fruits  the 
 more  obedience.  He  that  hath  received  something, 
 though  with  the  least,  owes  the  most  he  can  do  ;  how 
 much  more  he  that  hath  more  honour,  credit,  riches, 
 &c,  ought  to  perform  more  obedience,  be  more  zeal- 
 ous, l'eligious,  holy,  as  August,  surgunt  indocti  et 
 caelum  rapiunt,  &c.  It'  for  these  common  blessings 
 and  love,  how  much  more  for  the  fruits  of  special  love 
 and  it  ?  If  to  whom  much,  of  them  much  in  the 
 former,  how  much  more  in  this  ?  And  of  such  as 
 have  his  special  love,  he  looks  for  obedience  and 
 honour,  wherein  is  their  thankfulness.  The  courtier 
 that  is  advanced  above  others  ought  to  be  more  re- 
 spective of  the  prince  and  his  will,  and  with  more  care 
 and  cheerfulness  perform  all  obedience,  and  the  duty 
 of  his  place  than  others.  He  that  hath  his  life, 
 liberty,  and  living  given  unto  him  when  all  wras  lost,  if 
 he  shall  not,  if  he  should  not  respect  him,  every 
 tongue  would  be  ready  to  condemn  him.  But  if  he 
 should  be  made  heir  to  the  crown,  if  his  issue  fail,  or 
 he  have  no  child,  then  more.  So  in  this;  and  this  not 
 being,  nothing  will  more  prove  that  they  are  not  that 
 they  would  seem  to  be,  and  that  they  have  not  that 
 they  brag  on. 
 
 Use  3.  This  is  matter  of  comfort  to  as  many  as  are 
 indeed  his,  beloved  of  him.  They  may  be  sure  they 
 shall  lack  nothing  that  is  needful  and  good  for  them  ; 
 for  if  he  love  them  thus  specially  as  his  own,  God  is 
 faithful  to  provide  for  his  own,  for,  as  Rom.  viii.  32, 
 '  Who  spared  not  his  own  Son,  but  gave  him  for  us  all 
 to  death,  how  shall  he  not  with  him  give  us  all  things 
 also  ? '  How  much  more  readily  will  he  give  us  other 
 things,  when  he  hath  given  us  himself,  and  hath 
 married  us  to  himself  ?  Will  a  father  see  his  child  to 
 want  ?  Will  a  husband  let  his  wife  want  when  he  is 
 rich  and  able  ?  If  they  should,  yet  will  not* God.  Isa. 
 xlix.  15,  '  Can  a  woman  forget  her  child,  and  not  have 
 compassion  on  the  son  of  her  womb  ?  though  they 
 should  forget,  yet  will  I  not  forget  thee.'  Therefore 
 they  may  best  have  their  conversation  without  care  or 
 covetousness  ;  they  need  not  swear  or  deceive  for  gain, 
 oppress  or  offer  injury  to  provide  for  themselves  ;  they 
 need  not  profane  the  Lord's  day,  nor  use  unlawful 
 means  to  lay  up  for  another  time  to  come ;  for  he  that 
 doth  so  specially  love  them,  and  hath  laid  up  so  great 
 things  for  them,  and  given  them  the  pledges  of  tbem 
 already,  and  the  earnest  of  such  infinite  things,  how 
 will  not  he  take  care  of  them  to  provide  necessaries 
 for  them  ?  He  that  in  his  general  love  feeds  the 
 ravens,  the  lions,  and  leopards;  makes  his  rain  to  fall, 
 and  his  sun  to  shine  upon  the  wicked,  and  fills  their 
 bellies  with  his  hid  treasures ;  what  will  his  special 
 love  make  him  to  his  own  ?  But  many  of  his  are  often- 
 times scanted.  So  the  physician  keeps  his  patient  at 
 a  strait  diet,  when  full  dishes  are  hurtful  unto  him. 
 And  God  oftentimes  gives  not  riches,  because  when 
 they  be  human®  miseries  remedia,  the  remedies  of 
 human  misery,  they  will  make  them  instrumenta  rolup- 
 tatis  aut  sux>erbia',  the  instruments  of  pleasure  or  pride, 
 and  he  knows  their  hearts  better  than  themselves. 
 But  they  often  want  much,  and  have  scarce  to  satisfy 
 nature,  when  the  wicked  have  abundance  ;  but  their 
 water  and  brown  bread  makes  them  look  as  well  as  all 
 the  full  dishes  of  the  wicked,  as  it  was  with  Daniel 
 and  his  fellows.  And  the  prodigal  son  had  little  to 
 refresh  him,  when  his  father's  servants  had  bread 
 enough,  because  he  abused  his  former  portion,  and 
 run  from  under  the  protection,  and  out  of  his  father's 
 house ;  so  with  them.  At  his  return  he  had  the  fat 
 calf  killed  for  him,  and  apparel  and  ornaments  given 
 him  fit  for  a  son. 
 
 Use  4.  To  admonish  every  one  that  is  his,  to  look 
 for  more  correction  than  others  if  they  provoke  him ; 
 for  more  love,  more  of  the  rod,  more  affection,  more 
 affliction,  the  more  special  love,  more  special  and 
 more  speedy  correction.  This  use  made  Amos  of  it : 
 chap.  iii.  2,  '  You  only  have  I  known  of  all  the  fami- 
 lies of  the  earth,  therefore  I  will  visit  you  for  all  your 
 iniquities.'  Heads  of  families  correct  all,  and  most 
 where  they  love  :  children  before  servants,  and  of  them 
 those  they  love,  if  their  love  be  with  judgment,  and 
 not  blinded  with  affection. 
 
Vee.  2.] 
 
 STOCK  ON  MALACHI. 
 
 19 
 
 Wherein  hast  thou  loved  us  ?  Some  take  this  to  be 
 a  kind  of  prevention.  The  prophet  knowing  what  this 
 people  would  say,  thus  accused,  for  themselves,  he 
 prevents  ;  ye  will  ask  me  wherein  I  have  manifest  any 
 love  unto  you  ?  My  answer  is  ready,  and  the  proof 
 manifest.  "Was  not  Jacob  brother  to  Esau  ?  But  these 
 are  more  likely  to  be  the  words  of  the  people,  for  so 
 their  ingratitude  rather  appears  that  they  would  not 
 acknowledge  the  love  of  God ;  but  some  of  infirmity, 
 some  of  malice  and  contempt  spake  thus,  Wherein 
 hast  thou  loved  us  ?  In  what  special  benefit  hast  thou 
 shewed  thy  love  unto  us  ?  Cyril  supposeth  that  it  is 
 likely  they  remembered  the  late  captivity  and  calamity 
 God  had  brought  upon  them,  which  did  so  stick  in 
 their  minds  that  all  the  good  God  did  unto  them  be- 
 fore and  since,  specially  spiritual,  could  not  make  them 
 acknowledge  he  loved  them. 
 
 Doct.  The  corrupt  nature  of  man  is  hardly 
 drawn  to  confess  and  acknowledge  sin,  and  himself 
 guilty  of  sin,  but  will  do  anything,  accuse  God  or  man, 
 or  any  other  thing,  to  cover  their  sin.  This  people  is 
 a  manifest  proof  of  it  here  :  and  ver.  6,  7,  and  chap. 
 ii.  14  and  iii.  7,  8,  Job  xxxi.  33,  '  If  I  have  hid  my 
 sin  as  Adam,  concealing  mine  iniquity  in  my  bosom,' 
 (Trent.)  more  hominum,  noting  the  corruption  of  man 
 to  hide  and  cover  it.  It  is  manifest  by  Adam's  accus- 
 ing Eve  and  God,  and  Eve  the  serpent,  to  cover  their 
 sin,  Gen.  iii.  12,  13  ;  Achan,  Joshua  vii.,  who  covered 
 it  till  God  had  found  him  out.  Saul,  he  covered  his 
 by  accusing  of  the  people,  1  Sam.  xv.  13,  14,  15,  20, 
 21.  David,  2  Sam.  xi.  6,  &c,  yea,  even  when  Nathan 
 came  to  him,  chap,  xii.,  who  might,  if  he  did  not,  take 
 the  parable  to  himself  before  it  was  applied  by  Nathan. 
 The  priests,  Mat.  xxvii.  4  (Gregory),  they  are  like 
 the  cuttlefish,  that  when  he  perceiveth  men  go  about 
 to  take  him,  doth  so  dye  and  colour  the  water  about 
 her  with  a  kind  of  black  moisture,  that  a  man  cannot 
 tell  where  to  have  her ;  so  these,  and  so  others,  either 
 by  denying,  as  Mat.  xxv.  44  ;  by  defence,  as  Jonah  iv.; 
 by  cautelous  answer,  as  Gen.  iv.  9 ;  by  a  good  pur- 
 pose, as  Gen.  xx.  6  ;  by  putting  it  off  to  others,  Adam 
 to  Eve. 
 
 Reason  1.  Because  self-love  bears  rule  and  sway, 
 which  will  make  him  so  cover  his  sins  :  Job  xxxi.  33, 
 '  If  I  have  hid  my  sin  as  Adam,  concealing  mine  ini- 
 quity in  my  bosom.'  The  latter  part  Tremellius  reads, 
 Abdendo  ex  dilectione  mei  iniquitatem  meam.  And  this 
 is  to  avoid  both  punishment  from  God  and  shame  from 
 men.  Naturally  they  know  God  is  just,  and  out  of 
 his  justice  will  visit  the  iniquities  of  men,  and  they 
 think  him  as  man,  and  that  the  proverb  is  true,  'Con- 
 fess and  be  hanged,'  supposing  he  cannot  know  unless 
 they  disclose,  Hos.  xii.  8.  Therefore,  to  avoid  his 
 knowledge,  and  so  his  punishment,  they  willingly 
 smother  them.  Again,  to  avoid  shame  from  men, 
 because  they  will  even  upbraid  them  with  their  sins 
 they  have  confessed,  though  haply  themselves  more 
 wicked,  but  more  covert,  2  Sam.  xiii.  13.     Therefore 
 
 they  would  willingly,  and  by  what  means  they  can, 
 cover  them.  Oblectat  sane  jhtghium,  et  tamen  ipsius  rei 
 nomen  awes  offendit  [Chrysost.  Ser.  devirtut.  et  vit.). 
 
 Reason  2.  Because  he  loves  his  sin,  and  is  very  loath 
 to  part  with  it.  Now,  if  he  should  come  to  know  and 
 acknowledge  his  sin,  he  must  forsake  it,  or  else  men 
 will  cry  more  shame,  and  God  will  more  sharply 
 punish  him  ;  whereas,  all  the  while  he  dissembles  his 
 knowledge  he  thinks  he  is  the  rather  to  be  borne 
 withal,  both  of  God  and  man. 
 
 Obj.  How  should  this  be  accounted  a  corruption, 
 when,  as  Isa.  iii.  9,  they  are  reproved  for  declaring 
 their  sin  and  not  hiding  it  ? 
 
 Solution.  It  is  one  thing  to  commit  sin  openly,  and 
 as  it  were  without  shame  to  profess  it,  another  to 
 confess  sin  with  shame  to  himself  and  glory  to  God. 
 Non  confiteri,  sed  profited.  It  is  one  thing  for  Zimri, 
 Numb.  xxv.  G,  to  manifest  sin,  and  another  for  David, 
 when  he  is  reproved  by  Nathan,  to  confess  sin.  It  is 
 not  the  same  that  Absalom  commit  sin  upon  the  house- 
 top shamelessly  in  the  sight  of  the  sun,  to  the  dis- 
 honour of  God  and  his  father,  and  Achan  confess  that 
 was  committed,  with  shame  to  himself,  and  giving 
 glory  to  God.  To  declare  sin  as  they  did  is  the  height 
 of  impiety,  but  to  confess  sin  as  these  is  the  first  step 
 to  piety ;  and  to  cover  them  gives  small  hope  of  re- 
 covering them.  The  one's  declaring  and  the  other's 
 cloaking  argue  both  their  corruptions. 
 
 Use  1.  Then  is  the  wisdom  of  the  wise  but  foolish- 
 ness, who  think  that  the  best  guide  is  nature,  and  that 
 a  man  shall  never  err  if  he  follow  it.  Questionless, 
 it  is  a  marvellous  blind  guide  in  all  things,  and 
 whithersoever  it  calls  we  are  to  be  jealous  and  suspi- 
 cious of  it.  It  will  never  lead  us  to  any  good,  but  to 
 false  pleasures,  deceitful  profits,  vain  honours.  It 
 will  either  teach  us  that  sin  is  no  sin,  Rom.  vii.,  or 
 lessen  sin,  or  teach  us  to  cover  sin.  In  the  body,  and 
 for  it,  he  would  be  accounted  but  a  slender  friend  and 
 bad  counsellor  who  should  persuade  a  man  wounded 
 that  it  were  nothing,  or  teach  him  to  cover  it  till  it  so 
 fester  that  the  part  must  be  cut  off,  before  he  discover 
 it  to  a  chirurgeon.     What  a  guide  is  nature  then  ? 
 
 Use  2.  To  teach  every  one  to  see  and  acknowledge 
 the  corruption  of  his  nature,  when  he  finds  in  himself 
 all  willingness  and  endeavour  to  cover  his  sin,  whether 
 by  accusing  God  or  man,  or  any  other  creature ;  spe- 
 cially when  he  is  reproved  by  the  word  of  God  in  the 
 mouth  of  the  minister,  then  to  seek  excuses  and  pre- 
 tences, argues  a  marvellous  obstinacy  and  resolution 
 to  continue  in  their  sins,  besides  the  hurt  they  do 
 unto  themselves.  The  hurt  is,  first,  that  sin  is  the 
 greater.  He  increases  his  sin  who,  judging  God  to 
 be  like  a  man,  believes  he  may  escape  the  punishment 
 of  his  fault  if  he  committed  it  not  openly,  and  so  if  he 
 cover  it.*     Secondly,  he  brings  more  and  greater  sins 
 
 *  Plus  imo  delinquit,  qui  secundum  Deum  cogitans,  eva- 
 dere  se  pcenamcri minis  credit,  si  palam  non  crimen  admisit. 
 — Cypr,  de  laps. 
 
20 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 upon  himself.  As  in  our  bodies  the  neglect  of  wounds 
 may  cause  fevers  and  putrefactions,  and  at  length 
 death  ;  so  in  our  souls,  the  hiding  of  small  is  to  invito 
 greater,  for  both  Satan  is  emboldened  to  suggest  more, 
 and,  their  conscience  hardened,  they  easily  receive 
 more.*  Thirdly,  they  bring  more  shame  and  punish- 
 ment upon  themselves.  If  the  smothering  of  it  here 
 were  the  burning  of  it  for  ever,  their  policy  were  not 
 amiss  ;  but  when  for  all  this  it  must  come  to  judgment, 
 their  cunning  is  but  cruelty  to  themselves.  What 
 profit  is  it  to  a  malefactor  obstinately  to  deny  his  fact 
 to  the  judge  in  his  private  chamber,  or  before  some 
 few,  when  he  hath  favour  promised  him,  and  be  made 
 to  confess  it  at  the  bar  before  the  whole  country,  when 
 his  own  hand  and  his  fellows  in  the  fact  shall  be 
 brought  against  him,  without  all  hope  of  receiving 
 anything  but  severity  of  judgment,  where  every  excuse 
 and  cover  he  hath  had  shall  increase  both  his  shame 
 and  punishment  ? 
 
 Use  3.  If  this  be  the  corruption  of  nature,  and  the 
 sin  of  this  people,  let  us  learn  to  cast  from  us  the 
 cloaks  of  shame,  and,  reproved  for  our  sins  and 
 threatened,  let  us  with  the  people  at  John's  preaching, 
 Mat.  iii.,  confess  our  sins  that  we  may  escape  the 
 wrath  to  come.  What  else  is  required  of  us,  than 
 that  the  church  of  God  hath  usually  done  ?  as  Ezra  x. 
 and  1  Sam.  vii.  G ;  what  but  that  wherein  we  may 
 glorify  God,  Joshua  vii.  19,  for  in  confessing  our  sins 
 we  give  him  the  glory  of  his  justice,  as  punishing 
 where  he  was  provoked.  What,  but  that  we  may  dis- 
 burden ourselves,  and  get  a  wholesome  and  sovereign 
 medicine  to  our  wounds  ?  Our  wounds  have  been 
 grievous,  as  Isa.  i.  G.  Our  sins  as  the  infection  have 
 been  declared  us  ;  our  pride,  our  covetousness,  &c, 
 let  us  not  cover  them  either  by  impudency  or  infirmity ; 
 let  not  our  proud  women  say  their  husbands  would 
 have  it  so,  nor  the  covetous  men  our  wives  and  chil- 
 dren must  be  maintained  so ;  let  not  the  swearer  say 
 he  cannot  be  believed,  or  utter  his  wares,  or  any  such 
 cover  of  state  and  condition,  accusing  sometime  God, 
 sometime  men  ;  for  he  that  threateneth  thus  the  green 
 tree,  what  will  he  do  to  the  dry  ?  the  natural  olive, 
 what  will  he  do  to  the  wild  olive  ?  Certainly  it  shall 
 not  be  so  easy  to  us  as  to  them ;  but  if  all  will  not, 
 let  me  speak  to  as  many  as  fear  the  word  of  the  Lord. 
 Thou  and  thy  house,  thou  and  thy  wife  and  children, 
 do  not  hide  them,  but  confess.  Remember  that,  Prov. 
 xxviii.  13,  '  He  that  hideth  his  sins  shall  not  prosper: 
 but  he  that  confesseth  and  forsaketh  them  shall  have 
 mercy.'    So  common  in  experience  that  it  is  a  proverb. 
 
 Wherein  hast  thou  loved  us  ?  This  they  speak,  be- 
 cause of  their  late  captivity,  as  if  for  that  one  cross 
 they  were  not  bound  to  be  thankful  unto  him  for  the 
 other  mercies ;  or  shewing  their  blindness  and  cor- 
 
 *  Ut  in  corporibus  qui  vulnera  neglexerunt,  febres  gigmmt 
 et  putrefactiones,  et  mortem  denique,  itidem  et  in  animis, 
 qui  pusilla  dissimulant,  majora  invitant. — Chrytost.  ad  Gal. 
 cap.  i. 
 
 ruption  of  nature,  that  for  one  cross  or  affliction  they 
 acknowledged  not,  nor  account  of  other  mercies. 
 
 Doct.  It  is  the  blindness  of  man's  nature,  and  his 
 corruption,  in  an  affliction  and  trouble,  not  to  account 
 and  esteem  all  other  the  former  blessings  of  God  ;  so 
 in  this  people.  It  is  manifest  not  only  in  the  wicked, 
 where  corruption  is  in  the  strength,  but  in  the  good, 
 where  it'is  abated,  and  yet  creeps  where  it  cannot  go. 
 In  Hainan,  Esther  v.  11-13 ;  in  Rebekah,  Gen. 
 xxvii."46;  in  Jonah,  chap.  iv.  3,  9  ;  in  David,  Ps.  lxxvii. 
 7-9;  in  a  multitude  of  both  kinds,  Ps.  lxxviii.  19,  20. 
 
 Reason  1.  Because  men  usually  live  by  sight  and 
 sense,  not  by  faith,  and  so  they  only  see  and  conceive 
 of  things  present  and  before  them,  as  beasts  do,  and 
 do  not  look  to  things  past. 
 
 Reason  2.  Because  the  children  of  God,  howsoever 
 they  have  true  faith,  yet  in  most  weak,  and  in  best 
 often  full  of  doubts  ;  that  when  troubles  and  afflictions 
 come,  though  they  forget  not  their  former  blessings, 
 3*et  make  question  whether  the  former  were  of  love 
 or  no. 
 
 Use  1.  This  teachetk  us  whence  are  so  many  strange 
 practices  of  the^wicked,  and  passions  of  God's  own,  in 
 some  troubles  and  disquietness  :  the  wicked  offering 
 violent  hands  to  themselves,  hanging,  stabbing,  drown- 
 ing themselves,  though  they  be  in  the  midst  of  many 
 blessings,  that  a  man  would  think  they  wanted  no- 
 thing that  heart  could  think  or  desire.  It  is  not  only 
 from  the  things  themselves,  which  give  no  comfort, 
 when  there  is  none  within,  like  clothes  that  warm 
 none  but  them  who  have  natural  heat ;  but  from  the 
 blindness  of  the  mind  and  their  corruption,  which 
 cannot  account  nor  rejoice  in  them,  but  doth  often 
 so  transport  them  and  carry  them  out  of  themselves, 
 that  they  know  not  they  have  any  such  comfort  to 
 delight  in,  and  for  ease  of  one  trouble  deprive  them- 
 selves of  all.  The  godby,  upon  some  loss  or  other 
 trouble,  fall  into  such  passions,  as-  Rebekah  and 
 others,  their  lives  irksome  and  tedious  unto  them, 
 and  find  no  comforts  in  all  for  one  discomfort ;  like 
 children,  who,  if  they  have  one  of  their  trifles  they 
 play  withal  taken  from  them,  cast  away  all  the  rest 
 in  great  discontent,  and  can  find  no  pleasure  in  it ; 
 like  to  men,  who,  having  an  hundred  acres  of  ground, 
 if  one  be  gained  from  them  by  sea,  or  wrested  from 
 them  by  title  of  law,  take  no  pleasure  nor  joy  in  all 
 the  rest.  So  they,  in  the  loss  of  a  child,  take  no 
 pleasure,  at  least  in  their  passion,  nor  account  not 
 of  many  other  of  God's  blessings,  which  many  of 
 God's,  as  dear  to  him  as  they,  have  not,  or  not  in 
 that  abundance.  All  this  is  from  the  corruption  of 
 their  nature. 
 
 Use  2.  If  this  be  the  corruption  of  nature,  and  the 
 sin  of  this  people,  let  us  see  ourselves  in  them,  and 
 examine  ourselves.  We  shall  easily  find  this  in 
 ourselves,  being  all  of  one  metal.  Let  us  learn  to 
 mourn  for  it,  and  hereafter  to  strive  against  it,  es- 
 teeming and  accounting  of  the  blessings  we  have,  or 
 
Ver.  2.] 
 
 .STOCK  ON  MALACHI. 
 
 21 
 
 tasted  in  former  times,  though  God  have  given  us 
 wormwood  and  gall.  If  any  blessing  be  taken  from 
 us,  or  trouble  come  upon  us,  let  us  be  thankful  unto 
 God,  and  comfortable  in  the  midst  of  other  of  his 
 blessings  ;  and  if  we  be  discontented,  let  it  be  with 
 ourselves  ;  if  we  grieve,  let  it  be  at  our  sins  for  abus- 
 ing such  blessings,  or  walking  unworthy  of  them,  and 
 therefore  hath  God  taken  them  from  us.  In  them  let 
 us  stay  ourselves,  as  Job  stopped  his  wife's  mouth, 
 Job  ii.  10,  when  she  moved  him  to  discontent  and 
 discomfort ;  and,  in  the  mean  time,  let  us  labour  for 
 good  consciences  and  sound  spirits,  the  feeling  of 
 God's  favour  and  assurance  of  his  love ;  so  shall  we 
 bear  all  our  infirmities,  Prov.  xviii.  14,  and  grief  or 
 losses  to  him  shall  be  but  as  so  many  sparks  falling 
 into  the  ocean.  (Chrysost.  de  vita  recta,  Horn.  25. 
 ad  popul.  Ant.  12.  i.  d.  2.) 
 
 Was  not  Esau  Jacob's  brother  ?  Here  is  God's  an- 
 swer to  their  murmuring  question,  and,  as  it  were,  a 
 plain  denial  of  his  love,  proving  evidently  to  them 
 that  he  loved  them.  Now  he  reasoneth  not  from  com- 
 mon benefits,  as  that  he  had  created  them,  that  he 
 preserveth  them,  that  he  gave  them  health  and  peace, 
 prosperity  and  comforts,  having  brought  them  from 
 their  captivity,  and  seated  them  in  their  own  land, 
 &c,  but  demonstrated  his  love  unto  them  from  the 
 beginning  of  their  nation,  from  their  head  and  author. 
 You,  as  ungrateful  creatures,  will  not  acknowledge 
 my  love  :  this  is  your  impudency ;  but  see,  I  will  make 
 you  confess  it.  And,  first  of  all,  to  fetch  things  from 
 the  very  beginning,  '  Was  not  Esau  Jacob's  brother  ?' 
 And  so,  as  if  all  things  be  considered,  no  cause  why  I 
 should  love  one  more  than  other ;  they  were  both  be- 
 gotten of  one  father,  both  born  in  one  womb,  both 
 successors  of  the  covenant,  both  boughs  of  one  root, 
 both  digged  out  of  one  rock  ;  yea,  if  any  privilege  and 
 cause  of  love,  it  was  in  Esau,  because  he  was  the 
 first  begotten ;  yet  I  loved  and  freely  chose  Jacob, 
 yea,  before  he  was  born,  and  hated  Esau.  But  some 
 will  say,  what  is  this  to  this  people  ?  Much  every 
 way ;  because  these  were  two  nations,  that  is,  the 
 heads  of  them  ;  so  that  wrhat  God  did  to  them,  he  did 
 to  their  posterity.  Then  it  follows  to  be  reckoned  as 
 a  benefit  to  them,  and  so  proves  his  love,  when  he 
 had  chosen  them,  and  rejected  their  brethren,  without 
 any  desert  of  theirs.  Then  was  their  ingratitude  so 
 much  the  greater,  and  worthy  the  reproving. 
 
 Was  not  Esau  Jacob's  brother  f  yet  I  loved  Jacob. 
 They  were  in  many  things  equal,  and  in  none  Jacob 
 before,  but  Esau ;  yet  here  is  a  close  preferring  of 
 Jacob  as  chief  man  in  the  family,  and  notable  as  by 
 somewhat  in  himself  to  overmatch  his  birthright,  and 
 make  him  more  acceptable,  and  more  allowed  of  God, 
 which  is  his  piety.  The  like  is  Gen.  v.  32.  Shem 
 is  put  first,  though  not  the  eldest  of  the  three ;  for 
 this,  because  he  was  greatest  in  God's  books  for  his 
 piety.  In  our  common  speech  we  so  speak,  when  we 
 shew  Our  account  of  one,  such  an  one,  such  an  earl's 
 
 or  lord's  brother ;  here,  though  we  speak  of  the  bro- 
 ther, we  imply  a  greater  dignity  in  the  earl  :  so  was 
 not  Esau  Jacob's  brother  ?  Here  Jacob  is  preferred. 
 
 Doct.  They  who  are  in  privileges  of  the  flesh  and 
 worldly  respects  inferior  by  much  to  others,  are  in 
 the  account  of  God  not  less,  but  greater,  and  more 
 honourable,  if  they  have  piety  with  other  virtues  and 
 spiritual  graces,  which  others  are  contemners  of. 
 
 In  the  prophecy  of  Isaiah  the  Lord  comforts  his 
 holy  church,  and  tells  her  she  is  precious  in  his  sight, 
 and  honourable,  and  that  he  loves  her,  Isa.  xliii.  4. 
 This  people,  the  posterity  of  Jacob,  were  but  a  ne- 
 glected people  in  respect  of  other  nations ;  the  Lord 
 found  them  in  a  desert  land,  in  a  waste  howling  wil- 
 derness, not  allured  to  become  their  tutelar  God  by 
 their  greatness,  or  the  richness  of  their  country ;  yet 
 he  led  them  about,  he  instructed  them,  he  kept  them 
 as  the  apple  of  his  eye,  Deut.  xxxii.  10.  :  The  godly 
 are  many  times  as  «  stones  disallowed  of  men,  but 
 chosen  of  God,  and  precious,'  as  Christ  also  himself, 
 the  comer  stone,  was,  1  Pet.  ii.  4,  5. 
 
 Reason.  Because  God  sees  not  as  man  sees.  He 
 loves  most  that  in  men  whereby  they  are  likest  to 
 himself;  that  is,  their  holiness  and  piety,  and  other 
 virtues,  which  are  above  other  privileges  of  the  flesh. 
 Men  judge  by  the  outward  condition,  as  the  barba- 
 rians did,  Acts  xxviii.,  'and  as  Zophar  did,  Job  xi. 
 But  so  doth  not  God ;  he  sees  what  is  in  the  heart, 
 and  what  doth  truly  deserve. 
 
 Use  1.  Then  let  not  men  carry  themselves  high 
 upon  the  privileges  of  the  flesh,  as  Esau  is  no  whit 
 better  for  being  the  elder  brother.  Ishmael  was  elder, 
 jet  Isaac  was  accepted.  One  nation  may  be  more 
 noble  and  honourable  than  another,  yet  God  respects 
 not  that ;  but  '  in  every  nation,  he  that  feareth  him, 
 and  worketh  righteousness,  is  accepted  of  him,'  Acts 
 x.  35.  Nabal  may  be  richer,  Ahithophel  wiser,  Ab- 
 salom fairer,  Tertullus  or  Herod  more  eloquent  than 
 many  of  God's  people,  yet  less  in  God's  esteem.  It 
 is  a  greater  honour  to  be  the  sons  of  God,  than  the 
 heirs  of  monarchs,  and  so  Moses  counted  it.  He 
 refused  to  be  called  the  son  of  Pharaoh's  daughter, 
 choosing  rather  to  suffer  affliction  with  the  people  of 
 God,  Heb.  xi.  24,  25  ;  and  hence  it  is,  that  when  the 
 very  disciples  of  Christ  began  to  grow  proud,  that  they 
 could  subdue  devils,  &c,  he  corrects  them,  and  tells 
 them  there  was  another  thing  wherein  they  were  rather 
 to  rejoice,  Luke  x.  18,  19. 
 
 Use  2.  Let  us  learn  to  imitate  God,  to  prefer  such 
 as  are  godly  in  our  esteem.  This  is  made  one  note 
 of  a  man  that  shall  come  at  last  to  God's  holy  moun- 
 tain, that  '  in  his  eyes  a  vile  (that  is,  a  wicked)  per- 
 son is  contemned,  but  he  honoureth  them  that  fear  the 
 Lord,'  Ps.  xv.  4.  This  is  to  be  like  unto  God,  who 
 respected  Mary,  though  she  were  poor  and  mean : 
 '  Thou  hast  regarded  the  low  estate  of  thine  hand- 
 maid,' Luke  i.  48.  And  this  St  James  teacheth  us, 
 that  it  is  not  agreeable  to  the  Christian  profession  to 
 
22 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 have  the  faith  of  Christ  in  respect  with  persons,  to 
 prefer  a  man  because  he  hath  a  gold  ring  and  goodly 
 apparel ;  but,  saith  he,  '  Hearken,  my  beloved  breth- 
 ren, hath  not  God  chosen  the  poor  of  this  world, 
 rich  in  faith.'     James  ii.  2,  5. 
 
 Ver.  3.  And  I  hated  Esau,  and  made  his  mountains 
 ivaste,  and  his  heritage  a  wilderness  for  dragons. 
 
 And  1  hated  Esau,  and  made  his  mountains  ivaste. 
 Some  think  that  this  is  only  added  to  prove  his  hatred 
 to  Esau,  viz.,  you  may  easily  see  my  hatred,  whenas 
 that  famous   mountain    Seir,    where   there   were   so 
 many  dukes,  as  Gen.  xxxvi.  15,  adjlnem,  is  now  with- 
 out any  dweller,  and  all  the  cities  and  habitations  of 
 them  are  destroyed.     Which  thing,  as  it  is  true,  and 
 we  doubt  not  in  part  the  meaning  of  this  place,  yet  not 
 the  whole,  because  the  Lord  aims  not  so  much  to  set 
 out  his  hatred  to  Esau  and  his  posterity,  as  his  love 
 to  Jacob  and  his ;    therefore  there  must  needs  be 
 somewhat  more  in  it,  that  is,  the  dissimilitude  or  dis- 
 like effect,  to  shew  his  love  to   them,  which  riseth 
 thus  :  Those  whom  I  love,  I  keep  them  in  their  coun- 
 try, and  suffer  them  not  to  be  led  captive  ;  yet,  if  for 
 correction,  I  suffer  the  enemy  so  far  to  prevail,  I  do 
 again  reduce  them  into  their  own  country,  and  give 
 them  their  own  land,  and  the  comforts  of  it.     On  the 
 contrary,  those  whom  I  hate,  those  for  their  sins  I 
 cast  into  banishment,  and  never  bring  home  again ; 
 but  let  their  land  to  be  a  dwelling  for  beasts,  dragons, 
 and  such  like.     Now  the  former  I  have  done  to  you 
 who  are  Jacob's  posterity,  and  the  latter  to  Esau's. 
 Now  contrary  effects  have  contrary  causes.    So,  then, 
 as  they  may  see  in  them  my  hatred,  so  in  yourselves 
 ye  may  apprehend  my  love,  who  are  now  at  home  in 
 your  own  land  and  country,  and  enjoy  your  comforts 
 in  your  country.     This,  then,  apparently  shews  his 
 hatred  to  Esau's  posterity,  as  in  spiritual  things,  the 
 apostle  being  interpreter,  Rom.  ix.  ;  so  here,  in  tem- 
 poral things,  and  closely  and  by  comparison  his  love 
 to  Jacob's  seed,  and  to  this  people.     The  first  only 
 to  the  children  of  promise,  but  this  to  all,  even  the 
 whole  seed,  and  not  they  only  which  were  blessed  in 
 Isaac. 
 
 Doct.  Exile  and  banishment,  when  it  falls  to  a  man 
 or  multitude,  to  a  family  or  a  whole  nation,  it  is  a  sign 
 and  a  proof  of  the  wrath  and  displeasure,  of  the  anger 
 and  hatred  of  God.  So  is  it  here  made  and  proved, 
 because  God  threateneth  by  his  prophet  usually  that 
 which  men  threaten  and  menace  when  they  are  angry, 
 that  proves  their  anger  when  it  is  effected :  Deut. 
 xxviii.  41,  64,  68,  '  Thou  shalt  beget  sons  and  daugh- 
 ters, but  thou  shalt  not  enjoy  them ;  for  they  shall 
 go  into  captivity.  And  the  Lord  shall  scatter  thee 
 among  all  people,  from  the  one  end  of  the  earth  even 
 to  the  other ;  and  there  thou  shalt  serve  other  gods, 
 which  neither  thou  nor  thy  fathers  have  known,  even 
 wood  and  stone.  And  the  Lord  shall  bring  thee  into 
 Egypt  again  with  ships,  by  the  way  whereof  I  spake 
 
 unto  thee.  Thou  shalt  see  it  no  more  again :  and 
 there  ye  shall  be  sold  unto  your  enemies  for  bond- 
 men and  bondwomen,  and  no  man  shall  buy  you.' 
 Going  into  captivity,  scattering  and  serving  the  enemy, 
 are  threatened  as  tokens  of  wrath,  Micah  i.  15,  and 
 ii.  4,  2  Chron.  xxxvi.  16,  17. 
 
 Reason  1.  Because  it  is  a  judgment  of  God  upon 
 whomsoever ;  now  the  judgment  of  God  shews  his  wrath 
 and  displeasure. 
 
 Reason  2.  Because  it  is  a  blessing,  and  so  a  token 
 of  the  favour  of  God,  to  have  houses  or  lands,  and  so 
 to  enjoy  them. 
 
 Obj.  Many  are  banished  and  cast  into  exile  for 
 Christ  and  the  profession  of  his  truth.     Ergo,  &c. 
 
 Sol.  It  is  true  that  as  among  the  Grecians  they  had 
 an  ostracismus,  a  law  to  banish  every  one  that  excelled 
 other  in  riches,  or  in  honour,  or  favour,  or  eloquence, 
 and  wisdom,  yea,  in  their  outward  justice ;  as  Aris- 
 tides  was  banished  Athens   by  the  voices  of  all,  even 
 a  rustic  who  knew  him  not  by  face,  but  because  they 
 called  him  just ;   so  falls  it  out  in  the  world,  and  in 
 the  kingdoms  of  it,  that  they  do  expel  those  who  pro- 
 fess  Christ  and  piety ;  but  that   is  nothing  against 
 this.    First,  for  that  which  Justin  Martyr  saith  (Epist. 
 ad  Diognetum  de  Christianis),  omnis  peregrina  regio, 
 patria  est  eorum,  et  omnis  patria  est  peregrina;  every 
 foreign  country  is  their  home,  and  at  home  they  are 
 strangers,   and    so    they  not    banished   wheresoever. 
 Again,  because  this  comes  only  from  the  malice  and 
 displeasure  of  men,  and  is  a  favour  of  God,  that  they 
 are  enabled  to  part  with  all  for  his  sake,  as  Acts  v.  41, 
 so  we  may  rejoice  if  we  be  counted  worthy  to  be  exiles 
 for  his  name ;  but  this  here  spoken  of  comes  both 
 from  the   wrath   and   displeasure   of  God   and  man. 
 Further,    as  causa,   non  jxena,    the    cause,    not    the 
 punishment,  makes  a  martyr,  so  Salvian  speaketh  of 
 a  double  captivity,  or  of  two  sorts  of  captives,  one 
 who   are  extrinsecus  came,  captives  outwardly  in  the 
 body,    others   intus  mente  captivi,  inwardly  in  their 
 minds  ;   and  affirmeth,  of  two  great  evils,  I  suppose  it 
 is  more  easy  for  a  Christian  to  sustain  the  captivity  of 
 his  body  than  the  bondage  of  the  soul.*     Now  they 
 which  are  captives  in  body  for  this,  are  freed  in  their 
 minds  ;  and,  e  contra,  they  who  hold  them  captive  are 
 most  captive,  for  they  are  in  their  minds  so,  as  2  Pet. 
 ii.  19. 
 
 Use  1.  This  may  teach  all  such  as  may  fall  into 
 captivity  and  exile,  that  wdien  it  betides  them,  the}- 
 should  learn  to  groan  under  it  as  under  the  manifest 
 sign,  yea,  and  the  thing  that  is  the  wrath  of  God ;  for 
 if  the}7  may  and  ought  to  apprehend  God's  displeasure 
 when  their  land  brings  not  forth  abundance  to  them 
 and  their  use,  what  when  it  bears  not  them  any 
 longer?!     But  this  lesson  you  may  teach  those  that 
 
 *  Ex  duobus  lethalibus  malis  levius,  ut  reor,  est  captivi- 
 tatem  corporis  Christiani,  quam  captivitatern  animae  susti- 
 nere. — Salvian. 
 
 |  If  any  should  not,  we  may  then  use  the  words  of  Sal- 
 
Ver.  4.] 
 
 STOCK  ON  MALACFIT. 
 
 23 
 
 are  in  captivity,  we  neither  are,  neither  are  we  in  fear 
 of  it.  I  answer,  that  men  careful  of  themselves  will 
 learn  and  regard  medicines  or  prescriptions  before 
 they  have  need  of  them,  especially  if  there  be  any 
 likelihood  they  may  fall  into  a  disease,  lest  the  remedy 
 not  ready,  the  danger  may  be  and  prove  the  greater ; 
 and  the  knowledge  of  anything  is  no  burden.  So  in 
 this.  But  have  we  no  fear  of  this,  that  we  have  no 
 need  to  learn  it  ?  What,  then,  meant  this  late  and 
 most  horrible  treason  or  practice,  that  every  nation, 
 Christian  or  barbarous,  whether  Turks,  Tartars,  or 
 whosoever  heard  of?  If  our^  papists,  the  greatest 
 enemies  of  Christ  this  day  the  world  hath ;  if  our 
 pseudo-Catholics,  the  most  despiteful  enemies  to  the 
 king  and  his  posterity,  to  the  state  and  the  prosperity 
 of  it,  to  the  church  and  the  peace  of  it,  had  prevailed 
 in  their  designs,  what  would  have  been  our  condition 
 but  this  ?  Questionless,  either  must  it  have  come  to 
 cutting  of  throats  and  the  spilling  of  our  blood,  after 
 which  the  scarlet  whore  and  her  whorish  brood  hath  a 
 long  time  thirsted,  or  else  this  captivity  and  exile ;  if 
 not  carried  out  of  our  own  land,  yet  made  slaves  in 
 our  own  land  ;  for  they  that  had  remained  should  have 
 served  a  stranger  in  their  own  land,  Deut.  xxviii.  49, 
 51,  52,  66,  67,  for  whereto  else  tended  this  but  to 
 bring  in  a  foreign  power,  to  the  slaughter  of  most  and 
 slavery  of  the  rest  ? 
 
 Use  2.  Then  is  it  a  special  favour  to  be  acknow- 
 ledged, and  God  to  be  with  all  thankful  minds  glorified 
 of  all  those  who  find  that  they  are  kept  in  their  own 
 land,  not  unthankfully,  as  this  people  said,  '  Wherein 
 hast  thou  loved  us  ? '  when  they  had  this  benefit ;  but 
 herein  hast  thou  loved  us,  that  we  are  not  carried  or 
 taken  captive,  that  our  cities  and  towns  are  not  laid 
 waste.  It  is  for  us  in  respect  of  many  other  deliver- 
 ances and  preservations  from  dangerous  attempts;  so 
 of  this  last  not  the  least,  but  that  which  is  everyways 
 the  greatest ;  for  if  it  was  the  horriblest  and  most 
 fearful  treason  that  ever  was  plotted,  if  the  danger  of 
 overturning  the  church  and  state  the  greatest,  if  the 
 confusion  to  us  and  ours  the  most  fearful,  if  the 
 greatest  sign  of  God's  wrath  and  displeasure,  if  they 
 had  prevailed  not  only  to  lay  the  parliament  house 
 waste,  when  they  cried,  '  Raze  it,  raze  it  even  to  the 
 ground,'  but  to  overthrow  both  church  and  common- 
 wealth, when  their  condition  that  had  been  blown  up 
 with  the  house,  and  then  perished,  bad  been  better 
 than  ours  who  were  out  of  it ;  when  our  men  were  ap- 
 pointed for  the  swords  and^slaughter,  our  wives  and 
 daughters  for  rapes  and  adulteries,  and  after  to  the 
 sword ;  our  children  to  have  been  dashed  in  pieces 
 against  the  stones  of  our  streets,  our  cities  to  have 
 been  set  on  fire  over  our  heads,  and  all  our  wealth  to 
 
 vian  :  An  crcdimus  forte  quod  captivus  animo  populus  ille 
 non  fuerit,  qui  loetus  tunc  in  suorum  captivitatibus  fuit? 
 Captivus  corde  ct  sensu  non  erat,  qui  inter  suorum  supplicia 
 ridebat?  Qui  jugularisein  suorum  jugulis  non  intelligebat? 
 Qui  moii  se  in  suorum  mortibus  non  putabat? 
 
 have  been  a  prey  for  desperate  and  forlorn  wretches  : 
 then  that  God  hath  delivered  us  from  all  this,  it  must 
 needs  be  a  token,  yea,  the  greatest,  of  his  favour  and 
 love.  He  that  seeth  it  not  is  blind  ;  he  that  seeth  it, 
 and  doth  not  acknowledge  it,  is  unthankful ;  he  that 
 sees  and  acknowledgeth  it,  and  doth  not  praise  and 
 magnify  God  for  it,  is  very  wicked  and  impious.  If 
 it  had  been  the  preserving  of  goods  alone  from  the 
 spoil,  if  our  cities  alone  from  burning,  if  our  children 
 only  from  perishing,  if  our  wives  only  from  rapes  and 
 uncleanness,  if  our  lives  alone  from  death,  and  our 
 souls  from  the  grave,  the  least  of  these,  and  any  one 
 of  them,  had  been  a  special  favour  and  sign  of  his 
 love  ;  what  when  not  one  of  these,  but  all  ?  The  pre- 
 servation of  them  continually,  and  every  day,  when 
 there  is  none  that  hunts  so  after  them,  and  seeks  ex- 
 traordinarily by  malice  to  take  them  away,  is  a  favour 
 and  a  sign  of  his  love.  More,  when  they  had  laid 
 their  counsels  thus  deep,  and  sought  it  so  dangerously, 
 if  he  had  revealed  it  half  a  year  since  in  the  beginning 
 of  the  plot,  it  had  been  a  token  of  his  good- will ;  but 
 when  it  was  come  to  such  ripeness,  and  as  there  was 
 but  a  step  betwixt  David  and  death,  so  not  a  night 
 betwixt  us  and  confusion,  it  was  much  more.  There- 
 fore, to  set  forth  his  love,  he  brought  us  within  the 
 sight  and  smelling  of  the  danger,  that  we  might  the 
 more  account  of  it.  Our  cities  not  wasted  as  Edom's 
 mountains  is  a  token  of  his  favour. 
 
 His  mountains  waste.  Mountains  are  for  strength, 
 for  the  defence  and  preservation  of  anything,  and  by 
 them  is  signified  the  greatness  of  Edom,  and  all  his 
 power  and  strength ;  and  metaphoricb,  the  great  and 
 mighty  men,  as  Micah  i.  4. 
 
 Doct.  No  outward  thing  can  privilege  a  man  from 
 God's  judgments,  or  be  a  sanctuary  to  save  any  from 
 his  wrath  and  displeasure,  when  he  will  punish  and 
 execute  his  wrath. 
 
 And  his  heritage  a  wilderness  for  dragons.  Mount 
 Seir  it  was  Esau's  inheritage  and  his  posterity,  not 
 only  left  then  of  his  father,  but  given  him  of  the  Lord, 
 Josh.  xxiv.  4.  Notwithstanding,  when  they  had  denied 
 this  with  their  sins,  as  followeth  in  the  next  verse,  the 
 Lord  cast  them  out,  and  made  it  cast  them  out,  that 
 it  was  no  longer  inhabited  by  them,  but  possessed  by 
 dragons. 
 
 Doct.  They  who  defile  their  land  and  inheritage  by 
 sin  and  wickedness  shall  be  cast  out  of  it,  and  it  shall 
 spue  them  out.     Vide  Micah  ii.  10. 
 
 Ver.  4.  Though  Edom  sag,  We  are  impoverished, 
 but  we  will  return  and  build  the  desolate  places  ;  yet 
 saith  the  Lord  of  hosts,  They  shall  build,  but  I  will 
 destroy  it;  and  they  shall  call  them,  The  border  of 
 wickedness,  and,  The  people  toith  whom  the  Lord  is 
 angry  for  ever. 
 
 Though  Edom  sag.  To  evict  this  people  more 
 manifestly  of  ingratitude,  he  proceeds  to  other  bene- 
 fits he  had  bestowed  on  them  as  fruits  of  his  love, 
 
24 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 and  so  proving  that  he  loved  them.  And  this  was 
 but  by  comparison  set  down,  insinuated  under  the 
 contrary,  and  in  the  amplification  of  the  signs  of  his 
 hatred  to  Esau  and  Edom ;  for  this  here  spoken  was 
 not  for  them,  but  for  his  own  people.*  So  here  ;  for 
 when  the  contrary  was  to  them,  if  this  were  hatred, 
 that  must  be  love  ;  for  them,  then,  and  their  use,  are 
 these  things  written.  And  the  force  of  it  stands  thus : 
 See,  it  is  my  hatred  to  Esau  and  his  posterity  that 
 they  are  not  established  in  their  own  land,  nor  de- 
 fended there  in  their  coasts,  but  destroyed  and  cast 
 out,  and  justly,  for  their  sins,  of  which  you  are  eye- 
 witnesses, that  in  them  and  their  ruin  I  have  magnified 
 myself  and  my  name.  Then  must  it  needs  be  love 
 unto  you,  that  having  brought  you  from  your  capti- 
 vity, I  have  confirmed  you  in  your  land,  and  defended 
 it  and  you. 
 
 Though  Edom  say.  The  first  part  is  the  anticipa- 
 tion or  preventing  of  them,  setting  down  under  their 
 person  the  swelling  and  proud  words  and  speeches 
 they  would  speak  and  utter  ;  that  is,  I  have  said,  I 
 will  lay  her  mountains  and  cities  waste  ;  but  they,  in 
 the  pride  of  their  own  hearts,  and  confidence  of  them- 
 selves and  their  own  strength,  as  if  they  were  able  to 
 resist  me,  and  to  strive  and  stand  against  my  power, 
 utter  such  vain  hopes  and  bragging  thoughts  of  their 
 own ;  yet  shall  all  be  but  in  vain.  Thus  they  say, 
 '  We  are  impoverished.'  The  Idumeans  being  ex- 
 pelled their  country,  carried  into  captivity  for  their 
 sins,  and  wandering  in  another  and  strange  country, 
 are  not  for  all  that  humbled  for  their  sins,  nor  seek 
 not  unto  me  ;  but  in  their  impoverishment  and  banish- 
 ment they  thus  say,  For  all  this  we  will  return  and 
 be  built ;  we  by  our  own  strength  and  power,  in  spite 
 of  who  saith  nay,  will  come  home  again  to  our  coun- 
 try, shake  off  the  yoke  of  our  enemies,  and  will  build 
 and  establish  Idumea  again,  and  all  our  cities. 
 
 Doct.  The  Lord  he  takes  notice  of,  seeth,  and 
 beholdeth  all  men's  carriage  in  the  way  of  his  judg- 
 ments, how  they  profit  by  them  or  grow  perverse,  how 
 they  hold  out  against  him,  or  humble  themselves  in 
 them,  manifested  as  here,  so  Isa.  i.  5,  and  xxx.  1,  2, 
 and  xxxviii.  5;  Jer.  v.  3,  and  xxxi.  18;  Jonah  iii.  10. 
 Reason  1.  Because  he  might  know  to  lessen  or 
 increase  them,  how  to  remove  them  or  renew  them. 
 As  the  gokl-finers,  when  they  have  put  their  metal 
 into  the  furnace,  look  ever  and  anon  how  it  purifies, 
 or  how  the  dross  cleaves  to  it,  they  may  put  out,  or  put 
 further  in,  add  more  coals,  or  blow  more  vehemently. 
 So  in  this,  affliction  is  the  furnace. 
 
 Reason  2.  Because  he  hath  tied  himself  unto  this 
 by  his  word  and  promise,  to  hear  and  regard  their 
 prayers  and  repentance,  when  his  judgments  or 
 chastisements  drive  them  to  see  and  acknowledge  their 
 sins:   2  Chron.  vii.  14,  15,  '  If  my  people,  which  are 
 
 .*,Quicquid  in  scriptura  dicitur  de  hominibus  malis,  ad 
 hoc  dicitur,  ut  civitas  Dei  ex  comparatione  contraria  vel 
 proficiat  vel  emineat  —Aug.  De  civitat.  Dei.  lib.  xvi,  cap.  ii. 
 
 called  by  my  name,  humble  themselves,  and  pray, 
 and  turn  from  their  wicked  ways,  and  seek  my  face  ; 
 then  will  I  hear  from  heaven,  and  will  forgive  their 
 sin,  and  will  heal  their  land.  Now  mine  eyes  shall  be 
 open,  and  my  ears  attent  to  the  prayer  that  is  made 
 in  this  place.' 
 
 Use  1.  For  the  time  past,  the  time  of  our  late  judg- 
 ment of  the  plague  (if  it  may  be  counted  late,  which 
 is  yet  upon  us),  the  Lord  hath  taken  notice  of  every 
 man's  profiting  or  not  profiting  by  it;  either  how  he 
 was  humbled,  or  how  he  still  held  out;  whether   as 
 Ephraim,  whether  he  lamented  his  sins,  and  turned  to 
 God,  or  as  Edom  he  held  out,  and  promised  to  him- 
 self the  repairing  of  any  loss  whatsoever :  of  his  wealth, 
 by  following  his  trade  more  closely ;  of  his  wife,  that 
 he  may  have   another,  and  money  with  her ;  of  his 
 children,  he  is  young,  he  may  either  have  more,  or  he 
 is  eased  of  the  care  and  charges  of  them.     Howsoever 
 every  man's  carriage  and  fruit  hath  been,  the  Lord 
 hath  seen  it,  which  is  matter  of  comfort  to  as  many  as 
 have  been  truky  humbled ;  the  Lord  hath  seen  their 
 hearts,  heard  their  prayers,  accepted  their  repentance, 
 the  fruit  whereof  they  now  enjoy,  that  they  live  to 
 praise   God,   Isa.    xxxviii.    19.     But  it  is  matter  of 
 terror  to  as  many  as  either  condemned  this  duty  in 
 others,   making  the  public   humiliation   a  means   or 
 cause   of  increasing  the   plague,  or  neglecting  it  in 
 themselves,  or  performed  it  only  in  subtilty,  making 
 a  show  of  that  they  had  not;    seeming  to  be  truly 
 humbled,  and  willing  to  forsake  their  sins,  when  it  was 
 but  in  cunning  to  get  his  hand  removed,  which  seemeth 
 to  have  been  the  state  of  most;  which,  howsoever,  it 
 was  not  so  well  discerned  then,  yet  it  hath  appeared 
 since  even  to  every  man.     For  the  benefit  of  the  win- 
 ter is  chiefly  seen  when  winter  is  gone,  for  the  spring- 
 ing plants,  and  the  trees  clothed  with  leaves  and  fruit, 
 tell  us  by  their  pleasant  show  how  they  gained  by 
 winter.*    And  if  men,  then  God  much  more.     Be  not 
 then  deceived,  God  is  not  mocked.     And  as  his  taking 
 knowledge  of  the  humiliation  of  the  good  be  to  reward 
 them,    what   of    your    deceits    but    to    recompense  ? 
 Though  Pharoah  deceived  often,  and  his  own  person 
 escaped,  yet  the  Lord  paid  him  home  at  last  in  the 
 Bed  Sea. 
 
 Use  2.  For  the  present  time,  or  that  is  to  come  in 
 every  judgment  and  affliction,  whether  poverty,  banish- 
 ment, reproach,  disgrace,  disease,  or  any  other  thing, 
 the  Lord  he  takes  notice  how  thou  art  affected  in 
 them;  whether  thou  art  patient,  or  murmuring; 
 whether  thou  art  comfoi table,  or  heartless;  wdiether 
 using  lawful  means  or  unlawful ;  whether  trusting  in 
 them,  or  relying  upon  him.  Then  see  thou  be  the 
 same  in  secret,  or  when  thou  are  turned  to  the  wall, 
 as  when  thy  minister  or  thy  well  affected  friends  are 
 
 *  Hyemis  lucrum  tunc  maxime  deraonstratur  cum  ilia 
 prasteriret ;  namque  vernantes  segetes  et  foliis  ac  fructu 
 affluentes  arbores  per  ipsum  aspectum  clamant,  utilitatem 
 sibi  ex  hyeme  factam,  Chrysostom  ad  Pop.  Ant.  Horn.  18. 
 
Veil  4.  | 
 
 STOCK  ON  MALACHI. 
 
 25 
 
 with  thee ;  not  as  many,  who  have  good  words,  shew 
 great  patience  before  some  men,  either  that  the  minis- 
 ter might  praise  them  at  their  burials,  or  others  might 
 commend  them  after  they  were  gone  from  them.  But 
 think  when  they  are  gone,  the  Lord  stands  by  thy  bed- 
 side, or  is  in  thy  secret  closet,  yea,  in  the  secrets  of 
 thy  heart,  and  takes  notice  of  all  things  at  all  times. 
 
 Boct.  Wicked  men,  the  posterity  of  Esau,  when 
 they  are  down  and  decayed,  impoverished,  or  any  way 
 afflicted,  think  to  repair  themselves,  to  overcome  the 
 judgment,  and  recover  themselves  of  themselves,  and 
 by  means  they  like  of,  and  pleaseth  their  humour, 
 without  seeking  the  Lord ;  manifested  by  these  Edom- 
 ites,  also  by  the  Ephraimites,  the  most  of  them,  and 
 the  worst,  Isa.  ix.  9,  who  '  said  in  their  pride  and 
 stoutness  of  heart,  The  bricks  are  fallen  down,  but  we 
 will  build  with  hewn  stones.' 
 
 'Reason  1 .  Because  they  see  these  means  to  prosper 
 oftentimes,  by  the  indulgence  or  rather  the  anger  of 
 God,  which  if  they  be  cross  at  any  times,  they  impute 
 but  to  want  of  craft  and  power.* 
 
 Reason  2.  Because  they  are  ignorant  of  God,  the 
 author  of  their  trouble,  and  impute  it  to  fortune  or 
 other  second  causes,  which  they  doubt  not,  but  of 
 themselves,  and  by  such  means  to  fortify  themselves 
 against,  and  to  repair  and  recover  that  they  have 
 lost. 
 
 Reason  3.  Because  they  are  no  ways  well  persuaded 
 of  God,  neither  his  power,  nor  his  will;  but  as  they 
 arc  privy  unto  themselves  they  have  contemned  him, 
 so  in  the  height  of  reason,  they  see  it  is  just  he  should 
 contemn  them. 
 
 Use  1.  This  being  so,  consider  if  Ave  have  not  many 
 wicked  men,  many  Edomites,  who  are  desirous  and  do 
 practise  to  raise  up  themselves  without  the  Lord  by 
 unlawful  means,  and  never  humble  themselves  to  him ; 
 and  if  formally  they  do  this,  yet  trust  more  to  these. 
 Amongst  these  the  chief  are  our  papists,  who  having 
 their  mountains  and  monasteries  laid  waste,  their 
 habitations  made  a  wilderness  for  dragons,  and  being 
 impoverished  by  the  just  judgment  of  God  upon  them 
 for  their  idolatry  and  mystical  enmity  against  Christ, 
 by  the  hand  of  King  Henry  VIII.  in  policy,  and  of 
 Queen  Elizabeth  of  blessed  memory,  in  piety  and 
 policy,  they  resisting  of  God,  as  if  they  were  stronger 
 than  he,  have  assayed  as  heretofore,  so  of  late  to 
 renew  and  re-edify  their  desolations.  But  by  what 
 means  ?  Not  precious  et  lachnjmis,  the  weapons  of 
 the  church,  but  by  fire  and  swTord,  by  fraud  and 
 cruelty,  seeking  to  build  again  their  desolate  places, 
 and  to  la}'  the  foundation  of  them  in  the  blood  of  the 
 king  and  his  seed,  the  peers  and  prelacy,  the  gentry 
 and  commons  of  the  land,  all  which  is  without  God ; 
 for  he  will  build  his  church  sanguine  martyrum,  by  the 
 blood  of  martyrs  shed  by  others,  not  by  the  blood  shed 
 
 *  Quando  nihil  est  infrelicius  felicitate  peccantium,  qua 
 poenalis  nutritur  impuritas,  et  mala  voluntas  velut  hostis 
 interior  roboratur. — Aug.  Epist.  ad  Marcell. 
 
 by  these  who   account   themselves    martyrs.      And 
 though   some  deny  that  they  are  not  all  such,  and 
 that  it  is  against  charity  to  think  so  of  them,  because 
 they  seem  now  to  condemn  this  more  than  barbarous 
 enterprise,  I  think  (as  every  man  abounds  in  his  own 
 sense)  I  should  do  them  no  wrong;  nay,  if  every 
 learned  papist,  if  he  were  in  place  where  he  durst 
 speak   it,   would   think  I  should  do   him  wrong  if  I 
 should  judge  him  disliking  this,  which  is  so  merito- 
 rious and  commendable  by  their  doctrine  and  prac- 
 tice ;  for  if  for  one  and  the  king,  to  lay  their  hands 
 upon  the  Lord's  anointed,  why  not  for  the  rest?   And 
 for  others  of  them,  though  a  little  human  pity  makes 
 them  a  while  to  abhor  them,  yet  the  schooling  of  a 
 Jesuit  or  priest  will  easily  and  in  short  time  harden ; 
 and  I  doubt  not  but  he  that  seems   now  most  pitiful 
 would  have  been  an  Edomite,  as  Obadiah  shews  them 
 what  they  were  by  telling  them  what  they  should  not 
 have  been,  vers.  11-14.     But  to  leave  these,  we  have 
 others  who  imitate  the  Edomites,  would  raise  up  them- 
 selves by  themselves  and  evil  means,  not  seeking  to 
 the  Lord.     He  that  is  in  disgrace  seeks  to  rise  by 
 undermining  of  others,  and  by  flattery  and  fraud  to 
 make  himself  great  again.     In  sickness,  to  expect  his 
 health  by  unlawful  means,  or  unlawfully  using  them, 
 seldom  or  not  at  all  seeking  the  Lord.     In  poverty 
 and  decay,  by  lying,  and  swearing,  and  deceiving,  and 
 breaking,  which  once  done,  is  better  than  many  years' 
 trading. 
 
 Yet  saith  the  Lord  of  hosts.  Here  is  the  second 
 part,  God's  threatening  against  their  swelling  brags, 
 vowing  as  it  were  to  disappoint  all  their  counsel  and 
 endeavour.  And  to  the  end  that  they  may  be  assured 
 it  shall  be  so,  the  Lord  sets  himself  down  with  such 
 an  adjoint  as  may  assure  them  he  is  able  to  do  what 
 he  saith  he  will ;  for  he  that  speaks  this  is  the  Lord 
 of  hosts,  such  and  so  great  and  mighty,  that  he  com- 
 mands all  creatures  to  help  and  hurt  whom  and  when 
 he  pleaseth,  to  save  and  to  destroy,  to  further  and 
 hinder.  As  the  general  commands  all  the  army  and 
 all  the  bands,  so  he  all  creatures. 
 
 Doct.  The  Lord  our  God  is  the  Lord  of  hosts,  he 
 that  is  able  to  command  all  creatures  for  the  saving 
 of  his,  or  the  destroying  of  others  the  wicked,  to  help 
 where  he  will,  or  to  punish  whom  he  will  and  when 
 he  will.  He  is  here  called  the  Lord  of  hosts,  applied 
 to  this  ;  hence  it  is  that  this  title  is  given  unto  him 
 in  infinite  places,  sometimes  for  good,  and  sometimes 
 for  evil,  2  Kings  xix.  85,  1  Chron.  ii.  9,  Isa.  i.  24, 
 and  ii.  12.  This  is  manifest  by  his  manifold  com- 
 manding of  creatures  both  for  good  and  evil,  both  to 
 save  and  to  destroy.  Angels  are  his  ministers,  Ps. 
 civ.  4  ;  they  are  sent  by  him,  Ps.  Ixxviii.  49,  Isa. 
 xxxvii.  3G  ;  he  commands  the  sun,  Josh.  x.  12,  13; 
 the  sea,  Exod.  xiv.  21;  the  winds,  Matt.  viii.  26;  the 
 fire,  Dan.  hi.  ;  the  lions,  Dan.  vi. 
 
 Reason  1.  Because  he  is  the  Creator  of  all  creatures, 
 and  such  a  one  as  still  sustains  and  upholds  them  in 
 
26 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 being,  not  as  a  shipwright,  he  makes,  another  main- 
 tains ;  no  marvel  if  he  can  command  what  he  will. 
 
 Reason  2.  Because  of  his  omnipotent  power,  his  wise 
 providence  to  guide  and  govern  them,  to  twine  and 
 turn  them  whithersoever  he  will.  If  he  have  given  it 
 to  weak  man  in  his  skill,  and  with  his  weakness  to 
 guide  a  ship,  and  turn  other  creatures,  how  much 
 more  himself? 
 
 Use  1.  This  may  teach  every  man,  when  he  finds 
 any  of  the  host  of  God  against  him,  any  creature  to  work 
 for  his  hurt,  to  affront  him  in  body,  and  goods,  and 
 name,  or  howsoever,  to  say  as  2  Sam.  xvi.  10,  '  Let 
 him  curse,  because  the  Lord  hath  said  unto  him, 
 Curse  David :  who  shall  then  say,  Wherefore  hast  thou 
 done  so  ?'  So  bid  him  curse,  not  as  sin,  but  as  a  punish- 
 ment, or  judgment,  or  chastisement ;  for  he  cannot 
 be  author,  but  ordinator  peccati,  one  who  doth  dis- 
 pose of  their  sin  and  evil  to  the  end  not  they,  but 
 himself  aims  at.  The  malice  is  Shimei's,  the  Lord  he 
 disposeth  to  afflict  David  to  humble  him  ;  so  in  every 
 particular  thing,  thy  meat  and  drink,  the  air,  fire, 
 water,  beasts,  any  creature,  man,  great  or  small,  if 
 they  hurt,  say  it  is  the  Lord  who  bid  them ;  com- 
 plain to  him  of  it,  seek  to  him  for  redress  of  it, 
 humble  thyself,  and  by  the  mediator  seek  reconcile- 
 ment. They  who  are  annoyed  by  a  band  of  men,  or 
 the  wing  of  a  battle,  will  seek  redress  from  their  cap- 
 tain or  general.  So  here,  as  Acts  xii.  20,  '  Herod  was 
 highly  displeased  with  them  of  Tyre  and  Sidon,  but 
 they  came  unto  him  with  one  accord,  and  having 
 made  Blastus,  the  king's  chamberlain,  their  friend,  they 
 desired  peace,  because  their  country  was  nourished 
 by  the  king's  country  : '  so  seek  to  God  on  whom  you 
 depend.  Otherwise,  if  Absalom  will  stand  out,  when 
 Joab  and  the  rest  of  the  host  is  sent  against  him,  he 
 must  looked  to  be  pierced  with  darts. 
 
 Use  2.  To  teach  every  man  who  would  have  the 
 host  of  God  to  be  for  him,  and  with  him,  to  pray 
 unto  God,  the  Lord  of  hosts,  who  can  dispose  of  them, 
 who  hath  them  all  at  command,  who  can  take  from 
 them  their  malice  and  malignity ;  or  as  a  wise  physi- 
 cian, make  a  wholesome  medicine  of  that  which  is 
 poison,  for  he  hath  far  more  absolute  command  of 
 them,  than  any  general  over  his  soldiers,  as  the  cen- 
 turion insinuates,  Luke  vii.  7,  8.  Hence  did  Jacob, 
 when  he  feared  Esau  and  his  band,  pray,  Gen.  xxxii. 
 9,  and  found  the  fruit  of  it,  chap,  xxxiii.  4.  Hence 
 in  the  Gospel,  they  sought  from  him  the  ejection  and 
 dispossession  of  devils,  of  what  number  and  quality 
 soever,  the  curing  of  diseases,  the  rebuking  of  winds 
 and  sea,  the  conversion  or  restraining  of  enemies,  for 
 he  was  the  Lord  of  hosts  ;  so  must  we  still,  for  he  is 
 the  Lord  of  hosts.  Means  we  must  use :  as  for  de- 
 fence, weapons  ;  for  health,  physic  ;  as  the  Jews  used 
 the  disciples.*  But  he  must  be  looked  unto  on  both 
 sides,  because  he  is  the  Lord  of  hosts  ;  for  that  any 
 can  help,  that  is  not  from  themselves,  but  from  him. 
 *    Qu.  '  as  the  Jews  used,  and  the  disciples  '  ? — Ed. 
 
 Use  3.  If  any  would  be  free  from  their  hurt,  and  have 
 their  help,  let  him  seek  to  be  at  peace  with  God,  and 
 to  have  him  his  friend  ;  for  to  whomsoever  he  is  a 
 friend,  they  will  all  be  friendly.  When  there  was 
 peace  betwixt  the  two  kings  of  Israel  and  Judah, 
 Jehoram  and  Jchoshaphat,  each  people  with  horses 
 served  other;  when  it  was,  '  I  am  as  thou  art,'  then  it 
 followed,  '  my  people  as  thy  people,  and  mine  horses 
 and  thine  horses,'  2  Kings  iii.  7.  So  here  :  Prov. 
 xvi.  7,  '  When  a  man's  ways  please  God,  he  maketh 
 even  his  enemies  to  be  at  peace  with  him.'  Many 
 men  would  have  all  the  hosts  of  God,  for  him  an 
 his  friends,  but  seeks  not  the  favour  of  his  love,  as 
 if  these  being  more  than  naturally  his,  could  love 
 where  he  hated,  or  where  he  is  hated.  But  he  that 
 would  have  all  things  serviceable,  must  seek  his 
 favour,  and  to  be  at  one  with  him ;  then,  Rom.  viii. 
 28,  '  We  know  that  all  things  work  together  for  good 
 to  them  that  love  God,  to  them  who  are  the  called 
 according  to  his  purpose.'  But  who  have  more  ene- 
 mies than  these  ?  They  make  themselves  as  a  prey, 
 all  hate  them.  Ans.  When  their  love  and  favour 
 shall  be  better  to  them  than  their  hatred,  they  favour 
 them,  and  shall  do  so  ;  but  when  their  hatred  is  good 
 for  them,  they  profit  by  it,  are  exercised  and  purged, 
 and  made  fitter  for  heaven.  The  Lord  is  the  Lord  of 
 hosts,  who  thus  can  make  it  work. 
 
 They  shall  build,  but  I  will  destroy.  He  threatens 
 to  overthrow  them,  and  all  the  means  they  have  to 
 establish  themselves,  that  though  they  prosper  a  little 
 by  his  connivance,  and  [he]  suffer  them,  yet  they  should 
 fail  of  their  hope,  for  he  would  destroy  all  they  had  done. 
 
 Doct.  All  the  hopes  and  endeavours  of  the  wicked 
 shall  be  frustrated  and  vain,  so  that  that  which  they 
 hoped  to  establish  themselves  by,  shall  be  their  ruin. 
 God  will  destroy  it,  and  after  them  by  it,  so  here,  and  Ps. 
 cxii.  10,  '  The  wicked  shall  melt  away,  his  desire  shall 
 perish,'  all  their  studies,  counsels,  desires,  endeavours. 
 This  hath  usually  fallen  out,  as  Hosea  x.  6,  '  Ephraim 
 shall  receive  shame,  and  Israel  shall  be  ashamed  of  his 
 own  counsel.' 
 
 Use.  1.  No  marvel,  then,  if  we  see  every  day  wicked 
 men  disappointed  of  their  hopes,  when  they  think  by 
 any  unlawful  means  to  build  up  or  edify  themselves, 
 their  names,  houses,  or  posterity.  They  may  haply 
 build  a  while  and  prevail,  as  Babel,  but  it  will  be  their 
 ruin ;  nay,  it  hath  been  to  many  of  them.  By  usury  and 
 oppression  they  have  got  lands  and  livings  :  they  have 
 left  them  to  their  babes  ;  they  have  builded  houses, 
 and  called  them  by  their  names  ;  but  in  a  few  succes- 
 sions how  they  are  destroyed  and  come  to  others, 
 how  they  hold  not  herein  to  the  third  heir,  how  they 
 have  been  their  destruction,  who  sees  not  ?  So  for 
 ambition  :  many,  seeking  to  rise  like  Haman,  accusing, 
 despising,  and  maligning  the  people  of  God,  have  had 
 like  ends  and  destruction.  Above  all  we  may  remem- 
 ber, as  others,  so  this  last  enterprise  of  the  papists, 
 with  joyful  remembrance, — I  pray  God  with  as  thank- 
 
Ver.  4.] 
 
 STOCK  ON  MALACHI. 
 
 27 
 
 ful  hearts  and  lives, — bow  God  hath  disappointed  the 
 hope  of  our  wicked,  perjured,  and  perfidious  Catholics 
 and  Papists,  who  had  thought  to  have  built  up  them- 
 selves, and  to  have  re-established  all  their  idolatrous 
 estates,  by  their  bloody  and  cruel,  barbarous  and 
 savage  attempt ;  yet  that  they  built  God  hath,  and 
 none  else,  destroyed,  and  we  doubt  not  but  it  will  be  to 
 their  greater  ruin  among  us  ;  for  howsoever  the  state 
 hath  used  too  much  mildness  towards  them,  yet  they 
 will  no  doubt,  upon  this,  lay  to  their  hand  and  draw 
 forth  the  sword. 
 
 Use  2.  To  admonish  a  state,  as  ours,  that  it  will  be 
 in  vain  for  them  to  imagine  to  establish  themselves 
 without  the  Lord,  by  using  unlawful  means  and  policy, 
 for  God  will  destroy  them.  The  danger  hath  been 
 lively  before  our  eyes,  upon  that  connivance  of  ours, 
 and  little  strength  they  had  gotten.  What  if  they 
 should  be  suffered  to  grow  with  us  ?  Is  not  that 
 which  Pharaoh  feared  of  Israel  (Exod.  i.  10,  '  Come 
 on,  let  us  deal  wisely  with  them,  lest  they  multiply, 
 and  it  come  to  pass,  that  when  there  falleth  out  any  war 
 they  join  also  unto  our  enemies,  and  fight  against  us, 
 and  so  get  them  up  out  of  the  land  '),  more  justly  to  be 
 feared  of  these,  for  they  never  held  it  lawful  to  take 
 away  lives  of  princes,  to  take  up  arms  against  them, 
 to  depose  them  because  they  were  idolatrous,  and  re- 
 jected of  God  ?  But  these  do,  as  Simanca  in  his  In- 
 stitutions, Tit.  xxiii.  sect.  ii.  and  xiii.  ;  and  Dominicus 
 Bannes  in  22  Sum.  Tho.  quajst.  xii.  art.  ii.,  that  sub- 
 jects are  bound  to  deny  obedience  to  such  sovereigns, 
 and  to  take  up  arms  against  them,  if  they  have  power 
 to  do  it ;  for  by  heresy  he  is  deprived  of  all  dominion  ; 
 and  he  expresseth  himself  what  is  meant  if  they  have 
 power,  because,  saith  he,  with  great  detriment,  with 
 the  danger  of  life  and  loss  of  goods,  they  are  not 
 bound  to  take  arms  against  them,  or  to  exempt  them- 
 selves from  obedience,  if  they  be  not  in  danger  of  a 
 mortal  sin,  that  is,  of  falling  from  the  catholic  faith ; 
 and  therefore  it  follows  that  the  faithful  of  England 
 and  Saxony  are  to  be  excused,  who  do  not  exempt 
 themselves  from  the  power  of  their  princes,  neither  take 
 up  arms  against  them,  because  they  have  not  power  to 
 make  their  wars  against  their  princes,  and  they  are  in- 
 cident to  great  perils  if  they  stir.  By  which  it  is  ap- 
 parent that  they  wait  but  till  they  have  strength,  if 
 their  secret  plots  be  thus  frustrated  ;  so  that  he  which 
 will  speak  for  favour  to  be  shewed  towards  them,  he 
 is  either  ignorant  of  this,  or  else  he  is  a  secret  enemy 
 to  the  state,  in  plain  reason,  besides  the  judgments  of 
 God,  who  will  overthrow  when  men  think  thus  to 
 build. 
 
 But  I  will  destroy  it.  The  Lord  takes  this  to  him- 
 self, to  overturn  all  their  buildings,  and  destroy  their 
 strength  and  their  kingdom. 
 
 Doct.  It  is  the  Lord  that,  as  he  plants,  so  pulls  up 
 kingdoms,  nations,  and  men,  that  casts  out  and  brings 
 in,  that  sets  up  and  pulls  down,  that  makes  and  de- 
 stroys states,  public  or  private,  at  his  pleasure.    They 
 
 are  all  in  his  hand,  and  done  by  him,  and  fall  not  out 
 by  any  fortune,  or  by  an  ordinary  revolution  and  vicissi- 
 tude of  things,  or  yet  from  men,  though  they  be  the 
 means.  But  this  evil  is  of  the  Lord,  as  here  ;  so 
 Micah  ii.  4,  Jer.  xviii.  6,  7,  '  0  house  of  Israel,  cannot 
 I  do  with  you  as  this  potter  ?  saith  the  Lord  :  Behold, 
 as  the  clay  in  the  potter's  hand,  so  are  ye  in  my  hand, 
 0  house  of  Israel.'  Dan.  ii.  21,  '  He  changeth  the 
 times  _and  seasons ;  he  removeth  kings  and  setteth 
 up  kings ;  he  giveth  wisdom  to  the  wise,  and  know- 
 ledge to  them  that  know  understanding.'  Luke  i.  52, 
 '  He  hath  put  down  the  mighty  from  their  seats,  and 
 exalted  them  of  low  degree.' 
 
 Reason  1.  Because  he  is  absolute  Lord  over  all.  All 
 the  kingdoms  of  the  earth  are  not  Satan's,  as  he 
 falsely  affirmed,  Mat.  iv.,  but  the  Lord's  :  Ps.  xxiv.  1, 
 '  The  earth  is  the  Lord's  ;'  yea,  1  Sam.  ii.  8,  '  The 
 pillars  of  the  earth  are  the  Lord's,  and  he  hath  set 
 the  world  upon  them.' 
 
 Reason  2.  Because  the  smallest  things  are  not  with- 
 out, but  by  his  power  and  providence  :  the  falling  of 
 a  sparrow,  the  putting  down  of  one  man's  estate,  and 
 from  his  estate,  Ps.  lxxv.  G,  7.  In  all  these  a  certain 
 divine  disposition  orders,  divine  power  sustains,  divine 
 sentence  judges.  In  omnibus  qucedam  dispositio  divina 
 ordinat,  qucedam  potentia  divina  sustinet,  quadamscntcn- 
 tia  divina  judic at. 
 
 Reason  3.  Because  it  happens  unto  them,  then  only 
 when  they  have  defiled  the  land,  and  defied  the  Lord, 
 and  as  it  were  set  up  sin  and  Satan  against  his  will  and 
 word  ; — 
 
 Use  1.  This  may  teach  us,  when  we  see  kingdoms 
 overturned,  and  wars  raised,  whereto  to  impute  it, 
 what  to  make  the  cause  of  it ;  vide  Micah  i.  15,  '  I  will 
 bring  an  heir  unto  thee,  0  inhabitant  of  Mareshah.' 
 
 Use  2.  If  our  bloody  Romanists  had  prevailed  in 
 their  barbarous  and  cruel  plot  to  the  supplanting  and 
 overthrow  of  our  kingdom,  church,  the  burning  of  our 
 cities,  the  razing  of  our  towns,  the  sacking  of  our 
 houses,  and  our  utter  ruin,  we  ought  to  have  looked 
 unto  the  Lord,  who  destroys  and  pulls  up,  and  they 
 but  only  the  instruments  of  his  wrath. 
 
 Obj.  Then  you  justify  their  act  and  intent,  if  it 
 were  the  will  of  God,  and  they  but  his  instruments 
 for  it. 
 
 Ans.  I  justify  them  as  much  as  Luke  did  Judas, 
 and  Herod,  and  Pilate,  the  rulers  and  the  Jews  ;  be- 
 cause in  the  crucifying  of  Christ  they  did  the  secret 
 counsel  of  God,  Acts  iv.  28,  who  were  condemned  to 
 hell  for  resisting  his  revealed  will,  and  committing 
 murder,  and  so  must  these  without  speedy  repent- 
 ance; besides,  God's  and  their  ends  were  indifferent.  * 
 God  had  done  it  to  purge  the  land  of  us,  and  of  our 
 sins,  and  that  in  just  justice  (they  of  malice),  and  for 
 our  principal  good,  the  profession  of  piety  and  the 
 gospel,  and  the  hatred  of  their  more  than  heathenish 
 idolatry. 
 
 *    Qu.  *  different '  ?— Ed. 
 
28 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 Use  3.  To  teach  us,  if  we  would  not  be  destroyed 
 and  rooted  out,  if  we  would  be  established  and  con- 
 firmed, in  despite  of  all  papists  and  atheists,  to  seek 
 to  have  the  Lord  on  our  side.  If  he  be  on  our  side, 
 who  can  be  against  us  ?  Or  if  they  side  "against  us,  they 
 shall  not  prevail  to  destroy  us  ;  for  if  he  only  destroy, 
 then  no  other  can.  Then,  though  they  provide  their 
 great  armies,  though  they  have  their  secret  plots, 
 though  they  strow  our  ways  with  gunpowder,  yet  ini- 
 quity shall  be  upon  the  wicked,  and  we  shall  escape  ; 
 and  as  we  have,  so  shall  we  still  have  occasion  to 
 praise  God,  singing  Ps.  cxxiv.  and  cxxix.  For  he 
 only  destroys  and  saves.  When  he  will  save,  nothing 
 can  destrojr,  et  e  contra,  men  and  munition,  wise  coun- 
 sellors, grave  senators,  valorous  captains,  resolute 
 soldiers,  are  some  help  and  means.  It  may  be  good 
 to  have  peace  with  otber  nations  and  kingdoms  about 
 them  ;  but  to  establish  a  state,  to  keep  it  from  falling, 
 nothing  can  be  sure  ;  but  to  have  peace,  and  be  at  one 
 with  God,  that  we  may  have  him  our  protector,  then 
 shall  we  not  only  not  fall  and  perish,  but  be  without  fear. 
 What  need  he  fear  the  world,  who  hath  God  to  be  bis 
 guardian  ?  Quis  ei  de  seculo  metus  est,  cul  in  secido 
 Deus  tutor  est.* 
 
 And  they  shall  call  them.  The  second  thing  that 
 God  threatens  is  shame  to  their  destruction,  reproach, 
 and  disgrace  from  other  nations  and  people,  scorn,  and 
 contempt,  expressing  how  great  their  misery  should  be, 
 whenas  for  it  they  should  become  a  by -word  to  other 
 people  and  nations.  They  shall  call  them,  that  is, 
 other  nations  that  live  about  them,  or  pass  by  them, 
 or  hear  of  them,  shall  take,  as  it  were,  this  parable 
 against  them,  and  say,  This  mountain  of  sin  is  a  border 
 of  wickedness,  a  region  whom  God  hath  cursed  for 
 their  sins,  and  laid  waste  for  their  iniquity.  This 
 destruction  is  not  come  unto  them  by  chance,  or  na- 
 tural and  human  revolutions  and  courses  of  things  ; 
 but  for  then-  wickedness,  and  impious  manners,  hath 
 God  cursed  and  destroyed  them  for  ever. 
 
 Doct.  God  makes  men  odious  and  contemptible 
 among  men,  a  parable  and  by-word,  for  their  sins  and 
 iniquities. 
 
 The  border  of  wickedness,  the  people.  From  their 
 judgment  and  utter  destruction,  they  gather  their  sin, 
 and  God's  wrath,  as  the  cause  of  their  ruin  and  deso- 
 lation. 
 
 Doct.  From  the  general  judgments  of  God  upon  a 
 country  or  nation,  men  may  gather  their  sins  and 
 God's  wrath,  their  deserts  and  God's  displeasure.  So 
 here,  and  threatened  beforehand,  Deut.  xxix.  21,  22, 
 and  1  Kings  ix.  8,  9,  and  Jer.  xxii.  8,  9,  '  And  many 
 nations  shall  pass  by  this  city,  and  they  shall  say, 
 every  man  to  his  neighbour,  Wherefore  haih  the  Lord 
 done  thus  unto  this  great  city  ?  Then  they  shall  answer, 
 Because  they  have  forsaken  the  covenant  of  the  Lord 
 their  God,  and  worshipped  other  gods,  and  served 
 them.' 
 
 *  Cypr.  ile  Orat.  Dorn. 
 
 Reason.  Because,  though  it  is  read  that  he  afflicteth 
 particular  men,  for  some  other  respects,  as  for  the  trial 
 of  their  faith,  the  manifestation  of  their  graces,  the 
 glorifying  of  himself,  sometimes  for  preventing  of  sin, 
 and  shewing  they  are  but  men,  though  great  things  be 
 done  by  them,  as  he  did  Job,  the  blind  man,  and  the 
 apostles,  yet  was  it  never  read  that  he  afflicted  a 
 general  land,  but  for  sin  and  iniquity,  or  a  state  gene- 
 rally. And  the  reason  of  this  and  the  whole  is,  be- 
 cause general  judgments  come  upon  the  multitude,  wdio 
 are  ever  wicked  ;  who  have  been  a  long  time  spared 
 for  the  good  ;  who  now,  being  either  taken  away,  or 
 entangled  with  their  sin,  that  is  removed  which  hin- 
 dered, and  so  the  wrath  comes  upon  them.  Then  by 
 these  judgments  may  the  sins  be  noted. 
 
 Use  1.  Then  have  the  ministers  of  God  done  us  no 
 wrong,  when,  for  the  general  judgment  that  hath  been 
 upon  our  city  and  land,  the  spreading  and  devouring 
 plague,  they  gather  and  affirm  that  w7e  are  marvellously 
 defiled  and  polluted,  even  the  border  of  wickedness. 
 Some  wrong  might  haply  have  been  done  to  particu- 
 lar men,  so  to  judge  of  them,  when  men  either  have 
 not  committed  these  sins  which  deserve  it ;  but  for 
 some  other  cause  it  is  befallen  them,  or  they  have 
 humbled  and  reconciled  themselves  unto  God,  which 
 another  cannot  so  discern.  But  to  the  general  there 
 can  be  none,  seeing  God  useth  not  to  bring  general 
 plagues,  but  where  the  sins  of  men  are  general  and 
 full ;  whereas  then  '  the  whole  head  hath  been  sick, 
 and  the  whole  heart  heavy,'  &c,  Isa.  i.  5,  6,  it  must 
 needs  follow  that  such  hath  been  the  state  and  time, 
 '  covered  with  iniquity  ;'  for  wise  physicians  do  not 
 administer  physic  for  the  whole,  when  one  part  only 
 is  ill-anected ;  nor  just  magistrates  do  not  shake  or 
 smite  all  with  the  sword,  when  a  few  have  offended  ; 
 much  less  will  God  only  wise,  and  the  most  righteous 
 judge,  destroy  the  righteous  with  the  wicked,  send  a 
 general  judgment,  when  but  a  few  have  deserved  it. 
 One  man's  sins  may  be  an  occasion  of  it,  but  the  merits 
 is  general,  as  in  David  and  his  people,  2  Sam.  xxiv.  1. 
 
 Use  2.  If  others,  passengers,  lookers-on,  may  thus 
 gather,  what  may  those  who  suffer  themselves,  how 
 maj'  they  gather  their  sins  and  his  wrath  ?  That  their 
 sins  are  many,  and  their  fallings  away  general,  because 
 their  judgments  are  thus.  The  one  the  cause,  the 
 other  the  proof,  as  did  Daniel  ix.  5-15.  So  may  we, 
 from  our  general  judgments,  argue  general  apostasy 
 and  impiety. 
 
 They  shall,  call  them  the  borders  of  uickedness.  The 
 first  of  God's  witnesses,  of  such  as  give  testimony  to 
 his  judgments,  and  the  uprightness,  and  justice  of 
 them,  is  the  heathen,  and  other  nations,  who  know 
 him  not  aright. 
 
 Doct.  God  will  have  witness  and  testimony  of  his 
 judgments,  from  wicked  and  profane  nations  and  men, 
 the  wTicked  shall  be  witnesses  of  his  judgments  upon 
 others  ;  so  here,  so  Deut.  xxix.  22,  Dan.  v.  22,  Ptev. 
 xviii.  8,  9,  Ps.  lviii.  7, 10,  Dan.  3,  22  and  vi.  24. 
 
Ver.  4.] 
 
 STOCK  ON  MALACHT. 
 
 29 
 
 Reason  1 .  Because  God  will  not  only,  as  is  said  of 
 wisdom,  be  justified  of  his  children,  but  of  the  wicked 
 and  profane  ;  for  that  may  have  some  exception 
 against  it,  lest  it  should  be  partial,  this  none  in  that 
 kind,  but  God  wresting  this  from  him,  making  them, 
 as  Balaam's  ass,  to  speak  against  nature,  so  they 
 against  their  minds. 
 
 Reason  2.  Because  they  might  be  without  excuse, 
 when  the  judgments  of  God  came  upon  them.  They 
 have  not  humbled  themselves,  when  they  were  made 
 eye-witnesses,  or  such  as  had  certain  notice,  of  God's 
 judgments.  So  Daniel  infers,  Dan.  v.  22  ;  and  without 
 doubt,  that  is  it  which  doth  amplify  the  sins  of  men, 
 to  make  them  riper  for  judgment,  as  of  Cain  and  Lot's 
 daughters. 
 
 Use  1.  This  may  teach  us,  when  we  hear  of  wicked 
 and  profane  men,  speaking  of  the  judgments  of  God 
 upon  others,  not  upon  God's  people  only,  which  they 
 may  do  in  hatred  of  them,  because  they,  like  Israel, 
 sacrifice  that  to  God  which  the}',  as  Egyptians,  wor- 
 ship as  God,  their  lusts  and  affections  and  such 
 like  :  nor  upon  such,  whose  persons  for  some  private 
 respects  they  hate ;  but  others,  whose  persons  and 
 sins  they  liked  well  enough  before  the  judgment, 
 yet  now  they  speak  of  them,  and  give  testimony  to 
 the  judgment  of  God  as  just ;  for,  say  they,  he  was 
 an  adulterer,  an  usurer,  an  oppressor,  or  a  grievous 
 blasphemer,  when  they  live,  not  in  the  same  judg- 
 ments, nor  in  the  same  sins,  but  in  as  great  sins  of 
 another  kind,  living  void  of  the  fear  of  God,  being 
 wicked  and  profane.  Therein  observe  the  wisdom  and 
 providence  of  God,  which  makes  even  the  wicked  to 
 witness  for  him,  who,  by  his  powerful  providence, 
 makes  the  wicked  (whether  in  truth  or  hypocrisy  it 
 skills  not)  give  testimony  unto  him,  if  the  good  will 
 be  silent ;  as  these  hold  their  peace,  the  stones  shall 
 speak.  One  instance  we  have  worth  the  noting,  agree- 
 able to  the  times :  our  papists,  for  their  late  more 
 than  hellish  plot,  are  taken,  and  nigh  to  their  deserved 
 ruin  and  confusion.  They  who  are  out  of  the  snare 
 cry,  It  is  just  with  them,  whether  they  speak  out  of 
 ignorance  and  human  piet}',  or  out  of  cunning  and 
 dissembling  policy  (very  tolerable  in  their  supersti- 
 tion for  the  church's  good),  it  skills  not  much  ;  as 
 Philip  i.  15,  16,  if  such  comparisons  be  not  odious. 
 Howsoever  God  is  justified,  and  he  hath  testimony  of 
 his  justice  from  the  wicked,  while  they  say,  These  are 
 the  border  of  wickedness,  these  are  but  a  few  despe- 
 rate papists,  and  this  is  just  upon  them. 
 
 Use  2.  To  teach  men,  though  wicked,  yet  by  the 
 company,  encouragement,  example,  or  applause  of 
 other  wicked,  not  to  commit  that  which  may  bring  the 
 judgment  of  God  upon  them  ;  for,  come  when  it  will, 
 they  shall  be  as  ready  as  other  to  justify  God,  and 
 condemn  them  (whether  in  hypocrisy  and  sinister  re- 
 spect, it  is  not  to  the  purpose,  or  in  truth),  when  the 
 other  did  not  so  strengthen  their  hands  to  sin,  as  that 
 will  press  them,  and  make  their  hearts  to  sink  in 
 
 them.  But  let  them  learn  to  look  to  those  judgments, 
 of  which  God  hath  made  them  eye-witnesses,  and 
 given  them  as  certain  intelligence  of  them,  and  humble 
 themselves  to  God,  and  avoid  such  and  the  like,  lest 
 as  they  give  now  testimony  to  the  justice  of  God  in 
 seeing  his  punishments  upon  others,  so  others  may 
 give  of  them,  yea,  and  by  such  things  their  sins  be 
 made  the  greater,  and  their  judgments  be  the  heavier. 
 
 The  border  of  wickedness.  That  is,  a  nation  or 
 country,  where  the  people  are  marvellous  wicked,  who 
 have  this  recornpence  for  their  wickedness  ;  insinuat- 
 ing in  them  the  cause  of  their  wickedness,  the  moving 
 and  deserving  cause,  their  sins. 
 
 Doct.  Men's  sins  are  the  causers  and  procurers  of 
 their  own  destruction,  whatever  it  be.  Isa.  hi.  11, 
 '  Woe  unto  the  wicked,  it  shall  be  ill  with  him,  for  the 
 reward  of  his  hands  shall  be  given  him.' 
 
 And  a  people  of  whom  the  Lord  is  angry  for  ever. 
 Here  two  things  are  intimated  unto  us  :  the  one  the 
 cause  in  God,  which  moves  him  to  punish  the  wicked, 
 his  anger  and  displeasure,  as  sin  the  cause  in  them- 
 selves ;  another,  the  perpetuity  of  their  punishment, 
 their  destruction  is  for  ever.  First  for  the  cause,  then 
 the  continuance. 
 
 Doct.  When  the  Lord  bringeth  vengeance  and 
 punishment  upon  the  wricked,  it  is  in  indignation  and 
 wrath,  whether  temporal  or  eternal,  upon  few  or  many. 
 Isa.  xxvii.  4,  God  saith  in  his  care  of  his  vineyard, 
 '  Fury  is  not  in  me.'  By  the  opposition  and  comparison, 
 we  see  his  fury  against  the  wicked.  He  corrects  his 
 own  in  love,  not  in  anger ;  but  he  is  as  fire,  which 
 hath  no  pity,  against  wicked  men  :  Kom.  -ii.  6,  8,  '  Who 
 will  render  to  every  man  according  to  his  works  :  but 
 unto  them  that  are  contentious,  and  do  not  obey  the 
 truth,  but  obey  unrighteousness,  indignation  and  wrath;' 
 and  Kom.  ix.  22,  Jer.  x.  25. 
 
 Reason  1.  Because,  when  he  cometh  to  judge  them, 
 he  comes  as  a  judge,  who  intends  not  the  mending  of 
 malefactors  arraigned  before  him,  but  the  ending  of 
 them,  and  the  cutting  of  them  off,  so  he  with  these 
 minds  only  their  destruction. 
 
 Reason  2.  Because  the  Lord  accounts  them  as 
 enemies  and  adversaries,  such  as  he  hates  and  abhors, 
 Ps.  v.  6.  Now  when  men  come  against  their  ene- 
 mies, it  is  in  indignation  and  wrath,  as  Isa.  i.  24, 
 '  Therefore  saith  the  Lord,  the  Lord  of  hosts,  the 
 mighty  One  of  Israel,  Ah,  I  will  ease  me  of  mine  ad- 
 versaries, and  avenge  me  of  mine  enemies,'  mourning 
 that  to  them  he  must  come  in  wrath  as  to  enemies. 
 
 Use  1.  This  proves  that  there  is  a  manifest  differ- 
 ence betwixt  the  afflictions  and  corrections  of  the 
 godly,  and  the  punishments  of  the  wicked ;  those  from 
 love,  these  from  hatred;  those  from  a  friend,  these 
 from  an  enemy ;  those  from  a  physician  who  seeks  to 
 cure  and  mend  them,  these  from  a  judge  to  end  them; 
 one  in  wrath,  the  other  in  love. 
 
 Use  2.  To  admonish  wicked  men,  to  carry  them- 
 selves very  warily,  and  to  take  heed  how  they  procure 
 
•30 
 
 STOCK  ON  MALACHT. 
 
 [Chap.  T. 
 
 punishment  by  their  sins,  not  only  for  the  thing  itself, 
 but  for  the  affection  wherewith  God  will  lay  it  upon 
 therm  The  thing  of  itself  is  heavy  enough,  intolerable 
 to  be  borne,  which  the  children  of  God,  with  all  the 
 helps  and  stays  they  have,  have  enough  to  undergo 
 and  not  to  faint  under ;  how  is  it  to  them  who  are  void 
 of  such  things  ?  But  how  when  they  not  only  want 
 it ;  but  this  is  added,  his  indignation  and  wrath  ? 
 Grievous  to  a  patient  is  the  lancing,  cutting,  searing, 
 and  corcives  of  the  chirurgeon,  though  he  do  it  with 
 all  the  love  and  care  he  can  possibly,  and  express  his 
 fervent  desire  to  cure  them.  How  grievous  would  it 
 be  if  he  should  come  raging,  and  seek  to  fill  himself 
 with  wrath  and  indignation  when  he  comes  to  it ;  so  in 
 this.  As  the  prayers  and  sacrifices  of  the  wicked  are 
 abominable,  how  much  more  when  they  are  offered 
 with  a  wicked  mind  ;  so  in  this,  if  they  be  heavy 
 in  themselves,  what  when  they  are  brought]  upon 
 them  with  indignation  and  wrath  ?  The  wrath  itself 
 is  heavy,  the  messenger  of  death ;  what  when  such  a 
 thunder  shall  bring  such  horrible  hail  ?  Be  ad- 
 monished, then,  you  wicked  ones,  great  and  small,  he 
 respects  not  persons  ;  and  do  not  make  sport  of  your 
 sins.  Think  not,  when  God  shall  come  to  judgment, 
 your  riches  or  honours  will  bear  it  out,  for  not  as  he 
 is  a  judge,  much  less  as  he  is  an  ireful  one,  and  full 
 of  wrath,  and  comes  with  indignation,  will  he  be  abused. 
 
 For  ever.  The  continuance  and  perpetuity  of  God's 
 wrath  upon  the  wicked,  it  is  not  for  a  while,  but  for  ever. 
 
 Doct.  The  punishments  and  judgments  of  the 
 wicked,  though  often  long  in  coming,  they  are  always 
 long  in  continuance,  they  are  utter  and  perpetual 
 destruction.  So  here,  '  for  ever,'  Isa.  xxvii.  7,  8,  Ps. 
 xxxvii.  18-20,  Jer.  xxx.  11,  Micah  vii.  10.  And  as 
 in  this  life,  much  more  in  that  to  come,  Jude  ver.  13, 
 Mat.  xxv. 
 
 Reason  1.  Because  they  have  hearts  that  cannot 
 repent,  nor  remove  the  cause  of  these  judgments,  their 
 sins.  These,  then,  cleaving  fast  to  them,  no  marvel 
 though  the  other  be  fastened  upon  them,  Born.  ii.  5. 
 
 Reason  2.  Because  justice  requires  to  punish  pro- 
 portionably.  Their  sins  are  infinite,  not  in  time,  not  in 
 quantity,  yet  in  relation  of  persons.  Sins  increase  by 
 the  person  committing,  and  against  whom  ;  as  in  our 
 state,  the  same  offence  against  the  king  is  greater  than 
 against  another  man. 
 
 Use  1.  This,  as  the  former,  teacheth  a  manifest  and 
 smoother  difference  betwixt  the  correction  of  the  good 
 and  the  punishments  of  the  wicked,  when  one  is  tem- 
 porary, the  other  perpetual  and  eternal,  here  and  after. 
 With  his,  he  deals  only  in  the  branches ;  with  the 
 wicked  in  the  roots.  His  are  as  vines,  the  other  as 
 briars  and  thorns.  The  husbandmen,  though  they 
 set  the  fire  often  to  the  thorns,  and  use  the  axe  to  the 
 rooting  and  stocking  of  them  up,  yet  to  the  vines  do 
 they  never ;  sometimes  they  unbare  the  root,  and  use 
 a  pruning-knife  to  prune  and  purge  them,  that  they 
 may  abide  still  in  the  vineyard  and  bring  forth  fruit. 
 
 Use  2.  To  teach  us  to  see  the  folly  of  the  wicked, 
 and  not  to  imitate  their  practice  in  sin  for  their  pleasure, 
 seeing  their  judgments  are  thus,  Johnxxi.  6,  Bev.ii.  27. 
 
 Use  3.  Not  to  envy  their  prosperity,  or  be  offended 
 with  their  flourishing  estate,  ride  Micah  vii.  10,  20. 
 
 Ver.  5.  And  your  eyes  shall  see  it,  and  ye  shall  say, 
 The  Laid  will  be  magnified  upon  the  harder  of  Israel. 
 
 And  your  eyes  shall  see  it.  The  second  witness  of 
 God's  judgments  upon  Edom,  the  church,  her  eyes 
 should  see  it.  These  God  calls  to  give  testimony  of 
 it;  and  that  they  should  be  witnesses  without  exception, 
 he  saith  they  should  see  ;  for  one  eye-witness  is  more 
 than  ten  others,  for  it  is  a  sense  nothing  so  soon  deceived 
 as  the  hearing.  By  it  we  judge  more  certainly  ;  that  is, 
 I  have  said  it,  it  shall  be  most  certainly,  my  threaten- 
 ings  shall  not  be  in  vain,  for  your  e37es  shall  see  it ; 
 which,  unless  I  make  my  word  good,  cannot  be;  and 
 thou  shalt  be  a  witness,  that  thou  mayest  see,  when 
 no  such  thing  is  befallen  thee,  that  then  I  love  thee. 
 Seeing,  after  the  Hebrew,  is  put  for  seeing  with  plea- 
 sure and  delight,  when,  or  because  that  comes  to  pass 
 we  wished.  So  here,  and  Micah  vii.  10,  Ps  liv.  7, 
 and  xxxv.  21. 
 
 To  this,  not  to  the  second  sentence,  some  add,  the 
 border  of  Israel,  and  read,  from  the  border,  not  upon  ; 
 and  so  it  is,  they  being  safe  in  their  own  coast  and 
 borders,  should  thence  behold  the  judgments  of  God, 
 so  manifest  and  perspicuous  they  should  be,  in  the 
 ruin  and  overthrow  of  the  wicked. 
 
 Doct.  The  judgments  God  threatens  against  the 
 wicked  he  certainly  performs.  His  decrees  for  justice 
 and  punishment  are  as  certain  as  for  mercy  and  bless- 
 ings. So  here,  and  Num.  xxiii.  19,  '  God  is  not  a 
 man,  that  he  should  lie  ;  neither  the  son  of  man,  that 
 he  should  repent :  hath  he  said,  and  shall  he  not 
 do  it  ?  or  hath  he  spoken,  and  shall  he  not  make  it 
 good?  '  1  Sam.  xv.  29,  'And  also  the  Strength  of 
 Israel  will  not  lie  nor  repent  :  for  he  is  not  a  man, 
 that  he  should  repent.'  Hosea  xiii.  11,  Mat.  xxiv.  35, 
 Isa.  xiv.  24. 
 
 Reason  1.  Because  he  is  without  all  change  him- 
 self, therefore  his  decrees,  Mai.  iii,  6,  Gen.  i.  17  ;  for 
 he  and  his  word  are  all  one. 
 
 Reason  2.  Because  he  cannot  be  resisted,  Isa.  xlvi. 
 10,  Bom.  ix.  19  ;  for  then  he  should  not  be  omnipo- 
 tent, but  another  as  strong  and  mighty  as  he ;  but 
 '  he  is,  and  none  like  him.' 
 
 Doct.  The  church  and  children  of  God  may  rejoice 
 at  the  destruction  and  fall  of  their  enemies,  Micah 
 vii.  10. 
 
 Doct.  As  God  will  have  testimony  from  the  wicked 
 of  his  judgments,  so  especially  will  he  have  his  church 
 and  children  witnesses  of  them  ;  so  here.  Therefore 
 did  he  in  the  sight  of  Israel  lay  so  many  plagues  and 
 judgments  upon  Egypt,  Pharaoh,  and  his  people,  and 
 his  final  destruction  in  their  sight,  they  standing  upon  the 
 shore,  he  and  his  host  drowning  in  the  sea,  Exod.  xiv. 
 
Ver.  5.] 
 
 STOCK  ON  MALACHI. 
 
 31 
 
 Hence  is  it,  Ps.  lviii.  10,  '  The  righteous  shall  rejoice 
 when  he  seeth  the  vengeance  :  he  shall  wash  his  feet 
 in  the  blood  of  the  wicked  ;'  and  Ps.  xcvii.  8,  '  Zion 
 heard,  and  was  glad ;  and  the  daughters  of  Judah 
 rejoiced  because  of  thy  judgments,  0  Lord.'  Micah 
 vii.  10. 
 
 Reason  1.  Because  the}7  might  fear,  and  be  affected 
 with  them  to  grow  better,  and  to  restrain  and  reform 
 their  ways  by  them.  If  the  judgments  of  men  must 
 effect  such  a  thing  in  them,  Deut.  xiii.  11,  much  more 
 the  judgments  of  God.  And  if  the  hearing  of  them, 
 more  the  sight ;  for  this  affecteth  more,  as  to  pity  and 
 compassion,  to  }oj  and  gladness,  to  anger  and  wrath, 
 so  to  sorrow  and  dislike. 
 
 Reason  2.  Because  they  might  magnify  and  praise 
 him,  his  wisdom,  power,  justice,  as  here  ;  for  though 
 he  wring  it  from  the  wicked,  where  it  seems  to  be 
 without  partiality,  as  not  this,  yet  is  this  far  more 
 acceptable  to  him,  their  praises  as  their  prayers,  for 
 they  are  done  willingly,  cheerfully,  sincerely,  all  which 
 he  loves.  Besides,  they  are  from  those  he  loves,  and 
 so  the  things  better  affected. 
 
 Use.  To  teach  every  one  that  is  God's  what  is  his 
 duty,  what  he  ought  to  do,  namely,  not  to  shut  his 
 eyes  at  the  judgments  of  God,  but  to  open  them  wide, 
 and  to  behold  all  his  judgments.  It  is  the  part  of 
 children  to  observe  all  the  works  of  their  fathers,  that 
 they  may  imitate  some  and  admire  others  ;  love  them 
 for  some,  and  fear  them  for  others  ;  yea,  their  works, 
 whether  they  touch  themselves,  or  their  fellow-brethren, 
 or  the  hired  servants  :  so  it  is  the  part  of  God's  chil- 
 dren to  observe  all  his  works,  his  meekness,  merciful- 
 ness, goodness,  patience,  and  long-suffering,  to  admire 
 them,  to  imitate  his  bounty,  care,  providence,  and 
 richness  in  benefit  towards  them,  to  love  him,  his 
 judgments,  to  fear  him.  If  upon  their  brethren,  to 
 know  they  must  look  for  the  same,  as  they  hope  for  the 
 goods  and  blessings,  so  expect  the  evil  and  correction. 
 If  upon  hirelings,  as  they  think  God  will  deal  far  bet- 
 ter with  them  than  the  other.  If  he  care  for  servants, 
 more  for  sons  ;  so  to  think  he  will  no  less  spare  them 
 than  servants,  because  they  think  he  loves  them  ;  his 
 judgments  then  must  they  specially  look  upon  and 
 consider.  As  children  are  specially  affected  with  their 
 father's  anger,  when  it  is  but  against  servants  or  others, 
 then  they  fear  and  tremble,  seek  to  please  him,  and  to 
 avoid  such  things  by  which  he  is  provoked,  especially 
 when  there  is  any  good  nature  in  them  at  all ;  so 
 ought  they,  that  as  it  is  written  of  the  lion,  that  he 
 trembles  to  see  a  dog  beaten  before  him,  so  if  they 
 have  any  alliance  to  the  Lion  of  the  tribe  of  Judah, 
 they  must  see  and  fear,  fear  and  flee  when  the  wicked 
 are  smitten,  more  when  it  is  upon  his  own  who  are 
 in  the  church  and  of  the  church,  as  David,  Ps.  cxix. 
 120,  '  My  flesh  trembleth  for  fear  of  thee,  and  I  am 
 afraid  of  thy  judgments ;'  and  2  Sam.  vi.  9,  '  And 
 David  was  afraid  of  the  Lord  that  day,  and  said,  How 
 shall  the  ark  of  the  Lord  come  to  me  ?'  and  Acts  v. 
 
 5,  11,  '  And  Ananias,  hearing  these  words,  fell  down, 
 and  gave  up  the  ghost :  and  great  fear  came  on  all 
 them  that  heard  these  things.'  And  great  fear  came 
 upon  all  the  church,  and  upon  as  many  as  heard  those 
 things  ;  not  on  as  many  as  take  no  notice  of  the  judg- 
 ments of  God  at  all,  as  not  of  other  of  his  works,  but 
 as  they  think  all  things  fall  out  by  natural  course  or 
 common  skill,  and  providing,  the  fore-cast  of  men,  for 
 good,  so  they  think  for  evil ;  and  as  they  are  not 
 affected  with  God's  blessings  to  love  him,  because  they 
 are  common,  so  not  with  his  judgments,  but  only  when 
 they  feel  them. 
 
 Your  eyes  shall  see  it.  Edom  hated  Israel,  enemy 
 unto  her,  whose  destruction  as  the.y  sought,  and  had 
 rejoiced  at,  so  Israel  would  have  been  glad  to  have 
 seen  Edom's,  and  for  fear  was  ready  to  faint,  as  if 
 they  should  never  see  it.  The  Lord  descends  to  her 
 infirmity,  and  assures  her  she  shall  see  it. 
 
 Doct.  The  Lord  he  often  descends  to  the  infirmi- 
 ties of  his,  to  let  them  see  their  desires  upon  their 
 enemies,  and  to  see  their  destruction,  as  here ;  so  Ps. 
 xxxvii.  8-10,  '  Cease  from  anger,  and  forsake  wrath ; 
 fret  not  thyself  in  any  wise  to  do  evil,  for  evil-doers 
 shall  be  cut  off;  but  those  that  wait  upon  the  Lord, 
 they  shall  inherit  the  earth  :  for  yet  a  little  while  and 
 the  wicked  shall  not  be ;  yea,  thou  shalt  diligently 
 consider  his  place,  and  it  shall  not  be.'  Ps.  lix.  10, 
 '  The  God  of  my  mercy  shall  prevent  me ;  God  shall 
 let  me  see  my  desire  upon  mine  enemies.'  And  Ps. 
 liv.  7,  '  For  he  hath  delivered  me  oiit  of  all  trouble, 
 and  mine  eye  hath  seen  his  desire  upon  mine  enemies.' 
 Israel  saw  Egypt's  ruin,  the  Jews  Hainan's  and  their 
 enemies',  Daniel  his  accusers',  Dan.  vi. ;  Peter 
 Herod's,  Acts  xii. 
 
 Reason  1.  Because  he  might  strengthen  and  confirm 
 the  weak  faith  of  his  children,  which  would  often 
 stagger  in  this  kind  without  these  stays,  as  the  best 
 have  done  upon  the  sight  of  the  prosperity  of  the 
 wicked,  as  David's,  Ps.  xxxvii.,  and  their  suffering  at 
 their  hands  ;  therefore  God  deals  with  them  as  parents 
 with  their  children  :  when  they  are  not  able  to  go  alone 
 and  of  themselves,  they  have  tressels  and  forms  to  go 
 along  by  ;  so  God  affords  these  helps. 
 
 Reason  2.  Because  he  would  assuage  and  appease 
 their  impatient  minds  that  can  hardly  be  persuaded 
 God  is  appeased  towards  them,  and  at  one  with  them, 
 after  he  had  scourged  and  afflicted  them  by  the  hand 
 of  the  wicked,  till  they  see  his  hand  turned  upon  the 
 wicked;  the  rather,  because  Godsaith,  Ps.lxxxi.  13, 14, 
 '  Oh  that  my  people  had  hearkened  unto  me,  and  Israel 
 had  walked  in  my  ways ;  I  should  soon  have  subdued 
 their  enemies,  and  turned  my  hand  against  their 
 adversaries.'  As  then  a  father,  to  shew  his  child  he 
 is  friends  with  him  again,  is  content  to  throw  the  rod 
 into  the  fire,  and  to  burn  it  before  his  eyes  and  face  ; 
 so  God,  to  shew  him  pacified  again  towards  his  people, 
 is  content  in  their  sight  to  plague  those  he  hath 
 punished  them  by  before. 
 
STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 But  this  must  be  understood  not  as  a  thing  that 
 God  always  doth,  but  as  it  is  said  of  signs,  that  he 
 gave  some,  though  not  many  and  usual,  lest  men 
 should  depend  on  them,  and  be  out  of  heart  when  they 
 want  them  ;  yet  some,  for  the  confirming  of  the  feeble 
 and  converting  of  the  unbelievers  ;  so  he  doth  not 
 always  shew  them  the  confusion  of  the  wicked,  their 
 enemies  in  this  life,  because  he  would  not  have  them 
 to  look  for  it,  and  to  inure  them  to  go  without  a  stay, 
 and  to  swim  as  it  were  without  help,  without  bladders; 
 and  yet  sometimes,  lest  they  should  faint  when  they 
 see  the  rod  of  the  wicked  rest  upon  the  lot  of  the 
 righteous,  and  never  turn  again  upon  their  oppressors; 
 but  if  ever  he  deny  it,  he  gives  them  another  prop,  to 
 assure  them  they  shall  see  it,  though  not  now,  when 
 they  shall  judge  with  him  the  world  and  angels. 
 
 Use  1.  To  admonish  the  wicked  enemies  of  God's 
 people  (if  they  would  take  notice  of  it)  that  oppose 
 themselves,  and  persecute  the  people  of  God,  to  give 
 over  in  time,  and  not  to  do  it  with  such  despite  and 
 malice,  as  usually  they  do,  lest  God  comfort  his 
 servants  in  then*  confusion,  and  recompense  unto 
 them  that  they  have  done  unto  the  church,  and  mea- 
 sure to  them  as  they  have  meted.  And  having  been 
 fire  to  them,  that  is,  to  purge  them,  he  extinguish 
 them ;  for  though  they  have  them  never  so  sure,  as 
 they  suppose,  in  their  clutches,  yet  God  can  free 
 them  as  a  bird  out  of  the  snare  of  the  fowler,  and  take 
 them  in  their  net  they  thought  to  have  taken  others 
 his  people  in.  Who  would  have  believed  it  ?  At  least 
 Haman  himself  would  never  have  given  credit  to  it,  that 
 Mordecai  should  ever  have  seen  him  hang  upon  the 
 tree  that  he  had  prepared  in  his  own  house  for 
 Mordecai  ;  or  that  the  Jews  that  he  had  enclosed  by 
 virtue  of  the  king's  letters,  as  deer  in  a  toil,  should 
 ever  have  had  their  will  upon  his  house,  and  see  that 
 end  of  his  sons  that  after  they  came  unto.  Yet  so  it 
 was  a  thing  so  unlikely  God  brought  to  pass,  even  he  : 
 2  Peter  ii.  9,  '  He  knows  how  to  deliver  him  out  of 
 trouble;'  yea,  and  how  to  lay  trouble  upon  those  that 
 trouble  them,  to  the  refreshing  and  comfort  of  his. 
 Who  would  have  believed  (at  least  not  our  nobles, 
 knights,  and  esquires,  with  their  dependents,  who  are 
 now  forth  joining,  with  hundreds  more  of  the  said 
 associate  ,),  if  the  day  before  it  had  been  told  them, 
 that  the  church  and  people  of  God  should  have  seen 
 them  ii  hold,  and  see  them  come  to  their  just  reward, 
 to  the  ruin  of  themselves  and  their  houses,  when  they 
 intended  all  then'  destructions,  and  to  have  subverted 
 church  and  commonwealth  ;  or  if  it  had  been  told  the 
 pope  at  Rome  whence  this  came,  who  would  have  been 
 ready  to  have  done  as  Sixtus  Quintus  in  his  consis- 
 tory, when  Clement  the  monk  and  bloody  parricide 
 had  slain  Henry  III.,  king  of  France,  1589,  a  Catholic 
 kiDg,  his  eldest  son,  did  not  punish  it,  but  excuse  it ; 
 not  that  only,  but  defend  it ;  not  that  alone,  but 
 praised  it,  and  that  with  that  choice  and  excellent 
 comparison  from  the  birth  of  Christ,  Heb.  i.  5,  com- 
 
 manding the  heavens  to  open  and  receive  therein  the 
 parricide,  and  shut  out  the  other,  yea,  and  denied  him 
 the  prayers  of  their  synagogue,  yea,  princely  funeral, 
 yea,  honest  burial,  preparing  the  way  to  heaven,  not 
 by  the  blood  of  Christ,  but  by  the  blood  of  kings  ;  not 
 by  the  cross,  but  by  a  murdering  knife.  See  the 
 martyrs  of  the  Romish  Church,  with  what  ashes  it  is 
 increased.  I  have  stepped  aside."6  But  to  come  home  : 
 if  it  had  been  told  him,  I  say,  and  all  his  slaves,  and 
 our  fugitives,  and  all  his  in  other  countries,  who  were 
 not  without  the  knowledge  at  least  of  these  things, 
 they  would  not  have  believed  ;  but  see  it  is  even  so  : 
 2  Peter  ii.,  '  The  Lord  knoweth  how  to  deliver  the 
 godly  out  of  temptation,  and  to  reserve  the  unjust 
 unto  the  day  of  judgment,  to  be  punished.'  It  were 
 well  for  their  own  good  they  would  be  warned  at 
 length,  when  they  see  God  fights  for  us  everywhere, 
 and  watcheth  over  us  in  every  place,  and  brings  all 
 their  purposes  to  nought.  It  were  better  if  they,  as  the 
 people,  enemies  of  the  church,  Esther  viii.  17,  '  be- 
 came Jews,  the  fear  of  the  Jews  falling  upon  them ;' 
 so  they  should  become  protestants,  and  renounce  their 
 antichrist,  our  fear  falling  upon  them,  when  they  see 
 they  are  not  only  so  bloody  as  Haman,  but  so  boot- 
 less, before  such  a  thing  befall  them. 
 
 Use  2.  This  may  serve  to  cheer  up  and  comfort 
 those  who  are  the  Lord's  in  the  midst  of  dangers  and 
 troubles  ;  they  are  never  so  far  from  God  but  God 
 may  yet,  ere  they  die  or  be  overthrown,  relieve  them 
 by  temporal  deliverance,  and  send  those  packing  before 
 them,  who  think  to  make  a  spoil  of  them,  and  let  them 
 see  the  miserable  and  wretched  ends  of  those  who 
 make  full  reckoning  to  seek  their  blood,  and  ruinate 
 their  state.  How  many  distressed  souls  in  the  days 
 of  Queen  Mary,  think  we,  in  this  land  lay  looking  daily 
 for  death,  when  God,  by  the  death  of  one,  made  an 
 end  of  that  bloody  time  that  had  cut  off  the  lives  of 
 so  many  of  God's  servants,  and  let  them  see  even  the 
 ruin  of  such  as  made  full  account  of  theirs.  What 
 hope  had  the  Israelites  but  to  be  eaten  up  by  the 
 Egyptians,  and  to  be  cut  off,  as  one  man,  when  God 
 in  the  turning  of  a  hand  overturned  them  that  even 
 opened  their  mouths,  and  swallowed  them  up  quick, 
 and  overwhelmed  them  before  their  eyes  in  the  Red 
 Sea.  Little  thought  Daniel,  when  he  was  cast  into 
 the  lions'  den,  that  he  should  see  his  accusers  devoured 
 before  him.  And  very  unlikely  it  was  that  Peter 
 should  have  lived  to  have  seen  Herod  consumed  with 
 worms,  and  eaten  up  with  lice,  when  Herod  had  him 
 forthcoming,  and  had  killed  James  before  him,  Acts  xii. 
 And  small  probability,  as  we  may  now  discern,  was 
 there  that  we,  our  kings,  &c,  should  have  escaped  the 
 cruel  designs  of  our  bloody  Edomites,  the  papists, 
 when  their  barbarous  plot  was  come  to  the  ripeness, 
 and  had  been  concealed  so  many  months  ;  small  pre- 
 sumption was  there  that  our  eyes  should  see  the  times 
 as  they  are  now,  and  the  ruin  of  them  who  were  set 
 on   murder   and   blood ;  yet  may  we  use  that  Ps. 
 
Ver.  5.] 
 
 STOCK  ON  MALACHI. 
 
 33 
 
 xlviii.  8,  *  As  we  have  heard,  so  we  have  seen  in  the 
 city  of  the  Lord  of  hosts,  in  the  city  of  our  God  :  God 
 will  establish  it  for  ever.'  And  with  David,  Ps. 
 liv.  7,  '  For  he  hath  delivered  me  out  of  all  trouble, 
 and  mine  eye  hath  seen  his  desire  upon  mine  enemies,' 
 that  we  may  learn  to  cleave  to  the  Lord  who  hath 
 thus  fought  for  us,  and  let  us  see  his  salvation,  and 
 say  'as  the  three  resolved  servants  of  God,  Dan. 
 iii.  17,  18,  '  If  it  be  so,  our  God  whom  we  serve  is 
 able  to  deliver  us  from  the  burning  fiery  furnace  ;  and 
 he  will  deliver  us  out  of  thine  hand,  0  king.  But  if 
 not,  be  it  known  unto  thee,  0  king,  that  we  will  not 
 serve  thy  gods,  nor  worship  thy  golden  image  which 
 thou  hast  set  up.'  So  not  to  shrink  from  him,  but 
 say,  We  know  our  God  is  able  to  destroy  our  enemies 
 before  our  face ;  but  whether  he  do  or  no,  we  will 
 depend  ever  upon  him. 
 
 Your  eyes  shall  see  it.  The  Edomites,  when  the 
 Jews  were  surprised  by  the  Chaldeans,  stood  looking 
 on,  and  laughing  at  their  destruction,  Obad.  12,  13. 
 Now  God  telleth  them  they  should  be  served  with  the 
 same  sauce  themselves;  the  Jews  should  see  their 
 calamities  that  should  befall  them,  and  be  comforted 
 in  their  fall,  who  rejoiced  before  over  them  in  theirs. 
 
 Doct.  It  is  a  just  and  usual  thing  with  God  in  the 
 general,  as  to  recompense  a  man  as  he  hath  done  with 
 others,  as  he  said,  Judges  i.  7,  and  to  measure  as  is 
 meted,  Mat.  vii.  2  ;  so  in  this  particular,  when  they 
 rejoice  at  the  fall  of  other  men,  to  make  other  glad  at 
 their  fall.  So  was  it  told  Edom  :  Obad.  ver.  15,  '  For 
 the  day  of  the  Lord  is  near  upon  all  the  heathen  : 
 as  thou  hast  done,  it  shall  be  done  unto  thee  ;  thy 
 reward  shall  return  upon  thine  own  head.'  And  Prov. 
 xxiv.  17,  18,  '  Rejoice  not  when  thine  enemy  falleth, 
 and  let  not  thine  heart  be  glad  when  he  stumbleth, 
 lest  the  Lord  see  it,  and  it  displease  him,  and  he  turn 
 away  his  wrath  from  him. ' 
 
 Reason  1.  Because  he  hath  made  a  law  for  the  magis- 
 trate, executing  his  justice  and  judgments  to  do  so,  as 
 Lev.  xxiv.  19,  20,  and  that  not  for  the  deed  only,  but 
 for  the  endeavours,  when  the  end  of  them  are  made 
 manifest,  and  he  must  not  pity  him,  Deut.  xix.  19-21. 
 Now  if  he  make  a  law  for  others,  he  will  not  break  it 
 himself  when  it  is  fitting  and  comely  for  him  ;  for  some 
 things  befit  him  not,  no  more  (saith  one)  than  a 
 countryman's  coat  becomes  a  king  ;  but  this  being 
 not  of  that  nature,  he  will  do  it. 
 
 Reason  2.  Because  of  his  own  reason  to  the  judge, 
 Deut.  xix.  19,  20,  no  way  so  excellent  to  prevent  mucli 
 evil  and  oppression,  and  hurting  of  others,  for  men  would 
 abstain,  not  in  love  to  others,  not  for  love  of  righteous- 
 ness, but  for  fear  of  this  law  of  retribution  ;  besides, 
 it  is  a  special  means  to  break  off  sin,  at  least  that  for 
 fear  of  more  in  the  party  so  offending. 
 
 Obj.  Then  you  taught  us  false  doctrine  before,  when 
 you  taught  we  may  rejoice  at  the  destruction  of  the 
 wicked  ;  for  if  this  be  just  with  God,  then  is  not  that 
 lawful  wTith  men  ? 
 
 Sol.  This  is  not  contrary  to  that,  because  there 
 was  spoken  of  public  enemies,  here  either  of  no  enemies 
 or  private  enemies,  such  as  dislike  us,  and  we  them, 
 for  some  sinister  respect.  As  it  is  lawful  to  kill  a 
 public  enemy  of  a  state,  but  not  a  man's  private 
 enemies,  so  of  rejoicing  against  the  enemies  of  God 
 and  his  truth,  not  their  own.  Therefore  saith  Solo- 
 mon, Prov.  xxiv.  17,  '  Rejoice  not  when  thine  enemy 
 falleth,  and  let  not  thine  heart  be  glad  when  he 
 stumbleth.' 
 
 Use.  1.  Then  may  men  expect  for  this  retribution 
 from  the  Lord,  upon  many  whom  they  see  oppressing, 
 undermining,  disgracing,  and  triumphing  over  others, 
 when  they  have  wrought  their  fall  often  by  indirect 
 and  vile  means.  Histories  of  all  times  are  full  of  ex- 
 amples, besides  the  Scripture.  One  we  may  observe  of 
 Constantine,  son  of  the  empress  Irene,  who  put  out 
 the  eyes  of  Nicephorus,  and  by  retribution  from  God 
 had  his  own  eyes  put  out  by  the  cruelty  of  his  mother 
 the  very  same  day  six  years,  or  thereabouts.  The  like 
 of  the  destruction  of  Jerusalem,  that  it  was  in  the 
 same  day  they  crucified  Christ,  Lege  Euseb.  lib.  iii.  c.  5, 
 fine  ;  so  it  was  by  the  same  men  that  put  him  to  death, 
 the  Romans,  as  Basil  observes.  They  are  living  who 
 can  remember  in  former  princes'  times,  Henry  VIII. , 
 Edward  VI.,  Queen  Mary,  how  justly  God  did  repay 
 our  nobility,  when  they  cut  off  one  another's  heads. 
 The  like  may  be  expected  in  future  time,  as  they  have 
 done,  shall  be  done  unto  them  ;  nay,  the  like  we  have 
 a  comfortable  aspect,  or  may  have,  to  see  how  God 
 justly  doth  make  that  true  :  1  Kings  xxi.  19,  '  And 
 thou  shalt  speak  unto  him,  saying,  Thus  saith  the 
 Lord  thy  God,  Hast  thou  killed,  and  also  taken  pos- 
 session ?  And  thou  shalt  speak  unto  him,  Thus  saith 
 the  Lord,  In  the  place  where  dogs  licked  the  blood  of 
 Naboth  shall  dogs  lick  thy  blood,  even  thine.'  When 
 our  papists  had  thought  our  blood  should  have  been 
 licked  up,  theirs  shall  be,  God  holding  his  own  law, 
 doing  to  them  as  they  would  have  done  to  us  ;  or  see- 
 ing that  is  not  done  in  the  strict  justice  that  God  re- 
 quireth,  we  may  fearfully  expect,  for  this  sin  of  ours, 
 this  retribution  from  the  Lord,  as  in  1  Kings  xx.  42, 
 '  And  he  said  unto  him,  Thus  saith  the  Lord,  Because 
 thou  hast  let  go  out  of  thine  hand  a  man  whom  I  ap- 
 pointed for  utter  destruction,  therefore  thy  life  shall 
 go  for  his  life,  and  thy  people  for  his  people.' 
 
 Use.  2.  To  teach  every  man  to  take  heed  how  he 
 carries  himself  to  others,  how  he  injures  and  op- 
 pressed them ;  and  to  do  but  that  to  others,  the  like 
 he  would  have  others  to  do  and  receive  from  them. 
 The  rule  of  nature  is,  Quod  tibi  non  vis,  alteri  ne 
 Jeceris;  and  that  of  Christ,  Mat.  vii.  12,  '  All  things 
 whatsoever  ye  would  that  men  should  do  to  you,  do 
 ye  even  so  to  them  ;  for  this  is  the  law  and  the  pro- 
 phets.' Of  which  Tertullian  :  God  hath  measured  out 
 my  actions  by  my  will,  that  I  should  not  do  that  unto 
 others  which  I  would  not  have  done  unto  myself; 
 and  should  do  to  others  as  I  would  have  others  to  dc 
 
34 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 to  me.  And  if  that  of  James  will  and  shall  be  true, — 
 James  ii.  13,  '  He  shall  have  judgment  without 
 mercy,  that  sheweth  no  mercy  ;  and  mercy  rejoiceth 
 against  judgment,' — how  much  more  extreme  cruelty 
 shall  be  inflicted  upon  them  who  carry  themselves 
 cruelly  to  others  !  Men  should  take  heed,  then,  how 
 they  abuse  tbeir  power  and  authority  to  the  oppress- 
 ing and  wronging  of  the  weak,  their  skill  and  cun- 
 ning to  circumvent  and  beguile  the  simple,  their 
 countenance  and  credit  to  use  men  at  their  pleasure, 
 lest  God  meet  with  them  as  he  did  the  Edomites. 
 
 Use  3.  In  the  particular,  to  take  heed  how  that  he 
 insult  not  over  the  fall  of  his  enemy  (less  of  another), 
 lest  God  give  them  the  like  occasion  by  so  casting  us 
 down.  It  is  that  which  Solomon  advised,  Prov. 
 xxiv.  17,  18.  It  is  a  crime  which  Job  laboureth  to 
 clear  himself  of:  Job  xxxi.  29,  30,  '  If  I  rejoiced  at 
 the  destruction  of  him  that  hated  me,  or  lift  up  my- 
 self when  evil  foucd  him  ;  neither  have  I  suffered  my 
 mouth  to  sin,  by  wishing  a  curse  to  his  soul.'  Teach- 
 ing that  a  man  should  be  free,  not  only  from  outward 
 show,  but  from  inward  touch  of  joy.  The  first  is  easy, 
 partly  by  nature,  and  partly  by  cunning  and  hypo- 
 crisy, to  cover  it  at  least  from  a  multitude  or  many  ; 
 but  the  other  is  hard,  and  the  harder  more  commend- 
 able, more  to  be  laboured  for ;  and  the  outward  odious 
 to  man,  so  the  inward  to  God,  which  looks  not  in  facie, 
 but  in  corde,  as  Cyprian  ;  and  a  special  means  to 
 make  him  turn  his  hands  upon  us.  Avoid  it,  labour 
 against  it ;  if  it  steal  upon  us,  check  it,  repel  and  cast 
 it  out. 
 
 And  ye  shall  say,  The  Lord  will  be  magnified.  The 
 second  thing  in  this  verse,  the  magnifying  of  God. 
 The  thing  is  a  special  effect,  which  God's  judgments 
 work  in  his  people  and  church,  differing  from  the 
 wicked  and  Gentiles  ;  for  they  see  it,  and  but  jibe  and 
 jest  only  at  the  Edomites,  as  they  had  at  Israel ;  but 
 Israel  sees  it,  and  magnifies  God  for  it.  The  words  are 
 originally  somewhat  otherwise :  the  Lord  doth  magnify 
 himself.  True,  for  so  he  doth  in  destroying  these  ; 
 magnifies  and  honours  himself,  and  they  religiously 
 so  confess  it,  and  celebrate  his  magnificence  and 
 greatness  for  delivering  themselves,  his  church,  and 
 people,  and  destroying  their  enemies.  Hence  we  may 
 observe  two  things  and  lessons. 
 
 Doct.  It  is  the  glory  of  God  to  deliver  his  people, 
 and  destroy  their  enemies  ;  it  is  that  which  doth 
 honour  and  magnify  him  much,  and  spreadeth  his 
 fame  far  and  nigh.  So  it  is  here,  and  Isa.  xxx.  18, 
 '  And  therefore  will  the  Lord  wait,  that  he  may  be 
 gracious  unto  you  ;  and  therefore  will  he  be  exalted  : 
 that  he  may  bave  mercy  upon  you  :  for  tbe  Lord  is  a 
 God  of  judgment,  blessed  are  all  they  that  wait  for 
 him.'  Dan.  ix.  15,  19,  '  And  now,  0  Lord  our  God, 
 that  hast  brought  the  people  forth  out  of  the  land  of 
 Egypt  with  a  mighty  hand,  and  hast  gotten  the  re- 
 nown, as  at  this  day ;  we  have  sinned,  we  have  done 
 wickedly.     0  Lord,  hear;  0  Lord,  forgive  ;  0  Lord, 
 
 hearken  and  do  ;  defer  not  for  thine  own  sake,  0  my 
 God  ;  for  thy  city  and  thy  people  are  called  by  thy 
 name.'  Ps.  Ixxiv.  10,  11,  '0  God,  how  long  shall 
 the  adversary  reproach  ?  shall  the  enemy  blaspheme 
 thy  name  for  ever  ?  Why  withdrawest  thou  thy 
 hand,  even  thy  right  hand  ?  pluck  it  out  of  thy 
 bosom.' 
 
 Eeason  1.  Because  he  is  their  God  and  King,  these 
 his  people  and  subjects  :  Ps.  Ixxiv.  12,  '  For  God  is 
 my  king  of  old,  working  salvation  in  the  midst  of  the 
 earth.'  It  were  a  shame  and  dishonour  for  a  prince 
 to  suffer  his  subjects  to  lie  in  misery  and  distress, 
 specially  if  he  be  able  to  relieve  them  ;  e  contra,  it 
 spreads  his  fame  far  and  near  when  he  succoureth 
 and  saveth  them. 
 
 Eeason  2.  Because  the}7  are  rebels,  it  is  the  prince's 
 honour  to  overthrow  them. 
 
 They  shall  say,  The  Lord  cloth  magnify  himself.  That 
 is,  they  shall  give  the  honour  of  their  deliverance  and 
 the  glory  of  their  preservation  to  God,  when  the  enemy 
 is  destroyed,  and  they  safe. 
 
 Doct.  The  people  of  God,  in  all  deliverance  and 
 preservation  from  what  danger  soever,  by  what  means 
 or  howsoever,  ought  to  give  the  praise  and  glory  of  it 
 to  God  ;  so  here  taught  what  to  do  :  Ps.  1.  15,  '  Call 
 upon  me  in  tbe  day  of  trouble,  and  I  will  deliver  thee, 
 and  thou  shalt  glorify  me.'  Hosea  xiv.  3,  '  Asshur  shall 
 not  save  us :  we  will  not  ride  upon  horses,  neither  will 
 we  say  any  more  to  the  work  of  our  hands,  Ye  are  our 
 gods,  for  in  thee  the  fatherless  findeth  mercy.'  Exam- 
 ples of  Moses  and  Miriam,  with  the  people,  Exod.  xv. ; 
 of  Barak  and  Deborah,  Judges  v. ;  of  Esther  and  the 
 Jews,  Esther  viii. ;  of  Hezekiah,  Isa.  xxxviii. 
 
 Eeason  1.  Because  it  is  he  alone  who  is  the  Deliverer 
 and  Saviour  of  his  people.  Means  he  often  affords  them, 
 and  means  they  use,  and  must,  lest  they  tempt  God; 
 but  that  means  are  not  effectual,  it  is  ever  from  him, 
 else  why  one  and  the  sarhe  means  bring  to  some  deli- 
 verance, to  others  none  ?  Hence  Ps.  cxliv.  10,  'It  is 
 he  that  giveth  salvation  to  kings,  who  delivereth  David 
 his  servant  from  the  hurtful  sword.' 
 
 Season  2.  Because  in  this,  as  in  all  other  benefits, 
 it  is  the  high  way  to  obtain  more  and  new  deliverances. 
 When  we  pay  the  old,  we  run  on  a  new  score.  As  men 
 are  encouraged  to  help  when  they  receive  their  just 
 glory,  for  that  is  past,  so  God  is  drawn  on,  as  it  were, 
 to  bestow  new. 
 
 Use  1.  This  serves  to  reprove  the  common  practice 
 of  men,  who  are  ready  to  give,  and  do  give,  the  glory 
 of  all  their  deliverances  to  others  than  God,  and  not  to 
 him.  If  victory  in  war,  they  ascribe  it  to  the  wisdom 
 and  power  of  such  and  such,  and  ofttimes  ready  to 
 make  war  among  themselves  for  the  honour  of  the  day, 
 when  God  is  never  thought  on  ;  in  other  preservation 
 or  establishment,  to  the  wisdom  of  their  gravest  and 
 experienced  senate  ;  from  sickness,  to  physicians  and 
 such  other  means,  not  at  all  to  the  Lord,  never  mag- 
 nify nor  praise  bim ;  God  seldom  made  mention  of,  or 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 35 
 
 ODly  cursorily,  and  because  of  those  who  are  present ; 
 for  which  cause  he  oft  taketh  from  them  their  means, 
 that  either  they  may  perish  in  new  dangers,  or  else 
 more  sensibly  discern  that  it  is  he  that  gives  deliver- 
 ance. 
 
 Use  2.  To  instruct  all  and  every  one  to  give  the 
 glory  and  praise  of  all  their  deliverances  whatsoever 
 unto  God,  and  to  magnify  his  name  for  them.  Parti- 
 cular deliverances  from  danger  and  sickness,  and  such 
 like,  every  man  must  magnify  God  and  his  name  for 
 it.  Our  first  seeking  in  danger  should  be  to  him,  and 
 he  should  be  the  first  we  should  praise  for  the  deliver- 
 ance; not  as  many,  that  do  both  send  first  for  the  phy- 
 sician before  they  send  up  to  God,  agree  with  him 
 before  with  God,  and  praise  him  oftener  to  men  than 
 ever  they  did  God.  But  it  should  not  be  so  ;  he 
 should  be  magnified  principally  and  chiefly.  Yea, 
 every  one  for  our  general  deliverances,  of  which  we 
 are  all  partners,  should  magnify  him,  of  which  we 
 may  say,  as  Jer.  xxiii.  7,  8,  'Behold,  the  days  come, 
 saith  the  Lord,  that  they  shall  no  more  say,  The  Lord 
 livetb,  which  brought  up  the  children  of  Israel  out  of 
 the  land  of  Egypt ;  but  the  Lord  livetb,  which  brought 
 up  and  which  led  the  seed  of  the  house  of  Israel  out  of 
 the  north  country,  and  from  all  countries  whither  Ihad 
 driven  them;  and  the}7  shall  dwell  in  their  own  land.' 
 Many  are  the  deliverances  we  have  had,  and  this  nation  : 
 from  the  tyranny  of  Piome's  Church  at  the  death  of 
 Queen  Mary  ;  from  the  invincible  navy,  '88  ;  from 
 the  insurrection  of  the  Earls  of  Northumberland  and 
 Westmoreland  ;  from  the  treason  of  the  Duke  of  Nor- 
 folk and  Queen  of  Scots  ;  from  that  of  Babington  and 
 his  fellows  ;  from  Arden,  Somerville,  Parry,  Cullen, 
 Lopes,  Squire,  and  such  like  ;  yet  now  to  this  that  it 
 may  be  said,  the  Lord  lives  that  hath  delivered  his 
 church  from  any  one  or  all  the  former,  but  from  the 
 cruel,  bloody,  and  desperate  unmatchable  plot  of  our 
 wicked  papists,  which  is  the  Lord's  only,  because  the 
 carriage  of  the  thing  was  his,  that  he  would  have  it 
 wholly  ascribed  to  him.  Therefore  we  may  say,  the 
 Lord  hath  magnified  himself  many  ways,  but  now  he 
 hath  surmounted  them  all.  We  ought  then  to  magnify 
 him,  and  give  the  glory  of  it  to  him,  not  in  word 
 only,  but  for  ever  in  deed  :  the  parliament,  king,  and 
 commons,  to  make  laws  more  for  his  glory  against 
 Sabbath  breaking,  oaths,  drunkenness,  usury,  oppres- 
 sion; to  further  his  church,  and  to  remove  stumb- 
 ling-blocks ;  the  judges  to  execute  them,  without 
 sparing  and  partiality  ;  all  to  obey  God  more  con- 
 stantly, and  man  for  God  ;  for,  disburdening  us  of 
 the  danger  and  fear,  he  burdens  us*  with  more  obe- 
 dience and  thankfulness.  This  all  should  do  ;  yet,  if 
 it  be  not  in  general,  let  every  one  for  himself  and 
 his  family,  as  Joshua,  and  mourn  for  the  sins  of  his 
 time.  God  will  mark  him  when  he  brings  a  plague, 
 Ezek.  ix.  In  times  of  danger,  many  are  petentes,  few 
 promittentes,  most  few  persolvemes.  But  we  must  not 
 *  Dens  exonerans  onerat. — Bern. 
 
 only  ask  deliverance,  but  promise  new  obedience,  and 
 perform  our  vows,  else  let  us  look  for  that,  Mat. 
 xxiii.  37,  38. 
 
 Ver.  6.  A  son  honourcth  his  father,  and  a  servant  his 
 master:  if  then  I  be  a  father,  where  is  mine  honour?  and 
 if  I  be  a  master,  where  is  my  fear?  saith  the  Lord  of 
 hosts  unto  you,  O  priests,  that  despise  my  name.  And 
 ye  say,  Wherein  have  we  despised  thy  name? 
 
 We  have  seen  the  first  sin  reproved  in  this  people, 
 together  with  the  arguing  of  it,  and  the  evincing  of 
 them  of  it.  The  second  followeth,  from  this  to  the 
 ninth  verse.  It  is  contempt  and  profanation  of  God's 
 service  and  worship ;  and  in  it,  as  in  the  former,  we 
 have,  first,  God's  accusation  ;  secondly,  the  debating 
 of  it.  And  in  this,  first,  their  answer  and  excuse  ; 
 secondly,  God's  reply  manifestly  evicting  them  of  it. 
 In  God's  accusation,  we  consider  the  vice  he  accuseth 
 them  of ;  secondly,  the  persons.  In  the  first,  the 
 thing  and  the  reason  of  it,  which  is  first  set  down, 
 then  applied.  The  ground  is  a  plain  axiom  in  na- 
 ture, or  a  rule  of  nature. 
 
 A  son  honoureth  his  father.  Though  the  handling 
 of  these  duties  seem  not  so  essential  to  this  place, 
 aiming  at  his  own  honour  rather  than  theirs,  yet  it 
 being  so  necessary,  and  the  contempt  so  great,  it  shall 
 not  be  amiss  to  stand  upon  it.  The  coherence  and 
 meaning  is  plain  ;  we  must  speak,  first,  of  the  duty, 
 then  of  party,  to  them.  The  duty  is  first,  inward 
 reverence,  a  reverent  affection  to  them. 
 
 Doet.  Children,  sons  and  daughters,  must  inwardly 
 reverence  their  parents,  carry  reverent  affections  and 
 opinions  towards  them.  This  is  a  special  part  of 
 honour  to  be  performed  to  them.  Solomon  makes 
 it  the  part  of  a  wicked  child  to  despise  his  mother, 
 Prov.  xv.  20.  He  commands  not  to  despise  the 
 mother,  no,  not  when  she  is  old,  Prov.  xxiii.  22. 
 He  threatens  a  fearful  curse  from  God  to  such :  Prov. 
 xxx.  17,  '  The  eye  that  mocketh  at  his  father,  and 
 despiseth  to  obey  his  mother,  the  ravens  of  the  valley 
 shall  pick  it  out,  and  the  young  eagles  shall  eat  it.' 
 And  if  the  king  must  be  well  thought  of,  Eccles.  x.  20, 
 how  the  parent,  to  whom  our  affection  naturally  is 
 more  !  Ham's  curse  came  in  part  for  his  unreverent 
 thought  towards  his  father,  Gen.  ix. 
 
 Reason  1.  Because  God  hath  made  them  reverend, 
 in  that  he  hath  communicated  unto  them  part  of  his 
 excellency  and  dignity.  Now,  then,  as  a  man  cannot 
 endure  to  see  so  much  as  his  picture  or  image  lightly 
 regarded,  and  not  set  b}7,  but  cast  at  the  heels  of  those 
 who  ought  to  reverence  it;  so  God,  who  regardeth  the 
 heart  and  inward  affection  as  much  or  much  more 
 than  the  outward  action,  cannot  abide  to  see  any 
 spark  of  his  own  image  despised,  or  any  unreverent 
 thought  conceived  of  those  whom  he  hath  graced  with 
 extraordinary  dignity  of  excellency  or  authority. 
 
 Reason  2.  Because  they  ought  to  love  them ;  and  if 
 they  do  love  them,  they  cannot  disdain  them  nor 
 
36 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 despise  them  ;  for,  1  Cor.  xiii.  5,  '  love  disdainetk 
 not.' 
 
 Reason  3.  Because  else  outward  reverence  is  un- 
 sound, feigned,  and  counterfeit,  when  the  inward  is 
 wanting;  as  the  inward  is  lame, maimed,  and  imperfect 
 without  the  outward. 
 
 Use  1.  To  teach  every  child  to  see  his  sin,  even 
 every  one  of  us  ;  for  who  can  say  that  his  heart  is 
 clean  that  hath  had  natural  parents  living,  when  he 
 had  use  of  reason,  to  whom,  though  he  have  given 
 outward  respect  and  reverence,  for  some  sinister  re- 
 spect, for  fear,  or  shame,  or  gain,  or  the  rod,  the 
 world,  or  hope  of  some  better  portion  ;  yet  he  hath 
 had  many  disdainful  and  despising  thoughts  of  his 
 parents,  which,  if  they  were  disliked  and  resisted, 
 were  the  less  sin,  hut  not  checked  in  them,  they  have 
 proved  the  seed  and  spawn  of  many  outward  cor- 
 ruptions and  unreverences  toward  them,  yea,  of 
 much  disobedience  and  dishonouring  of  them;  for, 
 as  the  mouth  speaketh  of  the  abundance  of  the 
 heart,  so  the  eye  looketh  scornfully,  or  the  tongue 
 speaketh  disdainfully,  or  the  whole  outward  carriage 
 is  disloyal,  when  the  heart  is  so  corrupted;  for  Ham's 
 dishonouring  his  father  to  his  brethren  rose  from  the 
 disdaining  of  him  in  his  heart  in  secret.  But  if  it 
 hath  not  broken  out  to  this,  but  either  grace  hath 
 subdued  it,  or  worldly  respect  hath  made  us  smother 
 it,  yet  must  it  be  put  upon  the  account  among  our 
 sins,  when  we  humble  ourselves  before  the  Lord  for 
 them,  to  get  a  discharge  of  these  as  well  as  others. 
 
 Use  2.  To  teach  every  child  to  whom  God  hath 
 given  that  comfort,  that  he  hath  parents,  both  or  one, 
 to  labour  for  all  good  and  reverent  affection  towards 
 them,  to  honour  them  in  his  heart,  and  inwardly  to 
 have  all  honourable  estimation  of  them  ;  for  the  Lord 
 he  looks  into  the  heart,  and  this  he  requires,  as  the 
 other,  and  by  all  means  labours  against  the  contrary, 
 and  that  which  is  condemned  of  God,  which  will  make 
 them  contemn  the  counsels  and  advice  of  their  parents, 
 whose  persons  they  disdain  in  their  hearts,  and  take 
 everything  from  them  in  the  worse  part,  and  so  make 
 their  whole  government  unprofitable  unto  them.  Be- 
 sides, the  fear  of  God's  curse  threatened,  Prov.  xxx., 
 as  he  well  said,  he  was  a  sinner  with  a  witness,  whom 
 the  Holy  Ghost  gave  witness  against,  so  he  is  accursed 
 with  a  witness,  whom  the  Holy  Ghost  so  accurseth  ; 
 for  it  (saith  Tremellius)  God  will  condemn  and  bring 
 that  person  to  some  evil  end  or  other,  who  shall  scorn 
 and  disdain  his  parents ;  for  his  curses  are  not  threaten- 
 ings  alone,  but  inflictions;  not  denouncings,  but  per- 
 formance. This  were  a  good  caveat  to  be  written 
 upon  the  doors  of  young  men's  and  women's  hearts, 
 to  banish  and  keep  out  the  unreverent  and  scornful 
 thoughts  of  their  parents,  and  a  fitter  posie  to  be 
 written  upon  the  walls  of  parents  than  the  vain  inven- 
 tions of  poets  and  painters. 
 
 The  second  is  outward  reverence,  both  in  word  and 
 carriage  towards  them. 
 
 Duet.  Children,  sons  and  daughters,  must  outwardly 
 reverence  their  parents,  that  is,  in  behaviour  and 
 speech  ;  give  them  all  reverent  respect  in  gesture,  and 
 such  titles  as  are  due  unto  them  ;  for  if  inward,  more 
 outward,  seeing  the  contrary  is  more  offence  to  them 
 who  take  notice  of  it,  more  grief  to  their  parents  that 
 see  and  hear  them.  Hereto  belongs  that,  Prov.  xxx.  11. 
 There  is  a  generation  that  curseth  their  father,  and  hath 
 not  blessed  their  mother;  and  that  he  speaketh  of  the 
 eye,  ver.  17,  shews  that  in  the  whole  outward  man  is 
 required  reverence.  Hence  was  the  blessing  of  Shern 
 and  Japhet,  Gen.  ix.  23,  26,  27.  Hence  was  the  ex- 
 cuse of  Rachel,  Gen.  xxxi.  85,  and  the  practice  of 
 Solomon,  1  Kings  ii.  19,  20. 
 
 Reason.  Besides  those  in  the  former  point,  this  may 
 confirm  it:  because  they  have  their  bodies,  whole,  and 
 parts  from  them,  made  of  their  seed,  framed  in  her 
 womb,  nursed  and  nourished  up  by  them,  then  ought 
 they,  by  the  whole  and  parts,  to  do  them  all  the  reve- 
 rence they  possibly  can. 
 
 Use  1.  To  teach  every  one  to  see  his  sins  past  or 
 present,  when  they  have  been  in  this  marvellous  de- 
 fective ;  nay,  doing  the  contrary,  little  reverence  in 
 gesture  and  speech  to  their  parents,  short  of  that  it 
 should  have  been;  nay,  often  carrying  disdainful  eyes, 
 disloyal  and  despiteful  tongues,  the  sins  of  our  youth 
 in  this  respect  to  be  repented  of.  The  cause  with 
 many  why  they  are  despised  and  want  this  outward 
 reverence  of  theirs,  God  using  this  retribution  because 
 they  have  done  so  ;  yea,  and  when  they  have  children 
 of  years  to  discern  such  things,  who  see  them  unreve- 
 rcntly  use  their  parents  both  in  gesture  and  speech, 
 both  with  looks  and  words,  who  teach  them  how  to 
 use  them,  while  they  let  them  see  how  they  use  theirs  ; 
 yea,  divers  parents  (myself  have  been  an  eye-witness 
 of  some),  who  teach  their  children  when  they  are 
 young,  not  only  to  disdain  others,  but  themselves  ; 
 the  father  teaching  the  child  to  scoff  or  miscall  his 
 mother,  and  delight  in  it ;  which  falls  out  justly,  that 
 they  keep  the  scent  of  this  liquor,  and  when  they  are 
 elder,  so  despise  and  contemn  them.  But  if,  now 
 when  they  find  such  things  from  theirs,  it  is  good  to 
 call  to  mind  their  own  sins,  and  to  think  that  they 
 thus  use  me,  for  I  have  used  mine  the  like,  and  yet 
 never  repented  of  it. 
 
 Use  2.  To  persuade  every  child  (as  before)  to  labour 
 to  give  them  all  reverence  both  in  his  word  and  car- 
 riage; to  think  it  little  enough  to  reverence  them  with 
 the  whole  and  every  part  which  they  received  from 
 him.  Let  none  think  this  is  needless,  or  too  much 
 curiosity  to  stand  upon  such  things  ;  they  acknow- 
 ledge them  their  parents  (and  respect  them  somewhat), 
 what  need  all  this  ?  for  this  must  be  done,  and  not 
 greater  things  neglected,  and  the  sins  of  children  in 
 this  kind  are  in  some  sort  greater  than  those  in  the 
 other  of  greater  note  ;  for  as  a  man  sometimes  sins 
 worse  in  a  small  than  in  a  greater  fault,  for  the  greater 
 by  how  much  the  sooner  it  is  acknowdedged,  it  is  quick- 
 
Vee.  6.] 
 
 STOCK  ON  MALACHI. 
 
 37 
 
 lier  mended  ;  but  the  lesser,  while  it  is  counted  almost 
 none  at  all,  is  therefore  worse,  because  we  more  se- 
 curely live  in  it.*  So  of  this  particular,  though  dis- 
 obedience and  want  of  reverence  differ  in  themselves, 
 yet  is  unreverence  thus  the  greater,  because  it  is 
 accounted  as  none,  and  men  lie  very  secure  in  it. 
 Therefore  ought  men  to  avoid  it,  and  strive  against  it, 
 both  because  they  are  forbidden,  and  because,  as  a 
 little  wound  neglected  will  fester  to  a  great  one,  so 
 this  unreverence  accustomed  will  break  out  to  a  greater 
 contempt  and  disobedience  ;  and  if  Christ  make  him 
 culpable  of  sin  that  saith  but  Raca  to  his  equal,  and 
 him  of  hell-fire  which  calleth  him  fool,  Mat.  v.  22, 
 what  shall  he  be  worthy  of  that  calleth  his  parents  so, 
 and  useth  them  most  unreverently  '?  And  if,  2  Kings 
 ii.  23,  24,  children  that  mocked  the  prophet  were 
 torn  with  bears,  how  shall  such  things  escape  a  judg- 
 ment ?  They  shall  not,  for  that  of  Solomon  shall  be 
 true,  Prov.  xxx.  17.  The  outward  reverence  must 
 not  stand  in  signs  and  words  only,  but  as  1  John 
 iii.  18  speaks  of  love,  '  My  little  children,  let  us  not 
 love  in  words,  neither  in  tongue,  but  in  deed  and  in 
 truth,'  so  say  we  of  this;  this  reverence  must  appear 
 in  our  actions,  and  this  will  part  itself  into  obedience 
 and  subjection.    For  the  first  so  much. 
 
 Doct.  Children,  sons  and  daughters,  must  not  only 
 give  inward  and  outward  reverence  in  thoughts  and 
 words,  but  they  must  obey  them,  as  Christ  sheweth 
 by  his  condemning  of  the  son  who  obeyed  not,  Mat. 
 xxi.  30.  Hence  are  the  commandments,  Col.  iii.  20, 
 '  Children,  obey  your  parents  in  all  things:  for  this  is 
 well  pleasing  unto  the  Lord ;'  in  all  lawful  things,  as 
 the  like,  1  Cor.  ix.  22,  '  To  the  weak  became  I  as 
 weak,  that  I  might  gain  the  weak :  I  am  made  all 
 things  to  all  men,  that  I  might  by  all  means  save 
 some,'  as  far  as  I  may  lawfully,  not  seeking  my  own 
 profit ;  1  Cor.  x.  33,  '  Even  as  I  please  all  men  in  all 
 things,  not  seeking  mine  own  profit,  but  the  profit  of 
 many,  that  they  may  be  saved  ;'  in  all  lawful  things, 
 not  seeking  his  own  profit,  preferring  the  pleasing  of 
 them  before  it,  the  opposition  being  betwixt  his  and 
 their  pleasure  and  profit,  not  betwixt  their  profit  and 
 pleasing  of  God  ;  so  in  this,  not  between  parents  and 
 God,  but  their  will  and  their  parents,  shewing  that 
 the  son  is  not  to  obey  his  father  in  what  he  will  and 
 liketh,  but  he  is  simply  bound  in  all  things,  though 
 never  so  dislike  to  him,  so  they  be  not  displeasing  to 
 God.  Hence  is  the  commandment,  but  with  some 
 limitation,  Eph.  vi.  1,  'Children,  obey  your  parents 
 in  the  Lord,  for  this  is  right.'  The  Lord,  when  he 
 commends  the  Rechabites,  Jer.  xxxv.,  doth  shew  this 
 thing  as  a  duty. 
 
 Reason  1.  Because  it  is  a  thing  well  pleasing  the 
 Lord,  Col.  iii.  20  ;  so  pleasing,  as  that  his  own  obedi- 
 
 *  Nonnunquam  in  parva,  deterius  quam  in  majore  culpa 
 peccatur  ;  major  enini  culpa  quo  citiua  agnoscitur,  eb  etiam 
 celerius  emondatur ;  minor  vero  dum  quasi  nulla  creditur, 
 eb  pejor  est,  quo  et  securius  in  usu  retinetur.  —  Greg. 
 
 ence  is  more  acceptable  with  it,  and  without  it  he  will 
 not  like  of  his  own  at  all,  as  appeareth  Mat.  xv.  5,  6, 
 '  But  ye  say,  Whosoever  shall  say  to  his  father  or 
 mother,  It  is  a  gift,  by  whatsoever  thou  mightest  be 
 profited  by  me,  and  honour  not  his  father  or  his 
 mother,  he  shall  be  free.  Thus  have  ye  made  the 
 commandment  of  God  of  none  effect  by  your  tradi- 
 tion.' And  undoubtedly,  he  that  preferred  pity  and 
 mercy  to  men  before  sacrifice,  doth  much  account  of 
 piety  towards  parents. 
 
 lieason  2.  Because  if  not  in  all  things,  but  where 
 they  please,  and  according  to  their  own  will,  then  they 
 prefer  themselves  before  their  parents,  and  indeed  obey 
 not  their  father,  but  themselves.  As  they  who  love 
 others  from  whom  they  look  for  good  do  not  love  them 
 but  themselves,  so  in  this ;  therefore  is  it  that  they 
 must  endeavour  to  obey  in  all  things  unpleasing. 
 
 Use  1.  To  reprove  all  disobedience  that  is  found  in 
 children  of  all  sorts  to  their  parents,  young  and  elder, 
 and  all  ages.  If  the  law,  Deut.  xxi.  18-21,  were  now 
 in  force,  alas,  how  many  parents  should  long  before 
 this  be  bereaved  of  all,  some  of  divers  of  their  children  ; 
 because  not  only  negligence  is  to  be  found,  and  omis- 
 sion, but  in  many,  apparent  contempts,  upon  whom  the 
 law  was  to  take  hold  !  See  your  sins  and  forsake  them, 
 0  children  !  else  know,  that  if  the  former  shall  not 
 go  unpunished,  less  this ;  and  if  such  punishments  for 
 that,  more  for  this.  And  know  you,  that  if  you  have, 
 or  may  have  children,  and  live  to  that,  God  shall  make 
 them  revenge  your  parents'  quarrel  and  contempt,  to 
 bring  you  to  repentance  or  to  punish  you  for  it ;  and 
 the  more  securely  you  now  contemn  the  admonition? 
 of  the  ministers,  the  more  sharply  shall  God  then 
 punish  you,  and  the  more  piercing  shall  it  then  be 
 unto  your  souls. 
 
 Use  2.  Let  this,  then,  admonish  every  child  to  give 
 obedience  to  his  father's  commandments,  whatsoever 
 they  are,  not  only  when  they  are  pleasing  to  him,  but 
 even  how  cross  soever  they  be  to  his  liking,  doing  his 
 father's  will,  not  his  own,  being  affected  in  regard  of 
 his  earthly  father  as  Christ  was  of  his  heavenly  :  John 
 vi.  38,  '  For  I  came  down  from  heaven,  not  to  do  my 
 own  will,  but  the  will  of  him  that  sent  me;'  and  there- 
 fore was  contented  to  break  himself  of  his  own  will, 
 rather  than  to  cross  his  Father's  will,  Mat.  xxvi.  39  ; 
 so  must  they.  To  obey  them  in  things  that  are  pleas- 
 ing and  profitable  unto  them,  liking  them  well  enough, 
 is  not  so  commendable,  because  they  may  be  led  with 
 these  respects  rather  than  duty  or  love  ;  but  in  things 
 difficult  and  hard,  crossing  their  will  and  affections,  is 
 a  double  obedience,  and  shall  receive  a  greater  reward. 
 Therefore  endeavour  thus  to  obey  them,  and  God  in 
 them  ;  it  is  not  his  will  of  permission,  but  of  com- 
 mand, wherein  God's  law  is  broken,  if  they  be  disobe- 
 dient. And  not  so  only,  but  he  will  reject  all  service 
 done  to  them*  when  they  neglect  that  they  owe  to 
 
 *  Qu.  '  to  him  '  ?  or  '  by  them  '  ?— Ed. 
 
38 
 
 STOCK  ON  MALACH1. 
 
 [Chap.  I. 
 
 theirs,  so  that  he  will  be  deaf  to  their  prayers,  con- 
 temn their  service  ;  his  eyes  shall  be  shut  to  their 
 miseries  ;  tbey  may  pray,  he  will  not  hear ;  stretch 
 out  long  bands,  he  will  not  regard  ;  yea,  cry  to  him, 
 yet  will  he  not  accept.  If  the  sighs  of  thy  father  and 
 tears  of  thy  mother  come  up  before  God,  for  thy 
 rebellious  towards  them,  think  that  tlr^  prayers  shall 
 little  be  accepted  of  God.  If  Moses  his  words  to  God 
 for  tbe  rebellion  of  Korah  before  God,  Num.  xvi., 
 made  not  only  their  sacrifice  unacceptable,  but  brought 
 a  curse  upon  them,  think  of  it,  and  take  heed  of  tbe  like. 
 
 But  some  in  this  matter  may  doubt,  and  for  it  ob- 
 ject and  question  thus  : 
 
 1.  First,  What  if  God  commanded  one  thing,  and 
 men's  parent  another  ?  It  is  answered,  thou  must 
 then  answer  with  the  apostles,  Acts  v.  29,  'We 
 ought  to  obey  God  rather  than  man  ;'  or  hear  from 
 God,  Mat.  xv.  3,  '  Why  do  you  also  transgress  the 
 commandments  of  God  by  your  tradition  ?'  For  ever 
 his  command  is  above  them  and  theirs,  else  this  were 
 to  make  them  gods,  and  God  man,  and  were  a  deed 
 of  idolatry  performed  unto  them.  Martin  Luther  said 
 well,  that  in  keeping  of  the  first  precept  was  shewed 
 obedience  of  all  the  rest ;  for  hereby  we  acknowledge 
 God  to  be  our  God  in  preferring  his  will  before  the 
 will  of  any  other.  And  so  whose  will  we  prefer  before 
 God's,  we  take  them  to  be  our  god.  The  apostle 
 makes  the  devil  to  be  tbe  prince  of  this  world,  because 
 men  obey  his  will  before  God's ;  so  in  this.  There- 
 fore, if  the  question  be  of  these  two,  God  must  first 
 be  obeyed.  Honour  thy  father,  but  so  as  he  draw 
 thee  not  from  thy  true  Father,  so  long  acknowledge 
 the  bond  of  blood  as  he  acknowledgeth  his  Creator  ; 
 otherwise  as  it  is,  Ps.  xlv.,  '  Hearken,  0  daughter  ! 
 forget  thine  own  people  and  thy  father's  house,'  saith 
 St  Jerome  to  Furia.*  And  bis  reason  is,  thou  art 
 not  his  of  whom  thou  wert  born,  but  new-born,  who 
 hath  redeemed  thee  w7ith  a  great  price,  even  his  blood. f 
 And  Clemens  Romanus,  Epistola  iv.,  to  the  said  pur- 
 pose :  Our  parents  are  not  the  authors  but  the  instru- 
 ments of  our  life,  they  give  not  life,  but  are  the  means 
 of  entering  it ;  only  God  is  the  author  and  fountain  of 
 life.  J  He  is  then  to  be  preferred,  and  his  command- 
 ments ;  and  not  as  many  who  have  excuse  for  things 
 they  do,  our  fathers  did  so,  or  they  commanded  us. 
 In  things  wherein  God  hath  neither  commanded  nor 
 forbidden,  it  is  sufficient;  but  where  either,  there  must 
 they  take  notice  of  it,  and  obey  him.  But  yet  he 
 must  do  it  with  due  respect  and  reverence,  manifest- 
 ing no  contempt  of  their  authority. 
 
 *  Honora  patrem  tuum,  sed  si  te  a  vero  Patre  non  separat, 
 tamcliu  scito  sanguinis  copulam,  quamdiu  ille  suum  noverit 
 creatorem :  alioquin,  Ps.  xlv.  10. — Hieron.  Ep.  viii.  ad  Furiam. 
 
 f  Non  es  ejus  cui  nata  es,  sed  cui  renata;  ct  qui  te  grandi 
 pretio  redemit,  sanguine  suo. 
 
 X  Authores  non  sunt  vita:  nostrae  parentcs,  sed  ministri ; 
 non  enim  vitam  prasbent,  sed  ingrediendi  in  vitam  exhibent 
 ministerium  ;  solus  Deus  vitae  author  et  fons  est. — S.  Clem. 
 Rom.  Ep.  iv. 
 
 2.  Some  will  demand,  The  magistrate  commands  me 
 one  thing  and  my  parents  a  contrary ;  what  must  I  do, 
 whom  must  I  obey  ?  It  is  answered  that  the  magis- 
 trate must  be  obeyed ;  for  God  hath  given  him  a 
 larger  commission  than  to  them,  for  they  themselves 
 are  subject,  as  their  children ;  who  neither  may  do 
 nor  command  contrary  to  their  authority,  but  doing  so 
 he  sinneth  and  the  son  sinneth  in  obeying.  Again, 
 princes'  commands  commonly  respect  common  good, 
 and  tbe  good  that  is  more  common  is  more  excellent. 
 A  common  good  must  not  be  neglected  for  a  private, 
 nor  this  preferred  before  it.  A  man's  country  is  to 
 to  be  preferred  before  his  parents,  and  the  goods  of  it; 
 and  to  obey  them  were  not  a  good  thing,  for  bonum 
 non  suo  loco  non  est  bonum,  a  good  thing  out  of  its 
 place  is  not  good  ;  blood  out  of  the  veins  in  other 
 vessels  is  hurtful,  though  in  his  place  the  life  consist 
 in  it.  A  good  thing  not  done  in  his  place  were  better 
 undone,  yea,  it  cannot  be  well  done.  Moreover,  we 
 must  distinguish  betwixt  the  affection  and  action.  A 
 man  may  love  his  parents  better  than  the  magistrate, 
 but  he  must  obey  him  rather ;  as  he  may  love  a  good 
 man  better  than  a  great  man,  yet  in  many  cases  he  is 
 not  bound  to  do  so  much  for  him :  the  first,  because 
 God  hath  shewed  his  special  love  more  to  him  than 
 them ;  the  second,  because  God  hath  given  him  a 
 great  authority  of  command.  So  it  is  in  this  inward 
 affection  and  outward  obedience,  because  the  bond  of 
 nature  is  stronger  in  the  one,  and  the  force  of  authority 
 is  greater  in  the  other.  Finally,  if  the  things  prejudice 
 the  State,  they  must  not  be  obeyed ;  but  if  it  do  not 
 prejudice  the  public  good,  and  be  much  benefit  to  a 
 private  parent,  so  the  ends  of  the  two  be  regarded,  and 
 no  contempt  of  authority  shewed,  and  a  man  be  con- 
 tent to  abide  the  penalty,  a  man  may  disobey,  and 
 prefer  parents  before  magistrates  without  sin  to  God, 
 as  in  the  case  of  Esther  and  Mordecai,  and  the  Jews' 
 and  the  king's  commandment. 
 
 3.  What  if  my  father  commands  me  one  thing,  and 
 my  master  the  contrary ;  I  am  a  servant  or  an  appren- 
 tice, what  must  I  do  ? 
 
 Ans.  As  before,  obey  thy  master,  for  thy  father 
 hath  given  over  his  authority  to  him,  over  whom  he 
 bath  no  power ;  for  his  power  is  not  subordinate  to 
 thy  father's,  as  a  steward  or  tutor,  wherein  there  is 
 reservation,  but  absolute,  and  thou  art  now  of  another 
 regiment  and  corporation.  But  yet,  as  before,  thy 
 affection  may  be  more  to  thy  father,  but  thy  labour 
 and  service  to  thy  master;  thou  may  est  wish  his 
 good  more,  but  thou  must  work  for  and  procure  the 
 other's  good,  for  that  end  thou  wast  placed  under  his 
 power.  But  if,  without  neglect  of  thy  master's  affairs, 
 thou  may  be  helpful  to  thy  parents  standing  in  need 
 of  thy  help,  or  by  leave  and  consent,  thou  art  no  more 
 free  to  refuse  now  than  before. 
 
 4.  I  am  the  daughter  of  my  father,  he  hath  bestowed 
 me  in  marriage;  if  the  commands  of  husband  and 
 father  cross  one  another,  whom  must  I  obey  ?     Un- 
 
Ver.  C] 
 
 STOCK  ON  MALACHI. 
 
 doubtedly  thy  husband,  for  the  father  hath  given  over 
 his  authority  to  him  ;  and  more  than  in  the  former, 
 both  thy  affection  and  action  must  be  more  to  thy 
 husband,  love  him  better  and  obey  him  rather.  For 
 Gen.  ii.  24  is  spoken  comparatively,  when  the  one 
 must  be  forsaken,  or  in  cases  that  so  fall  out  that 
 both  be  in  question.  For  he  ceaseth  not  to  be  a  father 
 still,  but  reserveth  to  him  as  reverence,  so  obedience 
 while  it  is  not  cross,  yea,  in  some  things  he  may  chal- 
 lenge it  that  are  cross,  if  it  be  not  to  the  prejudice  of 
 thy  husband's  good,  and  greatly  for  his  help;  yea, 
 and  thou  must  obey  him  with  some  hazard  of  thyself, 
 so  there  be  no  contempt  of  the  authority  of  thy  hus- 
 band ;  as  in  the  case  of  Esther,  which  serves  both  for 
 a  subject  and  a  wife.  Hitherto  of  their  obedience, 
 now  of  their  subjection  and  submission;  and  this  may 
 consist  in  these  things,  first,  for  correction. 
 
 Doct.  Children  must  submit  themselves  to  their 
 parents,  to  be  rebuked  and  corrected  by  them.  It  is 
 that  which  we  have,  Prov.  xv.  5  :  'A  fool  despiseth 
 his  father's  instruction;  but  he  that  regardeth  reproof 
 is  prudent.'  When  the  apostle  maketh  it  a  reason 
 for  subjection  to  God,  Heb.  xii.  9,  10,  it  must  needs 
 hold  in  this  ;  yea,  the  apostles  will  carry  it,  not  only 
 when  they  do  it  justly  and  from  sufficient  matter,  but 
 for  a  wrong  cause,  which  the  tenth  verse  sheweth,  im- 
 plying thereby  that  this  submission  is  required  when 
 they  shall  correct  of  a  spleen  or  a  humour,  for  their 
 own  fancy  and  pleasure  only,  without  good  ground  or 
 manner.  May  not  this  be  seen  by  that  of  Isaac  sub- 
 mitting himself  to  his  father,  to  cut  him  at  his  pleasure, 
 Gen.  xxii.  ;  yea,  of  Israel,*  to  be  circumcised  ;  and  of 
 Christ  to  his  mother,  Luke  ii.  48,  49  ? 
 
 Reason  1 .  Because  by  this  they  shew  wisdom :  Prov. 
 xiii.  1,  '  A  wise  son  heareth  his  father's  instruction, 
 but  a  scorner  heareth  not  rebuke ;  and  they  get  and 
 increase  wisdom' :  Prov.  xxix.  15,  '  The  rod  and  re- 
 proof give  wisdom  ;  but  a  child  left  to  himself  bringeth 
 his  mother  to  shame ; '  for  they  learn  to  avoid  the 
 like  sins,  and  to  escape  greater  strokes  from  their 
 father.  That  which  getsf  wisdom  must  be  sub- 
 mitted to. 
 
 Reason  2.  Because  by  it  they  prevent  greater  de- 
 struction, and  bring  to  salvation.  They  are  called, 
 '  the  way  of  life,'  Prov.  vi.  23.  "Wholesome  things 
 though  bitter,  to  prevent  greater  evil  and  bring  health, 
 we  easily  submit  ourselves  to  the  physician's  hand  to 
 receive. 
 
 Reason  3.  Because  they  come  from  love,  Prov. 
 xiii.  24.  For  those  men  love  not,  or  they  hate  in 
 effect,  under  affection,  those  they  correct  not. 
 
 Use  1.  To  reprove  the  stubborn  and  stiff-necked 
 children  of  our  age,  who  repine  at  their  fathers'  re- 
 proof, their  hearts  ready  to  swell  against  them  if  they 
 check  them  for  their  carriage;  specially  when  they  are 
 of  some  few  years,  they  will  frown  as  long  as  their 
 parents  can  do.     They  imagine   they  know  how  to 
 
 *    Qu.  '  Ishinael '  ? — Ed.         f  That  is,  '  begets.'— En. 
 
 carry  themselves  well  enough,  yea,  better  than  their 
 parents,  and  often  give  them  word  for  word,  or  mutter 
 and  murmur  marvellously  against  them  ;  the  cause 
 being  not  only  want  of  grace  in  their  own  hearts,  but 
 the  omission  of  correction  and  the  rod  when  they  were 
 younger,  because  they  did  not  correct  them  betime. 
 Many  parents,  like  Eli,  neglecting  the  rod  when  they 
 were  young,  cockering  of  them,  that  they  get  such 
 heads  when  they  are  grown  that  they  will  not  bear  the 
 rod,  and  better  nothing  at  all  by  their  reproofs,  but 
 they  live  often  to  see  their  perishing,  as  Eli  did  his 
 sons.  Whereas  if  they  be  duly  and  maturely  used  to 
 the  rod  and  correction,  they  will  be  nothing  so  auda- 
 cious, and  in  the  end  a  word  shall  do  more  with  them 
 than  many  stripes. 
 
 Use  2.  To  teach  children  to  give  honour  unto  their 
 parents,  in  submitting  themselves  to  their  reproofs  and 
 correction.  Wisdom  will  make  them  take  them  from 
 others  who  are  far  off,  when  it  may  be  doubtful  with 
 what  mind  they  do  it ;  how  much  more  from  parents, 
 of  whose  love  they  cannot  doubt !  It  is  profitable, 
 saith  Chrysostom,  Horn.  27,  ad  pop.  Antioch,  to  have 
 many  admonishers  and  keepers ;  many  reprovers  is 
 profitable ;  because,  as  a  beast  that  is  hunted  and  set 
 on  all  sides  cannot  escape,  so  shall  not  a  sin  or  vice ; 
 but  when  such  as  are  so  nigh  us,  who  see  in  secret 
 and  open,  it  is  far  better.  But  we  could  bear  it  if  there 
 were  cause,  and  we  had  deserved ;  but  when  they  do 
 it  without  cause,  as  we  think  unjustly,  that  is  it  which 
 makes  us  repine.  First,  know  that  the  physician  sees 
 often  more  than  the  patient ;  so  doth  the  parent.  But 
 if  yet  there  be  no  cause,  the  apostle  shews  yet  we 
 should  submit.  And  we  should  consider,  as  Jerome 
 would  have  Salvina  to  judge  of  his  reproof,  that  it  was 
 ex  abundantia  amor  is,  and  it  is  his  cujus  votum  est,  te 
 nescire,  quce  vietuit.  Besides,  it  is  more  thankworthy 
 when  a  man  can,  in  such  cases,  suppress  the  rising 
 and  swelling  of  his  impatient  and  corrupt  nature,  only 
 for  conscience  of  the  commandment ;  for  here  being 
 some  conflict  betwixt  his  word  and  our  will,  he  taketh 
 trial  of  our  obedience,  who  hath  simply  commanded 
 subjection  in  this  kind  to  children,  which  is  to  be 
 obeyed,  as  that  '  thou  shalt  not  steal.'  Therefore 
 should  every  one  endeavour  to  it,  and  think  it  is  the 
 part  of  a  good  child  to  kiss  the  rod  that  beats  as  the 
 hand  that  gives. 
 
 The  second  thing  wherein  their  subjection  is  re- 
 quired, and  submission,  is  for  their  calling  and  edu- 
 cation. 
 
 Doct.  Children  must  submit  themselves  unto  their 
 parents  to  what  calling  they  shall  think  fit  to  bring 
 them  up  in  and  to.  So  did  Samuel  to  his  mother  :  he 
 yielded  to  her  to  be  set  apart  for  the  service  of  God, 
 and  to  be  brought  up  to  it,  1  Sam.  i.  28.  For  that 
 which  she  gave  he  performed.  So  David  submitted 
 himself  to  his  father  to  be  a  shepherd,  and  some  of 
 his  brethren  soldiers.  So  Christ  was  disposed  of  by 
 his  parents  when  he  was  fit  to  teach  others,  and  for 
 
40 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 another  manner  of  work,  Luke*  ii.  46,  yet  '  he  went 
 and  was  subject  to  them,'  and  in  the  same  trade, 
 ver.  51,  and  Mark  vi.  3.  Justin  Martyr  thinks  so  ; 
 it  was  likely  the  wisdom  of  God  to  blind  the  wicked, 
 and  hide  him  from  their  eyes.  Then  as  1  John  ii.  6, 
 •  He  that  saith,  he  abideth  in  him,  ought  himself  also 
 to  walk  even  as  he  walked.'     So  for  this  particular. 
 
 Reason  1.  Because  they  in  all  reason  are  far  better 
 able  to  judge  of  them  and  their  parts  and  gifts,  what 
 they  are  fit  for,  and  wherein  they  are  most  like  to  give 
 them  most  comfort,  and  glorify  God,  and  profit  them- 
 selves, than  they  can  of  themselves.  That  same  bor- 
 rowed speech,  Ps.  cxxvii.  4,  5,  '  As  arrows  are  in  the 
 hand  of  a  mighty  man,  so  are  children  of  the  youth  ; 
 happy  is  the  man  that  hath  his  quiver  full  of  them : 
 they  shall  not  be  ashamed,  but  they  shall  speak  with 
 the  enemies  in  the  gate,'  seems  to  insinuate  somewhat 
 they  are  as  arrows  of  divers  heads,  some  fit  for  one 
 mark,  some  for  another ;  he  hath  them  in  his  hand, 
 and  knows  best  which  is  fit  for  which. 
 
 Reason  2.  Because  they  are  not  in  their  own  power, 
 but  his,  while  they  live  in  his  house  and  government, 
 but  part  of  his  substance ;  therefore  the  devil  smote 
 not  Job's  wife,  as  part  of  himself,  but  his  children,  as 
 part  of  his  substance  and  temporal  goods.  It  is  equal 
 then  he  should  have  the  disposition  of  his  children, 
 not  themselves  or  others. 
 
 Reason  3.  It  shall  appear  that  he  may  dispose  of 
 them  in  marriages,  and  not  any  other,  nor  themselves, 
 which  is  then  when  they  are  of  more  years,  and  grown 
 of  greater  discretion  in  the  world,  more  when  they  are 
 younger,  and  without  experience. 
 
 Use  1.  To  reprove  the  sins  of  many  children,  who 
 sometime  without  asking  consent,  if  denied,  do  dispose 
 of  themselves  at  their  own  pleasure  in  what  calling 
 they  like,  as  if  their  parents  had  no  power  over  them ; 
 as  if  they  only  knew  what  was  fit  for  themselves,  and 
 their  parents  wanted  the  wit  and  experience  they  have 
 to  dispose  of  them  for  the  best ;  the  cause  of  many 
 miscarrying  of  them,  and  not  prospering  in  their  pro- 
 fession, because  they  went  not  to  it  the  right  way,  only 
 led  by  their  affection  without  judgment,  not  knowing 
 what  God  had  fitted  them  for,  nor  regarding  their 
 parents,  whom  God  had  set  over  them  for  that  pur- 
 pose, whence  often  the  curse  of  God  is  upon  them, 
 that  they  prosper  not  in  such  courses ;  or  if  by  the 
 indulgence  of  God  they  prosper,  that  their  parents  see 
 not  their  ruin,  yet  when  they  are  dead,  their  sin 
 living,  not  repented  of,  they  are  requited  often  in  the 
 same  kind  again.  As  they  did  to  their  parents,  so  their 
 children  do  to  them,  yea,  often  not  without  them,  but 
 far  worse  courses  than  they  took. 
 
 The  third  thing  wherein  their  subjection  is  required, 
 and  submission,  is  fur  their  portion  and  child's  part. 
 
 Doct.  Children  must  submit  themselves  unto  their 
 parents  in  receiving  their  provision  and  portion,  and 
 be  content  with  that  they  have  provided  and  allotted 
 unto  them,  whether  in  their  life  or  at  death,  not  being 
 
 their  own  carvers,  nor  sharing  it  out  as  they  list. 
 The  prodigal  son,  amongst  much  evils,  is  noted  to  be 
 free  from  this,  to  share  himself,  but  was  content  his 
 father's  portion ;  whereas  his  elder  brother,  though 
 free  from  many  other  evils,  yet  is  blotted  with  this, 
 Luke  xv.  12,  29.  It  is  commended  in  the  sons  of 
 Abraham,  that  they  in  this  thing  submitted  themselves, 
 at  least  no  contrary  thing  is  manifested  of  them,  Gen. 
 xxv.  5,  6.  As  Adonijah  is  reproved  for  usurping  the 
 kingdom,  and  making  his  father's  will  for  him,  not 
 content  with  his  portion,  so  is  it  the  commendations 
 of  the  rest  of  David's  children  that  they  were  content 
 with  their  portions,  and  never  murmured  that  Solomon, 
 not  the  eldest,  but  the  son  of  David's  age,  had  the 
 kingdom'given  him  of  his  father,  1  Kings  i.  The  rest 
 of  the  patriarchs  are  not  recorded  to  be  malcontent 
 that  Joseph  had  a  double  portion  among  them. 
 
 Reason  1.  Because  they  must  think  they  discern 
 better  of  their  own  estate,  and  what  they  are  able  to 
 afford  every  one  out  of  the  stock  while  they  live,  and 
 they  maintain  an  honest  and  comely  state  as  before, 
 and  at  their  deaths,  how  that  they  have  gathered  will 
 part  itself  to  them,  so  some  portion  be  for  God,  good 
 uses,  and  other  thing  necessary. 
 
 Reason  2.  Because  the  father  best  knows  them,  and 
 with  less  partiality  than  themselves,  who  hath  been  to 
 him  the  best  child,  and  who  have  more  grace  in  them, 
 according  to  which  he  may  deal  and  dispose  ;  as  did 
 Isaac  to  Jacob,  Jacob  to  Joseph,  a  double  portion,  all 
 the  other  tainted  with  some  gross  sin  ;  for  their  goods 
 they  may  and  ought  to  dispose  of  according  to  grace 
 and  virtue,  which  makes  the  youngest  the  eldest;  and 
 so  e  contra. 
 
 Reason  3.  Because  they  are  able  best  to  discern 
 who  is  like  to  do  more  good  to  church  and  common- 
 wealth, and  see  in  some  one  more  hope  than  in  an- 
 other ;  and  if  he  so  dispose,  they  must  be  content. 
 
 Use  1.  To  reprove  all  discontented  children,  not 
 content  with  the  portion  the  father  hath  set  out  for 
 them,  neither  living  nor  dead,  but  murmuring  at  the 
 dealing  of  his  father,  as  if  his  were  less,  the  other  too 
 much,  as  the  prodigal  son's  elder  brother,  or  as  Ado- 
 nijah, making  choice  of  his  own  portion  ;  and  if  they 
 have  not  the  allowance  they  would  have,  they  think 
 they  may  come  by  it  as  they  can,  and  whatsoever  they 
 get  from  their  father  they  think  it  well  gotten,  and  but 
 of  their  own,  and  no  sin.  But  see  what  the  Holy 
 Ghost  saith :  Prov.  xxviii.  24,  '  Whoso  robbeth  his 
 father  or  his  mother,  and  saith  it  is  no  transgression, 
 the  same  is  a  companion  of  a  destroyer;'  making  such 
 a  son  a  companion  and  cousin  german  to  a  murderer. 
 At  his  death,  and  in  his  sickness,  if  either  they  be 
 privy  to  his  will,  or  guess  by  his  affection  in  his  health 
 that  that  will  not  fall  to  their  portion,  they  desire  to 
 help  to  shorten  his  days  and  hasten  his  end.  He  shall 
 hear  news  that  they  have  shared  for  themselves,  as 
 Adonijah.  After  his  death,  many  a  son  shews  himself 
 graceless,  telling  abroad  everywhere  how  unkindly  his 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 •il 
 
 father  dealt  with  him,  that  his  portion  was  so  small, 
 not  remembering  in  the  course  of  common  society, 
 de  absentibus  et  mortuis  nil  nisi  bonum,  much  more  for 
 parents,  whose  infirmities  must  be  covered  being  living, 
 more  dead ;  neither  remembering  how  little  they  de- 
 served at  their  father's  hands,  or  how  unkindly  they 
 used  him  in  respect  of  others,  or  how  little  hope  they 
 gave  him  that  they  would  use  that  well  he  should  leave 
 them,  and  by  it  be  profitable  to  God  or  man,  church 
 or  commonwealth. 
 
 Use  2.  To  teach  every  child  to  be  content  with  the 
 portion  his  father  sets  out  for  him,  living  or  dead, 
 wmether  more  or  less,  equal  or  inferior  to  others  ;  im- 
 puting somewhat,  and  not  a  little,  to  his  father's  wis- 
 dom, knowing  his  own  ability,  seeing  their  present 
 graces  or  their  future  hopes ;  somewhat  looking  at 
 home,  how  dutiful  he  hath  been  in  comparison  of 
 others,  how  little  deserving,  what  little  grace,  and  so 
 less  goods.  And  if  his  father  seem  not  to  have  dealt 
 so  equally,  yet  it  is  his  duty  to  suspect  his  own  wisdom 
 rather  than  his  father's,  to  accuse  his  own  demerits, 
 yea,  to  cover  it  in  every  place,  and  every  way  shewing 
 himself  contented.  If  Jacob  see  good  cause  to  disin- 
 herit Keuben,  and  to  pass  by  Simeon  and  Levi,  and 
 leave  the  lordship  to  Judah's  hand,  yea,  if  he  shall 
 skip  over  Dan  and  Ashur  and  the  rest  till  he  come  to 
 Joseph,  from  the  eldest  of  all  to  the  youngest,  or  state 
 one,  and  bestow  the  double  portion  on  him  and  his, 
 the  rest  must  not  be  discontented  with  his  distribution, 
 but  give  him  leave  to  do  with  his  own  as  he  list, 
 honouring  him  thus,  yea,  and  using  his  portion  left 
 thee  for  his  honour  for  increase  and  advantage,  as  the 
 talents,  that  the  world  may  judge  of  the  justice  and 
 uprightness  of  thy  father's  getting  of  his  goods. 
 
 The  fourth  thing  in  this  submission  is,  to  be  dis- 
 posed of  for  their  marriages  and  matching. 
 
 Doct.  It  is  the  duty  of  children  to  submit  them- 
 selves to  their  parents  in  their  matches  and  marriages ; 
 to  be  given  and  taken  in  marriages.  This  is  a  part  of 
 their  honour,  for  the  Scripture  gives  this  authority  to 
 the  parents  to  bestow  them,  as  is  proved,  Deut.  vii.  3, 
 1  Cor.  vii.  38,  yea,  to  break  them,  Exod.  xxii.  16,  17; 
 then  must  they  and  ought  to  be  subject.  Besides  the 
 examples  of  all  good  children  who  have  thus  submitted 
 themselves ;  and  exempla  sanctorum  pro  regulis  sunt, 
 ubl  deest  rer/ula,  vel  contraria  non  datur ;  Isaac  sub- 
 mitted to  Abraham,  Gen.  xxiv  3  ;  Jacob  to  Isaac, 
 Gen.  xxviii.  1,  2 ;  Samson  to  his  parents,  Judges  xiv. 
 1 ;  Rachel  and  Leah  to  their  father  Laban,  Gen.  xxix. 
 19  ;  yea,  even  profane  and  wicked  have  in  some  sort 
 done  it :  Ishmael,  Gen.  xxi.  21  ;  Shechem,  Hamor's 
 son,  Gen.  xxxiv  3-6. 
 
 Reason  1.  Because  this  is  to  honour  them,  when  they 
 think  them  wiser  and  better  able  to  provide  for  them 
 than  themselves ;  whose  advice  if  they  must  submit 
 themselves  to  for  their  calling  and  portion,  more  for 
 this,  when  they  are  led  commonly  by  the  heat  of 
 -affection  to  the  liking  of  the  person  only,  when  there 
 
 are  many  other  things  as  necessary  to  concur  as  that, 
 as  religion,  honesty  of  kindred,  good  report,  equality, 
 and  such  like  ;  all  which  is  rarely  found  in  youth  to 
 be  so  duly  respected,  as  parents  by  their  experience 
 respect,  and  are  able  to  discern. 
 
 Reason  2.  Because  he  may  not  dispose  of  the  goods 
 of  his  father  without  him,  not  sell  his  land  or  alienate 
 anything  from  him,  but  as  he  will  dispose,  how  then 
 himself  ? 
 
 Use  1.  This  reproveth  those  children  that  dispose 
 themselves  without  their  parents'  consent,  prey  upon 
 their  right,  entangle  and  contract  themselves,  yea,  and 
 consummate  marriages,  they  not  witting,  yea,  unwill- 
 ing, or  by  some  necessity  forced  to  shew  some  will- 
 ingness, which  is  the  cause  of  so  many  untoward, 
 unclean,  and  polluted  families,  and  profane   succes- 
 sion, as  other  times  can  witness,  so  too  many  prece- 
 dents in  our  days.     For  as  when  children  are  com- 
 pelled to  match  against  their  wills,  and  where  they  have 
 just  occasion  of  exception,  for  some  sinister  respect 
 the  parents  have,  there  follows  much  uncleanness  and 
 impiety ;  so  when  without  the  parents'  consent,  and 
 not  of  their  providing,  but  they  are  their  own  choosers ; 
 shewing  where  parents'  consent  is  wanting,  thereGod's 
 blessing  is  away ;  yea,  where  parents'  consent  is  not, 
 there  is  God's  curse,  as  in  Esau  and  his  posterity, 
 in  Judah  taking  his  host's  daughter,  Gen.  xxxviii.  2, 
 having  Er  and  Onan,  such  as  God  would  not  endure 
 to  live,  but  slew  them  himself.     Yea,  that  may  also  be 
 seen,  Gen.  vi.  2,  in  the  sons  of  Seth,  the  church  which, 
 matched  with  cursed  Cain's  seed  of  themselves,  with- 
 out parent's  consent,  had  such  a  wretched  posterity. 
 This  thing  then  is  reproof-worthy,  yea,  damnable  in 
 children  without  repentance.    Parents  are  often  causes 
 of  it,  and  that,  first,  to  some  it  is  God's  retribution, 
 because  they  so  served   and   abused  their  parents; 
 secondly,    because   they  give   such   liberty   to   their 
 daughters  to  wander,  as  Dinah ;  and  so  Ezek.  xxiii. 
 3,  their  breasts  come  to  be  pressed,  and  the  teats  of 
 their  virginity  bruised;  or  else  their  affections  by  often 
 meeting  are  so  entangled  and  inflamed,  as  the  father's 
 threats  will  not  loose  it,  nor  the  mother's  tears  cannot 
 quench  it.     It  was  not  so,  Prov.  xxx.  18,  19,  it  should 
 not  be  so.     Jerome  to  Demetr.,  Epist.  viii.  2,  would 
 not  have  virgins  alone,  sohe  sine  matre ;  for  in  a  flock 
 of  doves  the  kite  often  will  prey  upon  one  when  they 
 are  abroad ;  and  it  is  a  scabbed  sheep  that  loves  wan- 
 dering, and  leaves  the  fold. 
 
 Thirdly,  Because  parents  do  not  take  and  use  their 
 right,  and  provide  for  them  in  due  time  mates  fit  for 
 them,  which  makes  them  provide  for  themselves,  not 
 without  sin,  but  greatly  sinning ;  yet  the  partakers  of 
 it,  and  oftentimes  of  much  shame  and  grief,  as  it  was 
 with  Tamar,  Gen.  xxxviii.  26.  But  howsoever,  one 
 man's  sin  cannot  excuse  another,  nor  yet  the  parents 
 the  child's  sin,  nor  will  not  exempt  them  from  the 
 curse  of  God,  when  they  thus  match  to  the  grief  of 
 their  parents,  and  the  shortening  of  their  days  and 
 
42 
 
 STOCK  ON  MALAGHI. 
 
 [Chap.  F. 
 
 life,  by  whom  they  received  life,  and  should  have  their 
 lives  continued  and  lengthened. 
 
 Use  2.  To  instruct  children  to  be  subject  to  their 
 parents,  knowing  what  power  they  have  over  thern  to 
 guide  their  choice,  that  without  them  they  may  not 
 choose ;  and  if  they  choose  for  them,  they  cannot 
 without  great  cause  and  just  exception  stray  them- 
 selves from  liking.  Smaller  things  they  must  endeavour 
 to  overcome  :  they  must  not  suffer  themselves  to  be 
 entangled  by  some  who  seek  by  kind  usage  of  them 
 to  steal  away  their  hearts  from  their  parents,  for  their 
 daughters,  to  advance  them,  as  is  the  manner  of  some 
 wretched  and  unconscionable  men.  As  usurers  get 
 their  fathers'  inheritance  from  them  by  feeding  them 
 with  money,  so  they  must  not  set  their  affections  by 
 fervency  of  society  and  company  upon  others,  without 
 parents,  and  where  never  like  to  give  allowance. 
 They  ought  to  remember  this  is  the  father's  right,  to 
 choose,  to  dispose  of  them,  not  only  in  the  general, 
 but  for  the  particular  person.  But  what  if  he  be  far 
 off,  and  cannot  see '?  If  he  give  thee  liberty,  duly 
 asking  it  of  him,  he  hath  given  his  right  from  himself, 
 as  Isaac  to  Jacob,  Gen.  xxviii.  But  what  if  he,  upon 
 some  sinister  respect,  defer  and  pass  the  flower  of  her 
 age  ?  I  answer,  then  hath  God  ordained  the  magis- 
 trate, as  for  their  punishment,  so  for  their  relief,  who 
 is  not  to  be  sought  to  but  when  most  urgent  necessity 
 requireth,  when  the  opposition  stands  betwixt  marriage 
 and  burning,  because  that  reveals  the  father's  fault, 
 and  bewrays  his  or  her  infirmity.  But  what  if  he 
 tender  a  match  out  of  the  church,  a  papist,  or  such 
 like  '?  Then  must  the  child  refuse  with  reverence,  not 
 disposing  of  himself;  for  as  it  were  sin  to  yield,  so  the 
 other  is  sin  to  make  choice  of  himself.  But  what  if 
 another,  that  is  not  so  religious  and  so  fervent  a  lover 
 of  the  truth  as  is  to  be  wished '?  No  direct  denial  is 
 lawful,  but  a  wise  delaying  and  a  discreet  gaining  of 
 time  to  solicit  God  with  their  prayers,  who  hath  the 
 heart  of  their  parents  in  his  hand,  and  to  entreat  them 
 by  mediation  of  best  friends,  who,  if  they  can  be 
 diverted,  it  is  well ;  if  not,  I  know  no  warrant  a  child 
 hath  to  deny  his  father's  choice  (though  he  think,  and 
 it  may  be  he  might  choose  better),  and  he  may  look 
 for  a  blessing  from  God,  if  in  duty  he  thus  submit 
 himself  to  his  parents. 
 
 The  last  part  of  this  honour  is  thankfulness,  which 
 children  must  perform  to  their  parents. 
 
 Doct.  Children  must  perform  all  thankfulness  unto 
 their  parents  ;  that  is,  help  them  when  they  need,  and 
 in  age,  when  their  state  and  bodies  are  decayed ;  and 
 to  be  eyes,  and  legs,  and  limbs  unto  them,  and  to  ad- 
 minister liberally  according  to  their  state  and  ability 
 to  them,  as  they  did  to  them  when  they  were  young, 
 and  when  yet  they  had  nothing,  nor  knew  not  how  to 
 get  anything.  That  this  is  a  part  of  honour  Christ 
 sheweth,  Mat.  xv.  4-6;  some  think  that  of  Ps. 
 cxxviii.  3,  when  children  are  made  olive  plants ;  not 
 olives  only,  and  olive  branches,  which  was  a  sign  of 
 
 peace,  so  they  to  make  peace  and  love  betwixt  their 
 parents,  but  plants,  such  as  might  stand  under  them, 
 underprop  and  uphold  them  in  their  weakness.  And 
 thus  verily  have  good  children  honoured  their  parents. 
 So  did  the  sons  of  Jacob,  Gen.  xlii.  1,  2  ;  so  did  Joseph, 
 Gen.  xlvii.  12  ;  so  did  Ruth,  though  but  a  daughter- 
 in-law.  To  this  purpose  Paul  forbids  that  the  church 
 should  be  burdened  with  widows,  but  their  children 
 and  nephews  ought  to  maintain  them,  1  Tim.  v.  4. 
 
 Reason  1.  Because  else  he  should  not  only  be  un- 
 natural, but  unjust,  when  the  father  by  his  special 
 care  for  him,  and  the  mother  by  her  prayers,  bearing 
 and  carrying  of  him,  watching  with  him,  lending  eyes, 
 and  legs,  and  limbs  to  him,  feeding  and  nourishing 
 of  him,  deserveth  it.  All  which  they  the  better  de- 
 serve, if  they  have  children,  with  whom  they  have  the 
 like  labour  and  endeavour.  Now  justice  requires  to 
 pay  debt  due  and  deserved. 
 
 Reason  2.  Because  they  had  form  from  them,  as 
 body,  and  members,  and  limbs,  so  their  education, 
 their  trade,  their  stock  and  portion,  or  both,  whereby 
 they  are  that  they  are,  by  the  blessing  of  God.  Reason 
 then,  they  relieve  and  maintain  them  by  it,  if  their 
 need  require. 
 
 Use  1.  This  reproves  many  graceless  children,  who 
 never  perform  any  such  duty  unto  their  parents, 
 specially  if  they  stand  in  need  of  them  indeed  ;  but  if 
 they  be  base  and  poor,  will  hardly  acknowledge  them, 
 as  thinking  it  their  reproach  and  shame,  not  forgetting 
 but  disdaining  the  rock  whereout  they  were  hewed, 
 the  pit  whereout  they  were  taken,  or  if  they  do  relieve 
 them  or  be  kind  unto  them,  it  is  either  because  they 
 have  yet  somewhat  to  give  and  bestow,  which,  till  it 
 be  gotten,  they  use  them  kindly ;  .yea,  if  many  chil- 
 dren, they  strive  which  should  shew  most  kindness  ; 
 but  once  gotten,  made  over  to  them,  they  set  them 
 light  and  turn  them  out,  some  making  their  parents 
 complain  to  authority  against  them  ;  or  if  they  keep 
 them,  decayed,  they  make  them  drudge  as  servants, 
 they  set  them  with  the  hinds,  some  so  graceless  as 
 they  complain  they  are  a  burden  unto  them,  the  best 
 of  them  never  tendering  them  as  they  did  them,  nor 
 maintaining  them  as  they  are  able,  neither  answerable 
 to  their  former  condition  nor  their  own  present,  and 
 some  driving  them  away,  and  not  affording  any  enter- 
 tainment of  release.  To  these  and  such  like  we  apply 
 that  of  Solomon,  Prov.  xix.  26,  '  He  that  wasteth  his 
 father  and  chaseth  away  his  mother,  is  a  son  that 
 causeth  shame,  and  bringeth  reproach.'  And  so  esteem 
 of  them,  as  God  hath  marked  them. 
 
 Use  1.  To  teach  children  to  perform  all  thankful- 
 ness to  their  parents,  if  they  live  to  be  able,  and  they 
 to  stand  in  need  of  them.  If  they  be  never  so  base,  be 
 not  ashamed  of  them ;  but  remember  the  time  was, 
 when  thou  wast  naked  and  needy,  and  not  only  had 
 nothing,  but  if  thou  hadst  had  all  the  world,  couldst 
 not  have  had  help,  but  by  them,  or  some  instead  of 
 them.     And  yet  they  covered  thy  nakedness,  were  not 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 43 
 
 ashamed  of  thy  infirmities,  carried  thee  in  their  arms, 
 and  nourished  thee  carefully.  Suppose  and  consider 
 where  thou  hadst  been,  if  they  had  neglected  thee. 
 Think  how  many  nights  without  sleep,  and  days  with- 
 out rest,  they  spent  about  thee.  When  thou  wast 
 young,  or  weak,  or  sick,  see  how  love  made  all  their 
 labour  light,  and  all  their  charges  as  it  were  a  gain 
 unto  them.  And  if  thou  hast  any  true  natural  affec- 
 tion in  thee,  thou  wilt  think  nothing  too  much  for 
 them  ;  but  feed  and  nourish  them  at  thy  table,  with 
 thy  morsel  and  cup  ;  carry  and  sustain  them  in  their 
 weakness  and  infirmity ;  yea,  though  they  should  live 
 as  long,  or  longer,  in  infirmities  and  wants  than  thou 
 wast  of  them.  There  are  some  birds,  saith  Basil,  who 
 feed  their  dams  as  long  as  they  fed  them  and  carried 
 them ;  how  much  more  Christian  children  !  Often- 
 times when  thy  father  is  dead,  his  garment  or  his  ring 
 is  dear  to  thee ;  this  thou  earnest  upon  thy  finger,  and 
 wouklst  not  lose  it  for  anything;  think  how  should 
 his  body,  when  he  is  living  (8.  Aug.  de  Civ.  D.  lib.  i.). 
 Or  if  thou  see  others  so  esteem  them,  apply  it  to  thy- 
 self, and  give  them  their  whole  honour ;  or  else  look  for 
 the  shortening  of  thy  days,  and  for  the  like  recorn- 
 pence  from  thine. 
 
 His  Father.  Having  seen  the  duty,  we  must  pro- 
 ceed now  to  the  parties  to  whom  this  duty  and  honour 
 is  to  be  performed :  to  the  father  and  parents,  as  their 
 parents,  authors  of  their  being,  or  at  least  instruments 
 of  their  being,  God  being  principal. 
 
 Doct.  Children  must  perform  all  these  duties,  this 
 honour,  to  their  parents,  all  their  life  long.  Nothing 
 will  free  them  from  them,  nor  dispense  with  the 
 neglect  and  omission :  no  greatness  nor  excellency 
 themselves  may  come  to,  no  state  nor  condition  of 
 theirs,  neither  want,  infirmity,  and  imperfection  of 
 theirs.  This  is  manifest  by  the  example  of  Joseph, 
 the  second  in  the  kingdom  of  Egypt,  yet  did  not  omit 
 the  least  duty  to  his  father,  but  performed  all  in  their 
 places:  obedience,  subjection,  maintenance,  reverence, 
 in  his  infirmity  and  weakness  and  his  own  greatness, 
 Gen.  xlviii.  12  ;  Solomon  to  his  mother,  1  Kings 
 ii.  19,  20;  Christ  to  his  parents,  Luke  ii.  51.  Hence 
 came  the  curse  upon  Ham,  pronounced  b}r  his  father, 
 and  executed  by  God,  notwithstanding  what  he  had  to 
 say  and  could  hold  out  for  his  defence.  His  father 
 was  drunk  and  like  a  beast,  Gen.  ix.  ;  but  Shem  and 
 Japhet  blessed,  who  did  him  reverence.  To  this 
 purpose  is  that  of  Solomon,  Prov.  xxiii.  22 :  '  Hearken 
 unto  thy  father  that  begat  thee,  and  despise  not  thy 
 mother  when  she  is  old.'  Howsoever  unworthy  of  it, 
 yet  thou  must  perform  it,  even  to  thy  mother,  weaker 
 by  nature,  subject  to  more  infirmities,  by  so  much 
 more  apt  to  despise  them  ;  more  then,  when  the  in- 
 firmity of  their  sex  and  the  imperfections  of  the  age 
 are  combined  together;  yet  we  have  no  liberty  to  de- 
 spise or  deny  duty. 
 
 Reason  1.  Because  neither  the  greatness  of  the  one, 
 nor  the  weakness  and  infirmity   of  the  other,    can 
 
 break  that  relation  which  is  betwixt  child  and  parents, 
 which  the  law  of  God,  being  moral,  hath  made  per- 
 petual unto  everlasting.  And  the  reason  of  this  is, 
 because,  as  Chrysostom  in  Rom.  xiii.,  non  principi  sed 
 pnncipatui,  that  honour,  obedience,  and  siibjection,  is 
 required  not  so  much  to  the  prince,  as  to  the  prince- 
 dom ;  not  to  the  person,  as  to  his  place.  So  of  this, 
 the  honour  is  due  not  to  the  father,  but  his  father- 
 hood ;  not  so  much  to  the  person  of  him  as  he  is  a 
 man,  and  so  either  a  bad  or  a  good  man,  as  to  his 
 place  and  office,  as  he  is  a  father.  Now  he  is  a  father, 
 she  a  mother  ;  though  of  never  so  bad  life  or  bad  parts, 
 and  so  to  be  honoured.  And  the  child  is  to  give  it,  not 
 as  a  man,  and  so  great  or  base,  high  or  low,  but  as 
 a  child,  which  ever  is,  and  so  must  always  perform  it. 
 
 Reason  2.  Because  they  are  the  authors,  or  principal 
 instruments  of  their  lives,  essence,  and  being,  which 
 is  that  which  never  can  be  blotted  out,  but  will  ever 
 remain  while  they  are  ;  therefore  is  this  to  be  per- 
 formed.    It  is  Solomon's  ground,  Prov.  xxiii.  22. 
 
 Use  1.  This  serves  to  condemn  the  Church  of 
 Rome,  and  their  odious  and  impious  positions,  where 
 they  allow,  by  doctrine,  the  child  to  disobey  his 
 parents ;  for  they  allow  him  not  so  much  as  to  acknow- 
 ledge him  to  be  his  father,  if  he  be  an  heretic,  if  a 
 protestant ;  yea,  by  the  heresy  of  the  father,  children 
 are  freed  from  all  obedience,  and  the  father  deprived 
 of  all  his  natural  power.  (Symancha  Justit.  Cathol. 
 tit.  iv.  sect.  74.)  See  ye  not  these  men  going  against 
 the  current  of  humanity,  and  against  the  light  of 
 nature,  and  are  opposite  to  the  light  of  the  word? 
 Ham  may  not  dishonour  his  father  though  he  be 
 drunk,  but  he  shall  have  the  curse;  how  shall  they 
 escape  it  ?  But  heresj'  is  a  greater  sin  than  drunken- 
 ness. Undoubtedly  not,  as  they  count  heresy,  which  is 
 to  differ  from  the  Church  of  Rome  in  anything, 
 specially  in  matter  of  the  seven  sacraments.  And 
 what  is  this  in  comparison  of  that  which  makes  a  man 
 a  beast,  which  is  worse,  saith  Saint  Chrysostom,  than 
 to  be  a  beast,  because  istud  natures,  illud  culpcm  est, 
 which  some  small  difference  from  them  cannot  make. 
 But  say  it  were  greater,  yet  doth  it  not  therefore  dis- 
 solve the  knot,  or  relation  betwixt  them,  for  it  is  not 
 in  the  greatness  of  the  sin,  but  when  such  a  sin  can  be 
 given  that  doth  break  the  relation;  for  instance, 
 idolatry  is  a  greater  sin  than  adultery,  yet  this,  not  that, 
 breaks  and  dissolves  marriage ;  because  that,  not  this, 
 meets  in  cominterposition  with  the  knot  of  marriage, 
 in  that  they  being  and  becoming  one  flesh  with 
 another,  1  Cor.  vi.  10,  and  so  cutteth  himself  from 
 her  he  was  knit  to  before.  In  this  they  are  only  one 
 spirit  with  an  idol,  and  cease  to  be  one  spirit  with  the 
 Lord.  So  this,  it  is  not  heresy  for  his  greatness  that 
 can  dissolve  this  natural  bond,  which  is  perpetual ; 
 for  it  cannot  make  that  he  had  not  his  essence  and 
 being  from  his  father,  and  the  duty  depending  upon 
 this,  '  obey  thy  father  that  begat  thee.'  Hath  he  be- 
 gotten thee  ?    It  is  no  matter  what  he  is,  thou  must 
 
44 
 
 STOCK  OS  MALACHI. 
 
 [Chap.  I. 
 
 honour  him.  Then  impious  are  their  positions;  hut 
 no  marvel  if  they  teach  rebellions,  and  disobedience, 
 and  murdering  of  prince,  if  they  allow  dishonouring  of 
 parents. 
 
 Use  2.  To  teach  every  child  to  perform  this,  honour 
 his  parents,  whatsoever  he  is,  whatsoever  they  are. 
 Art  thou  higher,  and  richer,  and  wiser  than  they  ?  Yet 
 must  thou  do  them  honour ;  and  by  it  shalt  thou  have 
 these  the  more.  Look  upon  Joseph,  Solomon,  and 
 Christ,  and  nothing  can  be  in  thee  that  can  give  thee 
 freedom  from  it,  when  they  did  it;  the  two  first  ex 
 debito,  Christ  ex  placito,  to  fulfil  all  righteousness,  and 
 give  us  example.  Though  then  thou  be  married  or 
 advanced,  or  howsoever,  yet  still  they  are  thy  parents, 
 and  thou  must  not  deny,  but  perform  honour  unto 
 them;  for  thou  hadst  thy  being  from  them,  and  till 
 that  be  dissolved,  thou  owest  them  still  the  duties,  the 
 bonds  remaining.  Yea,  whatsoever  infirmity  is  in 
 them,  no  sin  dissolveth  the  bond,  it  makes  not  an 
 annullity  of  the  duty ;  for  as  gold  is  gold,  though  it  be 
 smeared  over  with  dirt  and  filth,  so  are  they  thy 
 parents,  whatsoever  their  lives  and  manners  be. 
 Think  with  thyself,  how  their  love  made  them  bear 
 with  many  natural  infirmities  of  thy  childhood,  and 
 not  to  neglect  thee  for  the  many  untoward  carriages  of 
 thy  youth,  and  not  to  cast  thee  off  from  them.  And 
 think  what  duty  now  should  bind  thee  unto.  If  they, 
 for  their  perfect  love,  and  upon  some  hope  of  comfort 
 many  years  after,  did  pass  over  all,  how  much  more 
 thou  in  duty  and  in  lieu*  of  thankfulness  for  that 
 which  thou  enjoyest  from  them  ?  Children  must  not 
 be  like  flies  (as  Plutarch)  which  slip  along  the  glass 
 where  it  is  smooth,  but  catch  hold  of  it  where  there 
 are  any  scratches  or  flaws ;  they  must  turn  away  their 
 eyes  from  their  infirmities,  and  forget  their  hard  usage, 
 if  it  have  been  any,  and  not  be  undutiful  for  that,  be- 
 cause they  have  their  being  and  education  from  them. 
 Take  heed  of  Ham's  curse,  and  seek  Shem's  blessing, 
 by  not  seeing  their  infirmities,  but  covering  and  per- 
 forming duty  to  them ;  accounting  it  to  be  a  sin  to  be 
 repented  of,  when  they  cannot  find  their  hearts  so 
 cheerful  in  their  duties  as  they  ought,  because  of  their 
 parents'  infirmities. 
 
 A  servant  his  master.  The  second  rule  of  nature, 
 the  ground  or  other  pillar  of  God's  reason  against  this 
 people.  For  the  meaning,  it  is  plain  the  duties  here 
 required  are  in  the  general  the  same  for  the  most  part 
 with  the  former,  though  not  in  every  particular.  The 
 first  is  reverence,  and  this  both  inward  and  outward ;  to 
 join  them  together. 
 
 Doct.  Servants  must  give  all  reverence  unto  their 
 master,  all  inward  good  affection  and  estimation  of 
 them,  and  all  reverent  respect  in  gesture  and  speech, 
 Eph.  vi.  5;  1  Tim.  vi.  1;  Eccles.  x.  20.  It  may  be 
 applied  to  masters,  for  the  king  is  but  a  great  master, 
 and  the  master  a  little  king.  The  outward  in  words, 
 as  not  replying  unreverently,  Titus  ii.  9;  not  speak- 
 *  Qu.  '  lien '  ?— Ed. 
 
 ing  their  infirmities  to  others,  as  1  Sam.  xxv.  17; 
 giving  them  all  reverent  speech  and  submissive  gesture, 
 as  2  Kings  v.  13;  not  despising  them,  as  Hagar  did 
 Sarah. 
 
 Reason  1.  Because  God  hath  made  them  reverend, 
 in  that  he  hath  communicated  unto  them  part  of  his 
 excellency  and  dignity,  that  is,  his  lordship  and 
 dominion,  making  them  his  vicegerents  and  lords  over 
 their  family;  therefore  they  ought  to  reverence  them. 
 
 Reason  2.  Because  his  commandments  are  spiritual, 
 and  reach  to  the  inward  man,  and  without  it  were  all 
 outward  but  hypocritical  and  counterfeit,  which  is 
 abominable.  And  this  without  the  outward  is  imper- 
 fect, if  it  may  be  supposed  it  may  be  without  it,  and 
 so  cannot  be  acceptable. 
 
 Use  1.  This  is  to  let  servants  see  their  sins  past  or 
 present,  when  they  have  or  do  carry  themselves  un- 
 reverently  towards  their  masters  in  heart  and  outward 
 man,  in  eye  and  tongue,  to  their  faces  and  behind  their 
 backs.  They  are  all  guilty  of  the  breach  of  the  decree 
 of  the  Most  High,  and  indeed  all ;  for  where  shall  we 
 find  a  servant  anything  near  performing  the  carriage 
 he  ought  to  his  master  and  mistress  ?  That  he  hath 
 a  base  thought,  opinion,  and  estimation  of  him,  ap- 
 pears by  his  speech  and  carriage  ;  his  speeches  so  void 
 of  reverence,  nay,  his  answers  full  of  contempt,  his 
 eye  and  carriage  so  full  of  scom  and  disdain.  Hagar 
 despising  Sarah,  looking  scornfully  upon  her,  which 
 must  needs  argue  unreverence  in  the  heart,  for  by 
 these  things  many  a  man  well  knows  what  is  in 
 the  privy  chamber  of  the  heart,  and  by  this  outward 
 pulse  thus  beating,  may  we  discern  how  the  inward 
 parts  are  affected.  For  he  that  will  speak  so  frowardly, 
 and  look  so  scornfully  and  doggedly,  as  many  will,  it 
 must  needs  shew  he  hath  no  reverence,  but  his  heart 
 is  full  of  despite  and  contempt;  and  he  that  will  speak 
 so  to  his  face,  and  in  his  presence,  what  will  he  to 
 others  behind  his  back,  and  in  his  absence  ?  Where 
 is  the  fear  and  trembling  Paul  calls  for  ?  Where  is 
 all  the  honour  Peter  exacts,  when  ye  will  thus  bourd 
 them  often,  thus  disdain  them ;  when  ye  will  answTer 
 them  frowardly,  or  murmuring  when  their  backs  are 
 turned  ;  when  you  tell  their  weakness  not  to  your 
 fellows  but  to  neighbours'  servants,  whereby  their 
 estimation  is  impaired.  Think  you  the  apostles  call 
 for  these  in  vain,  or  shall  such  things  go  unpunished  ? 
 Assuredly  no  ;  for  when  the  apostle  saith  to  servants, 
 to  encourage  them  that  are  good,  Eph.  vi.  7,  8, 
 '  With  good  will  doing  service,  as  to  the  Lord,  and  not 
 to  men  :  knowing  that  whatsoever  good  thing  any  man 
 doth,  the  same  shall  he  receive  of  the  Lord,  whether 
 he  be  bond  or  free ;'  did  he  not  mean  the  contrary, 
 and  would  have  you  to  understand,  that  whatsoever 
 evil  thing  a  man  doth,  that  shall  he  receive  of  the 
 Lord,  whether  he  be  bond  or  free  ?  So  expect  it  in 
 this  particular ;  see  then  that,  unreverent  and  con- 
 temptuous servants,  expect  you  to  receive  from  the 
 Lord  some  fearful  thing,  and  let  it  be  a  restraint  in 
 
Tee.  6.] 
 
 STOCK  ON  MALACHI. 
 
 *3 
 
 von  of  such  irreverence  in  the  things  spoken  erf,  or  the 
 like.  But  of  this  sin  masters  are  often  the  causes  of 
 it,  and  they  that  bring  it  upon  themselves. 
 
 First,  Because  they  have  been  such  servants  to  their 
 masters,  and  so  have  lived  in  it  ever  since  without 
 repentance  :  even  then  when  God  recompenseth  them 
 home,  yet  they  will  not  remember  their  own  sin,  but 
 are  still  brawling  with  then-  servants,  and  so  it  is  God's 
 just  retribution;  whereas,  if  they  would  repent  of  that 
 they  should  better  reform  this:  Eceles.  vii.  21,  22. 
 'Take  no  heed  to  all  words  that  are  spoken:  lest  thou 
 hear  thy  servant  curse  thee  :  for  ofttimos  also  thy  own 
 heart  knoweth  that  thou  thyself  hast  also  cursed 
 others."  It  may  be  applied  to  this,  though  it  carry 
 somewhat  more  :  that  a  master,  when  his  servant  re- 
 vileth  him,  or  usc-th  him  irreverently,  should  remember 
 even  this  sentence  to  make  him  penitent  and  moderate. 
 
 Secondly.  Because  they  have  remitted  of  that  ancient 
 severity  in  their  government,  which  we  hear  men.  that 
 can  remember  times  that  are  past,  speak  of:  not  having 
 those  stra-ght  eyes,  nor  hard  hands  over  them  as  they 
 ought  ;  not  so  sharply  correcting  them  as  the  offence 
 and  nature  of  a  servant  requireth,  so  that  they  little 
 reverence  them,  for  they  fear  them  not.  because  they 
 forget  that  of  Prov.  xxix.  19.  'A  servant  will  not  be 
 corrected  by  words,  for  though  he  understand,  he  will 
 not  answer.' 
 
 Thirdly,  Because  they  bring  them  up  too  liberally 
 for  diet  aud  apparel,  and  so.  when  the  belly  is  full, 
 and  the  back  fine,  the  master  is  not  so  regarded.  A 
 servant  is  like  in  this  thing  to  a  horse  full  fed  and  pam- 
 pered, he  will  cast  his  rider ;  like  to  Bucephalus, 
 Alexander's  horse:  while  he  was  bare-1  acked  he  would 
 carry  any  man,  but  if  once  he  had  his  trappings  and 
 furniture,  none,  or  hardly  Alexander  himself.  It  is 
 the  complaint  of  many  that  servants  are  thus  insolent 
 to  themselves  and  others.  Many,  though  not  all,  are 
 the  causes  of  it  themselves,  somewhat  there  is  in 
 the  nature  of  a  servant  and  other  things,  for  they 
 bring  them  up  so  delicately,  as  Prov.  xxix.  21,  '  He 
 that  delicately  bringeth  up  his  servant  from  a  child. 
 shall  have  him  become  his  son  at  the  length.'  "What- 
 soever their  fare  is,  their  apparel  is  far  exceeding  ;  a 
 servant  going  better  than  a  man  of  his  master's  place 
 and  wealth  did  some  few  years  ago.  And  though  they 
 will  not  allow  it  themselves,  yet  they  can  be  content, 
 their  friends  or  themselves,  if  their  fortune  be  allotted 
 unto  them,  should  provide  it  for  themselves.  And  if, 
 when  they  are  thus  gay  without,  they  use  them  as 
 Lfagar  did  her  mistress,  when  she  was  big  with  child, 
 is  it  not  just  with  them  ?  A  great  cause  of  this  is 
 taking  of  apprentices  with  great  portions,  and  so  as 
 vnrfier  cum  dote,  is  i)npcrio$a,  so  they  and  their  friends. 
 The  cause  you  must  have  such  portions  with  them, 
 more  than  in  former  times,  is  this,  because  they  must 
 thus  be  maintained  more  than  in  former  times.  But 
 better  it  were  that  you  had  less  and  kept  them  more 
 meanly  :  better  for  you  you  should  have  more  rever- 
 
 ence and  respect ;  better  for  them,  for  thus  you  bring 
 sin  upon  them  for  the  present,  aud  in  future  time  just 
 contempt,  as  they  have  contemned  you. 
 
 Us  2.  To  persu  -  rvanta  I  oat  their  masters 
 with  all  reverence  and  good  res]  that  may  be,  they 
 must  fear  them  and  reverence  them.  Nature  itself 
 hath  taught  it.  and  heathen  servants  hath  performed 
 it.  as  in  Xaaman's  servants:  how  much  more  should 
 religious  Christian  servants,  aud  the  more  Christian 
 or  religious,  the  more  they  ought  to  perform  this  duty, 
 not  only  not  to  contemn  and  despise,  but  to  reverence 
 them  with  all  the  reverent  carriage  and  speech  that 
 may  be  ;  and  that  not  outward  only,  but  inward,  for 
 God  requires  more  than  nature.  His  law  is  spiritual, 
 and  he  will  have  ah  inward  and  outward  respect,  the 
 heart  as  well  as  the  tongue  :  and  the  outward  will  not 
 be.  or  not  continue,  or  if  so.  yet  not  accepted  of  God. 
 Yea,  he  that  wants  this,  it  can  never  be  expected  the 
 other  of  obedience.  &c.  :  and  let  him  who  looks  and 
 hopes  to  be  one  day  a  master,  and  to  have  his  servants 
 such  as  he  would,  be  now  such  a  servant  as  he  should  : 
 Eph.  vi.  8,  '  Snowing  that  whatsoever  good  any  man 
 doth,  the  same  shall  he  receive  of  the  Lord,  whether 
 he  be  bond  or  free." 
 
 The  second  duty  of  servants  is  obedience  :  for  whom 
 meu  fear,  them  they  obey. 
 
 Doct.  Servants  must  give  unto  their  masters  and 
 governors  all  obedience;  hence  it  follows,  because  they 
 must  fear;  and  whom  men  fear,  them  they  obey  wheu 
 they  command.  This  proved.  Eph.  vi.  5,  Col.  iii.  22, 
 Titus  ii.  9.  And  this  obedience,  if  it  be  such  as  Chris- 
 tians ought  to  perform,  it  must  neither  be  clipped  nor 
 counterfeit,  not  in  some  things  only,  nor  in  show  io 
 the  eye  :  for  the  first,  Col.  iii.  21,  '  in  a  1  things,"  that  is, 
 in  all  lawful  things,  whether  they  be  liking  and  tasting 
 unto  him,  or  otherwise,  though  never  so  disliking,  for 
 he  nnist  pleasure  his  master.  Titus  ii.  ;  for  the  second, 
 Eph.  vi.  o,  G,  Col.  iii.  22.  Singleness  oi  heart  is  re- 
 quired, and  eye-service  forbidden. 
 
 Reason  1.  Because  they  are  bound  either  by  inden- 
 ture, or  condition,  &c,  then  they  must  obey. 
 
 ]i\<if<>ii  2.  Because  they  are  maintained  by  them, 
 and  learn,  and  get  that  under  them  they  may  live  by 
 hereafter. 
 
 Reason  8.  Because,  it  in  only  things  they  like  they 
 obey  themselves,  not  masters,  as  in  obedience  of 
 children. 
 
 Henson  4.  Because  in  this  obedience  they  servo  Cod 
 and  Christ  :  Eph.  vi.  5-7,  who  looks  in  the  heart  and 
 singleness  of  it.  And  though  outward  and  eve  service 
 may  be  for  thy  master,  and  may  blear  his  eves,  yet 
 not  the  Lord,  who,  as  he  cannot  endure  hypocrisy  or 
 imperfect  serving  immediately,  so  not  in  that  which  is 
 mediate  to  man. 
 
 Use  1.  To  lot  servants  see  their  sins  pastor  pre- 
 sent ;  not  obeying  and  doing  the  things  their  masters 
 command,  but  only  such  things  as  they  please;  ami 
 when  they  do,  they  clip  their  service  and  perform  it  by 
 
46 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 halves,  and  do  it  in  hypocrisy  and  to  the  eye,  and  so 
 go  no  further  than  nature,  who  teacheth  a  man  only 
 to  save  himself  as  near  as  he  can  from  any  harm  that 
 may  ensue  when  his  master  is  displeased,  or  to  seek 
 to  get  somewhat,  if  he  have  hope  of  aught,  by  seeking 
 of  his  favour,  and  so  seeming  willing  to  do  any  service 
 unto  him  ;  but  they  must  know  that,  as  Bernard,  si  in 
 hoc  obedimus,  non  autem  in  illo,  fractus  est  nummus^ 
 this  obedience  is  like  clipped  coin,  and  will  not  pass 
 for  good  payment  before  God.  Though  thy  master  let  it 
 pass,  and  be  content  to  put  it  up,  yet  God  will  call 
 thee  one  day  to  an  account  for  it ;  and  though  thou 
 canst  keep  it  close  from  the  one,  yet  thou  canst  not 
 conceal  it  from  the  other.  And  as  we  see  in  money 
 that  is  clipped,  or  a  piece  of  gold  that  wants  a  little 
 of  its  weight,  makes  it  refused  in  payment,  so  the 
 want  of  obedience  in  any  one  thing,  unless  thou  re- 
 pent thee  in  regard  of  God,  and  make  amends  to  thy 
 master  for  it,  shall  make  God  to  refuse,  and  not  to 
 regard  the  rest  of  thy  obedience,  because  he  requires  it 
 to  be  whole  and  entire.  Ay !  but  say  thou  doest  all, 
 yet  it  is  in  the  eye,  and  in  presence  or  sight,  mur- 
 muring when  he  is  gone,  or  regarding  not :  then  saith 
 Bernard,  falsus  est  nummus  ejus,  plumbum  habct  non 
 argentum,  dolose  ar/it  sed  in  Dei  conspectu.  This  obe- 
 dience is  counterfeit ;  instead  of  silver,  it  is  lead ;  he 
 dealeth  deceitfully  with  his  master,  but  he  doth  it  in 
 God's  sight,  whose  eyes  no  man  can  blear  or  beguile. 
 Such  servants,  let  them  know,  though  they  may  have 
 their  masters'  favour,  because  he  can  find  no  fault 
 with  them,  and  can  see  no  further  than  their  outward 
 and  open  behaviour,  yet  they  shall  never  have  b^t 
 God's  dipleasure,  that  regardeth  the  heart  more  than 
 the  hand ;  the  affection  more  than  the  action ;  and 
 the  manner  of  doing  it  more  than  the  deed.  So  that 
 they,  when  they  have  received  their  master's  wages  or 
 his  yearly  allowance,  or  what  other  matter,  of  no  great 
 moment  for  the  most  part,  he  shall  think  good  to  be- 
 stow on  them,  they  have,  as  Christ  said  of  the  Phari- 
 sees, who  did  all  their  works  only  to  be  seen  of  men, 
 they  have  received  all  their  reward,  they  have  all  they 
 desired,  and  all  they  deserved  ;  they  can  look  for 
 nothing  at  God's  hands  for  the'r  labour.  And  yet 
 they  shall  have  a  reward  from  him  without  true  re- 
 pentance, lege  talionis;  such  servants,  who  shall  per- 
 form them  such  hollow,  hypocritical,  and  eye  service, 
 if  ever  they  come  to  be  able  to  keep  any  ;  or  if  this  fear 
 them  not,  because  they  think  they  can  hamper  their 
 servants  well  enough,  and  being  privy  to  their  own 
 corruptions,  they  will  provide  for  them  ;  yet  let  them 
 see  what  follows,  they  '  shall  have  their  portion  with 
 hypocrites,'  as  Christ  said  of  the  bad  servant,  who 
 played  revels  in  his  master's  absence,  Mat.  xxiv.  51. 
 
 Use  2.  This  may  persuade  and  instruct  servants  to 
 obey  their  masters,  and  to  obey  as  they  ought,  in  things 
 though  disliking,  though  he  do  not  oversee  or  can  come 
 to  knowledge  of,  and  perform  whole  and  sincere  obedi- 
 ence to  them,  knowing  that  to  obey  them  is  to  obey 
 
 the  Lord,  and  minimus  isle  obediential,  ut  Deo  debilus, 
 ita  Deo  solveiulus,  saith  one.  As  thy  master  constrain- 
 eth  thee  to  obey  him,  so  thy  God  hath  commanded 
 thee ;  and  it  must  be  paid  and  performed,  not  accord- 
 ing to  thy  master's  power,  but  according  to  God's 
 precept;  not  so  far  as  thy  master  can  urge  thee,  but 
 as  far  as  God  requireth  of  thee,  and  he  is  sapiens  num- 
 mularis, imb  ipsa  sapentia,  cut  necesse  habemus  reddere 
 hunc  mummum  obedientice.  He  can  easily  discern,  if 
 thy  payment  be  anything  faulty  or  wanting.  Learn, 
 then,  to  obey  in  all  things ;  thy  master's  will  and 
 command  must  be  thy  rule  and  square  of  thy  actions, 
 and  not  thy  own  fancy  or  pleasure.  Remember  that 
 of  Paul,  they  must  labour  to  please  them  in  all 
 things,  Titus  ii.  9.  Interest  enim  hoc,  saith  Bernard, 
 inter  conjur/ium  et  servitium,  that  howsoever  the  wife 
 is  bound  to  obey  the  voice  of  her  husband,  yet  he  is 
 likewise  to  have  regard  of  her  pleasure  ;  therefore  is 
 that  Gen.  xxi.  12,  '  And  God  said  unto  Abraham, 
 Let  it  not  be  grievous  in  thy  sight,  because  of  the  lad, 
 and  because  of  thy  bondwoman  ;  in  all  that  Sarah 
 hath  said  unto  thee,  hearken  unto  her  voice  ;'  for  in 
 Isaac  shall  thy  seed  be  called.  But  in  this  service 
 there  is  not  this  vicissitudo  voluntatum  required,  for 
 that  were  to  set  master  and  man  almost  on  equal 
 terms.  The  master  is  not  bound  to  regard  his  ser- 
 vant's mind,  but  he  to  observe  his  master's  pleasure ;  and 
 therefore  though  the  master  may  be  somewhat  cross 
 and  crooked  in  his  commandment,  yet  the  servant's 
 obedience  is  not  straight  in  God's  sight,  when  it  swerv- 
 eth  from  that  which  he  requireth ;  he  must,  then,  serve 
 and  obey  in  all  things.  And  as  thus,  so  not  with  eye- 
 service,  but  as  faithfully  behind  his  back,  as  if  he 
 were  present.  That  which  Aristotle  said  should  not 
 only  be  true,  0 cuius  domini  impinguat  equum,  vesti- 
 f/ium  domini  impinguat  ar/rum,\h.e  master's  eye  makes 
 a  fat  horse,  and  the  master's  footsteps  a  fertile  field, 
 as  contenting  themselves  with  eye-service,  sight  obedi- 
 ence. But  Christians  must  learn  that  of  Chrysostom, 
 God  is  £gyodZ)x,77is,  an  overseer  of  their  works,  and  a 
 rewarder  of  them,  and  so  perform  them  as  lawfully  and 
 exactly,  when  none  is  by  to  take  notice  of  it,  as  to  do 
 them  in  the  sight  and  presence  of  others.  They  that 
 shall  thus  in  conscience  of  God's  will  serve  them,  as 
 if  they  served  them*  in  their  persons,  though  their 
 masters  reward  them  not,  yet  will  God  ;  and  if  they  deal 
 liberally  with  them,  God's  reward  shall  be  never  the 
 less,  because  they  serve  the  Lord  Jesus,  Eph.  vi.  8. 
 Tbe  servant  shall  have  his  reward,  as  well  as  any  other 
 in  their  place  of  obedience.  Christ  will  make  him  his 
 freeman,  1  Cor.  vii.  22.  God  shall  bless  him  with 
 good  servants,  and  obedience  here,  and  make  him  par- 
 taker with  the  good  servant  hereafter,  Mat,  xxiv.  46, 
 47,  that  is,  partaker  of  his  kingdom. 
 
 But  here  may  be  moved  the  same  doubts  and  ques- 
 tions, which  were  in  the  obedience  of  children.    First, 
 if  God  and  my  master  command  diverse  things,  whom 
 *  Qu. '  him  "?— Er. 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 47 
 
 must  I  obey  '?  God  ;  for  the  reasons  before,  and  that 
 of  Christ  :  Mat.  xxiii.  8,  '  One  is  your  Master,  that  is 
 Christ ;'  that  is,  chief  and  principal,  who  must  first 
 and  especially  be  served.  But  yet,  thou  that  art  a  ser- 
 vant, take  heed  thou  make  not  an  opposition,  when 
 there  is  none,  yet  at  least  not  in  thy  obedience,  though 
 there  may  be  in  his  command,  only  to  shift  off  his 
 service,  and  to  ease  thyself,  or  for  other  sinister  re- 
 spect ;  for  this  know,  that  thou  mayest  do  things  at  his 
 command,  which  haply  he  commands  not  lawfully, 
 and  which  thou  couldst  not  do  lawfully  without  his 
 command.  Instances  will  make  the  point  more  evi- 
 dent. For  thee  to  withdraw  thyself  on  the  Lord's 
 Sabbath  from  public  exercises  is  unlawful  ;  but  thy 
 master  commands  thee  to  stay  at  home,  either  whole 
 or  part  of  the  day.  I  see  not  but  thou  mayest  do  it, 
 and  without  sin.  The  master  may  command  it  with- 
 out sin,  if  he  dwell  far  from  neighbours,  as  in  the 
 country,  for  the  preservation  of  the  things  God  hath 
 given  him  ;  and  if  nigh  unto  neighbours,  yet  for  his 
 children,  who  either  must  be  troublesome  to  the  con- 
 gregation, as  too  many  are,  and  hinder  many  from 
 hearing,  or  must  be  kept  at  home,  which  cannot  be 
 without  danger,  if  some  one  of  discretion  be  not  with 
 them.  Here  he  may  lawfully  command, and  thou  law- 
 fully obe}T,  which  thou  couldst  not  do  without ;  but  he 
 may  do  it  unlawfully,  when  he  hath  no  such  occasion  ; 
 yet  thou  must  do  it,  and  may,  so  he  employ  thee  not 
 about  servile  works  on  that  day,  and  in  that  time. 
 The  reason  is,  because  the  Lord's  day  may  be  sancti- 
 fied privately.  And  public  exercises  are  not  of  absolute 
 necessity  in  the  sanctifying  of  it ;  for  then  prisoners 
 and  sick  persons,  and  such  as  lie  lame,  should  not  be 
 able  to  sanctify  it.  They  only  are  of  necessity  when 
 they  can  be  had  without  apparent  breach  of  some 
 other  commandments.  And  yet  mayest  thou  make  this 
 unlawful  to  thee,  when,  if  thou  be  left  at  home,  thy 
 master  and  mistress  are  gone  to  church,  but  thou  art 
 with  a  child  in  thy  arms,  or  without  gazing  at  the 
 door,  or  gadding  abroad,  or  having  thy  companions 
 coming  to  thee,  and  spendest  thy  time  profanely,  when 
 thou  oughtest,  so  much  as  may  be,  to  spend  it  in 
 reading  the  word,  meditating  on  that  thou  hast  heard 
 in  the  forenoon,  or  former  time,  or  such  like  ;  and  in 
 this  thou  must  take  heed  how  thou  settest  God  and 
 thy  master  one  against  another.  Another  instance  : 
 thy  master  commands  that  is  unlawful  for  him  to  bid, 
 not  for  the  thing,  but  his  affection.  Thou  must  obey, 
 having  first  wisely  and  humbly  sought  to  turn  thy 
 master  from  such  a  sin,  as  betwixt  David  and  Joab's 
 numbering  of  the  people,  2  Sam.  xxiv.  2,  3.  But  the 
 thing  he  commands  is  unlawful,  as  well  as  his  affection, 
 I  mean  not  simply,  but  by  circumstance  or  consequent ; 
 yet  thou  mayest  obey,  as  being  an  officer's  clerk  to 
 receive  more  fees  than  is  due,  being  extortion,  or  a 
 nobleman's'  bailiff  his  extreme  rack  rents,  providing 
 that  in  humility  thou  shew  thy  dislike  of  it,  seek  to 
 reform  it,  or  do  it  with  sorrow  and  grief  while  thou 
 
 art  bound  to  it,  and  get  thyself  rid  of  such  a  service 
 so  soon  as  thou  may.  But  if  he  command  thee  any 
 thing  simply  that  is  sin,  as  to  swear  for  his  gain,  to 
 lie  for  his  commodity,  to  deceive,  to  steal,  or  any  such 
 things,  thou  mayest  not  obey,  and  yet  not  rebel,  but 
 suffer. 
 
 Quest.  2.  If  the  magistrate  and  my  master  com- 
 mand diverse  thing,  whether  must  I  obey  ? 
 
 Ans.  The  magistrate,  at  supra,  and  for  the  reasons 
 there.  Besides,  if  it  carry  not  any  excuse,  neither  is 
 it  any  plea  in  law,  My  master  bids  me  do  it.  It 
 must  needs  follow  that  the  magistrate  must  be 
 obeyed.  It  would  not  excuse  Absalom's  servants, 
 their  master  bade  them  kill  Amnon,  for  which  he  was 
 glad  to  flee,  for  the  power  of  the  master  is  but  subor- 
 dinate to  the  magistrate.  Thy  obedience,  then,  to  thy 
 master  hath  this  restraint,  because  it  cannot  be  law- 
 ful. But  say  the  magistrate  commands  me  that  which 
 doth  marvellously  redound  to  the  hurt  of  my  master, 
 whose  good  am  I  bound  to  procure  ?  If  it  be  very  profit- 
 able to  the  commonwealth,  a  public  good  must  be  pre- 
 ferred ;  if  not  prejudicial  to  it,  so  there  be  no  contempt 
 of  the  magistrate  and  his  authority,  he  being  content 
 to  bear  the  penalty,  if  it  be  executed  and  exacted  from 
 him,  I  see  not  but  he  may  prefer  his  master  before, 
 as  in  the  case  of  children,  and  instance  of  Esther. 
 
 Quest.  3.  My  master  and  my  father  are  oppusites, 
 whether  must  I  obey  ? 
 
 Ans.  I  answer  as  before  in  children  ;  there  is  some- 
 what besides  in  those  who  are  born  servants,  Exod.  xxi.  4. 
 
 Quest.  4.  My  master  and  my  husband,  as  the  case 
 may  fall  out  in  the  meaner  sort  (who  are  to  be  in- 
 structed as  others),  or  my  state  requires  this  of  me, 
 wife  and  children,  but  my  master  another. 
 
 Ans.  I  answer,  his  master.  The  master  is  to  be 
 obeyed,  because  he  ought,  Ps.  xv.  4,  '  not  to  change 
 though  he  swore  to  his  hurt.'  The  equity  of  it  stands 
 for  any  covenant ;  that  must  be  preferred  before  his 
 profit ;  and  if  before  his  own,  then  his  wife's  or  hus- 
 band's. For  the  man,  see  an  example  in  Jacob,  who 
 would  not  labour  for  his  own  family,  but  obey  his 
 master,  Gen.  xxx.  30.  For  the  woman,  if  she  be  a 
 servant  born,  and  given  in  marriage  as  the  manner 
 was,  still  she  was  to  obey  her  master,  Exod.  xxi.  4. 
 If  she  be  a  servant  by  covenant,  and  consent  of  her 
 husband,  during  the  time  of  her  covenant,  she  is  to 
 obey  and  keep  the  conditions  of  the  covenant,  for  he 
 for  the  time  hath  remitted  his  authority. 
 
 The  third  duty  of  servants  is  submission,  that  is, 
 to  their  reproof  and  corrections  ;  for  those  men  whom 
 they  fear,  they  will  suffer  both  at  their  hands. 
 
 Doct.  Servants  must  submit  themselves  unto  their 
 masters,  to  be  controlled  and  corrected  by  them, 
 whether  they  do  it  justly  or  unjustly,  whether  de- 
 servedly or  not ;  they  must  fear  them,  and  therefore 
 suffer  from  them.  When  God  allows  the  master  to 
 reprove  and  correct  his  servant,  as  he  doth,  Prov. 
 xxix.   19,  then  it  must  imply  that  his  servant  must 
 
48 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 suffer  it :  1  Pet.  ii.  19,  '  For  this  is  thankworthy,  if  a 
 man,  for  conscience  toward  God,  endure  griefs,  suffer- 
 ing wrongfully ;'  Tit.  ii.  9,  '  Not  giving  cross  words 
 one  for  another.'  Hence  is  that,  Gen.  xvi.  9,  '  And 
 the  angel  of  the  Lord  said  unto  her,  Return  to  thy 
 mistress,  and  submit  thyself  under  her  hands.'  The 
 example  of  Abraham's  servant  is  commendable,  Gen. 
 xvii.  23  ;  his  servants  submitted  to  circumcision,  and 
 by  proportion  the  example  serves  for  this  purpose. 
 
 Reason  1.  Because,  if  it  be  for  well-doing  in  con- 
 science, it  is  thankworthy  ;  and  if  it  be  borne  with 
 meekness,  the  Lord  shall  give  a  man  the  more  reward, 
 1  Pet.  ii.  19,  20. 
 
 Reason  2.  Because  they  are  called  to  this,  1  Pet.  ii. 
 21.  This  is  the  cross  that  Christ  hath  called  them  to 
 take  up  and  bear  after  him  ;  this  is  the  cross  that  God 
 hath  annexed  to  their  calling,  as  every  calling  hath 
 some  cross  or  other,  and  for  the  wrong  that  is  offered 
 them,  God,  as  St  Paul  saith,  Col.  iii.  25,  will  right  and 
 revenge  them,  &c. 
 
 Use  1.  To  reprove  many  and  most  servants  amongst 
 us,  who  go  not  so  far  as  nature  itself  would  teach 
 them,  few  so  far  as  religion  doth  teach  them  ;  for  some 
 cannot  so  far  subdue  their  crooked  natures  to  submit 
 themselves  to  their  masters,  so  far  as  they  can  do,  no 
 otherwise,  because  it  is  in  vain  to  struggle  with  the 
 yoke  when  a  man  cannot  slip  it  or  shift  it  off.  But 
 if  some  come  to  this,  yet  can  they  hardly  suffer  with 
 patience  hard  measure,  though  they  suffer  deservedly, 
 whenas  natural  equity  doth  condemn  him  that  doth 
 otherwise. 
 
 And  be  it  that  some  can  thus  subdue  themselves, 
 yet  is  it  no  more  than  the  heathens  and  publicans  will 
 do  ;  it  is  but  canina  patientia,  a  dog-like  enduring, 
 saith  Bernard,  such  as  God  will  not  accept,  when 
 either  he  dare  not  whine,  or  hath  done  some  foul  fact 
 and  deserved  it.  But  if  they  have  not,  or  think  they 
 have  not  deserved  it,  how  ready  are  their  answers  ! 
 How  soon  will  they  turn  upon  their  masters,  and  take 
 the  rod  by  the  end  !  And  if  they  be  rebuked,  they 
 murmur ;  if  they  be  corrected,  they  either  will  resist, 
 or  clamorously  complain,  or  wickedly  seek  revenge. 
 Let  these  know  and  see  their  sin,  and  look  for  a  re- 
 compence  from  the  Lord  ;  for,  saith  St  Peter,  they 
 have  lost  their  thanks,  it  is  not  thankworthy  if  they 
 had  suffered  for  evil.  "What,  when  they  will  not  ? 
 Undoubtedly,  let  them  look  from  God,  which  reward- 
 eth  every  man.  They  shall  have  their  recompence  from 
 him  if  they  repent  not ;  it  may  be  in  this  life  with  the 
 like  (if  not,  in  the  life  to  come),  with  wicked  and  lewd 
 servants.  But  of  this  sin,  if  we  may  inquire  the 
 causes  of  it,  we  shall  find  in  many  to  come  from  the 
 parents  and  friends,  either  in  their  education,  bringing 
 them  up  cockeringly,  never  using  them  to  reproofs,  to 
 the  rod,  and  to  the  yoke,  but  as  my  young  masters 
 and  such  as  never  should  come  to  serve,  so  that,  when 
 they  must  to  it,  by  no  means  they  can  apply  themselves 
 unto  it,  but  in  it  endure  and  suffer  nothing,  not  so 
 
 much  as  sharp  words,  but  no  blows,  deserved  or  not. 
 But  this  is  not  all  their  fault,  for  it  is  seconded  with 
 as  bad  when  they  are  in  service,  and  find  some  hard- 
 ness, and  as  they  only  think  sharpness ;  they,  remem- 
 bering the  fondness  of  their  affection,  complain  to 
 them,  who  do  not,  as  they  should,  correct  them  soundly 
 and  send  them  home  again,  but  go  to  their  masters 
 and  expostulate  the  matter  for  them,  extenuate  the 
 fact,  aggravate  the  master's  hard  dealing,  upbraid  him 
 with  what  he  gave  him  with  his  friend  or  child,  and 
 so  animate  them  that  they  will  be  in  nothing  sufferers 
 after,  or  never  without  grudging  and  repining.  An- 
 other cause  is  in  the  master,  either  because  he  was 
 such,  and  is  such,  because  he  hath  not  repented,  and 
 so  it  is  God's  retribution,  ut  ante ;  or  because  he  hath 
 been  too  remiss  to  let  faults  many  and  little  escape 
 without  reproof  and  correction,  that  when  he  would 
 for  greater  he  cannot  subdue  them  ;  or  passed  by  some 
 greater  faults  in  some  other  of  his  servants  for  some 
 sinister  respect,  as  because  he  would  not  be  accounted 
 cruel  and  severe,  which  in  the  justice  of  God  and  the 
 cankered  nature  of  another  servant  is  paid  him  home, 
 because  he  never  feared  to  be  accounted  cruel  of  God, 
 and  such  an  one  as  hates  his  servant ;  for  that  wdll 
 hold  in  servants,  Prov.  xiii.  21,  '  He  that  spareth  his 
 rod  hateth  his  son;  but  he  that  loveth  him,  chasteneth 
 him  betimes,'  and  so  being  ashamed  in  a  licentious 
 and  corrupt  age  to  be  accounted  hard  and  strait,  he 
 hath  shame  laid  upon  him  by  a  rebellious  servant,  as 
 we  may  apply  Prov.  xxix.  15,  '  The  rod  and  reproof 
 giveth  wisdom  ;  but  a  child  left  to  himself  bringeth 
 his  mother  to  shame.'  A  third  cause  is  in  the  magis- 
 trate to  whom  the  master  complains,  as  he  may  and 
 must  in  a  desperate  cause,  who  by  the  servant's  friends 
 or  means  he  makes  to  him,  will  either  reprove  and 
 check  the  master,  which  he  ought  not  to  do,  though 
 there  be  some  small  cause,  nor,  if  great  cause,  yet  not 
 before  the  friends  or  face  of  the  servant,  and  little  or 
 not  at  all  reprove  or  not  severely  correct  that  servant, 
 by  which  not  only  he  is  made  more  bold  against  his 
 master,  but  even  other  servants  are  animated  against 
 theirs,  and  the  masters  utterly  discouraged  to  seek 
 any  help  from  them. 
 
 Use  2.  To  admonish  all  servants  to  subject  and  submit 
 themselves  unto  their  masters,  to  be  reproved  or  cor- 
 rected by  them  as  well  unjustly  as  justly,  not  answer- 
 ing crossly,  or  rejecting  their  stripes.  If  they  suffer 
 justly,  it  is  not  thankworthy  for  a  Christian,  when 
 a  natural  man  will  do  the  same  ;  for  nature  teacheth 
 that  it  is  no  hard  dealing  when  they  suffer  evil  that 
 have  done  evil  before.  Then,  as  Christ,  '  except  your 
 righteousness  exceed,'  &c,  so,  except  your  subjection 
 exceed  that  which  a  natural  man  will  perform,  you 
 shall  have  no  thank  from  God,  no  reward."  How  then 
 must  you  exceed  it,  if  not  only  this,  but  even  when 
 you  are  wrongfully  afflicted,  reproved,  and  chastised, 
 in  truth  or  in  your  apprehension  of  things,  if  for  con- 
 science' sake  towards  God  you  endure  grief  ?  1  Peter 
 
Ver.  C] 
 
 STOCK  ON  MALACHI. 
 
 49 
 
 ii.  19.     Obedience  and  patience  are  unsavoury  unless 
 God  be  the.  cause,  and  it  be  for  conscience.* 
 
 But  bow  far  must  we  suffer  ?  I  answer,  so  long  as 
 be  kills  not,  or  dismembers  not ;  but  if  wrongfully  be 
 be  corrected,  be  may  expostulate  and  defend  bimself 
 in  humility  and  meekness,  bis  master  giving  bim  leave, 
 as  Job  xxxi.  13. 
 
 Tbe  fourth  duty  of  servants  is  faithfulness,  for  those 
 whom  men  fear,  to  them  arc  they  faithful  if  they  trust 
 them  with  anything. 
 
 Doct.  Servants  must  perform  all  faithfulness  to 
 their  masters ;  that  is,  they  must  not  themselves 
 diminish  or  hinder  their  estate,  neither  suffer  it,  so 
 much  as  possibly  they  can  withstand,  to  be  hindered 
 by  other,  but  by  all  means  uphold,  maintain,  and  in- 
 crease it  to  the  utmost  of  their  power.  This  is  mani- 
 fest:  Titus  ii.  10,  'Not  purloining,  but  shewing  all 
 good  fidelity,  that  they  may  adorn  the  doctrine  of  God 
 our  Saviour  in  all  things.'  Where,  as  faithfulness  is 
 expressly  required,  so  the  contrary  is  forbidden,  and 
 manifested  wherein  that  doth  consist  by  the  contrary, 
 in  maintaining  and  not  diminishing  his  master's  state 
 and  condition.  This  Christ  teacheth  by  the  faithful 
 and  evil  servant,  Mat.  xxiv.  45,  48,  &c.  ;  as  also  in 
 the  parable  of  the  worldly-wise  but  wicked  steward, 
 Luke  xvi.  2.  Thus  Jacob  played  a  good  servant, 
 Gen.  xxxi.  38,  39  ;  in  this  he  was  a  good  servant, 
 though  faulty;  1  Sam.  xxv.  14,  15,  17  ;  Joab  also, 
 1  Chron.  xxi.  3. 
 
 Reason  1.  Because  the  commandment  requires  it  of 
 every  man,  one  to  another  in  common  justice.  Thou 
 shalt  not  steal,  not  diminish  another  man's  substance  ; 
 nay,  maintain  and  increase  it,  in  the  affirmative,  then 
 much  more  a  servant. 
 
 Reason  2.  Because  the  master's  family  is  as  a  little 
 commonwealth,  as  .that  is  a  great  family.  Now  as  all 
 subjects  are  members,  and  ought  to  labour  for  the 
 common  good,  and  be  faithful  to  the  prince,  so  every 
 servant  is  a  member,  and  must  be  faithful  unto  the 
 whole  body. 
 
 Reason  3.  Because  they  are  put  in  trust  often  with 
 part  or  his  whole  state.  Where  there  is  trust,  treachery 
 is  intolerable. 
 
 Reason  4.  Because  by  this  means  they  shall  adorn 
 the  doctrine  of  Christ  which  they  profess,  Titus  ii.  10. 
 
 Use  2.  To  let  servants  see  their  sins,  that  they 
 have  not  been  faithful,  but  unfaithful  to  their  masters. 
 Unfaithful,  first,  by  hindering  his  profit  and  diminish- 
 ing his  state ;  either  spending  his  master's  goods 
 riotously  at  home  with  bis  fellow-servants,  as  he, 
 Mat.  xxiv.  ;  or  abroad,  as  the  prodigal  son,  upon 
 harlots  and  wicked  persons,  playing  and  dancing, 
 drinking  and  dicing,  and  such  like.  The  former  of 
 servants  accounted  no  sin,  the  latter  but  a  small  sin  ; 
 and  yet  neither  of  them  inferior  to  robbery  by  the 
 
 "-'•:    Insipida  et  insalsa  rmnis  turn  obedicntia,  turn  patientia, 
 
 nisi  omnium   quae   agimus  rel   patiniur   ipse  sit  causa 
 
 Bern  \rd. 
 
 highway,  and  in  divers  circumstances  greater.  And 
 such  a  sin,  without  recompence  to  his  master,  and 
 repentance  in  the  sight  of  God,  shall  have  his  just 
 recompence  from  God,  and  shall  never  be  forgiven 
 him  ;  for  if  he  that  deceives  another,  or  defrauds  and 
 oppresseth  bim,  shall  not  escape,  he  less  that  deals 
 so  with  his  master.*  But  say  he  spends  it  not,  but 
 convert  it  to  bis  own  use,  and  enrich  himself  by  it, 
 he  is  more  bound  to  make  restitution,  or  let  him  sus- 
 pect that  of  Augustine  shall  be  true  :  f  The  sin  is  not 
 pardoned  unless  the  theft  be  restored ;  and  as  long  as 
 he  keeps  it,  he  keeps  God's  curse  with  it,  prosper  he 
 never  so  well  for  a  while  ;  and  if  he  leave  it  to  his, 
 that  it  will  be  a  spark  to  burn  up  his  house  and  sub- 
 stance in  his  sight ;  he  shall  leave  the  curse  of  God 
 with  it  to  his  wife  and  children,  when  he  is  burning  in 
 hell  for  it  and  other  sins.  Yet  if  many  be  free  from 
 this  kind  of  unfaithfulness,  yet  how  few  can  wash 
 their  hands  from  the  other,  not  upholding  and  in- 
 creasing their  master's  state  and  condition.  The 
 apostle  forbade  not  only  stealing  and  pilfering,  but 
 commands  all  good  faithfulness,  that  they  by  all  means 
 possible  should  increase  it  by  all  their  diligence,  skill, 
 and  speech.  Whenas  they  have  been  slothful  and 
 negligent,  when  they  have  by  their  carelessness  lost 
 their  master  somewhat  which  might  honestly  have 
 been  had,  or  not  prevented  some  loss  by  their  wisdom 
 and  forecast  if  they  saw  it  coming  ;  yea,  when  they 
 have  murmured  to  break  their  sleeps  or  mend  their 
 pace,  to  bear  the  heat  in  the  day,  and  the  frost  in  the 
 night,  for  their  master's  special  advantage  and  honest 
 gain,  they  have  not  performed  this  faithfulness  in  all 
 these  things.  Look  upon  your  reckonings,  your  guilty 
 consciences,  and  know  you  that  if  God  will  recom- 
 pense your  wrong  to  your  master,  Col.  hi.  25,  he  will 
 much  more  recompense  you  for  them  if  you  repent 
 not.  Now  the  cause  of  this  unfaithfulness  (to  say 
 nothing  of  God's  retribution  and  servants'  corrupt 
 hearts)  is  to  be  found  in  some,  because  they  do  not 
 take  strait  accounts  of  their  servants,  but  do  it  negli- 
 gently or  seldom,  by  which  he  is  emboldened  to  spend, 
 or  enabled  to  shift,  when  his  account  is  to  be  given. 
 
 Secondly,  In  others,  because  they  pass  over  apparent 
 unfaithfulness  in  some  of  their  servants  without  due 
 correction  and  punishment,  and  so  other  of  their  fel- 
 lows and  themselves  are  heartened  to  the  like,  when 
 they  have  no  fear  of  God,  nor  feel  nothing  from  their 
 masters  after  their  deserts. 
 
 Thirdly,  From  parents,  that  allowed  them  to  spend, 
 and  brought  them  up  idly,  before  ever  they  bound 
 them  ;  and  from  many  a  master,  who  would  be  content 
 his  eldest  servant  should  keep  good  fellowship  and 
 company,  and  spend  of  his  own,  to  bring  them  cus- 
 
 *  Many  for  the  sickness-times  have  in  God's  rolls  long 
 records  against  tbem,  yea,  great  indictments  they  must 
 plead  guilty  to,  for  which  some  of  their  fallows  have  an- 
 swered already. 
 
 t  Non  remittitur  peccatum  nisi  restituitur  ablatum. — 
 August. 
 
 D 
 
50 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  L 
 
 torners,  by  which  the  rest  have  their  teeth  set  on  edge 
 in  their  corruptions  ;  and  God's  hand  is  against  them 
 to  punish  them  by  others,  when  they  had  no  care  of 
 the  former. 
 
 Fourthly,  Because  they  had  no  care  to  take  such 
 servants  as  are  religious  and  towardly,  and  such  as 
 know  how  to  be  faithful ;  nor  yet  to  teach  them  any 
 religion  when  they  have  them,  that  they  might  loam 
 to  be  faithful  of  conscience,  and  not  for  other  sinister 
 respect ;  and  so  when  they  have  no  care,  with  Abra- 
 ham, to  teach  their  servants  to  be  faithful  with  God, 
 no  marvel  though  they  be  unfaithful  to  them,  in  their 
 states,  bodies,  children,  and  in  all  things. 
 
 Use  3.  This  may  instruct  and  persuade  servants  to 
 perform  faithfulness  to  their  masters  for  the  time  to 
 come,  and  to  repent,  make  them  recompense  for  that 
 is  past,  if  they  see  their  sin;  if  in  mis-spending  their 
 master's  goods  at  home  or  abroad,  if  by  negligence 
 losing  him  commodity,  or  by  hindering  of  it,  or  for 
 want  of  diligence  not  advancing  it,  sorrow  and  mourn 
 for  that  is  past,  as  it  is  a  sin  against  God  and  man, 
 and  make  thy  master  amends  by  a  double  care  and 
 diligence  in  thy  service,  else  make  account  that  thy 
 sin  stands  upon  the  score  against  thee  for  a  judgment 
 to  come.  And  if  thy  unfaithfulness  hath  been  so  great, 
 that  thou  hast  appropriated  his  goods  unto  thyself, 
 look  (whether  thou  be  in  his  service  or  out)  that  thou 
 make  him  recompense,  and  give  him  his  own  again ; 
 make  him  restitution,  or  else  all  shall  not  be  accepted 
 of  God  while  thou  hast  his  goods  in  thy  hand  ;  look 
 how  may  pence  or  pounds,  so  many  witnesses  against 
 thee  ;  yea,  so  many  as  call  for  a  curse  upon  the  rest  of 
 thy  substance,  thou  either  hast,  or  may  have.  And 
 for  other  servants,  let,  if  not  conscience  restrain  them, 
 yet  this,  that  thou  must  make  restitution,  or  never 
 have  remission  before  God  ;  besides,  the  guilt  and 
 gall  of  thy  conscience,  if  thou  go  not  asleep  to  hell. 
 Finally,  let  servants  in  all  things  shew  all  good  faith- 
 fulness, specially  such  as  have  any  taste  of  religion, 
 that  you  may  adorn  the  doctrine  of  Christ ;  that  you 
 make  not  the  wicked  scoff  at  your  profession,  and  the 
 good  justly  tax  you  of  hypocrisy,  Chrysostom,  Horn.  1G 
 in  Tim.,  hath  these  words  ;  If  not  otherwise,  yet  as 
 servants  obey  and  respect  their  masters,  so  let  us  the 
 Lord.  They  expose  their  lives  for  their  ease,  it  is 
 their  work  and  study  to  care  for  their  masters  ;  the 
 things  of  their  master  they  care  for  all  the  day,  but  a 
 little  part  for  their  own.  Would  God  we  could  thus 
 exhort  upon  as  good  ground  and  true,  sure  it  is,  and 
 so  it  should  be  ;  and  thus  faithful  should  every  one 
 be,  and  if  you  be,  look  for  God's  blessing  by  like  ser- 
 vants, and  a  reward  hereafter  with  the  good  servants, 
 if  you  be  such  of  conscience,  and  for  the  Lord. 
 
 His  waster.  As  we  have  seen  the  duty  and  fear, 
 so  we  must  see  the  parties  to  whom  it  is  due  to  be 
 performed.  To  their  master,  whatsoever  he  may  be, 
 so  he  be  their  master,  it  skills  not,  to  him  must  they 
 perform  it. 
 
 Doct.  Servants  must  give  this  fear,  and  perform  all 
 these  duties  to  him  that  is  their  master  ;  be  he  what 
 he  may  be,  or  let  them  be  what  they  can  be,  yet  while 
 they  are  servants,  and  they  masters,  they  must  per- 
 form it  ;  say  he  be  in  birth,  in  parts,  in  graces,  in 
 religion,  inferior  to  them,  say  he  be  cruel  and  churlish, 
 a  very  Nabal,  say  he  be  profane  and  irreligious,  an 
 atheist  or  heretic,  yet  they  must  fear,  and  in  fear  per- 
 form these  duties  to  them.  This  is  that  the  apostle 
 speaketh,  1  Peter  ii.  18,  and  1  Tim.  vi.  1.  To  what 
 servants  speaketh  the  apostle  ?  To  such  as  did  believe, 
 and  were  come  to  the  knowledge  of  the  truth.  Of  what 
 masters  ?  Such  as  yet  were  enemies  to  God  and  his 
 truth,  loved  not,  knew  not,  had  not  tasted  of  the  truth. 
 Laban  was  an  idolater,  yet  did  Jacob  give  him  faith- 
 ful service,  and  all  duty;  yea,  a  churlish  and  deceitful 
 unconscionable  master.  Potiphar  was  an  heathen, 
 yet  "Joseph  feared  him,  and  served  him  faithfully. 
 The  prophet  never  forbade  Naaman  his  service  to  his 
 master,  after  he  was  become  a  Jew,  that  is,  a  servant 
 of  God,  2  Kings  v.  23.  Here  too  may  we  apply  that, 
 1  Cor.  vii.  20-22,*  not  to  deny  service,  but  to  alter 
 the  manner  of  service  ;  before  for  fear  of  masters'  dis- 
 pleasure, now  for  conscience  of  God's  command  ;  be- 
 fore their  masters  only,  now  Christ  in  their  master. 
 
 Reason  1.  Because  (as  was  noted  in  children  out  of 
 Chrysostom),  it  is  due  to  their  place,  not  person  ;  as 
 Xon  principi,  sed  prineipatui,  so  Non  magistro,  sed 
 magisterio.  The  fear  is  due,  not  to  his  person,  and  so, 
 good  or  bad,  high  or  low,  gentle  or  churlish,  but  to 
 his  place  and  authority,  as  a  master,  which  he  may 
 be,  of  what  quality  or  condition  soever  he  be,  and 
 from  them  as  servants,  whatsoever  their  persons,  and 
 quality,  and  gifts  may  be. 
 
 Reason  2.  Particularly  for  such  as  are  religious, 
 that  they  bring  not  dishonour  upon  God's  name  and 
 doctrine,  1  Tim.  vi.  1,  but  may  honour  him. 
 
 Reason  3.  For  both,  because  it  shall  be  more  re- 
 spected of  God,  the  less  it  is  deserved  by  anything  in 
 thy  master,  for  then  it  is  done  of  conscience,  and  for 
 God,  as  a  good  work  ought  to  be. 
 
 Use  1.  This  will  condemn  the  doctrine  of  the  Church 
 of  Rome,  howsoever  bragging  itself  to  be  apostolical, 
 yet  holds  it  but  few  of  the  apostles'  doctrines,  which 
 it  hath  not  either  corrupted,  or  taught  something  to 
 the  contrary.  And  in  this  point  most  directly  to  Peter 
 and  Paul,  forbidding  fear  and  faithfulness  to  be  per- 
 formed of  servants  to  their  masters,  and  them  who  put 
 them  in  trust.  Symacha  saith,  Instit.  Cathol.  Tit. 
 46,  sect.  74,  that  all  keepers  of  forts,  and  all  other 
 vassals  and  slaves,  are  freed  from  the  oath  of  subjec- 
 tion to  their  lord  and  master,  he  being  an  heretic, 
 affirming  that  by  it,  he  is  deprived  of  his  civil  power 
 he  hath  over  his  servants  ;  the  ground  of  the  unfaith- 
 fulness of  Sir  William  Stanley  in  yielding  up  Daventer, 
 an  act   approved  and   commended  by  Cardinal  Allen. 
 
 *  He  speaks  to  those  who  are  free,  not  to  bind  themselves 
 to  such. 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 51 
 
 How  unlike  are  these  spirits  to  the  spirit  of  St  Peter 
 and  St  Paul,  who  will  have  faithfulness  to  the  good 
 and  bad,  to  the  infidel  as  well  as  the  believer ;  shall 
 not  that  be  verified  of  them  ?  Mat  v.  19.  But  they 
 will  say,  heresy  is  a  greater  sin  than  infidelity  ;  first, 
 I  answer,  not  as  they  make  heresy,  ut  ante  :  secondly, 
 be  that  true  of  Augustine :  Sanata  vulnere  inftdelitatis,  sed 
 gravius  percussa  vulnere  idololatriee  ;  yet  all  heresy  is 
 not  idolatry,  neither  can  this,  if  it  be,  destroy  the 
 knot  and  bond  of  this  duty,  which  is  not  faith  nor  the 
 foundation  of  divine  religion,  but  a  politic  title,  having 
 force  and  strength  from  the  law  of  nature,  which  is 
 not  to  be  dissolved  by  heresy,  not  contrary  to  it.  And 
 the  apostle's  reason  will  be  here,  as  well  as  in  infidelity, 
 it  will  make  the  name  of  God  and  his  doctrine  ill 
 spoken  of.  But  the  truth  is,  this  is  but  a  shift  of 
 theirs,  for  they  teach  no  faith  to  be  kept  with  such, 
 and  so  no  faithfulness  with  such  as  are  heathen  or 
 infidels.  If  we  may  gather  the  less  from  the  greater, 
 Vladislaus  (he  was,  I  take  it,  the  king  of  Hungary  and 
 Poland),  in  a  battle  against  the  Turks,  had  the  better 
 hand,  so  that  the  Turk*  offered  to  yield  to  any  condi- 
 tions, whereupon,  Vladislaus  and  the  Turk  swore  to 
 articles  of  agreement ;  but  presently  a  legate  came 
 from  the  Pope,f  and  urged  Vladislaus  to  set  upon  the 
 Turk  again,  near  vanquished  already,  telling  him  that 
 the  Pope  had  power  to  dispense  with  his  oath,  which 
 he  attempted,  though  sore  against  his  will.  Then  the 
 Turk  cried  out,  0  crucifixe,  crncifixe,  ride  gentem  tuain 
 perjidam :  0  thou  crucified,  thou  crucified,  take  notice 
 of  thy  treacherous  people ;  and  so  bestirred  himself, 
 that  he  overthrew  Vladislaus,  which  hath  ever  since 
 turned  to  the  greatest  detriment  of  all  Christendom. 
 Out  of  this,  by  proportion,  we  may  see  it  is  but  a  colour 
 of  their  distinction  of  heresy  and  infidelity. 
 
 Use  2.  To  reprove  all  such  servants  as  think  they 
 owe  no  fear  nor  duty,  or  less  fear  and  duty  to  their 
 masters,  because  of  some  defects  in  them,  or  some  ex- 
 cellency in  themselves  :  if  he  be  base  born,  and  they 
 of  worshipful  parents ;  if  he  be  irreligious,  and  they 
 have  somewhat  or  more  taste  of  piety ;  if  he  be  poor, 
 so  when  they  came  to  him,  or  impoverished  after,  &c. 
 But  they  must  know  that  none  of  these  will  dispense 
 with  omission  of  any  duty.  Is  he  their  master  ?  If 
 they  give  him  not  all  respect,  they  sin  against  his  place 
 and  dominion;  and  so  against  God,  that  hath  given  it 
 him.  If  God  had  allowed  only  rich  men,  or  religious 
 men,  or  good  and  courteous  men,  to  be  his  vicegerents 
 in  the  family,  then  it  were  somewhat ;  but  he  hath 
 given  this  to  the  rich  and  the  poor  alike,  be  hath 
 lightened  both  their  eyes,  the  good  and  the  bad  hath 
 the  seal  of  the  commission  alike  ;  therefore  they  who 
 do  not  alike  reverence  their  masters,  one  as  other,  are 
 guilty  of  sin  before  God,  and  shall  have  no  reward 
 from  God,  because  he  doth  it  not  in  conscience  to 
 God's   commandment,   but  for    sinister   respect,   for 
 
 *  Amurath,  the  second  of  that  name,      t  Eugenius  IV. 
 
 which  they  may  receive  their  reward  from  men,  but  a 
 heavy  one  from  God. 
 
 Use  3.  To  persuade  servants  to  fear  and  do  all  duty 
 to  their  masters,  whatsoever  they  are,  one  or  other. 
 He  that  is  well  born  must  forget  his  father  and  his 
 father's  house,  and  look  not  upon  his  master  whence 
 he  came,  but  what  he  is  ;  he  that  is  religious,  remem- 
 ber he  must  adorn  his  profession,  and  look  not  upon 
 his  master  what  he  is  of  himself,  corrupt  and  profane, 
 but  what  God  hath  made  him,  his  own  vicegerent,  and 
 his  master ;  and  think  wdiat  unworthiness  soever  be 
 in  thy  master,  yet  that  thou  art  most  unworthy  to  do 
 him  any  disgrace,  or  to  deny  him  any  duty.  Re- 
 member that  what  is  due  to  him,  it  is  not  to  his  per- 
 son, but  place ;  indeed  not  to  him,  but  God,  and  to 
 him  in  God's  stead ;  and  the  more  unworthy  he  is  of 
 any  duty,  the  more  readily  thou  performest  it,  the 
 more  reward  thou  shalt  have  from  God ;  yea,  for  the 
 present  it  is  a  special  proof  of  true  grace  in  the  heart; 
 for  as  it  is  Rom.  v.  7,  8,  so  every  one  will  obey  a  great 
 and  a  good  master.  But  that  is  true  obedience  when 
 the  master  is  neither  great  nor  good;  or  great,  and  not 
 good  ;  or  good,  and  not  great ;  for  so  have  good  ser- 
 vants and  holy  men  done  in  times  past  unto  their 
 masters. 
 
 If  I  be  a  father,  where  is  my  honour  ?  Here  is  the 
 application  of  the  former  ground  and  rule  to  himself 
 and  them ;  not  speaking  in  general,  but  applying  it 
 particularly,  teaching  in  his  example  what  is  the  best 
 and  most  profitable  kind  of  preaching,  when  applica- 
 tion is  joined  with  doctrine.      Vide  Heb.  xii.  1. 
 
 If  1  be  a  father.  Here  is  first  the  fatherhood  of 
 God  to  be  considered,  and  so  he  is  in  two  respects:  of 
 his  creation  and  election.  Out  of  both  wre  have  some- 
 what to  learn. 
 
 Doct.  Men  in  regard  of  their  creation  being  so  the 
 sons  of  God,  ought  to  honour  him,  and  do  him  service 
 and  obedience ;  thus  much  the  Lord's  reasoning  im- 
 ports and  enforceth.  It  is  manifest  also  by  that: 
 Deut.  xxxii.  6,  'Do  ye  thus  requite  the  Lord,  0  foolish 
 people  and  unwise  ?  Is  not  he  thy  father  that  hath 
 bought  thee  ?  Hath  he  not  made  thee,  and  estab- 
 lished thee  ? '  Thus  much  David  prayed  :  Ps.  cxix. 
 73,  '  Thy  hands  have  made  me,  and  fashioned  me, 
 give  me  understanding,  that  I  may  learn  thy  com- 
 mandments.' This  shews  he  ought  to  pay  so  much 
 to  God. 
 
 Reason  1.  Because  by  all  laws,  human  and  divine, 
 of  God,  nature,  and  nations,  a  man  owes  as  much  aa 
 he  hath  received,  and  ought  to  repay  it  as  it  is  due, 
 and  is  called  for.  Therefore  owes  a  man  all  he  hath 
 unto  God,  and  ought  to  pay  it  to  the  service  of  his 
 Creator,  unless  he  will  be  accounted  a  thief,  and  an 
 ungrateful  man  to  him  who  hath  bestowed  so  great 
 things  upon  him  ;  for  he  hath  received  from  him  hie 
 being,  that  is,  his  body,  with  all  his  senses,  and  his 
 soul,  with  all  the  powers  of  it:  then  is  he  debtor  to 
 pay  all  these. 
 
STOCK  ON  MALACHI, 
 
 [Chap.  I. 
 
 Reason  2.  Because,  as  nothing  else,  so  man  is  not 
 born  with  all  perfections  ;  he  hath  many  things  per- 
 fect,  but  many  things  wanting,  which  must  be  per- 
 fected afterwards.  Now  it  is  a  rule  that  he  must  give 
 the  complement  and  perfection  who  hath  begun  the 
 work  or  given  the  beginning  ;  therefore  it  is  that  every 
 effect  looks  to  the  cause,  to  receive  from  it  his  last 
 perfection.  The  trees  search  for  the  sun,  and  stretch 
 their  roots  into  the  earth  which  brought  them  forth. 
 Fishes  also  will  not  out  of  the  waters  which  bred  them. 
 The  chicken  no  sooner  out  of  the  shell,  but  shrouds 
 itself  under  the  feathers  of  the  hen,  and  follows 
 whithersoever  she  goes.  The  little  lamb,  after  it  is 
 born,  seeketh  to  the  dam's  teat,  and  if  there  be  a  thou- 
 sand sheep  of  the  same  wool  and  colour,  it  knows  the 
 own  dam.  and  will  follow  her  whithersoever  she  goes ; 
 as  if  she  said.  Here  I  received  that  I  have,  and  here  I 
 seek  for  that  I  want.  Then  ought  reasonable  man  not 
 to  do  less  than  unreasonable  creatures,  but  being  not 
 perfect,  seek  to  him.  and  serve  him  that  made  him, 
 that  he  may  receive  perfections. 
 
 Use  1.  This  will  serve  to  confute  the  dream  of  liber- 
 tines and  Yalentiniaus  (of  which  not  a  few  in  our  days), 
 who  have  the  name  of  Christians,  but  not  the  thing, 
 who  think  that  the  gospel  and  Christ  being  come,  men 
 are  not  bound  to  obedience  as  before.  Whether  the 
 gospel  bind  or  no,  that  will  follow  after  in  the  next 
 point,  for  this  that  men  are  still  bound,  and  by  the 
 law.  for  all  the  gospel  to  obey,  appears  plainly,  because 
 the  reasons  are  the  same  to  us  now  which  were  then 
 to  them.  Receive  they  not  now  all  their  bodies  and 
 souls,  all  the  members  and  parts,  all  the  faculties  and 
 powers  of  them,  from  him  *?  and  as  they  have  those 
 beginnings,  must  they  not  have  the  proceedings  also 
 and  perfections  from  him  ?  If  any  have  not,  let  him 
 go  out  free,  he  is  bound  to  no  such  thing  :  but  if  all 
 men  have,  then  is  every  one  bound,  even  by  the  law, 
 now  in  time  of  the  gospel,  as  before.  God's  reason 
 stands  thus  now.  If  1  he  a  father,  if  I  have  made  thee. 
 and  created  thee,  honour  me  ;  if  thou  hadst  that  thou 
 hast  elsewhere.  I  challenge  it  not :  if  thou  canst  have 
 anything  from  others  without  me  to  perfect  thy  defects 
 and  supply  thy  wants,  I  challenge  no  such  thing  :  but 
 if  not,  then  give  me  my  honour.  Know  thus  much, 
 that  the  law  requires  honour  to  God  as  a  father  in 
 regard  of  creation,  which,  if  it  be  a  continual  work  of 
 God  for  all  times,  and  to  all  men,  then  it  follows  that 
 now  as  then. 
 
 Use  2.  To  teach  men,  and  every  one,  if  there  be  no 
 other  reason,  that  this  requires  of  all  obedience  and 
 honour  to  God,  because  they  are  his;  he  their  father 
 that  made  them.  For  if  a  man  build  the  house,  whose 
 turn  must  it  serve  but  the  lord's  that  built  it '?  If 
 he  plant  a  vineyard,  who  shall  gather  the  grapes  but 
 he  that  planted  it?  If  a  father  beget  a  son.  whom 
 shall  he  rather  serve  and  honour  than  his  father  which 
 begat  him  '?  And  if  this,  then  how  much  more  to  him 
 that  is  the  Father  of  fathers,  and  of  all  things  in  earth 
 
 and  heaven  ?  It  is  heard  from  many  men  when  they 
 reprove  others  for  some  dishonouring  of  God,  and 
 often  but  as  they  think.  It  is  not  for  your  profes- 
 sion. Doth  it  become  a  man  of  that  zeal  you  make 
 show  of,  professing  so  greatly  as  you  do ?  If  they 
 speak  it  that  they  are  more  bound,  it  is  true  ;  but  if 
 that  they  themselves  are  not  bound,  and  more  than 
 they  can  perform,  it  is  false;  for  wherein  have  they 
 dishonoured  God  by  the  profession  that  thy  creation 
 binds  not  thee  to  do  or  from  doing  ?  Set  faith  and 
 repentance  aside,  things  invisible  not  commanded  in 
 the  law,  what  is  it  thou  art  not  bound  to,  either  for 
 piety  or  honesty ;  and  that  by  the  creation  '?  For  the 
 law  holds  fast  there,  and  creation  only  binds  to  all  such 
 duties.  For  even  as  the  heathen  man*  saith,  A  man 
 can  never  return  so  much  to  his  father  as  he  ought ; 
 how  can  he  to  God,  who  hath  given  us  more  than  all 
 the  fathers  in  the  world?  And,  if  to  dishonour  a 
 father  be  a  vile  crime  in  a  son,  what  is  it  to  sin  and 
 rebel  against  God,  who  is  father  so  many  ways  ?  Let 
 every  man  then  bethink  himself  of  this,  and  see  in 
 himself  how  many  things  he  hath  to  move  him  to 
 honour  God,  though  he  never  look  without  himself; 
 body,  soul,  all  the  faculties,  and  powers,  and  parts  of 
 both,  because  his  hands  made  them.  And  if  the  axe 
 may  not  boast  itself  against  him  that  heweth  with  it, 
 Isa.  x.  15,  how  may  it  against  him  that  made  it  ? 
 How  may  man  dishonour  his  Creator  ?  If  not  the  axe 
 against  the  hewer,  how  the  heart  against  the  master  ? 
 Shall  those  hands  made  by  him,  those  eyes  enlightened 
 by  him,  that  tongue  made,  and  made  speaking  by  him, 
 dishonour,  provoke,  and  revile  with  oaths  and  blas- 
 phemies ?  If  they  do,  know  that  as  all  things  are 
 possible  with  him,  and  like  easy  to  him,  he  can  destroy 
 them  as  easily  as  he  made  them  ;  in  a  word,  both.  Oh, 
 then,  let  those  hands  work  the  works  of  God,  let  those 
 feet  walk  the  paths  of  God.  those  eyes  delight  in  the 
 ways  of  God,  and  that  tongue  speak  the  praises  of 
 God,  and  that  whole  man  honour  him  that  hath  made 
 it;  for  thus  he  calls,  'If  I  be  a  father,  where  is  my 
 honour?"  If  I  have  made  you,  where  is  the  service 
 you  do  me  ?  Amongst  men  a  chapman  of  credit  pays 
 as  much  as  he  received,  and  he  would  scorn  not  to  be 
 accounted  a  good  paymaster;  and  yet  such  deal  nothing 
 so  currently  with  God,  neither  when  we  look  for  so 
 much  from  God.  Man  will  not  give  God  so  much, 
 give  him  ourselves,  and  that  we  have  received ;  one 
 will  give  him  his  heart,  another  his  body,  not  his 
 heart ;  another  will  part  both  with  him,  as  if  he 
 created  not  both  as  one,  as  if  his  title  be  not  as  great 
 to  one  as  to  another,  or  to  the  whole  as  to  part.  He 
 is  the  Father  of  our  spirits  and  the  Father  of  our 
 bodies.  Or  if  thou  wilt  give  one,  and  not  the  other, 
 thou  condemnest  thyself  by  the  one  for  withholding 
 the  other ;  for  his  right  is  in  this  respect  to  both,  and 
 must  have  both,  and  be  honoured  in  the  whole.  But 
 why  pay  they  as  much  because  they  would  receive 
 *   Aristotle. 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 53 
 
 more,  and  have  not  yet  enough  ?  So  in  this  no  man 
 is  perfect,  though  he  have  received  much.  And  why 
 hath  not  God  made  him  perfect  ?  Verily  it  was,  as 
 one  said,  not  because  he  was  covetous  and  niggard, 
 but  because  he  was  loving  and  bountiful,  knowing  that 
 it  was  good  for  him  to  be  such  an  one ;  not  that  he 
 should  be  poor,  but  humble;  not  as  always  needy, 
 but  as  always  looking  up  to  him,  and  remembering  to 
 honour  him  with  that  he  hath  given  him,  that  he  may 
 receive  that  he  wants,  and  further  perfection.  Pay 
 then  thy  debt,  and  pay  it  to  receive  more,  that  thou 
 mayest  be  perfect,  and  think  he  speaks  to  every  one. 
 If  I  be  thy  Father,  honour  me ;  remember  me  thy 
 Creator  in  the  days  of  thy  youth  and  age ;  even  as  one 
 saith,  so  often  as  thou  breathest,  so  often  thou  oughtest 
 to  remember  God.  And  seeing  thy  being  is  ever  in 
 one,  so  thy  thankfulness  should  be  ever  both  for  thy 
 ever  being.  And  as  Chrysostom,  thou  wilt  say,  Lord, 
 keep  me  as  the  apple  of  thine  eye ;  he  will  answer  thee 
 again,  Keep  my  commandments  as  the  apple  of  thine 
 eye ;  so  thou  wilt  come  to  God  and  say,  Lord  keep 
 me,  for  thou  hast  made  me;  1  am  thine,  and  the  works 
 of  thy  hands.  God  will  answer  thee  then,  Keep  the 
 words  £>i  my  mouth,  and  so  honour  me,  for  thou  art 
 the  works  of  my  hands. 
 
 Doct.  The  election  of  God,  by  which  he  hath  freely 
 chosen  men  to  be  his  sons  and  to  be  heirs  of  eternal  life, 
 binds  them  to  obedience,  service,  and  honouring  of  him. 
 So  the  Lord  reasoneth  here,  If  I  be  a  father,  if  I  have 
 adopted  and  chosen  you  for  sons,  where  is  my  honour? 
 He  challengeth  but  that  he  hath  title.  To  this  purpose 
 is  that  Eph.  i.  4,  1  Peter  i.  17,  Mat.  v.  1G. 
 
 Reason  1.  Because  his  choice  and  adoption  is  so 
 free,  for  it  is  without  any  merits  or  deserts  of  man;  of 
 his  own  free  will  and  pleasure,  Eph.  i.  5,  long  before 
 there  was  any  merit  of  man,  for  it  was  before  he  was. 
 It  is  ancienter  than  the  world,  it  is  coeternal  with  God 
 himself;  for  as  he  is  from  all  eternities,  so  he  hath 
 loved  his  from  all  eternity.  Then  free  and  most  frank 
 is  this  choice  of  men  to  be  sons.  Now  benefits,  the 
 more  free  and  undeserved,  the  more  they  bind  men  to 
 perform  thankfulness  for  them  ;  so  in  this.  And  this 
 is  that  God  would  have  for  it.    Honour  him. 
 
 Reason  2.  Because  it  is  so  rare  a  benefit,  not  all, 
 not  many,  but  few  of  many,  Mat.  xx.  16,  'few  chosen.' 
 Benefits  that  are  rare  are  precious,  rara,  cliara,  and  so 
 deserve  and  exact  more.  Whenas  then  God  amongst 
 so  many  nations  of  barbarous  men,  and  in  such  a 
 multitude  of  condemned  men,  hath  called  a  man  to  so 
 happy  a  condition,  that  he  should  be  in  the  number 
 of  those  who  are  chosen  his  sons,  and  to  inherit 
 eternal  life,  the  benefit  being  so  much  the  greater, 
 as  the  number  is  smaller,  must  needs  bind  to  this  duty. 
 
 Use  1.  This  may  serve  to  stop  the  mouth  of  des- 
 perate wretches,  that  make  the  doctrine  of  God's 
 decree  an  occasion  of  carelessness,  and  from  it  take 
 liberty  to  dishonour  God ;  that  reason  if  they  be  elected 
 they  are  sure  to  be  saved,  whether  they  live  well  or 
 
 ill,  and  so  e  contra;  whence  they  give  all  liberty  to 
 themselves,  and  live  licentiously,  and  dishonour  God. 
 Of  these  I  would  demand  whether  they  think  the  for- 
 mer testimonies  and  this  particular  preface  was  written 
 by  the  Spirit  of  Christ  ?  If  they  say  no,  they  shew 
 themselves  in  the  state  of  reprobation,  whatsoever  God 
 hath  decreed  of  them.  If  they  say  it  is,  then  let  them 
 compare  the  spirit  they  speak  with,  and  this  Spirit  by 
 which  these  are  written,  and  see  themselves  not  to  be 
 led  with  the  Spirit  of  Christ,  which  cannot  so  contradict 
 itself.  It  requireth  duty  and  reverence,  service  and 
 honour,  because  thou  art  his;  thou  wilt  give  none, 
 because,  if  perhaps  thou  beest,  thou  needest  not ;  if 
 not,  it  is  bootless  and  doubtful.  In  this  thou  deter- 
 minest  not  to  honour  God,  but  to  dishonour  him. 
 Tell  me  this,  thou  that  art  a  father  and  disposest  of 
 all  thy  goods  in  secret  before  ever  thy  son  knows  how, 
 or  hath  inquired,  and  used  means  to  know  how ;  if  he 
 should  set  light  by  thee,  and  carry  himself  undutifully 
 towards  thee,  as  if  he  would  give  thee  an  occasion  to 
 give  all  away  from  him,  if  thou  hadst  not  done  it 
 already,  wouldst  thou  not  think  it  a  marvellous  pre- 
 posterous and  impious  course?  And  yet  this  is  that 
 which  thou  wilt  do  with  God,  like  a  desperate  mis- 
 creant, not  knowing  whether  God  hath  purposed  thee 
 salvation  and  heaven,  which  he  hath  disposed  and 
 made  his  will  of  in  secret ;  yea,  not  taking  so  much 
 pains  to  search  and  inquire  by  the  book  of  God,  and 
 the  notes  in  it,  whether  thou  be  in  the  number,  but 
 ere  ever  thou  seek  after  it,  to  know  whether  thou  be 
 in  his  book,  so  wilfully  behavest  thyself  as  if  thou 
 meantest  to  make  him  alter  his  will  (if  it  were  possible) 
 if  he  were  purposed  to  deal  well  with  thee  before. 
 But  know  thou,  if  he  were  purposed  to  disinherit  thee, 
 yet  thou  oughtest  to  honour  him  because  he  is  thy  father ; 
 and  this  without  all  consideration  of  heaven  and  hell. 
 Much  more  if  he  have  elected  thee,  and  thou  be  his  son 
 this  way  too,  oughtest  thou  to  honour  him ;  and  know, 
 that  if  thou  beest  his,  no  such  thought  can  possess  thy 
 heart  long,  less  allow  thy  mouth  to  speak  it  boastingly 
 in  a  secure  and  careless  course  of  life ;  what  may  come 
 from  a  man  of  a  troubled  mind  and  in  temptation,  this 
 is  not  to  this  purpose,  but  the  other  can  never  be. 
 Nay,  know  that  God  disposeth  all  things  sweetly  and 
 orderly  to  bring  a  man  to  this  end,  if  he  have  once 
 chosen  him ;  as  a  father  that  aims  at  some  state  of 
 life  for  his  son,  as  to  make  him  a  lawyer,  or  a  divine, 
 he  trains  him  up  so,  and  brings  him  up  in  learning, 
 and  studies,  and  directions. 
 
 Use  2.  This  should  admonish  every  one  who,  by  a 
 divine  search,  findeth  himself  the  son  of  God  by  adop- 
 tion or  election,  or  thinks  himself  is  one,  to  remember 
 what  he  is,  and  what  it  requires  of  him,  even  to 
 honour  God  as  a  father.  The  former  binds,  but  this 
 binds  more,  as  a  twofold  cord ;  the  law  because  of  our 
 creation,  the  gospel  for  our  election  and  redemption  : 
 '  We  are  no  more  servants,  but  sons,'  Gal.  iv.  5,  6. 
 But  must  we  the  less  serve  him,  or  not  ?  This  were  a 
 
54 
 
 STOCK  ON  MALACHI. 
 
 [Char  I. 
 
 gallant  gospel  indeed.  Nay,  we  must  the  rather,  be- 
 cause sons,  Mai.  iii.  16.  We  must  not  change  our 
 service,  but  the  manner  of  our  service,  for  he  hath 
 made  us  to  serve  him :  Luke  i.  74,  75,  '  That  he 
 would  grant  unto  us,  tbat  we,  being  delivered  out  of 
 the  hands  of  our  enemies,  might  serve  him  without 
 fear,  in  holiness  and  righteousness  before  him,  all  the 
 days  of  our  life,'  Not  as  servants  for  wages,  but  as 
 sons  in  a  more  honourable  kind  of  service,  with  a  free 
 affection,  in  no  mercenary  manner,  otherwise  this 
 binds  us  more  than  before,  and  to  do  more  if  it  were 
 possible  than  the  law  reqnires.  If  the  other,  though 
 free,  yet  not  so  rare,  do  bind,  how  much  more  this  so 
 rare  a  benefit  should  bind  us  !  In  the  first,  he  gave 
 me  to  myself;  in  the  other,  he  gave  himself  to  me. 
 To  whom  I  owe  myself  for  my  being,  to  him  I  am  more 
 indebted  for  giving  himself  to  me;*  more  is  then  due 
 unto  him,  and  more  must  we  endeavour.  If  our  being, 
 and  being  men,  require  it  of  us,  what  this  being  sons, 
 without  which  it  had  been  better  we  had  never  been, 
 yea,  a  thousand  times  ?  If  his  bounty  in  creating  us, 
 what  his  mercy  and  love  in  electing  us  ?  The  world, 
 though  peevishly  and  corruptly  it  upbraids  those  that 
 are  God's,  and  in  some  sinister  and  corrupt  affection 
 challenges  more  of  them,  than  of  others  towards  them- 
 selves, than  towards  God ;  yet  those  who  are  indeed 
 God's,  must  think  such  speeches  are  goads  to  prick 
 them  forwards  to  more.  For  God  hath  done  more  for 
 them,  therefore  more  is  required  of  them ;  yea ,  more  than 
 they  think  they  ought  to  perform.  Every  one  must 
 argue  as  David,  see  2  Sam.  vi.  21  :  '  And  David  said 
 unto  Michal,  It  was  before  the  Lord,  which  chose 
 me  before  thy  father,  and  before  all  his  house,  to 
 appoint  me  ruler  over  the  people  of  the  Lord,  over 
 Israel:  therefore  will  I  play  before  the  Lord.'  It  will 
 not  serve  and  go  for  current,  if  God's  children  elected 
 be  not  more  diligent  to  honour  him  than  others. 
 
 Where  is  my  honour?  We  have  seen  by  what  right 
 God  requires  this ;  we  must  see  now  the  thing.  It  is 
 honour,  which  is  indeed  childlike,  and  filial  fear,  to 
 obey  and  serve  him  for  love,  rather  than  fear,  as  sons 
 do  their  father;  and  of  this  I  will  thus  speak:  first, 
 that  men  must  give  it  to  God,  the  sons  to  the  father ; 
 secondly,  how  it  differs  from  the  servile  fear  ;  thirdly, 
 the  effects  of  it,  that  it  may  be  known,  whether  had  or 
 no,  and  if  not,  it  may  be  sought;  if  had,  it  may  be 
 joyed  in. 
 
 First,  That  men  must  give  it  unto  God. 
 
 Doct.  The  children  of  God,  that  is,  his  sons  and 
 daughters,  ought  to  honour  him,  that  is,  to  serve  and 
 obey  him  ;  to  do  the  good  he  commands,  not  for  fear 
 of  punishment,  or  hope  of  reward,  but  for  the  love  of 
 good,  and  righteousness,  and  his  goodness  and  mercy, 
 willingly  and  of  conscience.  Hereto  may  we  apply 
 that  Psalm  exxx.  4,  and  Rom.  xii.  l,and  1  John  ii.  1, 
 inferred  upon  the  second. 
 
 *  In  primo  dedit  me  milii,  in  secundo  dedit  et  se  mihi,  cui 
 debeo  me  propter  me  ;  debeo  plus  quam  me  propter  se. — Ber. 
 
 Reason  1.  Because  else  they  cannot  be  sons  and 
 daughters,  whose  nature  is  to  obey  their  parents,  and 
 do  them  all  service  of  love.  Fear  is  servile,  if  it  flow 
 not  from  love;  and  the  honour  which  comes  not  from 
 love  is  not  honour,  but  flattery,  a  formal  fawning.* 
 
 Reason  2.  Because  if  they  obey  him  and  honour 
 him  for  hope  of  good,  and  fear  of  evil,  and  punish- 
 ment, it  is  self-love  that  moves  them,  not  God-love, 
 nor  the  love  of  righteousness.  Now  if  men  require 
 more,  nor  account  not  of  this,  when  self-love  hath  the 
 sway,  and  men  seek  themselves,  how  should  God,  and 
 why  should  men,  expect  it  from  him  ?  One  blesses 
 God  because  he  is  powerful,  another  because  he  is 
 good  to  him,  another  because  he  is  simply  good  in 
 himself,  Psalm  cxviii.  1.  The  first  is  a  servant,  and 
 fears ;  the  second  is  an  hireling,  and  looks  for  gain ;  the 
 third  is  a  son,  and  loves  his  father. f 
 
 Obj.  There  are  many  promises  of  good  things  for 
 obedience,  and  threats  of  evil  for  disobedience.  Are 
 they  made  to  servants,  or  written  for  them  alone,  or 
 also  for  sons  ?  If  sons,  why  may  not  they  look  to 
 them,  and  for  them  do  service  ? 
 
 Sol.  Without  question,  whatsoever  is  written  is  for 
 sons,  not  servants,  or  principally  for  them,  yet  is  it 
 not  acceptable  to  God  when  it  is  done  for  these,  for 
 nothing  proceeding  from  hirelings  or  slaves  can  be 
 acceptable.  Why,  then,  are  these  written  ?  Namely, 
 to  help  them  in  it,  not  to  be  the  principal  mover  of  it. 
 Vide  James  ii.  8. 
 
 Use  1.  This  proves  that  many  men's  works  and 
 obedience  are  not  the  honour  of  God,  nor  things  ac- 
 ceptable, though  according  to  the  law  and  things  com- 
 manded (which  in  another  are  his  honour,  and  accepted 
 of  him),  the  end  or  motive  not  being  good  and  right 
 as  it  should. 
 
 The  second  thing  to  be  observed,  is  how  this  child- 
 like and  filial  fear  differs  from  the  other  servile  fear, 
 and  that  it  doth  in  divers  things. 
 
 The  first  difference  is  in  respect  of  the  object,  that 
 is,  of  that  which  is  feared,  that  is,  sin.  The  one  fears 
 sin  as  it  is  sin,  and  because  it  is  sin  ;  the  other  only 
 the  punishment  of  sin,  and  not  sin  at  all,  but  in  re- 
 gard of  the  punishment.  The  former  curbs  the  action 
 only  ;  the  other  the  affection.  The  one  liketh  and 
 loveth  sin,  but  he  dare  not  commit  it  in  regard  of  the 
 danger  that  may  ensue  of  it ;  the  other  hateth  and 
 abhorreth  sin,  and  would  not  commit  it  though  he 
 might  do  it  without  danger  at  all,  as  Prov.  viii.  13. 
 '  The  fear  of  the  Lord  is  to  hate  evil,'  Ps.  xcvii.  10. 
 And  because  it  deals  with  the  affection,  it  is  called  a 
 pure  fear,  Ps.  xix.  9.  '  The  fear  of  the  Lord  is  clean 
 or  pure,'  for  it  purgeth  the  heart,  as  faith  is  said  to  do, 
 
 *  Servilis  est  timor  quamdiu  ab  amore  non  manat,  qui  de 
 amove  non  venit  honor,  non  honor  sed  adulatio. — Bern. 
 Cant.  83. 
 
 t  Est  qui  confitetur  Deo,  quia  potens  est,  est  quoniam  sibi 
 bonus  est,  est  quia  simpliciter  bonus  est,  Psalm  cxviii.  1,  19, 
 primus  servus  est  et  timet,  secundus  mercenavius  et  cupit 
 sibi,  tertius  Alius  est  et  diligit  patrem. 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 55 
 
 Acts  xv.  9.     The  other  is  a  melting  fear,  but  this  is  a 
 purging  and  refining  fear. 
 
 The  second  difference  is  in  their  grounds.  The  one 
 is  grounded  only  upon  the  wrath  of  God,  and  for  his 
 justice  ;  the  other  regarJeth  them,  but  specially  his 
 mercy  and  goodness,  Ps.  cxxx.  4,  Hosea  iii.  5.  The 
 filial  fear,  to  offend  God  in  regard  of  benefits  past ; 
 the  servile,  for  evil  to  come.  See  the  difference 
 plainly,  Jer.  v.  22-24,  '  Fear  ye  not  me  ?  saith  the 
 Lord  :  or  will  ye  not  be  afraid  at  my  presence,  which 
 have  placed  the  sand  for  the  bounds  of  the  sea  by  the 
 perpetual  decree,  that  it  cannot  pass  it :  and  though 
 the  waves  thereof  rage,  yet  can  they  not  prevail  ; 
 though  they  roar,  yet  can  they  not  pass  over  it.  But 
 this  people  hath  an  unfaithful  and  rebellious  heart ; 
 they  are  departed  and  gone.  For  they  say  not  in  their 
 heart,  Let  us  now  fear  the  Lord  our  God,  that  giveth 
 rain,  both  early  and  late,  in  due  season :  he  reserveth 
 unto  us  the  appointed  weeks  of  the  harvest.'  If  you 
 will  not  have  tnis  filial  fiar,  yet  at  least  shake  not  off 
 this  servile  dread ;  if  not  fear  in  regard  of  good  I  have, 
 yet  of  evil  I  may  do  them. 
 
 By  these  two  (for  the  present)  may  every  one  exa- 
 mine himself,  whether  he  Lath  a  servile  or  a  filial  fear. 
 If  thou  fearest  as  a  child,  thou  hatest  sin  as  sin,  be- 
 cause it  is  sin ;  thou  art  like  a  man  that  loathes  a  meat, 
 and  therefore  would  not  eat  of  it.  If  only  a  servile 
 fear,  thou  loathest  sin  for  the  punishment,  not  for 
 itself  indeed,  but  the  sequel  :  like  a  man  that  hath  a 
 mind  to  eat  of  something  that  the  physician  hath  for- 
 bidden him,  and  is  hurtful,  and  abstains  only  because 
 he  dares  not  touch  it  for  fear  of  further  inconvenience. 
 If  thou  hast  the  childlike  fear,  it  is  not  the  outward 
 work  that  dislikes  thee,  and  external  act  of  sin  only, 
 but  even  the  desires,  motions,  and  affections,  for  it  is 
 pure.  That  dart  is  fear  which  pierces  and  kills  the 
 very  desires  of  the  flesh.*  If  the  servile  only,  then 
 the  outward  work  only  and  practice  of  sin  is  feared  ; 
 if  a  filial  fear,  then  it  will  grieve  thee  to  offend,  nay, 
 to  be  provoked  to  offend  so  good  and  gracious,  so  mer- 
 ciful and  loving  a  Father,  who  hath  been  ever  so  gra- 
 cious and  good  unto  thee.  But  if  but  the  servile  fear, 
 then  only  when  thou  feelest  his  hand,  or  fearest  an 
 imminent  danger,  or  hast  the  fresh  remembrance  of  a 
 judgment  which  is  but  new  taken  from  him,  for  which 
 a  child  of  God  must  and  ought  to  fear  ;  but  then  are 
 not  these  the  principal  causes  of  fear  in  him,  for  these 
 he  fears,  and  flies  sin,  but  principally  for  the  other. 
 If  a  filial  fear,  thou  art  afraid  to  offend  in  lieu  of 
 thankfulness  for  thy  being  and  preservation,  and  all 
 thy  manifold  blessings  received  already  ;  if  a  servile, 
 only  for  fear  of  evils,  or  hope  of  that  which  is  to  come. 
 It  is  the  whip,  the  scourge,  and  the  rod,  that  causeth 
 the  hypocrite  as  an  ass,  a  fool,  and  a  slave,  to  forbear 
 and  leave  sin  :  but  it  is  love,  conscience,  and  obedi- 
 ence that  maketh  God's  children  willingly  to  abhor  it. 
 
 *  Ista  sagitta  tirnor,  qui  configit  et  interficit  carnis  desi  ■ 
 deria. — Ber. 
 
 (Nazianzen),  if  thou  beest  a  slave  and  a  servant,  stand  in 
 fear  of  the  whip  or  the  scourge  ;  if  an  hireling,  work 
 for  thy  wages,  expect  thy  reward  ;  but  if,  over  and 
 above  all  these,  thou  beest  a  son,  do  good,  because  it 
 is  thy  duty  to  please  and  observe  thy  father,  from 
 whom  thou  hast  received  so  much  good  before. 
 
 The  third  difference  of  these  two  fears  is  this  :  The 
 one  is  a  loving  fear,  and  the  other  is  a  hateful  fear. 
 The  first  is  joined  with  love,  such  as  good  subjects 
 bear  to  good  princes,  and  ordinarily  children  bear  to 
 their  fathers.  The  second  is  joined  with  hatred,  such 
 as  servants  bear  to  their  hard  and  cruel  masters.  The 
 one  would,  if  they  could,  withdraw  themselves  out  of 
 God's  government,  and  get  out  of  his  sight,  as  Adam, 
 Gen.  iii. ;  as  a  fugitive  servant,  as  Hagar,  Gen.  xvi. ; 
 the  other  would  not  willingly  away  from  God,  but  sub- 
 mitteth  himself  unto  him,  and  seeketh  as  he  can  to 
 press  nearer  and  nearer,  as  far  as  he  dare,  with  due 
 reverence  of  his  Majesty,  like  the  prodigal  son  who 
 came  home  to  his  father,  and  yielded  himself  willingly 
 into  his  hands.  And  therefore  it  is  a  true  saying, 
 that  after  sin  the  wicked  are  troubled,  they  cannot  get 
 themselves  far  enough  from  God  ;  and  the  godly  are 
 troubled,  they  cannot  come  near  enough  home  to  him : 
 the  one  is  afraid  of  the  losing  of  God,  the  other  is 
 afraid  of  God's  finding  of  him.  Of  that,  saith  Augus- 
 tine, in  1  John  iv.,  it  is  called  castas  timor,  a  chaste 
 fear.  It  is  one  thing  to  fear  God  lest  he  send  thee  to 
 hell,  another  lest  himself  depart  from  thee.  That  fear 
 is  not  chaste,  because  it  comes  not  from  the  love  of 
 God,  but  from  the  fear  of  punishment ;  but  this  is 
 chaste,  because  it  comes  from  the  love  of  God,  whom 
 thou  delightest  in  ;*  so  that  this  filial  fear  agreeth 
 with  the  love  of  God's  majesty,  yea,  it  riseth  out  of 
 love.  A  man  is  afraid  to  offend  one  that  he  loveth, 
 but  the  servile  fear  is  joined  with  the  deadly  hatred  of 
 God.  And  so,  as  it  is  said,  whom  they  fear  they  hate, 
 and  they  desire  he  may  perish  whom  they  hate.f  So 
 it  may  be  said  of  this,  that  by  it  he  is  not  homickla,  a 
 man-slayer,  but  Deicida,  a  God-slayer,  wishing  there 
 were  never  a  God  to  punish  him. 
 
 The  fourth  difference  of  these  two  fears  is  in  their 
 continuance,  which  is  manifest. 
 
 First,  If  we  consider  them  in  divers  subjects,  for  the 
 one  is  but  for  a  brunt,  like  lightning  that  giveth  a  flash 
 and  is  gone,  and  comes  in  an  instant,  never  seizeth 
 upon  the  soul,  nor  dwelleth  in  the  heart.  For  instance 
 we  may  take  Pharaoh,  Exod.  vii.-x.  ;  so  Ahab,  when 
 Elijah  had  summoned  him,  he  fears,  1  Kings,  xxi.  27, 
 but  soon  after  he  goes  fearless  to  Ramoth-Gilead, 
 1  Kings  xxii.  26,  27.  The  filial  fear  is  permanent 
 and  constant,  as  the  causes  of  it  are,  Isa.  xi.  2,  Prov. 
 
 *  Aliud  est  timere  Deum  ne  te  mittat  in  Gchennam, 
 aliud  ne  ipse  a  te  recedat ;  ille  non  est  castas  qui  non  venit 
 ab  amore  Dei,  sed  ex  timore  poense,  iste  castus  est  quia  venit 
 ex  amore  Dei  quern  amplecteris. — August,  in  1  John  iv. 
 
 f  Quern  metuunt  oderunt,  et  quern  oderunt  periisse 
 cupiunt. 
 
56 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 xxviii.  14;  for  it  is  no  natural  work,  but  a  supernatural 
 habit. 
 
 Secondly,  If  we  consider  them  in  one  subject,  the 
 one  outlasteth  and  overlives  the  other:  1  John  iv.  18, 
 '  Perfect  love  casteth  out  fear,'  that  is,  servile  fear ; 
 but  Ps.  xix.  9,  '  The  fear  of  the  Lord  is  clean,  endur- 
 ing for  ever,'  that  is,  filial  fear;  when  it  conies  it  casts 
 out  that,  because  it  brings  with  it  assurance  of  God's 
 favour.  It  remains  still,  having  the  less  pain  and 
 trouble  with  it  the  longer  it  lasteth,  and  the  more  for- 
 ward it  cometh  to  perfection.  And  this  fear  is  so 
 lasting  that  it  remains  after  this  life ;  not  that  the 
 blessed  shall  fear  either  lest  they  should  offend,  for 
 they  are  then  without  danger  of  falling;  but  in  regard  of 
 God's  power,  and  his  incomparable  and  his  incompre- 
 hensible graces,  there  shall  be  a  reverent  dread,  and  yet 
 delightful,  such  as  the  angels  have  now  in  heaven,  as 
 angels  fear,  Isa.  vi.  2-4,  when  they  are  in  the  presence 
 of  God ;  for,  as  we  reverence  a  great  man  in  regard  of 
 his  place,  though  he  bear  us  no  evil  will,  nor  we  expect 
 any  evil  from  him,  so,  no  doubt,  the  holy  saints  and 
 angels  in  heaven  in  regard  of  God.  Though  they  neither 
 fear  to  lose  him,  because  they  cannot  fall  from  him, 
 nor  to  offend  him,  because  there  is  no  danger  to  dis- 
 please him,  yet  they  reverence  him  still  in  regard  of 
 his  majestj',  which  they  can  neither  sufficiently  admire 
 nor  adore. 
 
 Now,  further,  by  these  two  differences,  as  by  the 
 former,  may  every  man  examine  himself,  whether  he 
 hath  a  childlike  or  servile  fear. 
 
 As  by  the  firsf,  whether  thou  lovest  or  hatest  God 
 for  fear.  "Wouldst  thou  flee  from  God  when  thou  hast 
 offended  ?  Couldst  thou  wish  he  were  not  ?  If  thou 
 desirest  that  either  he  knew  not  thy  sins,  or  could  not 
 or  would  not  punish  them  ;  then  thou  wouldst  that  God 
 were  not,  when  thou  desirest  he  were  ignorant,  or  impo- 
 tent, or  unjust.*  And  hence  thy  wretched  heart,  under 
 this  fear,  even  hates  God.  Thou  hast  but  a  servile 
 fear.  But  canst  thou  yield  thyself  to  God,  and  draw 
 near  to  him,  fearing  to  be  forsaken  of  God,  being  will- 
 ing to  yield  thyself  into  his  hands  ?  This  is  filial  fear. 
 There  is,  saith  Augustine,  an  unchaste,  adulterous 
 woman,  who  feareth  her  husband,  but  she  feareth  him 
 because  she  loveth  her  naughtiness,  and  therefore  his 
 company  is  not  delightful,  but  burdensome  unto  her  ; 
 and  loving  evil,  she  is  afraid  of  his  coming,  lest  he  find 
 her  so.  There  is  a  chaste  woman,  she  loveth  and 
 affecteth  her  husband,  and  liveth  with  him  in  good  sort, 
 and  would  never  have  him  out  of  sight.  Now  ask  them 
 both  whether  they  fear  their  husbands.  They  will  say 
 they  do  ;  there  is  the  same'answer,  but  not  the  same 
 mind.f  Ask  them  why,  and  that  will  put  the  differ- 
 ence. The  one  answereth,  lest  he  should  come  and  find 
 her,  and  find  out  her  lewdness  and  lightness  ;  the 
 
 *  Deum  tua  peccata  vindicare  aut  non  posse,  aut  nolle, 
 aut  ea  nescire,  vis  ergo  Deum  non  esse  Deum,  qui  vis  eum 
 aut  injustum  esse,  aut  impotentem  aut  insipientem. — Bern. 
 de  temp.  58.  f  Una  vox,  non  eadem  mens. 
 
 other,  lest  being  present  he  should  depart,  and  lest  he 
 should  love  her  less,  and  by  any  offence  of  hers  be 
 estranged.  As  he  much  misliketh  the  former  woman, 
 so  mislike  thyself  if  thou  fear  God  in  that  sort,  and 
 cany  thyself  so  to  God  in  this  sort,  as  thou  wouldst 
 thy  wife  should  be  affected  unto  thee. 
 
 By  the  second,  is  thy  fear  momentary,  soon  come, 
 soon  gone  ?  Dost  thou  not  fear  always  ?  Then  fear  thy 
 fear  it  is  not  true.  If  thou  hast  overcome  thy  servile 
 fear,  and  dost  not  fear  still,  thou  canst  not  have  true 
 fear  ;  for  as  love  expels  one  fear  and  casts  it  out,  so  it 
 causeth  another,  and  that  such  a  fear  as  is  never  after- 
 wards extinguished.  Though  the  act  and  working  of  it 
 be  sometime  more  fresh  than  others,  yet  the  habit  is 
 never  lost. 
 
 The  third  thing  touching  this  filial  fear  is  the  effects 
 of  it.  And  these  I  reduce  to  these  heads,  such  as 
 awful  and  dutiful  children  have,  and  so  may  well  be  so 
 resembled. 
 
 The  first  is  a  desire  to  know  his  will  and  pleasure, 
 to  find  it  out,  and  a  delight  in  doing  of  it.  As  a  child 
 will  be  desirous  to  know  his  father's  mind,  that  he  may 
 not  offend  him,  and  be  ready  to  do  it  of  himself  when 
 he  hath  found  it;  hence  that  Ps.  cxii.  1,  'Blessed  is 
 the  man  that  feareth  the  Lord,  that  delighteth  greatly 
 in  his  commandments.'  See  it  by  the  contrary,  Job 
 xxi.  9,  14,  '  Their  houses  are  safe  from  fear,  neither  is 
 the  rod  of  God  upon  them.  Therefore  they  say  unto 
 God,  Depart  from  us  ;  for  we  desire  not  the  knowledge 
 of  thy  ways.'  Ps.  xxv.  12,  13,  '  What  man  is  he  that 
 feareth  the  Lord  ?  him  shall  he  teach  in  the  way  that 
 he  shall  choose.  His  soul  shall  dwell  at  ease  ;  and 
 his  seed  shall  inherit  the  earth.' 
 
 The  second  is  a  suspicion  and  jealousy  of  particular 
 actions,  lest  they  should  do  that  unawares  which  might 
 be  offensive  to  God.  A  good  child,  if  he  doubt  to  do 
 aught  that  he  thinketh  his  father  will  not  like  of,  he 
 will  first  ask  the  question,  whether  he  will  have  him 
 do  it  or  no,  and  let  it  alone  till  he  know  his  mind  in 
 the  matter.  So  a  child  of  God,  he  will  be  careful  to 
 try  all  his  works  by  his  will  and  his  word,  and  to  ab- 
 stain till  he  know  what  his  good  will  and  his  pleasure 
 is.  Thus  was  Job  jealous  of  his  children,  Job  i.  5, 
 so  of  his  own  wife,  Job  ix.  28.  Therefore  the  Spirit 
 commends  him  for  a  man  fearing  God,  and  such  as 
 none  was  like,  yea,  as  the  devil  could  find  no  fault 
 with  him,  Bom.  xiv.  5.  He  will  be  fully  persuaded  it  is 
 God's  will  before  he  do  it,  1  Thes.  v.  21  ;  not  enough 
 to  say,  I  do  not  know  it  unlawful ;  better  debar  our- 
 selves of  some  lawful  things,  than  do  one  unlawful, 
 Eccles.  v.  5,  6. 
 
 The  third  is  a  wary  shunning  and  avoiding  of  things 
 he  knows  will  offend,  as  an  awful  child  will  hardly  be 
 drawn  or  wooed  to  do  aught  that  his  father  hath  ex- 
 pressly forbidden  him,  or  that  will  displease  him,  as 
 Jacob  to  lie  and  deceive  his  father,  Gen.  xxvii.  ;  or  if 
 he  be  drawn,  yet  if  his  father  come  suddenly  upon 
 him,  and  find  him  about  it  or  beginning  it,  he  will  stay 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 57 
 
 his  hand  soon  and  be  ashamed  of  himself.  So  the 
 man  that  fears  God  will  not  be  wooed  and  urged  to 
 those  things  that  he  knoweth  cannot  but  offend  God. 
 So  Joseph,  Gen.  xxxix.  9,  '  There  is  none  greater  in 
 his  house  than  I ;  neither  hath  he  kept  back  anything 
 from  me  but  thee,  because  thou  art  his  wife  :  how 
 then  can  I  do  this  great  wickedness,  and  sin  against 
 God  ?'  Nek.  v.  15,  '  The  former  governors  that  had 
 been  before  me  were  chargeable  unto  the  people,  and 
 had  taken  of  them  bread  and  wine,  besides  forty 
 shekels  of  silver ;  yea,  even  their  servants  bare  rule 
 over  the  people  :  but  so  did  not  I,  because  of  the  fear 
 of  God.'  Or  if  because  of  infirmity  or  strength  of 
 temptation  he  be  violently  carried  away,  yet  if  he  shall 
 but  once  seriously  think  of  the  presence  of  God  about 
 him,  it  will  make  him  for  shame  to  stay,  or  break  oil' 
 the  practice  of  sin,  as  in  David:  2  Sam.  xxiv.  10, 
 '  David's  heart  smote  him,  and  he  said,  I  have  done 
 very  foolishly.' 
 
 The  fourth  is  a  grief  and  a  fear  to  see  aught  done  by 
 others  that  may  provoke  God  to  wrath,  as  a  good  child 
 will  be  loath  any  of  his  brethren  or  any  of  the  servants 
 should  do  aught  that  may  anger  his  father,  if  it  be  but 
 the  disquieting  of  him.  So  a  true  child  of  God  will 
 be  vexed  to  see  others  take  such  courses  as  may  be 
 offensive  to  his  heavenly  Father  :  so  that  2  Peter 
 ii.  7,  and  David,  Ps.  cxix.  53,  136,  139,  158.  Such 
 are  commended  and  marked,  Ezek.  ix. ;  as  they  are 
 condemned,  1  Cor.  v.  1,  who  do  contrary. 
 
 The  fifth,  a  trembling  at  the  wrath  and  anger  of  God 
 declared  for  sin  either  in  word  or  deed. 
 
 First,  in  word;  at  God's  threatenings  either  against 
 himself  or  others.  As  a  child  quake th  and  trembleth  at 
 his  father's  chiding,  though  it  be  with  some  others, 
 so  do  the  children  of  God  commonly  when  they  hear 
 the  wrath  of  God  denounced  against  others  ;  so  is  it, 
 Isa.  lxvi.  2,  Ps.  cxix.  1G1,  2  Chron.  xxxiv.  27,  Jer. 
 xxvi.  18,  Hab.  iii.  16. 
 
 Now,  secondly,  if  at  his  word,  how  much  more  at 
 his  rod  ;  if,  when  he  speaks,  more  when  he  beats 
 themselves  or  others.  As  a  child,  if  he  see  his  father 
 to  take  the  rod  in  hand  to  correct  any  of  the  family, 
 he  standeth  trembling  and  quaking,  he  feareth  lest  he 
 should  have  a  wipe  by  the  way,  so  the  child  of  God 
 feareth,  as  before  God's  face,  when  he  seeth  the  hand 
 of  God  upon  others,  as  when  he  feeleth  it  upon  him- 
 self:  David,  2  Sam.  vi.  7-9  ;  the  church,  Acts  v.  11, 
 Ps.  cxix.  119,  120,  Hab.  iii.  16. 
 
 Now,  these  being  the  effects,  and,  as  it  were,  the 
 fruits  of  this  filial  fear,  it  shall  be  good  for  a  man  to 
 examine  himself  by  them  whether  he  have  it  or  no, 
 for  by  the  fruits  you  shall  know  it.  It  is  to  be  feared 
 that  if  men  will  do  this  seriously,  but  a  few  of  those 
 who  call  God  father  every  day  will  be  found  to  have 
 this  filial  fear,  and  so  his  sons  indeed.  The  first 
 fruit  is  a  desire  to  know  and  find  out  God's  will,  and 
 then  to  do  it ;  but,  alas  !  how  many  have  we  that  re- 
 fuse to  seek  after  the  knowledge  of  his  ways,  like  those, 
 
 Job  xxi.  14  ?  But  say  some  will  search  the  word,  yet 
 it  is  only  to  furnish  themselves  with  matter  of  dis- 
 course, and  not  to  find  out  that  which  may  serve  to 
 order  and  direct  their  lives ;  they  are  a  curious  kind 
 of  men,  and,  as  Seneca  saith,  schohc  non  vita;  discitur, 
 they  study  school  quirks  and  not  points  of  practice. 
 Others  are  sorry  many  times  that  they  lighted  on  more 
 than  they  lookedafter,  as  the  young  man,  not  answered 
 to  his  mind,  was  sorry  he  had  asked,  Luke  xv.  23. 
 Bernard  hath  observed  of  his  experience,  Cant.,  ser.  74 : 
 many,  saith  he,  have  I  known  made  sad  upon  the 
 knowledge  of  the  truth,  because  they  could  not  so  pre- 
 tend ignorance  as  before.  Or  if  not  this,  but  with  the 
 son  in  the  Gospel,  say,  and  do  not,  or  defer  as  Jonah, 
 or  do  as  Balaam,  bless,  when  he  would  have  cursed  ; 
 so  they,  their  hands  go  against  their  hearts.  These, 
 and  such  like,  must  needs  be  void  of  this  fear. 
 
 The  second  is  a  jealousy  over  his  particular  actions. 
 But  how  many  run  headlong  into  all  actions,  never 
 regarding  what  warrant  they  have  for  them,  that 
 though  never  so  many  make  doubt  of  them,  and  the 
 lawfulness  of  them,'  yeto  all  is  one  to  them ;  as  they 
 know  nothing  for  them,  so  they  know  nothing  against 
 them  ;  and  they  either  do  as  Peter,  Lukexxii.  49,  50, 
 who  cut  off  Malchus's  ear  before  he  could  hear  his 
 answer,  or  as  Prov.  xx.  25,  do  things  first,  and  ex- 
 amine them  after.  These  are  far  from  this  fear,  for 
 where  it  is,  there,  if  any  doubt  arise  about  an  action 
 that  seemed  indifferent  before,  he  will  be  jealous  of 
 himself  and  walk  the  surest  way,  when  he  knoweth 
 he  may  do  or  abstain  without  offence,  but  he  is  in  some 
 suspicion  of  the  other,  he  will  rather  be  sure  to  go  on 
 a  good  ground,  than  hazard  the  incurring  of  God's  dis- 
 pleasure though  he  lose  somewhat,  yea  much,  both  of 
 his  profit  and  pleasure,  knowing  the  fear  of  God  is 
 opposite  to  this  manner  of  walking ;  and  so  it  is  made, 
 Eccles.  v.  1.  5,  6. 
 
 The  third  is  a  careful  avoiding  of  known  sins,  and 
 things  that  will  offend.  But  how  many  give  liberty  to 
 their  flesh,  run  with  a  full  swing  into  the  practice  of 
 sin,  and  never  care  to  return  out  of  it  again ;  who  vaunt 
 of  this  fear,  and  yet  often  vaunt  of  their  sins,  and 
 never  shame  at  them  ;  nay,  sooner  shame  and  blush 
 to  be  a  man  noted  to  have  a  care  to  avoid  the  common 
 sins  of  the  age.  How  have  these  men  any  child-like 
 fear  ?  Will  they  account  that  their  children  do  lovingly 
 fear  them,  when  they  run  into  all  or  many  things  they 
 know  will  displease  them,  and  are  ashamed  to  be  ac- 
 counted more  than  ordinarily  dutiful  ?  Questionless, 
 no ;  then  let  them  be  their  own  judges,  and  shall,  for 
 they  tell  us  they  have  no  fear,  if  that  be  their  fear, 
 Prov.  viii.  13. 
 
 The  fourth  is  a  grief  to  see  others  offend.  But  many 
 boast  of  the  fear  of  God,  and  yet  they  delight  and  take 
 pleasure  in  the  sight  and  hearing  of  other  men's  sins, 
 never  caring  nor  regarding  what  others  do,  so  they  be 
 not  like  them.  They  can  daily  see  many  Laodiceans, 
 neither  hot  nor  cold,  amongst  us ;  many  Ephesians, 
 
o8 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 that  have  lust  their  first  love ;  many  Jebusites,  idolaters, 
 amongst  us,  and  swarming  amongst  us.  These  the}'  see, 
 and  yet  they  sigh  not  at  it,  nay,  either  take  pleasure 
 or  make  profit  by  it,  it  is  but  a  boast.  They  are  void  of 
 the  filial  fear  of  God,  because  they  have  no  care 
 whether  he  be  honoured  or  dishonoured,  pleased  or 
 displeased ;  as  if  a  child  could  endure  his  father's  dis- 
 honour, if  not  be  revenged  of  them  for  want  of  power 
 and  such  like,  yet  will  he  mourn  and  sorrow,  How 
 should  I  bear  my  father's  dishonour?  And  if  these, 
 much  more  those  who  seek  to  draw  others  to  sin, 
 swearing,  whoring,  drunkenness,  and  such  like ;  they 
 can  have  no  true  fear  of  God  as  children. 
 
 The  fifth,  trembling  at  his  judgments  threatened  or 
 executed  upon  others.  Many  say  they  fear  God,  and 
 yet  they  can  hear  the  wrath  and  judgments  of  God 
 denounced  against  sin,  and  it  may  be  the  sins  they 
 practise,  yet  are  never  a  whit  moved  at  all,  but  go  as 
 they  came,  as  if  the  word  were  but  wind.  As  Jer.  v. 
 13,  their  hearts  melt  not,  nor  they  mourn  not,  nay, 
 when  they  see  God's  judgments  upon  others,  they 
 censure  and  condemn  them,  but  fear  nothing  them- 
 selves ;  nay,  often  when  they  are  in  the  same  condem- 
 nation, if  they  be  not  in  the  same  punishment.  Sure 
 it  is,  they  have  no  child-like  fear  at  all,  they  are  worse 
 than  the  beasts,  yea,  senseless  things,  who  tremble  at 
 his  voice ;  and  they  shew  themselves  children  of  wrath  : 
 only  the  children  of  wrath  are  fearless  of  wrath,*  as  St 
 Bernard  speaketh. 
 
 If  I  be  a  master,  where  is  my  fear?  The  application 
 of  tbe  second  rule  of  nature.  We  must  speak  of  God's 
 Lordship,  then  of  the  fear  he  requires  for  it.  He  is  a 
 Lord  in  respect  of  his  creatures,  either  generally  or 
 specially :  first,  generally,  jure  creationis  et  guberna- 
 tionis,  by  right  of  creation  and  government ;  secondly, 
 particularly,  jure  pacti  et  redemptionis,  by  right  of 
 covenant  and  redemption.  First,  jure  redemptionis, 
 Exod.  xx.  2,  1  Cor.  vi.  20 ;  secondly,  jure  pacti  et 
 conventionis,  by  right  of  covenant  and  agreement. 
 Those  who  live  in  his  church  have  '  made  a  covenant 
 with  him  by  sacrifice,'  Ps.  1.,  and  have  bound  them- 
 selves by  oath  to  serve  him,  and  have  covenanted  to 
 be  his  people,  Jer.  xl.  Here  he  means  both,  but  not 
 of  the  whole  in  both,  but  only  of  government  and  cove- 
 nant, for  the  other  in  the  former ;  and  by  these  he 
 challengeth  obedience  and  service,  as  by  the  former, 
 for  that  which  is  required  under  honour,  is  here  under 
 fear,  the  same  thing,  but  differing  in  affection  and 
 some  circumstances  as  before.  But  first  of  his  govern- 
 ment and  jurisdiction,  in  respect  of  his  blessings  and 
 preservation. 
 
 Doct.  Men,  in  respect  of  God's  government  over 
 them,  ought  to  serve  and  obey  him,  being  under  him 
 as  subjects  are  under  their  lords  and  princes,  by  whose 
 authority  and  laws  they  enjoy  their  lives  and  liberties, 
 increase  in  state  and  riches.  So  under  God,  he  pre- 
 serving, protecting,  increasing  them  and  their  states 
 Soli  filii  ine  iram  non  sentiunt.— Bern. 
 
 himself.  If  I  be  a  master  and  lord,  and  you  enjoy 
 these  things  by  me,  where  is  my  service  and  obedi- 
 ence ?  This  is  proved  by  Isaiah  i.  2,  3.  That  of  the 
 devil  in  accusing  Job,  chap.  i.  9,  10,  shews  that  God's 
 government  requires  this,  and  his  answer  to  his  wife, 
 chap.  ii.  10,  also  shews  it.  That  of  David,  Ps.  lxxi. 
 6,  is  pertinent,  and  that  of  Jer.  v.  24. 
 
 Reason.  Because  this  is  no  less  benefit  than  the 
 former  of  creation,  for  that  was  once  done,  this  is 
 always,  and  as  it  were  every  clay,  after  a  sort.  God 
 creates  man  anew,  ever  preserving  that  he  once  created, 
 shewing  in  this  no  less  power  nor  love  than  in  the 
 other ;  and  if  for  that  obedience  is  debt,  for  creating 
 in  a  moment,  how  much  more  for  a  continual  preser- 
 vation ? 
 
 Use.  This  may  admonish  all  men,  that  as  their 
 creation  before,  so  their  continual  preservation  under 
 God's  government,  his  lordship  and  dominion  over 
 them,  requires  all  the  service  and  obedience  they  can 
 perform,  because  they  are  his  subjects  and  servants, 
 he  their  master  and  lord.  All  sovereigns  and  lords 
 look  for  all  fear  and  obedience  from  such  as  they 
 govern,  protect,  and  whose  good  and  peace  they  pro- 
 cure ;  all  masters  from  servants  they  feed,  and  clothe, 
 and  govern;  and  this  they  yield  unto  them;  how  much 
 more  all  men  to  God,  who  is  King  of  kings  and  Lord  of 
 lords,  their  sovereign  and  lord  of  all,  and  over  all  ? 
 Therefore  all,  high  and  low,  kings  and  subjects,  male 
 and  female,  bond  and  free,  rich  and  poor,  owe  this  to 
 him,  and  are  bound  unto  him  for  it.  For  kings  rule, 
 the  great  ones  govern,  the  rich  prosper,  the  poor  live 
 by  him,  yea,  all  are  under  him,  he  preserveth  and 
 governeth  all.  Whatsoever  privilege  one  man  hath 
 above  another,  yet  there  is  no  privilege  in  respect  of 
 God.  If  the  king  reigned  without  him,  if  the  noble 
 ruled  without  him,  if  the  rich  increased  without  him, 
 it  were  somewhat ;  but  when  none  of  these,  all  is  by 
 his  providence,  and  from  his  power,  which  makes  him 
 say  to  all,  ' If  I  be  a  master  or  lord,  where  is  my  fear  ? ' 
 The  king  is  great  but  in  respect  of  his  subjects ;  nothing 
 greater  in  respect  of  God  than  another,  as  the  earth  is 
 but  a  small  mote  or  point  in  respect  of  the  heavens. 
 The  rich  are  wealthy  in  respect  of  the  poor,  but,  but 
 poor  compared  with  the  king's  treasure,  more  poor 
 compared  with  God.  So  that,  be  they  all  great,  and  as 
 high  and  as  rich  as  may  be,  yet  their  crowns  and 
 coronets,  their  honours  and  riches,  their  states  and 
 lives,  are  in  his  hands.  And  as  a  ship  in  one  day  upon 
 the  sea  would  perish  without  a  governor,  so  would  all 
 these  in  a  moment  come  to  nought  without  him,  his 
 government,  protection,  and  providence.  See  then  how 
 every  one  that  acknowledgeth  God  his  lord  and  master, 
 and  feeleth  indeed  his  government  and  providence  for 
 good,  ought  to  serve  and  fear  him.  If  thou  dost  not 
 believe  that  God  moves  all  thy  members  when  thou 
 dost  move,  thou  art  not  worthy  the  name  of  a  Christian, 
 saith  one,  for  St  Paul  hath  taught  it,  Acts  xvii.  28. 
 I    But  if  thou  dost  believe  it,  that  thou  receivest  such 
 
Ver  6.] 
 
 STOCK  ON  MALACHI. 
 
 59 
 
 from  him,  and  yet  darest  provoke  and  offend  him,  I 
 know  not  what  name  is  evil  enough  for  thee ;  so  for 
 this,  if  thou  acknowledge  not  all  is  from  God,  through 
 his  providence,  and  from  his  care,  that  thou  art  as  thou 
 art,  thou  art  not  worthy  the  name  of  a  son  or  servant; 
 but  if  thou  acknowledge  it,  and  yet  shakest  off  his 
 fear,  and  performest  not  obedience  to  him,  what  name 
 is  bad  enough  for  thee  ?  nay,  what  punishment  is 
 sufficient  for  such  an  offence  ?  What  then,  if  for  life 
 and  continuance,  how  much  more  for  a  well  and 
 wealthy  being,  when  men's  portions  are  made  fatter, 
 and  their  state  better,  both  than  in  former  times,  and 
 also  than  thousands  others ;  God's  providence  and 
 care  more  to  them,  tbeir  obedience  and  service  should 
 be  more  to  him.  And  yet  it  is  a  lamentable  thing, 
 my  eyes  could  cast  out  tears  for  it  in  secret  (as  the 
 prophet),  to  see  many  men  risen  of  nothing,  when  they 
 had  little,  were  diligent  and  careful  to  serve  and  obey 
 God  in  themselves,  and  in  their  families,  and  those 
 who  belong  to  them  ;  but  after  that  God's  government 
 was  more  good  to  them,  and  they  prospering  better  by 
 it,  I  know  not  how,  such  is  the  corruption  of  our 
 nature,  they  serve  him  now  far  less  in  them  and  theirs. 
 And  yet  it  is  thought  excusable,  as  if  a  subject,  who 
 lived  under  his  king,  and  that  only  lived  without 
 wealth,  or  honour,  or  advancement,  or  but  with  a 
 small  pittance  of  these,  and  then  gave  him  service  and 
 all  loyal  duty,  should  after,  when  he  had  received 
 these  in  bountiful  measure,  by  his  gracious  bounty 
 and  government,  either  less  respect  him  or  be  less 
 loyal,  or  more  rebellious,  and  think  it  were  tolerable 
 enough,  because  he  is  now  more  wealthy,  worshipful,  and 
 honourable.  But  whatsoever  he  thinks,  others  would 
 condemn  him,  and  every  of  these  who  deal  thus  with 
 God  ;  then  shall  they  be  judged  by  their  own  mouth. 
 Oh  that  they  would  indeed  judge  themselves,  that  they 
 be  not  judged  of  the  Lord,  1  Cor.  xi.  31,  else  un- 
 doubtedly he  will  judge  them,  if  his ;  in  this  life 
 punishing  them  in  those  things  which  have  made 
 them  by  their  corruption  less  loyal  unto  him,  as 
 wealth,  riches,  honour,  friends,  and  such  like,  that 
 he  may  so  bring  them  home  again,  and  let  them  see 
 how  they  have  wronged  him,  for  great  things  giving 
 him  less.  If  he  do  not,  the  case  is  more  fearful,  he 
 means  to  condemn  them  with  the  world.  And  though 
 they  will  not  now  acknowledge  they  injure  God  any 
 wise  in  thus  dealing  outwardly  with  him,  yet  the  day 
 shall  come,  and  it  is  now  at  hand,  when  this  injury 
 shall  be  made  manifest,  and  whenas  these  complaints 
 which  are  now  made  by  us  shall  be  heard,  though 
 men  have  now  their  ears  so  heavy,  and  their  eyes  so 
 shut  up,  and  their  hearts  so  fat,  that  they  cannot  see, 
 or  hear,  or  understand  to  be  converted  and  healed.  It 
 shall  (saith  one)  be  equal  and  right  with  God,  that 
 those  who  will  not  now  open  their  eyes  when  there  is 
 time,  and  while  the  multitude  of  blessings  they  enjoy 
 by  God's  gracious  government,  doth  invite  them  to 
 serve  and  fear  him ;  yea,  I  say  it  shall  be  just  and 
 
 right  that  their  eyes  shall  be  opened  by  the  multitude 
 of  torments,  which  must  continue  for  ever.  But  of 
 you  who  hear  me  this  day,  let  me  hope  better  things ; 
 nay,  let  me  see  them. 
 
 //  I  be  a  master.  God  is  a  master  ;  secondly,  by 
 covenant,  specially  in  this  place,  for  he  speaks  to  such 
 as  profess  him  and  his  worship,  and  such  as  were  in 
 his  church,  and  had  made  a  covenant  with  him  ;  as 
 his  subjects,  he  their  God  and  Lord,  Ps.  1.  5,  Jer.  1.  5. 
 
 Doct.  In  the  church,  all  ought  to  obey  God,  because 
 of  the  covenant  they  have  made  with  him ;  being  in 
 that  special  manner  his  servants,  having  covenanted 
 with  him,  that  he  should  be  their  God,  and  they  would 
 be  his  people,  Ps.  1.  7,  14  ;  Jer.  hi.  4,  5 ;  Isa.  xlviii. 
 1,2;  Luke  vi.  46. 
 
 Reason  1.  Because  if  the  former,  and  for  the  former 
 reason,  more  for  this,  when  God  hath  taken  them  so 
 nigh  to  himself  in  special  place;  for  if  all  subjects  owe 
 duty  and  obedience,  more  they  whom  the  king  takes 
 into  his  own  house  and  court,  into  his  chamber  of  pre- 
 sence. So  if  all  that  are  in  the  world  be  the  Lord's 
 kingdom,  and  ought  to  serve  and  obey  him,  and  are 
 bound  by  his  general  government  and  protection,  more 
 those  whom  he  hath  taken  into  his  church,  his  house, 
 his  court,  and  his  chamber  of  presence,  and  employed 
 them  to  some  special  service  and  office  about  his  per- 
 son as  it  were. 
 
 Reason  2.  Because,  if  they  be  covenant  servants, 
 and  that  be  professed,  then  must  they  remember  their 
 conditions,  for  without  them  no  covenant  is  made, 
 and  the  condition  on  their  parts  is  to  serve  and  obey 
 him,  and  this  very  common  honesty  and  servility  re- 
 quires of  every  servant. 
 
 Reason  3.  Because  God  took  them  into  covenant, 
 not  as  men  do  commonly  their  servants,  then  when 
 they  were  able  to  do  him  service,  and  look  before  they 
 agree  with  them  what  service  they  are  able  to  per- 
 form them.  But  God  (saith  Chrysostom)  far  other- 
 wise ;  he  receives  them  into  covenant  when  they  are 
 able  to  do  nothing,  and  maintains  them  long  before 
 they  can  do  anything,  therefore  reason  they  should 
 do  him  service  when  they  are  able. 
 
 Use  1.  A  reproof  of  many  men,  who  live  more  dis- 
 obedient and  rebellious  in  the  church,  than  thousand 
 heathens  have  done  out  of  it;  who  only  are  God's  ser- 
 vants at  large,  and  yet  do  they  outgo  them  in  many 
 things  in  the  outward  service  and  subjection  to  God, 
 according  to  the  law  of  nature  he  hath  ingrafted  into 
 them.  Many  sins  thousands  of  them  would  have 
 blushed  to  have  heard  tell  of,  and  been  marvellous 
 ashamed  only  to  speak  of  them  without  detestation, 
 which  these  in  the  church,  and  for  all  their  covenant, 
 shame  not  to  do,  and  blush  not  to  brag  of  them. 
 Questionless,  as  the  same  sins  are  greater  in  the 
 church  than  out  of  it,  for  ignorance  excuseth  a  tanto, 
 though  not  a  toto,  so  the  same  and  greater  shall  have 
 greater  punishment,  howsoever  they  may  carry  it  out 
 for  a  time ;  yea,  and  howsoever  some  dream  all  in 
 
60 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  L 
 
 the  church  must  needs  be  saved,  though  the  multitude 
 without  be  condemned,  yet  they  shall  find  as  it  is, 
 Mat.  xi.  22,  24  ;  so  it  shall  be  easier  for  those  heathen 
 than  for  them ;  lesser  shall  their  torments  be  in 
 hell. 
 
 Use  2.  To  instruct  every  man  in  the  church,  who 
 is  God's  covenant  servant,  having  made  a  covenant 
 with  him,  with  the  sacraments,  and  by  them ;  that  he 
 ought  to  serve  and  obey  him  with  all  faithfulness  and 
 diligence.     So  do  masters  look  for  from  their  covenant 
 servants,  so  will  servants  of  any  honesty  do  with  their 
 masters  ;  so  God  expects,  so  should  they  perform.     It 
 is  not  the  boasting  of  their  baptism,  and  coming  to  the 
 Lord's   supper,  the  renewing  of  their  covenant,  that 
 will  be  profitable  unto  them,  when  they  perform  not 
 their  conditions,  to  renounce  the  enemies  of  God,  and 
 to  serve  him.     Nay,  it  will  be  their  shame  and  greater 
 reproach,  because,  while  they  boast  of  the  covenant, 
 they  shew  themselves  covenant  breakers,  such  as  com- 
 mon honesty  would  blush  at,  the  sin  of  Gentiles  who 
 were  given  up  to  a  reprobate  sense,  Rom.  i.  28.     If 
 any  man  imagine  that  these  set  him  at  liberty,  that 
 is,  carnal  liberty,  he   marvellously  deceives  himself. 
 Truth  it  is,  that  it  is  true  liberty,  for  the  service  of 
 God  is  most  true  liberty  ;  but  it  is  not  their  carnal 
 liberty  to  do  as  they  list,  but  to  follow  the  command 
 of  God,  as  the  centurion's  servants,  for  they  have  their 
 press  money  or  soldiers'  oath  given  unto  them ;  yea, 
 and  being  so  nigh  brought  to  him,  they  owe  more  ser- 
 vice ;  for  their  more  honour,  more  obedience.    He  that 
 imagineth  it  is  an  easy  life  to  be  a  courtier,  to  be  em- 
 ployed about  the  king's  person,  in  his  presence  or 
 bedchamber,  doth  much  deceive  himself,  as  ignorant 
 of  such  things  ,•  for  though  they  have  more  honour, 
 more  favour,  and  obtain  many  special  suits  for  them- 
 selves and  friends,  yet  they  have  more  labour,  more 
 watching ;  yea,  more  diligence  and  industry  is  looked 
 for  from  them,  and  they  usually  perform.     So  in  this, 
 in  the  church,  God's  court,  there  is  more  honour, 
 more  comfort,  more  suits  obtained,  but  more  service 
 required,  or  at  least  more  bonds  of  this  service,  and 
 more  reason  they  should  perform  it.     That  Chrysos- 
 tom  urgeth  touching  virginity  of  a  woman,  a  virgin 
 and  married,  may  be  here  applied :   that  if  there  be 
 any  liberty  to  mind  earthly  things,  to  follow  the  plea- 
 sures of  the  world  and  such  things,  it  is  to  those  who 
 are  out  of  the  church,  not  to  those  who  are  in  it,  fur- 
 ther than  helps  them  to  this  service. 
 
 Where  is  my  fear  1  We  have  seen  the  reasons  why 
 this  is  due,  and  why  God  doth  challenge  it ;  we  must 
 now  see  the  duty.  And  this  is  servile  fear.  Fear  in 
 general  is  but  the  expectation  of  an  imminent  evil  ; 
 this  fear  rises  from  the  consideration  of  the  power  and 
 justice  of  God. 
 
 And  of  this,  first,  a  man  ought  to  perform  and  give 
 it  to  God. 
 
 Secondly,  The  effects  of  it.  Of  the  differences  were 
 spoken  before. 
 
 Doct.  The  servants  of  God  (howsoever  they  be  ser- 
 vants) even  in  the  church  ought  to  fear  him,  that  is, 
 to  serve  him  and  avoid  the  evils  he  hath  forbidden 
 them,  for  fear  of  his  power  and  justice,  Jer.  v.  22, 
 and  x.  7;  Mat.  x.  28;  Ps.  xxxiii.  8;  2  Cor.  v.  10, 
 11  ;  Rom.  xi.  20  ;  Rev.  xv.  4. 
 
 Reason  1.  Because  he  is  able,  as  he  made  them 
 with  a  word,  and  the  whole  world  at  first,  so  to  de- 
 stroy them,  and  bring  them  to  nought  with  a  word, 
 when  they  displease  and  provoke  him.  Now  in  reason, 
 as  natural  men  (as  Tully  said)  do  more  regard  what 
 he  can  do  to  them,  in  whose  power  they  are,  than 
 what  he  will  do  with  them  ;  for,  being  able,  he  may 
 when  he  will  come  upon  them  and  destroy  them  ;  but 
 being  willing  and  not  able,  he  cannot  at  his  will.  So 
 in  reason  ought  all  men  to  deal  with  God,  and  towards 
 him. 
 
 Reason  2.  Because  his  justice  will  not  suffer  him  to 
 pass  over  the  breach  of  his  law  unpunished,  no  more 
 than  he  will  or  can  be  unjust ;  nay,  no  more  than  he 
 will  not  be  God,  for  if  unjust,  no  God  ;  if  he  let 
 things  slip  over  unpunished,  he  must  be  unjust, 
 except  in  things  where  men  judge  themselves  first. 
 
 Use  1.  Then  in  the  church  must  there  be  fear  of 
 God,  namely  of  his  justice  and  power,  and  not  of  his 
 mercy  only,  contrary  to  some  who  think,  in  the 
 church  only  men  should  fear  God  for  his  goodness. 
 I  answer,  that  it  is  true  this  should  be  the  principal 
 thing  for  which  they  should  fear  ;  but  in  the  church, 
 though  we  be  all  one  man's  servants,  yet  we  are  not 
 all  one  man's  children  ;  yet,  if  all  were  so,  because  of 
 the  unregenerate  part  this  ought  to  be,  in  that  a  man 
 is  not  altogether  freed,  and  made  a  son,  but  is  partly 
 a  servant,  &c. 
 
 Use  2.  Then  ought  every  one  in  the  church  to  en- 
 deavour to  know  his  power  and  justice,  and  to  acknow- 
 ledge them ;  for  howsoever  it  is  true  that  all  are  alike 
 in  the  hand  of  God,  and  his  dominion  over  all,  as  the 
 psalmist  speaks,  yet  all  do  not  regard  and  take  notice 
 of  it.  A  great  many  do  not  believe,  nor  are  persuaded 
 of  them,  and  that  maketh  them  they  fear  not  God  as 
 they  should.  For  as  ir/noti  nulla  ciipido,  there  is  no 
 desire  of  that  which  is  unknown,  so  nulla  formido, 
 there  is  no  fear,  for  fear  riseth  not  so  much  out  of  the 
 outward  evil,  as  it  doth  of  the  inward  apprehension 
 of  it ;  and  therefore  not  the  nearness  of  the  danger, 
 but  the  conceit  of  the  evil,  raiseth  the  affection  of  fear 
 in  the  heart.  Therefore  Isaiah  saith  of  some,  that 
 they  go  down  laughing  to  hell,  they  play  merrily  upon 
 hell's  mouth,  as  the  child  without  fear  playeth  upon 
 the  cockatrice's  den,  because  they  are  ignorant  what 
 danger  they  are  in.  So,  then,  it  is  not  all  who  are  in 
 his  power,  and  over  whom  his  authority  and  justice  is, 
 but  such  as  know  them  for  present,  or  how  they  may 
 feel  them  after,  that  fear  and  stand  in  awe  of  him  as 
 they  should. 
 
 Use  3.  To  teach  men,  if  they  have  not  the  spirit  of 
 sons,  the  love  of  God  and  righteousness,  that  for  con- 
 
Ver.  6.J 
 
 STOCK  ON  MALACHI. 
 
 61 
 
 science  they  will  obey,  yet  at  the  least,  that  they  en- 
 deavour to  obey  him  for  fear  of  his  power  and  justice ; 
 as  servants,  if  not  as  sons.  The  other  is  that  which 
 is  acceptable  ;  yet  this  is  that  which  God  calls  for, 
 and  men  ought  to  do,  even  the  outward  act  of  God's 
 service  for  fear  of  his  power  and  justice.  Though  I 
 cannot  say  it  hath  any  promises  of  good  things,  yet 
 hath  God  shewed  good,  and  given  blessings  to  those 
 which  have  it  only :  as  to  Ahab  and  the  Ninevites 
 for  their  repenting  at  the  fear  of  his  judgments  and 
 threatening,  to  shew  how  he  will  much  more  accept 
 the  repentance  of  his  ;  yea,  and  to  draw  on  such  ser- 
 vants to  the  like,  for  that  is  a  special  benefit  to  his 
 church,  they  be  orderly  in  the  outward  duty. 
 
 The  second  thing  concerning  this  servile  fear  is  the 
 effects  of  it,  which  are  these  : 
 
 The  first,  that  it  is  tanquam  franum  ad  equum,  as 
 a  bit  and  a  bridle  to  men,  to  withhold  them  from  sin, 
 from  the  wilful  practice  of  wicked  things ;  it  is  the 
 strongest  curb  that  can  be  to  keep  man's  corrupt  na- 
 ture from  running  forth  into  outrage,  if  it  be  surely 
 settled  once  in  them  :  manifest  in  Laban,  when  he 
 pursued  after  Jacob,  Gen.  xxxi.  29  ;  and  that  of 
 Paul,  when  he  sheweth  that  the  want  of  this  maketh 
 the  open  high-way  to  the  practice  of  all  sin,  Rom. 
 iii.  18.  And  that  this  should  be  such  a  restraint,  it 
 stands  with  reason  ;  because  there  are  two  main  things 
 which  draw  men  to  sin,  and  the  practice  of  wicked- 
 ness. The  first  is,  the  desire  of  some  good  men  may 
 get  by  the  committing  of  it,  but  this  desire  is  crossed 
 by  fear,  which  is  the  strongest  and  most  violent  affec- 
 tion of  all  others,  and  so  stoppeth  the  passage  of  all 
 other  desires  ;  so  that  it  is  neither  profit  nor  pleasure 
 that  can  make  a  timorous  man  hardy,  nor  can  master 
 and  overcome  fear  in  any  man's  mind,  but  it  will 
 overcome  all  desire  of  them,  and  no  desire  of  it ;  nay, 
 not  the  pleasure  of  itself ;  all  the  pleasure  in  the  world 
 cannot  comfort  a  condemned  person,  nor  banish  fear 
 out  of  his  mind,  so  long  as  the  halter  hangeth  over  his 
 head,  so  long  as  he  daily  and  hourly  looketh  to  be 
 drawn  to  execution.  But  fear  is  able  to  expel  plea- 
 sure, and  the  desire  of  those  things  we  love  most ;  as 
 in  Samson  and  Delilah's  lap,  when  a  noise  of  Philis- 
 tines and  a  false  alarm  was  upon  him.  God's  fear 
 expels  all  other  fears,  as  is  manifest  by  the~midwives, 
 Exod.  i.  17,  Jer.  i.  17,  Isa.  viii.  12,  13.  As  a 
 stronger  nail  drives  out  a  less,  so  the  fear  of  God 
 other  fears  ;  the  greater  fear  the  less,  the  fear  of  hell- 
 fire  will  carry  the  mastery  of  all  other  fear,  Luke  xii. 
 4,5. 
 
 Use  1.  We  may  make  use  of  this,  first,  to  prove 
 many  men  amongst  us  not  only  void  of  a  filial  fear, 
 which  makes  men  avoid  small  sins,  and  to  shun  the 
 act  of  any  sin,  but  of  this  servile  fear,  because  great 
 sins  are  small  or  no  sins  with  them ;  and  they  have 
 the  very  habit  of  all  sin,  living  in  the  practice  of  some 
 one,  or  many  gross  and  impious  sins  :  whoredom, 
 adultery,  murder  and  blood,  oppression  and  cruelty, 
 
 covetousness  and  usury,  swearing  and  blasphemy,  &c  ; 
 so  that  whatsoever  the}r  say,  we  may  say,  Psa.  xxxvi.  1, 
 '  The  transgression  of  the  wicked  saith  within  my 
 heart,  that  there  is  no  fear  of  God  before  his  eyes.' 
 When,  as  then,  men  go  on  in  their  wicked  courses, 
 and  a  small  pleasure  or  desire  of  it  will  carry  them  to 
 the  fulfilling  of  the  lusts  of  the  flesh,  and  to  all  volup- 
 tuousness, and  practice  of  all  pleasure,  a  small  fear 
 make  them  commit  any  sin  ;  and  either  coveting 
 some  pleasure,  or  thinking  to  avoid  some  displeasure 
 of  the  world,  they  not  only  neglect  the  good,  but  make 
 no  bones  to  commit  sin,  and  to  lie  in  it.  They  have 
 not  certainly  come  so  far  as  to  have  this  servile  fear, 
 and  so  they  are  not  sons,  no,  not  servants  of  God  ; 
 nay,  though  they  have  the  shape  of  men,  as  Nebuch- 
 adnezzar had,  yet  they  have  not  so  much  understand- 
 ing as  a  beast,  less  than  he  had.  For  as  Bernard 
 saith  (Divers.  12),  let  us  lade  and  over-burden  an 
 ass,  and  toil  him  with  labour,  he  cares  not,  because  he 
 is  an  ass ;  but  if  we  assay  to  put  him  into  the  fire,  or 
 thrust  him  into  a  ditch  or  quarry,  he  shunneth  all  he- 
 can,  because  he  loves  life,  and  feareth  death.  And 
 yet  these  ran  headlong  to  hell,  and  break  forth  into 
 all  kind  of  impiety,  as  the  horse  into  the  battle,  when 
 they  know  these  will  work  their  everlasting  confusion. 
 Use  2.  Th's  may  teach  every  man  who  would  keep 
 himself  free  from  the  practice  and  trade  of  sin,  and 
 that  neither  the  pleasures  nor  displeasures  of  the 
 world,  the  delights  nor  the  dreads  of  it,  shall  draw 
 him  to  be  enticed,  and  openly  sin,  to  labour  for  this 
 fear,  by  which  he  shall  be  able  to  overcome  tempta- 
 tions on  all  sides.  For  if  he  have  this  fear,  a  man 
 would  never  sell  himself  to  eternal  torments  for  a 
 draught  of  pleasure,  or  for  a  million  of  gold,  when  it 
 might  be  said  to  him,  as  Joshua  xxii.  18,  '  Ye  also  are 
 turned  away  this  day  from  the  Lord  ;  and  seeing  ye 
 rebel  to-day  against  the  Lord,  even  to-morrow  he  will 
 be  wroth  with  all  the  congregation  of  Israel.'  Lo,  to- 
 day he  offendeth,  and  to-morrow  God  will  be  wroth, 
 and  he  shall  perish  in  his  wrath.  Surely  no  profit  or 
 pleasure  tendered  unto  him,  would  make  him  incur 
 this  danger.  And  for  the  other  temptation,  he  would 
 easily  overcome  it  by  this,  even  the  fear  of  men's  fear, 
 with  the  fear  of  God's  punishments,  and  say  haply,  as 
 David,  though  he  spoke  it  more  sanctifiedly,  Ps. 
 cxix.  161,  •  Princes  have  persecuted  me  without  cause, 
 but  mine  heart  stood  in  awe  of  thy  words,'  if  he 
 have  this  fear,  hardly  such  temptations  will  assault 
 him  ;  for  as  Chrysostom,  Horn.  15,  ad  pop.  Ant.  If  it 
 be  once  known  and  heard  that  an  armed  soldier  stands 
 watching  in  a  house  for  the  defence  of  it,  there  is 
 neither  thief  nor  robber,  nor  any  that  practiseth  such 
 evil,  will  come  near  it ;  so,  when  fear  is  the  keeper 
 of  man's  heart,  there  is  neither  the  temptation  of 
 pleasure,  or  profit,  or  worldly  fear  will  set  upon  a 
 man  ;  but  will  fly  away,  or  be  easily  expelled,  subdued 
 as  it  were,  by  the  command  of  fear.  God  hath  set 
 two  schoolmasters  over  us,  pu&or  el  timor,  shame  and 
 
62 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 fear,  that  should  lead  an  ingenuous  nature  ;  but  if  not 
 that,  yet  this  should,  unless  we  will  be  worse  than 
 beasts. 
 
 The  second  effect  of  this  fear  is,  that  it  is  tanquam 
 acus  adjllum,  the  needle  or  the  bristle  to  the  thread  ; 
 that  is,  that  as  tbey  go  before,  and  make  way  for  the 
 thread,  but  abide  not  there  when  it  is  once  come,  but 
 goes  out  again ;  so  this  fear  first  entereth  the  heart 
 of  man,  and  makes  way  for  love  or  the  child-like  fear, 
 that  loving  fear,  first  when  he  is  converted  ;  and  it 
 entereth  in  for  this  end,  to  bring  or  draw  in  love  after 
 it ;  and  love  when  it  is  once  entered,  casteth  fear  out 
 of  doors,  that  made  entrance  before,  1  John  iv.  18. 
 This  is  further  manifest  by  the  example  of  Paul,  Acts 
 ix,  3,  6,  and  Josiah,  2  Chron.  xxxiv.  19,  27,  so  Acts 
 ii.  37,  38,  and  xvi.  30,  Kom.  vii.  10. 
 
 Beason  1.  Because  God  respects  and  accepts  men 
 to  give  them  grace  when  they  are  troubled,  and  are 
 smitten  with  this  fear,  Isa.  lxvi.  2  ;  and  it  is  spoken 
 exclusive,  none  but  them.  This,  then,  must  needs  go 
 before. 
 
 Beason  2.  Because  man's  heart  is  not  capable  of 
 grace  without  this  ;  first,  without  this  it  is  not  fit  to 
 receive  the  impression  of  God's  spirit.  It  gives  no 
 grace,  but  it  makes  capable  of  grace  ;  as  we  see  fire, 
 though  it  give  the  metal  no  fashion,  yet  it  maketh  it 
 liquid,  and  fit  to  be  cast  in  any  mould  ;  it  maketh  the 
 wax  fit  to  receive  any  impression  of  the  seal.  So  this 
 fear,  though  it  work  no  grace  in  the  heart,  but  leaveth 
 it  as  corrupt  as  it  findeth  it,  yet  it  mollifieth  it,  and 
 maketh  it  pliable  for  God's  Spirit  to  work  upon,  which 
 before,  could  not  take  the  stamp  of  God's  grace. 
 
 Use  1.  This  manifesteth  that  many  men  must  needs 
 be  without  grace,  because  many  have  not  had  this  fear, 
 which  is  ever  before  grace,  wheresoever  it  comes  ;  and 
 grace  never  comes  anywhere,  where  this  usher  hath 
 not  been  before  ;  it  is  the  fore-runner  of  grace,  as 
 John  Baptist  was  of  Christ.  As  God  appeared  to 
 Elias,  so  he  approacheth  to  the  soul,  1  Kings  xix. 
 12—14  ;  he  was  neither  in  the  wind,  nor  earth- 
 quake, which  rended  the  earth,  and  clave  the  rocks, 
 nor  in  the  fire  that  devoureth  all  before  it,  nor  he  went 
 not  before  them,  but  he  was  in  a  soft  voice  which 
 came  afterwards.  So  is  the  Spirit  and  grace  of  God, 
 it  goes  not  before  the  servile  fear,  it  is  not  with  it, 
 when  it  rends  the  hard  hearts  of  men,  and  when  it 
 melts  and  mollifies  them  with  the  fire  of  God's  wrath  ; 
 but  it  cometh  after,  and  speaketh  peace  and  rest  to 
 the  soul.  Whereas  many  never  tasted  of  this  fear,  and 
 shew  it  by  their  lives,  they  have  no  fear  of  God ;  nay, 
 in  words  brag  they  had  never  no  such  rentings  and 
 meltings  of  heart  ;  nay,  jest  at  those  which  have ; 
 they  shew  themselves  void  of  grace,  of  true  grace ;  yea, 
 many  who  are  not  so  outrageous,  but  civil,  or  rather 
 secure,  who,  indeed,  never  felt  any  such  trouble,  and 
 fight  in  them,  any  such  fear  or  terror  ;  but  all  things 
 is,  and  ever  was  at  peace  within.  They  are  men  void 
 of  true  grace  and  saving  grace.    They  may  have  the 
 
 shadow  and  similitudes  of  grace,  but  no  substance  and 
 truth  of  it. 
 
 Use  2.  This  may  teach  every  man  that  hath  this 
 fear  in  him,  to  make  much  of  it  and  nourish  it,  it  being 
 the  forerunner  of  grace,  and  as  it  were  the  harbinger 
 of  it,  without  which,  it  never  appears,  as  God  never 
 comes  with  grace,  unless  this  apparitor  go  before.  As 
 men,  therefore,  who  desire  the  prince,  and  joy  in  his 
 coming,  wTill  rejoice  at  the  coming  of  his  harbinger, 
 and  make  much  of  him,  so  ought  they  of  this  fear  ; 
 yea,  and  the  greater  this  fear  is,  the  more  rejoice  at 
 it,  as  wrell  as  men  may  rejoice  in  fear,  for  the  greater 
 grace  follows  after  ;  for  in  the  examples  of  the  Scrip- 
 tures, those  who  have  had  most  fear  and  conflicts  in 
 their  conversion,  have  been  the  best  men  and  women, 
 most  full  of  grace.  God  (saith  Bernard)  hath  two  feet, 
 the  one  of  fear,  the  other  of  love  ;  and  when  he  would 
 enter  a  man's  soul,  he  is  wont  to  send  ashore,  or  step 
 first  in  with  his  foot  of  fear,  then  after,  his  foot  of 
 love  ;  and  the  greater  the  fear  is,  which  went  before, 
 the  greater  the  love  is  which  follows  after. 
 
 The  third  effect  of  this  fear  is,  to  make  the  party  it 
 possesseth  credulous,  apprehending  every  surmise 
 against  him,  making  him  incline  to  the  worst,  and 
 forecast  the  utmost  of  the  evil.  As  in  that  fear  which 
 the  jailer  w-as  possessed  with,  Acts  xvi.  27,  he  appre- 
 hended the  worst  and  utmost.  In  Samuel  and  Joshua, 
 so  in  the  Ninevites,  Jonah  iii.  5,  therefore  it  made 
 them  apprehend  the  worst,  and  believe  it  would 
 be  so. 
 
 Beason  1.  Because  fear  brings  to  mind  a  man's  sins 
 and  deserts,  even  those  which  were  long  before  com- 
 mitted, and  for  them  makes  him  apprehend  danger, 
 and  deeper  than  indeed  it  is ;  as  in  the  brethren  of 
 Joseph,  Gen.  xlii.  2.  No  marvel  then,  if  it  make  them 
 easily  believe  that  such  things  may  fall  upon  them. 
 
 Beason  2.  Because  they  know  by  themselves  that 
 those  who  are  injured  and  offended,  do  hate  the 
 offenders  ;  and  where  hatred  is  joined  with  power  and 
 might,  there  must  needs  be  danger  of  some  fearful 
 effect,  and  so  makes  them  suspect  the  worse.  It  is 
 so  betwixt  man  and  man,  Gen.  1.  15  ;  so  betwixt 
 man  and  God. 
 
 Use  1.  This  teacheth  us  that  undoubtedly  there  is  a 
 great  want  of  this  fear  amongst  most,  because  they  do 
 not  apprehend  or  believe  the  dangers  imminent,  or  as 
 great  as  they  be  ;  but  if  a  little,  yet  they  will  not  make 
 the  worst,  but  the  best  of  everything.  They  read 
 often  the  judgments  of  God  written  ;  they  hear  them 
 threatened  against  particular  sins,  and  it  may  be  their 
 own;  they  see  them  executed  upon  particular  men 
 daily,  every  moment ;  and  every  morning  he  draws 
 forth  his  judgments,  yet  they  hang  in  suspense, 
 whether  he  will  do  with  them  as  they  see  him  do  with 
 others  before  them.  They  have  the  root  of  gall  and 
 bitterness,  Deut.  xxix.  18,  19.  How  many  scoffers 
 have  we,  who  will  not  believe  that  hell  fire  is  so  hot 
 as  the  preacher  tells  them :  no  hell  but  in  this  life, 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 63 
 
 the  gall  of  the  conscience,  which  they  can  cure  with 
 company  and  good  fellowship.  How  many  have  we 
 that  think  the  mouth  of  God  is  not  so  hot  against 
 sinners  as  men  speak  of,  not  so  grievous  as  we  would 
 make  them  believe ;  and  though  now  and  then  some 
 be  smitten,  yet  that  he  must  for  example- sake,  to  keep 
 some  more  orderly ;  but  no  great  fear  there  needs  be 
 of  it  so  long  as  a  man  is  not  outrageous  !  How  many 
 that  think  repentance  is  not  so  difficult  as  men  would 
 make  it;  for  at  their  deaths,  for  a  little  confession  and 
 proclaiming  of  their  sorrow,  they  shall  have  a  fellow 
 pronounce  pardon  unto  them !  How  many  think  that 
 death  is  not  so  sudden,  and  so  uncertain,  as  some 
 imagine,  few  die  so  ;  and  that  they  need  not  much 
 suspect,  and  fear  to  be  prepared,  but  they  shall  have 
 time  enough.  And  for  a  little  good  at  their  death, 
 they  hear  many  preachers  not  tell  of  the  sins  of  men 
 in  their  lives,  for  that  will  not  be  borne,  but  of  their 
 good  at  their  deaths,  and  include  everybody's  soul  in 
 heaven.  But  these  men  are  all  void  of  this  fear,  for  if 
 they  had  it  they  would  be  easily  persuaded  of  these 
 things  in  their  souls  ;  yea,  they  would  suspect  far 
 more  than  we  could  suggest,  for  so  suspicious  is  fear; 
 and  as  every  affection  is  prone  to  the  apprehension  of 
 those  things  that  feed  that  affection,  as  love,  joy, 
 hatred,  &c,  so  specially  is  fear. 
 
 Use  2.  Particularly,  every  man  may  try  himself 
 whether  he  hath  this  fear  or  no.  Is  he  like  to  the  sons- 
 in-law  of  Lot,  when  their  father  told  them  Iioav  that  God 
 would  destroy  Sodom  ?  Gen.  xix.  14,  '  He  seemed  to 
 them  as  one  that  mocked.'  So  when  the  ministers 
 threat  particular  or  general  judgments,  he  is  but  one 
 that  mocks  ;  and  because  of  God's  patience,  after  their 
 preaching  and  denouncing,  thou  thinkest  nothing  will 
 come;  but  say,  as  some  have  been  heard  speaking,  the 
 ministers  do  well  to  threaten  sharply,  and  speak  great 
 words,  and  tell  the  people  of  fearful  things,  but  yet  we 
 hope  for  far  better  things  ;  fear  thyself,  because  thou 
 canst  not  fear  the  things  they  speak,  and  believe  them, 
 much  less  apprehend  more,  never  casting  the  worst, 
 but  making  the  best  of  everything.  This  security 
 argueth  that  thou  wantest  this  servile  fear. 
 
 The  fourth  effect  of  this  fear  is  humility,  for  fear 
 beats  down  the  pride  of  the  heart,  and  makes  men  not 
 stand  upon  their  pantoufles,  man  to  man  ;  not  to  stand 
 upon  terms,  as  betwixt  Benhadad  and  Ahab,  1  Kings 
 xx.  31,  32.  So  in  this,  where  the  fear  of  God's  power 
 is,  the  former  examples  of  Ninevites,  Israelites,  Saul, 
 jailer,  sheweth  it  plainly,  as  that,  Rom.  xi.  20,  '  Be 
 not  high-minded,  but  fear.'  A  proud  spirit  and  the 
 fear  of  God  can  never  agree. 
 
 Reason  1.  Because  they  know  there  is  no  wisdom 
 nor  power  against  the  Lord,  and  so  he  is  to  be  crept 
 to,  not  held  at  defiance,  for  common  wisdom  teacheth 
 those  who  are  in  danger  of  others,  and  under  their 
 power,  when  they  know  their  power  and  justice,  not 
 to  carry  themselves  proudly  but  humbly  towards  them. 
 As  iu  Benhadad;  so  women  and  friends,  who  sue  to 
 
 judges  for  their  friends,  do  petition  them  submis- 
 sively.    (Chrysostom.) 
 
 Reason  2.  Because  it  will  make  every  man  out  of 
 love  and  liking  with  all  things  he  hath,  and  to  take  no 
 joy  in  them,  or  at  least  no  pride  in  them,  when  he 
 fears  his  power  who  can  take  them  from  them  in  a 
 moment. 
 
 Use  1.  This,  as  the  former,  sheweth  that  many  men 
 are  destitute  of  this  fear ;  they  are  so  highly  minded, 
 they  stand  so  upon  their  terms  and  prerogatives,  in 
 most  things,  not  with  men,  but  God  ;  not  in  small 
 things,  but  matters  of  salvation.  They  stand  upon 
 their  reputation  and  esteem  amongst  men,  whenas 
 God  calls  upon,  and  sounds  an  alarm,  not  to  the  ear 
 by  us,  but  to  their  heart  and  consciences  with  us,  call- 
 ing them  out  of  their  course  of  life,  as  their  ambitious, 
 lying,  deceitful,  covetous  or  carnal,  civil  course,  and 
 submit  themselves  to  the  word  and  to  the  means  of 
 salvation,  forsaking  such  courses,  and  living  humbly, 
 dealing  plainly,  walking  contentedly,  having  religious 
 and  holy  conversations  ;  they  fear  men  will  mock  and 
 scorn  at  them,  and  think  meanly  of  them,  say  they 
 are  become  superstitious,  or  turned  precise,  or  they 
 carry  themselves  otherwise  than  becometh  men  of  their 
 place  and  state,  like  Zedekiah,  Jer.  xxxviii.  19  ;  like 
 those  rulers  who  believed  on  Christ,  but  of  a  proud  and 
 ambitious  humour  they  were  ashamed  to  profess  him, 
 John  xii.  42,  43.  They  thought  it  too  base  a  matter 
 to  yield  themselves  to  be  governed  by  so  mean  a  man, 
 as  had  none  almost  but  a  few  fishermen  to  follow  after 
 him ;  so,  standing  upon  the  reputation  of  their  estate 
 and  places,  they  refused  to  submit  themselves  to  the 
 means  of  salvation,  and  continued  in  their  damned 
 estate.  How  many  have  we  like  to  these  in  all  places, 
 cities,  towns,  villages,  houses,  all  full  of  them ;  as 
 many  as  there  are,  so  many  have  we  that  yet  have  not 
 this  servile  fear. 
 
 Use  2.  Particularly,  every  man  may  try  himself 
 whether  he  hath  this  fear  or  no  ;  where  this  timor  is, 
 there  is  not  tumor,  saith  Bernard  ;  there  this  fear  hath 
 pierced  that  bladder,  and  let  out  all  the  wind  in  it. 
 Thou  art  grown  humble  and  lowly,  and  standest  not 
 upon  the  reputation  or  estimation  of  men,  so  thou 
 mayest  do  what  God  commands  when  he  calls  to  any 
 duty  ;  but  if  thou  doest,  there  is  no  fear  in  thee.  For 
 instance,  thou  hast  in  the  time  of  thy  ignorance  or 
 profnneness,  either  when  thou  wast  a  servant,  de- 
 frauded thy  master  to  get  a  stock  to  set  up  by,  as  is 
 the  custom  of  divers  ;  or,  being  free  and  in  trade,  thou 
 hast  deceived  and  defrauded  many  men,  and  the  trea- 
 sures of  wickedness  are  yet  in  thy  house.  Thou 
 comest  to  the  church,  thou  hearest  the  word,  the  Lord 
 smites  by  the  sword  of  his  mouth,  and  calls  for  this, 
 that  thou  with  speed  make  restitution  ;  thou  will  not 
 do  it,  why  ?  Thou  standest  upon  thy  credit,  for  if 
 thou  make  open  restitution,  then  thou  shalt  be  ac- 
 counted a  fraudulent  and  deceitful  man,  and  everv- 
 body  will  cast  it  in  thy  teeth  upon  any  breach ;  if 
 
64 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 privately,  thy  credit  will  so  sink,  for  thou  art  not  able 
 to  drive  a  trade  as  before,  and  to  maintain  thyself, 
 wife,  and  children.  Know  this,  thou  art  void  of  this 
 servile  fear  while  thine  heart  is  so  full  of  pride  tbat 
 it  will  not  stoop  to  God  and  his  commandment ;  for  if 
 thou  fearedst  his  power  and  justice  thou  wouldst  not 
 stand  upon  this  reputation  with  men.  Can  he  not 
 make  thy  wickedness  known  to  thy  shame  ?  and  can  he 
 not  make  thee  as  poor  to  thy  dishonour  ?  If  thou  didst 
 fear  this,  thou  wouldst  never  stand  upon  that.  The  like 
 may  be  said  of  men  who  make  profession  of  conversion 
 and  religion,  and  yet  neglect  the  duties  of  it,  for  fear 
 of  the  scorns  and  reproaches  of  men,  and  stand  upon 
 reputation  ;  they  have  no  fear.  But  if  thou  canst  be 
 content  to  hazard  thy  credit  to  obey  him  that  gives 
 credit,  and  honour,  and  riches  to  whom  he  will,  and 
 takes  them  from  [whom]  he  pleaseth,  it  will  prove  to 
 thyself  and  to  others  that  thou  hast  this  fear  at  least, 
 what  else  may  be  more  ?  if  not,  then  the  contrary, 
 for  there  can  be  no  place  for  fear  where  the  heart  is 
 puffed  up  with  pride.  To  obey  Grod  in  honourable 
 things,  and  things  to  be  done  without  cross  or  hazard 
 of  credit,  is  but  to  serve  themselves. 
 
 The  fifth  effect  of  this  fear  is  diligence  and  careful- 
 ness, that  is,  it  will  never  let  a  man  rest  till  he  have 
 used  all  the  means  whereby  he  may  have  any  hope  to 
 escape  that  which  he  is  afraid  of.  Instance  for  the 
 fear  of  man  in  Jacob,  Gen.  xxxii.  6,  &c. ;  manifest  in 
 Ahab,  1  Kings  xxi.  27,  Exod.  ix.  20,  Acts  ii.  37, 
 Acts  ix.  6.     Ninevites. 
 
 Reason  1.  Because  this  fear  is  credulous,  makes  a 
 man  believe  that  will  come  which  is  threatened,  and 
 that  such  things  are  not  scarecrows  ;  but  if  they  be  not 
 prevented,  they  will  come,  and  suspects  often  more  than 
 is  uttered.  Now  that  men  believe,  they  use  means  to 
 compass  it,  if  good  ;  to  avoid  it,  if  evil ;  if  good,  hope 
 for  it ;  if  evil,  fear  it,  and  so  seek  to  avoid  it. 
 
 Reason  2.  Because  fear  breeds  a  desire  ;  whether  a 
 man  fear  he  shall  not  enjoy  some  good  he  would  have, 
 or  lest  some  evil  should  come  upon  him  he  would 
 escape ;  the  desire  to  have,  and  the  desire  to  escape 
 is  increased  by  his  fear.  He  that  fears  neither,  may 
 have  some  desire,  but  when  fear  comes  it  increaseth 
 his  desire ;  yea,  as  the  fear  increaseth,  so  doth  this. 
 Now  a  desire,  and  a  desire  enlarged,  gives  a  man  no 
 rest  till  he  use  the  means  to  have  or  escape  ;  desire  is 
 never  without  endeavour  for  it  or  against  it,  to  use  all 
 the  means  known  unto  the  desirer. 
 
 Use  1.  This,  as  the  other  two,  argues  great  want  of 
 this  fear,  because  men  are  so  secure,  and  use  no 
 means  at  all  to  avoid  God's  judgments,  here  or  to 
 come,  or  use  them  carelessly  and  coldly,  which  must 
 needs  prove  want  of  fear.  When  they  hear  that  no 
 adulterer,  usurer,  blasphemer,  or  any  that  loves  and 
 lies  in  any  sin,  shall  inherit  heaven,  but  shall  have 
 their  portion  in  the  burning  lake,  without  faith  and 
 repentance,  which  can  never  be  had  but  by  diligent 
 and  careful  hearing  of  the  word,  this  they  contemn 
 
 or  regard  not ;  if  it  come  not  to  them,  well ;  they  will 
 not  seek  after  it ;  if  these  fall  into  their  mouths,  well 
 it  is  ;  but  otherwise  they  will  never  trouble  themselves 
 further  about  either  of  them.  For  if  they  be  elected 
 they  are  sure  to  be  saved,  and  therefore  they  will 
 leave  all  to  God's  disposition.  Thus  some  say  des- 
 perately, but  more  deal  thus,  and  shew  plainly  there 
 is  no  fear  of  God  in  their  hearts  or  before  their  eyes, 
 for  that  would  keep  another  manner  of  coil  in  them, 
 and  would  not  suffer  them  to  sleep  so  securely  in  sin, 
 never  regarding  what  became  of  themselves.  If  they 
 had  this  we  should  not  need  to  threaten  the  wrath  of 
 God,  nor  to  excite  them  to  fly  from  the  wrath  to  come, 
 and  by  well-doing  to  seek  honour  and  immortality. 
 And  we  should  need  less  to  do  it,  or  at  least  we  should 
 more  prevail  with  them,  for  then  wTorks  the  hammer 
 when  the  iron  and  metal  is  mollified  and  softened  by 
 the  fire  ;  then  the  word,  when  men  are  softened  and 
 mollified  by  this  fear,  then  the  word  is  most  regarded, 
 when  the  heart  is  wakened  by  the  present  feeling  or 
 fear  of  judgment  to  come.  Questionless  the  general 
 security  that  hath  overgrown  the  whole  body  of  our 
 people,  that  they  neither  seek  to  escape  the  vengeance 
 to  come  of  themselves,  nor  yet  when  the  ministers  of 
 God  do  with  one  consent  threaten  them ;  though 
 many  Johns  have  preached  for  a  long  time  that  the 
 axe  is  laid  to  the  root  of  the  tree,  yet  they  come  not 
 to  enquire  what  to  do,  as  the  people  did,  Luke  iii.  9, 10. 
 Our  age,  as  Chrysostom  observed,  is  like  to  the  old 
 world ;  our  cities,  like  Sodom  and  Gomorrah,  still 
 secure.  The  plague  of  God  that  was  upon  our  houses 
 and  persons  hath  not  wakened  them,  the  sword  that 
 was  even  at  our  heels  hath  not  made  them  shake  off 
 security  and  begin  to  fear.  What  is  this  but  a  fearing 
 of  some  judgment  that  will  make  our  hearts  to  ache, 
 and  the  ears  of  posterity  to  tingle  when  it  shall  be 
 told  them  ?  According  to  that  of  Jer.  ii.  19  ;  '  Thine 
 own  wickedness  shall  correct  thee,  and  thy  turnings 
 back  shall  reprove  thee  ;  know  therefore  and  behold 
 that  it  is  an  evil  thing  and  bitter  that  thou  hast  for- 
 saken the  Lord  thy  God,  and  that  my  fear  is  not  in 
 thee,  saith  the  Lord  God  of  Hosts.'  Yea,  finally  (to 
 knit  this  to  our  present  matter),  what  proves  this  else 
 but  that  the  men  of  our  times  are  so  far  from  the 
 truth  of  Christianity,  howsoever  they  profess  them- 
 selves to  be  Christians,  that  they  are  not  come  so  far 
 as  yet  to  be  God's  servants,  worse  than  servants, 
 yea,  than  beasts,  yea,  than  Satan,  James  ii.,  who 
 '  believes  and  trembles.' 
 
 Use  2.  This  may  teach  every  man  to  try  whether 
 he  have  this  fear  or  no.  Fear  breeds  carefulness  to 
 avoid  that  is  feared,  or  is  and  ought  to  be  fearful. 
 Doth  any  man  hear  of  the  judgments  of  God  sounded 
 out  many  ways  by  the  words  and  works  of  God  ;  is 
 he  careless  of  them  for  himself,  for  his  family  ;  if  he 
 have  a  charge  and  possessed  with  the  security  of  the 
 age,  not  seeking  all  means  to  avoid  them,  not  as  the 
 masters  of  the  families,  Exod.  ix.  20,  '  Such,  then,  as 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 65 
 
 feared  the  -word  of  the  Lord  among  the  servants  of 
 Pharaoh,  made  his  servants  and  his  cattle  flee  into  the 
 houses.'  But  as  Gedaliah,  when  it  was  told  him  by 
 many  the  danger  by  Ishmael,  he  believed  it  not,  and 
 so  would  not  prevent  it,  Jer.  xl.  14,  16,  and  saith,  the 
 Lord  will  do  no  such  thing,  and  so  will  not  take  the 
 means  to  avoid  them,  thou  hast  not  so  much  as  this 
 fear.  And  dost  thou  think  thyself  a  good  Christian, 
 when  thou  goest  not  so  far  as  carnal,  natural,  yea, 
 heathen  men  have  done  ?  But  is  any  otherwise 
 affected  when  the  ministers  threaten,  when  God  thun- 
 ders, and  shews  some  manifest  proof  or  sign  of  an 
 approaching  evil  ?  Is  it  to  thee  like  as  Delilah's 
 voice  was  to  Samson,  '  The  Philistines  are  upon  thee,' 
 making  thee  flee  out  of  the  lap  of  thy  pleasures,  and 
 all  the  delights  of  thy  sins,  in  making  thee  to  seek  all 
 means  possible  to  avoid  the  evil  to  come,  by  hearing, 
 believing,  repenting,  and  such  like  ?  Then  hast  thou 
 this  fear;  which  though  it  be  not  a  purging  fear  yet 
 is  it  a  restraining  fear ;  not  a  saving  fear  and  grace 
 itself,  yet  it  makes  way  for  that  which  never  comes 
 before.  Endeavour  for  it,  and  strive  to  adjoin  the 
 other,  that  thou  maj'est  begin  a  servant,  proceed  to  a 
 son,  and  so  at  length  abide  in  God's  house  for  ever, 
 John  via.  35. 
 
 Saith  the  Lord  of  hosts  unto  you,  0  priests.  In 
 God's  accusation  we  have  seen  the  ground  and  the 
 reason  of  it.  We  are  now  to  proceed  to  the  accusa- 
 tion itself:  and  here,  first,  the  accuser,  God ;  secondly, 
 the  accused,  priests  ;  thirdly,  the  crime.  It  is  not 
 the  prophet  who  accuseth  them,  who  might  haply  be 
 suspected  to  have  done  it  on  some  humour  and  heat, 
 and  some  sinister  respect ;  but  the  Lord  himself,  which 
 the  prophet  affirms,  to  strike  more  reverence  in  them 
 to  his  message,  and  to  affect  them  to  look  to  their 
 ways  ;  and  he  is  called  the  Lord  of  hosts,  who  can 
 easily  punish  all  their  ways,  having  all  at  his  command. 
 
 For  the  second,  the  persons  accused  are  the  priests, 
 yet  not  excluding  the  people,  as  before  the  people 
 were  accused  by  name  and  the  priests  included  ;  and 
 the  priests  are  alone  expressed,  not  that  they  sin  alone, 
 but  being  chief  and  greatest  sinners,  because  the 
 people  might  extenuate  their  fault  by  ignorance  and 
 by  pleading  example  of  priests  ;  but  the  priests  could 
 have  no  excuse,  and  the  priests'  duty  was  to  reprove 
 others  for  profaning  God's  worship,  and  give  examples ; 
 and  therefore  by  negligence  and  impiety  teaching  the 
 people  to  be  profane  they  are  justly  here  accused. 
 
 Doct.  Ministers,  as  well  as  others,  are  liable  to  be 
 checked  and  reproved  by  the  word. 
 
 Doct.  Such  as  the  priests  are,  such  commonly  the 
 people  are ;  and  therefore  all  are  reproved  in  their  name. 
 
 Doct.  The  ministers  specially,  and  in  general  all 
 who  have  the  charge  of  others  (to  make  the  doctrine 
 more  general),  ought  both  to  teach  and  do,  be  an 
 example  both  in  word  and  deed. 
 
 Doct.  The  sins  of  every  man  are  so  much  the  more 
 grievous,  the  more  they  cross  the  main  end  of  his 
 
 particular  calling  and  profession  ;  as  in  these  priests, 
 which  was   to   see  the  honour  of  God  duly  regarded. 
 For  the  common  people,  it  is  not  so  much  that  they 
 make  light  of  God's  honour ;  but  for  the  priest,  as  it 
 was  not  to  be  expected,  so  not  endured,  the  contempt, 
 of  God's  name  a  great  deal  the  more  grievous  sin, 
 because  it  was  clean  contrary  to  the  end   of  their 
 profession ;   and    so   in  all   other  men,    as   treachery 
 in   friends,  their   profession   being   fidelity.      Micah 
 vii.   5-7,    Eccles.  x.  5,    the  error  or  the  wrong  is 
 so  much  the  more  grievous  that  it  cometh  from  the 
 ruler  or  judge,  who   ought  to   do  nothing  but  just. 
 2  Cor.  xi.  20,  St  Paul  reckoning   up  his  dangers,  he 
 reserved  the  last  for  the  worst,  in  perils  among  false 
 brethren.    Cant.  i.  5,  the   church  accuseth  and  com- 
 plaineth  only  of  her  own  mother's  sons,  as  if  they 
 only  had   offered  her  the  wrong,  and  yet  who  knows 
 not  what  hard  measure  was  done  to  her  in  all  ages,  by 
 tyrants  on  the  one  side  as  lions,  and  by  heretics  on 
 the  other  as  dragons  ?     But  passing  by  them,  com- 
 plaineth  only  of  those  who  seemed  to  be  of  the  same 
 body  ;  other  injuries  affected  her  nothing  so  much  as 
 this.     Gen.  iii.  12,  Job  ii.  9,  the  serpent,  the  devil 
 doing  it,  was  nothing  in  respect  that  the  women,  their 
 wives,  their  own  flesh,  given  as  helps   for  them  and 
 comforts  to  them,  should  be  hinderers  and  destroyers. 
 Reason  1.  Because  where  a  man  is  bound  to  the 
 duty  by  more  reasons  aud  bonds,  there  the  breach  of 
 it  must  needs  be  more  heinous  and  the  greater  ;  whenas 
 every  one  then  is  bound  as  a  man,  more  as  a  Chris- 
 tian, but  more  when  he  hath  a  special  profession  for 
 it ;  this  threefold  cord  binding  the  harder,  makes  the 
 breach  the  more  grievous. 
 
 Reason  2.  Because  those  things  come  commonly 
 unexpected,  and  that  which  is  unexpected  and  unsus- 
 pected it  cometh  always  more  suddenly,  it  lighteth 
 more  heavily,  and  is  taken  more  to  heart.  This 
 made  David  complain  so  much  of  the  injury  of  a 
 friend,  as  a  thing  that  came  so  unexpected,  and  did 
 so  pierce  him,  Ps.  lv.  12.  And  so  may  God  say  and 
 complain  of  us. 
 
 Reason  3.  Because  everything,  the  further  it  is  out 
 of  his  place,  the  more  irksome  and  troublesome  it  is. 
 As  it  is  a  rule  in  nature  that  the  elements  do  not 
 weigh  heavy  in  their  own  places  ;  as  in  water,  a  man 
 diving  under  it  finds  no  weight,  but  a  small  quantity 
 in  a  vessel  is  more  than  he  can  go  under;  the  reason, 
 because  before  it  was  in  its  own  place,  now  it  is  out 
 of  it,  in  the  place  of  another  element :  so  in  this, 
 vice  is  nothing  so  offensive  when  in  its  own  sea  and 
 subject  as  when  it  is  in  the  place  of  a  contrary  virtue. 
 Use  1.  Hence  we  observe,  that  as  all  sins  are  not 
 equal,  so  not  the  same  sins  are  equal  when  they  are 
 performed  by  several  parties,  and  men  of  several  pro- 
 fessions. For  instance,  ignorance  is  a  sin,  but  one 
 man's  ignorance  is  greater  than  another,  not  of  private 
 men  only,  because  their  means  of  knowledge  by  edu- 
 cation, or  living  in  the  place  of  instruction,  are  or 
 
 E 
 
66 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 have  been  divers,  but  the  ignorance  of  tbe  minister 
 more  than  tbe  people  ;  for  ignorance  is  in  bis  proper 
 place  in  tbe  people,  but  for  the  priests  and  prophets 
 to  be  ignorant,  that  should  be  instructors  of  others, 
 ■where  ignorance  is  in  the  seat  of  knowledge,  here  it  is 
 the  more  heinous.  And  tbough  both  shall  fall  into 
 the  ditch,  jet  more  shall  be  his  torments.  So  for 
 injustice,  for  a  man  to  be  robbed  by  a  professed  thief, 
 or  to  be  wronged  by  a  judge.  So  for  deceit,  to  be 
 cheated  by  a  man  that  lives  by  his  wits,  is  not  so 
 much  as  to  be  deceived  by  one  that  he  traffics  and 
 trades  with,  who  professeth  to  deal  honestly  and 
 uprightly.  So  for  unfaitbfulness  in  an  enemy,  it  is  not 
 so  much  as  in  his  professed  friend.  So  the  same  sins 
 in  the  church  are  more  heinous  than  out  of  it ;  of 
 protestants  than  papists,  for  these  profess  all  against 
 them,  but  they  profess  unfaithfulness,  treachery,  de- 
 ceit, murders,  treasons,  against  every  heretic,  because 
 he  is  ipso  facto  excommunicated,  and  needs  but  the 
 pope's  excommunication  for  more  declaration  of  it,  and 
 more  certainty,  as  Thomas  in  Summa,  and  bans  upon  it. 
 Use  2.  To  teach  every  man,  as  to  avoid  all  sins  as 
 heinous  and  displeasing  unto  God,  so  as  more  heinous 
 those  which  are  against  the  main  end  of  his  calling 
 wherein  God  hath  placed  him.  As  the  minister  must 
 labour  against  ignorance,  idleness,  suffering  his  gifts 
 to  decay,  not  increasing  his  talent,  and  he  must  endea- 
 vour to  search  and  beat  out  the  simple  and  sincere 
 sense  of  God's  word  and  will,  and  impart  it  unto  the 
 people  to  bring  them  to  life  eternal ;  for  it  is  a  heinous 
 sin  for  him  to  be  ignorant,  or  to  '  handle  the  word  de- 
 ceitfully' or  corruptly,  as  St  Paul  speaks,  or  to  '  wrest' 
 the  sense  of  it,  as  St  Peter  speaks,  to  their  purposes. 
 And  so  as  it  is  Isa.  iii.  12,  '  They  tbat  lead  thee  cause 
 thee  to  err.'  So  the  lawyer  must  not  use  unfaithful- 
 ness or  cunning  dealing ;  he  must  search  out  the  proper 
 grounds  of  the  law  to  direct  his  client  to  proceed  war- 
 rantably,  to  see  his  wrongs  redressed,  or  recover  his 
 right ;  for,  for  him  to  spend  his  time  in  devising  quirks 
 and  distinctions  which  may  serve  to  obscure  the  truth, 
 and  make  contentions  and  suits  rather  than  end  any, 
 or  to  delay  his  client's  cause  when  he  may  well  haste 
 it  and  bring  it  to  an  issue  ;  and  as  many  do  use  their 
 cunning  to  this  purpose,  it  is  tbe  greater  sin  in  them. 
 So  a  physician  and  a  surgeon  must  employ  all  his 
 skill  to  cure ;  for  him  to  defer,  and  sometimes  to  help 
 forwards  and  then  pull  backwards  again,  to  make  gain 
 of  his  patient,  and  empty  his  purse,  and  hurt  bis  body, 
 is  very  heinous,  both  of  them  worse  than  thieves  by 
 tbe  highwaj',  making  God's  ordinance  a  cover  for  their 
 theft,  not  so  punishable  by  human  laws,  but  as  cul- 
 pable before  God,  and  shall  as  severely  be  punished. 
 So  if  a  son  omit  the  honour  due  to  his  father,  or  a 
 servant  the  fear  due  to  his  master,  [it]  is  a  greater  sin  : 
 for  others  to  do  it  to  the  same  men  is  not  so  heinous. 
 So  it  is  the  duty  of  a  wife  to  be  a  helper,  that  she  must 
 endeavour  in  all  things  ;  for,  for  her  to  be  as  Eve, 
 who  was  given  as  a  comfort  to  make  Adam's  life  more 
 
 joyous,  for  her  to  be  a  broker  to  bring  death,  she  that 
 was  taken  from  him  as  part  to  be  shot  at  him  as  a 
 dart,  to  the  wounding  and  murdering  of  his  soul,  as 
 Basil  spcaketh  ;  or  for  her,  who  was  taken  out  of  his 
 side,  to  guard  and  hem  in  his  heart,  to  be  a  ladder 
 to  the  devil  to  scale  the  heart  of  her  husband,  as  Gre- 
 gory speaketh  of  Job's  wife,  was  more  heinous  than 
 when  the  serpent  and  devil  did  it,  who  were  pro- 
 fessed enemies,  and  so  now  being  directly  against  the 
 end  of  her  creation  and  calling.  And  so  of  all ;  they 
 are  thus  to  think  of  their  sins,  and  thus  to  avoid  them. 
 
 That  despise  my  name.  The  sin  they  are  accused 
 of  is  contempt  of  his  worship,  not  the  omitting  of  it  or 
 the  not  doing  of  it  at  all,  but  tbe  doing  of  it  corruptly, 
 carelessly,  and  contemptuously.  The  name  of  God 
 signifies,  first,  himself ;  secondly,  his  properties ; 
 thirdly,  his  commands  or  his  authority ;  fourthly,  his 
 works  ;  fiftkry,  his  word  and  worship,  which  is  here 
 meant,  and  which  they  not  only  omitted,  which  might 
 be  through  ignorance  or  some  forcible  temptation,  but 
 contemned  or  despised,  for  many  could  not  pretend 
 ignorance,  and  at  this  time  there  was  no  persecution 
 to  compel  them  to  dishonour  God ;  but  many  did  it 
 out  of  a  base  conceit  they  had  of  God's  majesty, 
 thinking  any  kind  of  service  would  serve  the  turn. 
 The  word  signifies  to  trample  under  feet,  as  we  do  vile 
 things,  Mat.  v.  18,  2  Kings  ix.  33 ;  but  did  the  priests 
 do  thus  ?  Eibera  answereth,  Things  are  oft  said  to 
 be  done  which  are  intended  to  be  done,  because  no- 
 thing is  wanting  in  them  why  it  should  not  be  done 
 who  have  a  will  to  have  it  done. 
 
 Doct.  Contempt  of  God's  name, — that  is,  when  men 
 do  indeed  the  works  of  God's  worship  and  service, 
 but  do  them  negligently,  carelessby,  and  contemptu- 
 ously, thinking  if  the  deed  be  done  it  is  enough,  but 
 how  for  the  manner  it  matters  not  greatly  ; — it  is  a 
 grievous  sin ;  manifest,  that  it  is  here  made  the  grand 
 sin  of  this  people,  and  these  priests,  for  which  the 
 burden  is  threatened  in  the  beginning,  and  many  par- 
 ticular judgments  afterwards.  This  people  did  the 
 work  of  the  Lord,  brought  their  sacrifices,  but  they 
 did  it  carelessly  and  contemptuously,  brought  any- 
 thing, as  thinking  it  good  enough.  This  was  one 
 difference  betwixt  Abel  and  Cain,  though  faith  was  the 
 main  ;  yet  how  careful  the  one  was,  that  thought  the 
 best  was  bad  enough  :  the  other,  the  worst  would 
 serve,  for  he  brought  a  sacrifice,  Gen.  iv.  3,  4.  Hence 
 are  the  qualities  of  tbe  sacrifices  described  in  the  law, 
 God  requiring  not  only  sacrifices,  but  such  as  were 
 perfect  without  blemish,  Lev.  xxii.  20-23,  Deut. 
 xvii.  1.  But  why  this,  but  to  shew  how  he  requires 
 the  manner  of  doing  as  well  as  the  deed,  and  that  he 
 cannot  endure  corruption  here  ?  Hence  Saul  laboured 
 to  lessen  the  fault,  because  they  saved  the  chiefest  for 
 the  Lord,  1  Sam.  xv.  15  ;  hence  is  that  Mai.  i.  14, 
 which  we  shall  see  hereafter. 
 
 Reason  1.  Because  this  argues  a  great  contempt  of 
 God,  and,  as  we  may  speak,  of  his  person ;  for  when 
 
Ver.  7.] 
 
 STOCK  ON  MALACHT. 
 
 67 
 
 any  man  is  respected  either  for  love  or  fear,  there  the 
 offices  and  duties  that  are  performed  about  hini  are 
 done  neither  negligently  nor  carelessly,  but  with  all 
 diligence.  The  wife  tbat  loves  her  husband,  the  child 
 that  honours  his  father,  the  servant  that  fears  his 
 master,  do  their  duties  with  all  diligence  and  care. 
 Where  the  duties  are  done  of  course,  and  coldly,  there 
 is  not  the  respect  of  the  person  that  should  be.  So  it 
 is  in  our  carriage  towards  God. 
 
 Reason  2.  Because  it  is  gross  hypocrisy  when  men  do 
 thus  perform  the  act,  and  yet  their  hearts  and  affec- 
 tions are  far  remote,  and  so  are  no  living  sacrifices, 
 but  only  dead  carcases,  such  as  must  needs  stink  in 
 the  nostrils  of  God;  yea,  and  thus  honouring  him  they 
 do  dishonour  him,  Isa.  xxix.  13.  St  Salvian,  speak- 
 ing of  such  as  worship  God  corruptly,  saith :  Non  tarn 
 manis  otiminis  fuisset  ad  tem/plum  Domini  non  venire, 
 quam  sic  venire;  quia  Christianus  qui  ad  ecclesiam 
 non  venit,  negligentice  reus  est;  qui  autem  venit,  sacrilegii ; 
 minoris  enim  piaculi  reus  est,  si  honor  Deo  non  deferatur  ; 
 quam  si  iimgetur  injuria:  ac  per  hoc  quicunque  ista 
 fecerunt,  non  dederunt  honorem  Deo,  sed  derogaverunt* 
 
 Use  2.  This  being  such  a  sin  argues  the  age  we  live 
 in  guilty  of  a  great  deal  of  sin  before  the  Almighty  ; 
 his  worship  is  performed,  but  yet  contemned  marvel- 
 lously amongst  us.  As  they  brought  the  sacrifices,  so 
 do  we  the  wrorks,  but  so  corruptly  and  carelessly  that 
 he  speaks  to  us  ministers  and  people,  '  Ye  despise  my 
 name.'  The  word  is  preached  and  heard,  prayers  are 
 made,  sacraments  are  delivered  and  received,  but, 
 alas  !  so  carelessly,  cursorily,  and  customably,  that  it 
 is  but  the  contempt  of  them,  and  the  contempt  of  God 
 in  them.  How  rnany  ministers  preach  the  word  but 
 for  gain,  for  vain-glory,  for  law,  and  for  custom,  and 
 not  of  conscience  ;  as  law  and  customs  bind  them, 
 when  they  have  gifts  and  body  able  to  do  it  oftener  to 
 the  edifying  of  the  church  ;  some  in  preaching  make  it 
 serve  their  own  turn,  and  serve  themselves  out  of  it 
 and  not  God  !  How  many  hearers  that  hear  for  law 
 or  custom,  that  being  present,  sleep,  or  suffer  their 
 eyes  to  steal  away  their  hearts,  or  let  their  souls  and 
 minds  be  possessed  with  their  several  fears,  joys,  plea- 
 sures, profits,  that  they  are  present  in  body  and  absent 
 in  mind,  thinking  yet  that  is  good  enough  for  the 
 Lord.  For  prayer,  how  many  ministers  run  it  over 
 like  journey-works,  without  affection  and  zeal,  making 
 the  people  to  abhor  the  sacrifice  of  the  Lord  !  How 
 many  of  the  people  come  late,  carry  themselves  with- 
 out all  reverence,  sitting  gazing,  reading,  and  such 
 like,  and  there  is  no  fault,  all  is' well  enough  !  The 
 like  may  be  said  of  sacraments  ;  any  preparation,  any 
 affection  good  enough  (but  of  the  particulars  more 
 afterwards).  How  many  that  defer  the  service  of  God 
 till  they  be  old,  till  the  even  ;  the  morning  and  fresh 
 thoughts  of  themselves  and  servants  for  the  world,  for 
 their  chapmen,  not  for  God;  drowsy  prayers,  spirits 
 spent,  good  enough  for  him !  Here  I  may  apply  that 
 *  De  Gubern,  Dei,  lib.  viii. 
 
 of  Seneca,*  He  who  defers  to  be  good  till  he  be  old, 
 shews  plainly  he  would  not  give  himself  to  virtue  if  he 
 were  fit  for  anything  else.  So  of  both  these  and  their 
 like,  who  shew  therein  the  contempt  of  God's  name, 
 thinking  anything  good  enough  for  him. 
 
 Use  2.  To  teach  every  man  to  labour  to  see  and 
 know  himself  guilty  of  this  sin,  to  humble  himself  for 
 it,  and  to  repent  of  it  as  of  one  of  his  great  sins. 
 Now,  there  is  no  repentance  where  there  is  persever- 
 ance in  it,  when  it  is  not  left  and  the  former  good 
 done  ;  for,  as  he  verily  is  wicked  that  is  not  just,  he 
 is  ungrateful  that  is  not  thankful,  so  doth  he  despise 
 that  doth  not  honour  God.  The  contrary  evil  is 
 ever  where  the  good  is  not  where  and  when  it 
 ought  to  be;  therefore  must  every  one  labour  for  the 
 good,  that  is,  to  honour  God;  not  to  do  the  things  and 
 works  of  his  service  only,  but  to  do  them  as  his  ser- 
 vice should  be  done,  being  more  careful  for  the  heart 
 and  affection,  which  God  more  respects  than  the  action, 
 thinking  not,  as  hypocrites,  anything  is  good  enough, 
 but  that  nothing  is  sufficient.  As  Paul,  '  Who  is  suf- 
 ficient?' so  what  is  sufficient?  What  care,  diligence, 
 endeavour  of  the  heart,  and  whole  man  ?  It  is  not  the 
 omitting  of  the  worship  of  God,  nor  the  neglect  to 
 leave  some  things  undone,  that  is  only  displeasing 
 unto  the  Lord ;  but  when  the  act  is  done,  he  may 
 be  as  much  offended.  As  here,  the  not  offering  of 
 the  sacrifice  was  not  the  thing  that  displeased  him ; 
 but  when  the  sacrifices  were  not  so  qualified  as  they 
 ought,  that  he  accounted  contempt,  because  it  argued 
 contempt.  So  in  this  ;  the  quality  of  the  service  is 
 that  which  he  accounts  contempt,  when  they  thought 
 the  deed  was  enough.  The  outward  w7ork  must  be 
 done,  as  the  sacrifice  ought  by  them  to  have  been 
 offered.  So  God  hath  commanded,  so  must  example 
 be  given  to  others  ;  but  the  intention,  the  heart,  is  that 
 which  must  make  it  acceptable  unto  God,  as  Gregory. 
 
 And  ye  say,  Wherein  have  ive  despised  thy  name? 
 Here  is  their  excuse  and  defence,  in  which  they  add 
 more  impiety  to  their  former  profaneness.  They  put 
 God  to  his  proofs,  and  seem  to  charge  him  for  accus- 
 ing them  unjustly.  They  stand  upon  their  defence, 
 '  Wherein  have  we,  &c.  ?  We  have  highly  thought  of 
 thy  name,  and  spoken  of  thee  most  religiously  ;  why, 
 then,  are  we  accused  ?     But  observe  we  God's  reply. 
 
 Ver.  7.  Ye  offer  unclean  bread  upon  mine  altar  ;  and 
 you  say,  Wherein  have  ire  polluted  thee  ?  In  that  ye  say, 
 'The  table  of  the  Lord  is  not  to  be  regarded. 
 
 Ye  offer  unclean  bread  upon  my  altar.  Here  is  God's 
 reply  to  their  defence.  They  who  offer  polluted  things 
 to  God,  despise  his  name  ;  but  such  are  you,  for  ye 
 offer  polluted  bread  upon  my  altar  ;  where  we  must 
 examine  the  sense  of  three  words;  first,  altar  ;  secondly, 
 bread  ;  thirdly,  polluted  or  unclean. 
 
 *  Qui  ut  bonus  sit  in  sencctutem  differt,  aperte  ostendit, 
 se  nolle  virtuti  dare,  nisi  tempus  ad  omnia  alia  inidoneum. 
 — Seneca. 
 
68 
 
 STOCK  ON  MALACHL 
 
 [Chap.  1. 
 
 First,  By  the  altar.  There  are  some,  and  not  of  the 
 meanest,  who  understand  in  this  place  the  table  of 
 shew-bread  that  stood  in  the  temple  and  tabernacle, 
 just  over  against  the  candlestick  on  the  north  side,  and 
 the  right  hand  of  it.  In  the  tabernacle  there  were 
 three  distinct  places :  the  tabernacle,  the  holy  place, 
 and  the  most  holy.  The  table  of  shew-bread  was  in 
 the  second,  whither  the  priests  only  came.  By  the 
 altar  then  is  understood  the  altar  of  burnt- offerings, 
 which  stood  in  the  outward  court,  whither  both  priest 
 and  people  came,  and  had  like  access  when  the  law  was 
 read,  and  their  daily  sacrifices  were  offered.  And 
 thus  doth  Theodoret  and  Cyril  understand  it  upon 
 this  place  ;  so  that  we  expound  not  this  by  that  which 
 is  in  the  end  of  the  verse,  but  that  by  this,  because 
 we  find  in  the  Scripture  the  table  put  often  for  the 
 altar,  but  not  the  altar  for  the  table. 
 
 Secondly,  By  bread.  Some  understand  only  the  shew- 
 bread,  as  Jerome  ;  some,  of  bread  which  was  offered 
 with  the  burnt- offering  on  the  altar,  Lev.  vi.  20,  Num. 
 xxviii.  6  ;  some,  not  of  the  bread  only,  but  of  the 
 flesh  also,  or  whatsoever  thing  else  was  offered  there 
 upon  the  altar,  which  is  the  best  acceptation,  for  the 
 word  here  used  signifies  not  bread  alone,  but  also 
 other  victual  and  meat,  as  it  is  used  in  the  word,  and 
 as  Cyril  expoundeth  this  place,  and  some  other,  for 
 the  bread  of  the  sacrifice  ;  and  especially  the  prophet 
 himself,  ver.  8,  when  he  shews  that  he  meant  the 
 sacrifices  and  meat  that  was  offered  upon  the  altar. 
 
 Thirdly,  By  unclean,  what  is  meant.  It  is  agreed 
 of  by  most,  that  it  is  not  anything  that  is  unclean  by 
 nature,  or  naturally ;  that  is,  such  a  thing  as  is 
 abominable  to  human  sense,  as  Ezek.  iv.  12, 13,  nor 
 yet  anything  that  is  unclean  morally  ;  as  all  things 
 are  said  to  be  morally  vile  and  polluted,  that  God 
 doth  disallow  and  dislike  of ;  nullum  cadaver  tarn 
 fcedum  aut  jmtidum  (as  Gregory  saith),  to  us,  as  the 
 sinner's  soul  in  the  sight  of  God.  But  it  is  mystically 
 unclean,  that  is,  in  regard  of  some  mystical  significa- 
 tion, God  having  pi'onounced  them  typically  unclean, 
 to  instruct  some  further  matter,  that  thereby  he  would 
 inure  men  the  rather  to  abhor  them.  And  thus  are 
 all  things  said  to  be  unclean  which  are  prohibited  in 
 the  law  ceremonial ;  and  so  it  is  in  this  place.  But 
 these  things  were  either  unclean  by  others,  or  of  them- 
 selves :  in  the  first,  by  touching  a  dead  corpse,  or  any 
 unclean  thing ;  in  the  second,  either  in  their  kind,  as 
 Isa.  lxvi.  17,  or  in  quality  only,  that  is,  when  it  comes 
 by  some  accident,  of  which  Deut.  xvii.  1.  Of  this  is 
 meant  in  this  place,  as  the  8th  verse  sheweth. 
 
 And  so  here  seems  to  be  a  double  fault  taxed  by  the 
 Spirit  of  God  ;  one  in  the  people,  and  the  other  in  the 
 priests,  and  so  a  double  duty  exacted  of  them.  The 
 people's  fault  was  in  bringing  of  polluted  offerings,  and 
 presenting  them  unto  the  priests  ;  their  duty  was  to 
 have  brought  such  as  were  sound,  entire  and  perfect. 
 The  priest's  fault  was  in  receiving  them  at  their  hands, 
 and  not  reproving  and  prohibiting  them  ;  his  duty  was 
 
 to  have  instructed  them  what  sacrifice  they  were  to 
 bring,  and  to  reject  that  which  was  unclean,  and  not 
 according  to  the  law.  Now,  these  sacrifices  were  to 
 be  clean,  and  pure,  and  perfect,  ad  typum  capitis,  to 
 shew  the  perfect  purity  of  Christ's  human  nature, 
 2  Cor.  v.  21,  1  Peter  i.  17.  Secondly,  ad  typum  cor- 
 poris, to  shew  what  they  should  be  who  are  members 
 of  him,  and  that  offer  these  sacrifices  unto  God  ;  that 
 they  should  be  '  perfect  to  every  good  work,'  2  Tim. 
 iii.  17,  and  Rom.  xii.  1,  3.  So  that  then,  besides 
 that  which  hath  been  spoken  for  the  sacrifice,  we  may 
 gather  out  of  the  people's  fault  (comparing  outward 
 things  with  inward)  the  type  with  the  truth,  that  see- 
 ing God  reasons  on  this  sort,  if  they  who  bring  polluted 
 offerings  unto  me  contemn  me,  then  such  as  come 
 polluted  in  themselves  much  more. 
 
 Doct.  They  who  come  to  the  public  service  of  God, 
 and  come  to  offer  him  any  sacrifice,  must  not  be  unclean 
 and  polluted  in  their  hearts  and  lives,  but  must  come 
 with  holiness  and  purity  ;  for  if  their  sacrifice  must 
 be  such,  then  themselves  ;  and  the  sacrifices  were  com- 
 manded to  be  such,  because  they  themselves  ought  to 
 be  such.  When  God  reproved  Israel  for  it,  Isa.  i.  and 
 lxvi.  3,  and  Jer.  vii.  9,  10,  he  sheweth  what  he  re- 
 quired of  them,  and  of  others.  To  this  purpose  is 
 Ps.  iv.  4,  5  ;  Gen.  xxxv.  2  ;  Joshua  xxiv.  16, 19,  23. 
 
 Reason  1.  Because  God  else  will  not  accept  their 
 service  ;  for  he  first  looks  to  their  person,  and  then 
 their  service,  Gen.  iv.  4  ;  for  the  sacrifice  doth  not 
 sanctify  the  person,  but  the  person  it,  as  Haggai  ii. 
 13,  14 ;  Prov.  xv.  8. 
 
 Reason  2.  Because  else  that  which  God  offers  and 
 gives  to  them,  is  made  hurtful  unto  them  ;  not  that 
 God  gives  any  evil,  but  because  they  are  evil  that  re- 
 ceive it.  As  the  sacrament  to  Judas,  Christ  gave  not 
 that  which  was  evil ;  nor  did  he,  being  the  physician, 
 give  the  poison ;  but  Judas  being  wicked,  it  became 
 evil  unto  him  ;  for  as  the  spider  and  the  adder  turn 
 good  meat  into  poison,  and  as  a  corrupt  stomach, 
 abounding  with  choler  and  such  like,  turneth  the  meat 
 they  eat  into  choler,  and  the  finer  the  meat  is  it  is 
 the  sooner  turned  to  corruption,  so  it  is  in  this  thing  : 
 Titus  i.  15,  '  Unto  the  pure  are  all  things  pure  ;  but 
 unto  them  that  are  undefiled,  and  unbelieving,  is 
 nothing  pure,  but  even  their  minds  and  consciences 
 are  defiled.' 
 
 Use  1.  To  reprove  all  such  as  have  no  care  to  purge 
 and  purify  themselves  before  they  come  unto  the  house 
 of  God  to  his  service,  that  come  without  repentance, 
 without  preparation,  full  of  their  drunkenness,  whore- 
 doms, usuries,  adulteries,  and  such  like  sins.  They 
 are  more  guilty  of  contempt  against  the  Lord,  than  if 
 they  withdrew  themselves  altogether  from  his  obedi- 
 ence and  house.  A  man  having  committed  some 
 offence  against  his  prince,  and  being  summoned  to 
 appear  personally  in  his  presence,  if  he  refuse  to  come 
 at  him,  and  shun  his  sight,  may  well  be  condemned  of 
 contumacy,  but  not  of  contempt,  for  he  may  do  it  out 
 
Vee.  7.] 
 
 STOCK  ON  MALACHI. 
 
 G9 
 
 of  fear  ;  and  contempt  and  fear  cannot  stand  together 
 in  one  subject ;  but  if  he  shall  confidently  come  and 
 appear  before  him,  as  if  he  had  done  no  such  thing, 
 or  not  offended  him,  shew  no  sorrow  for  his  offence, 
 make  no  promise  of  amendment,  nay,  shall  rather  stand 
 in  it,  and  with  an  impudent  face  avow  it,  and  profess  to 
 persist  in  it,  this  must  needs  be  judged  a  gross  and 
 outrageous  contempt.  Now  the  place  of  God's  wor- 
 ship is  his  presence  ;  and  he  that  cometh  thither, 
 cometh  to  look  God  full  in  the  face,  as  Cain  was  cast 
 out  from  the  face  of  the  Lord,  Gen.  iv.  16.  If  he 
 come  not,  he  shall  suffer  as  contumax,  as  rebellious 
 and  disobedient ;  but  he  that  cometh  polluted,  with 
 the  filth  of  his  sin  unrepented  of,  with  a  purpose  to 
 persist,  he  shall  be  punished  as  a  contemner.  They 
 who  refused  to  come  were  shut  out,  but  he  that  came 
 in  his  old  clothes  was  bound  hand  and  foot,  and  cast 
 into  utter  darkness,  Mat.  xxii.  He  that  is  wilfully 
 absent,  excluding  himself  from  the  society  of  the  saints 
 in  the  time  of  grace,  shall  be  barred  their  company  in 
 the  time  of  glory  for  ever  ;  but  he  that  presumeth  to 
 appear  there,  with  the  guilt  of  his  sin  on  him,  shall  have 
 a  far  greater  portion  in  hell  fire  ;  he  shall  suffer  as  in 
 case  of  contempt,  like  an  insolent  rebel,  that  bourdeth 
 his  prince  to  his  face  in  his  own  palace.  And  in  the 
 mean  time  all  their  prayers  are  unaccepted ;  yea,  they 
 are  turned  into  sin  to  them,  they  obtain  nothing  of 
 God  more  than  he  would  give  them  though  they  never 
 prayed,  with  which  he  feeds  them  but  for  the  slaughter  ; 
 yea,  and  hence  we  profit  not  them  by  preaching,  but 
 make  them  worse  ;  we  are  not  the  savour  of  life  unto 
 them,  but  of  death  by  the  word.  They  are  hardened  in 
 their  sins  ;  by  this  two-edged  sword  they  are  daily 
 wounded.  Because  their  sins  are  not  wounded,  their 
 persons  are,  and  the  more  fearfully,  because  their 
 wounds  are  not  sensible  ;  yea,  by  the  sacraments,  the 
 devil,  as  upon  Judas,  so  upon  them,  taketh  more  sure 
 possession  and  reigns  in  them. 
 
 Use  2.  To  teach  every  one  to  labour  to  be  holy 
 when  he  cometh  to  God's  house.  Holiness  becomes 
 it ;  to  put  away  iniquity  and  sin  far  from  him,  when 
 God  calls  him  ;  casts  off  his  patched  cloak,  as  did 
 blind  Bartimeus,  Mark  ix.  We  deal  so  when  we  go 
 before  princes,  as  Joseph  did,  Gen.  xli.  14  ;  much 
 more  we  ought  to  do  so  with  God.  Moses  and  Joshua 
 were  commanded  to  put  off  their  shoes  when  they  ap- 
 proached to  God,  and  were  to  stand  upon  holy  ground. 
 We  are  hereby  taught,  saith  Ambrose,  Ep.  xvi.,  to 
 shake  off  the  dust,  and  scour  off  the  soil  that  our 
 souls  and  lives  gathered  by  fleshly  occasions  and 
 worldly  courses,  ere  we  come  to  tread  the  courts  of 
 God's  house.  There  was  a  laver  of  brass,  Exod.  xxx. 
 18,  19,  for  Aaron  and  his  sons  to  wash  in  before  they 
 offered  anything  at  the  altar,  to  shew  what  we  should 
 do,  being  made  the  Lord's  priests.  To  this  David 
 alluded  :  Ps.  xxvi.  6,  '  I  will  wash  mine  hands  in  inno- 
 cency,  0  Lord,  and  compass  thine  altar.'  And  this 
 ought  we  to  do,  that  our  prayers  may  be  heard  and  be 
 
 acceptable,  that  our  hearing  and  receiving  of  the  sacra- 
 ments may  be  fruitful  unto  us ;  else,  Ps.  lxvi.  18, 
 '  If  I  regard  wickedness  in  mine  heart,  the  Lord  will 
 not  hear  me  ;'  and  we  being  corrupt,  this  must  needs 
 be  hurtful  unto  us,  unless  we  learn  that  wisdom  from 
 the  serpent,  to  cast  our  poison  before  we  come  to 
 drink. 
 
 Out  of  the  people's  fault  (comparing  outward  things 
 with  inward,  the  type  with  the  truth)  we  have  gathered 
 that  the  people  that  bring  offerings  to  God,  they  who 
 perform  any  service  to  him,  ought  to  be  holy  and 
 pure;  for  if  their  sacrifice,  much  more  they.  Now 
 out  of  the  priest's  fault  we  may  gather,  that  if  they 
 ought  to  reject  unclean  and  unfit  sacrifices,  then  those 
 also  who  brought  them,  being  unclean ;  yea,  they  ought 
 to  put  a  difference,  and  to  distinguish  betwixt  the 
 clean  and  unclean,  to  receive  the  one  and  refuse  the 
 other,  as  Lev.  x.  10  ;  and  so  from  the  proportion  we 
 may  gather  some  observation  for  our  times. 
 
 Doct.  The  ministers  of  the  gospel  and  New  Testa- 
 ment ought  to  make  difference  betwixt  the  godly  and 
 the  wicked,  as  much  as  lieth  in  them ;  to  accept  and 
 receive  the  one,  and  to  reject  and  exclude  the  other 
 from  the  public  prayers  of  the  church,  from  the  sacred 
 table  of  Christ.  Hence  is  the  command  to  the  church 
 of  Corinth,  and  to  the  pastor  as  the  principal  man, 
 2  Cor.  v.  13  ;  Jer.  xv.  19.  The  liturgy  of  our  church 
 commendeth  Ambrose,  then  bishop  of  Milan,  for  deal- 
 ing so  with  the  emperor  himself,  Theodosius  the 
 younger,  till  he  shewed  himself  sorry  for  his  sins ;  so 
 1  Tim.  i.  20. 
 
 Reason  1.  Because  if  they  under  the  law,  priests 
 and  prophets  ought  to  do  it,  much  more  they  in  the 
 gospel.  For  as  many  things  were  then  tolerable  which 
 now  are  not,  because,  saith  Augustine,  many  things 
 are  tolerated  in  the  darkness  and  dawning,  which  are 
 not  in  the  day  when  the  sun  is  up  ;  so  must  it  fol- 
 low, that  that  which  was  not  tolerable  then,  cannot  be 
 now. 
 
 Reason  2.  Because  by  their  continuance  and  suffer- 
 ing them,  and  not  censuring  them,  they  may  by  many 
 means  be  hurtful,  and  infect  the  clean  and  holy,  these 
 being  more  capable  of  the  other's  evil,  than  they  are 
 able  to  communicate  their  good  to  them.  As  health 
 is  not  so  communicable  as  contagion,  1  Cor.  v.  6, 
 then  if  they  desire  to  keep  them  whole  from  pollutions, 
 they  must  separate  the  wicked,  as  shepherds,  saith 
 Chrysostom,  separate  the  infected  and  scabbed  from 
 the  whole. 
 
 Obj.  Christ  admitted  Judas  to  the  supper,  a  devil, 
 after  he  knew  he  had  taken  money  to  betray  him. 
 
 Ans.  First,  it  is  denied  that  he  was  admitted  to  it ; 
 but  say  he  did,  as  to  the  passover,  yet  this  follows  not 
 that  a  minister  must  not,  as  much  as  in  him  lieth, 
 exclude  the  wicked.  For,  first,  this  was  a  hidden  sin, 
 not  open,  but  smothered  and  kept  close.  Christ  took 
 notice  of  it  by  his  divine  power,  not  human  nature. 
 Now  the  exclusion  is  for  known  sins,  not   secret ; 
 
70 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 those  must  be  left  to  God's  judgment,  and  this  cross- 
 eth  not  the  excluding  for  known  sins ;  and  it  is  pro- 
 bable that  our  Saviour  admitted  him  to  the  passover, 
 because  his  Irypocrisy  was  not  yet  unmasked ;  where- 
 as after,  when  he  had  unmasked  him  by  giving  the 
 sop  to  him  (as  St  Hilary  well  observe  th),  and  so 
 made  him  known,  what  he  was,  to  the  rest,  he  sent 
 him  out  of  the  way,  while  he  celebrated  the  new 
 passover. 
 
 Use  1.  This  sheweth  what  manner  of  men  they 
 ought  to  be,  who  must  exclude  and  shut  out  others]; 
 if  not  without  sin,  yet  without  open  scandal  and  blame, 
 as  St  Jerome,  Sins  crimine,  non  sine  peccato.  Hence 
 was  it  ordained  that  whosoever  of  the  priests  or 
 Levites  had  erred,  and  been  defiled  by  idolatry  in  the 
 time  of  the  captivity,  or  of  any  of  the  idolatrous 
 princes,  and  so  became  a  scandal,  should  not  serve 
 any  more  in  the  temple  :  Ezek.  xliv.  10,  12,  13,  15, 
 '  Neither  yet  the  Levites  are  gone  back  from  me,  when 
 Israel  went  astray,  which  went  astray  from  me  after 
 their  idols  ;  but  they  shall  bear  their  iniquity.  Be- 
 cause they  served  before  their  idols,  and  caused  the 
 house  of  Israel  to  fall  into  iniquity ;  therefore  have  I 
 lift  up  mine  hand  against  them,  saith  the  Lord  God, 
 and  they  shall  bear  their  iniquity.  And  they  shall 
 not  come  near  unto  me,  to  do  the  office  of  the  priest 
 unto  me,  neither  shall  they  come  near  unto  any  of  my 
 holy  things,  in  the  most  holy  place  ;  but  they  shall 
 bear  their  shame,  and  their  abominations  which  they 
 have  committed.  But  the  priests  of  the  Levites,  the 
 sons  of  Zadok,  that  kept  the  charge  of  my  sanctuary 
 when  the  children  of  Israel  went  astray  from  me, 
 they  shall  come  near  me  to  serve  me,  and  they  shall 
 stand  before  me  to  offer  me  the  fat  and  the  blood, 
 saith  the  Lord  God ;'  2  Kings  xxiii.  9.  And  this  the 
 church  after  Christ  did  observe ;  for  Cyprian,  Epist. 
 ii.  1,  mentioneth  a  canon  made  by  him  and  other  of 
 the  bishops  of  Africa,  that  no  bishop  or  priest  that 
 had  been  ordained  in  the  church,  and  after  either  had 
 fallen  into  heresy,  or  been  touched  with  idolatry, 
 should  be  received  again  upon  then:  repentance,  other- 
 wise than  as  laymen ;  and  Epist.  i.  7,  he  chideth  For- 
 tunatianus,  who  once  was  a  bishop,  and  had  in  the 
 time  of  persecution  burned  incense  to  idols,  and  after 
 came  home  again  to  the  church,  and  would  have  kept 
 his  place  still.  Audet  sibi  sacerdotiwm  quod  prodidit 
 vendicare,  quasi  post  aras  diaboli  ad  altare  Dei  fas  sit 
 accedere,  &c.  ?  Dares  he  challenge  that  office  or 
 priesthood  which  he  hath  betrayed,  as  if  it  were  law- 
 ful, after  he  hath  served  at  the  idol-stool  of  the  devil, 
 to  draw  near  to  God's  altar  ?  Novatianus  and  Nova- 
 tus  made  a  schism  from  the  church,  because  one 
 Trophimus,  a  priest,  with  some  other,  were  received, 
 after  they  had  fallen  for  fear  in  those  horrible  times. 
 Cyprian  answereth,  Epist.  iv.  2;  Susceptus  est  Trophi- 
 mus, sic  tamen  admissus,  tit  laicvs  communicet,  non 
 quasi  locum  sacerdotis  usurpet :  Trophimus  is  indeed 
 received,  but  admitted  only  into  the  place  where  lay- 
 
 men communicate,  not  into  the  place  of  a  priest.  All 
 teach  that  such  should  not  be  received ;  for  what  if 
 Peter  and  Paul  (the  example  of  the  one,  and  the  call- 
 ing of  the  other  extraordinary)  were  received,  yet  the 
 equity  is  great,  that  those  who  must  judge  the  leprosy 
 of  others,  should  be  free  from  it  themselves,  or  if  they 
 be  not,  should  be  expelled  as  Uzziah,  when  the 
 leprosy  once  sprung  out  of  his  forehead.  And  that 
 the  church  should  not  receive  popish  priests  to  be 
 ministers  at  God's  table,  besides  that  it  is  like  to  be 
 hurtful,  because  the  mystery  of  iniquity  works  thus 
 cunningly,  as  they,  Ezra  iv.  2,  '  They  came  to  Zerub- 
 babel,  and  to  the  chief  fathers,  and  said  unto  them, 
 We  will  build  with  you  ;  for  we  seek  the  Lord  your  God 
 as  you  do,  and  we  have  sacrificed  unto  him  since  the 
 time  of  Esar-haddon,  king  of  Ashur,  which  brought  us 
 up  hither ;  '  to  whom  answer  should  be,  ver.  3, 
 '  Then  Zerubbabel  and  Joshua,  and  the  rest  of  the 
 chief  of  the  fathers  of  Israel  said  unto  them,  It  is  not 
 for  you,  but  for  us  to  build  the  house  unto  our  God  ; 
 for  we  ourselves  together  will  build  it  unto  the  Lord 
 God  of  Israel,  as  King  Cyrus,  the  king  of  Persia,  hath 
 commanded  us.'  If  they  have  parts  of  learning,  it 
 were  fit  they  should  be  employed  other  ways  than  in 
 the  ministry,  to  the  scandal  and  hurt  of  many. 
 
 Use  2.  To  admonish  the  ministers  of  their  duty,  that 
 they  would,  as  much  as  they  have  any  power  in  their 
 hands,  reject  and  exclude  the  wicked,  and  not  receive 
 them  (as  John  would  not  the  Pharisees  and  Sadducees) 
 till  they  confess  their  sins,  and  so  give  some  testimony 
 of  their  repentance.  But  yet  this  must  not  be  done 
 upon  every  small  infirmity  or  hidden  sin,  but  for  hei- 
 nous sins,  that  are  contagious  in  respect  of  the  quality 
 of  them,  and  are  scandalous  in  regard  of  the  open- 
 ness of  them ;  for  hidden  sins  must  be  left  to  the 
 judgment  of  God,  and  infirmities  must  be  otherwise 
 dealt  withal,  mildly,  and  with  less  censures,  Gal.  vi. 
 1,  3,  4  ;  secret  sins  secretly  reproved,  Mat.  xviii.,  only 
 public  sins  to  be  publicly  censured,  and  the  offender 
 to  be  excluded.  And  yet  not  at  first,  but  as  in  the 
 matter  of  the  leper,  so  he  must  not  presently  expel 
 him  the  church,  but  admonish  him  the  first  and  second 
 time,  Titus  iii.  10,  11,  and  then  expel  him  if  he  per- 
 sist obstinately  in  it,  this  being  the  last  censure  and 
 the  greatest,  as  physicians  seek  all  means  to  cure,  be- 
 fore they  cut  off  a  member. 
 
 Use  3.  For  the  people  to  learn  to  submit  them- 
 selves to  the  censure  of  the  ministers  of  the  church 
 (as  Heb.  xii.  17,  '  Obey  them  that  have  the  oversight 
 of  you,  and  submit  yourselves,  for  they  watch  for  your 
 souls,  as  they  that  must  give  accounts,  that  the}7  may 
 do  it  with  joy,  and  not  with  grief :  for  that  is  unprofit- 
 able unto  you  '),  to  do  as  they  say,  and  be  ruled  by 
 their  censure ;  and  that,  first,  for  their  own  good, 
 1  Cor.  v.  5,  be  '  delivered  unto  Satan  for  the  destruc- 
 tion of  the  flesh,  that  the  spirit  may  be  saved  in  the 
 day  of  the  Lord  Jesus  ; '  for  even  excommunication  is 
 the  church's   medicine  :  eoccommunicatio  est  medicina 
 
Ver.  7.1 
 
 STOCK  ON  MALACHI. 
 
 71 
 
 ecclesicc.  It  casts  not  off  from  the  whole  church,  hut 
 from  a  particular  congregation  or  one  visible  church, 
 to  keep  him  from  infecting  others,  and  to  recover  him 
 from  his  own  corruption.  The  not  yielding  is  the 
 rebelling  against  Christ,  who  hath  so  commanded  his ; 
 and  not  carrying  his  yoke  here,  is  to  deprive  them- 
 selves of  the  crown  there  ;  yea,  when  they  are  cut  off 
 from  a  particular  church,  to  persist  and  contend,  it  is 
 to  cut  themselves  off  from  the  whole  ;  whereas  to 
 submit  and  to  seek  the  effect  of  it  is  their  good,  as  it 
 was  Onesimus  his.  And  as  a  bone  that  is  broken,  if 
 it  be  well  set,  groweth  stronger  again,  so  is  it  with 
 them. 
 
 Doct.  They  who  have  the  charge  of  others,  by  God 
 committed  unto  them,  are  guilty  of  the  offences  that 
 are  committed  by  them,  if  they  be  not  careful  to  cen- 
 sure them  for  them  ;  so  is  it  here,  Ezek.  xxxiii.  8, 
 and  ver.  9,  '  When  I  shall  say  unto  the  wicked,  0 
 wicked  man,  thou  shalt  die  the  death :  if  thou  doest 
 not  speak  and  admonish  the  wicked  of  his  way,  that 
 wicked  man  shall  die  for  his  iniquity,  but  his  blood 
 will  I  require  at  thine  hand.'  Yea,  the  magistrates  do 
 sin  in  not  punishing,  Neh.  xiii.  17,  2  Sam.  hi.  38,  89; 
 and  for  this  it  is  thought  that  law  was  made,  Num. 
 xxxv.  81,  'Ye  shall  take  no  recompence  for  the  life  of 
 the  murderer,  which  is  worthy  to  die,  but  he  shall  be 
 put  to  death.'  For  by  that  he  should  give  others 
 encouragement  to  kill,  and  make  also  the  sin  his  own  ; 
 yea,  and  as  the  people's  sins  are  the  ministers'  aud 
 magistrates',  so  the  children's  sins  are  the  parents'  : 
 1  Sam.  ii.  29,  '  Wherefore  hast  thou  kicked  against 
 my  sacrifice  and  my  offering,  which  I  commanded  in 
 my  tabernacle,  and  honourest  thy  children  above  me, 
 to  make  yourselves  fat  with  the  first-fruits  of  all  the 
 offerings  of  Israel  my  people?'  said  the  Lord  to  Eli, 
 when  yet  his  sons  only  were  guilty. 
 
 Reason  1.  Because  every  man  is  commanded  to 
 reprove  his  brother,  his  friend  :  Lev.  xix.  17,  '  Thou 
 shalt  not  hate  thy  brother  in  thine  heart,  but  thou 
 shalt  plainly  rebuke  thy  neighbour,  and  suffer  him 
 not  to  sin.'  If  he  may  not  bear  with  the  faults  of  his 
 friends,  less  of  children,  servants,  subjects,  people, 
 where  not  only  the  general  charge  is  in  the  command, 
 but  a  special  one  also,  and  so  the  twofold  cord  binds 
 them. 
 
 Reason  2.  Because  every  man  is  bound  to  prevent 
 sin  as  much  as  lies  in  him,  specially  the  sins  of  his 
 charge ;  but  he  that  reproves  not,  corrects  not,  cen- 
 sures not,  punishes  not,  according  to  his  place,  pre- 
 vents not  sin  ;  because  every  one  that  scapes  without 
 these,  or  some  of  these,  is  hardened,  and  encouraged  to 
 commit  other  sins,  and  others  of  the  same  condition, 
 by  him  :  servants,  subjects,  &c. 
 
 Reason  3.  Because  they  are  made  keepers  of  both 
 tables,  such  as  ought  to  look  that  both  tables  should 
 be  kept;  therefore  the  command  touching  them  is 
 made  the  sinews  and  strength  of  the  other  ;  that  if 
 they  be  obeyed,  the  other  are  better  kept ;  if  they  do 
 
 their  duty,  the  breaches  of  the  other  are  better  with- 
 stood ;  and  therefore  some  think  the  law  of  the  ten 
 commandments  was  given  to  Moses,  the  magistrate, 
 for  them  all,  Exod.  xix. 
 
 Use  1.  It  shews  the  wretched  estate  of  ministers, 
 magistrates,  masters,  and  parents,  if  they  neglect 
 reproving,  correcting,  punishing,  censuring,  as  their 
 place  requireth  ;  they  have  their  bill  of  indictment 
 increased  against  the  great  day,  by  the  sins  of  other 
 men. 
 
 Use  2.  This  teacheth  us  that  those  who  have 
 charge  of  others  have  a  far  greater  account  to  make 
 than  those  who  have  not ;  for  it  is  enough  for  those, 
 if  they  keep  themselves  from  their  own  wickedness  ; 
 the  other  must  be  careful  to  keep  others  in  a  good 
 course,  and  so  from  sin.  The  governors  must  care 
 for  those  who  live  under  them,  the  householder  for 
 such  as  are  under  his  roof,  the  prince  for  such  as  are 
 within  his  realm.  It  is  not  enough  they  serve  God 
 themselves,  but  they  must  cause  others  to  do  likewise, 
 as  Abraham,  Gen.  xviii.  19,  and  as  Joshua,  chap, 
 xxiv.  13.  The  master  must  look  his  servant  keep  the 
 Sabbath  ;  to  him  is  the  command,  Exod.  xx.  10  ;  he 
 must  come  with  his  train  to  the  house  of  God,  Ps. 
 xlii.  4 ;  he  must  prepare  himself  for  the  sacrament, 
 and  charge  his,  and  sanctify  them,  Job  i.  5  ;  yea,  he 
 must  correct,  censure,  and  punish,  unless  he  will  have 
 their  sins  fall  on  him.  If  he  think  he  have  not  per- 
 sonal sins  enough  of  his  own,  let  him  be  herein  care- 
 less ;  but  he  that  thinks  he  hath  enough  and  too 
 many  of  his  own  to  answer  for,  let  him  seek  to 
 restrain  others  committed  to  his  charge  by  his  cen- 
 sures and  power,  that  he  may  be  free  from  them  : 
 which  is  done  two  ways,  and  two  things  are  required 
 of  him,  that  he  keep  himself  free  from  other  men's 
 sins.  The  first  is,  to  pry  and  inquire  into  the  lives  of 
 those  that  are  committed  unto  him,  into  their  carriage 
 aud  behaviour,  that  he  may  see  what  is  amiss.  It  is 
 enough  for  a  private  man  if  he  reprove  an  offender 
 when  he  seeth  him  committing  sin;  he  is  not  bound  to 
 inquire  and  take  notice  what  they  do,  or  curiously  to 
 watch  over  them,  but  not  for  a  magistrate,  minister, 
 &c.  He  must,  Prov.  xxvii.  23,  '  be  diligent  to  look  to 
 the  state  of  his  flock,  and  look  well  to  his  herds.'  The 
 minister  is  episcopuq,  a  pryer,  to  signify  it  is  his  charge 
 to  pry  and  look  to  the  lives  of  those  who  are  committed 
 to  him ;  and  so  ought  every  particular  master  of  a 
 family,  for  his  house  is  his  diocese,  though  he  may 
 not  be  aXkorgtog  inlgKomg,  to  meddle  in  another  family, 
 1  Peter  iv.  15.  It  is  not  enough  for  them  to  take 
 notice  of  things  that  are  offended  in  the  open  view, 
 but  they  must  inquire  into  their  secret  carriage.  Many 
 imagine  they  are  bound  no  further  than  to  take  notice 
 of  open  sins,  and  think  ignorance  of  close  crimes  will 
 excuse  them  ;  but  such  affected  ignorance,  when  they 
 might  have  knowledge,  increaseth  the  sin  ;  for  they 
 might  either  prevent  it  or  humble  themselves  for  it} 
 as  Job  ;  or  reprove  them,  as  Elisha  did  his  servant 
 
72 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 2  Kings  v.,  and  free  themselves  from  their  sin.  The 
 second  thing  is,  that  they  have  power  to  punish,  when 
 they  cannot  prevent.  It  is  enough  for  a  private  man, 
 when  he  sees  a  sin,  to  reprove,  to  hewail  it,  and  pray 
 for  him  that  sinned;  but  not  for  him  that  hath  charge. 
 He  must  use  the  power  of  the  sword,  being  a  magis- 
 trate ;  of  the  keys,  being  a  minister  ;  of  the  rod,  being 
 a  master,  or  parent ;  yea  and  in  obstinacy,  disinherit  : 
 as  Abraham  cast  out  scoffing  Ishmael  and  his  mother  ; 
 and  expulse  his  house,  as  David  said  he  would  purge 
 his  house,  Ps.  ci.  And  without  this  can  they  not 
 keep  themselves  from  the  sins  of  others. 
 
 Use  3.  To  teach  every  inferior,  to  submit  to  his 
 superior,  or  to  him  that  hath  charge  over  him,  to  be 
 pryed  into,  reproved,  or  corrected,  as  their  power  is. 
 It  is  profitable  to  have  an  enemy  prying,  profitable  to 
 have  a  child  tell  us  the  cloak  hangs  awry,  as  Chry- 
 sostom ;  more  profitable  to  have  a  friend,  of  whose 
 faithfulness  we  doubt  not,  and  whose  duty  must  make 
 us  bear  with  him,  as  with  physicians,  though  they 
 deal  with  us  very  homeby. 
 
 And  you  say,  wherein  have  ice  polluted  thee  ?  The 
 second  reply  of  this  people  adding  denial  to  denial  ; 
 they  would  not  grant  that  they  did  so,  that  they  offered 
 polluted  bread. 
 
 Boot.  One  sin  draws  on  another ;  the  first,  a 
 second,  that  a  third,  and  both  a  greater.  We  may 
 say  of  sin,  as  Leah  said  of  her  son  that  her  maid 
 Zilpah  bore  Jacob,  Gen.  xxx.  11,  '  a  troop  cometh.' 
 We  see  it  in  our  first  parents,  in  David,  2  Sam.  xi., 
 in  Asa,  2  Chron.  xix.  10,  in  Peter. 
 
 Beason.  Because  one  sin  must  serve  to  bolster  and 
 uphold  another,  or  else  smother  and  conceal  another. 
 This  people  thought  it  a  shame,  having  once  denied 
 their  fault,  not  to  defend  it,  and  stand  out  to  the  ut- 
 most. But  it  is  manifest  in  the  example  of  David,  of 
 which  Basil  thus  :  the  devil,  seeing  that  after  the 
 doing  of  it  he  was  ashamed  of  what  he  had  done,  and 
 willing  to  hide  his  shameful  wound,  he  made  that 
 shame  of  his  a  broker  to  another  sin,  and  so  drew 
 him  to  draw  one  ulcer  over  another ;  while  seeking  to 
 cover  his  adultery  with  murder,  he  made  him  an 
 author,  and  so  guilty  of  both. 
 
 Use  1.  This  ought  to  teach  men  not  to  give  place 
 to  sin,  to  any  one,  great  or  small,  but  to  resist  them 
 all;  for,  as  Prov.  xvii.  14,  '  The  beginning  of  strife  is 
 as  one  that  openeth  the  waters,'  therefore  ere  the 
 contention  be  meddled  with,  leave  off.  As  when  a 
 man  maketh  a  way  to  a  current  or  stream  of  a  river, 
 which  (when  he  hath  once  let  it  in  to  his  grounds)  he 
 cannot  stay  again,  though  he  would  never  so  fain,  so 
 is  the  beginning  of  sin.  To  give  the  water  passage, 
 is  to  let  the  tongue  loose,  for  the  careless  mind  slideth 
 away  by  degrees  till  it  fall,  and  he  that  is  not  careful 
 of  idle  and  harmless  words  at  the  first,  cometh  soon 
 to  wicked  and  hurtful  words  at  the  last  (Grey.  past.  3). 
 The  like  may  be  said  of  other  sins.  The  way  to  heaven 
 is  upward,  hard,  and  difficult ;  the  wav  to  hell  is  down- 
 
 ward. Now7  he  that  runneth  down  a  hill  cannot  stay 
 when  he  will,  or  if  he  set  down  with  himself  how  far 
 and  where  he  will  stay,  he  is  not  like  to  observe  it ; 
 so  in  sin,  he  cannot  take  up  himself  when  he  would, 
 to  say  thus  far  and  no  further  I  will  sin ;  for  the  cor- 
 ruption of  his  nature  is  as  fierce  horses,  and  the  devil 
 as  the  driver  ;  he  shall  not  command  himself  when  he 
 would.  Did  not  David  fall  from  idleness  to  wanton- 
 ness, and  from  adultery  to  murder;  from  a  filthy  sin 
 to  a  bloody  crime  ?  Did  not  Solomon  from  excessive 
 buildings,  where  his  sin  began,  for  he  was  as  long 
 again  about  his  own  house  as  he  was  about  God's 
 house,  to  abundance  of  wives,  and  from  the  love  of 
 strange  women  to  the  service  of  strange  gods?  Did 
 not  Asa  fall  from  distrusting  God  to  the  imprisoning 
 of  God's  prophets,  and  from  that  to  oppressing  of  his 
 people;  yea,  from  distrusting  in  God  to  trust  wholly 
 in  physicians  ?  And  are  we  better  than  these  ?  Who 
 was  like  them  in  Israel,  and  what  is  our  strength  in 
 comparison  of  them  ?  It  is  good,  then,  that  we  with- 
 stand small  sins,  and  the  first. 
 
 Use  2.  If  any  be  overtaken  with  sin  unawares,  let 
 him  shake  it  off  with  speed,  lest  he  come  to  bind  sin 
 to  sin,  and  so  shall  he  be  sure  not  to  escape  unpun- 
 ished. Let  him  labour  to  rise  out  of  it,  and  to  stay 
 himself;  as  Job  xl.  5,  '  Once  have  I  spoken,  but  I 
 will  not  answer;  yea,  twice,  but  I  will  proceed  no 
 further.'  So  say  thou,  Once  I  have  sinned,  but  I  will 
 do  no  more ;  yea,  twice,  but  I  will  proceed  no  further. 
 And  to  lessen  thy  fault,  excuse  not  thine  offence,  seek 
 no  excuses  and  pretences  to  cover  or  colour  it,  for 
 that  will  bring  thee  to  be  more  entangled;  the  further 
 and  longer,  the  harder  it  will  be  to  rise  ;  and  the 
 smaller  the  sin  is,  the  harder  haply  to  rise ;  for  he 
 that  falls  lightly,  he  makes  no  great  haste  to  rise  again; 
 whereas  he  that  falls  hard  and  foul,  he  hastens  to 
 arise;  so  in  this.*  It  is  Satan's  policy  not  to  draw 
 men  to  great  sins  at  first,  but  by  degrees,  lest  they 
 should  abhor  them,  before  the  conscience  be  inured 
 and  somewhat  hardened.  As  the  way  to  good  is  by 
 degrees,  because  of  the  difficulty  of  it,  so  to  evil,  be- 
 cause of  the  horribleness  and  shame  of  it.  And  by 
 one  sin,  if  it  be  lived  in  without  repentance,  there  is 
 left  in  the  heart  a  more  provocation  to  sin  the  same 
 sin  again;  yea,  and  a  greater  proneness  than  before 
 to  any  other  sin  whatsoever  of  the  same  quality ;  yea, 
 and  of  a  step  or  a  degree  higher.  Hay  or  stubble,  or 
 any  combustible  matter,  dried  and  heated  by  the  sun, 
 soon  takes  fire ;  the  resisting  of  humidity  is  taken 
 away ;  so  in  this.  For  when  temptation  is  offered  to 
 some  or  other  sin,  that  the  conscience  shall  at  first 
 seem  to  make  nice  of,  the  corruption  of  the  heart  will 
 be  ready  to  make  answer  and  suggest  that  he  may  as 
 well,  and  as  safely,  do  this  as  the  former ;  there  is  no 
 more  danger  in  the  one  than  in  the  other,  anjl  there- 
 
 *  As  one  saith,  beginnings  are  with  more  ease  and  safety- 
 declined  when  we  are  free,  than  proceedings  when  we  have 
 begun  ;  so  small  beginnings  than  continuance. 
 
Ver.  7.J 
 
 STOCK  ON  MALACHI. 
 
 73 
 
 fore  that  it  is  to  do  end  to  make  dainty  of  the  one, 
 seeing  he  is  so  far  engaged  in  the  other.  Therefore 
 he  that  would  be  free  from  greater,  when  the  less  hath 
 ceased  upon  him,  let  him  haste,  and  by  true  repent- 
 ance, as  by  an  eject ione  firmer,  cast  him  out  of  posses- 
 sion. Take  the  foxes  when  they  are  little,  and  if  not 
 at  first,  3-et  as  they  come  in  by  little  and  little,  cast 
 them  out  by  little  and  little ;  and  go  back  again  by 
 degrees,  as  the  sun  went  back  in  the  dial  of  Ahaz. 
 
 Use  3.  This  may  teach  every  man  to  account  it  a 
 mercy  and  goodness  of  God  to  him  when  he  gives  a 
 means  to  prevent  his  entrance  into  a  sin,  or  his  con- 
 tinuance in  it,  when  he  hath  slipped  aside  to  any, 
 though  but  a  little  one.  St  Augustine  saith  that 
 omne  peccatum,  &c.  Eveiy  sin  that  God  prevented  in 
 him,  and  kept  him  from  committing  of  it,  he  accounted 
 no  less  mercy  than  if  he  had  pardoned  him.  And 
 doubtless  in  this  respect  the  mercy  is  more ;  for  while 
 that  sin  was  prevented,  more  and  perhaps  greater  sins 
 were  prevented  in  him.  Men  are  nothing  so  sensible 
 in  this,  but  it  is  their  corruption,  as  they  are  not  so 
 sensible  of  the  benefit,  being  kept  from  transgressing 
 the  law,  as  getting  a  pardon  after,  nor  in  preventing  a 
 disease,  as  in  removing  it  after.  But  the  mercy  is 
 great,  whether  it  be  by  the  voice  of  a  minister,  if  he 
 open  his  heart  to  it,  or  the  voice  of  a  judgment,  or 
 the  voice  of  his  conscience,  or  the  voice  of  the  Spirit, 
 Isa.  xxs.  21.  It  is  a  benefit,  when  a  man  is  settled 
 or  secure  in  his  sin,  b}-  any  of  these  means  to  be  ad- 
 monished, as  David  was  by  Nathan  after  he  had  sinned 
 in  numbering  the  people,  and  Peter  was  by  Christ 
 after  the  third  denial ;  though  it  had  been  greater  if 
 the  admonition  and  prevention  had  been  at  the  first 
 or  second  step.  So  should  men  esteem  it  when  they 
 are  turned,  or  turning  to  the  right  hand  or  to  the  left, 
 by  pleasure  or  profit.  It  is  good  that  God  will  so 
 admonish  them,  and  prevent  this,  by  whom  or  how- 
 soever, by  public  or  private  means,  by  good  or  bad. 
 And  let  them  hearken  and  obey,  and  be  thankful  to 
 the  author  and  the  means;  as  St  Bernard  speaks,*  No 
 word  that  edifies  to  godliness,  to  virtue,  and  good 
 manners,  is  to  be  heard  negligently,  because  there  is 
 the  way  in  which  is  shewed  the  salvation  of  God. 
 And  a  little  before,  in  the  same  sermon,  saith  he,  f 
 The  admonition  of  the  righteous  is  not  to  be  con- 
 temned, which  is  sin's  ruin,  the  heart's  health,  and 
 God's  way  to  the  soul.     And  as  St  Augustine,  to  the 
 
 *  Nee  ullus  omnino  sermo  qui  tedificat  ad  pietatem,  ad 
 virtutes,  ad  mores  optimos,  negligenter  est  audiendus,  quo- 
 niam  et  illic  iter  quo  ostenditur  salutare  Dei. — Bern,  in  Cant, 
 serm.  57. 
 
 t  Si  corripuerit  me  Justus  in  misericordia,  id  ipsum  sen- 
 tiam,  sciens  quia  semulatio  justi  et  benevolentia  iter  faciunt 
 ei  qui  ascendit  super  occasum.  Bonus  occasus,  cum  ad  cor- 
 reptionem  justi  stat  homo,  et  corruit  vitium,  et  dominus 
 ascendit  super  illud,  conculcans  hoc  pedibus,  et  conterens 
 ne  resurgat.  Non  ergo  contemnenda  increpatio  justi,  quce 
 ruina  peccati,  cordis  sanitas  est,  nee  non  et  Dei  ad  animam 
 via  — Bern.  ibid. 
 
 same  purpose,  of  public  hearing  and  admonition,*  Let 
 every  one  hear  as  he  can,  and  as  he  is  conscious  to 
 himself,  so  let  him  either  grieve  being  to  be  corrected, 
 or  rejoice  being  to  be  approved.  If  he  find  that  he 
 hath  gone  astray,  let  him  return,  that  he  may  walk  in 
 the  way ;  if  he  find  himself  in  God's  way,  let  him  walk 
 on  to  the  end ;  let  no  man  be  proud  out  of  the  way, 
 nor  slothful  in  it. 
 
 In  that  you  say.  That  is,  thus  think  in  your  hearts, 
 and  this  is  known  to  God.  It  is  not  likely  they  were 
 so  impious  to  utter  their  profane  conceits  of  God's 
 service;  but  as  it  is  Ps.  xiv.  1,  xxx.  6. 
 
 Doct.  Not  only  works  and  words,  but  even  the 
 thoughts  are  known  to  God.  The  very  hearts  of  men 
 have  ears  to  hear  God,  and  mouths  to  speak  to  God. 
 Corda  Deo  et  aures  et  os  gerunt,  saith  St  Augustine. 
 As  God  said  to  Moses  in  another  case:  Exod.  xiv.  15, 
 so  to  the  wicked,  '  Why  criestthou  against  me?'  when 
 haply  they  speak  no  word,  but  only  blaspheme  God 
 in  their  hearts,  as  it  is  Ps.  x.  13. 
 
 The  table  of  the  Lord  is  not  to  be  regarded.  They 
 ask  wherein  they  have  despised  and  polluted  God ; 
 in  that  they  think  basely  of  his  service,  they  pollute 
 him  in  polluting  his  altar.  They  who  think  basely  of 
 God's  board,  they  contemn  and  pollute  God,  whose 
 board  it  is.  By  table  is  understood  not  that  of  the 
 shew-bread,  but  the  altar  of  burnt- offerings ;  and  so 
 is  Ezek.  xli.  22. 
 
 Doct.  Whatsoever  abuse  is  committed  in  the  wor- 
 ship of  God,  or  against  the  means  of  his  worship,  it 
 is  held  to  be  done  against  God  himself.  Thus  an- 
 swereth  God  this  people,  In  polluting  my  altar  you 
 pollute  me.  The  means  of  God's  worship  with  us  are 
 the  word,  sacraments,  and  prayer,  as  the  law,  sacri- 
 fices, and  sacrament  were  with  them.  Now,  then,  as 
 the  contemning  of  these  were  the  contemning  of  him, 
 so  is  it  with  us.  It  is  that  which  is,  1  Cor.  xi.  27, 
 to  be  '  guilty  of  the  body  and  blood  of  the  Lord  ' ;  that 
 is,  of  a  heinous  offence  committed  against  his  person. 
 He  is  absent,  so  was  God  from  the  sacrifices,  yet  he 
 was  polluted  in  them,  because  they  were  offered  unto 
 him.  So  is  it  in  these  sacraments  of  ours,  because  he 
 offereth  them  unto  us  as  signs  of  himself.  Hence  it 
 is,  Luke  x.  1G,  'He  that  heareth  you  heareth  me; 
 and  he  that  despiseth  you  despiseth  me ;  and  he  that 
 despiseth  me  despiseth  him  that  sent  me.'  And  where- 
 fore they  more  than  other  men,  but  for  this,  because 
 they  were  the  candlesticks  that  held  forth  the  light, 
 they  were  they  who  brought  the  word  to  them,  and 
 that  was  it,  not  for  their  persons. 
 
 Reason  1.  Because  he  that  denies  God  all  worship 
 and  honour,  must  needs  contemn  and  despise  him ; 
 
 *  Unusquisque  pro  modulo  suo  audiat,  et  sicut  sibi  con- 
 scius  fuerit,  ita  vel  doleat  corrigendus,  vel  gaudeat  appro- 
 bandus.  Si  se  deviasse  invenerit,  redeat  ut  in  via  ambulet : 
 si  se  in  via  invenerit,  ambulet  ut  perveniat.  Nemo  sit 
 superbus  extra  viam,  nemo  piger  in  via. — Aug.  in  Ps  31, 
 prcefat. 
 
74 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 but  he  that  contemns  the  means  doth  deny  it  him,  for 
 he  will  have  none  but  by  the  means  he  hath  appointed, 
 all  others  are  things  he  abhors.  And  this  we  may 
 observe  from  Micah  vi.  6-8. 
 
 Reason  2.  Because  he  delighteth  to  magnify  his 
 word,  Isa.  xlii.  21 ;  and  to  be  magnified  above  all 
 things  by  his  word,  Ps.  cxxxviii.  2.  Then  the  con- 
 tempt of  it  must  needs  be  the  contempt  of  him. 
 
 Reason  3.  Because  he  hath  given  unto  them  things 
 that  are  proper  to  himself,  which  argues  he  would 
 exalt  them,  and  takes  their  disgrace  to  himself.  To 
 the  word  it  is  given  to  save  and  to  destroy,  and  to 
 judge  ;  when  it  is  he  that  doth  it  by  it,  James  i.  21, 
 John  xii.  47,  48.  The  passover  is  called  Christ,  and 
 Christ  it,  1  Cor.  v.  7,  x.  16,  xi.  24.  Baptism  is  said 
 to  save  us,  Tit.  iii.  5,  and  such  like.  It  must  then 
 be  the  dishonouring  of  him  to  dishonour  them. 
 
 Use  1 .  This  proves  that  our  times  and  age  are  full 
 of  many  contemners  of  God,  because  we  have  so  many 
 contemners  of  the  means  of  his  worship,  the  word, 
 prayer,  and  sacraments.  To  say  nothing  of  atheists 
 that  are  amongst  us,  who  make  a  scoff  at  all  things, 
 and  make  the  word  man's  invention,  and  such  like  ; 
 to  pass  by  our  papists,  who  account  the  word  hard, 
 difficult,  insufficient,  the  cause  of  error  and  heresies  ; 
 I  say  to  pass  by  these,  in  the  number  of  protestants  who 
 would  go  for  good  Christians,  are  many  who  contemn 
 the  Lord,  there  is  such  contempt  from  them  in  the 
 means  of  his  worship ;  sundry  ways  and  in  sundry 
 manners  they  contemn ;  they  have  too  much  of  this 
 light  food,  their  souls  loathe  it.  Some  men  like  the 
 words  only  in  a  new  teacher,  and  can  never  long  tie 
 their  ear  to  any,  no,  not  their  own  pastor  ;  like  those 
 that  like  any  meat  better  abroad  than  at  home,  though 
 more  wholesome  and  better  dressed.  It  were  infinite  to 
 descend  to  all  particulars.  How  many  contemn  the 
 word  and  sacraments,  prayer,  and  preaching,  when 
 they  have  nothing  near  so  much  care  to  prepare  them- 
 selves to  the  hearing,  or  receiving,  or  performing  them, 
 as  they  have  for  the  coming  to  their  own  table  ! 
 
 Use  2.  To  take  heed  how  we  use  and  account  of  the 
 means  of  God's  worship,  Luke  viii.  18. 
 
 The  table  of  the  Lord  is  not  to  be  regarded.  The 
 reason  they  thought  thus  basely  of  the  table  of  the 
 Lord  was  because  the  blood  and  fat  poured  upon  the 
 altar  were  things  but  base  and  vile  in  themselves  ;  so 
 they  thought  of  the  worship  of  God  itself,  not  con- 
 sidering for  what  end  God  had  appointed  these  things 
 to  be  done,  and  what  spiritual  use  they  were  to  make 
 of  them. 
 
 Doct.  The  main  cause  and  original  of  the  common 
 contempt  and  neglect  of  holy  things  is  because  men 
 fix  their  eyes  only  on  the  outward  means,  and  regard 
 not  the  end  and  use  of  them,  and  the  grace  and  bless- 
 ing of  God  accompanying  those  base  means  that  he 
 hath  sanctified  in  that  sort,  to  all  those  that  in  holy 
 and  reverent  manner  have  to  do  with  them,  as  is 
 manifest  here.     As  it  was  with  Naaman,  the  Syrian, 
 
 2  Kings  v.,  who  for  a  time  contemned  that  which  God 
 purposed  him  health  by,  because  he  fixed  his  eyes 
 upon  the  baseness  and  commonness  of  the  means,  the 
 water  of  Jordan,  ver.  10-12,  so  do  men  these  holy 
 and  spiritual  things,  because  they  look  but  unto  the 
 outward  things.  To  this  purpose  is  that  where  Paul 
 sheweth  that  neither  Jews  nor  Gentiles  regarded  the 
 preaching  of  the  word,  for  that  they  thus  looked  upon 
 the  outward  things  :  1  Cor.  i.  22,  23,  '  The  Jews  re- 
 quire a  sign,  and  the  Grecians  seek  after  wisdom  :  but 
 we  preach  Christ  crucified, unto  the  Jews  even  a  stumb- 
 ling block,  and  unto  the  Grecians  foolishness.'  As  if  he 
 had  said,  the  Jews  look  for  strange,  great,  worldly 
 works  to  be  wrought  by  the  Messiah  at  his  coming. 
 They  dreamed  all  of  an  earthly  monarchy,  and  a  worldly 
 estate,  such  as  Solomon's  was,  which,  because  they 
 saw  not  in  Christ's  person,  they  would  none  of.  The 
 Gentiles,  and  specially  the  Grecians,  noted  for  learn- 
 ing, and  the  philosophers,  busied  in  the  studies  of 
 human  wisdom,  they  look  for  deep  matters  and  pro- 
 found principles  of  philosophy  ;  and  finding  the  Scrip- 
 ture written  plainly,  ad  vulgi  captum,  '  not  in  words 
 of  human  wisdom,'  1  Cor.  ii.,  for  this  cause  they  con- 
 temn it  as  too  base  a  subject  for  them  to  busy  their 
 brains,  and  take  up  their  time  with  ;  and  this  made 
 him,  in  the  21st  verse,  to  call  it  '  foolishness  of  preach- 
 ing,' not  ex  animo,  but  ex  eorum  opinione ;  thus  much 
 he  intimateth  :  1  Tim.  iv.  12,  '  Let  no  man  despise 
 thy  youth,  but  be  an  example  in  word,  in  conversation,' 
 &c,  intimating  that,  without  better  carriage  of  him- 
 self, his  young  years  would  be  «n  occasion  to  hinder 
 the  profit  of  his  ministry  ;  men  would  be  apt  to  con- 
 temn the  ministry  for  some  infirmity  in  the  means. 
 This  is  intimated  in  as  if  the  means  and  instrument 
 were  more  glorious  and  admirable,  good  would  be 
 effected,  Luke  xvi.  30,  and  for  the  baseness  of  the 
 instrument  they  contemn  holy  things.  This  is  that 
 which  the  apostle  saith  that  men  '  eat  and  drink  un- 
 worthily,' 1  Cor.  xi.  29,  because  they  put  not  a 
 difference  betwixt  this  spiritual  food,  1  Cor.  x.,  and 
 that  corporal  food,  because  they  judge  not  aright  of 
 these  holy  mysteries. 
 
 Reason.  Because  men  live  by  sense  and  sight,  not  by 
 faith,  they  are  not  able  to  discern  of  things  that  are 
 hidden,  but  esteem  of  things  as  they  see  or  feel  them ; 
 they,  wanting  faith,  cannot  pierce  within  the  veil,  and 
 draw,  as  it  were,  the  curtain  to  see  the  excellency  of 
 spiritual  mysteries  in  earthen  and  base  vessels,  which 
 makes  them  grow  in  contempt  and  neglect,  which  the 
 apostle  shews,  1  Cor.  i.  24  ;  for  if  faith  makes  that 
 man  conceive  and  understand  them,  and  receive  proof 
 by  them,  it  is  manifest  that  the  other  is  caused  by 
 want  of  faith. 
 
 Use  1.  This  may  teach  us  why  in,  and  under  the 
 simplicity  of  the  gospel,  there  is  not  so  much  devotion 
 to  holy  things  and  the  service  of  God  as  among 
 idolaters  ;  there  is  a  madding  and  unreasonable  super- 
 stition to  their  idolatrous  service,  for  there  is  good 
 
Ver  7.J 
 
 STOCK  ON  MALACHI. 
 
 75 
 
 reason  for  it,  because  under  the  gospel  all  outward 
 things  are  plain,  without  pomp  and  glorious  shows  to 
 the  eye,  only  plain  and  simple ;  whereas,  in  idolatrous 
 service,^all  things  are  made  glittering  and  glorious  for 
 the  outward  show,  by  which  the  nature  of  man  is 
 marvellously  catched  and  kept,  as  fishes  with  baits. 
 It  is  wondered  of  many,  why  idolaters  should  brag  so 
 truly  of  a  multitude  as  they  do,  and  so  many  follow 
 after  them,  when  the  gospel  enjoys  nothing  so  many. 
 The  reason  is, ^because  here  all  things  are  plain  and 
 simple,  as  was  said  of  Christ,  Isa.  liii.  There  was 
 1  no  beauty  in  them  '  for  outward  things,  to  make  the 
 flesh  desire  them,  therefore  they  easily  and  soon  con- 
 temn them.  As  God  dealt  wisely  with  the  church  in 
 her  infancy,  seeing  her  infirmities,  so  have  they  dealt 
 cunningly  with  his  people :  he  to  hold  them  to  him- 
 self, they  to  draw  them  from  the  gospel.  Because, 
 saith  Chrysostom,  the  people  of  Israel,  who  were 
 brought  up  in  Egypt,  and  had  polluted  themselves 
 with  idolatry,  would  have  sacrifices  and  ceremonies, 
 so  that  if  they  were  not  permitted  unto  them  they 
 were  ready  again  to  fall  to  idolatry  ;  though  God  de- 
 sired a  people  to  worship  him  in  spirit  and  truth, 
 yet  he  granted  them  unto  them,  dealing  as  a  wise 
 physician,  who  having  a  patient  sick  of  a  fever,  by 
 reason  of  heat  desiring  earnestly  cold  water,  and  un- 
 less it  be  given  him  he  is  ready  to  seek  a  halter  to 
 strangle  himself,  or  some  ways  to  destroy  himself; 
 there  the  physician,  compelled  by  necessity,  gives  him 
 a  cup  of  water  prepared  by  himself,  and  commands 
 him  to  drink,  but  forbids  him  to  drink  of  any  other 
 but  that ;  so  God  gives  the  Jews  goodly  ceremonies, 
 but  so  as  it  was  not  lawful  for  them  to  use  any  other. 
 And  then  were  they  grieved,  saith  he,  when  he  shewed 
 his  wrath  upon  them,  for  making  a  calf  of  their  ear- 
 rings, &c.  So  in  cunning  and  mischievoiis  policy 
 hath  the  church  of  Home,  when  they  saw  how  the 
 nature  of  man  was  affected  with  holy  things,  because 
 of  the  outward  means,  when  simple  and  base,  because 
 the  gospel  is  such  they  little  regarded  them  ;  but 
 glorious  things  were  those  that  affected  them,  there- 
 fore have  they  fallen  from  the  simplicity  of  the  gospel 
 to  that  whorish  and  Babylonish  pride  they  are  now 
 in ;  when  it  was  with  her,  as  Boniface  the  bishop  and 
 martyr  said  to  one  that  asked  whether  it  was  lawful 
 to  administer  the  sacrament  in  wooden  cups,  he 
 answered,  In  times  past  they  had  golden  priests  and 
 wooden  chalices ;  then  would  they  brag  of  nothing  such 
 a  multitude  as  now,  when  they  have  wooden  priests 
 and  golden  chalices,  since  Pope  Urban  hath  made  all 
 the  ministering  attire  golden  and'gay.  And  so,  because 
 they  are  led  by  their  senses,  therefore  they  are  violently 
 carried  after  this  superstition. 
 
 Use  2.  This  teacheth  us  why,  in  the  church,  the 
 means  of  God's  worship,  his  word  and  table,  are  so 
 little  esteemed  or  regarded,  because  men  are  so  led  by 
 their  senses ;  and  when  the  means  are  base  and 
 simple,  they  think  so  of  the  worship  itself,  as  Jerome 
 
 said.,putabant  altari  deesse  religionis  sanctimoniam,  quia 
 deerat  cedificatioriis  ambitio,  they  thought  the  altar  was 
 not  to  be  so  religiously  regarded,  because  it  was  not 
 richly  bedecked  and  adorned.  Such  are  they  as  give 
 no  respect  to  the  word,  because  the  minister  is  of  no 
 great  respect,  but  a  mean,  plain  man,  who  have  not 
 learned  more  to  esteem  the  earthen  vessels  for  the 
 treasure,  but  less  to  account  of  the  treasure  for  the 
 earthen  vessels.  Hence  many  set  light  by  the  holy 
 table,  because  they  see  nothing  here  but  bare  bread 
 and  wine,  very  base  and  mean  elements,  such  as  they 
 use  ordinarily  to  feed  on  elsewhere  ;  and  so,  as  a 
 fool  or  a  natural,  if  he  light  on  an  obligation  or  a  deed, 
 he  maketh  no  more  reckoning  of  it  than  of  a  piece  of 
 parchment  and  a  little  wax,  because  he  understandeth 
 not  the  contents  and  end  of  it ;  so  in  these  things, 
 not  considering  the  end  and  use  of  them,  by  whom 
 they  were  appointed.  As  there  are  some  who  over- 
 value these  mysteries,  specially  the  sacraments,  that 
 tie  the  grace  of  God  inseparably  to  them,  and  make 
 the  opus  operation  a  matter  of  sufficient  virtue,  that 
 ascribe  some  divine  power  to  the  very  outward  ele- 
 ments, and  so  bring  a  divine  adoration  of  them,  that 
 of  holy  mysteries  make  magical  miracles,  as  the  church 
 of  Kome  doth;  so,  again,  are  there  many  in  the  church 
 of  England  that  undervalue  them,  that  make  no  other 
 reckoning  of  them  than  as  of  ordinary  elements,  and 
 repair  unto  them  as  to  the  bodily  food,  because  they 
 are  in  nature  and  substance  the  same :  the  doctrine 
 here  being  the  ground  of  it,  they  being  so  dull-sighted 
 they  can  look  no  further  than  that  which  is  object  to 
 the  sense  of  them,  they  can  see  no  end  nor  use  of 
 them  more,  no  secret  grace  nor  virtue  in  them,  and, 
 that  which  is  worse,  will  not  submit  themselves  to  be 
 taught,  or  if  taught,  not  believe,  wdien  oportet  dis- 
 centem  credere. 
 
 Use  3.  To  teach  every  one  in  these  actions  sursum 
 corda  habere,  and  to  lift  the  eyes  of  his  mind  upwards, 
 as  with  his  bodily  eyes  he  seeth  the  outward  elements 
 here,  so  with  the  eye  of  faith  to  apprehend  the  matter 
 of  it,  that  which  these  outward  things  represent  to  the 
 mind.  The  word  of  God  for  letters  and  syllables  is 
 but  the  same  with  other  human  writings,  but  it  hath 
 another  manner  of  work  with  it,  in  regard  of  the  Spirit 
 and  grace  of  God  accompanying  it,  unto  those  that 
 hear  it  with  a  sanctified  ear.  As  we  see  that  ordinary 
 water  and  aqua  vita'  in  a  phial  or  glass  look  both  alike, 
 but  they  differ  much  in  work  and  effect,  because  there 
 is  a  kind  of  spirit  in  the  one  which  is  not  in  the  other ;  so 
 the  word  and  the  sacrament,  though  the  same  in  sub- 
 stance with  ordinary  bread  and  wine,  yet  they  have  a 
 far  diverse  work  and  effect  with  them  unto  those  who 
 receive  them  with  a  holy  heart  and  a  faithful,  in  re- 
 gard of  God's  covenant  (whose  seals  they  are)  ;  in 
 regard  of  the  mercy  of  God,  of  which  they  more  assure 
 us ;  in  regard  of  Christ's  death,  that  they  represent 
 unto  us,  and  put  us  in  mind  of ;  and  in  regard  of  the 
 grace  of  God's  Spirit,  that  accompanieth  them  m  those 
 
76 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 that  so  receive  them  for  the  effecting  of  these  former 
 matters. 
 
 Ver.  8.  And  if  ye  offer  the  blind  for  sacrifice,  it  is 
 not  evil:  and  if  ye  offer  the  lame  and  sick,  it  is  not  evil: 
 offer  it  now  unto  thy  prince  ;  will  he  be  content  with  thee, 
 or  accept  thy  person  ?  saitli  the  Lord  of  hosts. 
 
 And  if  you  offer  the  blind  for  sacrifice.  The  Lord 
 proceedeth  to  prove  that  they  despise  him  and  his 
 table,  shewing  how  they  have  erred  both  against  his 
 law,  and  the  rule  of  honesty  and  comeliness,  Lev.  xxii. 
 21,  22. 
 
 And  if  you  offer  the  blind  for  sacrifice,  it  is  not  evil. 
 These  words  are  read  of  some  byway  of  interrogation, 
 '  When  ye  offer  the  blind,  is  it  not  evil  ?'  Now  a 
 negative  interrogation  ever  affirmeth  strongly  ;  q.  d.  it 
 is  very  evil,  and  yet  ye  do  it.  Jerome,  Junius,  others, 
 read  these  words  by  way  of  affirmation,  God  continu- 
 ing to  tax  their  thoughts.  You  think  it  not  evil,  you 
 think  it  is  good  enough  for  God,  you  make  it  no  fault ; 
 and  this  is  the  common  reading,  which  is  more  agree- 
 able to  the  context ;  but  the  matter  is  not  great  how 
 we  take  it,  both  tend  to  one  end  and  one  effect,  both 
 a  disliking  and  disallowing  of  such  sacrifice. 
 
 For  the  sacrifice  here  spoken  of,  some  understand 
 it  only  of  the  sacrifice  the  priests  offered  for  them- 
 selves, Lev.  iv.  3,  Heb.  v.  3.  Others  for  the  sacrifice 
 the  people  brought,  which,  when  they  were  burnt- 
 offerings,  which  were  all  consumed  upon  the  altar,  the 
 priests  nothing  regarded  ;  but  the  sin-offering  to  be 
 eaten  by  the  priests,  for  those  they  were  marvellous 
 careful  they  might  be  of  the  best ;  and  some  expound 
 them  of  the  people's  offerings  in  general,  whether  they 
 were  burnt- offerings,  sin-offerings,  or  peace-offerings, 
 or  whatsoever.  And  those  words,  '  it  is  not  evil,'  some 
 take  for  the  people's  words,  it  is  good  enough  for  the 
 priests ;  or  it  is  good  enough  to  be  burnt  to  ashes  ; 
 others  make  the  priest  heartening  the  people  in  that 
 practice,  which  is  very  probable,  God  before  directing 
 his  speech  to  the  priests.  In  sum,  it  is  like  to  both, 
 as  both  are  here  accused. 
 
 The  prophet  had  told  them  of  their  base  thought  of 
 God's  table.  To  this  they  might  haply  reply  or  object ; 
 You  take  too  much  upon  you  to  see  into  our  hearts, 
 and  to  censure  our  thoughts.  To  this  the  prophet 
 makes  by  insinuation  an  answer,  though  closely,  that 
 he  need  not  to  dive  so  deep ;  their  life  and  practice  taught 
 as  much.  A  man  might  read  the  profaneness  of  their 
 hearts  in  the  uncleanness  of  their  gifts,  and  their  con- 
 tempt of  God  in  their  carriage.  The  thoughts  of  men 
 are  known  either  immediately  and  directly  by  God 
 alone,  Jer.  xvii.  10,  Mat.  ix.  4,  or  mediately  and  in- 
 directly ;  and  so  man  may  know  them,  either  as  God 
 revealeth  them,  Ezek.  xiv.  1-3,  or  as  men  discover 
 them  by  their  actions,  looks,  or  speeches.  First,  Mat. 
 vii.  16,  '  Ye  shall  know  them  by  their  fruits.  Do  men 
 gather  grapes  of  thorns,  or  figs  of  thistles  ?'  Secondly, 
 Isa.  iii.  9,  '  The  show  of  their  countenance  doth  wit- 
 
 ness against  them.'     Thirdly,  Luke  vi.  45.     In  this 
 place  the  first  is  understood. 
 
 Now,  this  people  are  not  repi'oved  for  bringing  no 
 sacrifice,  but  faulty  sacrifice,  faulty  for  quality,  con- 
 trary to  the  law,  Lev.  xxii.  21,  22.  Now,  what  is 
 spoken  of  their  sacrifice  may  be  spiritually  applied  to 
 ours,  that  we  may  make  some  benefit  out  of  this.  The 
 sacrifices  of  the  church  in  the  New  Testament  are  : 
 
 First,  Men  themselves,  and  that  first  in  life,  souls 
 and  bodies  consecrated  unto  God's  seiwice,  both  in 
 their  general  callings  and  their  particular  places.  Rom. 
 xii.  1,  '  Present  your  bodies  a  living  sacrifice,'  not  to 
 slaughter  them,  but  the  corruption  of  them,  Rom.  vi. 
 6,  13.  Now  the  mortifying  of  the  affection  killeth  not 
 the  man,  Ps.  li.  17  ;  as  the  ram,  not  Isaac,  was  slain, 
 though  he  was  offered.  Read  Gen.  xxii.,  Mark  xii. 
 33,  1  Sam.  xv.  22.  Secondly,  in  death;  in  offering 
 their  souls  to  God's  hand,  Luke  xxiii.  46,  Acts  vii.  59  ; 
 and  their  bodies  for  testimony  of  the  truth,  being 
 called  to  it,  Philip,  ii.  17,  2  Tim.  iv.  6. 
 
 Secondly,  The  sacrifices  of  the  New  Testament  are 
 something  from  themselves  immediately  to  God,  as 
 praises  and  prayers,  compared  to  sacrifice,  Ps.  1.  14, 
 15  ;  drink-offerings,  Ps.  cxvi.  31 ;  incense,  Ps.  cxli.  2, 
 Hosea  xiv.  3,  Rev.  v.  8,  and  viii.  3,  4.  Secondly, 
 to  man  for  God,  as  alms,  Heb.  xiii.  16,  Ps.  iv.  18, 
 Mat.  xii.  7. 
 
 Now,  as  their  sacrifices  signified  ours,  so  their  im- 
 perfection noteth  out  ours.  The  first  is  blindness,  which 
 in  the  Scripture  signifieth  ignorance,  as  Rev.  iii.  2, 
 1  Pet.  v.  9,  shewing  that  he  detested  such  service  as 
 was  done  of  ignorance  without  knowledge.  By  lame, 
 he  may  mean  when  things  are  done  without  mind  and 
 heart,  with  the  outward  man,  not  inward  ;  for  fashion, 
 fear,  praise,  &c.  By  sick,  when  it  is  without  spirit 
 and  affection  ;  the  spirit  is  gone  when  it  is  without 
 zeal,  fervencj',  affection. 
 
 Offer  it  now  unto  thy  prince.  The  second  reason, 
 they  have  offended  against  nature  and  civility.  He 
 thai  offereth  the  Lord  of  hosts  such  things  as  he  would 
 not  offer  unto  a  man,  which  the  prince  will  not  accept, 
 saith  that  the  table  of  the  Lord  is  not  to  be  regarded, 
 ye  offer  such,  &c. 
 
 Offer  now  unto  thy  prince,  captain,  or  ruler.  There 
 was  then  no  king  in  Israel,  for  the  kingly  dignity  was 
 extinct  in  Jechoniah,  Jer.  xxii.,  but  they  only  had 
 captains  over  them,  appointed  by  the  Persian  king,  to 
 whom  they  were  in  bondage.  As  Zerubbabel  is  called 
 the  captain  of  Israel,  Haggai  i.  1,  and  so  it  is  made 
 more  offensive,  that  they  used  God  as  they  would  not 
 do  a  mean  man,  not  a  king,  but  a  captain ;  and  it  is 
 as  if  God  had  said,  Now  make  trial  of  the  good  will 
 of  your  captain  towards  you,  which  is  more  familiar 
 to  you,  being  a  man  and  inferior  to  a  king,  whom,  if 
 thou  labourest  thus  to  reconcile  unto  thyself,  thou 
 shalt  more  offend  and  excite  against  thee.  What  an 
 indignity  is  this  then  against  me,  that  I  should  be  no 
 more,  or  not  so  much  accounted  of  as  a  mean  captain  S 
 
Ver.  8.] 
 
 STOCK  ON  MALACHI. 
 
 77 
 
 How  should  not  this,  instead  of  reconciling  me,  more 
 displease  and  provoke  me  !  And  what  can  you  look 
 for  from  me,  so  mighty  a  God,  to  defend  and  vindi- 
 cate my  glory  and  service  from  such  indignities,  but 
 wrath  and  displeasure  ?  '  Will  he  be  content  with 
 thee,  or  will  it  displease  him  '?'  as  if  he  said,  undoubt- 
 edly, it  will  marvellously  displease  him. 
 
 Or  accept  thy  person,  or  accept  thy  face?  That  is, 
 will  he  kindly  and  lovingly  look  upon  thee,  and  grant 
 thee  the  things  thou  desirest  ?  as  Gen.  xix.  21,  Job 
 xlii.  8,  9.  So  here,  will  he  friendly  respect  you,  and 
 grant  your  request  ?  No ;  he  will  be  more  offended 
 with  you. 
 
 In  the  whole,  he  answereth,  that  they  might  object, 
 that  he  took  too  much  upon  him  to  pry  into  their 
 thoughts  and  hearts,  when  he  did  no  otherwise  than 
 ordinarily  he  might  do,  judge  their  lives  by  their  prac- 
 tices.    The  point  then  is  : 
 
 Doct.  The  wickedness  of  the  life  proclaimeth  and 
 preacheth  to  men  the  profaneness  of  the  heart,  as  Ps. 
 xiv.  1,  '  The  fool  hath  said  in  his  heart,  There  is  no 
 God.  They  have  corrupted  and  done  an  abominable 
 work,  there  is  none  that  doeth  good.'  Was  not  this 
 enough  to  convince  them  of  impiety  and  atheism  be- 
 fore God  which  searcheth  the  heart  ?  So  there  is 
 another  way  for  man  to  know  :  Titus  i.  1G,  '  They 
 profess  that  they  know  God ;  but  by  works  they  deny 
 him,  and  are  abominable,  and  disobedient,  and  unto 
 every  good  work  reprobate.'  And  this  is  enough  to 
 condemn  them  of  impiety  and  profaneness,  of  con- 
 tempt of  God,  want  of  the  fear  of  God,  before  man 
 that  seeth  the  outward  man  only,  and  must  by  it  judge 
 of  the  inward.  Mat.  vii.  16-18,  '  Ye  shall  know  them 
 by  their  fruits.  Do  men  gather  grapes  of  thorns,  or 
 figs  of  thistles  ?  So  every  good  tree  bringeth  forth 
 good  fruit ;  and  a  corrupt  tree  bringeth  forth  evil 
 fruit.  A  good  tree  cannot  bring  forth  evil  fruit,  neither 
 can  a  corrupt  tree  bring  forth  good  fruit.'  A  good  or 
 evil  tree  is  known,  not  by  the  leaves  or  flowers,  but 
 by  the  fruits  :  *  1  John  iii.  10,  '  In  this  are  the  chil- 
 dren of  God  known,  and  the  children  of  the  devil : 
 whosoever  doth  not  righteousness  is  not  of  God,  neither 
 he  that  loveth  not  his  brother.' 
 
 Reason  1.  Because  the  tongue  will  bewray  the  irre- 
 ligiousness  of  the  heart  when  it  speaketh  folly,  as  James 
 i.  26,  '  If  any  man  among  you  seem  religious,  and  re- 
 fraineth  not  his  tongue,  but  deceiveth  his  own  heart, 
 this  man's  religion  is  vain.'  And  Mat.  xii.  34,  '  0 
 generation  of  vipers,  how  can  you  speak  good  things, 
 when  ye  are  evil  ?  for  of  the  abundance  of  the 
 heart  the  mouth  speaketh.'  Hence  is  that  Mat.  xxvi. 
 73,  '  So  after  a  while  came  unto  him  they  that  stood 
 by,  and  said  unto  Peter,  Surely  thou  art  also  one  of 
 them  ;  for  even  thy  speech  bewrayeth  thee.'  Though 
 the  tongue  may  now  and  then  prove  a  false  glass,  yet 
 it  is  then,  when  it  maketh  show,  not  of  the  worse  but 
 
 *  Non  ex  foliis,  non  ex  floribus,  sed  ex  fructu  arbor  bona 
 inalave   dignoscitur. — Bern.  Epist.  107. 
 
 of  the  better,  as  false  glasses  do  commonly  make  men 
 seem  fairer  than  they  are,  and  not  fouler.) 
 
 Reason  2.  Because  the  nature  of  man  is  so  hypo- 
 critical, and  willing  to  be  accounted  good,  that  if  any- 
 thing be  in  the  heart  that  good  is  it  will  shew  itself; 
 nay,  though  nothing  be  in  it,  yet  it  will  dissemble,  at 
 least  for  time  and  place.  So  when  there  nothing 
 appears  but  evil,  and  the  whole  course  is  naught,  it 
 must  follow  that  the  heart  must  needs  be  stark  naught. 
 Many  apples  rotten  at  the  heart  are  whole  skinned, 
 but  if  rotten  in  the  outside  they  have  the  taint  of  the 
 heart. 
 
 Use  1.  This  controlleth  such  rash  censurers,  as  will 
 go  further  than  God's  prophet,  as  will  judge  of  men, 
 not  by  their  lives  and  their  actions,  but  by  their  own 
 fancies  and  conceits,  contraiy  to  their  actions.  If  the 
 prophet,  a  man  of  that  wisdom  and  revelations,  did 
 content  himself  with  their  actions,  and  join  issue  with 
 them  upon  their  outward  carriage,  shall  these  men, 
 who  have  no  such  thing,  nor  any  extraordinarj'  gifts 
 to  discern  spirits,  sit  upon  men's  souls,  and  judge  their 
 secrets,  and  condemn  them  for  hypocrites,  and  con- 
 temn them  for  deep  dissemblers,  though  they  can  find 
 nothing  in  their  lives  that  may  argue  their  hypocrisy 
 and  hollowness  ? 
 
 Obj.  But  do  such  wise  men  of  the  world  these 
 things  without  ground? 
 
 Ans.  It  cannot  be,  neither  is ;  but  they  are  deceitful 
 grounds.  The  first  is,  the  strict  course  of  life  that  the 
 parties  take  they  thus  judge  ;  a  marvellous  thing  ! 
 different  spirits !  The  prophet  condemns  men  for 
 their  dissolute  lives,  these  for  the  straitness  of  their 
 lives.  Thus  if  any  man  do  make  conscience  of  sin,  he  is 
 by  them  noted  as  a  pharisee,  that  is,  an  hypocrite. 
 That  as  he  said,  Non  potest  esse  salviis,  qui  non  vult 
 esse  mains;  salmis  saltern  d  Unguis  maledicis;  so  it  is, 
 1  Peter  iv.  4,  '  It  seemeth  unto  them  strange  that  ye 
 run  not  with  them  unto  the  same  excess  of  riot,  there- 
 fore speak  they  evil  of  you.'  But  as  St  Bernard  said 
 that  Balaam,  when  he  thought  to  have  cursed  God's 
 people  for  hire,  did  bless  them  again  and  again, 
 though  against  his  will,  so  these  men  more  commend 
 than  discommend  these  persons,  where  they  seek  so 
 to  disgrace  them,  while  unwillingly  they  heap  praises 
 as  reproaches  upon  them  ;  and  while  they  go  about  to 
 backbite  them,  against  their  wills  they  acquit,  because 
 they  object  good  things  instead  of  evil  against  them, 
 as  if  they  could  find  no  matter  of  evil  in  them. 
 
 Obj.  But,  Mat.  xxiii.  23,  Christ  condemns  the 
 scribes  for  strictness  in  paying  tithes. 
 
 Ans.  But  the  latter  part  answers  the  former,  and  it 
 sheweth  they  are  hypocrites  not  for  doing  the  less,  but 
 omitting  the  greater  ;  as  the  other  side,  that  they  are 
 hypocrites  who  do  the  greater  and  omit  the  less.  If 
 they  cannot  justly  challenge  them  for  omitting  the 
 greater,  they  cannot  make  them  hypocrites  ;  nay, 
 haply  these  that  are  censured  may  justly,  by  Christ's 
 rule,  judge  their  censurers  as  hypocrites,  because  they 
 
78 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 omit  the  less,  and  are  altogether  negligent  in  them. 
 For  undoubtedly  the  heart  can  be  sound  in  neither, 
 that  is  not  in  both,  Luke  xvi.  10.  '  He  that  is  faith- 
 ful in  the  least,  he  is  also  faithful  in  much  :  and  he 
 that  is  unjust  in  the  least,  is  unjust  also  in  much.' 
 It  is  a  sure  token  of  an  hypocrite,  for  a  man  to  live 
 apparently  in  the  practice  of  anyone  known  sin,  though 
 in  other  things  he  seem  never  so  strict ;  for,  Eccles. 
 x.  1,  2,  '  any  one  dead  fly  corrupts  the  ointment.'  But 
 to  condemn  a  man  for  an  hypocrite,  in  being  stricter 
 than  ourselves  in  some  cases,  and  for  being  nice  in 
 matters  of  small  moment,  when  the  whole  tenor  of  his 
 life  is  otherwise  righteous  also,  it  is  to  condemn  him  for 
 that  which  Christ  will  commend  him  for  at  last,  when 
 no  man  shall  take  his  praise  or  his  joy  from  him, 
 Mat.  xsv.  21.  But  these  men  thus  condemn  them- 
 selves, for  as  the  heathen,  ut  quisque  optimus  est,  ita 
 quemque  optimum  esse  put  at ■;  so,  ut  quisque  pessimus, 
 dx,  as  Heliogabalus  thought  every  man  dishonest  in 
 heart,  because  he  was  so  himself.  So  these  men 
 think  that  men  cannot  without  hypocrisy  either  be 
 nice  in  small  things,  or  very  careful  and  zealous  in 
 greater  things,  because  themselves  are  not  come  to 
 that  sincerity,  to  make  conscience  of  them  themselves, 
 and  therefore  if  they  should  seem  to  do  it,  they  should 
 but  dissemble  ;  and  they  measure  other  men's  con- 
 sciences by  their  own.  In  a  word,  thus  to  judge  is  a 
 most  corrupt  course ;  as  if  a  man  must  needs  have  it, 
 that  the  tree  is  rotten  at  the  root,  because  the  fruit  of 
 it  seemed  to  be  good,  or  at  least  because  the  fruit  of 
 it  shewed  better  and  fairer  than  the  fruit  of  many 
 other  trees  that  grew  near  it.  Then,  as  Mat.  vii.  1, 
 'Judge  not,  that  ye  be  not  judged.'  Else  if  thou 
 thus  judge  God's  servants,  take  heed  of  a  censure  from 
 him,  and,  it  may  be,  from  those  whom  thou  thus 
 censurest,  because,  1  Cor.  vi.  2,  '  the  saints  shall 
 judge  the  world.' 
 
 The  second  ground  of  these  men's  judging  is  some 
 strange  judgment  that  befalls  them  that  seem  thus 
 religious  and  careful.  For  if  one  that  hath  made  con- 
 science of  his  ways  be  overtaken  with  any  judgment, 
 an  unusual  cross,  or  die  suddenly,  then  judge  they  of 
 him,  as  Job's  friends  did  of  him,  that  God  hath  found 
 out  his  hypocrisy.  What  would  they  do  if  he  had 
 died  in  that  misery?  And  yet  might  he  have  done 
 well  enough  for  all  that,  and  did  trust  in  God  :  Job 
 xiii.  15,  '  Lo,  though  he  slay  me,  yet  will  I  trust  in 
 him,  and  I  will  approve  my  ways  in  his  sight.'  Thus 
 the  barbarians  judged  of  St  Paul,  Acts  xxviii.  4 ;  and  so 
 the  disciples,  John  ix.  2.  But  as  men  shall  not  be 
 judged  before  God  for  that  they  have  suffered,  but 
 done,  so  men  shall  not  be  judged  of  men ;  for  so 
 Christ  shewed  by  crossing  his  disciples'  judgment, 
 John  ix.  3,  as  also  theirs,  Luke  xiii.  3,  5;  as  he 
 sheweth  not  only  by  this  which  might  come  from  the 
 malice  of  Pilate,  but  from  that  of  the  eighteen  who 
 perished  under  the  tower  of  Siloam,  for  the  like  may 
 befall  to  another  and  themselves. 
 
 Obj.  But  may  not  a  man  judge  at  all  by  God's 
 judgment? 
 
 Ans.  Yes,  in  these  and  the  like  cases.  If  God  have 
 foretold  such  a  thing,  Num.  xvi.  29,  30,  when  it 
 comes  we  may  judge ;  or  if  the  judgment  befall  him 
 that  hath  been,  and  so  continues,  a  notorious  wicked 
 man,  as  in  Athens,  when  a  beam  of  the  house  fell  in  a 
 banquet,  and  knocked  a  professed  atheist  alone  on  the 
 head,  there  is  then  some  ground  for  our  censure,  for 
 then  the  word  and  work  of  God  meet  together ;  else 
 there  can  be  no  certain  judgment ;  because,  as  it  is, 
 Eccles.  ix.  1,  2,  'I  have  surely  given  mine  heart  to 
 all  this,  and  to  declare  all  this,  that  the  just,  and  the 
 wise,  and  their  works,  are  in  the  hands  of  God  :  and 
 no  man  knoweth  either  love  or  hatred  of  all  that  is 
 before  them.  All  things  come  alike  to  all :  and  the 
 same  condition  is  to  the  just,  and  to  the  wicked ;  to 
 the  good,  and  to  the  pure,  and  to  the  polluted;  and 
 to  him  that  sacrificeth,  and  to  him  that  sacrificeth  not; 
 as  is  the  good,  so  is  the  sinner ;  he  that  sweareth, 
 as  he  that  fearcth  an  oath.'  And  that  which  is  be- 
 fallen another  may  befall  thee  ;  for  it  is  no  faith,  but 
 a  fancy,  whereby  any  man  thinketh  himself  excepted 
 from  any  outward  calamity,  having  no  promise  for 
 freedom.  Therefore  should  no  man  judge  another 
 that  liveth  outwardly  well,  by  aught  that  befalleth 
 him,  for  it  may  befall  him,  and  that  in  God's  justice, 
 as  Prov.  xxiv.  17,  18. 
 
 Use  2.  This  tells  how  it  is  warrantable  to  judge  and 
 censure  of  other  men,  such  as  are  wicked  and  profane, 
 and  yet  cry  out  that  any  man  should  sit  on  them  but 
 themselves,  and  of  those  we  mean  who  boast  of  as 
 good  and  sincere  a  heart  to  God  as  the  best,  though 
 their  lives  be  not  so  religious  as  theirs  ;  yea,  when 
 they  are  profane  and  notoriously  wicked,  yet  men  must 
 judge  charitably  of  them,  because  they  cannot  see  into 
 their  thoughts,  and  know  what  there  is  there.  But 
 we  answer  them,  that  their  lives  tell  us  what  lies  hid ; 
 nay,  that  which  is  within  cannot  be  hid,  because  their 
 lives  are  such.  For,  Mat.  vii.  18,  a  man  need  not 
 dig  into  the  ground  to  see  what  the  root  is,  the  fruit 
 will  easily  discover  the  tree  ;  so  is  it  with  the  heart 
 and  actions  ;  by  good  actions  we  may  be  deceived, 
 because  of  the  disposition  of  the  party,  Mat.  vi.  Alms 
 and  prayers  by  vain  glory,  or  want  of  sincerity,  are 
 not  good  at  all  to  the  doer  ;  but  evil  cannot  be  good 
 by  good  intention,  for  that  which  is  evil  in  itself  can- 
 not be  made  good  to  any  for  an}'  end.  And  so  evil 
 actions  still  argue  an  evil  heart,  as  bad  fruits  an  evil 
 tree  ;  and  so  it  is  a  very  ridiculous  thing  for  men  to 
 brag  of  a  sound  and  good  heart,  when  their  lives  be 
 as  they  be.  For,  James  iii.  11,  evil  words,  saith  the 
 apostle,  corrupt  good  manners,  their  own  and  others, 
 much  more  evil  works  good  men ;  yea,  they  argue  the 
 doer  corrupt  within,  for  it  is  not  the  fruit  makes  the 
 tree  bad,  but  it  is  the  badness  of  the  tree  that  maketh 
 the  bad  fruit ;  the  fruit  discovereth  the  naughtiness  of 
 the  tree.     For  as  the  adder  hath  a  sting  before  he 
 
Ver.  8.] 
 
 STOCK  ON  MALACHT. 
 
 79 
 
 stiugeth,  so  are  men  wicked  before  tbey  work  wicked- 
 ness ;  then  is  it  known  she  bath  a  sting,  and  they  cor- 
 ruption ;  for  as  the  mouth  speaketh  from  the  abun- 
 dance of  the  heart,  so  the  heart  worketh  from  the 
 abundance  of  the  soul ;  so  that  lawful  for  me  to  judge 
 a  common  swearer,  a  known  adulterer,  a  manifest  de- 
 ceiver, an  usual  drunkard,  &c,  to  have  a  corrupt  heart ; 
 fur  when  the  earth  is  broken  up,  and  a  filthy  stench 
 cometb  out,  argues  it  not  that  there  was  some  dead 
 corpse  there '?  So  when  men  send  out  cursings,  blas- 
 phemies, swearings,  railings,  and  such  like,  tbat  a  man 
 should  not  be  able  to  endure,  from  whence  issue  these, 
 but  from  a  dead  and  rotten  soul  ?  These  carry  about 
 them  then  the  grave  and  sepulchre  of  the  soul.  Now, 
 that  which  is  said  of  the  words  may  be  applied  to  the 
 works.  As  a  man  therefore  coming  to  a  tomb,  though 
 never  so  costly,  and  curiously,  or  so  royally  decked, 
 yet  if  at  some  vent  he  apprehend  a  filthy  savour  issuing 
 out  of  it,  he  knoweth  well  there  is  not  only  a  dead 
 but  a  rotten  carcase  within ;  so  when  a  man  feeleth  a 
 filth}'  and  unwholesome  scent,  either  of  profane  speech, 
 or  of  dissolute  life,  issuing  from  the  heart,  which  is  the 
 fountain  of  both,  he  must  needs  conclude,  neither  is  it 
 against  charity  to  censure  it,  that  there  is  a  soul  not 
 only  dead  and  buried,  but  even  rotten  in  sin  and  cor- 
 ruption. Therefore,  let  no  man  delude  himself  while 
 he  would  deceive  others,  to  bear  men  in  hand  that  he 
 is  sound  at  heart,  when  he  is  unsound  and  corrupt  in 
 his  life,  as  if  a  man  might  be  persuaded  that  it  is  a  vine 
 or  fig-tree  which  he  seeth  hanging  full  of  crabs  and 
 wildings.  Nay,  it  must  needs  be  otherwise  ;  therefore, 
 as  Christ  said,  Mat.  xii.  33,  •  Either  make  the  tree 
 good,  and  his  fruit  good  ;  or  else  make  the  tree  evil, 
 and  his  fruit  evil :  for  the  tree  is  known  by  his  fruit.' 
 If  thou  hate  sin,  shew  it  in  thy  life  ;  if  thou  fear  God, 
 shew  it  by  thy  careful  walking  in  his  ways,  and  seek- 
 ing to  please  him  ;  if  thou  lovest  the  word,  frequent 
 the  assembly  with  diligence  and  devotion,  and  not 
 carelessly  and  slippily  ;  if  thou  think  reverently  of  the 
 service  of  God,  be  careful  reverently  to  address  thyself 
 to  the  performance  of  it.  Otherwise  know,  thy  prac- 
 tice proclaims  the  want  of  these  things  ;  and  think  not 
 much  if  others  judge  thee  by  that,  for  they  have  their 
 warrant  from  Christ  their  king  :  '  By  their  fruits  you 
 shall  know  them.' 
 
 If  ye  offer  the  blind.  The  Lord  he  requires  not  all 
 the  substance  of  a  man  to  his  service,  but  a  few  things, 
 and  those  not  very  costly,  yet  he  requires  the  choice 
 and  best  in  their  kind,  and  they  be  accounted  of  better 
 than  any  others  ;  the  best  should  not  be  dear  to  them, 
 nor  too  dear  for  him. 
 
 Doct.  Men  ought  to  offer  their  best  things  to  God, 
 and  to  think  nothing  too  dear  for  him,  either  to  give 
 to  him  or  for  him,  Gen.  xxii.  2,  2  Bam.  xxiv.  24. 
 
 Use  1.  This  serves  to  reprove  all  hypocrites,  such 
 as  the  world  and  the  church  is  full  of,  who  offer  not 
 the  best,  but  the  worst  unto  God,  and  think  those 
 things  good  enough,  having  many  things  too  dear  for 
 
 him,  whenas  nothing  is  too  good  for  their  back  and 
 bellies,  for  their  pleasures  and  delights,  to  serve  the 
 flesh  and  world  withal.  But  generals  touch  not ;  for 
 particulars.  First,  the  maintenance  of  the  ministers 
 is  the  Lord's  portion,  as  not  to  seek  it  far  off,  Mai. 
 hi.  8,  for  if  the  spoiling  of  them  be  the  spoiling  of 
 him,  then  e  contra.  But  how  many  have  we  that 
 think  everything  is  too  much  that  they  have,  and  any 
 thing  is  good  enough  for  them !  I  say  nothing  of 
 them  who  bestow  all  on  pleasures,  and  give  nothing 
 to  the  Lord's  portion,  who,  as  they  think  playing 
 better  than  preaching,  bestow  much  on  players,  but 
 nothing  on  preachers.  But  I  aim  at  such  as  account 
 of  preaching,  and  enjoy  the  benefit  of  the  ministiy, 
 and  yet  a  vain  man  will  bestow  more  on  a  player  in  a 
 year,  than  they  in  many  on  a  preacher.  Alms  to  the 
 poor  is  a  gift  to  God,  as  the  Scripture  teacheth ;  but 
 how  many  have  we,  I  do  not  say  rich  churls  like  him 
 in  the  Gospel,  that  will  not  give  crumbs  to  Lazarus,  but, 
 that  will  give  something,  but  it  is  alms  of  mouldy  bread, 
 tainted  meat,  that  scarce  dogs  will  eat,  or  cannot  be 
 spent  otherwise  ;  whose  rust  of  their  silver,  and  their 
 moth-eaten  garments  shall  be  a  witness  against  them, 
 and  eat  their  flesh.  Anything  is  too  much  for  these, 
 nothing  too  good  for  their  bellies,  pleasures,  or  plea- 
 sant companions  who  delight  them,  James  v.  2,  3. 
 Wretched  men  had  rather  give  to  parasites  and  flatterers, 
 than  to  Christ,  from  whom  they  have  so  many  benefits.* 
 These  shall  have  of  the  best,  those  of  the  worst ;  these 
 liberally,  those  sparingly.  If  I  should  tell  you  that  a 
 citizen  in  the  end  of  the  sickness  being  some  few  miles 
 from  the  city,  when  the  plague  was  beginning  hotly, 
 going  thither  but  of  pleasure,  at  his  meat  would  have 
 given  a  crown  for  a  set  of  musicians  to  delight  himself 
 withal,  when  motion  was  made  in  the  company  to 
 give  somewhat  to  the  relief  of  the  sick  and  poor  in  that 
 town,  as  men  who  could  not  forget  the  miseries  of  the 
 poor,  from  the  experience  of  their  own,  he  among  the 
 rest  gave  but  a  penny  or  twopence  at  the  most.  I  say, 
 if  I  should  tell  you  of  such  an  one  (I  say  not  I  know 
 the  party  and  the  thing),  I  know  you  would  all  con- 
 demn him  in  your  thoughts.  But  this  I  say,  I  know 
 many  who  will  not  stick  to  spend  a  crown,  ten,  twenty, 
 thirty,  forty  shillings,  upon  one  idle  journey  for  their 
 pleasure  and  delight  (which  I  do  not  simply  condemn), 
 whenas  it  will  grieve  them,  and  they  cannot  smother 
 it,  to  bestow  in  a  whole  year  upon  the  Lord's  Levites 
 and  his  poor  Lazarites,  a  crown  or  ten  shillings,  or  the 
 like  portion,  far  inferior  to  their  ability  ;  how  are  these 
 not  reproved  here  ?  And  if  these,  then  those  who 
 give  to  the  Lord,  not  the  flower  and  youth  of  their  age, 
 but  to  the  flesh  and  devil,  and  the  dregs  of  their  age 
 to  God  ;  their  strength  and  health  to  the  world,  their 
 weakness  and  sickness  to  God.  The  first  fruits  are 
 too  good  for  God,  though  he  call  for  them  ;  the  glean- 
 ings are  good  enough.     Many  have  children,  some  are 
 
 *    Miseri  homines  parasitis  et  assentatoribus  disfribuere 
 malunt,  quatn  Christo  qui  tot  sibi  beneficia  contulerit. 
 
80 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 of  good  parts,  good  gifts  and  towardliness  ;  it  is  pity 
 they  should  serve  the  Lord,  and  he  for  his  ministry, 
 they  are  fit  to  stand  before  kings  and  in  great  places, 
 Dan.  i.  3-5  ;  but  if  any  be  of  no  gifts,  he  is  fit  for  no 
 other  use,  turn  him  to  the  ministry,  1  Kings  xii.  81, 
 2  Chron.  xiii.  9,  and  this  must  be  his  refuge  against 
 poverty.  Many  betake  themselves  to  the  reading  of 
 the  word,  and  come  to  the  church  when  they  have 
 nothing  else  to  do,  neither  their  bellies  to  feed,  nor 
 their  backs  to  deck,  nor  the  world  to  follow,  the  weather 
 not  for  them  to  walk  in  the  fields,  as  Luke  ix.  59,  61. 
 Many  will  offer  small  and  petty  sins  to  God,  that  they 
 have  no  pleasure  or  profit  by,  but  retain  their  main 
 sins  which  give  delight,  2  Kings  x.  28,  29 ;  Mark  vi. 
 17,  18,  20  ;  Mat.  xxiii.  23  ;  yea,  many  can  be  content 
 to  part  with  their  outward  goods,  not  inward  corrup- 
 tion, but  buy  out  their  sins  with  alms,  Micah  vi.  6,  7. 
 Now  a  number  of  such  hypocrites  as  these  are  mani- 
 festly here  reproved,  that  they  think  things  too  dear 
 for  the  Lord,  and  please  themselves,  when  they  offer 
 of  the  worst  unto  him. 
 
 Use  2.  To  teach  every  man  to  honour  God  with  the 
 best  he  hath,  to  think  nothing  too  good  for  him,  and 
 to  labour  that  nothing  be  dear  to  him  in  comparison 
 of  him,  if  he  call  for  it.  To  take  Solomon's  advice  : 
 Prov.  iii.  9,  '  Honour  the  Lord  with  thy  riches,  and 
 with  the  first  fruits  of  all  thine  increase.'  Defraud 
 not  his  Levites  of  their  portion,  thinking  it  too  much 
 that  is  bestowed  on  them  ;  for,  1  Cor.  ix.  11,  '  if  we 
 have  sown  unto  you  spiritual  things,  is  it  a  great  thing 
 if  we  reap  your  carnal  things  ?'  and  Gal.  vi.  6,  '  Let 
 him  that  is  taught  in  the  word,  make  him  that  hath 
 taught  him  partaker  in  all  his  goods.'  And  if  men  be 
 straitened  this  wise,  it  may  be  just  with  God  to  take 
 their  ministers  from  them.  Unless  the  people  bring 
 oil,  the  light  will  go  out  in  the  temple  ;*  so  in  ordi- 
 nary course  and  God's  judgment.  Feed  the  poor  with 
 the  best,  and  deal  liberally  with  them,  Deut.  xiv.  29, 
 Neh.  viii.  10.  Make  them  heirs  and  co-heirs  with 
 thy  children  and  kindred  (as  Chrysostom),  when  thou 
 art  dying  and  going,  though  it  is  far  better  thou  shouldst 
 nourish  them  living,  and  before  thou  depart,  Horn. 
 25,  ad  pop  Ant.  Remember  God  in  the  best  of  thy 
 days,  health,  youth,  strength,  Eccles.  xii.  1,  Deut. 
 vi.  5.  If  thou  hast  children,  think  none  too  good  for 
 God,  to  carry  God's  name,  to  stand  in  God's  stead, 
 1  Cor.  ii.  16,  and  v.  20.  And  if  God  will  have  him, 
 if  he  be  as  Isaac,  freely  offer  him  ;  the  better,  the 
 more  acceptable  to  himself.  Give  God  the  time  that 
 is  meet,  and  he  requireth,  though  it  be  precious  to 
 thee,  and  may  be  employed  to  profit  otherwise,  Exod. 
 xxxiv.  21.  Offer  to  God  the  greatest  and  sweetest 
 sins,  nearest  and  dearest,  Mat.  v.  29,  30,  as  Heb. 
 xi.  17  ;  yea,  give  God  the  heart,  and  honour  him  with 
 outward  holiness,  Prov.  xxiii.  26.  In  all  things  be 
 an  Abel,  not  a  Cain,  Gen.  iv. 
 
 *   Nisi   dcderit   oleum   populus,  extinguetur  lucerna  in 
 templo. — Orig. 
 
 The  blind.  Sacrifices  were  types  both  of  head  and 
 body  ;  and  for  body,  of  the  persons  and  service.  And 
 thus  God  rejecting  their  sacrifices  for  their  blindness, 
 shews  how  he  condemns  blindness  in  those  who  serve 
 him.  And  blindness  is  ignorance,  and  want  of  know- 
 ledge, Rev.  iii.,  2  Peter  i.  5,  9.  And  so  from  hence 
 observe. 
 
 Doct.  Nothing  that  is  done  in  obedience  of  God  can 
 be  good,  or  a  good  work,  unless  it  be  of  knowledge, 
 zeal,  charity,  devotion  ;  good  intention  cannot  make 
 it  good,  if  knowledge  be  wanting,  for  it  is  a  blind 
 offering.  The  knowledge  we  speak  of  is  a  general 
 knowledge  of  the  will  and  word  of  God,  and  special 
 knowledge  of  the  lawfulness  and  goodness  of  that 
 action,  2  Peter  i.  5,  9  ;  Deut.  v.  27  ;  Mat.  xxviii.  19, 
 20  ;  Rom.  x.  2,  3,  xiv.  23. 
 
 Reason  1.  Because  the  Lord  respects  not  the  out- 
 ward show  and  pomp  of  works  (as  the  multitude  and 
 greatness  of  them),  but  considers  them  inwardly, 
 whether  they  flow  from  true  obedience  or  no.  Now, 
 true  obedience  is  then,  when  we  believe  by  the  word 
 of  God,  that  both  he  requires  such  works,  and  they 
 are  those  which  please  him.  Now  this  cannot  be  with- 
 out some  measure  of  knowledge. 
 
 Reason  2.  Because,  as  he  condemns  the  vain  pomp 
 and  outward  show  of  hypocrites,  so  does  he  all  feigned 
 service  and  will-worship,  Col.  ii.  23.  Now  then  it  is 
 will-worship,  not  only  when  things  not  commanded 
 are  done,  and  men  think  by  them  to  do  God  good 
 service ;  but  when  things  commanded  are  done,  and 
 they  know  not  the  command,  but  for  some  other  re- 
 spects do  them,  for  as  good  no  commandment,  in 
 respect  of  them,  as  they  not  know  it.  And  if  things 
 done,  which  he  had  commanded,  be  rejected,  as  will- 
 worship,  Isa.  i.  12,  because  they  were  not  done  in  that 
 manner  he  had  commanded,  though  they  knew  his 
 will,  more  this  ;  for  as  they  in  Isaiah  did  their  works, 
 not  in  conscience  to  God,  but  for  some  other  end,  so 
 these  cannot,  because  they  know  it  not,  and  so  it 
 cannot  be  acceptable.  He  that  doeth  a  man  a  good 
 turn,  and  meant  it  not,  but  aimed  at  himself,  profit  or 
 glory,  or  whatsoever,  cannot  look  for  any  great  thanks 
 from  him,  for  whom  it  fell  out  so  well. 
 
 Use  1.  This  confuteth  papists,  as  touching  igno- 
 rance, which  they  much  advance  and  command.  Though 
 they  be  ashamed  of  the  old  position,  that  ignorance  is 
 the  mother  of  devotion,  yet  they  accuse  knowledge  for 
 want  of  devotion  ;  they  practise  to  keep  the  people 
 in  ignorance,  and  defend  it  still  to  be  good.  For 
 when  we  urge  the  necessity  of  knowledge  for  all  our 
 actions,  and  that  whether  from  the  word,  fathers,  or 
 reason,  they  oppose  .themselves  against  all,  besides 
 their  manifold  reasons,  for  which  they  have  beaten 
 their  brains,  to  prove  the  people  ought  not  to  have  the 
 Scriptures  in  a  known  tongue,  and  so  not  knowledge. 
 When  we  object  unto  them,  John  v.  39,  '  Search  the 
 Scriptures,'  and  justly  complain  of  their  spirit  con- 
 trary to  Christ's,  Dureus  denies  that  this  is  spoken 
 
Ver.  8.] 
 
 STOCK  ON  MALACHI. 
 
 81 
 
 to  all  Christians ;  for  how  should  (saith  he)  the  igno- 
 rant and  unlearned  search  them  ?  We  answer,  that  if 
 Christ  had  then  spoken  to  the  learned  only,  his  ex- 
 ception had  been  good  ;  hut  if  he  preached  to  the 
 whole  people,  as  then  he  did,  if  to  all  the  Jews,  why 
 not  to  all  Christians  ?  Let  thern  shew  a  difference  ; 
 but  if  none,  but  that  both  Jews  and  Christians  must, 
 by  them,  have  the  knowledge  of  Christ  and  eternal  life, 
 when  these  are  common  to  all  in  the  church,  why  not 
 the  other  ?  When  we  urge  that,  Acts  xvii.  11,  '  The 
 Bereans  searched  the  Scriptures  whether  those  things 
 were  so,'  Bellarmine  answereth,  That  was  because 
 they  doubted  whether  he  was  an  apostle  or  no.  The 
 matter  is  not  why  they  examined,  but  that  they  did, 
 and  are  commended  for  it  by  the  Holy  Ghost,  that 
 they  compared  his  doctrine  with  the  doctrine  of  the 
 prophets.  Then  ought  all  Christians  thus  to  do,  to 
 try  the  spirits,  for  now  may  doubt  be  made,  more  than 
 at  that  time,  1  John  iv.  1,  and  no  search  can  be  but 
 by  the  Scriptures,  and  knowledge  of  them.  When  we 
 urge  that  Col.  hi.  16,  then  they  exempt  the  ignorant, 
 and  say  it  is  not  for  all,  but  commend  unto  us  the 
 decree  of  the  council  of  Trent,  who  have  allowed  such 
 to  read  as  have  license  from  their  ordinary,  upon  tes- 
 timony from  their  curates  that  they  are  humble  and 
 devout  pei'sons  (PJiemist,  prcefat.),  that  is,  none  but 
 their  pope-holy,  devout  Catholics  ;  and  yet  the  apostle 
 speaks  generally  ;  and  if  the  people  be  rude,  and,  as 
 they  still  object,  ignorant,  we  answer,  that  is  no 
 reason,  or  of  no  force  to  prove  they  must  be  kept  from 
 the  Scriptures.  This  is  the  way  to  make  them  still 
 rude  ;  this  ought  not  to  be  so,  and  that  which  is  a 
 fault  in  them,  can  be  no  argument  against  this,  as  if 
 a  man  should  be  denied  the  benefit,  not  of  light,  but 
 of  salve,  because  his  eyes  are  sore.  When  we  object 
 unto  them  the  fathers,  as  Chrysostom,  upon  the  place 
 of  the  Colossians,  and  divers  other  places,  or  that  of 
 him,  Horn.  2,  in  Mat.  et  aliis:  Hear  I  pray  you,  0  ye 
 laity,  buy  your  Bibles,  the  medicines  of  your  souls,  if 
 you  will  buy  you  nothing  else  ;  get  the  New  Testa- 
 ment, the  Acts  of  the  Apostles,  and  the  Epistles.  To 
 this  the  Rhemists,  prcefat.  sect.  11,  answer,  that  he 
 speaks  this  as  a  pulpit-man,  not  as  giving  rules  in  the 
 schools.  As  if  he  would  speak  one  thing  in  the 
 pulpit,  another  thing  out  of  it,  or  make  the  pulpit  a 
 place  to  utter  lies.  These  who  thus  censure  the 
 fathers,  no  marvel  though  they  often  be  saucy  with 
 Luther  and  Calvin.  But  Bellarmine  answereth,  de 
 verbo  Dei,  lib.  ii.  cap.  xvi.,  that  he  spoke  that  then,  be- 
 cause many  men  were  given  to  be  at  theatres  and 
 stage  plays,  and  other  vanities,  and  never  read  the 
 Scriptures,  no,  not  such  as  had  understanding  ;  and 
 he  exhorteth  all,  not  that  he  would  have  all  to  read 
 them,  but  that  they  should  do  it,  which  could  do  it 
 with  profit ;  for  he  knew  he  had  to  deal  with  those  who 
 need  such  amplification.  Mark  that  Chrysostom  is 
 made  an  orator,  no  preacher,  one  that,  for  advantage, 
 would  speak  more  than  he  thought.     When  upon  Col. 
 
 iii.  16,  he  exhorts  not  only  in  general  terms,  but 
 specially,  Hear,  0  you  worldly  men,  that  have  wives 
 and  children,  he  commands  you  to  read  the  Scripture, 
 and  not  lightly  and  slightly,  but  diligently  and  pain- 
 fully. How  can  they  restrain  those  with  any  con- 
 science to  some,  which  is  spoken  generally  to  all  ? 
 And  for  this  reason,  holds  it  not  now  ?  Have  we  not 
 plays,  they  and  we,  theatres  fuller  than  churches,  to 
 the  corrupting  of  the  minds  and  manners  of  our 
 people  ?  Find  we  not  many,  of  good  capacity,  more 
 affected  with  anything  than  the  Scriptures  ?  Then,  as 
 necessary  it  is  they  should  be  exhorted,  and  read 
 them;  and  yet,  with  them,  many  a  man  read  anything 
 but  Scriptures  :  by  all  which,  as  they  themselves  make 
 gain  of  them,  so  they  make  them  and  their  sacrifices, 
 service  and  obedience,  whatsoever  it  is,  unacceptable 
 unto  God,  because  they  are  blind  sacrifices,  specially 
 that,  when  they  teach  them  to  pray  in  an  unknown 
 tongue,  where  every  word  must  needs  be  a  blind 
 service. 
 
 Use  2.  To  reprove  all  such  as  keep  themselves  in 
 ignorance  and  without  knowledge.  Being  blind,  they 
 will  be  blind  still ;  they  need  not  that  any  law  forbid  them 
 the  reading  of  the  Scriptures,  they  can  be  a  law  unto 
 themselves.  And  whatsoever  others  can  object,  that 
 they  have  against  themselves,  of  the  difficulty,  the 
 hardness,  the  obscurity  and  danger  of  reading  them  : 
 or  if  not  that,  yet  that  they  must  learn  from  their 
 ministers,  that  which  Durajus,  the  Jesuit,  said  im- 
 piously, that  Christ  left  pastors  to  the  people,  not 
 Bibles,  they  so  practise  ;  for  they  will  not  once  almost 
 look  in  them,  only  they  will  hear  from  the  ministers, 
 and  would  to  God  they  would  hear  constantly  and  care- 
 fully. They  might  have  more  knowledge  ;  but  while 
 they  only  hear,  they  remain  still  ignorant,  and  hear- 
 ing so  carelessly,  by  ignorance  they  do  the  things  that 
 God  hath  commanded  now  and  then,  but  without  all 
 true  knowledge,  and  so  make  them  unacceptable  to 
 God,  when  they  work  by  imitation,  and  often  inquire 
 of  the  lawfulness  after  the  deed. 
 
 Use  3.  To  persuade  every  man,  that  hath  any  desire 
 that  his  service  may  be  acceptable  to  God,  whatsoever 
 it  be,  to  labour  for  knowledge,  that  it  may  be  a  seeing 
 sacrifice  ;  for  that  which  the  apostle  hath,  Heb.  xi.  6, 
 is  here  more  ;  if  not  without  faith,  then  not  without 
 knowledge.  Now,  what  servant  or  child  is  it  that 
 obeys  and  doth  service  to  his  father  or  master,  and 
 knows  it  is  not  acceptable,  and  yet,  if  he  be  told  what 
 way  he  may  take  to  have  it  accepted,  will  not  ?  So 
 in  this,  if  there  be  any  desire  to  please  him,  labour 
 not  so  much  to  do,  as  how  to  do,  or  to  know  what 
 you  do  ;  and  this  not  only  by  siting  at  Gamaliel's  feet, 
 and  hearing  the  ministers,  but  by  reading  the  Scrip- 
 tures and  word  of  God  yourselves  diligently  and  pain- 
 fully ;  for  the  apostle  so  persuades,  Col.  iii.  16,  I  Let 
 the  word  of  Christ  dwell  in  you  plenteously  in  all 
 wisdom,  teaching  and  admonishing  yourselves  in 
 psalms,  and  hymns,  and  spiritual  songs,  singing  with  a 
 
 F 
 
82 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 grace  in  your  hearts  to  the  Lord  ;'  not,  as  Chrysostom. 
 well  saith,  that  the  word  should  be  in  you,  that  is,  come 
 as  a  stranger,  and  stay  for  a  night,  a  season,  and  gone 
 again  ;  but  it  must  dwell  in  you,  and  that  not  spar- 
 ingly, but  copiously  and  abundantly.  Chrysostom' s 
 exhortation  is  not  so  necessary  for  these  times  and 
 this  audience,  to  get  them  Bibles,  for  they  must  have 
 them  in  their  hands  and  houses  ;  but  to  use  their 
 Bibles,  which  most  neglect.  Therefore,  as  he,  de 
 Lazaro,  Bom.  3,  I  again  and  again  exhort  you,  not 
 only  here,  to  attend  to  the  things  that  are  spoken,  but 
 when  you  are  at  home,  to  read  the  Scriptures  care- 
 fully, which  I  use  to  press  upon  them  that  are  about 
 me.*  If  this  may  prevail  a  little,  more  may  that  of 
 Moses,  Bent.  vi.  6-8,  and  that  of  Christ,  John  v.  39, 
 and  the  former  of  St  Paul.  But,  alas  !  how  may  that 
 complaint  of  Chrysostom  be  applied,  Bom.  13  in 
 Joan,  Who  is  it  that,  when  he  comes  home,  doth  any- 
 thing worthy  of  a  Christian  ?  Who  is  it  that  seeks  the 
 meaning  of  the  Scripture  ?  None  at  all.  We  may 
 ordinarily  find  you  at  tables  or  dice,  but  very  seldom  at 
 your  Bibles. f  Doth  not  he  describe  many  of  our  Chris- 
 tians, and  their  families  ?  and  so  that,  being  without 
 knowledge,  all  they  do  is  unacceptable.  Let  us  labour 
 then  for  this  knowledge,  and  be  not  idols  in  the  church, 
 who  have  eyes  and  see  not.  And  so  much  knowledge 
 is  required  as  there  is  capableness  and  means. 
 
 And  if  ye  offer  the  lame.  Lame  sacrifices  forbidden 
 signified  the  dislike  that  God  had  of  such  service  as 
 was  done  by  halves,  in  body,  and  not  in  mind ;  e  contra, 
 in  hypocrisy,  for  fashion  and  custom,  and  such  like. 
 
 Doct.  Lame  service  which  is  done  to  God,  is  unac- 
 ceptable unto  him,  whether  it  be  done  with  the  body 
 without  the  heart,  or  pretended  to  be  done  with  the 
 heart,  when  the  body  goes  another  way  ;  when  it  is 
 hypocritical  and  dissembling,  or  by  parting  or  sharing 
 with  God,  it  is  abominable,  and  not  acceptable  unto 
 him,  therefore  rejected  he  the  lame  sacrifices.  The 
 ceremony  leads  to  this  substance,  the  shadow  to  this 
 body  :  1  Kings  xviii.  21,  '  And  Elijah  came  unto  all 
 the  people,  and  said,  How  long  halt  ye  between  two 
 opinions  ?  If  the  Lord  be  God,  follow  him  :  but  if 
 Baal  be  he,  then  go  after  him.  And  the  people 
 answered  him  not  a  word.'  This  God  complained  of, 
 Isa.  xxix.  13,  Jer.  xii.  2,  Ezek.  xxxiii.  31,  Acts  iv.  3G, 
 with  v.  1,  2,  Mat.  vi.  2,  5. 
 
 b  Reason  1.  Because  all  and  the  whole  is  his,  both 
 body  and  soul,  by  his  threefold  right  of  creation,  re- 
 demption, and  preservation  or  gubernation  ;  therefore 
 he  will  have  all,  or  nothing  can  be  accepted  of  him. 
 
 *  Semper  hortor,  et  hortari  non  desinam,  ut  non  hie  tan- 
 tum  attendatis  iis  quaa  dicuntur,  verum  etiam  cum  domi 
 fueritis,assiduedivinarumscripturarumlectioiLivacetis.  Quod 
 quidem  et  iis  qui  privatim  mecum  ingressi  sunt  non  desisto 
 inculcare. —  Chrysost. 
 
 t  Quis  nostrum,  quseso,  repetit  domi  aliquid,  aut  C.hristiano 
 dignum  opus  aggreditur?  Quis  Scripturarum  sensus  per- 
 scrutatur  '?  Nemo  sane  :  sed  alveolos  et  talas  frequenter  in- 
 venimus,  libros  quarn  rarissimos. — Chrysost. 
 
 Reason  2.  Because  this  is  to  make  a  false  God  of 
 him  ;  for  it  is  a  position  full  of  truth,  that  a  true  God, 
 as  he  will  not  be  worshipped  with  feigned  and  counter- 
 feit worship,  so  not  with  partial  worship,  but  he  will 
 have  all,  or  none  ;  whereas  false  gods  will  be  content 
 so  they  may  have  but  a  share.  But  the  true  God  is 
 like  the  true  mother,  1  Kings  iii.  26,  will  not  have  it 
 divided. 
 
 Use.  1.  This  condemneth  all  presenting  of  the  body 
 before  an  idol,  or  in  idols'  service,  under  pretence  of 
 keeping  the  heart  to  God,  whether  it  be  done  by  fear, 
 fancy,  or  for  profit  and  gain.  This  is  to  offer  up  a 
 lame  sacrifice  to  God,  such  as  he  abhors  ;  it  is  with- 
 out any  precedent  or  precept  in  the  Scriptures  ;  nay, 
 the  commandements,  precepts,  laws,  admonitions, 
 judgments  of  the  law  and  prophets  of  the  Old  and 
 New  Testament  are  all  against  it,  commanding  to  fly 
 idols  and  idolatry.  The  companions  of  Daniel  chose 
 rather  to  be  cast  into  the  fiery  furnace  than  to  bow  to 
 the  king's  idol.  The  mother  in  the  Maccabees,  and 
 her  children,  embraced  death  rather  than  they  would 
 eat  swine's  flesh  contrary  to  the  law  of  God.  Infinite 
 are  the  martyrs  of  all  times,  who  have  courageously 
 embraced  death  before  they  would  do  any  such  thing, 
 wdio  had  been  all  very  unwise,  and  fools,  if  this  would 
 have  served,  and  God  would  have  accepted  such  lame 
 sacrifice. 
 
 Obj.  But  for  all  this  a  man  may  go  to  mass,  and 
 such  superstitions,  may  he  not  ? 
 
 Ans.  No  more  to  the  one  than  to  the  other;  for  this 
 is  the  greatest  idol  in  the  world,  and  for  it  more 
 abominable  idolaters  are  the  papists  than  any  other ; 
 for  never  any  worshipped  the  thing  itself,  as  they  do 
 the  breaden  God  and  the  cross,  but  they  worshipped 
 God  at  it,  and  in  it,  as  their  old  distinction  hath  been. 
 
 Obj.  But  we  go  to  make  us  abhor  it,  when  we  see 
 their  folly  and  vanity. 
 
 Ans.  This  were  as  if  a  man  should  go  into  a  harlot's 
 house  or  stews,  under  pretence  to  see  and  to  abhor  ; 
 whom  shall  he  make  believe  that  this  is  his  end  ?  If  it 
 were  apparent,  yet  what  madness  were  it  for  a  man  to 
 lay  himself  open  to  be  taken  with  such  a  danger  ? 
 He  presumes  of  his  strength,  nay,  he  provokes  God 
 to  take  his  strength  from  him,  and  to  let  him  fall  into 
 it,  as  in  Peter.  This  is  not  the  way  to  abhor  it.  But 
 as  he  that  would  abhor  uncleanness,  or  drunkenness, 
 must  not  take  that  course,  to  go  to  stews  or  to  fre- 
 quent taverns,  for  that  is  to  make  him  more  in  love 
 with  them ;  but  must  labour  for  a  chaste  and  sober 
 heart,  and  that  will  make  him  abhor  it,  so  here  for  a 
 religious  and  holy  heart ;  for  it  is  not  the  seeing  of 
 evil  that  makes  men  abhor  it,  but  the  seeing  of  good. 
 If  men  labour  for  true  grace,  they  shall  easily  abhor 
 sin ;  and  in  this,  as  in  all  others,  evil  must  not  be 
 done  that  good  may  come.  Nay,  though  never  so 
 much  good  would  ensue,  yet  when  God  hath  forbidden 
 it,  when  he  dislikes  it,  it  must  be  avoided. 
 
 Use  2.  This  condemneth  all  profane  men  who  talk 
 
Ver.  8.] 
 
 STOCK  ON  MALACHI. 
 
 83 
 
 of  serving  God  with  their  hearts,  howsoever  they  serve 
 him  not  with  their  bodies,  and  they  doubt  not  but  God 
 will  accept  them.  The  Lord's  day  is  a  day  God  bath 
 required  men  to  do  him  public  service  in ;  how  many 
 spend  that  day  either  in  journejdng  for  some  small 
 affairs,  or  withdrawing  thekiselves  upon  some  small 
 occasion,  and  yet  tell  us  they  doubt  not  but  God  will 
 accept  their  thoughts  and  their  heart,  as  they  ride,  or 
 the  like ;  as  if  he  that  dishonours  God  in  his  body, 
 could  honour  him  in  his  heart  at  one  and  the  same 
 time ;  or,  if  he  could  he  would  accept  it.  As  if  he 
 could  sexwe  him  within,  that  rebels  against  him  with- 
 out ;  as  if  a  cbild  or  servant  could  think  to  persuade 
 his  father  or  master,  that  he  respected  and  served  him 
 in  his  heart,  when  he  disobeyed  and  dishonoured  him 
 in  all  his  outward  carriage,  and  did  not  that  he  bade 
 him.  Nay,  the  contrary  is  most  true.  So  for  alms, 
 that  it  is  enough  to  look  upon  the  poor  ruefully,  and 
 speak  mournfully  to  them,  and  seem  to  have  affections 
 within,  but  their  goods  they  bestow  upon  harlots  and 
 vain  persons,  their  labour  and  strength  upon  them  ; 
 and  yet  they  think  God  will  accept  their  heart,  as  if  a 
 subject  should  pretend  a  loyal  heart  to  his  prince,  and 
 think  to  be  accepted  for  it,  when  he  gives  his  goods 
 and  spends  his  strength  in  a  service  against  him, 
 serving  his  enemy. 
 
 Use  3.  Here  is  condemned  all  lame  service  of  God, 
 when  men  will  give  their  bodies,  but  reserve  their 
 hearts  from  him ;  tbey  will  come  before  him,  and  draw 
 near  to  him  with  the  outward  man,  hear  the  word, 
 pray,  and  offer  him  praises,  and  receive  the  sacra- 
 ments ;  but  in  the  mean  time  their  hearts  are  absent, 
 they  are  without  their  soul ;  for  all  things  are  done 
 without  understanding,  praying  and  hearing,  &c. ;  they 
 were  as  good  be  done  in  a  strange  tongue  in  respect 
 of  them ;  yea,  better,  for  they  had  the  more  excuse. 
 Their  affections,  which  are  as  their  hands,  either  to 
 receive  that  is  offered  to  them,  or  to  hold  up  that 
 which  they  bring  to  God,  are  so  full  of  their  covetous- 
 ness  and  worldliness,  of  their  fears,  joys,  several 
 pleasures  and  delights,  that  they  can  receive  nothing 
 else ;  but  whatsoever  is  offered  them,  is  as  water 
 poured  upon  a  vessel  that  hath  the  mouth  full  stopped, 
 and  so  all  runneth  by;  or  if  they  receive  a  little,  yet  their 
 pleasures  or  covetousness,  or  such  like,  do  soon  exclude 
 them,  or  choke  them,  as  thorns  do  the  com  or  seed. 
 
 Use  4.  To  teach  eveiy  man  to  endeavour,  and  per- 
 form, services  to  God  both  in  body  and  soul,  as  in 
 1  Cor.  vi.  20,  seeing  his  right  is  to  one  as  well  as  the 
 other ;  and  the  giving  of  him  one  condemns  a  man, 
 for  not  giving  of  him  the  other.  If  God  was  so  angry 
 with  Ananias  and  Sapphira,  that  he  divided  them,  be- 
 cause they  had  divided  that  which  they  ought  to  have 
 given  whole  unto  him,  how  will  he  accept  a  man  that 
 shall  divide  himself  when  he  comes  to  him  ?  '  Their 
 heart  is  divided,  now  shall  they  be  found  faulty,' 
 Hosea  x.  2  ;  we  must  bring  both  body  and  soul  to  the 
 service  of  God,  to  pray  with  the  mouth  and  to  pray 
 
 with  the  understanding,  to  hear  with  the  ear  and  to 
 speak  with  the  heart,  for  the  body  hath  both  os  and 
 awes,  to  speak  to  God,  and  to  hear  him.  Men  must 
 give  God  the  bodily  presence  when  he  calleth  for  it ; 
 they  must  come  to  his  sendee,  but  they  may  not  leave 
 their  hearts  behind  them,  or  suffer  them  to  be  carried 
 away  when  they  are  present,  but  leave  everything, 
 when  they  come,  behind  them,  that  may  hinder  them, 
 as  Abraham  did  at  the  foot  of  the]  mount ;  yea,  when 
 they  would  fall  upon  his  service,  as  the  fowls  would 
 upon  Abraham's  sacrifice,  Gen.  xv.  2,  drive  them 
 away,  and  perform  all  duties  with  the  whole  man,  that 
 it  may  be  a  whole,  and  so  an  acceptable  sacrifice, 
 2  Sam.  v.  8. 
 
 And  sick.  Sick  sacrifices  of  beasts  were  condemned, 
 to  shew  how  God  dislikes  that  service  that  is  without 
 spirit  and  affection,  faintly  and  drowsily  performed. 
 
 Doct.  Sick  service  God  dislikes,  when  things  are 
 performed  without  spirit  and  affection,  when  the  duties 
 are  done  without  zeal  and  fervency,  without  alacrity 
 and  cheerfulness.  This  was  the  reason  why  Aaron 
 and  his  sons  would  not  eat  the  sin-offering,  because 
 they  could  not  do  it  cheerfully,  Lev.  x.  19.  He  would 
 have  all  things  done  cheerfully,  fervently,  zealously, 
 Isaiah  lviii.  13;  1  Cor.  ix.  17;  Rom.  xii.  8,  11;  2  Cor. 
 ix.  7 ;  Eccles.  xi.  1. 
 
 Reason.  Because  when  things  are  done  dully  and 
 coldly  by  one,  it  argues  little  account  of  God's  person, 
 and  small  desire  of  the  things  he  hath  ;  but  the  con- 
 trary is,  when  they  are  done  fervently  and  busily,  when 
 a  man  sets  his  heart  to  the  work,  as  that  Dan.  vi.  14 ; 
 whenas  the  cold  and  careless  performing  of  these 
 things,  argues  no  account  nor  love  to  God  and  his 
 service ;  no  marvel  then  though  he  dislike  it,  and  con- 
 trariwise accept  it,  being  done  with  fervency. 
 
 Use  1.  This  condemneth  those  who  condemn  zeal, 
 fervency,  and  heat  in  the  service  of  God. 
 
 Use  2.  To  teach  every  man  to  labour  to  do  all  things 
 in  the  service  and  fear  of  God,  with  zeal,  alacrity,  and 
 earnestness ;  not  to  go  about  it  as  sick  men  do  about 
 the  works  of  their  callings,  faintly  and  feebly,  but 
 earnestly,  whether  they  pray  or  preach,  hear  or  give 
 alms,  whether  for  a  short  time  or  long.  It  is  not 
 enough  that  the  Lord's  day  be  kept,  that  the  word  is 
 heard  and  preached,  that  the  prayers  be  made,  alms 
 given,  and  such  like,  unless  they  have  that  affection 
 which  God  requires,  and  be  done  with  that  sense  and 
 feeling,  that  zeal  and  fervency,  which  is  fitting.  The 
 work  is  common  to  hypocrites  and  profane  men,  with 
 the  children  of  God ;  the  affection  is  proper  to  his  own : 
 not  that  the  other  have  not  the  natural  affection,  but 
 that  they  have  not  the  sanctified  affection ;  their  affec- 
 tions are  about  worldly  things,  pleasant  or  profitable  ; 
 these  about  spiritual  things.  As  the  vain  men,  or 
 worldly  men,  are  tickled,  and  marvellously  affected 
 with  the  things  they  go  about,  so  ought  men  in  the 
 service  of  God.  And  though  haply  it  is  not  to  be 
 attained  unto,  to  have  as  fervent  affections  to   the 
 
84. 
 
 STOCK  ON  MALA.CHI. 
 
 [Chap.  I. 
 
 things  of  God,  as  carnal  men  have  to  the  things  of  the 
 world,  because  they  are  wholly  carnal,  these  but 
 partly  sanctified ;  they  have  nothing  to  hinder  them, 
 these  have  great  hindrances  and  pull-backs,  even  their 
 own  corruptions;  yet  must  they  endeavour,  what  they 
 may,  to  do  everything  with  all  cheerfulness,  and  even 
 grieve  to  see  them  go  about  their  sports  and  profits, 
 their  delight  and  gain,  with  greater  spirits,  and  more 
 cheerfully,  than  themselves  about  these  holy  things ; 
 yea,  let  it  grieve  them  that  they  themselves  follow 
 worldly  things  more  eagerly  and  affectionately  than 
 spiritual  things,  and  find  greater  cheerfulness  in  the 
 one  than  in  the  other.  And  so  things  done  drowsily 
 and  heavily,  without  cheerfulness,  sha'l  not  be  ac- 
 cepted. 
 
 Quest.  But  what  if  this  affection  be  wanting;  shall  a 
 man  therefore  not  do  it,  or  do  that  which  will  not  be 
 accepted  ? 
 
 Ans.  Nay,  that  follows  not;  for  then  should  God 
 have  no  service  of  the  best,  who  find  themselves  ever 
 unfit,  but  only  of  hypocrites  and  carnal  men,  who 
 think  anything  good  enough ;  but  though  wants  this 
 way  be,  yet  must  not  this  be  left  off,  for  so  we  read 
 the  children  of  God  have  done.  Nehemiah,  unfit  to 
 pray,  yet  prayed,  chap.  i.  4;  Hannah,  1  Sam.  i.  Our 
 Saviour  Christ  himself,  when  his  heart  was  full  of 
 sorrow  (though  this  was  in  him  an  infirmity  without 
 sin,  though  not  in  us,  because  of  the  corruption  it 
 draws  from  our  vessel,  as  new  wine  put  into  a  musty 
 vessel). 
 
 Use  3.  To  teach  men  not  to  defer  the  service  of 
 God  till  sickness  and  old  age,  when  they  must  needs 
 be  without  heat  and  affection. 
 
 Use  4.  To  teach  every  one  to  whet  on  one  another, 
 and  to  labour  to  set  an  edge  on  one  another,  and  to 
 stir  up  their  affections,  when  the}'  are  with  them,  to 
 come  to  the  service  of  God,  specially  such  as  have 
 charge  of  others,  for  their  charge.  As  they  have  any 
 desire  that  God  may  have  the  sacrifice  and  service 
 that  is  pleasant  unto  him,  and  to  keep  themselves 
 free  from  their  sins,  they  should,  as  Prov.  xxvii.  17, 
 'sharpen,'  and  Deut.  vi.  7,  'whet,'  and,  in  general, 
 Heb.  x.  24,  *  provoke  one  another.' 
 
 Offer  it  now  unto  thy  prince.  The  second  reason 
 and  proof  of  their  offence,  because  they  had  gone 
 against  civility  and  common  honesty. 
 
 Doct.  This  is  the  corruption  of  man's  nature,  that 
 he  preferreth  man  before  God  ;  loving,  fearing,  serv- 
 ing, seeking  his  honour  before  God's,  Gen.  xxvii.  12, 
 2  Kings  v.  18,  John  xii.  42,  43.  '  Nevertheless,  even 
 among  the  chief  rulers,  many  believed  in  him,  but 
 because  of  the  Pharisees  they  did  not  confess  him, 
 lest  they  should  be  cast  out  of  the  synagogue,  for  they 
 loved  the  praise  of  men  more  than  the  praise  of  God,' 
 John  v.  44.  Yea,  in  all  things  man  is  more  careful 
 of  all  duties,  and  maketh  it  much  more  heinous  to  fail 
 in  duty  to  the  one,  than  to  neglect  and  set  light  by 
 the  other. 
 
 Eeason  1.  Because  they  see  and  converse  with 
 men  daily  ;  not  so  with  God.  It  is  the  reason  why 
 John  gave  him  the  lie  that  would  brag  of  the  love 
 of  God,  when  he  lived  in  the  hatred  of  men,  1  John 
 iv.  20. 
 
 Eeason  2.  Because  love  being  the  ground  of  all 
 duties  to  God  or  man,  and  affection  to  man  is  natu- 
 ral, to  God  spiritual,  that  we  have  of  ourselves,  this 
 is  the  gift  of  God  ;  therefore  mere  natural  men  have 
 care  of  duties  to  men,  more  than  to  God,  because  they 
 have  this  love,  not  the  other.  And  regenerate  men 
 too,  because  after  conversion  nature  helps  us  with 
 the  Spirit  to  the  service  of  man;  but  to  God  the  Spirit 
 only  works,  yet  but  weakh*,  men  being  more  flesh  than 
 spirit  a  long  time  after  conversion. 
 
 Reason  3.  Because  men  have  a  carnal  understand- 
 ing, because  they  are  able  to  see  what  they  receive 
 from  men,  but  not  from  God.  Hence  no  good  turn 
 from  men  goes  unrecompensed,  at  least  without  thanks, 
 but  from  God  many  go  without  thanks.  We  have 
 carnal  eyes  to  see  what  men  give  us,  not  spiritual  to 
 see  what  God  bestows ;  to  see  the  instrument,  not  the 
 author. 
 
 Eeason  4.  Because  men  have  perverse  and  partial 
 judgments  ;  for  that  which  befalleth  a  man,  every  one 
 thinks  may  befall  him  ;  but  that  which  toucheth  or 
 d'shonoureth  God,  they  think  it  toucheth  not  their 
 freehold  at  all. 
 
 Use  1.  To  teach  every  man  to  see  the  corruption 
 of  his  heart,  when  he  findeth  that  he  is  in  himself 
 and  others  more  careful  of  the  duties  that  belong  to 
 men  than  to  God  ;  where  the  slaying  of  the  one 
 troubleth  him  more  than  the  neglect  of  the  other.  In 
 himself  he  is  carefully  to  live  civilly  and  honestly  in 
 the  world,  to  give  every  man  his  own,  &c.  ;  but  in 
 meantime  he  is  careless  in  the  duties  of  God's  ser- 
 vice. This  bewrays  the  corruption  of  his  nature,  for 
 that  he  may  do  by  the  light  of  nature,  and  so  have 
 heathen  men  both  commanded  and  done  ;  and  as  it 
 is  mere  hypocrisy  for  a  man  to  be  careful  in  duties 
 unto  God,  when  he  is  careless  in  duties  unto  men,  so 
 the  contrary  is  but  mere  civility.  He  that  is  truly  re- 
 ligious, is  careful  of  both  ;  he  that  faileth  in  the  one, 
 is  short  of  many  heathen  and  infidels  ;  and  in  the 
 other,  he  that  goes  no  further,  is  still  but  a  natural 
 and  carnal  man.  They  have  carnal  affections  and 
 understandings,  and  are  men  of  perverse  judgments. 
 We  shall  find  that  true  of  them  which  St  Augustine 
 wrote  tie  mendacio*  Men  esteem  those  sins  worst  that 
 are  most  injurious  to  this  life  ;  and  again,  Non  odiums 
 eos  qui  nulli  molesti  sunt,  We  do  not  hate  those  that 
 live  in  the  practice  of  sin,  be  it  never  so  great  against 
 God,  as  long  as  they  are  not  injurious  and  offensive 
 to  man ;  from  this  corruption  is  it,  that  men  fear 
 man  more  than  God  ;  are  more  desirous  to  please 
 him.   to   keep    and    recover  his  favour  than   God's. 
 
 *  Nulla  homines  graviora  peccata  aestimant,  quam  qua> 
 huic  vita;  faciunt  injuriam. — Aug. 
 
Ver.  8.] 
 
 STOCK  ON  MALACHT. 
 
 If  a  great  man  be  offended  with  them  (as  Chrysos- 
 tom),  they  will  entreat  friends,  and  neighbours,  and 
 others,  tend  patiently  many  days,  entreat  humbly  once 
 and  again,  a  hundred  times,  and  if  he  will  not  be 
 reconciled,  they  cannot  be  in  quiet ;  but  when  they 
 have  offended  God,  they  can  lie  and  sleep  securely, 
 and  take  their  ease,  and  follow  their  pleasures.  Shews 
 not  this  their  corruption  ?  From  the  same  corrup- 
 tion is  it,  that  if  they  receive  any  benefit  from  men 
 or  by  them,  they  labour  to  be  thankful,  and  to  recom- 
 pense ;  but  though  they  cannot  but  look  upon  some 
 of  God's  blessings,  they  return  none  to  him ;  as 
 men  are  liberal  in  thanks  for  their  feasts  and  refresh- 
 ings to  the  instruments,  not  to  the  author.  As 
 Basil:  As  little  children  that  think  they  have .  their 
 coats  from  the  tailor  that  maketh  them,  and  bringeth 
 them  home  and  putteth  them  on,  by  reason  of  their 
 weak  conceit.  From  this  corruption  is  it,  that  men 
 mislike  disobedient  sons  and  bad  servants  of  other 
 men,  because  it  may  be  their  own  case  to  be  abused 
 so  by  their  own ;  and  the  bad  example  of  others  may 
 be  a  means  to  effect  the  like  in  theirs,  when  they  no 
 ways  be  like  affected,  when  they  are  rebellious  to  the 
 word  of  God.  Masters  will  be  bitter  to  servants  for 
 unthankfulness,  negligence,  and  carelessness  of  their 
 commodities,  whereas  they  never  take  notice  of  their 
 lying  and  swearing  (that  brings  in  gain)  of  profaning 
 of  God's  day  ;  because  the  one  concerneth  them,  and 
 may  be  means  of  their  danger  and  loss,  and  the  other 
 nothing  so  near  toucheth  them,  which  maketh  God  give 
 them  over  to  their  corruption,  to  be  more  unfaithful 
 to  them.  To  be  brief,  all  hate  a  covetous  man  more 
 than  a  prodigal  man,  and  an  oppressor  more  than  a 
 filthy  liver  ;  as  St  Augustine  saith,  because  the  one  is 
 such  as  he  is  more  like  to  injure  us  than  the  other, 
 though  the  other  dishonour  God  as  much,  and  do  as 
 much  hurt.  These  and  many  such  things  argue 
 directly  the  corruptions  of  men,  that  prefer  duties  to 
 men  before  duties  to  God. 
 
 Use  2.  Thus  ought  we  to  labour  against  this 
 corruption,  and  to  strive  to  fear  God,  to  love  him 
 above  all,  to  make  more  conscience  of  duties  to  him 
 than  to  men ;  to  be  more  grieved  with  sins  that 
 are  against  him  than  against  others  or  ourselves, 
 which  will  never  be,  unless  we  get  our  carnal  affec- 
 tion changed,  our  carnal  understanding  reformed, 
 our  partial  and  preposterous  judgment  altered,  and 
 get  our  affection  sanctified,  our  understanding  enlight- 
 ened, our  judgment  rectified.  Then  shall  we  love 
 him  and  the  things  he  loves,  more  grieve  to  offend 
 him  than  the  greatest  man  in  the  world,  to  alienate 
 him  than  the  best  friend  in  the  world,  and  more  sor- 
 row for  it.  Then  shall  we  see  him  that  is  invisible 
 as  the  author  of  all  our  blessings,  and  praise  him 
 more  than  men  ;  then  shall  we  measure  sins,  not  as 
 they  are  against  us,  but  in  themselves,  and  against 
 God,  against  whom  they  are  principally  committed, 
 and  which  makes  them  sins.     Not   kesio  nostri,   but 
 
 off'ensa  Dei  makes  them  sins.  Therefore  we  should 
 hate  them,  those  especially  that  least  concern  our- 
 selves, that  our  zeal  may  appear  to  be  a  severity 
 rightly  grounded,  and  judgment  well  informed,  as 
 David  :  Ps.  lxix.  9,  '  The  zeal  of  thine  house  hath 
 eaten  me,  and  the  rebukes  of  them  that  rebuke  thee, 
 are  fallen  upon  me ;'  when  for  his  own  he  saith, 
 Ps.  xxxix.  9,  '  I  was  dumb,  and  opened  not  my  mouth, 
 because  thou  didst  it,'  but  God's  wrongs  he  could  not 
 brook.  As  Moses  for  himself  was  very  meek,  Num. 
 xii.  2,  but  God's  dishonour,  Exod.  xxxii.,  made  him 
 exceedingly  hot.  Finally,  let  us  not  be  partial,  and 
 express  it  in  exacting  those  duties  of  man,  that  we  are 
 careless  of  performing  in  regard  of  God,  like  that 
 people,  Philip,  ii.  21,  who  sought  nothing  but  their 
 own  profit  and  for  their  person,  which  overthroweth 
 all  both  in  church  and  commonwealth. 
 
 The  thing  he  reproves  them  for  as  contemners  of 
 him  is,  that  they  had  offered  that  to  him  which  they 
 would  not  do  to  man  and  an  inferior. 
 
 Doct.  To  offer  unto  God  that  which  man  will  not 
 accept,  or  to  serve  him  as  man  will  not  be  served,  and 
 with  such  service  as  he  would  not  serve  man  withal, 
 is  a  sin;  and  the  contempt  of  him,  or  preferring  man 
 and  the  duties  to  him,  before  God  and  the  duties  to 
 him,  is  a  sin,  Mat.  xv.  6,  2  Cor.  ii.  20-23. 
 
 Reason  1.  Not  because  of  the  greatness  of  God's 
 mind,  who  looks  for  so  great  things,  for  he  will  be 
 content  even  with  small  matters  after  a  man's  ability, 
 when  there  is  a  willing  mind  ;  a  cup  of  cold  water, 
 or  a  widow's  mite,  or  a  pair  of  turtle  doves  and 
 young  pigeons.  But  because  of  the  baseness  of  his 
 conceit,  who  gives  and  brings  such  things,  who,  hav- 
 ing more,  and  being  able  to  bring  better  things,  yet 
 brings  them  not,  as  acccounting  this  good  enough. 
 
 Beason  2.  Because  it  comes  from  the  corruption  of 
 the  heart.  Now  such  as  the  root  is,  such  fruit  it 
 brings  forth  ;  for,  as  Job  xiv.  4,  '  Who  can  bring  a 
 clean  thing  out  of  filthiness  ?  There  is  not  one.' 
 So  of  this  ;  and  such  an  egg,  such  a  bird. 
 
 Reason  3.  Because  it  is  against  the  royal  law, 
 '  Thou  shalt  love  the  Lord  with  all  thy  heart,'  &c.  Now 
 as  St  James  in  another  case  :  chap.  ii.  8,  9,  '  But  if 
 ye  fulfil  the  ro^yal  law,  according  to  the  Scripture,  which 
 saith,  Thou  shalt  love  thy  neighbour  as  thyself,  ye 
 do  well  ;  but  if  you  regard  the  persons,  you  commit 
 sin,  and  are  rebuked  of  the  law  as  transgressors;' 
 so  in  this  :  being  against  the  royal  law,  accepting 
 persons,  any  before  God,  must  needs  be  evil  and  sin. 
 
 Use  1.  To  teach  them  to  examine  their  lives  and 
 their  practices,  and  to  search  whether  this  sin  be  not 
 in  them  ;  that  though  they  be  careful  of  God,  as  they 
 persuade  themselves,  yet  they  prefer  man  before  him, 
 and  use  him  so  as  they  would  not  use  man,  neither 
 do,  and  as  they  know  man  would  not  accept.  To  give 
 some  particulars  :  the}T  are  to  carry  a  present,  to  keep 
 or  recover  the  favour  of  some  man  ;  will  they  carry  off 
 the  worst  things  they  have,  such  as  they  cannot  well 
 
STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 bestow  otherwise  ?  They  will  not,  lest  they  should  gain 
 displeasure  rather  than  favour  ;  and  yet  for  God  and 
 the  uses  he  hath  commanded,  they  will  offer  that  which 
 they  have  no  use  for  otherwise.  Are  they  not  then 
 guilty  of  this  ?  Will  any  man  serve  all  his  youth 
 against  his  prince  as  a  rehel,  and  after,  in  old  age, 
 when  he  is  unfit  for  service,  come  and  proffer  him  his 
 endeavour  and  fidelity  ?  He  will  not,  lest  he  should  be 
 punished  by  him,  ratherthan  accepted.  Or  say  he 
 called  for  his  service  when  he  was  in  health  and 
 strength,  and  he  refused  to  work  with  him,  will  he 
 offer  it  when  he  is  weak  and  sick  ?  he  will  not,  lest 
 he  should  be  rejected  and  punished ;  and  yet  his 
 youth  will  he  spend  against  God  in  the  service  of  sin 
 and  Satan,  yea,  his  strength  and  health,  though  God 
 called  for  it  and  challenged  it ;  and  offer  himself  when 
 he  is  in  age,  weakness,  and  sickness,  to  do  him 
 service ;  and  is  he  not  guilty  of  this  sin  ?  Will  a 
 man,  when  he  is  in  a  good  estate,  in  a  flourishing  and 
 prosperous  condition,  refuse  the  friendship  and  fami- 
 liarity of  another  man,  and  think  when  he  is  in  misery 
 to  have  it  and  enjoy  it  to  his  good  and  comfort  ?  He 
 will  not,  lest  he  be  then  scorned  and  rejected  ;  as 
 Judges  xii.  7,  '  Jephthah  then  answered  the  elders  of 
 Gilead,  Did  ye  not  hate  me,  and  expel  me  out  of  my 
 father's  house  ?  how  then  come  you  unto  me  now  in 
 the  time  of  your  tribulation  ? '  And  yet  many  men 
 refuse  the  friendship  and  familiarity  of  God,  by  speak- 
 ing to  him  in  prayer,  and  hearing  him  speak  to  them 
 again  in  preaching,  when  they  are  in  health,  wealth, 
 prosperity,  and  flourishing  estates ;  and  think  he 
 should  not  be  strange  to  them  when  they  are  in  sick- 
 ness, and  trouble,  and  affliction,  never  fearing  what  is 
 threatened,  Prov.  i.  24-26,  '  Because  I  have  called, 
 and  ye  refused  ;  I  have  stretched  out  my  hand,  and 
 none  would  regard ;  but  ye  have  despised  all  my 
 counsel,  and  would  none  of  my  correction  :  I  will  also 
 laugh  at  your  destruction  ;  and  mock  when  your  fear 
 cometh.'  Are  not  these  then  guilty  of  this  sin  ?  And 
 so  in  many  other  particulars,  which  men  practise, 
 may  they  see  themselves,  if  they  do  not  deceive  their 
 own  hearts,  that  they  areguilty  even  as  this  people,  and 
 that  God  speaks  to  them  also,  as  well  as  to  the  Jews. 
 He  that  shall  find  himself  guilty  of  this  (as  who  is  he 
 that  shall  bring  his  heart  and  life  to  this  touchstone, 
 that  shall  not  find  himself  exceedingly  guilty  this  way  ?) 
 must  humble  himself,  and  repent  himself  for  it  as  for 
 other  sins,  which  stands  not  in  the  sorrowing  for  and 
 disliking  of  that  which  is  past,  but  in  striving  against 
 it  for  the  future  time,  ever  taking  this  as  a  rule,  for  so 
 God  intends  it ;  for  reproving  their  corruption  by  this, 
 he  intends  it  should  be  their  rule  to  measure  out  duties 
 to  him  by  that  duty  which  they  owe  unto  man,  and 
 perform  unto  him,  because  they  are  naturally  more 
 prone  to  the  one  than  to  the  other.  As  he  made  the 
 love  of  a  manVself  the  rule  of  his  love  to  others,  be- 
 cause it  is  more  natural  unto  him  hj  much ;  so  in 
 this,  when  any  man  is  then  about  duties  to  God,  if 
 
 not  otherwise  we  have  a  heart  to  do  them  in  all  sim- 
 plicity, yet,  as  Chrysostom,  Horn,  xvi.,  in  1  Tim.,  if 
 not  otherwise  ;  yet,  as  servants  obey  us,  so  let  us  the 
 Lord.  So  as  we  would  do  duties  to  men,  do  them  to 
 God,  if  not  otherwise,  and  think  whether  the  prince 
 or  a  man  of  any  worth  wrould  accept  such  things  from 
 us.  If  God  send  his  messengers  and  ministers  to  us, 
 bringing  glad  tidings  of  peace  ;  think  we  if  the  prince 
 should  send  an  ambassador  unto  us  with  good  com- 
 forts and  great  promises,  how  would  we  hear  him  and 
 strive  to  it ;  how  use  him  with  reverence  and  respect ; 
 by  no  means  deny  him  any  obedience,  much  less  abuse 
 him  in  word  or  deed  ?  So  for  the  ministers,  if  they 
 were  sent  from  men  to  men,  what  faithfulness,  care, 
 and  diligence  would  they  use  ?  Think  when  thou  art 
 to  pray  to  God,  how  thou  wouldst  put  up  a  petition 
 to  the  prince,  with  what  submission,  reverence,  atten- 
 tion, and  humility.  If  thou  art  to  come  to  his  table, 
 and  called  to  it,  think  how,  if  the  prince  called  thee  to 
 his,  thou  wouldst  remove  impediments,  set  aside  ex- 
 cuses, come  with  all  preparation  as  a  guest  fitting  his 
 table.  God  requires  service  of  thee  as  his  servant ; 
 think  if  thou  wert  the  king's  servant  in  ordinaiy,  what 
 wouldst  thou  flo  for  the  time  thy  service  is  required  ? 
 do  that,  and  wholly  that,  and  little  of  thy  own,  the 
 most  of  the  day  spent  in  his.  So  think  if  thou  beest 
 God's  servant,  what  is  required  of  all  the  days  of  thy 
 life,  the  chiefest  and  greatest  part  of  it?  God  re- 
 quires alms  and  relief  of  thee,  a  portion  for  his  servants 
 and  household,  his  Levites  and  ministers,  and  the  poor. 
 Do  not  use  them  as  men  do  the  king's  takers,  hide  the 
 best  things  from  them,  and  think  everything  too  good ; 
 thou  knowest  he  will  not  then  accept  thy  person,  but 
 be  angry  with  thee.  So  in  this,  thou  wilt  say  many 
 ministers  are  wicked  and  unworthy,  so  thou  niayest 
 say  of  rnairy  takers  and  purveyors  ;  yet  if  thou  deny 
 to  them  the  king's  due,  though  they  shall  be  punished, 
 yet  shalt  thou  be  checked.  So  in  this,  look  to  God, 
 and  not  them. 
 
 Ver.  9.  And  now,  I  pray  you,  pray  before  God,  that 
 he  may  have  mercy  upon  us  :  this  hath  been  by  your 
 means:  will  he  reward  your  persons?  saithjhe  Lord 
 of  hosts. 
 
 And  now,  I pray  Voni  Pra'J  before  God.  After  the 
 prophet  had  reproved  their  sins,  he  comes  to  threaten 
 them  for  them  in  the  rest  of  this  chapter  ;  and  these 
 judgments  or  punishments  threatened  maybe  reduced 
 to  these  two  heads  :  they  are  either  privative,  that  is, 
 withdrawing  God's  mercies,  ver.  9-14  ;  or  they  are 
 positive,  an  inflicting  of  a  curse,  ver.  14.  The  first 
 is  double,  a  rejecting  of  their  prayers  and  sacrifices, 
 ver.  9,  and  a  rejecting  of  them  who  did  pray  or  sacri- 
 fice, ver.  10 ;  secondly,  a  removing  of  his  worship 
 from  them  to  the  Gentiles,  ver.  11-13. 
 
 In  this  verse  is  the  rejecting  of  their  prayers. 
 
 And  now,  pray.  This  some  take  to  be  an  exhorta- 
 tion to  repentance,  and  to  seek  the  Lord,  as  Zeph. 
 
Ver.  9.] 
 
 STOCK  ON  MALACHI. 
 
 87 
 
 ii.  3 ;  but  some,  and  the  most,  understand  this 
 ironice  by  an  ironia,  and  think  it  is  spoken  in  derision, 
 like  Isa.  xlvii.  12,  1  Kings  xxii.  15.  So  here  he  com- 
 mands nothing,  but  derides  them  who  thought  thus 
 to  reconcile  God  by  such  sacrifices  ;  as  if  he  had  said, 
 Long  may  ye  do  thus,  but  prevail  nothing  at  all. 
 
 Pra>/  be/ore  the  Lord.  Some  read,  '  entreat  the 
 face  of  God,'  that  is,  the  favour  of  God  ;  for  so  is 
 face  taken  for  favour,  Ps.  xxxi.  16.  Some  read, 
 '  Pray  to  turn  away  the  face  of  God,'  that  is  his  anger, 
 as  Ps.  xxxiv.  16,  Some  '  before  the  Lord,'  to  the 
 Lord  himself,  or  in  the  place  where  he  sheweth  him- 
 self, seeking  unto  him  by  prayer,  Ps.  xxvii.  8.  And 
 of  these  this  is  the  most  probable. 
 
 That  he  may  have  mercy  upon  us.  He  alludeth,  as 
 it  is  thought,  to  that,  Num.  vi.  35,  that  he  would  be 
 gracious  and  merciful  unto  us,  forgive  us  our  sins,  and 
 multiply  his  mercies  and  blessings  upon  us — upon  us 
 — prophet  and  people ;  the  prophet  putteth  himself 
 amongst  the  rest,  as  partaker  of  the  same  miseries  and 
 troubles. 
 
 This  hath  been  by  your  means.  Now  the  prophet 
 layeth  upon  the  priests  the  cause  of  this  curse  that  is 
 befallen  the  people  ;  some  refer  this  to  the  former  part, 
 shewing  that  they  should  pray,  because  they  had  been 
 in  fault.  It  is  true  that  they  ought  chiefest  to  seek 
 to  turn  to  God  that  are  authors  of  his  wrath ;  but 
 then  should  this  be  taken  by  way  of  exhortation,  not 
 upbraiding.  But  this  is  referred  of  some  to  the  latter, 
 shewing  the  reason  why  God  will  not  hear  nor  accept, 
 because  they  are  authors  of  this  evil,  and  therefore  unfit 
 to  pray  to  God  for  the  rest.  This  hath  been  by  your 
 means,  by  your  fault  hath  this  evil  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  gain ;  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  one's  face,  is  to  shew  himself 
 courteous  and  gracious  to  any. 
 
 He  will  give*  to  none  of  you,  nor  accept  your  prayers. 
 That  which  was  spoken  closely  by  an  irony,  and  car- 
 ried 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  meet  with  the  base  conceit  they 
 had  of  God,  preferring  every  mean  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  ironical  speech,  or  speech  of  derision. 
 
 Doct.  It  is  lawful  for  the  ministers  of  God  and  for 
 holy  men  to  use  ironies,  that  is,  scoffing  speeches,  de- 
 *   Qu.  '  give  ear  '? — Ed. 
 
 riding  taunts  against  the  wicked  ;  for  so  is  it  here  by 
 the  prophet.  So  Elijah  :  1  Kings  xviii.  27,  '  And  at 
 noon  Elijah  mocked  them,  and  said,  Ciy  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.  xi.  9,  Isa.  lxiv.  12,  13, 
 &c,  1  Kings  xxii.  15.  Now,  examples  are  warrants, 
 where  precepts  be  not  against  them. 
 
 Reason.  Because  this  is  a  special  means,  as  to  shew 
 a  man's  detesting  of  such  things,  so  to  draw  them  to 
 the  disliking  of  such  things  as  they  are  affected  with, 
 or  doat  upon.  Such  speeches  often  more  prevail  than 
 greater  matters,  men  being  more  impatient  of  a  scoff 
 than  many  serious  reproofs. 
 
 Use  1.  This  refelleth  their  conceit,  who  deny  any 
 use  of  these  things,  they  deny  there  are  any  such  things 
 in  the  Scripture,  they  say  they  are  lies. 
 
 Obj.  They  say  that  the  apostle  forbids  them,  Eph. 
 v.  4  ;  '  neither  jesting.' 
 
 Ans.  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  speaks  one 
 thing  and  thinks  another,  yet  the  manner  of  his  words 
 and  speech  doth  bewray  his  mind,  and  that  indeed 
 there  is  no  contrariety,  for  the  hearer  may  easily  dis- 
 cern his  mind  :  as  in  that  of  Micaiah,  1  Kings  xxii. 
 15  ;  for  verse  16,  Ahab  discerned  well  his  meaning, 
 that  he  did  but  scoff  at  him  and  his  false  prophets  ; 
 so  that  he  speaks  as  he  thinks,  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  scoff  and  reproach  others  rashly, 
 when  there  can  be  no  edifying  of  others,  or  good  to 
 the  party,  hut  their  malice  and  disdain  shewed,  and  as 
 well  the' modest  and  temperate  hearers  as  the  sufferers 
 are  offended,  which  is  that  which  differeth  far  from 
 these  things,  wTe  cannot  bring  these  within  compass 
 of  a  lie,  unless  we  make  the  Spirit  of  truth  a  lying 
 Spirit.  And  in  these  a  man  hath  no  intent  to  have 
 his  words  otherwise  taken  than  he  meaneth  them. 
 
 Use  2.  This  wavranteth  the  use  of  them,  as  some- 
 times 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  lawful  to  be 
 used,  when  a  man  doth  it  not  for  revenge,  or  to  wreak 
 his  anger  and  wrath  upon  some  person  that  is  his  par- 
 ticular enemy,  but  to  reprove  and  condemn  impious 
 and  idolatrous  worship,  and  such  like. 
 
 Now  for  the  matter ;  and  first  for  that  which  is  gene- 
 ral here  in  the  whole  :  God  will  not  accept  their 
 prayers,  that  is  the  thing  threatened. 
 
 Doct.  It  is  a  heavy  thing  and  fearful  judgment  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  air.  It  is  threatened  here  :  so  Isa.  i.  15, 
 '  And  when  you  shall  stretch  out  your  hands,  I  will 
 
ss 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 hide  mine  eyes  from  you  :  and  though  you  make  many 
 prayers,  I  will  not  hear  :  for  your  hands  are  full 
 of  blood.'  Prov.  i.  28,  '  Then  shall  they  call  on  me, 
 but  I  will  not  answer ;  they  shall  seek  me  early,  but  they 
 shall  not  find  me:'  Hosea  viii.  13.  The  contrary  is 
 promised  as  a  blessing,  and  performed  as  a  blessing, 
 and  acknowledged  as  a  blessing  :  Isa.  xxx.  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  voice  of  thy  cry  ;  when  he  heareth, 
 he  will  answer  thee.'    2  Chron.  vii.  14,  Ps.  cxvi.  1,  2. 
 
 Reason  1.  Because  it  is  a  manifest  sign  that  the 
 persons  are  out  of  favour,  and  he  is  displeased  with 
 them  :  for  the  accepting  of  their  prayer  is  a  proof  of 
 the  acceptation  of  person,  because  he  first  looks 
 to  the  person,  then  the  prayer  ;  as  first  Abel  was  ac- 
 cepted, then  his  sacrifice.*  And  what  can  be  more 
 fearful,  though  it  is  not  always  felt,  than  to  live  out 
 of  favour  with  God  ?  If  in  the  displeasure  of  a  prince 
 there  be  danger,  more  of  God's,  to  carry  God's  mark 
 about  with  him,  as  Cain,  that  he  is  out  of  favour. 
 
 Reason  2.  Because  this  is  the  means  by  which  all 
 blessings  are  obtained,  the  key  that  opens  and  shuts 
 heaven,  as  Elijah.  It  opens  the  right  hand  of  God 
 for  blessings,  shuts  the  left  hand  from  cursings. f  Now 
 when  a  man  can  receive  no  blessing,  neither  escape 
 any  curse,  hath  no  means  for  it,  because  as  good  be 
 without  the  means  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  they  are 
 but  common  blessings,  such  as  are  common  to  them 
 and  other  men,  yea,  creatures  unreasonable  and  sense- 
 less. 
 
 Reason  3.  Because,  as  one  saith,  vere  novit  recte 
 vivere,  qui  recte  novit  orare ;  so  he  can  only  live  well, 
 who  can  pray  well.  For  as  Saint  Augustine,  out  of 
 Saint  Cyprian,  qate  implenda  jubentur  in  lege,  in  ora- 
 tione  poscenda  sunt ;  but  if  the}T  cannot  or  shall  not  be 
 heard  in  praying,  where  shall  they  have  strength  to 
 perform  ? 
 
 Use.  1.  This  noteth  the  senselessness  of  many  men, 
 who,  though  they  pray  often,  and  prevail  seldom  or 
 never,  yet  never  mourn  under  it  as  under  a  judgment, 
 sorrow  not  much  for  it.  It  may  be  they  can  mourn 
 that  they  have  not  that  they  desire,  for  want  of  the 
 thing  itself,  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, 
 
 *  In  sacrificiis  quae  Abel  et  Cain  primi  obtulerunt,  non 
 munera  eorum  Deus,  sed  corda  intuebatur,  ut  ille  placeret 
 in  munere,  qui  placebat  in  corde. — Cypr.  de  Orat.  Dom.  11. 
 
 t  Oratio  justi  clavis  est  cceli ;  ascendit  precatio,  et  de- 
 scendit  Dei  miseratio,  Aug.  Ut  nihil  sanctum  nisi  illo  sanc- 
 tificante,  nihil  potens  nisi  illo  roborante.  Prayer  the  wall 
 of  the  city.  Ita  nihil  felix,  nihil  auspicatum,  nisi  illo  pros- 
 perante. — Cypr. 
 
 but  gives  it  over  to  another  that  will  smother  it ;  but 
 his  grief  is  that  he  relieves  him  not ;  and  this  appears, 
 because  their  hearts   desire  any  means  else,  though 
 never   so   unlawful,  to  supply  that  they  want,  and  to 
 give  that  which  God  will  not  grant ;  and  if  the  oppor- 
 tunity be  offered,  they  will  not  stick  to  use  them,  as 
 Saul  did  the  witches,  things  condemned  by  him  before. 
 Secondly,  because  if  those  means  be  of  force,  and  by 
 them  they  prevail,  their  hearts   are   cheered  up  well 
 enough,  little  or  not  at  all  sorrowing  that  he  heard 
 them  not,  not  much  caring  though  he  did  not.  Thirdly, 
 if  they  prevail  not  by  those  means,  }*et  never  will  they 
 return  again  to  God,  nor  seek  from  him,  if  not  the 
 things,  yet  patience  and  comfort  in  the  want  of  them. 
 Use  2.  To  teach  the  whole  church,  and  particulars 
 of  it,  to  groan  under  this,   as   under  a  judgment  of 
 God,  that  their  prayers  are  not  heard.     They  ask  and 
 receive   not,  they  seek  and  find  not,  they  knock  and 
 it  is  not  opened  unto  them.    And  yet  they  asked  things 
 agreeable  to  God's  word,  such  as  in  their  best  under- 
 standing are  for  God's  glory  and  their  own  good  ;  yea, 
 and  their  prayers  were  made  in  faith,  in  fear,  and  with 
 tears,  not  doubtingly,  rashly,  and  carelessly,  for  which 
 men  had  need  to  pray  they  be  not  imputed  as  sins  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.  xv.  25,  26. 
 
 And  now  pray  before  the  Lord.  It  is  an  irony  deriding 
 these,  but  yet  instructing  others,  as  Micaiah,  1  Kings 
 xxii.  15,  though  he  derided  Ahab  and  his  false  pro- 
 phets, yet  he  meant  to  instruct  good  Jehoshaphat.  And 
 so  here,  though  those  were  unfit  to  pray,  yet  he  teach- 
 eth  others  what  is  a  fit  time,  and  when  men  ought  to 
 humble  themselves,  now  when  judgments  were  threat- 
 ened and  at  the  door. 
 
 Doct.  Then  is  it  high  time  and  full  tide  for  men  to 
 pray  and  humble  themselves,  when  judgments  are  de- 
 nounced and  threatened,  and  are  imminent,  and  not  to 
 stay  till  they  befall  them,  and  they  feel  them.  So 
 much  our  prophet  wrould  teach  the  good  by  his  ironi- 
 cal deriding  and  scoffing  of  the  bad  :  Zeph.  ii.  1,  2, 
 '  Gather  yourselves,  even  gather  you,  0  nation,  not 
 worthy  to  be  loved  ;  before  the  decree  come  forth,  and 
 ye  be  as  chaff,  that  passeth  in  a  day,  and  before  the 
 fierce  wrath  of  the  Lord  come  upon  you,  and  before 
 the  day  of  the  Lord's  anger  come  upon  you.'  So  ia 
 the  command,  Joel  ii.  15-17,  so  hath  been  the  practice 
 of  the  church  and  ministers.  In  Esther  there  they 
 fast  wdien  the  decree  was  out,  before  the  execution, 
 chap.  iv.  1G,  17.  So  the  prophets,  Jer.  iv.  19,  Micah 
 i.  8,  yea,  this  is  manifest  in  Nineveh  and  Ahab. 
 
 Reason  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  :  pamitentiam  mavult  qudm  panam  ccdestis 
 Pater  (Just.  Mart.  Apol.  2.),  for  if  he  would  punish, 
 he  could  do  it  without  admonishing. 
 
Ver.  9.] 
 
 STOCK  ON  MALACHI. 
 
 89 
 
 Reason  2.  Because  it  is  wisdom  ever  to  prevent  an 
 evil ;  if  to  withstand  the  beginnings  of  an  evil,  much 
 more  to  prevent  the  beginnings.  Diseases  are  with 
 more  ease  prevented,  than,  when  seized  upon  a  part, 
 removed. 
 
 Reason  3.  Because  if  it  be  not  prevented  it  will 
 come,  for  if  he  speaks  he  will  do.  He  is  not  as  man, 
 1  Sam.  xv.  29,  and  they  must  humble  themselves,  re- 
 pent, and  change,  or  else  it  will  not  be. 
 
 Use  1.  To  reprove  and  condemn  the  secm-ity  of 
 many,  who,  for  all  the  threatening  and  menacing  of 
 God,  yet  do  not  pray  nor  humble  themselves  ;  never 
 take  it  to  be  time,  till  the  hand  and  rod  be  upon  their 
 backs ;  such  as  Jeremiah  complaineth  of,  chap.  viii. 
 6,  7,  '  I  hearkened  and  heard,  but  none  spake  aright : 
 no  man  repented  him  of  his  wickedness,  saying,  What 
 have  I  done  ?  every  one  turned  to  their  race,  as  the 
 horse  rusheth  into  the  battle.  Even  the  stork  in  the 
 air  knoweth  her  appointed  times,  and  the  turtle,  and 
 the  crane,  and  the  swallow,  observe  the  time  of  their 
 coming;  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.  xx.  8,  and  say  as  they,  Jer.  xxiii.  33, 
 '  What  is  the  burden  of  the  Lord  ? '  which  is  in  them 
 either  from  the  root  of  hypocrisy  within  their  hearts, 
 being  always  like  to  Haman :  Esther  vi.  6,  '  When 
 Hainan  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  do  honour  more  than  to  me  ? '  He  thought 
 none  to  be  so  much  in  the  king's  favour  as  himself; 
 so  they  think  none  to  be  in  the  favour  of  God  but 
 they.  If  they  see  anything  upon  others,  they  judge 
 it  is  justly  for  their  sins,  as  Luke  xiii.  1 ;  but  as  for 
 themselves,  they  are  God's  white  sons,  they  shall  never 
 miscarry.  Or  it  is  from  that  trust  and  confidence  they 
 have  in  their  riches  and  estate,  as  Prov.  xviii.  11, 
 '  The  rich  man's  riches  are  his  strong  city,  and  as  an 
 high  wall  in  his  imagination.'  They  are  as  rebels  in 
 a  strong  city  well  victualled,  well  armed,  and  well 
 manned,  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  do  it  till  it  be  done.  And  then,  when  it  is  too 
 late,  could  they  be  content  to  do  it;  but  it  is  their 
 folly  and  madness,  losing  their  opportunity  of  submit- 
 ting betime. 
 
 Use  2.  To  teach  every  one  to  be  wise  to  know  his 
 time,  when  the  tide  is  full,  to  humble  himself,  and 
 betake  himself  to  God ;  not  to  stay  till  he  smite,  but 
 when  he  speaketh,  Amos  iii.  6.  When  the  trumpet 
 is  blown,  it  is  high  time  to  fear,  and  fear  makes  men 
 fly  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  find  him  out?     It  is  therefore  wisdom  to 
 
 bide  in  their  place,  but  to  change  their  manners  and 
 minds,  so  may  they  change  the  sentence  and  thing 
 denounced.  Chrysostorn,*  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  forsook  not 
 their  houses,  but  their  sins.  This  ought  men  to  do, 
 betake  themselves  to  the  Lord,  by  forsaking  their 
 manners;  this  is  a  wise  man's  part:  Prov.  xxii.  3, 
 '  A  prudent  man  seeth  the  plague,  and  hideth  him- 
 self; but  the  foolish  go  on  still,  and  are  punished..' 
 But  where  can  he  be  safe,  and  be  indeed  hid,  but  with 
 God  himself?  Prov.  xviii.  10,  '  The  name  of  the  Lord 
 is  a  strong  tower,  the  righteous  runneth  into  it,  and 
 is  exalted.'  God  must  be  the  sanctuary  to  them 
 against  his  own  wrath:  Ps.  xxxii.  7,  'Thou  art  my 
 secret  place,  thou  preservest  me  from  trouble  ;  thou 
 compassest  me  about  with  joyful  deliverance.'  And 
 in  conclusion,  this  may  instruct  us  and  our  times. 
 God  hath  spoken,  the  trumpet  hath  been  blown,  let 
 us  fear,  and  think  it  high  time  we  return  to  him,  not 
 deferring,  lest  the  next  thing  be  the  blow  and  the 
 judgment,  when  it  will  be  too  late.  Think  we  of  that: 
 Heb.  iii.  7,  8,  '  To-day,  if  you  will  hear  his.  voice, 
 harden  not  your  hearts.'  Meeting  by  this  with  the 
 voice  of  Satan,  saith  Basil,  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  deals  craftily, 
 being  a  serpent,  and  subtle  to  beguile ;  he  steals  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,  eras  minus  aphis  erit :  because  he  that  is  unfit 
 to-da,y,  to-morrow  will  be  more  unfit ;  and  partly  for 
 that  this  is  the  time,  lest  judgment  do  come  upon  us, 
 and  we  have  no  evasion,  for  we  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. 
 
 Doct.  They  who  pray  are  before  God's  face,  and  in 
 
 *  Quomodo  non  mirabile,  quod  quando  Judex  sententiam 
 tulorit,  per  pcenitentiam  rei  sententiam  solverunt ;  non  enim 
 urbem  fugerunt  sicut  nos  nunc,  sed  manentes  sententiam 
 repressere.  Audicrunt  quod  seiiificia  corruerent,  sed  peccata 
 fugerunt,  non  discesserunt  quisque  do  domo  sua,  sicut  nunc 
 nos,  sed  discessit  de  via,  sua. — Chrysosl  horn.  5,  ad  pop.  Ant. 
 
 *  Mini  hodie,  eras  Domino  :  nosce  obsecro  inimici  dolos ; 
 ut  omnino  a  Deo  averteris,  consulere  non  audet :  novit  enim 
 hoc  grave  admodum  Christianis,  verum  artibus  insidiosis 
 aggreditur,  intelligit  autem  quemadmodum  nos  proesens 
 tempus  libenter  recipimus,  omnisque  actio  humana  in  prae- 
 sens  contendit  et  spectat :  quamobrem  hodiernum  tempus 
 nobis  furatur  astule%  et  spem  facit  crastini,  postquam  cras- 
 tinum  venerit,  rursus  mains  divisor  sibi  hodiernum,  cras- 
 tinum  vcro  Domino  dari  petit. — Basil.  Ezhortatio  ad  Bapt. 
 
90 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 his  presence.  If  they  who  hear  be,  as  Cornelius  said 
 he  and  his  company  were,  Acts  x.  33,  '  before  the 
 Lord,'  to  hear  one  speak  in  his  name,  and  him  speak- 
 ing mediately  to  them,  more  when  they  speak  imme- 
 diately to  himself.  Therefore  was  the  ark  of  God's 
 presence  ever  in  the  temple,  before  which  they  prayed, 
 and  from  which  they  received  answer,  Ps.  lxxxiv.  7. 
 
 That  he  may  hare  mercy  upon  us.  It  is  that  they 
 were  commanded  to  pray  for  before,  and  to  require 
 or  the  people. 
 
 f  Doct.  In  prayer  men  must  not  ask  what  they  list, 
 but  that  for  which  they  have  a  commandment  to  ask, 
 and  a  promise  to  receive. 
 
 Use  1.  To  reprove  all  those  prayers,  and  those  who 
 frame  their  prayers  not  according  to  God's  will,  but 
 their  own  lusts  and  fancies  ;  whatsoever  their  vain 
 hearts  desire,  that  they  utter  before  the  Lord,  and 
 make  their  requests  unto  him  for  it,  never  regarding 
 whether  good  or  evil,  how  agreeable  or  disagreeable 
 to  the  word,  having  their  own  affections  the  rules  of 
 their  prayers.  Such  prayers  they  would  be  ashamed 
 to  put  up  to  men  as  they  prefer  to  God,  making  Christ 
 a  mediator  for  them  (if  he  will  do  it  for  them)  for 
 things  they  would  blush  to  desire  the  help  of  man  in ; 
 some  praying  as  Saint  Augustine,  who  confesseth  of 
 himself  that  he  prayed  to  God  to  let  him  live  a  little 
 longer  in  his  sins ;  so  they  in  their  corruptions,  desir- 
 ing still  means  and  opportunities  to  fulfil  their  lusts 
 and  desires.  Some  ask  temporal  things  simply,  as 
 they,  Ps.  lxxviii.  18,  who  asked  meat  for  their  lust ; 
 who  importune  the  Lord  to  prosper  their  journey  and 
 endeavour  for  honours,  as  Balaam,  be  the  means  what 
 may  be,  who  have  their  prayers  sometimes  in  mercy 
 denied,  as  James  iv.  3,  and  sometimes  in  wrath  granted 
 to  them,  as  Ps.  lxxix.  29-31. 
 
 Mercy.  That  is,  be  gracious  and  favourable  unto  us, 
 and  lift  up  his  gracious  countenance  upon  us. 
 
 Doct.  In  prayer,  men  ought  especially  to  pray  for 
 God's  favour.  The  chiefest  thing  they  ought  to  desire 
 is  his  mercy  and  loving  kindness,  2  Cor.  vii.  14 ;  this 
 is  called  seeking  God's  face. 
 
 Reason  1.  Because  this  is  the  fountain  from  whence 
 all  things  else  come,  all  good  things  we  receive ;  for, 
 Rom.  viii.  32,  '  He  who  spared  not  his  own  Son,  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  favour  and  love :  John  iii.  16,  '  For  God  so 
 loved  the  world,  that  he  hath  given  his  only  begotten 
 Son,  that  whosoever  believeth  in  him  should  not  perish, 
 but  have  everlasting  life.' 
 
 Reason  2.  Because  no  temporal  blessing,  asked  never 
 so  earnestly,  nay,  though  it  be  sought  with  tears,  as 
 Esau  his  blessing,  can  be  obtained  till  a  man  have  his 
 sins  forgiven.  Hence  Matt.  vi.  11,  12,  the  petitions 
 are  joined  with  a  copula  as  inseparable. 
 
 Use  1.  This  reproveth  their  folly  and  error,  who 
 pray  more  for  the  things  of  this  life  than  for  the  favour 
 of  God  or  remission  of  their  sins,  2  Chron.  vii.  14. 
 
 Use  2.  To  teach  us  to  pray  for  temporal  things,  but 
 specially  God's  favour  and  the  remission  of  our  sins. 
 
 For  us.  Both  prophet  and  people.  He  would  be 
 prayed  for  as  well  as  the  people,  acknowledging,  as  it 
 seemeth,  those  things  in  himself  which  he  reproved 
 in  them,  the  better  to  affect  them. 
 
 Doct.  No  man  is  so  excellent  in  the  church  of  God, 
 so  endued  or  abounding  with  gifts  and  graces,  that 
 needeth  not  the  prayers  of  the  rest.  This  the  prophet 
 sheweth,  that  he  exempteth  not  himself,  but  would  be 
 prayed  for  as  others.  So  Hosea  xiv.,  sure  including 
 himself.  This  our  Saviour  Christ  shewed,  when,  teach- 
 ing his  church  in  the  person  of  his  disciples  to  pray, 
 he  taught  them  to  pray  one  for  another,  and  taught 
 them  they  had  need  of  the  prayers  one  of  another, 
 Matt.  vi.  This  is  shewed  by  Saint  Paul's  earnest 
 request  unto  them,  Rom.  xv.  30,  repeated  to  the 
 Corinthians,  2  Cor.  i.  7,  so  Col.  iv.  3,  2  Thes.  iii.  1, 
 and  for  the  saints,  Eph.  vi.  18. 
 
 Reason  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. 
 
 Reason  2.  Because  his  excellency  is  imperfect,  for 
 here  all  things  are  but  in  part,  1  Cor.  xiii.  9 ;  there- 
 fore he  hath  need  of  prayers,  as  his  own,  so  others', 
 many  prevailing  more  with  God  than  one. 
 
 Reason  3.  Because  the  excellency  and  goodness  a 
 man  hath  is  (as  Basil,  exhort,  ad  Bapt.,  brings  in  some 
 making  the  objection)  thesaurus  servatu  difficilis,  a 
 treasure  hard  to  be  kept.  Therefore,  as  he  said,  opus 
 est  vigilia,  we  had  need  to  be  more  watchful;  and  he 
 adviseth  to  take  three  adjutors,  orationem,  jejunium, 
 psalmodiam,  prayer,  fasting,  and  singing  psalms.  Now 
 as  for  keeping  of  treasures,  a  man  will  use  other  means 
 and  helps,  and  all  little  enough ;  so  in  this  should  he 
 be  careful. 
 
 Use  1.  This  reproveth  those  who  think  they  have 
 no  need  of  the  prayers  of  others,  but  can  pray  well 
 enough  for  themselves.  Their  own  private  prayer  is 
 sufficient ;  they  need  not  the  prayers  of  others,  or  the 
 public  congregations,  as  some  men  think  they  have  no 
 need  of  public  teaching,  they  can  instruct  themselves 
 well  enough  with  reading  of  good  books  at  home ;  so 
 for  prayer  :  they  can  enrich  themselves  of  themselves, 
 and  need  not  the  helps  of  others.  If  any  think  I 
 wrong  men  in  judging  thus  of  them,  I  answer,  No,  be- 
 cause I  judge  by  their  fruit  and  practice.  For,  when 
 their  little  love  to  the  assembly  of  the  church  ap- 
 peareth,  by  their  negligent  frequenting  of  them,  when 
 prayers  are  made  and  the  word  preached,  St  Jerome 
 tells  me  directly,  that  some  think  they  need  not  the 
 preaching  of  the  church,  some  not  the  prayers,  but 
 think  they  are  able  enough  to  instruct  themselves,  and 
 of  themselves  to  prevail  with  God,  which  riseth  com- 
 monly either  from  ignorance  or  knowledge  :  the  igno- 
 rance of  their  infirmities   or  the  knowledge  of  their 
 
Ver.  9.] 
 
 STOCK  ON  MALACHI. 
 
 31 
 
 graces,  that  makes  them  not  desire  the  helps  of  others, 
 as  Moses  took  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. 
 
 Use  2.  To  instruct  every  man,  be  his  excellency 
 what  it  may  be,  to  affect  and  desire  the  prayers  of 
 others,  of  the  ministers  and  public  congregations,  and 
 the  people  of  God  ;  for  besides  that  God  is  in  a  spe- 
 cial manner  there  present  (the  cause  why  David  and 
 his  men  so  desired  the  temple,  Ps.  lxxxiv.  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.  The  benefit  is  not  small,  0  Lord,  that 
 thou  shouldst  be  praised  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  faithful  prayer  prevail 
 much,  James  v.,  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  and 
 blessings  received,  and  keep  that  he  hath  ;  for  the  best 
 here,  and  the  most  perfect  must  not  imagine  himself  to 
 be  already  a  burning  and  shining  light  within  the  house 
 of  heaven,  where,  once  kindled,  there  is  no  danger  of 
 any  winds  to  blow  it  out,  but  must  remember  that  he 
 is  yet  in  the  open  air,  and  must  cover  and  defend  the 
 light  he  carries  with  both  hands,  nor  be  confident 
 though  the  air  seem  to  be  calm  ;  for,  sooner  than  he 
 is  aware,  if  he  take  away  his  hand,  his  light  may  be 
 puffed  out,  saith  St  Bernard.f 
 
 Ques.  If  the  prayers  of  living  saints  be  so  needful 
 and  profitable,  and  whose  prayers  we  may  desire  and 
 entreat,  why  not  also  of  dead  saints  ?  why  may  not  their 
 prayers  be  profitable  to  us,  and  we  desire  them  ? 
 
 Ans.  How  profitable  soever  their  prayers  may  be 
 to  us,  and  how  certain  soever  it  may  be  that  they  do 
 pray  for  us,  as  some  think  with  Bernard,  Ser.  ii.  in 
 Vigil.  Nat.  Dom.,  that  Rev.  vi.  10  doth  prove  it, 
 because  of  the  answer,  ver.  11,  yet  to  desire  their 
 prayers  as  those  who  are  living,  is  not  lawful,  because 
 it  is  without  precept  or  precedent  in  the  Scripture, 
 because  it  is  against  reason  and  the  Scripture.  For, 
 first,  that  they  know  not  what  we  do,  nor  hear  our 
 prayers,  is  manifest,  Isa.  lxiii.  16.  Again,  how  should 
 they  come  to  the  knowledge  of  them,  they  in  heaven, 
 we  in  earth,  and  dispersed  in  many  several  places  ? 
 As  for  the  answer  of  the  Rhemists  out  of  Jerome 
 
 *  ■  Non  parvus  est  fructus,  Domine,  ut  a  multis  tibi  gratia? 
 agantur  de  nobis,  et  a  multis  rogeris  pro  nobis. — August.  Con- 
 fess, x.  4. 
 
 t  Sic  ardens  et  lucens  nondum  in  domo  se  esse  confidat, 
 ubi  sine  orani  timore  ventorum  accensum  lumen  deportatur, 
 sed  meminerit  se  esse  sub  dio  et  utraque  manu  studeat 
 operire  quod  portat,  nee  eredat  aeri,  etiamsi  videat  esse 
 tranquillum  ;  repente  enim,  et  bora  qua  non  putaverit,  mut 
 abitur,  et  si  vel  modicum  maims  remiserit,  lumen  extinguetur. 
 — Bern  Ser.  iii.  in  Vigil,  nat.  Dom.  1. 
 
 against  Vigilantius,  that  they  are  in  every  place,  be- 
 cause they  must  follow  the  Lamb  whithersoever  he 
 goeth,  Rev.  xiv.  4  ;  if  the  place  be  understood  of  them 
 who  imitate  Christ  upon  earth,  and  not  of  the  souls 
 departed,  as  it  may  be,  at  least  it  must  be  understood 
 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  everywhere  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  everywhere  ?  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  devil  can  be  everywhere  to 
 work  mischief.  To  which  I  answer  that  their  com- 
 parison is  absurd,  for  the  devils  by  propriety  of  nature 
 and  the  Lord's  permission,  have  such  passage  in  the 
 world.  So  have  not  the  souls  of  the  saints,  for  they 
 are  appointed  by  God  to  rest,  Rev.  vi.  11  and  xiv.  13. 
 What  rest,  if  they  must  be  tossed  up  and  down  by  the 
 breaths  of  men,  some  time  in  England,  some  time  in 
 France,  &c.  ?  But  say  they  did,  how  were  it  possible 
 they  should  hear  the  prayers  of  all  that  call  upon  them 
 at  one  and  the  same  instant,  if  they  be  not  in  many 
 several  places  at  one  and  the  same  instant  ?  And  if  it  be 
 impossible,  the  prayers  must  needs  be  vain.  Besides,  if 
 it  were  not,  yet  in  that  which  papists  give  their  reason 
 for,  it  is  made  more  abominable,  that  is,  to  make  way 
 for  themselves  to  the  favour  of  God,  even  as  by  nobles 
 and  great  men  we  procure  access  to  the  king.  Nitm- 
 qu'ul  tarn  demens  est  dliquis,  &c.  Is  there  any  so  mad, 
 saith  Ambrose  in  Epist.  ad  Rom.  cap.  i.,  or  so  care- 
 less of  his  life,  that  he  will  give  the  honour  of  the 
 king  to  a  nobleman,  to  procure  him  access  to  him, 
 when  he  shall  be  guilty  of  treason  when  he  cometh 
 before  him  ?  And  yet  they  think  they  are  not  guilty 
 of  treason  to  God,  who,  under  pretence  of  seeking 
 God  by  saints,  do  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  he  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  worthiness  of  men,  there  needs 
 no  spokesman,  but  only  a  holy  mind.  Thus  far  he. 
 But  to  add  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  Umbo  (a  good  reason  against  him),  and  the 
 Israelites  were  marvellous  prone  to  idolatry.  Not  in 
 the  New,  lest  the  Gentiles  should  return  to  their 
 idolatry,  and  lest  the  apostles  should  be  too  vain- 
 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  himself  from  this  church 
 for  all  the  corruption  of  it  in  priest  and  people  ;  he 
 
92 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 forsakes  not  their  assemblies,  but  communicates  with 
 them  in  their  service  and  sacrifices. 
 
 Doct.  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  fundamentals.  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.  ix.  4,  they 
 are  noted,  as  St  Augustine  observeth,  that  mourn  for 
 the  corruptions  of  the  time,  not  who  separate  them- 
 selves from  the  church.  In  the  New  Testament  we 
 find  not  Christ  nor  his  apostles  to  forsake ^the  church, 
 but  remain  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  Heb.  x.  24,  25,  38,  39. 
 
 Reason  1.  Because  no  man  ought  to  separate  him- 
 self from  the  true  church  of  Christ.  Now,  such  is  an 
 assembly  professing  the  true  faith,  notwithstanding 
 other  corruption  ;  for  as  holiness,  if  it  might  be  sup- 
 posed without  true  faith,  cannot  make  a  true  church, 
 but  false  doctrine  and  error  in  the  foundation  over- 
 throws it  for  being  a  church,  so  e  contra,  corruptions  in 
 manners  cannot  make  it  no  church,  when  true  faith  is 
 taught  and  maintained. 
 
 Reason  2.  Because  separation  and  excommunica- 
 tion from  a  particular  church  is  the  most  heavy  and 
 greatest  censure  of  the  church  ;  which  as  no  man 
 should  incur  by  his  evil  behaviour,  so  no  man  ought 
 to  inflict  upon  himself  for  the  corruptions  of  others, 
 who  haply  deserve  to  be  separated  themselves. 
 
 Use  1.  To  condemn  all  those  who  withdraw  them- 
 selves from  our  assemblies,  because  of  corruptions 
 amongst  us,  crying  out  of  those  who  will  remain  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,*  that  he  did  not  well  to  leave  Christ's  heap 
 of  corn,  because  the  chaff  was  in  it  till  the  great  win- 
 nowing day,  and  that  he  shewed  himself  to  be  lighter 
 chaff,  driven  out  by  the  wind  of  temptation,  that  flew 
 out  before  the  coming  of  Christ  the  winnower.  What 
 folly  is  it  for  a  man  to  leave  the  jewels  and  plate  in 
 the  gold-finer's  shop,  because  of  the  iron  tongs  and 
 black  coals  !  What  warrant  have  they,  whenas  Noah 
 left  not  the  ark  for  all  the  unclean  beasts  ! 
 
 Use  2.  To  teach  every  man  not  to  be  so  offended 
 for  the  corruption  of  the  times,  as  to  separate  himself 
 from  the  church  for  them.  If  they  had  loved  peace, 
 they  had  not  broken  unity,  saith  Augustine. f     And  in 
 
 *  Non  habes  quod  objicias,  frumentis  Dominicis  palcam 
 usque  ad  ventilationem  ultimam  sustinentibus,  a  qmbus  tu 
 nunquam  reeessisses,  nisi  levior  palea  vento  tentationis,  et 
 ante  adventum  ventilatoris  avolasses. — Aug.  cotitr.  Petilian. 
 cap  i.  18. 
 
 t  Si  amarcnt  paccm,  non  discinderent  unitatcm. — Aug. 
 contr.  lit.  Petiliani,  lib.  24. 
 
 another  place,  a  vessel  of  honour  ought  to  tolerate 
 those  things  that  are  vile,  and  not  therefore  to  forsake 
 the  house  of  God,  lest  himself  be  cast  out  as  a  vessel 
 of  dishonour,  or  as  dung.*  That  certainly  which  is, 
 1  Cor.  v.  13,  '  Put  away  from  yourselves  the  wicked 
 person,'  is  to  be  understood  of  those  who  have  autho- 
 rity, which  if  they  exercise  not  is  their  sin,  not  mine 
 or  thine.  Shall  I  forsake  the  good,  and  the  church 
 where  I  may  be  safe,  for  their  evil  ?  Nee  quisquam 
 sine  consensu  cordis  sui  ex  ore  vuhieratur  alieno.  Let 
 no  man  then  separate  himself ;  for  why  should  a  good, 
 pui'e,  and  sound  member  separate  itself  from  those 
 that  are  corrupt,  and  cut  itself  off,  both  to  make  the 
 whole  worse,  and  to  lose  to  itself  the  good  it  might 
 have  by  abiding  ? 
 
 For  us.  The  prophet  who  had  the  least  hand  in 
 the  sins,  and  was  the  least  cause  of  the  burden,  he 
 fears,  and  as  it  were  mourns,  and  seeketh  how  to 
 avoid  it,  when  the  priests,  who  were  the  cause  of  it, 
 are  secure  and  careless. 
 
 Doct.  It  often  falls  out,  that  the  faithful  mourn,  and 
 fear  the  plagues  they  foresee,  when  they  who  have  de- 
 served them  sleep  securely,  and  rather  provoke  God 
 still :  Micah  i.  8,  '  Therefore  will  I  mourn.' 
 
 This  hath  been  by  your  means.  Here  is  the  reason 
 why  God  will  not  accept  their  prayers,  because  they 
 are  authors  and  principal  causes  of  the  evils  and  sins 
 amongst  them. 
 
 Doct.  The  prayers  of  hypocrites  and  wicked  men, 
 whether  ministers  or  magistrates,  or  private  men, 
 whether  superiors  or  inferiors,  cannot  be  profitable  to 
 the  church,  nor  others  for  whom  they  pray,  nor  ac- 
 cepted 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  himself,  Lev.  iv.  3,  and  Heb.  v.  3. 
 
 Reason  1.  Because  they  are  not  profitable  for  them- 
 selves/ neither  shall  be  accepted,  much  less  for  others. 
 Not  for  themselves,  Isa.  i.  and  lxvi. 
 
 Reason  2.  Because  they  are  in  God's  sight  abomi- 
 nable, Prov.  xv.  8 ;  such  cannot  prevail  with  him. 
 
 Obj.  Balaam  prayed  for  the  people  of  God,  and  was 
 heard  for  them,  and  yet  he  was  a  wicked  man,  Num. 
 xxiii.  19,  20. 
 
 Ans.  A  truth  it  is,  St  Augustine  so  answereth  Par- 
 menio  (contr.  Epist.  Parm.  lib.  ii.  cap.  8),  proving  they 
 ought  not  to  separate  themselves,  as  they  taught,  be- 
 cause men  are  polluted .  But  for  the  example  I  think 
 we  may  say,  Balaam  was  not  heard,  saving  his  judg- 
 ment, because  he  certainly  never  prayed ;  he  did  pro- 
 phesy indeed  in  a  certain  form  of  prayer ;  therefore 
 that  speech  of  his  is  accounted  a  blessing,  because  he 
 did  ominate  and  foretell  happy  things  which  would  be- 
 
 *  Vas  in  lionore  santificalum,  debuit  tolerare  ea  qua:  sunt 
 in  contumelia,  nee  propter  hoc  relinquere  domum  charitatis 
 Dei,  ne  vel  vas  in  contumeliam,  vel  stercus  projectum  Dei 
 domo  sit. — Aug.  contr.  qrist.  Parm.  lib.  3,  5. 
 
Ver.  9.] 
 
 STOCK  ON  MALACHI. 
 
 93 
 
 fall  to  the  people  of  God.  But  lie  never  prayed  indeed, 
 for  his  heart  went  against  it,  it  was  utterly  against  his 
 will ;  who,  for  the  wages  of  Balak,  would  rather  have 
 desired  to  curse,  only  he  was  compelled  to  it  hy  the 
 Spirit  of  God.  Therefore  he  was  not  heard,  which 
 prayed  not ;  hut  the  Spirit  of  God,  which  in  the  good 
 worketh  the  affections,  and  suggesteth  words,  did  only 
 put  such  words  into  his  mouth,  for  any  good  that 
 should  come  hy  them  to  the  people  of  God,  as  for  the 
 terror  and  destruction  of  Balak,  who  had  set  himself 
 against  the  people  of  God,  to  shew  him,  that  not  they 
 before  him,  but  he  should  fall  before  them. 
 
 Use  1.  This  sheweth  the  folly  and  the  vanity  of 
 the  reason  of  some  popish  and  popishly  affected,  who 
 plead  for  lenity,  connivance,  and  impunity,  because 
 the  king  and  his  children,  the  realms  and  dominions, 
 may  enjoy  so  many  prayers  from  them  unto  the  Lord  ; 
 their  Jesuits,  and  priests,  and  all  would  pray  for  the 
 state.  The  argument  is  of  force,  to  urge  a  state  to 
 use  kindness,  and  to  entreat  lovingry,  and  to  speak 
 comfortahly  unto,  those  both  ministers  and  people,  that 
 are  truly  religious,  as  Darius  did  well  conceive  it  : 
 Ezra  vi.  9,  10,  '  And  that  which  they  shall  have  need 
 of,  let  it  be  given  unto  thorn  day  by  day  ;  whether  it 
 be  .young  bullocks,  or  rams,  or  lambs,  for  the  burnt- 
 offerings  of  the  God  of  heaven,  wheat,  salt,  wine,  and 
 oil,  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  hea- 
 ven, and  pray  for  the  king's  life,  and  for  his  sons' ;  for 
 they  often  stand  in  the  gap,  and  keep  away  much  evil, 
 yea,  they  prevail  for  much  good.  One  of  these  is 
 better  than  a  multitude  of  others  (as  Chrysostom,  of 
 wicked  and  godly,  Horn.  26,  ad  pop.  Ant.,  as  one  pre- 
 cious stone  is  better  than  a  thousand  pebbles).  And 
 that  breeds  but  confusion  and  subversion  of  all,  when 
 we  desire  multitudes,  as  they  do  in  theatres,  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  Jesuits,  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 
 God's  people,  against  their  hearts  ;  who,  if  they  could 
 pray  with  their  hearts,  yet  should  never  prevail,  nor 
 be  accepted,  being  as  they  are.  And  to  them  we  may 
 use  that  of  Tertullian  (Apolog.  cap.  8-1).*  Be  thou  re- 
 ligious towards  God,  who  wouldst  have  him  to  be 
 favourable  to  the  emperor. 
 
 Use  2.  This  teacheth  the  fearful  case  and  condition 
 of  that  church  and  state,  where  they  who  should  stand 
 in  the  gap  and  breach  before  him  to  turn  away  his 
 wrath  lest  he  destroy  them,  are  men  themselves  who 
 provoke  God's  wrath  ;  of  whom  it  may  be  said,  as 
 Ezek.  xiii.  4,  5,  '  0  Israel,  thy  prophets  are  like  the 
 foxes  in  the  waste  places ;  ye  have  not  risen  up  in  the 
 
 *  Esto  rcligiosus  in  Deum,  qui  vis  cum  iniperatori  propi- 
 tium. —  Tertul.  Apolog.  cap.  34. 
 
 gaps,  neither  made  up  the  hedge  for  the  house  of 
 Israel  to  stand  in  the  battle  in  the  clay  of  the  Lord. 
 Undoubtedly  that  state  must  expect  a  judgment  from 
 God,  besides  that  it  is  one  itself,  when  God  takes 
 away  good  men,  such  as  were  the  chariots  and  horse- 
 men of  Israel,  their  defence  and  preservation,  who 
 prevailed  more  by  their  prayers,  as  Moses,  Exod.  xvii., 
 than  all  the  host  did  by  their  spears,  specially  when 
 their  successors  are  wicked  and  profane  men,  that  pro- 
 voke 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.  xiv.  11.  But  yet  if 
 they  remain  with  them,  though  they  cannot  prevail  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  again,  but  worst  of 
 all,  when  they  are  such  as  are  of  lewd  life,  who  thereby 
 provoke  God  against  them.  Therefore  these  both 
 should  be  mourned  for,  the  loss  of  the  one  and  the 
 succession  of  the  other ;  for  the  former  are,  as  the 
 king  said,  the  chariots  and  the  horsemen  of  Israel ; 
 the  latter  are  the  chariots  and  horsemen  against 
 Israel,  for,  not  being  with  it,  they  are  against  it.  Of 
 good  ministers  we  may  say  as  Ps.  exxvii.  4,  5,  as  are 
 the  arrows  in  the  hand  of  the  strong  man,  so  are  they 
 who  are  her  good  ministers.  Blessed  is  the  church 
 that  hath  a  quiverful  of  them  ;  here  is  her  prosperity 
 and  peace,  hence  is  the  ruin  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. 
 
 Obj.  This  granted,  then,  have  we  a  warrant  to 
 separate  ourselves  from  the  church  or  congregation 
 where  a  wicked  minister  is,  for  why  should  we  join 
 with  a  minister  that  God  will  not  hear  ? 
 
 Sol.  The  Donatists  made  the  same  objection  to 
 Augustine  (loco  prcedido) ;  to  which  the  sum  of  his 
 answer  is,  that  when  they  pray  with  the  congregation 
 they  are  heard,  though  for  their  own  wickedness  they 
 deserve  to  be  rejected,  because  of  the  piety  and  devo- 
 tion of  the  people  who  join  with  them  ;  whence  I 
 collect,  that  though  the  minister  speak  the  words,  yet 
 they  are  not  his  prayers  only,  but  the  prayers  of  the 
 church.  As  in  another  case,  though  the  minister 
 deliver  the  signs,  yet  it  is  not  his  sacrament  but  Christ's, 
 and  so  may  be  profitable  notwithstanding  the  corrup- 
 tion and  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  faithful  one,  he  shall  be 
 heard  together  with  the  church  ;  if  otherwise,  not  he, 
 but  the  faithful  people,  who  speak  to  God  by  his 
 words.  But  you  will  say,  then,  what  loss  have  we  if 
 the  minister  be  wicked  ?  I  answer,  many  ways  ;  be- 
 cause the  corruption  of  men  is  such  that  as  they  like 
 
94 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 the  word  and  sacrament  worse  because  they  dislike 
 him  that  brings  them,  and  find  not  such  joy  and  com- 
 fort in  them  as  by  his  hands  they  like  ;  so  they  can- 
 not be  nor  are  not  so  affected  to  join  in  prayer  with  a 
 man  they  like  not,  or  think  not  well  and  reverently  of, 
 to  whose  person  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  zeal  in  prayer. 
 Besides,  they  want  the  benefit  of  his  prayers  in  pri- 
 vate, who  should  mourn  for  them  and  pray  for  them 
 when  they  are  following  their  necessary  affairs,  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.  xiii.  17 ;  or  as  Paul,  Acts 
 xx.  31.  All  which  a  good  and  faithful  minister  will 
 do  ;  but  he  that  is  not  will  be  as  careless  and  secure 
 as  he  can  be,  and  never  do  it,  or,  if  he  should,  yet  not 
 be  accepted. 
 
 This  hath  been  by  your  means.  The  sins  of  the  people 
 are  imputed  to  the  priests,  because  they  taught  them 
 not  better,  nor  reproved  them  of  this.     Ante,  ver.  7. 
 
 Will  he  regard  your  jwson  f  He  will  not ;  your 
 office,  and  place,  and  dignity  in  the  church  shall  not 
 make  him  receive  your  prayers.  . 
 
 Doct.  As  God,  to  elect  and  call  men,  and  to  give 
 them  the  promises  and  possession  of  heavenly  things, 
 is  moved  by  no  outward  privilege  or  dignity  of  the 
 flesh,  so  to  hear  their  prayers  and  to  accept  their 
 service,  is  he  not  moved  by  any  dignity  of  person,  any 
 virtue  of  place  or  office,  nor  by  outward  privilege,  if 
 faith  and  holiness  of  life  be  wanting.  Here  it  is 
 apparent  in  these  priests,  not  accepted  for  all  the 
 dignity  of  their  office.  Cain  was  the  first  born,  and 
 had  that  privilege,  yet  for  all  that  God  received  not 
 his  offering,  but  Abel's,  Gen.  iv. ;  so  betwixt  the 
 pharisee  and  publican,  Luke  xviii.  10,  &c;  as  be- 
 twixt the  rich  men  and  the  widow,  Mark  xii.  41-43. 
 
 Reason  1.  Because  he  is  no  accepter  of  persons, 
 Acts.  x. ;  that  is,  for  any  outward  thing,  for  he  accepts 
 for  inward.  It  is  borrowed  from  judges,  who,  being 
 corrupt,  are  swayed  not  with  the  uprightness  of  the 
 cause,  but  with  the  person,  his  place,  his  honour,  his 
 riches,  and  such  like,  which  being  denied  in  God, 
 shews  why  he  accepts  not  the  wicked. 
 
 Reason  2.  Because  he  looks  not,  as  man  looks, 
 upon  outward  things. 
 
 Use  1.  This  will  serve  to  check  a  corruption  in  our 
 times,  and  not  in  ours  only,  but  that  which  hath  ever 
 been  in  all  ages  ;  great  men,  nobles,  and  princes, 
 wealthy  and  worshipful  personages,  persuade  them- 
 selves, and  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  careless  hearing, 
 shall  be  accepted  from  them,  though  they  never  trouble 
 themselves  for  the  true  fear  of  God,  and  to  work 
 righteousness  ;  whereas  first,  in  reason,  there  is  more 
 due  to  God  where  he  hath  given  more.     But  why 
 
 should  he  accept  less  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. 
 
 Use  2.  Let  no  estate  hinder  a  man  from  this  ser- 
 vice, for  the  best  excuseth  not,  the  meanest  makes  us 
 no  less  acceptable. 
 
 Ver.  10.  Who  is  there  even  among  you  that  would 
 sJiut  the  doors,  and  kindle  not  Jire  on  mine  altar  in 
 vain  9  1  hare  no  pleasure  in  you,  saith  the  Lord  of 
 hosts,  neither  will  I  accept  an  offering  at  your  hand. 
 
 Who  is  there  among  you  ?  Here  is  the  rejecting  of 
 them  and  their  sacrifices  threatened,  which  is  the 
 main  point  in  the  verse ;  but  in  the  former  part,  as 
 divers  of  the  learned  do  so  take  it,  he  returns  unto 
 his  former  expostulation,  reproving  the  priests  for 
 their  ingratitude  and  corruption  of  his  worship.  And 
 then  it  will  be  read,  '  Who  is  there  among  you  that 
 will  shut  the  doors  ;  or  do  you  kindle  fire  on  my  altar 
 for  nothing  ?  '  And  some  expound  it  that  the  priests 
 would  not  so  much  as  shut  the  doors  till  they  had 
 their  wages  paid,  others  that  they  did  nothing  in  God's 
 service  but  they  were  rewarded  for;  God  arguing  their 
 unthankfulness  to  him  by  his  bounty  to  them.  But 
 others  take  the  words  as  they  are  here  read,  both 
 more  agreeable  to  the  original,  as  also  more  squaring 
 to  the  present  matter,  to  shew  how  he  rejected  them 
 and  their  sacrifice,  when  he  wisheth  that  somebody 
 would  shut  the  doors  of  the  temple,  or  that  they 
 would  offer  none  at  all,  and  so  keep  out  the  priests 
 that  they  could  not  come  to  sacrifice  anything  upon 
 his  altar,  which  he  did  so  distaste  and  dislike  ;  and 
 so  it  is,  I  would  rather  you  should  not  offer  at  all 
 than  as  you  do. 
 
 For  the  particular  words.  '  And  kindle  not  fire  upon 
 mine  altar,'  q.  d.  that  ye  might  not  come  to  offer  upon 
 mine  altar,  kindle  not  my  altar,  so  in  the  original,  a 
 metonymia.  '  In  vain,'  id  est,  to  no  end,  the  word 
 signifieth,  freely,  Job  i.  9  ;  for  nothing,  so  unjustly 
 without  cause,  Ps.  lxix.  5 ;  so  scot-free,  without 
 punishment,  Prov.  i.  11 ;  to  no  end  or  purpose,  Job 
 ii.  3,  Prov.  i.  17 ;  so  here. 
 
 I  have  no  ]jlcasure  in  you.  The  former  is  a  wish, 
 this  is  the  reason  of  the  wish.  All  is  in  vain,  and  to 
 no  end,  because  I  like  not  you,  and  will  none  [of]  your 
 sacrifices.  He  shews  that  he  esteemed  not  these  offer- 
 ings, not  from  the  nature,  but  from  the  mind  of  him 
 who  did  offer  them.  If  he  were  endued  with  piety 
 and  holiness,  God  would  accept  his  offerings  and 
 service  ;  if  otherwise,  God  would  take  no  delight  in 
 them  for  all  their  offerings. 
 
 Neither  will  I  accept  an  offering  at  your  hands. 
 These  offerings  he  simply  refuseth  not,  being  things 
 he  had  commanded,  but  because  they  were  offered  by 
 them  ;  qui.,  I  am  so  far  from  accepting  at  your  hands 
 these  corrupt  and  imperfect  sacrifices,  that  if  they 
 were  never  so  perfect  and  agreeing  to  the  laws  of  men 
 prescribed,  yet  I  would  not  accept :  you  please  me 
 
Ver.  10.] 
 
 STOCK  ON  MALACHI. 
 
 95 
 
 not,  your  gifts  and  offerings  cannot  be  accepted  of  me. 
 Here  is  first  a  wish,  and  the  reason  of  it ;  he  wished 
 that  they  would  offer  no  sacrifices  to  him  at  all,  rather 
 do  him  no  service  than  do  it  as  they  did. 
 
 Doct.  The  Lord  had  rather  have  no  service  done 
 unto  him  of  the  sons  of  men,  than  to  have  it  done 
 carelessly  and  negligently,  corruptly,  and  not  as  he 
 hath  commanded  it.  So  is  it  manifest  from  this  place, 
 as  from  that  Isaiah  i.  11-13,  and  lviii.  1,  2,  and 
 lxvi.  3  ;  Mat.  vii.  22,  and  vi.  1,  5,  16. 
 
 Reason  1.  Because  this  argues  contempt  of  God, 
 and,  as  we  may  speak,  of  his  person  ;  yea,  oftentimes 
 more  contempt  than  not  to  do  the  works  of  his  service 
 at  all ;  for  where  any  man  is  duly  respected,  either 
 for  love  or  fear,  there  the  duties  and  offices  to  be  per- 
 formed unto  him  are  done  neither  negligently  nor 
 carelessly  ;  as  the  child  that  honours  his  father,  the 
 servant  that  fears  his  master,  do  with  all  diligence  and 
 care  their  duties.  Where  they  are  done  coldly  or 
 cursorily,  there  is  not  the  respect  of  the  person  that 
 should  be.  Again,  duties  may  be  omitted  without 
 contempt,  as  of  ignorance,  not  knowing  what  a  man 
 ought  to  do  ;  of  infirmity  or  an  erroneous  conscience, 
 because  he  thinks  he  may  not  do  that  which  he  can- 
 not do  in  all  perfection  ;  but  to  do  them  carelessly, 
 and  that  wittingly  with  corruption,  can  have  no  such 
 excuse,  and  so  more  contempt. 
 
 Reason  2.  Because  the  Lord  hath  no  need  of  the 
 sacrifice  and  service  of  men  ;  a  man  cannot  be  profit- 
 able to  him,  as  he  may  be  to  his  neighbour.  It  is 
 nothing  to  him  that  thou  art  righteous,  that  thou 
 prayest,  or  performest  any  other  service  unto  him. 
 Job  xxii.  2,  '  May  a  man  be  profitable  unto  God,  as 
 he  that  is  wise  may  be  profitable  to  himself  ?  ' 
 Therefore  he,  as  a  rich  king,  values  not  the  gift,  but 
 tbe  mind  of  the  giver  ;  he  looks  more  to  the  manner 
 of  doing  than  the  deed  ;  he  respects  more  the  heart 
 than  the  hand,  the  inward  affection  than  the  outward 
 action.  No  marvel,  then,  if  he  had  rather  have 
 nothing,  than  carelessly  and  corruptly  done.  And 
 this  made  him  esteem  more  of  the  widow's  two  farthings 
 and  mites  than  of  the  rich  men's  treasure.  God 
 rather  hears  a  pure  conscience  than  prayers.* 
 
 Obj.  Better  Christ  be  preached  anyways  than  not 
 at  all,  Philip,  i.  15,  1G,  18. 
 
 Sol.  It  is  better  in  regard  of  others  who  have  the 
 benefit  of  it,  and  to  whom  by  such  leaden  and  stony 
 conduits  God  convej'eth  the  water  of  life,  as  a  gar- 
 dener doth  water  to  his  plants  ;  but  it  is  not  better  in 
 regard  of  them  who  do  it,  for  it  maketh  their  con- 
 demnation more  grievous.  Judas  preached  condemna- 
 tion to  himself,  and  yet  no  doubt  converted  some,  as 
 the  rest  did.  Noah  was  glad  he  could  get  some  to 
 build  his  ark,  himself  and  his  sons  being  no  workmen 
 fit  for  it,  but  it  profited  them  not  a  whit  that  built  it, 
 as  good  never  have  done  it. 
 
 *  Deus  ptuain  magis  conscientiam  exaudit,  quarn  preces- 
 —  Avgust.  contr.  lit.    Petil.  Donat.  lib.  ii.  cap.  53. 
 
 Use  1.  This  may  teach  us  what  to  judge  of  our 
 church-papists,  who  for  fear  of  law,  avoiding  of  loss, 
 for  escaping  of  imprisonment,  do  resort  to  our  con- 
 gregations without  conscience  and  care,  they  are  worse 
 than  those  who  do  refuse  to  come,  than  open  recu- 
 sants ;  for  if  to  come  to  church  for  a  show,  to  profane 
 God's  worship,  and  to  do  it  rashly  for  sinister  respects, 
 and  in  hypocrisy,  be  worse  than  not  doing,  then  they 
 are  greater  offenders  in  coming  than  others  in  abstain- 
 ing. The  Shechemites  were  greater  sinners,  with 
 Hamor  and  Shechem  his  son,  in  taking  the  sacrament 
 of  circumcision  for  profit,  and  satisfying  their  pleasure, 
 and  to  make  a  prey  as  they  thought  of  Israel,  Gen. 
 xxxiv.,  than  the  other  Gentiles  who  refused  it.  So 
 in  this ;  they  come  to  church  for  advantage  or  profit, 
 or  saving  of  that  they  have  ;  then  is  it  better  they 
 should  not  come  at  all.  Nay,  not  so,  but  it  is  less 
 evil,  not  more  good.  The  goodness  is  that  they  labour 
 to  be  instructed  in  that  they  ought,  and  to  know  how 
 they  ought,  and  to  endeavour  to  come  with  care  and 
 conscience,  as  is  required.  In  the  mean  time,  he  that 
 abstains  and  comes  not,  is  less  evil  than  he  that  doth 
 come  carelessly,  &c. 
 
 Obj.  Why,  then,  should  magistrates  compel  men 
 to  the  service  of  God,  when  he  shall  make  them  sin, 
 and  sin  more  than  if  they  abstain  ? 
 
 Ans.  The  magistrate  may  not  compel  any  man  to 
 do  evil,  that  is  a  thing  simply  forbidden  of  God ;  but 
 he  may  compel  a  man  to  do  that  which  he  may  sin  in 
 doing  of  it.  Things  that  men  do  are  of  three  sorts : 
 good, and  commanded;  evil,  and  forbidden ;  indifferent, 
 and  neither  commanded  nor  forbidden  of  God.  In 
 this  last  the  magistrate  ought  to  have  a  special  and 
 tender  respect  to  the  conscience  of  his  subject,  though 
 it  be  erroneous,  specially  when  they  are  things  of  no 
 moment;  the  doing  of  them  little  profits  the  church 
 or  commonwealth,  and  the  omitting  of  them  doth  pre- 
 judice it  nothing  at  all.  For  the  other,  he  is  not  to 
 respect  the  erroneous  consciences  of  men,  as  not  to 
 suffer  them  unpunished  for  evil  doing,  though  they 
 should  pretend  conscience  in  it;*  so  is  he  not  to 
 abstain  from  compelling  them  to  that  which  is  good ; 
 for  that  evil  is  adjoined  to  it,  it  is  not  his  fact  that 
 commandeth,  but  comes  from  their  infidelity  and  cor- 
 ruption who  are  commanded,  of  which  he  cannot  bo 
 accused  when  he  hath  carefully  endeavoured  that  they 
 be  duly  and  rightly  instructed  and  informed ;  for  when 
 he  may  say,  The  things  I  require  are  commanded  in  the 
 Scriptures,  I  have  done  my  best  endeavour  that  you 
 may  know  the  truth,  and  not  perish,  and  I  will  not 
 cease  for  hereafter  to  persuade,  and  exhort,  and  com- 
 mand you.     Do  you  need  the   Scriptures?     Confer 
 
 *  Ad  fidem  nullus  est  cogendus  inviius,  sed  per  severi- 
 tatem,  imo  et  per  misericordiam  Dei,  tribulationum  flagellis 
 perfidia  castigari. — August,  cont.  lit.  Petil.  lib.  ii.  cap.  38. 
 And  again,  Si  quse  igitur  adversus  vos  leges  constitutor  sunt, 
 non  bene  facere  cogimini,  sed  male  facere  prcbibemini.  — 
 Ibid. 
 
96 
 
 STOCK  ON  MALACH1. 
 
 [Chap.  I. 
 
 with  the  ministers,  pray  God  to  open  your  eyes  ;  he 
 hath  then  done  his  part. 
 
 Use  2.  This  teacheth  the  fearful  condition  of  such 
 as  only  do  and  perform  the  service  of  God  but  mar- 
 vellous carelessly  and  corruptly ;  they  Lear  the  word, 
 they  make  prayers,  they  receive  the  sacrament,  but 
 they  are  no  more  acceptable  unto  God  than  if  they 
 did  them  not  at  all.  God  saith  unto  them,  as  a  father 
 to  his  child,  and  a  master  to  his  servant,  seeing  them 
 scrambling  over  their  duties  and  business  without  care 
 and  respect,  I  had  as  lief  you  did  them  not  at  all. 
 Now  what  would  we  think  of  him  that  should  never 
 pray,  never  hear  the  word,  never  receive  the  sacra- 
 ment ;  would  not  every  one  think  he  is  an  odious  man 
 to  God?  Verily  such,  and  more  odious,  if  it  may  be, 
 is  every  one  that  doth  these,  but  without  care,  of 
 course,  without  conscience ;  they  hear  the  word,  but 
 without  profit.  God  had  rather  have  them  away,  than 
 come  to  church  to  deride  his  word,  to  sleep  or  talk, 
 there  to  profane  his  worship.  So  they  pray,  but  not 
 with  their  hearts,  but  with  their  lips ;  their  hearts  are 
 taken  away  with  their  pleasures,  profits,  and  delights. 
 As  Hosea  iv.  11,  he  esteems  of  them  as  well  when 
 they  pray  not;  they  receive  the  sacrament,  but  without 
 preparation,  without  understanding  what  they  do; 
 most  unworthily  they  intrude  themselves  to  the  table 
 of  the  Lord.  God  had  as  lief  have  them  away  ;  their 
 room  were  as  acceptable  to  him  as  their  thronging,  as 
 his  without  the  wedding-garment  at  the  feast  of  the 
 king,  Matt.  xxii. 
 
 This  is  their  fearful  condition  :  he  that  hears  is  as 
 though  he  heard  not,  he  that  prays  as  though  he 
 prayed  not,  he  that  receiveth  the  sacrament  as  though 
 he  did  not ;  and  so  of  all  the  service  of  God ;  he  is 
 as  acceptable  to  God  in  not  doing  them  as  he  is  in 
 doing,  and  e  contra,  as  odious. 
 
 Obj.  Then  a  man  had  as  good  not  do  at  all  ?  and 
 so,  while  you  reprove  one  thing,  you  open  the  gap  to 
 another,  from  carelessness  to  profaneness. 
 
 Arts.  If  any  man  do  gather  so,  it  is  his  collection, 
 not  my  assertion.  He,  like  a  spider  or  toad,  gathereth 
 venom  and  poison  from  sweet  flowers  and  wholesome 
 herbs.  If  a  master  should  tell  his  servant  doing  his 
 business  negligently  that  he  had  as  lief  he  did  it  not, 
 will  he  reply  then  he  will  not  ?  If  he  do,  shall  he  not 
 for  such  contempt  be  beaten  with  more  stripes  ?  Nay, 
 a  servant  that  would  avoid  that,  and  receive  any  wages 
 and  reward,  will  seek  to  correct  his  error  and  reform 
 his  corruption  ;  so  in  this. 
 
 Use  3.  This  ought  to  instruct  us  that  have  any 
 desire  to  be  accepted  in  our  service  of  God,  and  not 
 to  be  rejected,  as  if  we  did  neglect  it  altogether,  to  do 
 it  with  all  care  and  diligence,  and  in  the  best  manner 
 that  may  be.  Do  we  must.  And  then  not  to  lose 
 our  labour,  and  have  no  respect  nor  reward,  we  must 
 endeavour  to  do  them  as  they  ought  to  be  done  :  hear 
 with  an  honest  heart,  to  profit ;  pray  with  a  fervent 
 spirit,  to  prevail ;  use  the  sacraments  in  knowledge 
 
 and  due  preparation  for  them ;  these  and  all  other 
 parts  of  his  service  as  he  requireth,  else  we  are  in  a 
 strait,  as  the  lepers  were,  2  Kings  vii.  3,  4,  without 
 the  walls  of  Samaria.  If  they  enter  the  city,  there  is 
 death ;  if  they  sit  still,  there  is  death  also  ;  so  we,  if 
 we  do  not,  we  displease  ;  if  we  do,  and  not  as  we 
 ought,  we  displease  also.  They  had  a  third  way,  to 
 go  out  to  the  enemies,  wherein  their  difficulty  was  the 
 gi-eatest ;  but  we  have  a  third,  wherein  our  comfort 
 is  the  most,  to  do  them  as  he  requireth  of  us. 
 
 Obj.  But  some  will  object ,'  Who  is  sufficient  for  these 
 things  ?'  And  this  is  tmt  a  cold  comfort  in  a  thing 
 that  nobody  can  do,  and  therefore  we  were  as  good  to 
 do  nothing  at  all,  for  who  can  do  things  as  he  re- 
 quireth ? 
 
 Arts.  I  answer,  we  have  a  merciful  God  to  deal 
 with,  who  in  Jesus  Christ  accepteth  our  affections  for 
 actions,  our  beginnings  for  perfections,  2  Cor.  viii.  12; 
 and  upon  this  ground  we  must  do  our  endeavours  to 
 do  it  in  the  perfectest  manner  that  we  may,  that  we 
 may  be  accepted,  and  not  abstain.  It  is  a  rule  indeed 
 in  matters  indifferent,  which  are  left  to  our  choice, 
 to  refrain  from  them,  because  our  weakness  will  bring 
 forth  some  sin  in  the  doing  of  them ;  as  in  exercises 
 and  recreations,  when  they  cause  us  to  swear,  curse, 
 fret,  and  lose  our  time.  But  in  other  things  for  which 
 there  is  a  commandment,  and  our  own  experience 
 teacheth  that  we  cannot  do  them  without  defects  and 
 infirmities  (as  we  cannot  hear  the  word  with  that  faith 
 we  ought,  but  wandering  thoughts,  and  sometime 
 envious,  covetous,  ambitious  desires  creep  into  our 
 hearts),  yet  must  we  do,  and  not  abstain ;  our  imper- 
 fections hinder  them  from  being  perfectly  good,  but 
 not  from  being  accepted,  while  we  condemn  our  im- 
 perfections, aud  desire  to  do  better.  And  as  the  high 
 priest,  Exod.  xxviii.  38,  did  bear  the  iniquity  of  the 
 holy  things,  so,  though  our  holiest  offerings  and  works 
 of  righteousness  have  defects  and  wants,  blemishes 
 and  stains  of  our  corruptions,  our  high  priest  Christ 
 Jesus  will  acquit  us  of  them,  and  procure  us  favour 
 and  acceptation  in  the  sight  of  God. 
 
 /  have  no  -pleasure  in  yon.  The  reason  of  his  wish 
 why  he  could  desire  they  rather  should  not  do  him 
 service  than  do  it ;  and  this  carrieth  the  contrary,  I 
 dislike  you,  I  am  angry  and  displeased  with  you,  re- 
 maining in  your  sins  and  corruptions. 
 
 Doct.  The  Lord  hath  no  pleasure  in  ungodly  men, 
 such  as  commit  and  continue  in  sin  and  transgression 
 of  his  law,  but  he  is  angry  and  displeased  with  them  ; 
 so  is  it  here  :  Ps.  v.  4,  '  For  thou  art  a  God  that  lovest 
 not  wickedness,  neither  shall  evil  dwell  with  thee ;' 
 and  Heb.  x.  38,  2  Sam.  xv.  26 ;  hence  it  is  that  he  is 
 compared  to  a  consuming  fire,  even  to  his  own,  Deut. 
 iv.  24.  Therefore  to  shew  his  anger  towards  those 
 who  should  transgress,  how  great  it  is  ;  when  he  gave 
 the  law,  he  descended  with  fire,  and  the  whole  moun- 
 tain burned  about  him. 
 
 Reason  1.  Because  the  Lord  hates  iniquity,   Ps. 
 
Ver.  10.] 
 
 STOCK  OX  MALACHI. 
 
 97 
 
 xlv.  7.  Now,  then,  as  men  who  hate  any  liquor  do 
 dislike  the  vessel  that  it  is  in  for  it,  yea,  sometimes 
 grow  to  hate  and  abhor  it;  so  the  Lord  hating  sin,  dis- 
 likes the  sinner,  yea,  sometimes  grows  to  hate  him, 
 Ps.  v.  5;  not  the  nature  he  made,  not  the  man,  but 
 the  wicked  man,  because  sin  cleaves  so  fast  to  him 
 as  they  cannot  be  parted  ;  as  when  the  scent  will  not 
 out  of  the  vessel,  he  hates  both.  As  Saint  Augustine 
 saith,  God  hates  iniquity;  therefore  in  some  he  des- 
 troys it  by  damnation,  as  in  reprobates ;  in  others,  he 
 takes  it  away  by  justification,  as  in  the  elect.* 
 
 Eeason  2.  Because  as  every  one  delights  and  takes 
 pleasure  in  his  like,  which  makes  the  angels  rejoice  at 
 the  conversion  of  a  sinner ;  and  men  rejoice  and 
 account  it  a  glorious  thing  to  have  children  like  them- 
 selves, and  take  the  more  pleasure  in  them  when  the 
 succession  is  like  to  prove  like ;  so  God,  in  those  that 
 are  most  like  him ;  because,  saith  Cyprian,  then  the 
 divine  gentry,  by  their  actions  and  practices,  may  be- 
 come more  famous ;  then  must  he  be  displeased  with 
 these,  because  they  grow  more  uulike  him,  and  like 
 to  Satan  his  enemy. 
 
 Use  1.  Anger  then  simply  in  itself  is  not  a  sin,  but 
 as  it  is  mixed  with  other  perturbations  and  vices, 
 seeing  God  is  angry;  as  Christ  was  often,  and  very 
 vehemently,  John  ii.  13,  14,  17;  and  whensoever  he 
 corrected  and  reproved  sin,  he  shewed  himself  in  his 
 words  very  angry,  Matt,  xxiii.  13 ;  so  hath  Moses,  the 
 prophets,  apostles,  and  all  the  saints.  Therefore 
 Lactantius  saith,  sine  ird  peccata  corrigi  non  jwsse,  sin 
 cannot  be  corrected  without  anger ;  for  the  sight  of 
 sin  is  so  horrible  in  itself,  that  he  that  is  a  good  man 
 cannot  but  be  offended,  moved  and  angi-y  with  the 
 sight  of  it.  And  he  that  is  not  moved  at  it,  either 
 allows  it,  or  doth  not  much  detest  it,  or  is  willing  to 
 avoid  trouble  in  correcting  of  it ;  hence  the  repressing 
 of  anger  is  a  sin,  being  a  great  sin  not  to  repress,  and 
 that  irefully,  the  sins  which  are  under  our  charge,  as 
 old  Eli ;  for  God  hath  given  anger  to  the  spirit  of 
 man,  as  an  edge  to  a  weapon,  that  when  it  is  needful 
 we  may  use  it,  saith  Saint  Chrysostom.-(-  This,  then, 
 we  ought  to  do,  imitate  these  examples,  and  be  angry 
 with  sins,  and  correct  them  to  our  power  :  but,  Eph. 
 iv.  26,  this  place  doth  not  simply  forbid  anger,  but 
 corrupt  anger,  by  which  we  offend  God.  Now  anger 
 is  vicious  and  corrupt,  first,  if  a  man  be  angry  rashly 
 for  no  cause,  or  for  small  cause,  Matt.  v.  22 ;  secondly, 
 if  a  man  be  angry  for  private  injuries,  not  for  them  as 
 they  are  sins  offensive  to  God,  but  injuries  to  him- 
 self; thirdly,  when  the  anger  that  should  be  against 
 the  sin  is  against  the  person,  and  turned  to  his  brother ; 
 and  this  is  that  there  forbidden,  and  it  is  thus  under- 
 
 *  Deus  odit  iniquitatem,  itaque  in  aliia  cam  perimit  per 
 damnationem,  ut  in  reprobis  ;  in  aliis  adimit  per  justifica- 
 tionem,  ut  in  electis. — August,  ad  Simplicianum,  lib.  vii. 
 qusest.  2,  Col.  G30,  torn.  4. 
 
 t  Quasi  gladio  aciem,  sic  menti  nostras  irse  acumen  impo- 
 suit,  ut  eo  cum  oportet  utamur. —  Chry.  horn.  6,  de  laudib. 
 Paul. 
 
 stood :  be  angry,  but  not  without  just  cause ;  be 
 angry  not  for  private  injuries,  but  vices,  as  they  are 
 against  the  law  of  God ;  fiually,  be  angry  not  with 
 your  brethren,  but  with  their  corruptions,  and  this  is 
 hence  warrantable. 
 
 Use  2.  Seeing  God  will  be  angry  with  all,  both 
 elect  and  reprobate,  for  their  sins,  and  most  displeased 
 with  them,  this  should  persuade  us  not  to  be  secure, 
 but  to  pass  our  lives  in  the  fear  of  the  anger  of  God. 
 To  this  one  thing  bend  we  all  our  endeavours  and 
 powers,  that  we  sin  not,  and  so  provoke  the  anger  and 
 displeasure  of  God,  for  of  this  we  may  be  sure  that 
 God's  word  shall  be  fulfilled  :  Ps.  lxxxix.  31,  32,  <  If 
 they  break  my  statutes,  and  keep  not  my  command- 
 ments; then  will  I  visit  their  transgression  with  a  rod, 
 and  their  iniquity  with  strokes.'  Wrath  and  displea- 
 sure follows  the  sinner,  as  the  shadow  the  body. 
 But  if  God  spare,  and  be  not  angry,  that  is,  shew  it 
 not,  Magna  est  ira  non  irasci,*  it  is  a  sign  of  greater 
 displeasure.  The  master  that  respects  his  servant 
 corrects  him  for  a  small  fault ;  if  he  let  him  alone,  it 
 may  be  thought  he  doth  it  till  great  faults  be  joined 
 to  it,  and  he  rnay  either  punish  more,  or  cast  him  out 
 of  his  house  ;  so  in  this. 
 
 Neither  will  I  accept  an  offering  at  your  hand. 
 Because  he  is  displeased  with  them,  therefore  he  will 
 not  accept  their  offerings,  nor  their  service  and 
 prayers. 
 
 Doct.  The  person  of  a  man  must  first  please  God, 
 before  his  prayers,  his  offerings,  or  any  other  work 
 that  he  doth,  can  be  pleasing  or  acceptable  to  him; 
 that  is,  before  reconciliation  and  justification,  they 
 are  unaccepted.  It  is  hence  manifest,  because  he  re- 
 jecteth  their  offerings,  being  displeased  with  their 
 persons.  Hereto  belongs  that,  Gen.  iv.  4,  and  that 
 Prov.  xv.  8,  '  The  sacrifice  of  the  wicked  is  abomina- 
 to  the  Lord :  but  the  prayer  of  the  righteous  is 
 acceptable  unto  him.'  Hence  Isaiah  i.  13,  19,  1  Peter 
 ii.  5,  '  And  ye,  as  lively  stones,  he  made  a  spiritual 
 house,  an  holy  priesthood,  to  offer  up  spiritual  sacri- 
 fices, acceptable  to  God  by  Christ  Jesus.'   Heb.  xiii.  6. 
 
 Reason  1.  Because  all  works  are  made  acceptable  to 
 God  by  faith,  as  all  things  are  made  pleasing  to  men 
 by  the  light ;  so  Chrysostom ;  and  without  it  nothing 
 is,  Heb.  xi.  6.  Now  faith  is  that  which  makes  the 
 person  accepted,  for  by  it  we  are  justified,  Rom.  v.  1, 
 and  made  the  sons  of  God.    Rom.  iii.  26. 
 
 Reason  2.  Because  before  they  are  strangers,  Eph. 
 ii.  19,  yea  and  enemies,  Rom.  v.  10;  now  things  done 
 by  strangers  are  not  greatly  grateful,  but  by  enemies 
 they  altogether  distaste  us. 
 
 Use  1.  This  confutcth  the  papists,  who  made  good 
 works  the  cause  of  our  justification  and  reconciliation 
 to  God,  whenas  they  cannot  be  good,  so  they  cannot 
 be  acceptable,  before  we  be  reconciled  and  acceptable 
 in  his  sight.  How  do  they  then  justify  us  and  recon- 
 cile us  ?  for  that  which  must  justify  and  reconcile 
 *  Chrysostom  in  Mat.  hem  17. 
 G 
 
98 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 another,  must  needs  itself  be  in  favour ;  for  as  that  is 
 true  of  St  Augustine,  Operanonpraceduntjustificandum, 
 sed  sequuntur  justification,  so  that  is  as  true,  whenso- 
 ever they  come  they  are  not  acceptable  in  themselves, 
 because  they  are  imperfect;  our  evil  works  are  per- 
 fectly evil,  and  so  deserve  to  be  cast  out  of  favour, 
 but  our  good  works  are  not  perfectly  good,  and  so 
 cannot  procure  favour  of  themselves. 
 
 Obj.  If  any  object,  as  some  of  our  papists  stick  not 
 to  do,  that  we  are  justified  by  works,  because  by 
 faith,  for  faith  is  a  work; — 
 
 Ans.  I  answer,  faith  is  not  our  work,  but  God's  in 
 us,  John  vi.  29.  Again,  though  having  received  faith 
 we  do  believe,  yet  it  is  not  faith,  or  the  work  of  it, 
 that  doth  justify  us,  but  the  righteousness  of  Jesus 
 Christ  apprehended  by  faith;  for  as  a  hand  that  hath 
 taken  a  treasure  doth  not  enrich  us,  but  the  treasure ; 
 and  it  is  not  the  mouth  receiving  the  meat,  but  the 
 meat  that  rdoth  nourish  us;  so  in  this.  And  being 
 thus  justified  then  we  work,  and  our  works  are  accept- 
 able, because  we  are  first  accepted  in  Christ. 
 
 Use  2.  To  stir  up  every  man  to  the  trial  of  his 
 estate  and  himself,  whether  he  be  indeed  reconciled  to 
 God  or  no,  whether  justified  or  no,  that  if  he  be  not, 
 he  may  labour  and  endeavour  to  be ;  because  while  he 
 is  in  that  condition,  whatsoever  things  he  do,  as  they 
 are  but  splendida  peccata  (Augustine),  so  they  are  al- 
 together unacceptable  to  God,  whether  he  hear,  or 
 give,  or  receive,  or  pay;  a  heavy  condition  of  a  ser- 
 vant, that  do  what  he  can,  yet  he  cannot  please. 
 
 Quest.  But  haply  thou  art  desirous  to  know  whether 
 thou  art  reconciled  or  no ;  and  if  not,  how  to  come 
 by  it. 
 
 Ans.  I  answer  thee,  if  thou  hast  true  faith,  then 
 shall  this  be  like  the  salt,  2  Kings  ii.  21,  which  healed 
 the  spring  of  waters;  and  of  it  may  be  said  as  there. 
 
 Use  3.  This  comforts  God's  children,  who  are  justi- 
 fied in  Jesus  Christ,  and  so  accepted  in  his  sight ; 
 their  works,  their  sacrifice,  and  worship  liketh  him, 
 howsoever  they  are  done  in  imperfections,  and  in 
 many  great  weaknesses,  and  are  not  so  fully  with 
 their  whole  soul,  mind,  and  heart,  as  they  should  be, 
 but  carry  the  touch  of  man's  corruption,  and  are  not 
 able  to  abide  the  strict  and  straight  judgment  of 
 God;  yet  because  they  proceed  from  them  who  are 
 accepted  in  Christ,  they  please  him,  and  the  imperfec- 
 tions are  pardoned  in  Christ,  and  they  taken  for  pure 
 and  holy,  Prov.  xv.  8,  1  Peter  ii.  5  ;  as  a  little  thing 
 done  of  a  child  is  more  acceptable,  than  much  done 
 by  a  servant. 
 
 Ver.  11.  For  from  the  rising  of  the  sun,  unto  the 
 going  down  of  the  same,  my  name  is  great  among  the 
 Gentiles;  and  in  everyplace  incense  shull  he  offered  unto 
 my  name,  and  a  pure  offering:  for  my  name  is  great 
 among  the  heathen,  saith  the  Lord  of  liosts. 
 
 From  the  rising  of  the  sun.  Here  is  the  second 
 part  of  withdrawing  God's  mercy  from  these  Jews. 
 
 And  this  is  the  removing  of  his  worship  and  word  from 
 Jews  to  Gentiles,  set  down  by  a  comparison  of  dis- 
 similitude betwixt  Jews  and  Gentiles.  The  proposition 
 of  the  Gentiles,  and  their  great  care  and  respect  of 
 his  worship,  ver.  11;  the  reddition  of  the  Jews,  and 
 their  corruption  and  carelessness  of  his  worship,  re- 
 newing the  former  expostulation,  vers.  12,  13.  In 
 this  we  are  to  consider  the  worship  of  God,  and  the 
 circumstances  of  it.  In  it  we  consider,  1,  the  ground 
 of  it,  '  my  name  is  great,'  repeated  in  the  beginning 
 and  ending  of  the  verse  for  more  certainty  of  the 
 thing  ;  2,  the  matter,  '  incense  and  oblation  ; '  3,  the 
 manner  and  quality  of  it,  'pure,'  opposite  to  the  Jews' 
 profane  and  polluted  service  of  God.  The  circum- 
 stances: 1,  persons,  'Gentiles;'  2,  place,  'everywhere.' 
 
 Now  for  the  meaning.  The  papists  have  wrested 
 this  place,  to  establish  the  doctrine  of  their  mass,  but 
 how  absurdly,  shall  appear  before  we  have  ended  with 
 the  verse ;  in  the  meantime  we  will  search  the  true 
 meaning  of  them  as  they  lie  in  order. 
 
 For  from  the  rising  of  the  sun.  These  wrords  ex- 
 press the  place,  some  expound  them  in  the  time  present, 
 and  these  either  take  them  absolutely  thus  :  the  Gen- 
 tiles, though  they  have  no  knowledge  of  God  but  by 
 nature,  as  much  as  they  may  learn  out  of  the  great 
 books,  the  heavens  and  the  earth,  and  the  revolutions 
 and  changes  of  them,  b}r  the  rising  of  the  sun,  and  the 
 going  down  of  the  same,  yet  they  offer  unto  God 
 oblations  in  their  kincV;  thus  Montanus.  But  this 
 cannot  be,  because  of  the  quality  of  the  sacrifice 
 following  ;  for  it  is  said  to  be  pure,  which  could  not 
 come  from  them  in  that  dim  light  they  had.  Or  con- 
 ditionally, that  the  Gentiles  wTould  offer  a  pure  sacri- 
 fice, if  God  did  reveal  himself  to  them  as  he  hath  to 
 the  Jews.  But  the  words  are  so  absolutely  spoken, 
 they  cannot  thus  be  taken. 
 
 Others,  with  more  general  consent  on  all  sides,  take 
 them  in  the  future  tense,  or  time  to  come  ;  that  the 
 time  should  come  when  the  Lord  should  translate  his 
 worship  from  the  Jews  to  the  Gentiles,  and  then 
 should  they  bring  holy  offerings.  And  this  is  after 
 the  coming  of  Christ,  who  should  take  away  the 
 ceremonies,  and  abrogate  the  form  of  the  Jewish 
 worship,  and  bring  in  pure  and  spiritual  sacrifices. 
 
 Now  by  this  is  noted  the  place,  that  is,  through  all  the 
 whole  world :  Ps.  cxiii.  3,  '  The  Lord's  name  is  praised 
 from  the  rising  of  the  sun,  unto  the  going  down  of 
 the  same.'  Not  that  it  should  be  at  one  time  in  all 
 places  of  the  world,  for  that  never  was,  nor  shall  be ; 
 but,  as  among  the  Jews,  so  in  the  whole  world,  before 
 Christ's  coming,  the  greater  part  of  them  were 
 wicked  idolaters  and  profane  men,  Isaiah  xvii.  6  and 
 vi.  13;  but  successively,  now  in  one  place,  now  in 
 another,  it  shall  be  spoken  and  preached  in  all  the 
 parts  of  the  world  before  Christ's  second  coming ; 
 Mat.  xxvi.  13,  Ps.  ii.  8,  'Ask  of  me,  and  I  shall  give 
 thee  the  heathen  for  thine  inheritance,  and  the  ends  of 
 the  earth  for  thy  possession.' 
 
Ver.  11.] 
 
 STOCK  ON  MALACHI. 
 
 99 
 
 My  name  shall  be  great.  Here  is  the  ground  of  God's 
 worship.  The  name  of  God,  signifying  diverse  things, 
 in  this  place,  may  be  taken  either  for  himself,  as  a 
 man's  name  is  put  for  his  person,  Acts  ii.  21,  or  for 
 his  excellency,  majesty,  and  glory,  as  name  for  fame, 
 Exod.  xxxiv.  5,  6,  Philip,  ii.  9,  Gen.  xi.  4. 
 
 Is  great.  Not  that  God  is  great  or  less,  magnum 
 et parvum  sunt  ex  lis  qua:  ad  aliquid  (Aristotle),  but 
 shewed,  or  declared,  or  acknowledged  to  be  great,  as 
 the  word  sanctified  is  used,  Mat.  vi.  9,  and  the  word 
 justified,  Mat.  xi.  19,  James  ii.  21. 
 
 Among  the  Gentiles.  The  persons,  by  condition 
 Gentiles,  or  nations,  taken  sometimes  generally  for  a 
 company  of  people  consisting  of  many  families  gathered 
 together,  Isa.  i.  4,  John  xi.  52.  Secondly,  more  par- 
 ticularly for  all  people  besides  the  Jews,  all  infidels, 
 God's  people  being  taken  from  among  them  only,  Isa. 
 xlix.  6.  And  so  it  is  amongst  those  who  were  not 
 God's  people  before,  amongst  them  whom  the  Jews 
 accounted  fools,  and  did  extremely  hate  ;  spoken,  as 
 it  were,  to  provoke  them  to  make  more  care  of  the 
 worship  of  God,  according  to  the  denouncing,  Deut. 
 xxxii.  21. 
 
 And  in  everyplace  incense  shall  be  offered  unto  me. 
 The  matter  of  this  offering  or  worship  is  first  said  to 
 be  incense,  by  which  is  understood  prayer,  invocation 
 and  thanksgiviug,  as  Ps.  cxli.  2,  '  Let  my  prayer  be 
 directed  in  thy  sight,  as  incense  ;  and  the  lifting  up 
 of  my  hands  as  an  evening  sacrifice.'     Rev.  v.  8. 
 
 Secondly,  It  is  said  to  be  an  oblation  or  offering,  by 
 which  is  not  understood  the  Levitical  offering  abro- 
 gated by  Christ,  neither  the  sacrifice  of  Christ  upon 
 the  cross,  which  none  can  offer  but  he,  and  which 
 only  was  to  be  performed  and  offered  upon  the  cross 
 before  the  gate  of  Jerusalem  ;  nor  the  sacrifice  of  the 
 mass,  as  shall  after  appear.  But  by  this  is  under- 
 stood a  man's  self :  every  faithful  man  with  all  that 
 he  hath  ;  for  every  one  of  God's  ought  both  to  conse- 
 crate himself  to  the  spiritual  worship  of  God,  and  as 
 it  were,  sacrifice  himself,  and  also  offer  up  the  sacri- 
 fice of  prayer  and  praise,  and  of  repenting,  justice, 
 alms,  and  other  things  pleasing  to  God,  Rom.  xiii.  1, 
 1  Peter  ii.  5,  Heb.  xiii.  15,  16,  Ps.  iv.  6,  and  v.  19. 
 And  of  this  Irenaaus,  Tertullian  and  divers  other  under- 
 stand this  place. 
 
 Pure.  Not  simply  without  spot,  Isa.  Ixiv.  6,  but 
 as  the  church  is  called  holy  and  without  spot,  Cant, 
 vi.  9  :  first,  in  regard  the  person  offering  it  is  in  Christ, 
 and  as  his  person  hath  his  obedience  and  righteousness 
 applied  and  imputed  to  it,  so  his  obedience  hath  Christ 
 to  cover  the  wants  of  it,  Heb.  xiii.  15,  1  Peter  ii.  5. 
 
 Secondly,  In  regard  of  inward  sanctification,  the 
 ground  of  it,  the  party  being  regenerate  by  the  work 
 of  his  spirit ;  and  so  every  action  in  him,  part  holy 
 and  good,  and  well-pleasing  to  God,  as  coming  and 
 proceeding  from  his  spirit,  though  having  a  taste  and 
 scent  of  our  infirmities,  as  water  passing  by  a  pipe  or 
 channel,  Rom.  Yiii.  26,  and  xv.  16,  Acts  xv.  9. 
 
 This,  though  a  threatening,  yet  is  according  to  that, 
 Deut.  xxxii.  21,  and  so  a  kind  of  provocation  to  the 
 Israelites,  provoking  them  from  the  example  of  the 
 Gentiles,  with  a  holy  emulation  in  piety  and  the  wor- 
 ship of  God.  The  Jews  embraced  not  sincerely  the 
 worship  of  God,  but  putting  it  as  it  were  from  them, 
 the  Gentiles  received  it. 
 
 Doct.  When  one  church  maketh  not  account  of  the 
 truth  and  worship  of  God,  or  doth  reject  it,  another 
 shall  embrace  it. 
 
 From  the  rising  of  the  sun  unto  the  going  down  of  the 
 same.  The  Lord,  though  he  had  shewed  much  mercy 
 and  goodness  upon  the  Jews,  he  is  not  emptied  by  it, 
 but  hath  the  like  in  store  for  others,  the  Gentiles. 
 
 Doct.  The  Lord  is  marvellous  rich  in  mercy,  and 
 liberal  in  giving  his  goodness  to  the  sons  of  men, 
 neither  weary  in  giving,  nor  ever  wasted  with  giving  ; 
 manifest  from  this  example,  and  James  i.  5,  '  If  any 
 of  you  lack  wisdom,  let  him  ask  of  God,  which  giveth 
 to  all  men  liberally,  and  reproacheth  no  man,  and  it 
 shall  be  given  him  :'  Rom.  x.  12,  '  For  there  is  no 
 difference  between  the  Jew  and  the  Grecian  ;  for  he 
 that  is  Lord  over  all,  is  rich  unto  all  that  call  upon 
 him  :'  he  gives,  at  all  times,  Lukexxii.  12  ;  his  ability 
 is  great,  Eph.  iii.  20  ;  the  effects  prove  it,  giving  more 
 than  they  ask ;  to  Abraham,  for  one  son  desired,  he 
 gave  a  seed  as  the  stars  in  the  heavens.  To  Isaac, 
 Gen.  xxv.  21,  22  ;  to  Jacob,  Gen.  xlviii.  11  ;  to  Solo- 
 mon, Kings  iii.  11.  Uberior  est  gloria,  quarn  precatio 
 (Ambrose,  in  loc). 
 
 Reason  1.  Because  he  is  Creator,  and  Lord  of  all,  and 
 by  creation  they  are  his  sons,  he  their  father  ;  there- 
 fore, as  a  father  he  will  provide  for  all  his  their  por- 
 tions, as  Abraham  did,  Gen.  xxv.  6  ;  yea,  and  such  is 
 his  care,  that  he  cannot  endure  their  want.  Now  they 
 are  in  themselves  continually  wanting.  Though  he 
 give  one  thing,  they  have  need  of  another  ;  as  a  ship 
 and  a  net  that  must  still  be  mending. 
 
 Reason  2.  Because  it  is  agreeable  to  his  magnificency 
 and  greatness  to  deal  thus  liberally,  as  it  is  agreeable 
 and  becometh  a  prince  to  deal  according  to  his  mag- 
 nificence and  greatness. 
 
 Reason  3.  Because  it  might  be  manifest  the  things 
 they  receive  come  to  them  not  for  their  deserts,  or  the 
 merit  of  their  prayers,  or  any  things  else,  but  of  his 
 love  and  mercy,  when  he  dealeth  so  bountifully. 
 
 Use  1.  Prayers  are  not  meritorious,  James  i.  5. 
 
 Use  2.  If  any  want,  he  himself  is  cause  of  it.  Ibi- 
 dem, '  to  all  men.' 
 
 Use  3.  An  encouragement  to  ask. 
 
 Use  4.  To  learn  to  be  liberal  and  not  weary  of  well- 
 doing, Gal.  vi.  9,  10. 
 
 From  sun  rising  to  the  sun  setting,  in  all  places  and 
 nations,  is  the  worship  and  word  of  God  propagated. 
 
 Doct.  The  church,  under  the  times  of  the  gospel;, 
 and  since  Christ,  is  not  as  it  hath  been,  limited  to  one 
 nation,  as  to  the  Jews,  Ps.  cxlvii.  19,  20,  John  iv.  22  ; 
 but  those  limits  are  plucked  up,  and  it  is  enlarged  to 
 
100 
 
 STOCK  ON  MALACHr. 
 
 [Chap.  I. 
 
 all  the  Gentiles,  not  one  or  two  nations  of  them,  but 
 to  all  the  world. 
 
 Use.  This  overthroweth  the  church  of  Rome,  who 
 limit  the  church  which  is  enlarged  by  God,  affirming 
 that  to  be  only  the  catholic  church  which  is  at 
 Home,  or  which  is  subject  to  the  Romish  tyrant.  How 
 then  is  it  to  all  nations,  are  all  subject  to  it  ?  How 
 catholic,  when  it  is  but  a  particular  church  ?  What 
 is  catholic  but  universal  ?*  Now  to  speak  thus,  the 
 Roman  Catholic  church,  is  to  say,  the  particular  uni- 
 versal church,  which  in  any  reasonable  man's  ear  is 
 most  absurd. 
 
 Obj.  But  sometimes  particular  churches  were  called 
 catholics. 
 
 Ans.  So  they  were  ;  but  then  as  Augustine,  Cont. 
 Epist.  Fundani.  cap.  iv.  Every  church  did  it,  and  no 
 one  church  assumed  this  prerogative  unto  itself  more 
 than  another ;  neither  was  catholic  opposed  to  par- 
 ticular, but  to  heretical.  The  catholic  faith  was  ac- 
 counted the  true  faith,  and  the  catholic  faith  opposed 
 to  heresy,  and  the  catholic  church  to  heretical 
 churches  :  and  in  this  kind  the  Church  of  Rome  can 
 least  challenge  it  to  itself,  for  it  is  least  catholic,  being 
 in  many  things  heretical. 
 
 The  Jews  corrupting  and  contemning  the  worship 
 of  God,  the  Gentiles  are  called  ;  through  their  fall,  sal- 
 vation is  come  to  the  Gentiles. 
 
 Doct.  God,  by  the  sins  of  man,  takes  occasion  to 
 work  good  to  others,  and  to  magnify  his  mercy  and 
 goodness  ;  so  here,  by  the  sins  of  the  Jews,  he 
 bringeth  good  to  the  Gentiles,  and  glory  to  his  own 
 name. 
 
 Reason  1.  Because  he  may  take  from  the  wicked  any 
 just  occasion  of  accusing  his  providence  and  govern- 
 ment, because  he  suffers  sin  to  be,  that  could  prevent 
 it,  which,  indeed,  is  a  sin  in  him  that  doth  it  not,  who 
 is  bound  to  it ;  but  it  is  not  so  with  God.  The  phy- 
 sician is  not  to  be  accused  when  he  maketh  his  patient 
 sick,  to  bring  him  to  health  ;  less  here  God,  not  mak- 
 ing him  sin,  but  letting  him  alone  to  his  own  corruptions. 
 
 Reason  2.  Because  he  is  most  wise,  good,  and  power- 
 ful, and  would  so  manifest  himself,  by  bringing  light 
 out  of  darkness,  good  out  of  evil ;  for  to  make  good, 
 or  to  work  good  by  good,  would  nothing  so  manifest 
 this.  To  make  some  excellent  work  of  pure  gold  is  no 
 great  thing ;  a  slender  artizan  and  a  small  skill  will 
 do  it ;  but  of  base  lead  to  make  pure  gold  is  admirable 
 alchymy  :  so  to  bring  good  out  of  good  is  humanum, 
 but  good  out  of  evil  divinum. 
 
 Obj.  Why,  then,  should  any  be  punished  for  sin, 
 or  why  should  not  men  sin,  that  the  goodness  of  God 
 may  be  more  magnified  ? 
 
 Sol.  Such  two  objections  were  made  to  St  Paul, 
 Rom.  iii.  5-8,  where  also  his  answer  is  to  the  first, 
 ver.  5.  This  is  most  absurd,  for  then  should  God 
 judge  unjustly,  which  no  man  may  suppose,  that  he 
 
 *  Catholic,  saitli  Augustine,  Epist.  xlviii.  ex  communione 
 '  otius  orbis. 
 
 which  is  the  judge  of  all  the  world  should  be  unjust, 
 and  addeth,  absit,  which  he  useth  often  when  he 
 speaketh  of  things,  v>  hich  should  not  once  be  thought, 
 and  which  the  mind  of  a  holy  man  ought  to  abhor 
 once  to  think  of.  To  the  second  he  answereth,  ver.  8, 
 1  whose  damnation  is  just,'  shewing  that  such  an  error 
 is  so  far  differing  from  his  doctrine  that  he  condemns 
 both  it  and  the  teachers  and  suggesters  of  it ;  for  good 
 is  not  an  effect  of  the  evil,  that  it  of  itself  brings  forth 
 any  such  thing,  but  that  comes  by  the  wisdom,  power 
 and  goodness  of  God.  He  hath  given  man  a  law  that 
 he  must  follow,  and  not  do  other  things  upon  expecta- 
 tion of  effects  ;  for  a  man  may  be  condemned  for  the 
 evil,  whatsoever  effect  it  brings  forth  by  the  goodness 
 of  God,  as  Judas.  And  if  any  man  thus  reason,  it  is 
 as  if  he  that  had  been  sick  of  some  desperate  disease, 
 which,  when  he  is  cured,  and  the  skill  of  a  physician 
 grown  famous  by  it,  he  will  again  surfeit  to  fall  into 
 the  like  disease,  that  the  physician  might  be  more 
 famous  ;  or  as  if  poor  men  and  beggars  should  resolve 
 still  to  be  in  need  and  to  beg,  because  that  might  mag- 
 nify the  bounty  and  magnificence  of  the  rich. 
 
 Use  1.  When  we  see  the  hatred  and  malice  of  men 
 to  profit  others  by  their  persecutions  in  word  or  deed, 
 so  that  they  are  made  more  zealous  and  careful,  more 
 upright  and  entire,  there  is  no  excuse  for  men,  nor 
 thanks  to  them  to  be  given,  but  the  glory  is  to  be 
 given  to  the  Lord,  who  thus  turns  things  and  makes 
 good  out  of  evil.  Persecutors  unto  the  martyrs,  saith 
 St  Augustine,  are  as  the  hammer  is  to  gold,  as  the 
 mill  to  wheat,  as  the  oven  to  bread,  as  the  furnace  to 
 metal,  profit  them,  work  them,  and  purge  them ;  but 
 no  thank  to  them,  it  is  not  out  of  the  nature  of  them, 
 but  from  the  skill  of  the  goldsmith,  the  baker,  &c. ; 
 for  they  would  consume  the  gold  with  the  dross,  the 
 wheat  with  the  chaff,  and  bruise  them  in  pieces,  if  he 
 did  not  temper  and  moderate,  and  use  them  for  the 
 good  of  them.     So  it  is  in  this  Rom.  viii.  28. 
 
 Use  2.  We  are  in  the  latter  days,  wherein  iniquity 
 hath  got  the  upper  hand,  and  sin  doth  abound.  It  is 
 matter  of  grief  and  trouble  if  we  consider  what  they 
 are,  and  what  of  themselves  they  bring:  the  wrath  of 
 God,  his  rod  and  plagues ;  yet  are  they  or  will  be  less 
 troublesome  when  we  consider  that  God  can  and  will 
 turn  them  to  his  own  gloiy  and  the  good  of  his  church. 
 To  converse  among  venomous  creatures,  to  have  to  do 
 with  rank  poison,  is  fearful  and  troublesome,  as  they 
 are  simples  and  in  themselves  ;  but  when  they  are 
 once  skilfully  tempered  by  the  art  of  the  apothecary, 
 when  the  physician's  skill  hath  made  a  just  and  good 
 composition  of  them,  then,  though  it  be  not  altogether 
 toothsome,  yet  it  is  not  so  troublesome  nor  hurtful 
 unto  men.     So  in  this. 
 
 Use  3.  For  imitation,  to  teach  us  to  endeavour  to 
 make  good  out  of  evil,  and  by  the  sins  of  men,  our 
 own,  or  others',  take  occasion  to  glorify  God  the  more, 
 or  to  help  and  profit  ourselves  or  others,  by  our  own 
 sins,  or  others  under  our  charge ;  to  be  humbled  both 
 
Ver.  11.  J 
 
 STOCK  ON  MALACHI. 
 
 101 
 
 to  repentance,  as  also  to  true  humility  and  lowliness 
 of  mind,  as  Paul,  2  Cor.  xii.  7,  21  ;  in  the  sins  of 
 others,  not  to  triumph  over  them,  hut  to  hless  the 
 mercy  of  God  and  magnify  his  goodness,  that  he  keeps 
 us  from  the  like,  who  have  no  less  in  us  the  seed  of 
 them  than  they  have,  accounting  ourselves  as  much 
 beholden  to  God  for  keeping  us  from  those  sins  as  if 
 we  had  committed  them,  and  he  had  remitted  or  par- 
 doned them  to  us  ;  as  Augustine. 
 
 My  name  is  (/rent.  Here  is  the  ground  of  all  the 
 worship  of  God  which  follows.  Being  smitten  with  a 
 reverence  and  persuasion  of  his  greatness  and  majesty, 
 they  worship  and  serve  him. 
 
 Doct.  The  ground  and  foundation  of  all  true  and 
 sincere  worship  of  God  is  the  persuasion  and  acknow- 
 ledgment of  his  greatness,  and  the  want  of  it  cause  of 
 contempt  of  God  and  of  his  worship.  What  maketh 
 men's  persons  admired  and  sought  to  but  this  ?  When 
 they  are  accounted  great,  and  men  conceive  so  of  them. 
 This  is  manifest  by  that  Ps.  civ.  1-3,  &c. ;  Jer.  v.  22; 
 Rom.  xii.  1,  conferred  with  chap.  xi.  33-36,  when 
 Pharaoh  would  give  no  leave  to  the  people  of  Israel  to 
 worship  God  nor  fear  his  word  himself.  He  said, 
 «  Who  is  the  Lord  ?'  Exod.  v.  2,  Mat.  vi. 
 
 Reason.  Because  greatness  draws  honour  and  reve- 
 rence of  itself.  The  heathen  allege  why  they  worship 
 the  host  of  heaven,  because  God  hath  given  them 
 such  majesty  and  beauty.  Chrysostont  tells  them  it  was 
 their  corruption  that  they  went  not  higher  to  see  God's 
 greatness. 
 
 Use  1.  This  discovers  unto  us  a  notable  and  devil- 
 ish policy  of  Satan,  when  he  would  breed  contempt 
 of  God  and  his  worship,  then  brought  he  in  images 
 and  image-making  into  the  church,  that  under  the 
 shapes  and  forms  of  base  creatures  he  might  wipe  out 
 of  the  minds  of  men  the  greatness  and  infiniteness  of 
 God,  and  impress  in  them  some  base  conceit  of  him, 
 that  their  hearts  might  think  but  basely  of  his  worship 
 and  service.  It  is  a  most  easy  thing  to  contemn  God 
 in  an  image,  saith  one.  Fac'dUmum  est,  contemnere  Deum 
 in  imagine.  They  persuade  men  that  it  is  to  help  de- 
 votion, as  Jeroboam  would  make  the  worship  of  God 
 easy  unto  the  people,  by  setting  up  two  calves  in  Dan 
 and  Bethel,  1  Kings  xxii.,  but  as  he  made  it  to  be 
 abhorred,  so  these  make  God's  worship  not  to  be  re- 
 garded, and  men  more  cold  in  it. 
 
 Use  2.  This  may  teach  us  the  reason  of  so  much 
 corruption  in  the  worship  and  service  of  God,  want  of 
 knowledge  and  persuasion  of  the  greatness  and  innnite- 
 ness of  God.  Hence  are  additions  and  detractions 
 from  it,  for  if  they  were  persuaded  he  were  infinitely 
 wise,  and  only  wise,  who  needed  no  counsellor  nor 
 adviser  what  is  fit  for  his  service  and  worship,  then 
 would  they  never  have  so  many  inventions  and  tradi- 
 tions of  their  own,  on  which  they  doat,  more  than  they 
 love  that  he  hath  commanded,  as  men  doat  more  on 
 their  own  children  than  they  affect  others.  From  this 
 it  is  that  they  either  omit  or  contemn  his  worship  and 
 
 the  parts  of  it,  or  they  perform  them  only  of  course, 
 for  fashion,  and  pro  forma  tantum  ;  hence  they  prefer 
 man  before  him,  seeking  rather  to  please  man,  fearing 
 rather  to  offend  man,  as  if  he  had  more  rewards  or 
 punishments  than  God  to  confer  or  inflict. 
 
 Use  3.  To  teach  us,  to  the  end  we  may  worship  him 
 aright,  to  labour  to  be  instructed  and  to  know  his 
 greatness,  and  be  persuaded  of  his  innniteness  in  wis- 
 dom and  knowledge,  and  power,  justice,  mercy, 
 bounty,  and  such  like.  And  this  is  to  be  had  by 
 looking  into  his  works,  by  studying  his  word,  and  by 
 obtaining  his  Spirit. 
 
 Among  the  Gentiles.  They  who  were  not  his  people, 
 nor  beloved,  neither  had  anything  that  could  deserve 
 love,  but  rather  hatred,  are  chosen  and  called  of  God. 
 
 Doct.  The  election  and  calling  of  God,  whether  of  a 
 few  or  many,  whether  a  nation  or  particular  men,  it  is 
 free,  and  without  desert,  of  mercy  without  merit. 
 
 And  in  every  place.  Here  is  the  place  where  the 
 service  of  God  is  to  be  performed,  and  spiritual  sacri- 
 fice to  be  offered  unto  him  ;  not  upon  the  altar,  or  in 
 the  temple,  but  everywhere,  all  places  being  indiffe- 
 rent, circumstances  regarded. 
 
 Doct.  The  Gentiles  and  church  after  Christ,  under 
 the  gospel,  are  not  tied  for  the  worship  of  God,  for 
 prayer  and  invocation,  and  such  like,  to  the  temple 
 and  synagogues,  or  in  private  worship  to  look  towards 
 the  temple,  where  there  were  visible  signs  of  God's 
 special  presence.  Now  they  may  pray  everywhere, 
 and  worship  God  in  every  place,  John  iv.  21,  23, 
 1  Tim.  ii.  8,  only  this  generally  hath  this  restraint ; 
 prayers  and  worship  may  be  performed  in  all  places, 
 but  not  all  kind  in  all  places ;  public  prayers  in  public 
 places,  and  private  in  private.  For  the  first  it  is 
 manifest,  1  Cor.  xi.  18.  Church  is  there  taken  for  a 
 public  place,  because  of  the  opposition,  ver.  22 ;  which 
 thing  is  apparent  through  all  established  churches 
 that  have  been  or  are,  as  the  histories  of  all  times 
 shew  they  had  open  places  and  meetings  for  their 
 assemblies  and  service  of  God,  except  in  time  of  per- 
 secution. For  the  second,  see  Mat.  vi.  5,  6,  prayer 
 in  the  closet.  So  Gen.  xxiv.  63,  prayer  in  the  field; 
 Mat.  xiv.  23,  prayer  in  a  mountain  apart. 
 
 Reason  1.  Because  then  the  ark  of  God's  presence 
 and  his  mercy-seat  was  in  the  temple,  but  now  all 
 such  ceremonies  are  removed ;  the  substance  being 
 come,  the  shadows  are  gone.  And  now  is  he  every- 
 where with  his  presence  where  he  is  sought  for,  as 
 he  then  was,  but  had  limited  them  to  that  place  to 
 seek  him. 
 
 Reason  2.  Because  every  one  hath  a  temple  about 
 with  him  wheresoever  he  is,  1  Cor.  vi.  19.  Quest. 
 Had  not  they  so  ?  Ans.  Yes ;  but  God  had  limited 
 them. 
 
 Reason  3.  Because  the  public  place  is  most  fit  for 
 public,  both  for  order  and  comeliness,  and  private  for 
 private,  because  a  man  may  more  freely  confess  and 
 mourn  for  his  sins,  and  he  may  be  more  fit,  being 
 
102 
 
 STOCK  ON  MALACHT. 
 
 [Chap.  I. 
 
 freed  from  the  occurrences  of  eye  and  ear,  by  which 
 the  frail  heart  of  man  and  his  mind  is  drawn  away. 
 
 Use  1.  To  shew  the  error  of  those  who  think  a 
 public  place  better  for  tbeir  prayers  than  private, 
 when  indeed  the  church  is  as  private  as  any  other, 
 when  a  man  is  alone  ;  and  then  a  public  place  is 
 more  excellent  for  the  worship  of  God,  when  the 
 congregation  is  assembled  for  that  purpose.  When 
 they  are  together,  a  man  hath  more  helps,  more  in- 
 citations  and  provocations,  being  more  affected,  one 
 kindling  another,  as  two  burning  coals  or  billets, 
 their  prayers  more  forcible  and  effectual ;  otherwise 
 when  they  are  severed,  one  place  is  as  holy  as  another, 
 a  man's  closet  and  chamber  fitter  by  much  than  any 
 other,  for  the  reasons  before.  And  a  superstitious 
 opinion  of  the  place  will  make  a  man's  prayer  more 
 unacceptable,  both  because  that  affection  crosseth  the 
 flat  assertion  of  God  here  and  elsewhere,  and  again 
 establisheth  the  ceremony,  and  denies  the  coming  of 
 Christ. 
 
 Use  2.  A  direction  to  every  man  to  perform  the 
 worship  of  God  everywhere ;  to  lift  up  pure  hands 
 unto  God  in  all  places,  performing  public  worship 
 in  public  places,  and  accustomed  times,  serving  God 
 as  is  said  of  Anna  :  Luke  ii.  37,  '  She  was  a  widow 
 about  four  score  and  four  years,  and  went  not  out  of 
 the  temple,  but  served  God  with  fastings  and  prayers 
 night  and  day  ;'  which  was  sine  omissione,  non  sine 
 intermissionc ,  saith  Becla ;  and  private  service  in  their 
 private  places;  as  God  bestows  private  blessings  pri- 
 vately upon  men,  as  remission  of  sins,  and  requires  no 
 witness.  Is  it  not  absurd,  whereas  God  confers  benefits 
 on  us,  he  is  content  to  do  it  privateby,  yet  we  will 
 never  worship  God  but  before  witnesses,  and  for 
 ostentation's  sake  ?  saith  Chrysostom.  *  Hezekiah 
 turned  himself  to  the  wall  and  prayed. 
 
 Use  3.  A  comfort  for  all  those  who  by  any  occasion 
 may  be  excluded  from  the  public  assemblies  and 
 places  of  God's  worship,  whether  unjustly  excom- 
 municated or  cast  out  of  the  church,  as  he  was  that 
 was  cast  out,  John  ix.,  or  otherwise  hindered  by  the 
 violence  of  man  or  the  hand  of  God  ;  yet  wheresoever 
 he  be,  in  every  place  may  he  worship  God,  and  God 
 will  respect  and  accept  that  worship  from  him.  He 
 that  found  out  the  once  blind,  now  seeing,  man, 
 though  cast  out,  will  be  found  when  he  is  sought, 
 though  out  of  the  temple  and  church  ;  he  that  was 
 found  of  Hezekiah  in  bis  bed,  of  Paul  and  Silas  in 
 the  prison,  of  Jonah  in  the  whale's  belly,  of  Paul 
 upon  the  sea,  and  in  every  place  where  they  held  up 
 pure  hands  unto  him  :  he  is  the  same  still,  and  will 
 be  found  of  them  that  seek  him  aright,  everywhere. 
 Princes  have  their  times  and  places  out  of  which,  if 
 
 *  Quomodo  non  absurdum,  ut  in  quibus  nos  ipse  beneficio 
 afficit,  solo  testimonio  nostri  contentus  sit :  nos  autem  in 
 quibus  ipsum  colimus,  alios  tcstus  qureramus,  et  ad  ostenta- 
 tionem  quicqunm  faciamus. —  Chrysostom  horn.  21,  ad  popu- 
 lum  Antioch. 
 
 they  be  taken  and  petitions  put  up,  they  that  do  so 
 offend,  and  for  favour  carry  displeasure.  Some- 
 time they  are  like  to  Ahasuerus,  Esther  iv.  11  ; 
 sometime  as  Darius,  Dan.  vi.  7,  8 ;  but  God  is  ever 
 ready  to  hear. 
 
 Incense  shall  be  offered,  and  a  pure  offering.  The 
 matter  of  this  worship. 
 
 The  papists  affirm,  that  by  this  can  be  understood 
 nothing  else  but  the  most  holy  sacrifice  of  the  body 
 and  blood  of  Christ,  offered  in  every  place  in  the 
 sacrifice  of  the  mass.  We  understand  it  of  spiritual 
 sacrifices,  not  real.  Whether  is  most  probable  we 
 must  inquire. 
 
 Obj.  1.  They,  to  overthrow  ours  and  to  establish 
 their  own,  say,  the  word  used  for  offering,  mincha, 
 signifies  an  external  sacrifice,  which  was  made  of  oil 
 and  incense,  and  so  no  spiritual  sacrifice.* 
 
 Ans.  1.  To  this  I  answer,  that  then  it  cannot  be  the 
 sacrifice  of  the  mass,  which  consisteth  not  of  any  such 
 things,  but  of  the  forms  of  bread  and  wine. 
 
 Ans.  2.  Again,  it  is  false  which  they  say,  for  it  is 
 used  for  spiritual  sacrifice,  Ps.  cxli.  2. 
 
 Obj.  2.  But,  secondly,  spiritual  sacrifices  were 
 amongst  the  Jews,  and  he  speaketh  of  a  sacrifice 
 which  was  not  amongst  them ;  therefore  it  must  be 
 understood  of  the  mass,  for  he  speaketh  of  a  new 
 sacrifice. 
 
 Ans.  It  is  answered :  Here  is  never  a  word  of  a 
 new  sacrifice,  but  of  a  pure  one.  Not  making  the 
 opposition  betwixt  new  and  old,  as  if  they  in  the  Old 
 Testament  had  never  used  these  sacrifices  spoken  of, 
 but  that  they  did  not  so  frequently,  neither  relied 
 upon  them  'so  much  as  upon  their  external  "out- 
 ward sacrifices.  But  the  opposition  is  betwixt  the 
 Levitical  sacrifices  which  were  offered  in  one  only 
 place,  and  for  which  God  was  offended  that  they  were 
 so  corruptly  offered,  and  the  clean  sacrifices  among 
 the  Gentiles. 
 
 Obj.  Thirdly,  It  is  called  a  pure  sacrifice.  Now 
 that  cannot  be  of  spiritual  sacrifices,  when  ye  say 
 all  the  works  of  the  godly  are  imperfect  and  impure 
 as  a  menstruous  cloth,  and  only  the  sacrifice  of  the 
 mass  is  pure. 
 
 Ans.  To  this  is  answered  :  That  the  worship  of  God, 
 performed  according  to  his  word  and  will,  in  itself  is 
 pure  ;  and  though  there  be  many  infirmities  and 
 spots  in  the  faithful,  and  in  their  manner  of  offering 
 of  them,  yet,  because  they  offer  up  spiritual  sacrifice 
 by  Jesus  Christ,  who  by  his  blood  hath  purged  his 
 church,  that  he  might  make  it  without  spot,  and  so 
 their  sacrifices,  they  are  pure,  Heb.  xiii.  15,  1  Pet. 
 ii.  5.  And  as  for  their  mass,  it  is  most  impure  ;  and  to 
 have  it  pure,  they  require  the  devout  and  religious 
 intention  of  the  priest,  which,  being  wanting,  makes 
 it  impure. 
 
 But  that  this  cannot  be  understood  of  the  mass, 
 and  the  sacrifice  in  it,  is  thus  proved  :  We  would  de- 
 *  Bellarm. 
 
Ver.  11.] 
 
 STOCK  ON  MALACHL 
 
 103 
 
 maud  of  them,  whether  they  take  these  words  properly 
 or  figuratively.  If  properly,  then  this  place  must 
 ueeds  be  uuderstood  of  legal  worship,  and  so  doth 
 uot  pertain  to  the  New  Testament ;  yea,  then,  must 
 the}'  offer  incense  in  the  mass  as  well  as  bread.  If 
 figuratively,  then  is  the  mass  a  metaphorical  and 
 figurative  sacrifice,  and  not  a  true,  real,  and  out- 
 ward sacrifice,  as  they  say  it  is  ?  But  if  they  will 
 take  the  first  metaphorically,  and  the  latter  properly, 
 besides  the  monstrous  absurdity  of  it,  see  what  fol- 
 lows. The  word  signifies  a  sacrifice  made  of  flour, 
 oil  and  incense,  a  breaden  sacrifice,  Lev.  ii.  1 .  Then 
 overthrow  they  their  transubstantiation  ;  for  if  they 
 offer  bread,  it  is  not  his  body.  Finally,' that  this  can- 
 not be  understood  of  the  sacrifice  of  the  mass,  is 
 apparent  from  circumstance  of  place  and  person  ;  for 
 this  may  be  offered  everywhere,  that  not,  but  upon 
 an  altar  only ;  this  by  all  the  Gentiles,  that  by  priests 
 only. 
 
 By  this,  then,  we  understand  only  spiritual  sacri- 
 fices of  the  New  Testament,  as  it  is  usual  with  the 
 prophets  to  set  them  out  by  the  names  of  the  sacri- 
 fices of  the  Old  Testament,  that  they  might  more 
 familiarly  shew  to  them  of  this  age,  that  the  Gentiles 
 are  called  to  the  true  religion. 
 
 Incense  shall  be  offered.  He  sheweth  that  the  Gen- 
 tiles, called  and  converted  unto  God,  will  worship 
 him. 
 
 Doct.  Those  who  are  effectually  called  and  truly 
 converted  unto  God,  must  and  will  worship  him,  be 
 careful  and  zealous  of  his  worship  and  service.  Isa. 
 xxvii.  13,  '  In  that  day  also  shall  the  great  trump 
 be  blown,  and  they  shall  come,  which  perished  in  the 
 land  of  Ashur ;  and  they  that  were  chased  into  the 
 land  of  Egypt  :  and^  they  shall  worship  the  Lord  in 
 the  holy  mount  at  Jerusalem  ;'  Isa.  ii.  3,  1  Pet.  ii. 
 9 ;  see  it  practised,  2  Kings  v.  17,  '  Moreover 
 Naaman  said,  Shall  there  not  be  given  to  thy  ser- 
 vant two  mules'  load  of  this  earth  ?  For  thy  servant 
 will  henceforth  offer  neither  burnt-sacrifice  nor  offer- 
 ing unto  any  other  god,  save  unto  the  Lord.'  Acts 
 xii.  41,  42. 
 
 Reason.  Because  this  is  the  end  of  their  calling 
 and  conversion,  Luke  i.  73.  Now  everything  tends 
 to  his  proper  end,  and  is  carried  to  it  by  nature,  as 
 a  stone  is  to  his  centre,  and  fire  to  his  sphere. 
 
 Use  1.  Hence  we  may  gather  why  so  many,  and 
 the  most,  are  so  little  careful  for  the  service  and  wor- 
 ship of  God,  being  either  neglecters  or  contemners  of  it. 
 They  are  men  uncalled,  unconverted  ;  called  they  are 
 by  the  sound  of  the  word,  Mat.  xxii.,  but  not  effectu- 
 ally called  and  converted  ;  and  therefore  no  marvel  if 
 they  worship  him  not,  neither  be  careful  for  his  ser- 
 vice, when  they  are  forward  enough  for  duties  to 
 men  ;  3-ea,  and  by  this  may  we  judge  them  not  to  be 
 called,  when  everything  else  hath  his  time,  and  they 
 are  careful  and  diligent  about  the  duties  of  civil 
 honesty,  and  the  works  of  their  worldly  callings,  and 
 
 can  find  no  time  for  the  service  of  God  and  his  wor- 
 ship, and  think  every  hour  or  minute  too  much  that 
 is  spent  in  offering  up  incense  to  the  Lord.  Their 
 calling  in  the  week-day  will  not  afford  them  time  to 
 pray  unto  God,  unless  it  be  to  mumble  a  few  prayers 
 when  they  are  washing  their  hands,  as  papists  or 
 other  like,  or  putting  on  their  apparel.  But  upon  the 
 Lord's  day,  the  service  of  God  must  permit  them 
 unnecessarily  to  do  things  that  might  have  been  be- 
 fore, or  may  be  done  after,  or  have  no  necessity  to 
 be  done  at  all.  All  the  persuading  a  man  can  use, 
 yet  shall  he  not  prevail  in  a  week  to  persuade  them  to 
 spend  some  hours  in  reading  and  praying,  in  keep- 
 ing the  books  of  their  conscience  in  good  order,  when- 
 as  upon  the  Lord's  day  no  persuasion  needeth  to 
 make  them  keep  at  home  and  be  busy  in  their  account 
 of  the  world.  Ever  against  the  service  of  God  they 
 object  their  calling,  their  children,  their  wives,  profits, 
 pleasures,  and  such  like,  but  never  the  service  of  God 
 against  them.  Do  they  not  shew  they  are  uncalled, 
 unconverted. 
 
 Use  2.  To  instruct  as  many  as  are  called  and  con- 
 verted, how  careful  they  ought  to  be  of  the  worship 
 and  service  of  God,  yea,  to  shew  and  seal  up  their 
 calling  by  this.  Peter's  wife's  mother  delivered  from 
 her  fever,  presently  administered  unto  Christ.  When 
 Elijah  did  but  cast  his  mantle  over  Elisha,  1  Kings 
 xix.  19,  20,  he  ran  after  him  to  serve  him.  They  must 
 then  remember  God's  end,  and  not  defeat  him  of  it. 
 They  must  remember  what  they  were,  and  see  his 
 mercy,  what  they  are,  and  acknowledge  his  bounty, 
 who  hath  of  bond  slaves  made  them  free,  of  servants 
 sons.  If  he  had  but  delivered  them,  all  a  man  could 
 do  were  little  enough ;  more,  that  he  hath  thus  ad- 
 vanced them,  Therefore  must  they  do  him  the  more 
 honour,  and  be  more  zealous  of  his  service  and  wor- 
 ship ;  and  if  they  be  upbraided  for  it,  they  must  answer 
 as  David  did,  2  Sam.  iv.  21,  22,  <  Then  David  said 
 unto  Michal,  It  was  before  the  Lord,  which  chose  me 
 rather  than  thy  father  and  all  his  house,  and  com- 
 manded me  to  be  ruler  over  the  people  of  the  Lord, 
 even  over  Israel.  And  therefore  will  I  play  before  the 
 Lord,  and  will  yet  be  more  vile  than  thus,  and  will  be 
 low  in  mine  owrn  sight,  and  of  the  very  same  maid- 
 servants, which  thou  hast  spoken  of,  shall  I  be  had  in 
 honour.' 
 
 Incense  and  an  offering.  By  the  real  and  outward 
 sacrifice  of  the  Jews,  he  understandeth  the  spiritual 
 sacrifice  of  the  Gentiles  and  church  under  Christ. 
 
 Doct.  Under  the  gospel,  Christians  are  freed  from 
 all  outward  and  real  sacrifices  to  be  offered  imme- 
 diately to  God,  and  of  them  are  only  required  spiritual 
 sacrifices,  as  their  souls  and  bodies,  their  prayers  and 
 praises,  their  repentance  and  alms,  Rom  xii.  1,  Heb. 
 xiii.  15,  16,  1  Peter  ii.  5,  Philip,  iv.  18,  John  iv.  23. 
 Reason  1.  Because  their  priesthood  is  only  spiritual, 
 therefore  is  his  sacrifice  only  spiritual.  Such  as  the 
 priest,  such  his  sacrifice  :  1  Peter  ii.  5,  '  And  ye,  as 
 
104 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 lively  stones,  be  made  a  spiritual  house,  an  holy  priest- 
 hood, to  offer  up  spiritual  sacrifices  acceptable  to  God 
 by  Jesus  Christ.' 
 
 Reason  2.  Because  all  those  outward  ceremonies 
 were  shadows  and  types,  now  the  body  and  truth 
 being  come,  they  are  abolished. 
 
 Reason  3.  Because  ceremonies  and  sacrifices  were 
 given  the  church  for  her  infirmities,  and  only  as  a  help 
 to  keep  her  from  the  corruptions  of  idolaters,  till  she 
 had  received  the  Spirit  of  God  in  a  larger  sort  and 
 measure.  St  Chrysostom  compares  the  church  to  a  wife, 
 and  God  to  a  husband,  and  thus  expresseth  his  pur- 
 pose.* If  a  man  have  a  wife  wantonly  disposed,  he 
 confines  her  to  some  certain  places,  to  her  chambers 
 and  private  rooms,  that  she  may  not  gad  abroad  at  her 
 pleasure,  and  appoints  her  eunuchs  and  chamber-maids 
 diligently  to  attend  to  her,  that  her  honesty  may  not 
 be  suspected ;  so  God  dealt  with  the  Jews,  Hosea 
 ii.  19,  that  people  was  much  inclined  to  adultery  of 
 false  worship,  therefore  God  shut  them  up  from  other 
 nations,  and  made  them  dwell  alone  in  Canaan,  and 
 kept  guard  upon  them  with  rites  and  ceremonies,  as  so 
 many  pedagogues,  that  their  faith  to  him  might  not 
 be  suspected  ;  but  now  when  God  had  given  his  Holy 
 Spirit  by  Christ  unto  his  church,  he  removed  from  her 
 the  custody  of  ceremonies. 
 
 Obj.  Our  bodies  are  real  sacrifices,  so  are  our  alms. 
 Sol.  The  first  is  not  outward,  the  second  is  not 
 immediately  oli'ered  to  God.  And  the  sacrifice  is  not 
 the  thing  given,  but  the  affection,  as  appears  by  the 
 difference  which  Christ  put  betwixt  the  widow  and  the 
 rich  rulers,  in  their  offering  to  tbe  treasury. 
 
 Use  1.  Then  are  there  now  no  external  real  priests, 
 such  as  were  under  the  law,  because  no  external  real 
 sacrifice ;  he  who  took  away  the  sacrifice,  took  away 
 the  sacrificer.  And  as  he  was  the  end  of  the  law,  that 
 is,  of  the  moral  law,  because  he  was  the  consummation 
 and  perfection  of  it,  working  and  perfecting  that  the 
 law  could  not,  so  was  he  the  end  of  the  ceremonial 
 law,  as  death  is  the  end  of  all  living  creatures;  because 
 by  it  they  cease  to  be  so  ;  so  Christ  their  period,  for 
 by  him  they  are  abolished.  And  if  they,  then  the 
 priesthood,  he  being  the  last  external  and  real  priest ; 
 for  otherwise  the  word  hgiTg  is  never  used  in  the  New 
 Testament,  but  either  to  Christ  in  respect  of  his  pro- 
 pitiatory sacrifice,  or  to  all  true  Christians  in  respect 
 of  their  spiritual  sacrifices,  and  never  applied  to  any 
 
 *  Si  quis  uxorem  habet  propensam  ad  impudicitiam,  earn 
 certis  locis  concludit,  cubiculis  et  conclavibus,  ut  ei  non  liceat 
 vagari,  pro  arbitrio  ;  addit  praeterea  eunuchos,  pedissequas  et 
 ancillas  qui  earn  diligentissime"  custodiant,  ut  fides  ejus  non 
 amplius  esset  suspecta:  ita  Deus  cum  Judeis,  Hosea  ii.  19, 
 verum  ille  populus  admodum  fuit  infirmus  ac  debilis  ct  ad 
 adulteria  idololatria;  ultra  modum  proclivis;  Quare  Deus  earn 
 separavit  a  cajteris  nationibus,  et  in  terra  Canaan  seorsim 
 habitare  voluit,  a  ceremoniis  et  ritibus  undique  ceu  a  preda- 
 gogis  custodiri ;  ut  fides  ejus  non  esset  amplius  suspecta  :  ita 
 ut  maritus,  sic  Deus  cum  jam  Spiritum  sanctum  per  Christum 
 ecclcsise  donavit,  custodiam  ceremoniarum  ab  eo  removit. — 
 Chrysost. 
 
 ecclesiastical  order  or  function  of  men,  as  we  com- 
 monly take  the  word,  for  a  sacrificer ;  but  as  by  the 
 etymology  of  it,  it  signifies  an  elder,  a  presbyter,  or 
 priest. 
 
 Use  2.  To  meet  with  a  generation  that  lives  upon 
 the  earth,  who,  being  careless  of  God,  his  worship  and 
 service,  as  he   hath   prescribed  and  commanded  the 
 same,  do  pretend  that  if  he  would  require  such  sacri- 
 fices as  were  in  use  under  the  law,  they  would  be  at 
 any  cost  with  the  Lord,  like  those  hypocrites,  Mic. 
 vi.  G,  7,   '  Wherewith  shall  I  come  before  the  Lord, 
 and  bow  myself  before  the  high  God  ?  shall  I  come 
 before  him  with  burnt  offerings,  and  with  calves  of  a 
 year  old  ?  will  the  Lord  be  pleased  with  thousands  of 
 rams,  or  with  ten  thousand  rivers  of  oil  ?  shall  I  give 
 my  first  born  for  my  transgression,  even  the  fruit  of 
 my  body  for  the  sin  of  my  soul  ? '   when  they  could 
 not  endure  what  is  told  them.     Verse   8,  '  He  hath 
 shewed  thee,  0  man,  what  is  good,  and  what  doth  the 
 Lord  require  of  thee  ?  surely  to  do  justly,  and  to  love 
 mercy,  and  to  humble  thyself  to  walk  with  thy  God.' 
 Anything  but  that  they  should  do  they  pretend  to  be 
 willing  to  do,  like  children,  who  like  any  manner  of 
 education  but  that  their  parents  would  bring  them  up 
 in ;  if  in  a  trade,  oh  if  the}7  might  follow  their  book, 
 anything  but  that  they  should,  and  their  parents  would 
 have.     So  with  these;  they  know  not,  or  will  not  know 
 their  own  heart,  which   is   naturally  irreligious,  and 
 never  will   like   that  is   commanded, .  but   would    go 
 a-whoring  with  their  own  imaginations ;  and  ever  will 
 like  that  they  may  not  have,  or  will  not  be  accepted, 
 when  they  contemn  that  they  have ;  and  not  respecting 
 these,  they  cannot  but  contemn  that  is  otherwise  en- 
 joined, as   Luke   xvi.   30,  31,  he   said,   'Nay,  father 
 Abraham,  but  if  one  come  unto  them  from  the  dead,' 
 they  will  amend  their  lives.     Then  he  said  unto  him, 
 'If  thej' hear  not  Moses   and   the  prophets,  neither 
 will  they  be  persuaded,  though  one  rise  from  the  dead 
 again.'     They  are  like  to  a  woman,  to  whom  one  mak- 
 ing love,  and  desiring  her  person,  she  disliking  his, 
 answers  him  she  will  give  him  anything  but  herself, 
 her  riches,  jewels,  bracelets,  and   such  like,  only  to 
 put  him  off,  because  she  sees  he  desires  her  person 
 only ;  and  the  other,  if  he  would  desire,  she  would 
 soon  deny  him. 
 
 Use  3.  To  teach  us  how  we  ought  now  with  all  dili- 
 gence and  frequency  perform  these,  and  offer  these 
 sacrifices  more  than  they.  These  were  common  to  us 
 and  them;  they  were  burdened  with  others,  of  which 
 we  are  eased,  which  were  chargeable  and  toilsome, 
 Acts  xv.  10.  As,  2  Kings  v.  13,  it  was  with  Naaman; 
 his  servants  came  and  spake  unto  him,  and  said, 
 '  Father,  if  the  prophet  had  commanded  thee  a  great 
 thing,  wouldest  thou  not  have  done  it  ?  How  much 
 rather  then  when  he  saith  to  thee,  Wash,  and  be 
 clean  ?'  So  say  I.  If  he  had  laid  that  burden  also 
 upon  us,  ought  we  not  to  have  done  both  ?  how  much 
 more  when  he  hath  eased  our  shoulders  ?     And  if  we 
 
Ver.  11.] 
 
 STOCK  ON  MALACHI. 
 
 105 
 
 should  not,  how  should  we  be  justly  condemned  of 
 imthankfuhiess  ?  The  wife  that  newly  married  had  a 
 wise  and  strait  husband,  knowing  her  frailty  and  in- 
 firmities, and  therefore  set  a  watch  over  her,  and  ap- 
 pointed servants  to  observe  her,  till  her  affection  and 
 faith  were  settled,  when  she  ought  and  did  honour, 
 and  obey,  and  love  him  ;  if  he  free  her  from  them, 
 and  set  her  at  liberty  from  that  grievous  bondage  and 
 tedious  thing,  will  she  then  honour  him  the  less? 
 Questionless  she  ought  not ;  but  if  she  do,  as  the  cor- 
 ruption of  all  is  to  wax  worse  by  liberty,  then  is  she 
 condemned  of  unthankfulness  the  more.  So  it  is 
 with  us. 
 
 Incense.  The  worship,  prayers,  aud  service  of  the 
 Gentiles  is  resembled  by  this,  not  only  familiarly  to 
 shew  to  them  of  that  age,  but  to  teach  that  their  ser- 
 vice, works,  and  worship  is  acceptable  unto  God,  as 
 such  things  are  acceptable  to  the  smell  and  senses  of 
 men ;  for  in  them  God  took  no  delight  at  all,  neither 
 could  do,  his  nature  being  spiritual. 
 
 Doct.  The  works  of  God's  children,  their  worship, 
 service,  and  spiritual  sacrifice,  is  delightful  and  accept- 
 able to  him,  as  sweet  perfumes  are  to  the  smell  of  men. 
 
 And  a  pure  offering.  It  is  opposed  to  the  Jews' 
 sins,  who  offered  unto  God  polluted  and  unperfect 
 sacrifices,  not  such  as  they  ought,  and  such  as  were 
 according  to  the  law  ;  but  now  their  offering  shall  be 
 pure. 
 
 Doct.  The  works,  actions,  and  worship  of  such  as 
 are  truly  called  and  converted  are  holy  *and  pure. 
 Thus  prophesieth  Malachi,  that  the  Gentiles  converted 
 unto  God,  their  works  and  worship  of  him  shall  be  a 
 pure  offering.  Thus  St  Paul  speaks  of  the  offering  of 
 the  Romans,  chap.  xii.  1,  that  it  is  holy.  Jude  calls 
 their  faith  most  holy,  ver.  20.  There  were  a  few  in 
 Sardis  truly  religious  and  converted ;  their  garments 
 were  undefiled,  Rev.  hi.  4. 
 
 Reason  1.  Because  they  are  done  according  to  his 
 word,  now  they  walk  by  that  rule  ;  things  before  they 
 did  at  random,  now  they  know  his  will,  and  after  that 
 they  do.  And  it  is  a  rule  that  worship  performed 
 according  to  the  word,  in  themselves  are  good  and 
 pux'e,  as  the  sacrifices  which  were  according  to  the  law 
 were  pure  and  clean  for  the  matter  of  them. 
 
 Eeason  2.  Because  the  parties  are  holy;  they  are 
 a  holy  priesthood,  1  Peter  ii.  5.  Now  a  good  thing 
 done  in  matter-  by  holy  men,  must  needs  be  holy. 
 
 Obj.  But  how  can  they  be  holy  when  there  is 
 eadem  ratio  totius  el.  partis;  and  the  church  for  spots 
 is  compared  to  the  moon  ?  Cant.  vi.  9. 
 
 Ans.  This  is  answered,  that  he  is  so,  because  he  is 
 in  Christ,  and  hath  his  righteousness  imputed  to  biin, 
 both  to  his  person  and  his  obedience,  1  Cor.  i.  30, 
 et  -non  radiis  solaribus,  sed  ipso  sole  amictus,  Rev.  xii.  1, 
 as  the  church  is  said  to  be  clothed  with  the  sun,  Heb. 
 xiii.  15,  1  Peter  ii.  5. 
 
 Eeason  3.  Thirdly,  because  of  his  inward  sanctifica- 
 *  Qu.  '  in  matter,  done  '  ? — Ed. 
 
 tion,  the  ground  of  it,  the  party  being  regenerated  by 
 the  works  of  the  Spirit,  and  so  every  action  is  in  him 
 part  holy,  and  good,  and  well  pleasing  to  God,  as 
 coming  and  proceeding  from  his  Spirit,  though  having 
 a  tang  and  taste  of  his  infirmities,  as  water  passing 
 through  a  pipe  or  channel,  Rom.  viii.  26  and  xv.  16. 
 Use  1 .  This  teacheth  what  to  judge  of  the  works 
 and  worship  of  all  that  are  uncalled  and  unconverted ; 
 not  only  of  heathen  and  infidels,  but  of  unbelievers  in 
 the  church.  They  must  needs  be  impure  and  unholy, 
 else  were  it  nothing  that  is  here  affirmed  of  these  after 
 their  calling.  And  indeed  needs  must  it  be,  for,  Titus 
 i.  15,  '  Unto  them  that  are  defiled  and  unbelieving  is 
 nothing  pure,  but  even  their  mind  and  conscience  is 
 defiled.'  So  far  is  it  that  they  should  be  merita  pm- 
 paratoria,  as  some  papists  speak  of  them ;  for  unholy 
 things  cannot  please  him,  less  procure  or  deserve  good 
 things  from  him.  Though  they  do  the  things  for 
 matter  good,  yet  a  good  thing  is  oftentimes  marred  in 
 the  handling,  and  more  when  they  are  done  by  some 
 men,  aud  such  men. 
 
 Use  2.  Secondly,  this  proves  that  men's  callings  are 
 free,  without  deserts,  when  the  things  that  they  do 
 before,  even  their  best,  are  impure  and  unholy,  such 
 as  God  shewed  his  great  patience  in  that  he  did  not 
 confound  them  for  them ;  and  more  the  riches  of  his 
 mercy,  that  for  all  them,  yet  he  called  them. 
 
 Use  3.  This  comforteth  every  one  that  is  truly  con- 
 verted unto  God.  His  works  and  worship  is  pure 
 and  holy,  and  so  accepted  of  God,  even  then  when  he 
 carrieth  the  body  of  sin  about  with  him,  Rom.  vii.  21 ; 
 when  in  himself  he  finds  many  infirmities;  yea,  and 
 when  his  heart  tells  him  that  his  best  work  is  not 
 without  the  taint  of  his  corruption ;  yea,  and  when 
 his  heart  may  misdeem  him ;  as  Jacob's  did,  lest  his 
 father  should  discern  him;  so  his  corruptions.  Yet 
 then  is  he  pure  and  holy,  and  so  pleasing  to  God,  be- 
 cause he  is  in  Christ,  and  he  and  his  obedience  hath 
 put  on  the  fair  robe  of  Christ's  righteousness,  which 
 is  not  a  scant  garment,  as  Bernard  saith,  but  one  that 
 reacheth  to  the  heels,  and  covereth  all  the  parts  of 
 the  soul,  as  Jacob  had  Esau's  garment;  and  as  if  he 
 looked  upon  us  in  ourselves,  he  should  see  nothing 
 pure,  so  in  him  all  things  appear  as  he  is ;  yea,  and 
 because  he  is  sanctified  by  the  Spirit,  those  corrup- 
 tions that  often  hinder  and  ever  taint  the  best  actions, 
 God  accounteth  not  theirs ;  nay,  he  saith  they  are  not 
 theirs,  as  long  as  there  is  a  work  of  the  Spirit  in  them 
 striving  against  them,  and  grieving  at  the^ight  and 
 sense  of  them.  That  which  Bernard  speaketh  of  envy, 
 Thou  feelest  it,  but  agreest  not  to  it;  it  is  a  passion 
 in  thee  that  God  one  day  will  heal,  not  such  a  sin  as 
 he  will  condemn  thee  for;  so  may  we  say  of  others, 
 for  they  are  not  theirs ;  for,  1  John  iii.  9,  his  regene- 
 rate part  sinneth  not,  nay,  it  abhorreth  that  the  body 
 of  sin  hath  done  and  worketh  in  him.  Mark  the  words, 
 saith  Bernard;  he  doth  not,  but  suffereth  them  un- 
 willingly to  be  done  in  him,  as  that,  Rom.  vii.  17, 
 
106 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 '  Now  then  it  is  no  more  I  that  do  it,  but  the  sin  that 
 dwelleth  in  me.'  It  is  done  indeed  in  me,  but  not  of 
 me,  while  I  consent  not  to  it. 
 
 Use  4.  To  teach  every  one  that  would  have  his 
 offering  pure  and  his  service  holy  before  God,  to 
 labour  for  true  faith  in  Christ  and  the  sanctification 
 of  his  Spirit.  By  the  first  he  shall  put  on  Christ,  by 
 whom  all  his  deformities  shall  be  covered,  all  his  sins 
 and  infirmities,  as  the  deformities  of  the  body  are  by 
 a  garment ;  by  the  second  he  shall  resist  and  fight 
 against  the  flesh,  and  be  grieved  at  the  sense  of  the 
 evil  in  him,  and  so  the  regenerate  part  not  consenting, 
 but  hating  and  striving  against  it,  that  bad  dye  and 
 tincture  which  the  best  actions  receive  from  the  cor- 
 ruption of  the  flesh,  God  will  not  account  his,  nor  im- 
 pute to  him,  nor  reject  his  service  and  work  for  it ; 
 but,  2  Chron.  xxx.  18,  19,  '  The  good  Lord  will  pardon 
 every  one  that  prepareth  his  heart  to  seek  God,  though 
 he  be  not  cleansed  according  to  the  purification  of  the 
 sanctuary.' 
 
 Ver.  12.  But  ye  have  polluted  it,  in  that  ye  say,  the 
 table  of  the  Lord  is  polluted,  and  the  fruit  thereof,  even 
 his  meat  is  not  to  be  regarded. 
 
 But  ye  have  polluted  it.  This  verse  and  the  next  is 
 the  second  part  of  the  comparison  touching  the  Jews, 
 and  their  great  profaning  and  corrupting  of  his  worship, 
 which  is  set  down  first,  generally,  then  in  particular  ; 
 and  this,  first,  in  thought,  in  this  verse  ;  secondly,  in 
 word;  thirdly,  in  deed,  ver.  13. 
 
 For  the  general,  but  ye  hare  polluted  it.  Wherein 
 first,  the  person  ;  secondly  the  sin,  you,  with  an 
 emphasis  ;  you  whom  I  have  chosen  of  all  nations  of 
 the  earth,  whom  I  have  beautified  with  so  many  bene- 
 fits, and  so  strangely  preserved,  Deut.  iv.  32-39,  and 
 many  places  of  that  nature.  Again,  you  who  profess 
 yourselves  in  special  manner  to  be  my  people,  that 
 you  should  thus  use  me,  who  ought  rather  otherwise 
 to  have  honoured  me,  it  is  in  you  the  more  heinous, 
 to  me  the  more  grievous  and  offensive. 
 
 Polluted  it,  or  my  name.  Their  sinful  act,  not  that 
 God's  name  is,  or  can  be  polluted  by  man's  sins,  more 
 than  the  sun  can  be  by  a  dunghill ;  but  this  is  spoken, 
 first,  because  they  polluted  those  things  which  he  had 
 appointed  to  be  highly  reverenced,  and  set  his  mark 
 or  his  name  upon  them,  1  Cor.  x.  28,  and  xi.  27  ; 
 secondly,  because  God  did  so  esteem  of  it  in  his  ac- 
 ceptation, Acts  ix.  5,  Mat.  xxv.  40  ;  thirdly,  because 
 they  did  ts  much  as  lay  in  them,  in  their  endeavour 
 nothing  was  wanting  on  their  parts,  Heb.  vi.  6,  and 
 x.  29. 
 
 In  that  ye  say.  The  first  particular,  their  inward 
 thought ;  ye  thus  say  in  your  hearts,  in  your  minds, 
 you  despise  my  name,  my  worship,  and  service.  A 
 base  conceit  of  the  worship  of  God  ;  God's  table,  that 
 is,  his  altar  is  polluted,  is  not  greatly  to  be  regarded, 
 as  the  words  following  shew.  Now  they  contemned 
 God's  altar,  saith  St  Jerome,  because  it  was  plain  and 
 
 rude,  not  decked  with  gold  and  riches ;  and  the  offer- 
 ing, because  it  was  burnt  to  ashes  ;  Montanus,  because 
 it  was  served  with  fat  and  bread,  things  base  and  vile 
 in  themselves  ;  Palutius,  because  the  heathen  had 
 polluted  it ;  but  the  former  is  more  probable. 
 
 And  the  fruit  thereof.  By  it  understanding  the 
 offering  that  was  laid  upon  the  altar,  which  made  St 
 Jerome  translate  it,  quod  super  ponitur.  And  of  this 
 offering,  one  part  was  for  the  priest,  the  Lord's  mini- 
 ster, Lev.  vi.  17  ;  and  this  they  thought  was  not  to 
 be  regarded  ;  having  come  not  to  regard  the  worship 
 and  service  of  God,  they  esteem  not  of  his  ministers. 
 
 In  the  person,  the  emphasis  is  double  ;  first,  that 
 they  upon  whom  he  had  bestowed  so  great  things  ; 
 secondly,  they  who  made  such  show  of  his  service, 
 should  contemn  it. 
 
 Doct.  It  is  nothing  so  great  and  grievous  sin  for 
 men  who  have  received  small  things  and  blessings  from 
 God  to  contemn  his  name,  and  be  careless  of  his  ser- 
 vice and  worship,  as  for  those  who  have  received  great 
 things  from  him,  and  upon  whom  he  hath  bestowed 
 more  excellent  favours ;  and  God  takes  it  nothing  so 
 heinously  from  the  one  as  from  the  other,  manifest 
 here,  and  Isa.  i.  2,  '  Hear,  0  heavens  ;  and  give  ear, 
 0  earth  ;  for  the  Lord  hath  said,  I  have  nourished 
 and  brought  up  children,  but  they  have  rebelled  against 
 me  ;'  and  v.  4,  '  What  could  I  have  done  any  more 
 to  my  vineyard,  that  I  have  not  done  unto  it  ?  why 
 have  I  looked  that  it  should  bring  forth  grapes,  and 
 it  bringeth  forth  wild  grapes  '?'  2  Sam.  xii.  7,  8,  Mat. 
 xi.  23,  24. 
 
 Reason.  Because  the  one  hath  less,  the  other  more, 
 causes  why  they  should  honour  him  and  be  careful 
 of  his  worship  ;  every  benefit  and  favour  deserves  it, 
 the  least  meriteth  it,  much  more  many  and  great  ones  ; 
 where  then  the  most  and  the  greatest  are,  there  the 
 contempt  is  the  most  heinous. 
 
 As  the  husbandman,  the  more  labour  and  cost  he 
 bestows  upon  his  ground,  the  greater  harvest  he  ex- 
 pecteth  ;  when  for  equal  pains  and  cost,  he  looks  for 
 equal  fruit ;  as  Luke  xiii.  7-9,  '  Then  said  he  to 
 the  dresser  of  his  vineyard,  Behold,  this  three  years 
 have  I  come  and  sought  fruit  of  this  fig  tree,  and  find 
 none  :  cut  it  down ;  why  keepeth  it  also  the  ground 
 barren  ?  And  he  answered,  and  said  unto  him,  Lord, 
 let  it  alone  this  year  also,  till  I  dig  round  about  it, 
 and  dung  it  :  and  if  it  bear  fruit,  well ;  if  not,  then 
 shalt  thou  cut  it  down.' 
 
 Use  1.  Then  the  contempt  of  God's  worship  and 
 service  that  is  in  this  city,  is  far  more  heinous  and 
 grievous  than  of  any  other  place  in  the  land  besides, 
 because  God  hath  bestowed  upon  it  more  favour,  and 
 greater  things  than  upon  any  other ;  more  wealth,  greater 
 strength,  more  honour  ;  for  it  is  the  wealth,  and  the 
 strength,  and  the  honour  of  the  land  ;  he  hath  crowned 
 it  with  much  honour  and  loving-kindness  ;  he  hath 
 given  it  the  gospel,  the  watering  and  planting  of  Paul 
 and  Apollos,  more  abundantly  than  any  part  of  the 
 
Ver.  12.] 
 
 STOCK  ON  MALACHI. 
 
 107 
 
 land  besides ;  be  batb  freed  it  from  tbc  plague,  be 
 batb  delivered  it  from  tbe  sword,  wbicb  sbould  bave 
 been  first  in  the  confusion  if  tbe  enemy  bad  had 
 bis  wished-for  day ;  however  it  flatter  itself  in  the 
 strength  of  it,  the  wealth  of  it  would  in  that  day  have 
 made  it  a  prey.  He  bath  done  this,  and  many  more 
 that  I  cannot  speak  of,  and  yet  the  contempt  of  God's 
 worship,  name,  and  service,  is  in  all,  from  tbe  highest 
 to  the  lowest.  Like  magistrates,  like  subjects  ;  like 
 minister,  like  people ;  like  masters,  like  servants  ; 
 parents  and  children,  rich  and  poor,  bond  and  free, 
 all  contemners  of  the  worship  and  service  of  God, 
 which  is  the  more  fearful  and  heinous  sin,  because  of 
 tbe  riches  of  God's  goodness,  bis  bounty  and  blessings  ; 
 and  he  takes  it  more  heinously,  that  when  he  will  visit 
 the  land  with  another  judgment,  the  sword  or  any  other, 
 as  it  was  the  first  in  the  plague,  it  shall  be  in  tbe  other  ; 
 unless  it  repent,  and  grow  more  zealous  for  his  service 
 and  worship. 
 
 Use  2.  More  particularly,  there  are  many  particular 
 men  in  this  city  and  elsewhere,  who  are  careless  of 
 the  worsbip  of  God,  and  do  indeed  pollute  his  name, 
 and  think  it  no  fault  in  them,  because  they  are  above 
 others  in  wealth,  above  them  in  worship  or  honour, 
 exceed  them  in  wit  and  learning.  These  are  tbe  men, 
 if  a  survey  be  taken,  who  are  less  frequent  in  prayer 
 and  in  hearing,  most  careless,  both  privately  and  pub- 
 licly, of  the  worship  and  service  of  God ;  either  not 
 doing,  or  so  doing,  as,  if  they  do  anything,  God  is  more 
 beholden  to  them,  than  they  bound  to  him  ;  as  if 
 God's  favour,  and  the  fruits  of  his  love,  were  faculties 
 and  dispensations  to  bear  them  out  in  dishonouring  of 
 him,  and  polluting  bis  name.  Nay,  let  them  know  it, 
 if  they  do  not ;  or,  if  they  will  not  now,  they  one  day 
 shall  to  their  cost,  that  their  carelessness  and  contempt 
 is  more  heinous  than  of  others,  and  he  so  takes  it. 
 They  shall  find  these  contrary,  the  eyes  of  God  and 
 men  ;  in  men's  eyes  a  little  thing  in  them  that  is  good, 
 is  great ;  a  great  evil,  but  a  little ;  not  so  with  God. 
 And  when  every  man  shall  give  his  account  (as  he 
 shall  one  day),  it  shall  be  far  easier  for  the  unlearned 
 than  for  the  learned,  for  the  base  than  honourable, 
 for  the  poor  than  rich.  The  benefits  of  God,  specially 
 these  general  ones,  are  not  always  proofs  of  his  love  ; 
 but  they  are  ever  provocations  of  obedience  and  honour 
 from  men  ;  that,  if  they  answer  it  not,  as  they  bave 
 received  more  here,  so  they  shall  have  more  hereafter. 
 Why  do  they  deceive  themselves,  or  suffer  themselves 
 by  flatterers  to  be  deceived  ?  We  will  make  but  them 
 judges,  and  they  will  give  sentence  of  themselves. 
 What  is  that  courtier  worthy  of  that  receives  abun- 
 dance of  favour  from  the  king,  and  requites  him  with 
 contempt  or  treason  ?  So  of  a  father  and  his  son,  of  a 
 servant  and  his  master,  &c. ;  will  they  not  take  it  more 
 heinously,  and  shall  not  all  their  benefits  and  favours 
 increase  their  faults  ?  And  are  not  God's  ways  just, 
 more  equal,  and  far  above  the  ways  of  men.  Then 
 let  me  speak  to  you  rich  men,  &c.     I  beseech  you,  be 
 
 deceived  no  longer  ;  you  ought  to  be  more  religious, 
 and  more  careful  than  others  ;  I  pray  you  correct  your 
 error,  and  begin  to  be  more  careful,  lest  you  be  forced 
 to  condemn  yourselves  when  it  will  be  too  late. 
 
 You  who  profess  yourselves  in  special  manner  mine, 
 and  specially  profess  my  worship. 
 
 Doct.  It  is  a  far  more  grievous  and  heinous  sin, 
 for  such  as  specially  profess  the  worsbip  and  fear  of 
 God,  to  contemn  his  name,  and  not  regard  bis  worship, 
 than  for  those  who  make  none  or  very  little  show  of 
 it,  and  God  takes  it  more  heinously  from  them ;  so 
 here,  and  Micah  ii.  6,  7,  Mark  xiv.  37,  2  Peter  ii.  21. 
 
 Reason  1.  Because  he  doth  it  of  knowledge,  and 
 goes  against  his  knowledge  ;  whereas  the  other,  as  is 
 probable,  doth  not  so ;  for  his  profession  argues  he 
 knows  what  is  to  be  done,  and  what  ought  to  be  done. 
 Now  sins  against  knowledge  are  more  heinous,  the 
 other  more  excusable  ;  as  a  man  professing  an  art,  a 
 fault  in  this  work  of  his  art  is  more  foul  than  in  an- 
 other man's  work.  Religion  is  the  profession  of  God  ; 
 and  every  religious  man,  in  this  that  he  takes  up 
 religion,  professes  that  he  knows  the  will  of  God, 
 saith  Salvian.* 
 
 Reason  2.  Because  it  is  here,  as  it  were,  out  of  his 
 place,  where  the  thing  is  lighter,  and  not  so  offensive ; 
 an  element  in  his  place  not  so  heavy,  a  spot  upon  a 
 foul  garment  not  so  uncomely  ;  an  element  out  of  his 
 place,  a  spot  upon  the  purest  garment,  is  the  sin  of 
 professors. 
 
 Reason  3.  Because  these  things  come  commonly 
 unexpected ;  and  that  which  is  unexpected  and  un- 
 suspected, it  cometh  more  suddenly,  it  lighteth  more 
 heavily,  and  is  taken  more  to  heart.  This  made 
 David  complain  so  much  of  the  injury  of  a  friend,  as 
 a  thing  that  came  so  unexpected,  and  did  so  pierce  him. 
 
 Use  1.  To  instruct  the  minister,  whose  sins  and 
 contempt  of  God's  worsbip  he  ought  specially  to  dis- 
 like, to  reprove,  and  lay  load  on.  It  is  bis  part  to 
 dislike  and  reprove  all,  to  check  every  man's  sin,  and 
 every  man's  carelessness  of  God's  worship  and  service ; 
 but  no  men's  sins,  no  men's  negligence  and  corrup- 
 tion in  tbe  service  of  God,  ought  to  dislike  him  so 
 much  and  be  so  earnest  against,  as  tbe  sins  and  care- 
 lessness of  those  who,  by  some  special  profession,  come 
 near  to  God.  The  minister  should  be  like  affected 
 to  his  Master,  the  servant  to  his  Lord.  What  God 
 most  mislikes,  that  ought  they.  It  may  be  he  may 
 find  these  more  kind,  liberal,  and  respective!  unto 
 him  ;  he  must  nevertheless  reprove,  and,  if  need  be, 
 use  sharpness.  The  physician  that  finds  men  kind  to 
 him,  and  to  honour  him,  when  they  are  in  health, 
 will  nevertheless,  when  they  are  fallen  into  a  disease, 
 use  sharp  medicines,  and  it  may  be  sharper  to  them 
 than  others,   that  he  may  the  sooner  and    sounder 
 
 *  Religio  scicntia  Dei  est,  ac  per  hoc  omnis  religiosus,  hoc 
 ipso  quod  religionem  sequitur,  Dei  se  voluntatem  nosse  testa- 
 tum— Sal.  ad.  eccle.  Ca.  lib.  ii. 
 
 •f-  That  is  '  respectful.' — Ed. 
 
10S 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 restore  thern.  It  is  the  sign  of  a  false  prophet,  when 
 his  mouth  is  not  filled,  to  prepare  and  proclaim  war  ; 
 and  when  it  is,  to  cry  all  peace  :  Micah  iii.  5,  '  Thus 
 saith  the  Lord,  concerning  the  prophets  that  deceive 
 my  people,  and  hite  them  with  their  teeth,  and  cry 
 peace ;  but  if  a  man  put  not  into  their  mouths,  they 
 prepare  war  against  him.' 
 
 Use  2.  To  admonish  all  such  as  come  nigh  unto 
 God  by  special  profession,  that  they  endure  the  words 
 of  reproof  from  the  mouth  of  the  minister,  if  he  deal 
 more  sharply  with  their  sins,  covetousness,  usury, 
 envy,  quarrellings,  pride  and  vanities  ;  and  particu- 
 larly for  the  sin  in  hand,  for  their  cold  prayers,  sleepy 
 attending,  negligent  or  late  coming,  the  omission  and 
 remission  of  their  care  publicly,  but  specially  privately, 
 in  the  worship  and  service  of  God ;  they  must  not 
 grudge  and  go  away  discontented,  saying,  He  knows 
 me  well,  he  might  have  forborne  this  ;  I  have  been  an 
 old  professor  and  an  old  disciple.  Hast  thou  ?  then 
 is  thy  sin  the  greater,  and  God  is  more  displeased  with 
 it ;  and  so  ought  his  ministers  less  to  spare  thee, 
 and  thou  the  rather  to  take  it  from  them.  As  Moses 
 said,  See,  Israel  will  not  hear,  then  how  will  Pharaoh '? 
 I  wonder  not  many  times  to  see  common  Christians 
 and  carnal  men  to  distaste  reproofs,  when  I  find  pro- 
 fessors so  disliking  them.  But  as  their  sins  are  the 
 greater,  sin  compared  with  sin,  their  reproofs  should 
 be  the  sharper,  as  in  diseases. 
 
 Use  3.  To  teach  every  man  to  consider  of  his  pro- 
 fession which  he  makes  of  God's  service  and  fear,  and 
 thereby  to  know  he  is  more  bound  to  procure  God's 
 name  to  be  honoured,  and  in  himself  and  his  to  be 
 most  careful  for  his  service  and  worship.  His  profes- 
 sion requireth  he  be  more  devout  in  prayer,  more 
 watchful  and  diligent  in  hearing,  and  in  every  duty 
 whereby  God  is  immediately  worshipped  and  glorified, 
 more  careful.  This  his  profession  requires  of  him  ; 
 which,  if  he  perform  not,  he  must  know,  that  as  every 
 sin  he  committeth  is  more  heinous,  so  his  carelessness 
 and  corruption  in  the  service  of  God,  is  much  more 
 intolerable  and  heinous  in  the  sight  of  God,  than  his 
 who  makes  no  profession.  Thou  seest  a  man  who  is 
 but  a  state- Christian  and  professor  withdraw  himself 
 and  be  negligent  to  come  to  the  place  of  God's  worship, 
 thou  dislikest ;  and  yet  occasion  of  friends,  pleasure 
 or  profit,  will  sometime  draw  thee  aside  from  it ;  thy 
 sin  is  far  more  intolerable  than  his.  So  of  sleeping ; 
 thy  nod  is  worse  than  his  half-hour's  nap.  For  to 
 thee  Christ  saith,  as  to  Peter  :  Mark  xiv.  37,  '  Sleepest 
 thou?'  And  so  in  every  duty  of  God's  worship. 
 We  are  then  far  worse  than  ethnics,  because  we  ought 
 to  be  better,  because  our  profession  and  manners  are 
 repugnant,  and  we  are  not  what  we  profess  ourselves 
 to  be.* 
 
 Obj.  Then  better  not  profess  at  all. 
 
 *  Ideo  Ethnicis  duteviores  sumus,  quia  meliores  esse  de- 
 bemus,  quia  pugnamus  professionem  nostram  moribus  nostris, 
 nee  sumus  id  quod  profitemur. — Salv. 
 
 Arts.  Admit  thy  conceit ;  but  what  is  gained  by  it  ? 
 Paul  saith,  Rom.  ii.  12,  '  For  as  many  as  have  sinned 
 without  the  law,  shall  perish  also  without  the  law  ;  and 
 as  many  as  have  sinned  in  the  law,  shall  be  judged  by 
 the  law  ;'  and  Christ,  Luke  xii.  47,  48,  '  That  ser- 
 vant that  knew  his  master's  will,  and  prepared  not 
 himself,  neither  did  according  to  his  will,  shall  be 
 beaten  with  many  stripes  ;  but  he  that  knew  it  not, 
 and  yet  did  commit  things  worthy  of  stripes,  shall  be 
 beaten  with  few  stripes  ;  for  unto  whomsoever  much 
 is  given,  of  him  shall  be  much  required,  and  to  whom 
 men  commit  much,  the  more  of  him  will  they  ask.' 
 There  was  one  had  two  sons,  Mat.  xxi.  28 ;  he  that 
 said  he  would  not  and  did,  was  commendable.  t)o 
 thou  like,  and  it  shall  be  well  with  thee,  but  other- 
 wise thy  not-profession  shall  also  condemn  thee,  and 
 if  it  be  less,  yet  if  thou  perish,  thou  hast  gained  little. 
 The  best  is  to  profess  and  also  perform  with  all  care 
 the  service  of  God,  then  thou  shalt  be  blessed  in  thy 
 deed. 
 
 Have  polluted  it.  The  act  of  these  persons,  the 
 Israelites,  the  polluting  and  corrupting  of  the  worship 
 of  God.  And  here  is  the  cause  why  God  will  take  his 
 worship  and  word  from  them  :  they  polluted  and  cor- 
 rupted it,  and  made  no  account  of  it. 
 
 Doct.  The  profaning  of  God's  name,  that  is  the  cor- 
 rupting and  contemning  of  God's  word  and  worship,  is 
 that  which  procures  God  to  take  it  away  and  remove 
 it  from  a  people  and  land,  as  here,  and  Isa.  xxix.  10-14, 
 Jer.  vii.  13,  14,  '  Therefore  now,  because  ye  have 
 done  all  these  works,  saith  the  Lord,  and  I  rose  up 
 early,  and  spake  unto  you,  but  when  I  spake,  ye 
 would  not  hear  me  ;  neither  when  I  called  would  ye 
 answer  ,•  therefore  will  I  do  unto  this  house,  where- 
 upon my  name  is  called,  wherein  also  ye  trust,  even 
 unto  the  place  that  I  gave  unto  you  and  your  fathers, 
 as  I  have  done  unto  Shiloh.' 
 
 Use  1.  This  teacheth  us  to  behold  God's  just  judg- 
 ment upon  the  Church  of  Rome,  which  was  once  a 
 famous  light  and  a  flourishing  church,  but  it  grew 
 both  to  contemn  the  word  of  God  and  to  corrupt  his 
 worship.  It  preferred  the  church  above  it,  yea,  the 
 Pope,  holding  he  might  dispense  with  the  word  of 
 God  ;  so  Gratian,  specially  the  New  Testament,  so 
 Panormitan.  The  church  can  make  moral  precepts 
 mutable,  so  Gratian,  with  infinite  such  like.  The 
 worship  it  hath  corrupted  by  unwritten  and  lying  tra- 
 ditions, by  such  a  burden  of  ceremonies,  as  never  any 
 superstition  had  ;  b}r  the  precepts  of  men,  and  such 
 like.  That  God  hath  dealt  justly,  he  hath  taken  from 
 them  his  word,  and  left  them  in  palpable  darkness 
 more  than  Egypt,  2  Thess.  ii.  11.  And  now  are  they 
 as  a  man  out  of  his  way,  and  yet  thinks  he  is  right : 
 the  further  he  goes  the  more  he  is  out  of  the  way,  and 
 no  hope  of  returning,  because  he  persuadeth  himself 
 he  is  in  the  right  way. 
 
 Use  2.  This  may  make  us  fear  that  the  day  of  the 
 mourning  for  the  gospel  is  not  far,  at  least  in  God's 
 
Ver.  12.] 
 
 STOCK  ON  MALACHI. 
 
 109 
 
 justice  and  his  dealing  with  others  ;  because,  though 
 corruption  hath  not  seized  upon  his  worship,  yet  con- 
 tempt of  the  word  is  everywhere. 
 
 Use  3.  The  church,  and  the  chief  in  it,  the  magis- 
 trates, are  here  admonished,  if  they  desire  that  the  gos- 
 pel and  his  worship  should  abide  amongst  us,  that  they 
 take  heed  it  be  not  corrupted  nor  contemned,  which  is 
 the  very  life  and  breath  of  the  church,  the  vital  spirits, 
 which,  being  corrupted,  bring  death  to  the  whole. 
 They  ought  to  make  laws  against  error  and  heresy, 
 superstition  and  other  corruptions,  and  severely  to 
 execute  them  against  whosoever  dare  privately  or  pub- 
 licly, secretly  or  openly,  sow  any  cockle  with  the  pure 
 wheat  of  God's  word,  and  labour  to  keep  it  in  as  much 
 sincerity  and  simplicity  as  may  be ;  labouring  to  keep 
 the  fire  upon  the  Lord's  altar,  the  lamps  burning  in 
 the  temple,  and  the  Levites  unforsaken  ;  labouring  for 
 the  maintenance  of  the  faith  which  was  given  unto  the 
 saints,  Jude,  ver.  3 ;  correcting  and  punishing  all  con- 
 temners of  it,  who  or  howsoever,  lest  God  do  remove 
 it  from  us. 
 
 Use  4.  To  teach"  every  man,  as  he  desireth  there 
 should  be  peace  and  truth  in  his  days,  so  to  repent  of 
 his  corrupting,  polluting,  or  contemning  of  this,  whe- 
 ther before  or  since  his  calling,  and  now  to  labour  for 
 his  part  to  keep  it  in  integrity  and  purity,  to  have  it 
 in  all  honour  and  high  esteem  ;  that  if  God  for  the 
 general  do  remove  it,  yet  his  sin  be  not  a  provocation 
 to  it.  The  removing  of  it  will  be  grief  enough,  more 
 when  he  shall  be  guilty  himself  as  a  procurer  of  it. 
 As  sickness  and  trouble  is  heavy,  so  more  when  a  man 
 is  guilty  by  his  own  intemperancy  or  miscarrying  of 
 himself,  by  surfeiting  and  such  like ;  he  hath  brought 
 it  upon  himself,  and  pulled  it  with  his  own  hands 
 upon  him.     So  in  this. 
 
 In  that  you  say,  the  table  of  the  Lord  is  polluted. 
 This  is  the  first  particular,  their  thoughts,  according 
 to  the  phrase  often  used  in  this  chapter  ;  whence  it  is 
 not  only  manifest  that  the  Lord  knows  the  thoughts 
 of  men  and  the  things  they  do  in  secret,  but  he 
 reveals  them  to  others  ;  his  lieutenants  upon  earth, 
 his  ministers,  and  magistrates,  to  reprove,  or  correct 
 and  punish. 
 
 Table  polluted.  They  contemned  the  table  because 
 it  was  but  rudely  built,  and  the  offering  because  it  was 
 burnt  to  ashes,  Jerome. 
 
 Doct.  The  thing  that  makes  men  contemn  holy 
 duties  and  the  worship  of  God,  is  because  they  look 
 too  much  upon  the  baseness  of  the  means.  Vide  ver. 
 7,  ut  ante. 
 
 And  the  fruit  thereof,  even  his  meat  not  to  be  regarded. 
 The  priest's  part ;  they  thought  anything  would  serve 
 them  ;  contemning  God's  worship,  they  contemned  the 
 means  of  his  worship. 
 
 Doct.  The  contempt  of  God's  worship  and  the  con- 
 tempt of  his  ministers  go  together  ;  they  are  in  one 
 people,  one  age,  one  place,  the  fruit  of  the  altar  and 
 the  meat  of  it  despised  together.     So  it  is  here,  so 
 
 1  Sam.  ii.  17.  It  is  all  one,  whether  the  cause  be 
 just  and  they  justly  despised  or  no,  2  Chron.  xxxvi. 
 14-16,  Neh.  xiii.  10,  11. 
 
 &  Reason  1.  Because  all  the  honour  and  account  that 
 the  ministers  can  have  or  look  for  is  for  their  work, 
 for  the  worship  and  service  of  God  they  perform 
 amongst  them,  1  Thes.  v.  12,  13.  Now,  if  then- 
 work  once  grow  into  contempt  and  disgrace,  they  needs 
 must ;  which  was  the  reason  why  Demetrius  pleaded 
 so  hard  for  the  honour  of  Diana,  for  their  own  gain 
 and  honour,  knowing  that  they  were  honoured  for  her 
 who,  if  once  dishonoured,  would  make  them  to  be  dis- 
 honoured, Acts  xix.  24,  &c.  So  in  this  of  the  true 
 worship. 
 
 Reason  2.  Because  the  corruption  of  man  is  such, 
 that  when  he  should  respect  the  minister  for  his  work, 
 the  chest  for  the  treasure,  he  respects  the  work  for  the 
 minister,  the  treasure  for  the  chest.  Therefore,  if  he 
 once  grow  to  dislike  him,  he  will  dislike  it. 
 
 Use  1.  This  noteth  the  cause  why  the  worship  of 
 God  and  his  service  is  in  these  days  in  that  contempt 
 that  we  find  it  to  be  in  all  places.  It  is  amongst  us 
 still ;  God  hath  not  taken  away  the  ark  of  his  presence, 
 but  it  is  in  small  account,  little  esteem  and  reverence. 
 It  is  no  marvel,  seeing  the  Lord's  ministers  are  in  such 
 contempt  as  they  are  ;  what  difference  or  distinction 
 soever  men  can  make  of  them,  yet  herein  they  differ 
 not,  but  are  all  in  contempt.  No  sort  nor  condition 
 of  men,  no  men  of  any  profession  in  the  land,  are  any- 
 thing like  near  in  the  like  general  contempt  and  dis- 
 grace that  they  are ;  by  courtiers  and  countrymen,  by 
 citizens  and  men  abroad,  by  rich  and  poor,  by  old  and 
 young,  they  are,  as  2  Chron.  xxxvi.  16,  marked,  despised, 
 misused.  Is  it  then  any  marvel  if  the  worship  of  God 
 be  contemned  ?  When  the  ambassador  is  contemned, 
 the  embassage  will  and  must  be  worse  liked  of;  when 
 the  physician,  the  physic  he  brings.  Nothing  that 
 Micah  can  say  or  do  can  be  liked ;  Ahab  dislikes  his 
 person.  And  again,  e  converso,  this  lays  out  unto  us 
 why  the  ministers  are  in  such  contempt,  the  worship 
 itself  is  in  contempt.  They  are  deprived  of  their 
 double  honour  in  the  most  part,  because  they  most 
 honour  not  the  word  and  worship  of  God.  Whenas 
 the  message  of  David  sent  by  his  servants  is  miscon- 
 strued by  the  Ammonites,  then  are  his  messengers 
 abused,  2  Sam.  x.;  so  when  the  worship  of  God,  then 
 the  ministers.  These  are  two  twins,  as  it  were,  the 
 contempt  of  the  one,  and  the  contempt  of  the  other ; 
 it  is  hard  to  tell  which  first  comes  forth;  haply  some 
 may  think  the  one,  some  the  other,  as  with  the  twins, 
 Gen.  xxxviii.  28,  &c. 
 
 Use  2.  This  must  instruct  the  ministers  of  God,  if 
 they  have  any  desire  that  the  worship  of  God  should 
 be  had  in  account  and  reverence,  and  not  in  contempt ; 
 that  they  carry  themselves  wisely  and  discreetly,  sin- 
 cerely and  soberly,  both  in  the  work  of  their  ministry 
 and  in  other  carriage  of  their  life  ;  that  they  give  no 
 just  cause  of  contempt  of  the  word,  but  that  they  may 
 
110 
 
 STOCK  ON  MALACHI. 
 
 [Chap  I. 
 
 rather  adorn  it.  So  St  Paul  persuades  both  Timothy 
 and  Titus,  and  in  them  other  ministers,  for  his  charges 
 were  not  personal  nor  temporary,  1  Tim.  iv.  12,  2  Tim. 
 iv.  5,  Titus  ii.  7,  8  ;  for  if  all  must  so  live  and  carry 
 themselves,  that  the  gospel  of  God  may  be  well  spoken 
 of  and  his  worship  regarded  ;  if  servants,  Titus  ii.  10  ; 
 if  women,  even  young  women,  verses  4,5;  if  all  pro- 
 fessors, Titus  iii.  8  ;  much  more  ought  preachers  : 
 they  ought  so  to  handle  those  mysteries  and  worship 
 of  God,  that  they  may  strike  reverence  and  esteem 
 into  the  people  ;  so  to  carry  themselves,  that  they 
 may  get  account  and  estimation  to  themselves,  and  so 
 to  the  worship  of  God.  For  when  the  ministers  of 
 God  handle  the  word  simply  and  profitably,  and  other 
 parts  of  God's  worship  with  great  reverence,  and  when 
 they  practise  it  carefully,  then  will  it  be  better  affected 
 and  reverenced  of  others  ;  but  when  they  handle  them 
 corruptly  and  carelessly,  when  they  are  not  the  same 
 men  in  their  lives  they  seem  to  be  in  the  pulpit,  they 
 make  the  ordinances  of  God  to  be  out  of  request,  and  to 
 be  loathed,  as  Eli's  wicked  sons  made  men  abhor  the 
 offering  of  the  Lord,  1  Sam.  ii.  17,  both  by  their  using 
 of  it,  and  carriage  of  their  lives  ;  for  even  wholesome 
 meat  men  loathe  an  unwholesome  or  sluttish  housewife's 
 or  cook's  dressing. 
 
 Use  3.  This  may  admonish  all  those  who  contemn 
 the  ministers  of  God,  who  do  scoff,  deride,  and  dis- 
 grace them  most,  who  seek  most  that  the  worship  of 
 God  should  be  had  in  honour,  whatsoever  profession 
 they  make  outwardly,  it  is  yet  manifest  they  have  no 
 inward  love  to  religion,  nay,  that  they  contemn  and 
 despise  the  worship  of  God.  They  may  use  the  works 
 of  his  service,  and  perform  worship  for  the  outward 
 act,  but  it  is  without  any  love  and  reverence  to  it ; 
 but  as  the  heathen  man  would  have  his  tyrant  to  seem 
 religious,  that  his  people  might  fear  him,  because  they 
 might  think  the  gods  would  help, him  if  they  should 
 rebel  or  rise  against  him,  so  these,  for  one  sinister 
 respect  or  other. 
 
 Doct.  It  hath  been  a  continual  portion  of  the  minis- 
 ters of  God  to  be  contemned  and  not  regarded,  to 
 be  basely  thought  of  and  spoken  of,  though  in  this 
 place  it  may  seem  to  be  a  just  judgment  upon  these  ; 
 yet  the  best  and  most  sincere  ministers  have  been  no 
 better  esteemed  or  regarded,  2  Kings  ix.  11,  Jer.  xxix. 
 2G,  Acts  ii.  13  and  xxvi.  24,  Mat.  xi.  18,  1  Cor.  iv. 
 9-14. 
 
 Reason  1.  Because  it  befell  Christ,  who  was  many 
 ways  evil  spoken  of,  John  x.  20,  Mat.  xi.  19,  then  no 
 marvel  if  his  ministers  and  members  be  in  the  same 
 condition  ;  for,  Mat.  x.  24,  25,  '  The  disciple  is  not 
 above  his  master,  nor  the  servant  above  his  lord.  It  is 
 enough  for  the  disciple  to  be  as  his  master  is,  and  the 
 servant  as  his  lord.  If  they  have  called  the  master  of 
 the  house  "Beelzebub,  how  much  more  them  of  his 
 household  ?' 
 
 Reason  2.  Because  the  ministers  of  God  must  deal 
 with  and  reprove  the  sins  of  men,  and  not  spare  them, 
 
 but  threaten  them  for  them.  Now  when  they  are,  as 
 Basil' speaketh,  like  physicians,  who  make  war,  not 
 with  their  patient,  but  with  his  disease  and  passion, 
 so  not  with  them  but  their  sins  ;  they  think  he  is 
 their  enemy,  and  maketh  war  against  them,  therefore 
 they  speak  evil  of  him. 
 
 Use  1.  To  teach  us  not  to  be  offended,  if  we  find 
 now  many  mockers  and  scorners  of  the  ministers  and 
 ministry,  many  who  regard  them  not,  but  contemn 
 them,  and  raise  up  all  manner  of  evil  speeches  against 
 them.  It  is  no  new  thing,  for  there  is  none  under 
 heaven.  It  was  prophesied  it  should  be,  2  Peter  iii.  3, 
 '  mockers,'  2  Tim.  iii.  3,  '  despisers  of  them  who  are 
 good,'  and  therefore  still  will  be.  While  the  accuser  of 
 the  brethren  doth  rule  in  the  air,  and  is  prince  of  this 
 world,  and  doth  rule  in  the  children  of  disobedience, 
 he  will  make  them  mock  and  despise,  contemn  and 
 slander,  and  oftentimes  such  as  would  make  reason- 
 able men  afraid,  lest  their  slanders  should  be  found 
 false ;  yet  that  troubles  them  not,  because  they  still 
 hope  it  will  make  for  their  advantage,  he  instructing 
 them,  who  taught  Machiavell.*  Slander  one  con- 
 fidently, and  somewhat  will  stick  to  him.  If  that  be 
 true  which  Tertullian  writeth,  Adversus  Gent.  Apol, 
 cap.  i.,f  nothing  is  worse  than  to  hate  men  whom 
 they  know  not,  though  they  deserve  to  be  hated. 
 What  is  it  then  that  they  should  slander  men  whom 
 they  know  not,  when  the  thing  deserveth  great 
 honour  ? 
 
 Use  2.  This  must  teach  the  ministers  patiently  to 
 abide  the  base  conceits  and  opinions  of  men.  It  is  no 
 new  thing  ;  if  they  did  it  to  the  green  tree,  what  will 
 they  do  to  the  dry  ?  If  to  those  who  have  lived  before, 
 more  to  these.  It  is  that  whereunto  they  were  ap- 
 pointed, 1  Thes.  iii.  3.  That  of  Christ  will  be  true,  Mat. 
 v.  11,  12,  '  Blessed  are  you  when  men  revile  you  and 
 persecute  you,  and  say  all  manner  of  evil  against  you 
 for  my  name  falsely.  Rejoice  and  be  glad,  for  great 
 is  your  reward  in  heaven  :  for  so  persecuted  they  the 
 prophets  which  were  before  you  :'  which,  if  any  incur 
 not  less  or  more  in  his  portion,  he  may  fear  and 
 suspect  himself  whether  he  be  Christ's  or  no,  seeing 
 Christ  so  speaketh  :  Luke  vi.  26,  '  Woe  unto  you, 
 when  all  men  shall  speak  well  of  you  ;  for  so  did  their 
 fathers  to  the  false  prophets.'  He  may  suspect  himself 
 rather  false  than  true.  That  of  Plinius  Cecilius,  which 
 he  was  wont  to  set  upon  his  schools,  may  be  applied  ; 
 Scianms  eum  piessime  dixisse,  citi  mazime  sit  applausum. 
 We  know  he  that  hath  most  applause,  hath  made  the 
 worst  oration. 
 
 Yer.  13.  Ye  said  also,  Behold,  it  is  a  iveariness  !  and  ye 
 have  snuffed  at  it,  saith  the  Lord  of  hosts:  and  ye  offered 
 that  which  was  torn,  and  the  lame,  and  the  sick ;  thus  ye 
 
 *   Detrahe  audacter,  et  aliquid  adhasrebit. — Machiavel. 
 -j-  Nihil  iniquius,  quam  ut  oderint  homines,  quos  ignorant,, 
 ctiamsi  res  meretur  odium. — Tertul. 
 
Ver.  13.] 
 
 STOCK  ON  MALACH1. 
 
 Ill 
 
 offered  an  offering  :  should  I  accept  (his  of  your  hand  ? 
 saith  the  Lord. 
 
 Ye  say  also,  Behold,  it  is  a  weariness  !  The  second 
 corruption  here  reproved  is  outward  pollution,  which 
 is  douhle,  in  speech  and  gesture.  The  speech  some 
 expound  as  spoken  by  the  priests,  taking  up  the  breast 
 or  shoulder  of  a  carrion  sheep  which  was  his  due, 
 Lev.  vii.  31,  32,  See  what  I  have  for  my  labour ;  but 
 the  priests  themselves  had  a  hand  in  this  sin.  This 
 speech  is  expounded  as  if  it  were  spoken  by  a  crafty 
 dissimulation  and  arrogant  bragging.  See  how  I  am 
 wearied  with  carrying  this  weighty  sheep,  when  a  man 
 might  have  blown  it  over;  or  they  say,  they  are  marvel- 
 lously weary  with  carrying  so  weighty  and  tidy  a  beast 
 upon  their  shoulders,  and  that  they  might  feign  it  by 
 their  gesture  :  they  shew  it  by  panting,  and  fetching 
 their  breath  deep,  and  drawing  of  it  short  (Montanus). 
 Some  expound,  what  a  toil  is  this  that  we  spend  all 
 in  the  service  of  God  ;  the  complaint  of  the  people, 
 that  they  were  at  great  toil  and  pains,  and  excessive 
 cost  and  charge  in  God's  service,  as  over- wearied  with 
 labour,  and  eaten  out  and  undone  with  expenses, 
 especially  coming  so  raw  and  bare  home,  and  therefore 
 God  was  to  content  himself  with  it,  though  worse. 
 
 You  have  snuffed  at  it.  Either  you  blow  and  pant, 
 as  tired  with  bringing  a  tidy  beast ;  still  their  arrogant 
 dissembling  continued  :  or  by  a  disdainful  and  con- 
 temptuous gesture,  you  shew  your  unwillingness  to 
 serve  God,  and  how  vile  and  tedious  it  is  to  you.  It 
 is  the  gesture  of  one  refusing  a  thing  with  disdain  and 
 contempt,  as  Ps.  x.  5. 
 
 Saith  the  Lord  of  hosts,  who  is  most  good  and  pure, 
 and  a  powerful  and  just  revenger  of  all  such  wickedness. 
 And  ye  offered  that  which  ivas  torn.  Their  practice 
 and  dealing,  their  sacrifice,  faulty  two  ways  ;  they 
 brought  blind  and  lame,  or,  if  any  good,  not  their  own. 
 First,  in  manner  of  getting  of  it,  it  was  such  as  was 
 stolen.  Some  expound  raptum,  spoiled  and  wearied 
 with  beasts,  raptus  ex  ore  lupi,  which  was  dainty 
 among  the  heathen,  as  finer  meat  and  the  tenderer ; 
 so  Calvin.  If  by  chance  a  sheep  or  other  beast  were 
 wearied,*  or  so,  they  would  be  content  to  bestow  it  on 
 God.  But  this  is  not  like,  for  sacrifices  were  brought 
 quick,  not  dead.  But  raptum,  rather  furto  el  rapina 
 qucesitum,  as  Lyra;  they  brought  such  to  God  as  was 
 gotten  by  evil  means,  thinking  to  stop  his  mouth,  as 
 man's,  with  part  of  the  booty,  Ps.  1.  21. 
 
 Behold,  it  is  a  weariness  '.  The  complaint  of  the 
 people,  thinking  too  much  of  that  they  did  in  the  ser- 
 vice of  God. 
 
 Doct.  Hypocrites,  natural  and  wicked  men  do  think 
 all  time  too  much,  all  pains  too  great,  all  cost  too 
 chargeable,  spent  upon  the  service  of  God  and  his 
 worship,  Amos  viii.  5,  Isa.  lviii.  3  ;  for  it  carrieth  a 
 kind  of  repentance  in  them,  for  that  they  had  done  all 
 that  in  the  service  of  God,  when  they  aimed  not  at 
 his  service,  but  their  own  profit.  This  is  that  which 
 *  Qu.  '  worried  '  ? — Ed, 
 
 was  in  Judas  :  John  xii.  5,  6,  '  Why  is  this  waste  ?' 
 murmuring  at  it,  and  made  a  good  colour  for  it,  that 
 he  might  also  infect  others,  pretending  it  for  the  mem- 
 bers of  Christ,  against  the  head,  by  which  he  brought 
 the  disciples  into  the  same  sin  with  him,  Mat.  xxvi. 
 
 Reason  1.  Because  love  is  the  ground  of  all  duties, 
 especially  of  the  cheerful,  ready,  diligent  performing 
 of  them,  and  the  cost  which  men  think  nothing  too 
 much  of  where  they  love  :  parents  to  their  children, 
 the  wife  to  the  husband.  Now,  no  natural  and  wicked 
 men  have  the  love  of  God,  or  can  have  it,  for  it  is  a 
 supernatural  gift ;  therefore  no  marvel  if  they  deal  thus. 
 
 Reason  2.  Because  the  motives  of  these  duties,  and 
 the  manner  of  doing  them,  are  the  benefits  received, 
 and  the  blessings  and  rewards  to  come  upon  them  that 
 do  them  so.  Now  natural  and  wicked  men  want 
 spiritual  eyes  to  see  God,  the  giver  of  all  that  they 
 have,  and  the  reward  for  things  to  come,  and  what 
 profit  the  service  of  God  brings  to  them ;  then  no 
 marvel,  though  they  think  all  too  much. 
 
 Obj.  Micah  vi.  6,  7,  here  are  hypocrites  that  thought 
 not  great  things  too  much  for  God. 
 
 Sol.  This  they  offered,  but  they  never  did*  it.  It 
 may  be  a  question  if  God  would  have  taken  them  at 
 their  word,  whether  they  would  have  performed  or  no  ; 
 for  many  promise  largely  that  are  short  enough  in 
 performing.  But  admit  they  would,  yet  that  they 
 would  not  have  done  it  for  any  service  to  God  at  all, 
 but  only  for  a  safeguard  to  themselves  and  their  sins. 
 The  prophet  threatened  them  with  the  judgments  of 
 God  if  they  did  not  return  from  their  sins.  They 
 thinking  to  save  themselves,  and  keep  their  sins,  which 
 were  so  dear  unto  them,  offer  thus  liberally,  and  it 
 may  be  would  have  given  so ;  but  it  was  not  for  God, 
 but  themselves.  As  the  mariner  in  a  storm  or  clanger, 
 and  the  traveller  when  he  is  beset  with  thieves,  will 
 cast  away  liberally. 
 
 Use  1.  This  teacheth  that  there  are  a  great  company 
 of  men  in  the  church  who  are  but  mere  natural  men 
 at  the  best,  but  hypocrites  in  the  church,  seeing  so 
 many  find,  and  profess  themselves  to  find,  such  tedi- 
 ousness  and  weariness  in  the  service  of  God,  thinking 
 the  time  too  much,  the  pains  too  great,  the  cost  very 
 burdensome,  weary  of  Sabbaths,  and  the  times  and 
 places  of  exercises,  can  be  content  to  serve  with  ease, 
 but  not  with  any  strictness,  or,  as  they  account  it, 
 inconvenience,  a  little  labour  haply,  but  no  cost  with- 
 out grudging.  To  whom  the  Sabbath,  when  it  cometh, 
 is  like  to  a  bad  guest,  whose  departure  is  far  more 
 welcome  to  them  than  his  coming  ;  so  is  the  end  more 
 acceptable  than  the  beginning,  and  every  hour  is  a 
 day  till  it  be  over.  Others  think  it  was  ordained  for 
 their  ease  and  refreshing  from  their  labours,  and  not 
 for  God's  service ;  and  therefore  think  it  too  much  to 
 give  the  whole  day  to  God,  too  much  to  hear  twice, 
 but  intolerable  they  should  be  bound  to  make  care  of 
 it  in  the  whole,  in  private  besides  the  public  service. 
 Many  masters  are  there  who  think  much  to  give  to  God 
 
112 
 
 STOCK  OX  MA  LAC  HI. 
 
 [Chap.  I. 
 
 a  whole  Sabbath,  who  will  not  remit  their  servants  a 
 piece  of  one  of  the  six  days.  Many  a  servant  who  can 
 be  content  to  toil  himself  more  tbat  day  with  the  works 
 of  pleasure  and  the  works  of  Satan,  than  in  the  week 
 with  the  works  of  his  master,  but  thinks  everything 
 too  much  for  God,  as  Chrysostom.  What  commands 
 doth  the  devil  lay  on  man  !  how  laborious  !  bow  griev- 
 ous !  Yet  the  difficulty  is  no  impediment  to  his  com- 
 mands ;*  but  here  a  little  thing  hinders,  and  they 
 think  all  too  much.  How  much  more  shew  they 
 themselves  wicked  men,  who,  like  Judas,  find  fault  with 
 others  care  or  cost  in  the  service  of  God,  and  draw 
 others'  with  them  into  the  same  opinion,  to  think  it 
 is  too  much,  when  it  is  short  of  that  that  is  expressly 
 required. 
 
 Use  2.  To  teach  every  man,  when  he  finds  any  such 
 weariness  in  the  service  of  God,  his  heart  thinking  too 
 much  of  his  cost  and  pains,  to  censure  it  in  himself 
 as  a  relic  of  the  natural  man,  whether  it  come  of  him- 
 self or  he  be  drawn  unto  it  by  others  (as  the  disciples 
 were  by  Judas)  ;  and  to  humble  himself  for  it,  for  it 
 cannot  be  good  coming  from  this,  and  men  cannot 
 gather  figs  of  thorns,  nor  grapes  of  thistles  ;  to  judge 
 it  to  come  from  this,  tbat  his  love  is  unperfect,  as  his 
 knowledge  is  but  in  part ;  or  from  this,  that  he  hath 
 not  the  feeling  of  God's  love,  his  bounty,  and  mercy 
 towards  him  as  he  ought,  neither  knows  the  fruit  of 
 this  service. 
 
 Use  3.  To  teach  every  one  to  labour  against  this 
 corruption,  and  to  withstand  it,  that  it  seize  not  upon 
 him,  seeing  God  taxeth  these  for  it :  for  wherefore  else 
 but  that  we  should  avoid  it,  and  never  think  either 
 pains,  or  time,  or  cost,  too  much  in  his  service  and 
 worship  ?  For  which  purpose  two  things  must  we 
 labour  for  :  one,  the  love  of  God,  for  nothing  will  we 
 think  enough  then  for  him,  as  Jacob  and  Shechem  ; 
 another,  delight  in  the  duties,  Isa.  lviii.  13,  Ps.  cxxii. 
 1,  John  vi.  34.  Give  me  a  man  tbat  delights  in  any- 
 thing, and  all  is  not  enough  for  it. 
 
 And  ye  have  snuffed  at  it.  Their  gesture,  which,  as 
 it  noteth  their  unwillingness,  so  taken  as  some  do  take 
 it,  for  panting,  then  it  signifies  their  arrogant  dissem- 
 bling, by  which  they  made  show  as  if  they  had  brought 
 most  excellent  sacrifices,  when  they  were  nothing,  and 
 brought  nothing  but  wild  and  base  sacrifices  to  God. 
 
 Doct.  It  is  a  grievous  sin  for  men  to  make  show  of 
 great  care  and  diligence  in  the  service  and  worship  of 
 God,  and  indeed  do  nothing  less.  Men  cannot  abide 
 it,  specially  an  upright  and  plain  dealing  man,  Prov. 
 xxix.  27,  much  less  God  that  is  righteousness  itself, 
 Ezek.  xiv.  7,  8,  Isa.  lviii.  2,  3,  Ps.  v.  6,  Acts  v. 
 
 Reason  1.  Because  it  is  gross  hypocrisy,  and  so  abo- 
 minable unto  the  Lord,  who,  as  he  is  a  most  simple 
 essence,  most  holy  and  pure,  cannot  endure  such 
 doubling. 
 
 *  Quae  diabolus  imperavit,  quam  laboriosa  ?  quam  gravia  ? 
 nee  difficultas  fuit  ejus  mandatis  impedimentum.  —  Chrys. 
 horn.  19,  ad  Pop.  Ant. 
 
 Reason  2.  Because  offences  which  are  done  openly, 
 and  committed  apparently,  do  not  so  much  offend  a 
 generous  and  valiant  mind  and  man,  as  when  they  are 
 done  by  craft  and  dissembling :  the  reasons,  because 
 the  former  argues  the  audaciousness  and  impudence 
 of  the  actor,  the  latter  the  great  contempt  and  irrision 
 of  him  which  is  so  provoked. 
 
 Use  1.  This  will  convince  many  of  gross  sin  before 
 God,  who  make  such  show  of  great  service  of  God,  and 
 yet  do  nothing  less.  To  say  little  of  papists,  as  of 
 monks,  who  commend  their  manner  of  worship  or 
 services,  who  brag  that  they  are  continually  in  prayer, 
 that  they  rise  in  the  night  season,  with  the  hazard  of 
 their  health,  to  keep  watch  for  the  salvation  of  others, 
 and  waste  their  bodies  with  watchings,  fastings,  and 
 other  exercises  ;  yet  they  think  it  skills  not  much 
 what  manner  of  prayers,  how  without  affection,  being 
 but,  as  Basil  speaketh,  like  the  lowing  of  so  many  oxen, 
 though  they  be  never  so  barbarous,  yet  God  will  accept. 
 As  the  Pope  provided  for  his  idle  and  unlearned 
 priests  by  his  canon,  quod  verba  Dei  non  debent  esse 
 subjecta  regulis  Donati.  To  say  nothing,  I  say,  of 
 their  show  of  service,  nor  of  the  lay  papists  who  make 
 great  show  of  great  service  by  the  account  of  their 
 prayers  upon  their  beads,  when  few  of  them  under- 
 stand what  they  say.  To  say  nothing  of  these  who 
 are  without ;  and  so  what  have  I  to  do  to  judge  them  ? 
 How  many  have  we  within,  who  are  here  convinced  of 
 sin,  because  they  make  great  show,  and  yet  do  no- 
 thing less  ?  Many  make  great  show  of  serving  God  in 
 prayer,  others  in  hearing  of  the  w7ord,  and  therefore 
 some  panting,  and  blowing,  and  sweating  about  such 
 things,  but  do  nothing  less  ;  because  it  cannot  be  they 
 can  make  account  of  preaching  who  regard  not  prayer, 
 nor  they  of  prayer  who  reverence  not  preaching,  be- 
 cause he  cannot  delight  to  hear  God  speak,  that 
 delights  not  to  speak  to  God,  and  so  e  contra.  And 
 as  Bernard  said  betwixt  prayer  and  fasting,  so  say  I 
 of  this  ;  prayer  obtaineth  the  power  of  fasting,  and 
 fasting  the  grace  of  prayer  ;  this  strengthens  that,  and 
 that  sanctifieth  this.*  Finally,  they  who  come  to  the 
 service  of  God,  as  Ezekiel  speaketh,  shall  be  answered 
 as  he  saith,  for  they  make  show  and  do  not. 
 
 Use  2.  To  teach  every  man  to  take  heed  of  hypo- 
 crisy, and  making  show  of  diligence  and  devotion  in 
 the  service  of  God,  when  there  is  no  such  thing  in  the 
 heart ;  for  that  will  not  go  current  with  God,  but  will 
 be  severely  both  censured  and  sentenced  by  him  ;  as 
 amongst  other  things,  it  was  in  this  people  one  princi- 
 pal cause  of  removing  the  worship  from  them,  so  of 
 gospel  from  us ;  for  in  shows,  and  colours,  and  pre- 
 tences may  he  deceive  men,  but  he  cannot  God.  That 
 which  St  Jerome  saith,  ad  Rusticanitrn,  Epist.  iv., 
 Honor  nominis  Chrktiani  f tandem  facit  magis,  quam 
 patitur,  quodque  ]iudet  dicere,  sed  necesse  est  ;  ut 
 saltern  sic  ad  nostrum  erubescamus  dedecus.     So  is  it 
 
 *    Oratio  virtutem  impetrat  jejunandi,  jenunium  gratiam 
 orandi :  hoc  illam  corroborat,  ilia  hoc  sanctificat. — Bemardus. 
 
Ver.  13.] 
 
 STOCK  ON  MALACHL 
 
 113 
 
 true  in  respect  of  men ;  but  it  cannot  be  so  of  God, 
 who  sees  tbe  inward  parts,  Heb.  iv.  13;  but  such 
 deceit  sball  verily  suffer  from  bim,  wbo  cannot  endure 
 hypocrisy  ;  for  such  sons  and  servants  be  cannot  en- 
 dure, wbo  will  say  and  make  great  sbow,  but  do  no- 
 thing. Therefore  ought  every  one,  if  not  to  be  as  tbe 
 windows  of  the  temple  were,  wider  within  than  with- 
 out, yet  to  be  no  more  in  show  than  they  are  in  truth, 
 and  to  labour  to  do  everything  they  may  make  show  of. 
 
 And  ye  offered  that  which  was  torn.  Their  practice, 
 and  here  the  first  fault  of  their  sacrifice,  that  they 
 brought  none  of  their  own,  but  such  as  was  gotten  by 
 unlawful  means. 
 
 Doct.  Things  taken  from  others  by  deceit,  violence, 
 oppression,  and  wrong,  are  not  fit  matter  for  sacrifice 
 to  God,  to  be  given  to  tbe  poor,  to  good,  religious,  or 
 charitable  uses ;  this  is  reproved  in  these.  Hereto  tends 
 the  commandment :  Deut.  xxiii.  17,  18,  '  There  shall 
 be  no  whore  of  the  daughters  of  Israel,  neither  shall 
 there  be  a  whore-keeper  of  the  sons  of  Israel.  Thou 
 shalt  neither  bring  the  hire  of  a  whore,  nor  the  price 
 of  a  dog,  into  the  house  of  the  Lord  thy  God  for  an}r 
 vow  ;  for  even  both  these  are  an  abomination  unto 
 the  Lord  thy  God.'  Isa.  lxi.  8,  '  I  hate  robbery  for 
 burnt- offering.'     Luke  xi.  41,  Epb.  iv.  28. 
 
 Reason  1.  Because  every  man  ought  to  offer  unto 
 the  Lord  of  his  own,  not  others'  ;  now  only  all  that  is 
 a  man's  own,  which  is  gotten  and  had  by  lawful  means ; 
 that  wThicb  is  gotten  by  unlawful  means  is  another's, 
 not  bis. 
 
 Reason  2.  Because  this  were  to  make  God  partaker 
 of  the  sin,  as  much  as  in  them  lies,  and  whereunto  he 
 should  be  accessory,  if  be  should  accept  any  such 
 thing,  as  receivers  of  stolen  wares. 
 
 Obj.  Luke  xvi.  9,  '  And  I  say  unto  you,  Make  you 
 friends  with  the  riches  of  iniquity ;  that,  when  ye 
 shall  want,  they  shall  receive  you  into  everlasting 
 habitations.'  Then,  is  it  lawful  thus  to  dispose  of  a 
 man's  goods,  though  gotten  by  iniquity  ? 
 
 Ans.  Christ  indeed  calls  them  riches  of  iniquity, 
 which  he  shews  not  of  riches  unjustly  gotten,  but  of 
 those  which  are  lawfully  gotten,  seeing  the  doctrine  we 
 have  taught  is  true.  They  are  called  thus,  as  some 
 think,  because  they  are  incequalitatis,  unequally 
 divided,  or  because  they  were  gotten  by  the  sins  of 
 the  grandfathers,  or  great  great  fathers,  or  because  they 
 are  matter  of  sin  and  iniquity;  not  that  they  are  either 
 such  of  themselves,  nor  by  God's  ordinance,  who  hath 
 made  them,  remedia  humana;  miseria:,  non  instrumenta 
 voluptatis  et  superb'ue,  but  they  are  such  by  the  cor- 
 ruption and  infirmity  of  man  ;  as  wine,  good  and  neat, 
 put  into  a  musty  cask,  will  in  time  smell  mustily  like 
 the  vessel,  so  that  as  often  as  a  man  drinks  of  it,  he 
 saith  it  is  musty  ;  so  riches,  good  of  themselves,  yet 
 possessed  by  a  corrupt  heart,  grow  evil,  that  thou 
 mayest  call  them  wicked  riches,  because  they  are 
 causes  of  wickedness,  as  the  apostle  speaketh  of  evil 
 times.   And  so  Christ  calletb  them  here,  not  persuad- 
 
 ing them  of  the  riches  they  have  gotten  by  iniquity,  to 
 offer  sacrifices  unto  God  on  the  altar  of  the  poor,  or 
 any  otherwise  to  procure  favour  from  God ;  but  per- 
 suades them  that  those  riches  which  men  commonly 
 so  use  to  pride,  or  voluptuousness,  and  other  sins,  that 
 they  would  use  well  to  procure  favour,  and  good  will 
 unto  themselves  both  of  God  and  man. 
 
 Use  1.  This  serveth  to  shew  that  many  men's  sacri- 
 fices and  liberality  is  unlawful,  and  no  ways  acceptable 
 to  God,  because  it  is  of  such  things  as  are  evil,  gotten 
 by  unlawful  means.  Such  is  the  liberality  and  hospi- 
 tality of  many  men  in  the  country,  maintained  by  op- 
 pression, racking  of  rents,  dispeopling  of  towns,  and 
 such  like.  Such  is  the  liberality  of  many  citizens, 
 who  in  many  years  get  together  a  great  deal  of  wealth 
 by  fraud,  oppression,  tbe  cursed  trade  of  usury,  and 
 at  their  deaths  leave  a  little  to  religious  or  charitable 
 uses  ;  frank  at  their  deaths  of  that  they  cared  not 
 how  they  came  by  it  in  their  lives,  things  which  are 
 not  their  own,  but  other  men's,  of  which  they  ought 
 to  have  made  restitution,  as  Zaccheus  did,  Luke 
 xix.  8 ;  and  out  of  the  remnant  have  given  to  good 
 uses,  when  a  mite  had  been  better,  and  would  have 
 been  better  accepted  than  a  million  without  it ;  and 
 for  which  now,  though  the  loins  of  many  bless  God 
 for  that  they  left,  yet  they  are  burning  in  hell  for  it, 
 if  that  be  true  of  Augustine,  Ep.  liv.  Macedo,  as  true  it 
 is,  according  to  the  analogy  of  the  Scripture.  If  the 
 thing  for  which  the  sin  was  committed  may  be  re- 
 stored, and  is  not,  the  man  doth  not  repent,  but  dis- 
 semble ;  but  if  be  deal  truly,  tbe  sin  sball  not  be 
 remitted,  unless  restitution  (if  it  may  be)  be  made.* 
 And  one  thing  there  is  which  is  yet  more  unacceptable 
 to  God,  and  justly  reproved,  that  they  leave  behind 
 them  for  such  uses  moneys  to  be  employed  by  usury, 
 by  their  companies  and  other,  wherein  they  are  like 
 to  lewd  voluptuous  men,  who  having  lived  in  wanton- 
 ness all  their  lives,  leave  their  goods,  and  make  their 
 bastards  their  heirs,  that  their  shame  might  never  be 
 put  out,  but  that  they  might  be  like  Absalom's  pillar 
 to  all  posterity  ;  so  these,  that  their  infamy  might  re- 
 main, and  that  their  reproach  be  never  piut  out.  If 
 that  conceit  of  some  were  true,  that  Paul's  glory  in- 
 creaseth  as  the  number  of  them  increaseth  who  are 
 won  by  that  he  writ,  I  should  then  think  that  both 
 their  glory  increaseth  who  get  their  goods  well,  and 
 have  left  it  to  good  uses  by  lawful  means;  and  their 
 woe  and  torment,  who  got  it  by  unlawful  means,  and 
 left  it  by  unlawful  means  to  increase  for  the  benefit  of 
 others.  But  I  have  no  such  warrant ;  only  I  say,  if 
 restitution  made  passage  for  salvation  to  come  to 
 Zaccheus's  house,  non-restitution  makes  passage  for 
 condemnation  to  come  to  these  men,  or  they  to  it. 
 
 *  Si  res  aliena  propter  quam  peccatum  est,  cum  reddi 
 possit,  non  redditur,  non  agitur  poenitentia,  sed  fingitur;  si 
 autem  veraciter  agitur,  non  remittitur  peccatum  nisi  restitua- 
 tur  ablatum,  sed,  ut  dixi,  cum  restituti  potest. — August.  Epist. 
 liv.  Maced. 
 
 H 
 
114 
 
 STOCK  ON  MALACH1. 
 
 [Chap.  I. 
 
 Let  no  man  think  I  speak  this  to  discourage  men 
 from  doing  good,  but  to  direct  them  to  do  good  after  a 
 good  manner,  and  to  free  myself  from  participating  in 
 future  sins  of  such  men,  remembering  how  confidently 
 Augustine  speaks  it :  LUud  fidentissme  diocerim,  qui  ad 
 se  confugientem  quantum  ho  neste  potest  ad  restituendum 
 non  compel! it,  socium  esse  fraudis  et  criminis. 
 
 Use  2.  To  inform  men  for  time  to  come  to  do  that 
 they  do  and  offer  to  God,  to  do  it  of  their  own,  not 
 others' ;  such  as  they  lawfully  come  by,  not  by  unlaw- 
 ful means.  David,  that  holy  man  of  God,  would  not 
 offer  to  God  of  another's,  not  taken  by  violence  from 
 him,  but  though  he  would  give  it  him  freely,  haply 
 fearing  lest  it  would  not  be  so  acceptable  when  it  was 
 not  of  his  own,  though  not  gotten  unlawfully,  2  Sam. 
 xxiv.  24  ;  so  should  every  man  do  that  would  have 
 his  offering  acceptable  to  God  ;  they  ought  not  to  take 
 from  one  to  give  to  another,  but  of  their  own  to  give 
 to  God,  either  mediately  or  immediately  ;  for  men  may 
 not  do  evil  that  good  may  come  of  it,  Rom.  iii.  8. 
 Thou  art  lying  upon  a  sick-bed,  it  may  be  thy  death- 
 bed, which  is  the  time  when  men  distribute  things  of 
 moment  and  perpetuity.  Think  with  thyself,  that 
 after  death  comes  judgment,  Heb.  ix.,  and  know  that 
 thou  must  give  an  account  of  thy  goods,  how  thou  hast 
 got  them,  and  how  thou  hast  left  them.  Therefore,  if 
 thou  hast  oppressed,  or  wronged,  or  defrauded  any  by 
 any  means,  make  him  restitution  to  the  full  ;  and  if 
 thy  ability  be  such,  more  than  full  ;  and  of  the  rest 
 give  to  the  poor,  and  to  good  uses ;  for  if  thou  thinkest 
 the  giving  of  these  will  excuse  thee  to  the  Judge  for 
 the  other,  thou  deceivest  thyself.  It  were  as  if  a  thief, 
 being  arraigned  for  a  robbery,  should  think  to  answer 
 the  judge,  and  escape  sentence  of  death,  because  he 
 gave  much  of  it  to  the  next  poor  he  met ;  so  in  this, 
 for  the  Lord  hates  robbery  for  a  burnt- offering  ;  and  if 
 thou  wouldst  have  a  blessing,  Eccles.  xi.  1,  '  cast 
 thy  bread  upon  the  waters,'  and  leave  it  to  be  employed 
 lawfully,  though  less  benefit  come  to  the  poor,  and  a 
 shorter  time,  not  by  that  which  is  odious  to  God  and 
 man  ;  for  an  usurer  is  a  reproach  amongst  men,  God 
 casting  that  shame  upon  him ;  for  how  canst  thou 
 answer  Christ  at  that  judgment  how  thou  hast  left  thy 
 goods  ? 
 
 Now  these  Jews,  bringing  such  sacrifices  of  such 
 things  as  were  thus  corruptly  come  by,  did  it  to  appease 
 God's  displeasure  against  them  for  the  sin,  and  thought 
 so,  as  it  were,  to  stop  his  mouth,  whence  some  gather 
 this  point  not  unnaturally. 
 
 Doct.  It  is  the  custom  and  false  conceit  of  a  natural 
 man  to  think  he  may  make  God  a  friend,  or  pacify 
 him  with  part  of  that  he  hath  wickedly  gotten,  or  by 
 some  outward  thing,  as  his  riches,  and  substance,  and 
 other  ceremomies  ;  as  here,  and  Amos  ii.  8,  '  They 
 lie  down  upon  clothes  laid  to  pledge  by  every  altar, 
 and  they  drink  the  wine  of  the  condemned  in  the  house 
 of  their  God.'  It  is  spoken  of  idolaters,  in  respect  of 
 their  idols,  yet  it  serveth  to  shew  the  nature  of  men, 
 
 who,  in  their  corruption,  think  no  better  of  the  true 
 God  than  a  false  God,  Micah  vi.  6,  7.  To  this  pur- 
 pose may  we  apply  thai,  Deut.  xxiii.  17,  18,  for  God's 
 forbidding  insinuates  the  proneness  of  man's  nature 
 to  it,  as  in  all  the  commandments. 
 
 Reason  1.  Because  God  appointed  sacrifices,  and 
 propitiatory  sacrifices  in  the  law  of  the  outward  things, 
 and  they  neither  learning  more  nor  looking  forward, 
 nor  seeing  that  it  was  not  these  which  did  appease 
 God,  but  that  which  they  signified,  still  relied  upon 
 them,  and  so  thought  that  outward  things  would  do 
 it ;  and  in  proportion  natural  men  from  them. 
 
 Reason  2.  Because  they  think  corruptly  and  wickedly 
 of  God,  that  he  is  as  themselves,  or  as  a  corrupt  judge, 
 who  will  be  reconciled  by  gifts,  not  caring  how  it  is 
 come  by,  so  his  hand  be  filled. 
 
 Reason  3.  Because  it  must  be  needs  a  vain  and 
 false  conceit  to  imagine  that  should  appease  him,  when 
 it  is  a  means  to  bring  the  sin  to  remembrance,  seeing 
 God  knows  what  it  is,  and  how  it  was  come  by,  as  well 
 as  himself. 
 
 Use  1.  This  may  let  us  see  the  notable  policy  of  the 
 Church  of  Rome,  who  seeing  the  nature  of  man  to  be 
 such,  as  that  they  both  think  to  appease  the  wrath  of 
 God,  and  would  thus  reconcile  his  favour,  rather  than 
 with  true  repentance  and  turning  to  God,  to  the  end 
 they  may  keep  a  multitude  still  with  them,  and  not  a 
 little  enrich  themselves,  have  taught  them  that  with 
 such  bodily  exercises  and  temporal  things  they  may 
 appease  God,  and  biry  out  their  sins,  as  the  building 
 of  chapels,  monasteries,  religious  houses,  appointing 
 of  masses,  buying  of  pardons,  and  bestowing  upon  the 
 church,  whether  living  or  dying;  nay,  if  they  be  not 
 able,  or  careless  of  themselves,  others  may  for  money 
 purchase  such  things  for  them.  Hence  it  is  that  the 
 church  (as  they  call  it)  is  so  glorious  and  rich,  that 
 is,  those  churchmen,  that,  as  St  Jerome  said  to  Helio- 
 dorus,  Epist.  3,  they  add  money  to  money,  and  stuff 
 their  purses,  and  purchase  women's  goods  by  flattery. 
 They  are  richer  monks  than  they  were  seculars,  and 
 possess  wealth  under  poor  Christ,  which  they  had  not 
 under  wealthy  Satan ;  they  are  rich  in  the  church, 
 who  were  beggars  in  the  world.  And  in  another 
 epistle,  contrary  to  all  men's  opinions,  they  die  very 
 rich,  who  lived  under  a  profession  of  poverty.* 
 
 Use  2.  To  overthrow  the  carnal  conceit  of  natural 
 men,  who  live  in  their  sins,  in  their  impenitency,  and 
 think  by  alms  and  some  such  things,  or  outward  wTorks, 
 to  satisfy  God  for  other  sins,  and  often  for  those  sins 
 by  which  they  got  them.  Many  men,  when  they 
 spend  the  whole  week  in  sin,  think  to  make  amends 
 
 *  Nummum  addunt  nummo,  et  in  marsupium  suffocantes 
 matronarum  opes  venantur  obsequiis  :  sunt  ditiores  monachi, 
 quam  fuerunt  seculares;  possident  opes  sub  Christo  paupere, 
 quas  sub  locuplete  diabolo  non  babuerant,  et  suspicit  eos 
 ecclesia  divites,  quos  rnundus  tenuit  ante  mendicos. — Jerome 
 ad  Heliod.,  Epist.  3  ,  and  Epist.  4  to  Rustic.  Contra  omnem 
 opinionem  plenis  sacculis  moriuntur  divites,  qui  quasi  pau- 
 peres  vixerunt. 
 
Ver.  14.] 
 
 STOCK  ON  MALACHI. 
 
 115 
 
 for  all  by  acting  some  outward  work  of  his  service  on 
 the  Lord's  day,  and  think  that  their  outward  and  cus- 
 tomable serving  of  God  in  the  morning  and  evening, 
 pro  forma  tantum,  should  satisfy  for  the  sins  of  the 
 rest  of  the  day.  And  many,  when  they  have  spent 
 all  their  life  in  sin,  think  by  some  dole  or  some  gift 
 to  satisfy  for  all  the  rest,  that  the  ministers  can  speak 
 more  of  their  gifts  than  of  their  sorrow  and  repent- 
 ance; as  one  saith,  sperans  aut  placaturum  pro  pec- 
 catis,  aut  placiturum  non  obstante  peccato.  But  to  such 
 I  say,  as  Prov.  xxi.  27,  '  The  sacrifice  of  the  wicked 
 is  an  abomination :  how  much  more  when  he  bringeth 
 it  with  a  wicked  mind.'  They  shall  find  they  have 
 trusted  to  a  broken  reed. 
 
 Use  3.  To  teach  every  man  not  to  let  natural  reason 
 deceive  him,  to  make  him  to  trust  to  any  such  natural 
 or  worldly  means,  thereby  to  reconcile  God  to  him,  or 
 to  appease  him.  These  things  can  no  more  do  it 
 than  oil  will  quench  the  fire.  Such  a  consuming  fire 
 is  God,  that  these  will  rather  kindle  his  wrath.  And 
 if  he  be  deceived  that  would  think  to  quench  fire  by 
 that,  then  must  he  needs  be  that  shall  think  by  this, 
 which  is  matter  for  the  wrath  of  God.  He  should 
 learn  to  know  that  those  outward  things  are  not  the 
 most  acceptable  sacrifice  to  God.  That  which  is  ac- 
 ceptable is,  Ps.  li.  17,  '  The  sacrifices  of  God  are  a 
 contrite  sprit:  a  contrite  and  a  broken  heart,  0  God, 
 thou  wilt  not  despise.'  He  that  receiveth  this  from 
 God,  may  have  comfort  that  God  will  accept  him,  as 
 a  physician  that  directs  a  man  to  the  only  restorative. 
 
 Obj.  Daniel  iv.  24,  '  Redeem  thy  sins  by  alms- 
 deeds.' 
 
 Sol.  It  is  answered  by  some  that  by  sins  is  here 
 understood  the  punishments  of  sin,  and  they  think 
 that  works,  proceeding  from  faith,  prevail  not  a  little 
 with  God  to  lessen  and  mitigate  temporal  punishments. 
 But  it  is  not  like ;  seeing  he  spoke  to  such  a  king  who 
 could  not  work  anything  by  faith  at  all.  But  the  word 
 is  not  here  redeem,  but  break  off.  If  it  were  properly 
 so  taken,  then  might  men  not  only  redeem  the  punish- 
 ment of  their  sin,  but  the  sin  itself,  which  opinion  is 
 not  held.  Again,  if  it  be  a  redemption,  it  is  not  to  be 
 made  before  God,  but  in  recompence  to  those  whom 
 he  hath  hindered  ;  and  the  prophet  speaks  not  here  of 
 the  forgiveness  of  sins,  as  the  old  Latin,  forsan  ignoscet 
 Dens,  but  of  the  prolonging  of  his  peace  and  pros- 
 perity, as  Tremellius  hath  it.  Finally,  the  words  are 
 break  off,  turning  from  wicked  ways,  and  seeking  God's 
 will ;  and  whereas  thou  hast  been  an  oppressor  of  the 
 poor,  and  an  afflicter  of  men  in  misery,  shew  thy  re- 
 pentance by  dealing  mercifully  with  the  oppressed, 
 and  having  compassion  on  them,  as  Zaccheus,  Luke 
 xix.  8. 
 
 Ver.  14.  But  cursed  be  the  deceiver,  which  hath  hi 
 his  flock  a  male,  and  voiveth,  and  sacrificeth  unto  the 
 Lord  a  corrupt  tiling  :  for  I  am  a  great  King,  saith  the 
 
 Lord  of  hosts,   and   my  name    is   terrible   among  the 
 heathen. 
 
 But  cursed  be  the  deceiver.  In  this  is  contained  the 
 last  judgment  against  this  people,  and  it  is  positive; 
 as  before  he  had  threatened  the  taking  away  of  their 
 goods,  so  here  to  inflict  some  punishment  upon  them. 
 And  in  this  we  observe,  first,  the  judgment ;  secondly, 
 the  sin ;  thirdly,  reasons  whereby  they  may  be  per- 
 suaded the  judgment  shall  come;  if  they  repent  not 
 themselves  of  their  sins,  and  perform  their  vows. 
 
 But  cursed.  As  woes  in  the  Scripture,  Mat.  xxiv. 
 and  Isa.  v.,  and  otherwhere  are  twofold,  so  are  curses; 
 first,  temporal,  sending  of  outward  evils,  Deut.  xxviii. 
 15-17,  20-22,  or  turning  of  good  things  to  hurt,  Ps. 
 cix.  7,  and  Ixix.  22;  secondly,  spiritual,  most  fearful, 
 Bom.  i.  28,  Mat.  xxvii.  5,  2  Thes.  ii.  10,  11. 
 
 The  deceiver.  The  sin  is  general,  thus  expressing 
 the  nature  of  an  hypocrite,  that  he  is  a  deceiver,  one 
 that  carrieth  himself  craftily,  who  casts  and  fetcheth 
 about  in  his  mind  how  he  may  deceive  both  God  and 
 man,  and  who  deals  craftily  with  the  Lord. 
 
 TT7jo  roweth  a  male.  The  particular  sin,  vowing, 
 and  not  paying,  when  he  is  able  to  perform ;  having  a 
 male,  that  is,  one  without  blemish,  such  as  the  law 
 required.  Here  is  thought  to  be  epitheti  eclipsis,  as 
 in  Isaiah  i.  18,  ivool  for  white  wool.  But  some  under- 
 stand by  male  a  perfect  and  absolute  offering,  the  use 
 of  the  word  being  such  in  divers  authors.  Now  the 
 vow  here  spoken  of  is  either  the  general  vow  of  their 
 circumcision,  or  else  their  particular,  when  willingly 
 they  vowed  a  thing,  being  not  tied  unto  it  by  any  law, 
 and  dealt  deceitfully  in  that,  which  should  make  it  the 
 greater  sin. 
 
 And  sacrifice  a  corrupt  thing ;  a  weak  and  feeble, 
 so  a  corrupt  thing  :  as  it  were  repenting  of  their  vow, 
 they  bring  unto  him  a  corrupt,  vicious,  and  unlawful 
 sacrifice. 
 
 Doct.  The  Lord  is  able,  and  will  not  only  withdraw 
 good  things  from  men  that  dishonour  him,  and  live 
 profanely  and  wickedly,  but  will  inflict  much  evil  upon 
 them,  and  punish  them  with  all  kind  and  variety  of 
 curses.  As  here,  so  2  Chron.  vii.  13,  Deut.  xxviii. 
 1G,  GO,  61.  This  he  shewed  in  Eli,  1  Sam.  ii.  8,  &c, 
 and  ii.  12,  13;  in  David,  2  Sam.  vii. ;  in  Nebuchad- 
 nezzar, Dan.  iv.  30.  The  trials  of  Job  shew  what  he 
 can  do  when  he  will  punish. 
 
 Reason  1.  Because  in  blessing  he  can  deal  thus  ; 
 not  only  take  away  the  evil,  but  shower  down  many 
 blessings  upon  them ;  so  in  cursing,  for  these  are  the 
 two  arms  of  God,  his  mercy  and  justice  ;  neither  is 
 shorter  nor  longer  than  the  other,  unless  he  be  un- 
 perfect ;  these  are  his  treasures,  or  he  hath  treasures 
 of  both,  neither  fuller  nor  emptier  than  the  other. 
 
 Reason  2.  Because  he  is  a  true  God,  and  so  infinite 
 in  all  things.  He  is  not  as  the  false  gods  of  the 
 heathen,  who  had  little,  even  their  great  god  Jupiter, 
 who  they  thought  would  be  soon  drawn  dry  if  he  should 
 punish  much  and  many  ;  if  send  abroad  apace  his 
 
116 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 revenging  arrows,  his  quiver  would  be  empty.  Not  so 
 with  God,  whose  mercy  is  a  treasure  inexhaustible ; 
 so  his  justice,  not  as  the  sea,  but  as  the  fire,  the  sun 
 (Chrysostom). 
 
 Reason  3,  Because  it  more  manifests  his  displeasure, 
 and  men  are  more  sensible  of  it,  to  be  humbled  by  it 
 either  in  truth  or  hypocrisj7. 
 
 Use  1.  To  stand  in  awe,  and  fear  God;  to  fear  to 
 displease  or  provoke  him,  who  can  not  only  take  from 
 us  that  we  have,  but  bring  the  contrary  upon  us, 
 many,  and  strange,  and  grievous  plagues.  Men  we 
 fear,  and  avoid  to  provoke  them  when  they  are  of 
 power,  and  yet  often  we  hold  them  at  defiance,  because 
 we  know  their  worst  is  but  to  take  our  place,  livings, 
 credit,  or  liberty  from  us,  at  the  worst  but  our  lives, 
 and  can  then  not  hurt  us;  but  God  can  go  further; 
 not  only  deprive  us  of  that  we  have,  and  all  that  is 
 dear  to  us,  and  take  away  life,  but  lay  crosses  infinite 
 upon  us  in  this  life  and  the  life  to  come.  If  men, 
 much  more  he  is  to  be  feared,  Mat.  x.  28.  If  Jacob 
 was  afraid  of  Isaac's  curse,  Gen.  xxii.  12,  much  more 
 of  God's,  being  real  things,  and  not  verbal;  for  so  is 
 man's  only;  he  is  but  the  mouth  of  God,  and  sure 
 they  are  they  will  light  where  he  will  lay  them. 
 
 Use  2.  To  instruct  every  man  who  finds  God's  judg- 
 ments that  he  is  deprived  of  any  good  thing  he  hath, 
 to  humble  himself,  and  seek  to  God,  and  search  his 
 own  ways,  that  he  may  turn  unto  him,  lest  he  bring 
 curses  upon  him ;  for  as  it  is  both  just  and  usual  with 
 God,  when  men  profit  not  by  the  less  judgment,  to 
 bring  greater,  as  a  father,  when  his  son  bows  not  with 
 a  twig,  to  beat  him  with  a  greater  rod,  so  it  is  when 
 men  turn  not  to  him  by  his  private*  judgments,  to 
 bring  positive  curses  upon  them ;  as  princes,  who  first 
 withdraw  their  favours  from  traitors,  confiscate  their 
 goods,  restrain  their  liberty,  and  after  lay  upon  them 
 some  fearful  punishment.  Hath  God  then  taken  any- 
 thing from  thee  that  thou  hadst,  or  that  was  beloved  of 
 thee,  as  thy  goods,  children,  or  any  such  thing? 
 think  seriously  of  it,  and  impute  it  not  to  secondary 
 causes,  though  they  may  be  greatly  faulty,  but  look 
 unto  the  Lord,  and  turn  unto  him  ;  think  not  to  make 
 it  good  again,  or  recover  thyself,  but  think  of  the  other 
 curses  God  hath  threatened,  and  know  these  must 
 come,  if  the  other  do  not  refoi-m  thee,  yea,  though  he 
 love  thee.  Physicians  that  desire  the  health  of  their 
 patient,  if  they  can,  will  haply  recover  it  by  enjoining 
 them  abstinence,  and  fasting,  and  a  strict  diet;  if  not, 
 they  will  to  purging,  bleeding,  and  such  like ;  so  with 
 God  :  much  more  if  he  hate  thee. 
 
 Use  3.  If  thou  be  freed  from  any  curse,  be  not 
 secure,  he  hath  variety  of  curses. 
 
 The  contempt  of  his  worship  he  hath  threatened 
 with  the  deprivation  of  it,  the  taking  of  it  away.  Now, 
 it  may  be  thought,  this  would  not  much  trouble  them 
 who  thought  it  a  weariness,  and  could  haply  be  con- 
 tent with  it,  and  in  their  corruption  account  it  a  bless - 
 *  Qu. '  privative  '  ? — Ed. 
 
 ing  ;  he  therefore  threateneth  the  punishing  of  it  with 
 positive  curses  and  plagues. 
 
 Doct.  The  contempt  and  corruption  of  God's  wor- 
 ship and  the  means  of  it,  as  of  the  word  and  sacra- 
 ments, and  such  like,  sacrifice  and  prayer,  the  Lord 
 will  sometime  punish  with  the  taking  of  it  away,  and 
 sometime  with  it  and  other  fearful  curses  and  plagues, 
 both  spiritual  and  temporal,  which,  as  it  is  here 
 threatened,  so  was  it  performed  to  this  people,  who 
 are  now  not  only  without  the  means  of  his  worship, 
 but  are  under  many  fearful  judgments,  as  any  nation  in 
 the  world.  It  is  that  was  threatened,  Deut.  xxviii. 
 47,  48,  2  Chron.  xxxvi.  16,  17,  Matt.  xxi.  43,  1  Cor. 
 xi.  30,  2  Thes.  ii.  11,  12, 1  Sam.  ii.,  Eli's  sons  ;  Acts 
 xx.  9,  Eutyehus. 
 
 Eeason  1.  Because  most  men  find  no  judgment  in 
 it  at  all,  to  be  deprived  of  that  they  love  not,  as  they 
 account  that  no  blessing  to  have  that  they  delight  not 
 in  ;  and  so,  as  in  this,  they  will  never  be  drawrn  to 
 see  the  mercy  and  favour  of  God,  so  not  in  that  his 
 justice  and  displeasure,  that  they  might  come  to  the 
 sight  of  their  sins.  Whenas,  then,  those  judgments 
 open  the  eyes  of  their  mind  the  better,  and  clear  their 
 spiritual  sight,  the  Lord  doth  it  more  to  torment  them 
 and  affect  them. 
 
 Reason  2.  Because  these  being  most  sensible,  men 
 are  by  them  usually  made  more  careful  of  his  service, 
 either  in  hypocrisy,  as  Ahab,  and  Saul,  and  others;  or 
 in  truth,  as  Manasseh. 
 
 Use  1.  This  may  teach  us  a  point  which  few  men 
 have  thought  of,  but  many  have  felt  it,  the  cause  why 
 God  hath  so  afflicted  us  with  the  plague  and  pesti- 
 lence ;  his  curses  have  been  upon  us.  Many  have 
 haply  thought  of  many  sins  of  their  own  and  others, 
 but  few  have  thought  of  this  sin,  that  therefore  it  was 
 because  the  word  was  contemned  amongst  us,  and  his 
 worship  corrupted  by  us;  such  weariness  in  his  ser- 
 vice, such  great  shows,  and  nothing  indeed  ;  such  offer- 
 ing of  sick,  lame,  and  blind  unto  the  Lord,  such  offerings 
 of  corrupt  things  unto  him.  If  this  be  true,  that  such 
 are  accursed  of  God,  then  the  other  must  needs  be 
 certain.  The  Philistines  had  the  ark  of  God's  presence, 
 1  Sam.  v.  ;  but  because  they  used  not  it  as  they  ought, 
 therefore,  ver.  G,  they  were  smitten.  So  had  the  men 
 of  Bethshemesh,  1  Sam.  vi.  ;  but  because  they  used 
 not  it  as  they  ought,  therefore  the  Lord  slew  among 
 them  fifty  thousand  and  threescore  and  ten  men,  ver. 
 19.  The  gospel,  the  means  of  his  worship,  as  the  ark  of 
 his  presence,  hath  been  amongst  us,  but  we  have  not 
 used  it  well,  therefore  hath  the  hand  of  God  been 
 heavy  upon  us,  as  upon  the  Philistines  ;  the  number 
 the  Lord  hath  slain,  hath  surmounted  the  number  of 
 them  of  Bethshemesh.  If  it  were  just  upon  them,  it 
 is  so  upon  us;  and  though  this  be  removed,  yet  we 
 cannot  but  fear  that  the  curses  of  God  hang  over  our 
 heads  still,  seeing  this  sin  is  not  repented  of  nor 
 amended  amongst  us. 
 
 Use  2.  This  serveth  to  meet  with  the  corruption  of 
 
Ver.  14.] 
 
 STOCK  ON  MALACHI. 
 
 117 
 
 those  who  could  not,  nor  cannot  be  wakened  with  the 
 former  judgment,  and  think  it  a  blessing  rather  than  a 
 curse.  Whether  they  delight  in  popery  or  profaneness, 
 they  affected  a  superstitious  worship  or  a  loose  life, 
 they  would  be  without  controlment,  and  so  take  them- 
 selves not  to  be  hurt,  because  that  is  but  as  they 
 desire,  that  the  word  and  worship  of  God  should 
 be  gone  ;  yet  let  this  fear  such  an  one,  that  the  mouth 
 of  the  Lord  hath  spoken  it,  he  is  an  accursed  man,  and 
 all  the  curses  of  God  hang  over  his  head  ;  he  is  so 
 in  the  decree  of  God,  and  he  shall  be  so  in  the  execu- 
 tion. What  a  fearful  condition  is  he  iu,  that  is  in 
 ease  and  prosperity,  sitting  at  a  rich  banquet,  lying  in 
 a  bed  of  down  and  ivory,  having  what  his  heart  could 
 desire,  and  yet  having  over  his  head  a  sharp  sword 
 with  the  point  downward,  hanging  by  the  smallest 
 hah,  ready  with  every  blast  and  every  touch  to  fall 
 upon  him  !  How  if  he  had  thousands  more,  he  that 
 hath  these  curses  over  his  head  (as  Isaac  said,  '  I  have 
 blessed  him,  and  he  shall  be  blessed '),  God  hath 
 accursed  him,  and  he  shall  be  accursed. 
 
 Cursed  be  the  deceiver.  The  parties  upon  whom  this 
 curse  must  fall,  they  are  accounted  deceivers  ;  they 
 deal  deceitfully  in  the  service  of  God,  not  serving  of 
 him  as  they  are  able.  There  are  two  parts  of  this  de- 
 ceit described,  or  it  is  made  to  consist  in  two  things. 
 The  one,  they  serve  him  not  as  they  are  able  ;  the  other, 
 for  a  time  they  make  a  great  show,  and  promise  piety  and 
 great  duties  of  holiness  ;  but  eftsoon  repent  themselves 
 and  had  rather  omit  it  altogether,  or  perform  it  negli- 
 gently, because  it  will  be  with  some  cost  and  expense 
 of  their  goods;  that  he  fears  he  should  be  a  poor 
 man  if  he  should  be  faithful  and  constant  in  the  ser- 
 vice of  God.  For  the  first,  it  is  said  he  hath  a  male  ; 
 for  the  second,  he  voweth,  and  sacrificeth  a  corrupt 
 thing. 
 
 For  the  first, 
 
 Doct.  He  that  dealeth  deceitfully  in  the  Lord's  ser- 
 vice and  worship,  that  is,  that  serveth  him  not  as  he 
 is  able,  either  for  his  outward  goods  and  parts,  or  for 
 his  inward  gifts,  or  any  such  thing,  when  he  looks  for 
 a  blessing  from  God  for  his  service,  he  shall  be  ac- 
 cursed :  '  Cursed  is  he  that  hath  a  male,  and  offereth 
 a  corrupt  thing.'  Jer.  iv.  22,  it  is  made  a  sin  that 
 procured  destruction  upon  the  land,  that  they  served 
 God  not  with  their  best  wisdom.  Hence  was  the 
 curse  upon  Cain,  Gen.  iv.  3,  5,  Hag.  i.  2-6.  And 
 Solomon  is  taxed  that  he  bestowed  twice  as  much 
 time  in  building  his  own  house,  as  God's  house  ;  and 
 Acts  v. 
 
 Reason  1.  Because  he  contemneth  and  despiseth  the 
 Lord,  either  thinking  he  cannot  know  what  he  doth, 
 and  how  he  dealeth  with  him  ;  or  that  he  is  unjust  and 
 will  not  punish  it,  or  thinking  basely  of  him,  that  this 
 is  good  enough  ;  and  therefore  no  marvel  if  he  con- 
 temn him  and  accurse  him,  as  1  Sam.  ii.  30. 
 
 Reason  2.  Because  he  goeth  flat  against  the  main 
 scope,  and  the  end  of  the  law  ;  now  whereas  any  breach 
 
 of  the  law  deserveth  the  curse,  Gal.  iii.  10,  how  much 
 more  he  that  goeth  against  the  full  scope,  which  is  to 
 love  the  Lord  with  all  his  heart,  mind,  and  strength  ? 
 Use  1.  This  teacheth  many  a  man  what  he  may  ex- 
 pect from  God  for  his  service  he  doth  to  him  ;  not  a 
 blessing,  as  he  hopes  and  flatters  himself,  but  a  curse, 
 because  what  he  doth,  in  what  part  of  it  soever,  he 
 knows  well,  and  God  knows  better,  that  it  is  not 
 as  he  is  able,  neither  for  the  faculties  of  his  mind, 
 for  the  powers  of  his  body,  nor  for  the  portion  of 
 his  estate.  For  the  body,  many  a  man  and  many  a 
 woman  pretend  they  are  not  able  to  sit  so  long  as 
 the  public  prayers  and  service  of  God  are  in  hand, 
 or  they  cannot  stand  and  endure  thrusts  and  heat, 
 their  bodies  are  weak  and  sickly ;  when  they  know,  and 
 God  knows  better  than  themselves,  that  they  can  sit 
 longer  about  a  matter  of  pleasure  or  pride,  when  they 
 can  endure  more  thrusting  and  heat  for  a  matter  of 
 profit.  They  have  a  male  in  their  flock,  and  offer  to 
 the  Lord  a  corrupt  thing ;  they  are  deceivers,  saith  the 
 prophet,  and  from  the  mouth  of  the  Lord  accursed  ; 
 for  their  minds,  they  pretend  they  are  not  able  to  sit 
 attentively  without  sleeping  in  prayer  or  hearing,  they 
 are  not  able  to  conceive  of  the  things  delivered,  they 
 are  not  bookish  to  understand  what  they  pray,  but 
 mean  well ;  they  have  no  memories  to  keep  that  is 
 good  when  they  have  heard,  whenas  they  know,  and 
 God  knows  better,  that  they,  as  Bernard  speaketh 
 (tractatu  de  gradibus  luonilitatis),  can  vigilare  in  lecto, 
 when  they  do  dormire  in  choro,  they  can,  as  Micah  ii. 
 1,  '  Devise  iniquity  upon  their  beds,'  or  as  they,  Prov. 
 iv.  16,  '  Who  sleep  not  unless  they  have  done  wicked- 
 ness,' or  as  the  shepherds,  Luke  ii.  who  watched  in 
 the  night  for  their  own  flock,  that  they  have  wit  and 
 skill  at  will  for  the  world,  which  if  they  would  cause 
 their  ear  to  hear,  as  Solomon  speaketh,  and  set  them- 
 selves to  it,  might  conceive,  and  their  memories  are 
 able  to  keep  evil  things;  whenas  one  chest  will  hold 
 gold  as  well  as  iron,  if  it  were  put  in,  and  one  wax  the 
 impression  of  a  golden  seal,  as  well  as  of  lead.  These 
 have  a  male,  &c,  for  their  state  ;  they  pretend  they  are 
 not  able  to  give  more  than  they  do,  which  is  little,  God 
 wot,  to  the  poor,  or  to  the  church  and  maintenance  of 
 God's  worship,  whenas  they  know,  and  God  knows, 
 they  can  bestow  much  more  on  their  pleasures,  on  har- 
 lots, and  wicked  persons ;  oftener  feasting  sycophants, 
 flatterers,  and  lewd  persons,  than  the  members  of  Christ. 
 Some  that  have  borne  place,  being  known  to  have  had 
 more  players,  the  corrupters  of  youth ,  and  oftener  at  their 
 table  than  they  had  the  poor  and  preachers,  the  con- 
 verters of  souls,  and  their  ability  would  bear  that  well 
 enough.  These  have  a  male,  &c  ;  and  that  shall  be 
 true,  Isa.  xxix.  15,  16,  '  Woe  unto  them  that  seek 
 deep  to  hide  their  counsel  from  the  Lord,  for  their 
 works  are  in  darkness,  and  they  say,  Who  seeth  us  ? 
 and  who  knoweth  us  ?  Your  turning  of  devices,  shall  it 
 not  be  esteemed  as  the  potter's  clay  ;  for  shall  the 
 work  say  of  him  that  made  it,  He  made  me  not  ?  or  the 
 
J18 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  I. 
 
 thing  formed  say  of  him  that  fashioned  it,  He  had  no 
 understanding?  The  world  sees  it,  and  mocks,  and  jests, 
 at  it;  God  sees  it,  and  will  judge  it.  These  are  deceivers 
 and  dissemblers  of  the  world,  and  one  day  shall  be  un- 
 cased, when  to  their  sorrow  they  shall  hear  the  curse. 
 Use  2.  To  teach  every  man  to  labour  against  this 
 deceitful  dealing  with  God,  whereby  he  shall  but  de- 
 ceive himself,  and  cannot  deceive  God  himself,  because 
 he  shall  lose  that  he  looks  for,  not  God,  who  seeth 
 and  knoweth  everything,  and,  Gal.  vi.  7,  'Be  not  de- 
 ceived, God  is  not  mocked  ;  for  whatsoever  a  man 
 soweth,  that  shall  he  also  reap.'  If  Jacob  was  afraid 
 when  he  went  about  to  seek  a  blessing,  lest  his  blind 
 father  Isaac  should  discern  him  and  his  deceit  in  deal- 
 ing with  him,  and  so  he  might  get  a  curse  where  he 
 thought  to  have  had  a  blessing,  Gen.  xxvii.  12,  how 
 ought  men  to  take  heed  and  fear  to  dissemble  or  deal 
 deceitfully  with  God,  even  the  all-seeing  God,  but  to 
 serve  him  with  the  best  things  we  have,  for  faculties 
 of  mind,  &c.  Let  us  be  Abels,  and  not  Cains,  Gen. 
 iv.,  if  we  would  be  blessed  with  the  one,  and  not  ac- 
 cursed with  the  other,  serve  him  with  our  best  affec- 
 tions, best  spirits,  best  time,  best  instruments.  David 
 was  at  a  great  qvLmre  with  himself:  Ps.  cxvi.  12,  '  What 
 shall  I  render  unto  the  Lord  for  all  his  benefits  to- 
 wards me  ? '  as  thinking  he  had  nothing  good  enough ; 
 so  should  we  think  and  so  perform,  that  we  may  be 
 blessed  and  escape  the  curse. 
 
 Now  it  is  said,  he  is  accursed  that  hath  a  male 
 and  offereth  a  corrupt  thing  ;  if  he  have  it  not,  the 
 curse  is  not  belonging  to  him,  but  God  will  accept 
 that  he  hath. 
 
 Doct.  They  who  are  God's,  when  they  serve  him, 
 though  they  ought  to  bring  males  unto  him,  that  is, 
 that  which  is  perfect ;  yet  if  they  have  it  not,  and  are 
 able  to  bring  nothing  but  that  which  is  imperfect,  God 
 will  accept  it  notwithstanding,  as  it  is  here  ;  so  Micah 
 vii.  18,  and  Mai.  hi.  17,  Num.  xxiii.  21,  1  Kings 
 xv.  5,  James  v.  11,  and  yet  Job  iii. 
 
 Reason  1.  Because  of  that,  2  Cor.  viii.  12,  '  For  if 
 there  be  first  a  willing  mind,  it  is  accepted  according 
 to  that  a  man  hath,  and  not  according  to  that  a  man 
 hath  not.'  God  respects  the  mind  more  than  the 
 gift,  as  in  the  widow's  mite,  and  the  cup  of  water  ;  so 
 doth  he  the  mind  rather  than  the  service,  for  it  profits 
 not  him,  nor  he  stands  in  no  need  of  it.  And  the 
 willing  mind  is,  that  a  man  with  all  his  heart  would 
 do  more  if  he  were  able,  which  God  seeing,  he  accepts 
 that  they  have. 
 
 Reason  2.  Because  they  condemn  and  dislike  their 
 imperfections  themselves,  and  judge  themselves  for 
 them;  then,  1  Cor.'xi.  31,  'If  we  should  judge  ourselves, 
 we  should  not  be  judged;  '  yea,  as  Kom.  vii.  17, 
 while  they  thus  condemn  it,  it  is  not  accounted  theirs ; 
 as  Bernard  of  envy.  Thou  feelest  it,  but  agreest  not 
 to  it;  it  is  such  a  passion  as  God  one  day  will  heal  in 
 thee,  but  not  condemn  thee  for. 
 
 Use.  It  affords  comfort  against  the  temptations  of 
 
 Satan,  who  sets  forward  our  discouragement  for  the 
 little  good  we  do. 
 
 And  voiveth  and  offereth,  or  sacrifieeth  a  corrupt  thing. 
 The  second  part  of  their  deceit ;  they  made  great  show 
 and  promise  of  great  things  they  would  do,  but  they 
 repented  themselves,  and  they  omit  them  altogether, 
 or  perform  them  very  corruptly. 
 
 Doct.  He  that  dealeth  deceitfully  in  the  Lord's  ser- 
 vice and  worship,  that  is,  maketh  great  shows  and 
 promises  of  great  duties  of  pietj^,  but  after  when  he 
 finds  it  more  costly  or  painful,  or  crossing  to  his  affec- 
 tions than  he  thought  of,  repents  and  doth  it  not,  or 
 doth  it  carelessly  and  corruptly,  when  he  looks  for  a 
 blessing,  shall  find  a  curse  ;  so  here,  and  Deut.  xxiii. 
 21,  Num.  xxx.  3,  G,  Eccles.  v.  3,  4,  5,  Mat.  xxi.  28- 
 32,  Acts  v. 
 
 Reason  1.  Because  he  robs  and  spoils  God,  as  it 
 were  taking  or  keeping  from  him  that  which  is  his  ; 
 for,  vowing  it  to  God,  he  hath  put  it  from  himself, 
 made  an  alienation  of  it,  put  it  out  of  his  own  right 
 into  God's,  whereas  it  was  his  own  before,  Acts  v.  4. 
 Reason  2.  Because  they  serve  not  God  but  them 
 selves,  as  children  who  can  be  content  to  please  their 
 parents  in  things  liking  unto  themselves,  but  not  in 
 other ;  please  themselves,  not  their  parents,  so  in 
 this  ;  and  shew  that  they  prefer  all  those  things 
 before  God,  which  to  keep,  they  will  break  promise 
 with  him. 
 
 This  may  teach  many  men  that  they  may  justly 
 look  for  the  curses  of  God  upon  them  and  theirs,  if 
 they  be  not  upon  them  already,  because  they  have  so 
 often  vowed  and  promised  great  care  and  diligence  in 
 the  service  and  fear  of  God,  and  performed  very  little 
 or  none  at  all  to  him  ;  sometime  in  health,  sometime 
 in  sickness,  sometime  in  danger,  sometime  in  deliver- 
 ance, they  promised  great  things  unto  the  Lord,  but 
 they  have  played  the  cozeners  with  him.  It  was  but 
 to  serve  their  own  turn  for  the  present,  nothing  they 
 have  performed,  or  nothing  as  they  ought  and  pro- 
 mised. To  say  nothing  of  necessary  vows,  how 
 carelessly  they  are  found  every  way  performed,  as  the 
 yow  of  baptism,  when  men  live  more  like  infidels 
 than  Christians,  at  the  best  but  as  Jews,  resting  in 
 the  outward  ceremony  ;  or  but  outwardly  civil  and 
 honest,  never  labour  for  any  inward  sanctification,  any 
 sincere  holiness,  any  conscience  of  God's  will ;  offer 
 fleeces  for  the  flesh,  and  skin  for  the  beast :  the  vow 
 of  parents  promising  to  bring  up  their  children  in  the 
 fear  of  the  Lord,  as  was  commanded,  Eph.  vi.  4 ;  but 
 they  take  only  care  for  the  body,  not  for  the  soul,  and 
 to  engraft  God's  fear  in  them.  Such  as  Augustine 
 confessed  to  God  his  father  was,  who  troubled  not 
 himself,  saith  he,  how  I  prospered  in  thy  service,  or 
 how  chaste  I  were,  only  his  care  was  that  I  might  be 
 eloquent,  and  learn  to  speak  well;  *  so  they  for  worldly 
 
 *  Qualis  cresceicm  tibi,  aut  quam  castas,  dummodo  essenx 
 disertus  ut  discerem  sermonem  facere  quam  optimum  et  per- 
 suadere  dictione. — Aug. 
 
Ver.  11] 
 
 STOCK  ON  MALACHI. 
 
 119 
 
 things.  Thirdly,  the  vow  of  married  parties,  who 
 made  a  covenant  before  God,  and  to  him,  Pro  v.  ii.  17, 
 which  is  broken  by  many  means,  amongst  many  who 
 think  the  covenant  unviolated,  if  they  commit  it  not 
 outwardly  and  actually ;  whenas  wanton  words,  and 
 looks,  and  lusts  break  it. 
 
 To  say  nothing  of  these,  for  which  many  have 
 either  the  curses  of  God,  or  have  them  hanging  over 
 their  heads,  but  voluntary  vows ;  men  in  some  trouble 
 or  sickness  renew  their  vow  of  obedience,  as  Israel, 
 Hosea  vi.  1,  2,  but  when  that  is  once  past,  either  they 
 do  not  care  for  keeping  it,  or  think  they  are  dis- 
 charged well  enough,  if  they  do  a  few  days  hear  the 
 word,  or  perform  some  one  or  two  good  duties,  and 
 after  give  over  again,  unlike  David,  Ps.  cxix.  106,  112. 
 The  prophet  tells  them  they  are  accursed,  better  it 
 had  been  for  them  never  to  have  vowed  it  at  all ;  for 
 though  without  it  it  is  a  sin,  yet  now  it  is  the  greater 
 sin. 
 
 Use  2.  To  teach  every  man  to  take  heed  how  he 
 vows  anything  unto  God,  for  often  in  the  vow  he  may 
 deserve  God's  curse,  and  often  in  the  breaking  it. 
 In  the  vow,  first,  when  it  is  of  unlawful  things,  Acts 
 xxiii.  12,  then  it  is  the  bond  of  iniquity ;  secondly, 
 when  the  party  vowing  is  not  able  to  perform  it,  either 
 simply,  or  not  without  a  sin,  as  popish  single  life, 
 Mat.  xix.  11  ;  thirdly,  when  a  party  vowing  is  an 
 inferior,  and  doth  it  without  the  consent,  or  contrary 
 to  the  mind  of  the  superior,  Num.  xxx.  6,  9 ;  so 
 papish  children,  contrary  to  parents'  minds,  enter 
 their  rules ;  fourthly,  when  it  hindereth  a  man  from 
 the  duties  of  his  calling,  as  those  who  leave  their  call- 
 ing and  goods  to  profess  wilful  poverty,  or  become 
 friars  mendicant,  1  Cor.  vii.  22  ;  fifthly,  when  there 
 is  put  holiness  in  it,  and  it  is  made  meritorious.  If 
 it  be  faulty  in  these  or  any  the  like,  then  is  sin  com- 
 mitted in  the  making  of  it,  and  so  a  curse  followeth 
 it;  but  if  not,  then  the  curse  followeth  the  breaking  of 
 it.  When  then  it  is  so  hard  a  thing  to  vow,  and  not 
 to  have  sin  cleave  to  it,  if  there  be  any  fear  of  sin, 
 there  will  be  rashness  avoided  in  it ;  and  if  there  be 
 any  fear  of  the  curse,  they  will  not  be  so  rash,  lest  they 
 provoke  God,  Eccles.  v.  1. 
 
 Use  3.  To  teach  every  man,  when  he  hath  vowed, 
 to  be  very  careful  for  the  performance  of  it,  and  let 
 neither  cost  nor  labour,  profit  nor  pleasure  hinder  him, 
 for  he  shall  lose  more  by  the  breaking  of  it  than  he 
 can  gain.  The  sin  of  breaking  a  man's  vow  or  pro- 
 mise ought  to  make  men  afraid  to  do  it.  Men  fear 
 perjury  and  abhor  it ;  this  is  no  less,  if  Christ  may  be 
 believed,  Mat.  v.  33.  But  if  not  the  sin,  yet  the 
 curse,  and  to  avoid  it  make  good  that  thou  hast 
 spoken  to  God.  I  suppose  many  men  in  the  time 
 and  heat  of  the  sickness  vowed  great  things  to  God, 
 if  they  were  preserved,  and  if  God  would  return  in 
 mercy  to  the  city,  that  they  might  in  safety  follow 
 their  callings  again  ;  for  I  cannot  think  but  that  most 
 men,  specially  when  God  came  anything  nigh  them, 
 
 were  affected  and  touched  for  the  present,  which 
 usually  brings  forth  such  thoughts  and  such  motions. 
 If  any  were  not,  I  think  their  case  is  marvellous  fear- 
 ful, to  be  in  the  fire  and  no  relenting.  Then  you  that 
 did,  remember  your  vows,  and  see  where  is  the  per- 
 formance of  them;  it  may  be  sought  for,  but  not 
 easily  seen,  or  seen  in  a  very  few.  And  what  is  to  be 
 expected  but  these  curses,  and  more  heavy  than  we 
 have  had  !  If  your  children  or  servants,  all  the  time 
 you  are  correcting  of  them,  and  holding  the  rod  over 
 them,  promise  to  learn  their  books  better,  and  do  their 
 work  more  diligently,  whereupon  you  spare  them  ;  if 
 they  after  deal  deceitfully  with  you,  will  not  your  dis- 
 pleasure be  doubled,  and  your  anger  be  increased,  and 
 you  think  lawfully  too  ?  Think  God's  ways  are  more 
 equal  and  just.  If  thou  wouldest  avoid  this,  then  do 
 as  David  said  and  did  :  Ps.  lxvi.  13,  14,  '  I  will  go 
 into  thine  house  with  burnt- offerings  ;  and  I  will  pay 
 my  vows,  which  my  lips  have  promised,  and  my 
 mouth  hath  spoken  in  my  affliction.'  If  a  man  vow 
 when  he  is  in  custody  or  restraint,  that  when  he 
 getteth  liberty,  he  will  go  and  dwell  in  a  place  where 
 the  word  is ;  if  the  word  go  from  thence,  he  is  not 
 bound,  Ruth  i.  16,  17.  Again,  in  cases  of  necessity, 
 as  a  man  bound  to  abstain  from  wine,  yet  if  physi- 
 cians counsel  it  for  his  health,  he  may  use  it,  as  Jer. 
 xxxv.  11  ;  yet  so,  as  he  have  a  special  eye  to  the  main 
 end  for  which  his  vow  was  made,  as  suppose  Timothy, 
 1  Tim.  v.  23,  to  abstain,  yet  for  his  often  infirmities 
 he  may  drink. 
 
 For  I  am  a  great  king,  saith  the  Lord  of  hosts. 
 There  is  God's  first  reason,  why  they  ought  not  to 
 corrupt  his  worship,  and  deal  thus  deceitfully  with 
 him ;  his  greatness  and  power,  who  is  able  to  punish 
 them  for  evil  doing. 
 
 Voct.  Men  ought  to  obey  God,  and  to  avoid  evil 
 and  corruption,  as  generally  and  in  all  things,  so  in 
 his  worship,  for  fear  of  his  power  and  justice,  vide 
 ver.  6,  '  where  is  my  fear?' 
 
 And  a  great  king.  It  is  the  kingdom  of  power,  not 
 grace  ;  he  by  his  power  is  absolute  king,  great,  and 
 the  greatest. 
 
 Doct.  The  Lord  he  is  the  absolute  king  of  all  men 
 and  angels,  and  all  creatures  in  the  world,  they  are  all 
 his  subjects  ;  so  is  he  here  called  a  king,  and  that,  2 
 Chron.  xx.  6,  Dan.  ii.  21.  This  his  commanding  of 
 all  creatures  sheweth,  and  their  obeying,  Ps.  civ.  4, 
 Isaiah  xxxvii.,  Joshua  x.  12,  13,  Exod.  xiv.  21,  Mat. 
 viii.  26,  Dan.  hi.  6. 
 
 Reason  1.  Because  he  hath  created  and  doth  sus- 
 tain all,  it  is  reason  he  should  be  their  king,  and  they 
 his  subjects. 
 
 Reason  2.  Because  else  there  would  be  no  order, 
 but  all  confusion,  Lactantius  (de  falsa  religione,  lib. 
 i.  cap.  3)  he  gives  this  as  a  reason  for  the  order  of 
 things,  because  there  is  but  one  God  that  governs  all. 
 For  as  in  an  army,  if  there  were  as  many  generals  as 
 there  are  bands,  companies,  and  wings  of  the  battle, 
 
120 
 
 STOCK  ON  MALACHf. 
 
 [Chap.  II. 
 
 it  could  neither  be  instructed  nor  governed,  because 
 every  one  would  stand  upon  his  own  wisdom  and 
 counsel,  and  such  dissension  would  rather  hurt  than 
 profit.     So  in  this  world,  if  there  were  multitudes  of 
 
 governors,  if  God  were  not  the  sole  king  and  governor, 
 there  would  be  nothing  but  confusion  and  disorder. 
 
 Use.  Uses  of  this  we  have  before,   ver.  4,  '  The 
 Lord  of  hosts.' 
 
 CHAPTER  II. 
 
 And  now,  0  ye  priests,  this  commandment  is  for  you.  If  ye  will  not  hear  it,  nor  consider  it  in  your  heart,  to  give 
 glory  unto  my  name,  saith  the  Lord  of  hosts,  I  will  even  send  a  curse  upon  you,  and  will  curse  your  blessings ; 
 yea,  I  have  cursed  them  already,  because  ye  do  not  consider  it  in  your  heart.  Behold,  I  will  corrupt  your  seed, 
 and  cast  dung  upon  your  faces,  even  the  dung  of  your  solemn  feasts  ;  and  you  shall  be  like  unto  it.  And  ye 
 shall  know  that  I  have  sent  this  commandment  unto  you,  that  my  covenant,  which  I  made  with  Levi,  might 
 stand,  saith  the  Lord  of  hosts.  My  covenant  ivas  with  him  of  life  and  peace  ;  and  I  gave  him  fear,  and  he 
 feared  me,  and  was  afraid  before  my  name.  The  law  of  truth  was  in  his  mouth,  and  there  was  no  inquity 
 found  in  his  lips:  he  walked  with  me  in  peace  and  equity,  and  did  turn  many  away  from  iniquity.  For  the 
 jjriest's  lips  should  preserve  knowledge,  and  they  should  seek  the  law  at  his  mouth :  for  he  is  the  messenger  of 
 the  Lord  of  hosts.  But  ye  are  gone  out  of  the  ivay  ;  ye  have  caused  many  to  fall  by  the  law  ;  ye  have  broken 
 the  covenant  of  Levi,  saith  the  Lord  of  hosts :  therefore  have  I  also  made  you  to  be  despised  and  vile  before 
 all  the  people,  because  ye  kept  not  my  ways,  but  have  been  partial  in  the  law.  Have  we  not  all  one  father  f 
 hath  not  one  God  made  us?  why  do  we  transgress  every  one  against  his  brother,  and  break  the  covenant  of  our 
 fathers?  Judah  hath  transgressed,  and  an  abomination  is  committed  in  Israel  and  in  Jerusalem :  for  Judah 
 hath  defiled  the  holiness  of  the  Lord,  which  he  loved,  and  hath  married  the  daughter  of  a  strange  god.  The 
 Lord  will  cut  off  the  man  that  doth  this,  both  the  master  and  the  servant,  out  of  the  tabernacle  of  Jacob,  and 
 him  that  offereih  an  offering  unto  the  Lord  of  hosts.  And  this  have  ye  done  again,  and  covered  the  altar  of 
 the  Lord  with  tears,  with  weeping,  and  with  mourning;  because  the  offering  is  no  more  regarded,  neither  received 
 acceptably  at  your  hands.  Yet  ye  say,  Wherein  ?  Because  the  Lord  hath  been  witness  between  thee  and  the 
 wife  of  thy  youth,  against  whom  thou  hast  transgressed,  yet  she  is  thy  companion,  and  the  wife  of  thy  covenant. 
 And  did  not  he  make  one?  yet  had  he  abundance  ofsjnrit.  And  wherefore  one?  Because  he  sought  a  godly 
 seed.  Therefore  keep  yourselves  in  your  spirit,  and  let  none  trespass  against  the  wife  of  his  youth.  If  thou 
 hatest  her,  put  her  away,  saith  the  Lord  God  of  Israel;  yet  he  covereth  the  injury  under  his  garment,  saith 
 the  Lord  of  hosts ;  therefore  keep  yourselves  in  your  spirit,  and  transgress  not.  Ye  have  wearied  the  Lord 
 with  your  words:  yet  ye  say,  Wherein  have  we  wearied  him?  When  ye  say,  Every  one  that  doth  evil  is  good 
 in  the  sight  of  the  Lord,  and  he  delighteth  in  them  ;  or,  Where  is  the  God  of  judgment  ? 
 
 VER.  1.  And  now,  0  ye  priests,  this  commandment 
 is  for  you. 
 
 The  parts  of  this  chapter  are  curses  and  judgments, 
 threatened  against,  1,  the  priests;  2,  the  people.  In 
 the  first  verse  is  noted  the  preface  to  the  priests. 
 
 He  applieth  his  doctrine  to  the  priests. 
 
 Doct.  It  is  the  duty  of  the  minister,  not  only  to 
 teach  general  doctrine,  but  to  deliver  that  which  may 
 concern  every  man,  and  every  state  and  condition  of 
 men,  specially  being  his  auditory  and  charge,  to  apply 
 things  to  several  estates  of  men  ;  so  is  it  here,  as 
 Rom.  xiii.  7.  So,  reproof  to  whom  reproof,  judgment, 
 mercy,  encouragement,  or  terror  to  whom  it  is  due  and 
 belongs,  Ezek.  iii.  17-20. 
 
 Reason  1.  Because  he  is  the  Lord's  steward  of  his 
 household,  to  dispose  to  all  his  servants  their  due  por- 
 tion :  1  Cor.  iv.  1,  2,  '  Let  a  man  so  account  of  us, 
 as  of  the  ministers  of  Christ,  and  stewards  of  the 
 mysteries  of  God.  Moreover,  it  is  required  in  stewards 
 that  a  man  be  found  faithful.' 
 
 Reason  2.  Because  if  they  deal  thus  faithfully,  their 
 reward  shall  be  great  at  the  coming  of  their  Lord  and 
 
 Master.  If  otherwise,  their  recompence  shall  be  fear- 
 ful, Luke  xii.  42-47. 
 
 Use  1.  To  condemn  those  who  teach  only  general 
 things,  general  duties  of  Christianity,  or  general  points ; 
 and  speak,  as  it  were,  in  the  clouds,  never  applying 
 the  doctrine  to  any  particular,  to  no  men,  no  condi- 
 tions, no  state;  who  deal  so,  as  civil  honest  men  would 
 be  ashamed  to  do,  defraud  men  of  their  portion.  In 
 the  ages  wheresoever  they  lived,  they  would  be  ac- 
 counted the  best  ministers,  and  the  only  men  ;  but 
 being  unfaithful  servants,  Luke  xii.  46,  '  The  Lord 
 of  that  servant  will  come  in  a  day  when  he  looketh 
 not  for  him,  and  at  an  hour  when  he  is  not  aware,  and 
 will  cut  him  in  sunder,  and  will  appoint  h'm  his  por- 
 tion with  the  unbelievers.' 
 
 Use  2.  To  stop  their  mouths  who  say,  The  minister 
 is  beside  his  text,  if  he  speak  and  apply  anything  in 
 particular  to  men's  particular  states  and  callings.  It 
 is  a  strange  thing  men  can  endure  that  for  the  body 
 they  cannot  for  the  soul ;  nay,  that  which  for  the  body 
 is  complained  of,  as  dishonest  and  unfaithful  when  it 
 is  not  done,  they  cry  out  of  it,  if  it  be  done  to  the 
 
Ver.  L] 
 
 STOCK  ON  MALAWI I. 
 
 121 
 
 soul.  In  the  body,  for  the  health  of  it,  men  can  en- 
 dure, not  only  prescription,  but  application  of  physic  ; 
 yea,  of  sharp,  bitter,  and  biting  things.  If  they  send 
 for  a  physician  who  feels  their  pulse,  discerneth  their 
 urine,  and  conceiveth  of  their  disease,  and  yet  fall  only 
 to  discourse  of  the  excellentness  of  physic,  and  other 
 diseases,  and  never  come  anything  to  theirs  at  all, 
 they  would  haply  judge  him  a  great  scholar,  but  no 
 wise  man,  nor  fit  for  a  plrysician,  and  haply  call  in 
 question  his  fidelity.  But  for  the  soul,  if  the  spiritual 
 physician  apply  anything,  if  it  have  any  sharpness  in 
 it,  if  being  with  them,  and  living  among  them,  and 
 seeing  their  estate,  he  touch  them,  and  apply  it  to 
 them,  he  is  accounted  no  wise  man,  haply  a  busy  and 
 indiscreet  fellow.  The  physician  takes  not  the  way 
 to  save  their  bodies,  and  he  is  cried  out  on  :  the  mini- 
 ster takes  the  way  to  save  their  souls,  and  he  is  cried 
 out  of.  The  physician  that  will  prescribe,  and  see  his 
 patient  take  it,  and  come  to  see  how  it  works  with 
 him,  is  much  commended  for  his  honesty,  care,  and 
 fidelity ;  but  if  the  minister  do  the  like,  he  is  busy 
 and  meddling ;  but  he  that  will  please  men,  is  not 
 the  servant  of  Christ.  And  these  must  know,  when 
 he  deals  with  their  particular  sins,  out  of  a  general 
 text,  he  hath  his  warrant  enough,  such  as  shall  acquit 
 him. 
 
 Use  3.  To  teach  the  hearer  to  endeavour  to  apply 
 that  he  heareth  delivered  to  himself,  and  to  learn  what 
 is  for  him,  and  that  to  apply  to  himself;  for  if  the 
 minister,  2  Tim.  ii.  15,  must  study  to  approve  himself 
 a  workman  that  needeth  not  to  be  ashamed,  dividing 
 the  word  aright,  then  shall  the  hearer  approve  himself 
 a  workman  that  needeth  not  to  be  ashamed,  receiving 
 the  word  aright.  The}7  must  therefore  apply  it  to 
 themselves.  The  minister's  application  may  discharge 
 himself,  but  not  profit  them,  unless  they  will  apply 
 and  keep  it.  The  patient,  if  he  take  not,  and  endeavour 
 to  keep  the  potion  prescribed  and  brought,  by  smelling 
 of  vinegar  or  the  like,  labouring  against  the  bad 
 humours  of  the  stomach,  shall  have  little  profit  by  the 
 physic,  but  rather  hurt ;  so  it  is  in  this,  they  must 
 hear  all,  and  labour  to  retain  all ;  but  learn  that  espe- 
 cially which  concerns  themselves,  places,  and  condi- 
 tions. One  man  should  not  so  greedily  receive  that 
 which  toucheth  another  man,  and  let  pass  that  which 
 is  to  him,  or  apply  that  to  others  which  is  to  himself, 
 but  every  man  that  which  is  for  himself.  He  never 
 proves  a  good  scholar  which  is  busy  to  learn  other  of 
 his  fellows'  lessons,  and  ncglecteth  his  own  ;  nor  he  a 
 good  Christian  that  can  take  out  other  men's  duties, 
 and  not  his  own,  not  know  what  is  for  him. 
 
 0  ye  priests.  It  may  seem  he  goeth  too  far  in  deal- 
 ing with  the  priests,  who  were  the  greatest  men  the 
 time  had,  except  their  ruler,  who  then  was  no  king, 
 and  Malachi  but  a  mean  man,  as  other  the  pro- 
 phets were,  and  yet  he  dealeth  with  the  priests,  not 
 excepting  the  high  priest  himself.  Besides,  this  cor- 
 ruption was  the  personal  fault  of  the  people,  and  the 
 
 priests  might  excuse  themselves,  as  not  to  be  reproved 
 for  other  men's  faults  ;  yet  he  deals  with  them. 
 
 This  commandment  is  for  you.  The  reason  why 
 they  are  reproved,  because  the  charge  hereof  was  by 
 God  laid  on  them.  God  had  commanded  them  to 
 look  to  this  ;  he  is  thought  by  this,  to  cut  off  every 
 excuse  which  might  be  made  against  his  reproof,  either 
 why  they  have  not  done  it,  or  why  hereafter  they 
 should  not  do  it.  As  for  the  people,  they  might  say, 
 they  were  bare  with  their  long  journey  and  cost  of 
 building,  and  they  were  grown  old,  and  if  they  were 
 not  tolerated  thus  to  do,  they  would  bring  nothing  at 
 all,  and  his  worship  would  fall  to  the  ground.  The 
 prophet  answereth,  that  God  hath  commanded,  and 
 therefore  they  are  to  do  it,  whatsoever  come  of  it. 
 
 Doct.  Whatsoever  God  commandeth  men,  or  calleth 
 them  to,  that  they  must  obey  and  do  ;  whatsoever  in- 
 convenience may  follow  of  it,  they  must  shut  their 
 eyes  against  them  all,  and  put  their  hand  into  God's 
 hand,  to  be  led  by  him  whithersoever  he  will ;  so 
 with  these.  Abraham  obeyed  God  to  go  out  of  his  own 
 country  when  God  called  him,  not  objecting  the  incon- 
 veniences, Gen.  xii.  4  ;  and  when  to  offer  up  Isaac, 
 not  objecting,  as  he  might,  if  he  had  consulted  with 
 flesh  and  blood,  infinite  things  against  it,  Gen.  xxii. 
 Hereto  is  that  Exod.  xxxiv.  23,  24,  Lev.  xxv.  20, 
 Gal.  i.  16. 
 
 Reason  1.  Because  all  inconveniences  in  the  world 
 will  not  excuse  the  fact,  man's  disobedience  ;  it  may 
 sometime  lessen  it  in  man's  reason,  but  not  defend  it 
 in  God's  judgment. 
 
 Reason  2.  Because  God  is  able  either  to  take  away 
 those  inconveniences,  or  to  make  them  turn  to  his 
 own  glory,  and  the  advantage  of  man,  who  in  a  sincere 
 conscience  doth  obey  him.  And  he  will  do  so  ;  as  in 
 Daniel,  and  the  three  children. 
 
 Use  1.  To  reprove  all  those  who  refuse  to  obey  those 
 things  they  are  taught  and  shewed,  that  God  hath 
 commanded,  because  of  some  inconveniences  they 
 foresee  will  follow.  They  shall  haply  be  debarred  of 
 their  pleasure,  or  deprived  of  their  profit,  or  be  dis- 
 countenanced of  great  ones,  or  derided  of  inferiors ; 
 therefore  they  will  not  be  religious,  nor  professors,  nor 
 reform  their  manners,  nor  be  careful  of  their  lives,  and 
 seek  to  make  conscience  of  their  ways,  as  if  God  can- 
 not bring  these  upon  them  for  evil,  as  well  and  more 
 than  man  for  good.  Or  as  if  these  had  not  befallen 
 men  in  their  disobedience,  as  well  as  those  who  have 
 obeyed  him.  As  if  these  can  excuse  a  man  when  he 
 shall  come  before  the  judge,  or  he  shall  not  be  stripped 
 naked  of  them  all,  and  be  left  alone  to  answer  for  his 
 disobedience.  Men  are  taught  they  ought  to  deal 
 plainly  and  truly  with  others  in  weight  and  measure, 
 to  speak  truth,  and  not  to  lie,  and  such  like.  They 
 see  then  they  shall  not  grow  rich  as  others,  and  be 
 esteemed  of  as  others,  as  they  think  ;  and,  therefore, 
 they  choose  rather  by  such  means  to  grow  rich,  than 
 to  obey  God ;  as  if  their  coming  into  the  world  was 
 
122 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 only  to  get  riches,  and  not  to  honour  and  obey  God. 
 Teach  them  to  be  liberal  unto  the  poor  for  good  causes, 
 and  to  make  them  friends  with  the  riches  of  iniquity, 
 Luke  x.  9,  and  that  God  will  give  them  use  for  it, 
 they  will  answer  or  think  as  the  widow  of  Sarepta 
 did,  1  Kings  xvii.,  they  have  little  enough  for  them- 
 selves and  theirs,  and  they  fear  to  want  before  they 
 die,  or  not  to  leave  enough  for  theirs,  as  if  that  they 
 left  behind  them  were  theirs,  and  not  rather  that  they 
 sent  before.  As  princes  have  more  use  of  that  they 
 send  by  their  harbingers,  than  of  what  they  leave  in 
 their  standing  houses,  so  should  they  have  more  profit  by 
 that  they  give  before,  than  that  they  leave  behind. 
 Persuade  them  to  make  restitution  of  that  they  have 
 wrongfully  taken  from  men,  or  else  God  will  not  justify 
 them  but  condemn  them,  Micah  vi.  10,  11  ;  they  see 
 they  shall  call  their  names  in  question,  they  pretend 
 slandering  of  the  gospel.  To  these  I  say,  Saul  dis- 
 obeyed God,  as  he  pretended,  to  sacrifice  to  God,  or  to 
 have  that  he  might,  and  not  for  private  use  ;  but  it 
 excused  him  not,  he  lost  his  kingdom  for  it.  Let  them 
 take  heed  they  lose  not  the  kingdom  they  say  they 
 hope  and  look  for. 
 
 Use  2.  To  teach  every  man,  when  he  hath  a  com- 
 mandment of  God,  to  obey,  and  not  to  cast  at  the  in- 
 conveniences to  hinder  himself  from  obeying  ;  for  he 
 that  will  look  at  such  things  shall  be  like  him,  Eccles. 
 xi.  4,  '  He  that  observeth  the  wind,  shall  not  sow  ; 
 and  he  tbat  regardeth  the  clouds,  shall  not  reap  ; '  he 
 shall  neither  sow  any  obedience,  nor  reap  any  reward. 
 If  he  see  no  inconvenience  imminent,  and  obey,  it  is 
 not  much  worth  ;  for  he  pleaseth  himself  rather  than 
 God  ;  but  if  there  be,  it  is  the  more  acceptable.  As 
 disobedience  in  small  things  is  more  offensive,  because 
 the  obedience  was  easy ;  so  obedience  in  great  things, 
 and  when  there  are  great  inconveniences,  is  more  ac- 
 ceptable, because  it  is  harder.  Therefore,  if  God  com- 
 mand, we  must  shew  ourselves  the  children  of  Abra- 
 ham, and  of  the  faithful.  What  though  inconveniences 
 will  follow  ?  what  though  the  world  shall  condemn  us, 
 and  the  wicked  flout  us,  and  the  devil  and  our  own 
 flesh  set  themselves  against  us  ?  Deny  thyself,  as 
 Abraham  did,  and  thine  own  reason  ;  dispute  not  of 
 the  commandment  of  God,  but  obey,  and  commit  the 
 event  to  God.  Worthy  is  that  saying  of  Luther,*  to 
 be  written  in  the  tables  of  our  hearts  :  He  that  hath 
 God's  word  for  what  he  doth  in  any  calling,  let  him 
 believe  and  go  boldly  on,  and  no  doubt  God  will  give 
 a  good  issue.  If  God  command  them,  and  they  see 
 great  inconvenience,  pass  and  mount  over  them  all  by 
 thy  faith,  as  Abraham  did,  and  believe,  Gen.  xxii.  8. 
 God  will  give  an  evasion,  and  thou  shalt  have  occasion 
 to  say,  ver.  14,  '  In  the  mount  the  Lord  will  provide.' 
 And  as  Philo,  when  he  pleaded  the  cause  of  his  nation, 
 being  brought  to  a  great  exigent,  before  Caligula,  said, 
 
 *  Qui  babet  certum  Dei  verbum  in  quacunque  vocatione, 
 credat  tantum  ct  audeat,  et  dabit  Dcu?,  baud  dubito,  secundos 
 exitus.— -Luther. 
 
 It  cannot  be  but  that  God's  aid  is  near,  when  all  men's 
 help  faileth  us. 
 
 This  commandment  is  for  you.  The  care  of  God's 
 service,  to  see  it  be  done  as  it  ought,  to  direct  the 
 people,  to  reprove  their  corruption,  to  refine  their  cor- 
 rupt offerings,  belongeth  to  the  minister,  of  which  I 
 have  spoken  in  the  former  chapter. 
 
 Ver.  2.  If  ye  will  not  hear  it,  nor  consider  it  in  your 
 heart,  to  give  glory  unto  my  name,  saith  the  Lord  of 
 hosts,  I  ivill  even  send  a  curse  upon  you,  and  will  curse 
 your  blessings  ;  yea,  I  have  cursed  them  already,  because 
 ye  do  not  consider  it  in  your  heart. 
 
 If  ye  ivill  not  hear  it.  In  the  matter  of  this  curse  we 
 consider,  first,  the  exception,  which  is  triple,  to  hear, 
 and  apply,  and  give  glory  to  God.  The  sum  is,  re- 
 pentance ;  unless  they  will  consider  things  well,  and 
 enter  into  their  hearts,  and  return  to  do  things  worthy 
 their  place,  and  fitting  their  calling,  these  things  must 
 come  upon  them ;  so  that  without  this,  these  mnst 
 come,  nothing  can  hinder  it. 
 
 Doct.  1.  There  is  no  means  to  keep  away  or  turn 
 away  God's  judgments,  but  repentance  :  Rev.  ii.  5, 
 '  Except  thou  repent.' 
 
 In  the  particulars,  the  first  is,  to  hear  ;  they  were 
 the  ministers  of  the  assemblies,  such  as  were  able  to 
 teach  others,  why  should  they  hear  ?  or  what  need  of 
 hearing  ?     Yet  they  must  hear. 
 
 Doct.  2.  They  who  have  knowledge  and  understand- 
 ing of  the  word  of  God,  and  the  mysteries  of  salvation, 
 ought  still  to  hear  it  from  others  ;  hence  it  is  required 
 of  these.  And  hereto  belongs  the  often  rehearsing  of 
 that  sentence  ;  '  He  that  hath  ears  to  hear,  let  him 
 hear,'  as  often  in  the  Gospel,  and  Mat.  xiii.  9,  43 ; 
 
 1  Peter  ii.  2  ;  Heb.  vi.  1  ;  Acts  xiii.  42,  43,  and 
 xvii.  32. 
 
 Reason  1.  Because,  by  this  means,  there  may  be  added 
 to  their  knowledge,  faith  and  the  persuasion  of  their 
 heart  of  those  things  they  know  and  conceive  in  the 
 brain  ;  and  so  they  may  have  a  sanctified  knowledge 
 and  a  conscience  of  the  practice  of  things  they  know, 
 Rom.  x.  17. 
 
 Reason  2.  To  bring  to  mind  those  things  which  they 
 know  and  believe,  for  they  often  forget  or  think  not  of 
 them,  even  then  when  they  have  most  occasion  either 
 to  practise  or  to  receive  benefit  and  comfort  by  them, 
 
 2  Peter  i.  12  ;  either  natural  forgetfulness  or  passion 
 hinders.  As  in  a  great  disease,  a  physician  himself 
 may  have  oblivion  of  his  art  and  the  things  good  for 
 him. 
 
 Reason  3.  To  stir  up  their  affections,  and  to  work 
 upon  them  to  the  greater  love  of  good  things  and 
 hatred  of  evil,  even  of  particular  s:ns,  2  Pet.  i.  13, 
 2  Tim.  i.  6. 
 
 Use.  To  teach  men  to  examine  themselves  hereby 
 after  hearing,  and  as  often  as  they  hear,  whether  they 
 are  good  hearers  or  no,  which  is  not  only  if  they  have 
 got  more  knowledge  than  they  had,  and  gone  away 
 
Vee.  2.] 
 
 STOCK  ON  MALACHI. 
 
 123 
 
 more  wise,  as  a  scholar  from  his  master  5  but  if  they 
 have  their  hearts  more  fully  persuaded  of  the  promises 
 of  the  gospel,  and  say  with  the  Samai*itaus,  John  iv.  44, 
 '  We  now  more  believe,  having  heard  Christ  himself.' 
 As  tbey  who,  having  a  promise  of  a  prince  of  some 
 great  matters,  or  the  relation  of  some  great  good  done 
 for  them,  at  the  second  or  third  hearing  of  it  are  made 
 more  joyful  and  more  stedfast  to  believe  it,  so  with 
 them  ;  if  they  find  themselves  put  in  mind  of  many 
 duties  they  knew  before  ;  but  affection  blinded  them 
 and  passion  overcame  them,  and  now  make  more  con- 
 science of  the  practice  of  them.  As  they  who  knew 
 some  meat  dangerous  to  their  health,  yet  affection 
 would  not  let  them  abstain  ;  after  they  have  heard  a 
 physician  speak,  go  away  with  resolution  to  be  more 
 careful  of  their  diet ;  yea,  their  hearts  are  inflamed 
 with  a  gi-eater  love  of  good  things,  with  more  zeal  for 
 the  glory  of  God,  with  more  hatred  of  sin,  who  go 
 away,  as  Naaman  the  Syrian  did  from  the  prophet, 
 with  a  resolution  to  serve  no  god  but  the  God  of  hea- 
 ven ;  not  his  old  gods,  his  belly,  or  his  purse,  or  his 
 lust,  the  world,  sin,  or  any  other. 
 
 Nor  consider  it  in  your  heart.  The  second  thing  in 
 the  exception,  the  considering  of  that  they  have  heard. 
 The  word  is  put  or  lay  it  upon  your  heart,  an  Hebraism 
 signifying  to  attend  diligently,  and  to  set  a  man's  heart 
 upon  that  which  is  spoken,  or  to  lay  it  surely  up. 
 
 Doct.  It  is  required  that  men  do  not  only  hear  the 
 word,  but  that  they  ponder  and  consider  it,  lay  it  up 
 in  their  hearts,  and  set  their  hearts  upon  it,  by  marking, 
 applying,  and  diligently  meditating  or  recalling.  To 
 this  purpose  is  Deut.  vi.  6  and  xi.  18,  Ps.  cxix.  11, 
 Col.  hi.  16. 
 
 Reason  1.  Because  it  is  a  right  treasure,  and  gold, 
 Ps.  xix.  10,  Rev.  ii.,  and  therefore  not  only  to  be 
 sought  for  as  treasure,  but  to  be  laid  up  in  the  best 
 and  chiefest  chest  and  treasury. 
 
 Reason  2.  Because  it  is  a  sword  whereby  a  man  may 
 defend  himself  and  offend  Satan,  Eph.  vi.  17.  No 
 man  having  his  enemy  always  and  in  every  corner 
 lying  in  ambush  for  him,  seeking  to  spoil  him,  will  be 
 without  his  sword,  but  carry  it  ever  about  with  him. 
 
 Reason  3.  Because  it  else  will  never  be  profitable 
 unto  them  for  salvation,  nor  fruitful  in  them  to  glori- 
 fication ;  for  if  it  be  not  engrafted  in  them,  it  will  not 
 save  them,  James  i.  27;  and  if  it  take  not  root  it 
 cannot  do  it,  no  more  than  the  seed  that  lieth  upon 
 the  bad,  stony,  or  thorny  ground. 
 
 Use  1.  This  is  to  reprove  all  careless  hearers,  who 
 hear  and  retain  nothing,  never  lay  it  up  ;  their  memo- 
 ries are  as  sieves,  whereout  the  water  Euns  as  fast  as 
 it  comes  in :  Luke  ii.  18,  19,  '  And  all  that  heard  it 
 wondered  at  the  things  that  were  told  them  of  the 
 shepherds,  but  Mary  kept  all  those  sayings,  and  pon- 
 dered them  in  her  heart.' 
 
 Use  2.  To  shew  the  reason  why  so  little  profit  comes 
 by  the  word ;  because  it  is  heard  but  not  kept,  not 
 laid  up,  often  not  received,  either  because  it  is  a  strange 
 
 thing,  Hosea  viii.  12,  or  else  because  they  are  so  full, 
 that  it  is  water  poured  upon  a  full  vessel,  and  passeth 
 all  by ;  they  are  so  full  of  their  worldly  pleasures  and 
 delights,  profits  and  desires,  or  it  stayeth  not  with 
 them,  as  physic  doth  no  good  that  is  not  kept  ;  and 
 to  use  Christ's  comparison,  Mat.  xiii.  33,  leaven  put 
 in,  not  hid,  not  remaining,  makes  no  change. 
 
 Use  3.  To  persuade  to  hear  with  all  diligence,  and 
 lay  it  up  with  all  carefulness,  and  seek  it  may,  as  it 
 were,  take  root  in  us:  Heb.  ii.  1,  'Wherefore  we 
 ought  diligently  to  give  heed  to  the  things  which  we 
 have  heard,  lest  at  any  time  we  should  let  them  slip.' 
 James  i.  21,  '  Wherefore  lay  apart  all  filthiness  and 
 superfluity  of  maliciousness,  and  receive  with  meek- 
 ness the  word  that  is  grafted  in  you,  which  is  able  to 
 save  your  souls  ;  '   the  word  that  is  grafted  in  you. 
 
 To  give  glory  unto  my  name.  Here  is  the  third 
 thing  in  this  exception,  to  do  things  worthy  or  fitting 
 their  ministry  or  calling  ;  they  may  thereby  glorify 
 his  name,  that  is  (this  being  made  opposite  to  that 
 which  wras  in  the  former  chapter  of  polluting  his 
 name),  they  may  make  his  worship  to  be  regarded 
 and  honoured.  These  priests  must  not  only  hear 
 and  lay  up  the  word  and  commandment,  but  also 
 obey  and  do  it,  if  they  will  escape  the  curse  and 
 enjoy  the  blessing.  And  if  they  be  careful  in  their 
 place  to  reprove,  teach,  direct,  to  reject  their  corrupt 
 sacrifices,  then  should  his  worship  be  uncorrupted  and 
 kept  pure. 
 
 Doct.  1.  Men  must  not  only  hear,  and  believe,  and 
 lay  up  the  word  of  God,  but  they  must  draw  it  forth 
 into  obedience  and  practice,  if  they  would  escape  the 
 curse  or  enjoy  the  blessings  either  in  this  life  or  the 
 life  to  come.  So  much  here,  and  James  i.  25,  Rev. 
 ii.  26,  '  And  keep  my  works.' 
 
 Doct.  2.  The  ministers  of  God,  if  they  be  careful  in 
 their  places  to  instruct  what  men  ought  to  do,  to 
 reprove  when  they  offend,  to  direct  them,  and  reject 
 them  and  their  sacrifices  when  they  are  not  as  they 
 should  be,  God's  worship  will  not  be  corrupt,  but 
 kept  very  holy  and  pure.  So  here.  This  is  manifest 
 by  the  dedication  of  the  seven  epistles  to  the  churches, 
 to  the  angels  of  them,  because  they  being  faithful, 
 there  would  be  no  such  carelessness  and  coldness  ; 
 hence  are  the  charges  given  to  Timothy  and  Titus  by  St 
 Paul,  1  Tim.  v.  21  and  2  Tim.  iv.  1,  and  that  2  Tim. 
 ii.  2.  All  the  time  Eli  was  young,  and  able  to  look 
 to  the  worship  of  God,  being  faithful,  it  was  pure, 
 and  the  offerings  of  God  regarded,  1  Sam.  i.  2 ;  so 
 of  Jehoiada,  2  Chron.  xxiv.  2  ;  hence  that  Acts  xx.  28, 
 '  Take  heed  therefore  unto  yourselves,  and  to  all  the 
 flock  whereof  the  Holy  Ghost  hath  made  you  over- 
 seers, to  feed  the  church  of  God,  which  he  hath  pur- 
 chased with  his  own  blood.'  Hence  is  that  of  Hege- 
 sippus  in  Euscbius,  while  the  apostles  lived,  and  they 
 who  heard  Christ  teaching,  the  church  remained  a 
 pure  and  incorrupt  virgin  ;  but  when  that  age  was 
 past,  error  and  corruption  was  spread  abroad. 
 
124 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  IT. 
 
 Reason  1.  Because,  while  they  are  faithful  aud 
 watchful,  the  envious  man  will  not  sow  his  tares. 
 They  who  have  desire  to  corrupt  the  purity  of  doc- 
 trine and  worship  of  God  will  not  shew  themselves, 
 or  obscurely  or  fearfully  ;  and  if  they  do,  yet  they 
 will  be  soon  pulled  up  and  the  growth  of  them  pre- 
 vented. 
 
 Reason  2.  Because  the  people  shall  by  their  dili- 
 gence be  armed  by  instruction  to  discern  and  with- 
 stand corruption  from  without,  and  be  excited  against 
 their  own  coldness  and  carelessness,  which  naturally 
 would  come  upon  thern,  as  naturally  men  think  any- 
 thing too  much,  and  everything  good  enough,  for  God's 
 service,  unless  they  have  remembrancers  to  the  con- 
 trary. 
 
 Use  1.  Then  most  commonly,  if  not  always,  by  the 
 corruption  and  contempt  of  God's  service  and  worship, 
 we  may  gather  the  negligence,  carelessness,  and  un- 
 faithfulness of  the  ministry  in  every  church,  and 
 c  contra,  for  such  people,  such  priests,  such  followers, 
 such  guides.  Travellers  will  hardly  go  before  their 
 guide,  but  follow  after  him.  It  may  sometime  fall 
 out  otherwise  ;  but  that  happeneth,  as  many  a  careful 
 master  hath  corrupt  servants,  though  he  have  never 
 such  care  over  them,  because  his  neighbours  do  not 
 carefully  and  straightly  bring  up  theirs,  so  from  the 
 neighbour  parishes  ;  but  where  the  ministers  are 
 jointly  faithful,  they  have  not  that  corruption  which 
 otherwise  would  be. 
 
 Use  2.  To  teach  as  many  as  desire  and  love  the 
 pure  worship  of  God,  that  it  may  continue  and  not  be 
 corrupted,  to  do  what  is  in  them  for  their  places  and 
 condition,  that  there  may  be  continued  a  faithful  and 
 painful  ministry.  Private  men  to  use  private  means,  to 
 pray  that  the  Lord  of  the  harvest  will  thrust  out  still 
 more  and  more  labourers  ;  others  in  their  place  to 
 speak  and  advance  laws  and  ordinances  for  that  pur- 
 pose ;  for  if  old  and  faithful  Eli  be  any  way  disen- 
 abled, and  his  successors  be  Hophni  and  Phinehas, 
 given  to  their  bellies,  to  idleness,  to  profaneness,  and 
 yet  they  may  carry  it  out  as  they,  with  little  or  no 
 check,  and  not  be  compelled  to  other  carriage,  how 
 shall  not  the  offerings  of  God  and  his  worship  be  con- 
 temned ?  If  wolves  be  among  the  flocks,  and  the 
 shepherds  be  asleep  and  watch  them  not  by  night,  in 
 season  and  out  of  season,  how  should  they  not  be 
 spoiled  ?  The  nature  of  man  of  itself  will  be  careless 
 enough  of  the  service  of  God,  how  much  more  if  they 
 have  corruptions,  nay,  if  it  want  encouragers,  but  find 
 bad  and  corrupt  examples. 
 
 Use  3.  To  admonish  the  ministers,  seeing  that  upon 
 them  depends  the  purity  or  corruption,  the  honour  or 
 contempt  of  the  service  of  God,  as  they  have  a  desire 
 that  he  whose  they  are,  whom  they  serve,  and  who 
 hath  taken  them  so  nigh  unto  himself,  may  be 
 honoured  of  his  people,  and  have  pure  and  holy 
 worship  performed  unto  him,  so  to  be  faithful  aud 
 diligent    in    their    places,  to  teach  and  instruct,  to 
 
 exhort  and  persuade  men  unto  them.  As  they  ought 
 to  give  the  Lord  no  rest  for  his  people,  being  his 
 remembrancers,  so  not  them  for  him,  being  messen- 
 gers; for  if  they  be  careless  and  negligent,  as  the  people 
 will  grow  corrupt,  so  they  will  like  themselves  in  their 
 corruption.  For  men  who  cany  their  sins  away  un- 
 repented  will  ■  take  themselves  not  to  sin,  and  so  no 
 glory  should  be  given  to  his  name.  How  unfaithful 
 should  that  servant  be,  who,  for  sparing  himself  a 
 little,  will  let  his  master's  honour  fall  to  the  ground  ! 
 So  that  minister.  Be  they  as  watchful  as  they  can, 
 they  shall  find  that  this  corruption  will  seize  upon 
 men,  and  settle  upon  them  if  they  wake  them  not ; 
 how  much  more,  if  they  sleep,  will  the  enemy  sow 
 tares  ? 
 
 I  will  even  send  a  curse  upon  you.  The  curse  in 
 general,  which  is  not  for  their  sin  so  much  as  for  their 
 impenitency  ;  for  so  the  coherence  sheweth,  and  this 
 his  long  patience  towards  them. 
 
 i"  will  even  send  a  curse.  For  the  contempt  of  his 
 worship  comes  many  plagues  and  curses  upon  men. 
 Vide  chap.  i.  14. 
 
 Upon  you.  Though  his  priests,  and  dear  to  him, 
 yet  that  would  not  save  them. 
 
 Doct.  No  person  can  be  free  from  the  judgments  of 
 God  if  they  sin,  be  they  never  so  near  unto  him  either 
 in  place  or  particular  profession,  or  in  general  profes- 
 sion of  his  word,  as  it  is  manifest  here  ;  so  Num. 
 xx.  12,  Lev.  x.  1,  2,  Eli  and  his  sons,  1  Sam.  iv.  2, 
 2  Sam.  vi.,  Uzzah,  Luke  i.  18,  20,  Acts  v. 
 
 Reason  1.  Because,  when  he  cannot  be  sanctified  in 
 them  he  will  be  glorified,  Lev.  x.  3,  that  is,  he  will 
 justify  himself  and  his  justice,  when  he  spares  not 
 such  as  are  nigh  to  him.  For  as  it  was  the  greater 
 manifestation  of  Solomon's  justice  that  he  put  a  mur- 
 derer to  death,  and  a  great  one,  Joab,  so  the  more 
 that  he  put  him  to  death  at  the  horns  of  the  altar, 
 1  Kings  ii.  31. 
 
 Reason  2.  Because  he  might  either  purge  their  pre- 
 sent condition,  or  prevent  their  future  sins,  and  keep 
 both  them  and  others  from  presuming ;  what  better 
 means  than  sharp  medicines,  and  severity  and  punish- 
 ing ?  Deut.  xiii.  11. 
 
 Use  1.  Then,  from  the  judgments  of  God  upon  men 
 of  a  special  or  general  profession,  may  not  a  man  con- 
 demn the  profession,  because  this  proves  the  profes- 
 sors not  to  be  such  as  they  should  be ;  as  many  are 
 ready  to  condemn  the  ministry,  and  the  profession  of 
 piety,  from  some  judgments  that  happen  unto  them 
 that  are  in  the  profession.  Admit  that  the  judgment 
 argue  the  corruption,  yet  must  it  not  condemn  the 
 profession  or  the  place.*     If  you  see  an   unworthy 
 
 *  Si  videvis  sacerdotem  indignum,  non  ob  id  caluniniari 
 sacerdotium  debes,  neque  eiiim  ealumnianda  res  est,  sed  ille 
 solum  merctur  onerari  eonvitiis,  qui  tanto  bono  abutatur. 
 Non  enim  si  Judas  proditor  fuit,  boc  Apostolicasproi'essionis 
 crimen,  sed  unius  taritum  viri  mens  improba  fuit:  ct  medici 
 quidem  multi  carnifices  sunt,  qui  pro  medelis  venenum  pro- 
 pinant,  nee  tamen  artem  vitupero,  sed  qui  arte  sua  imquus 
 
Ver.  2.] 
 
 STOCK  OX  MALACHI. 
 
 125 
 
 priest,  you  may  not  presently  slander  the  priesthood, 
 but  him  who  abuses  it.  If  Judas  were  a  traitor,  it  was 
 his  own  fault,  and  not  to  be  laid  to  the  apostolical 
 profession.  Many  physicians  are  murderers,  who  poi- 
 son instead  of  curing,  yet  I  condemn  not  the  art  but 
 such  as  abuse  it ;  many  mariners  make  shipwreck, 
 yet  we  condemn  not  the  art  of  navigation,  but  their 
 badness  ;  and  men's  minds,  who,  in  such  things  must 
 needs  be  occupied,  should  rather  exercise  themselves 
 to  meditate  of  the  justice  of  God,  and  to  justify  him 
 that  spares  not  sin,  no,  not  in  those  who  are  most  nigh 
 unto  him,  giving  a  purgation,  as  it  were,  to  his  own 
 house,  as  David  said  he  would  do  to  his,  Ps.  ci. ;  and 
 laying  the  fault  where  it  is,  not  upon  the  profession, 
 but  the  person.  In  this  Job's  friends  were  better  than 
 many,  who  of  the  two,  when  they  could  not  sound  the 
 depth  of  God's  dealing,  they  accused  him  rather  than 
 his  profession,  that  he  had  been  but  an  hypocrite  in 
 it ;  and  as  not  another's  profession,  so  never  his  own, 
 where  he  finds  God's  judgments  in  it.  As  many  men 
 draw  near  to  God,  and  take  some  holy  profession  upon 
 them,  and  think  then  all  should  be  safe  with  them, 
 and  then  fear  nothing,  which,  when  it  befalleth  unto 
 them,  begin  to  contemn  their  profession,  as  the  Jews, 
 Jer.  xliv.  15-18  ;  so  they.  But  as  the  Jews  never  con- 
 sidered their  present  corrupt  service  of  God,  nor  their 
 by-past  corruption  and  idolatry  unrepented  of,  ver.  21, 
 whereby  they  might  have  seen  that  it  came  upon  them 
 for  that,  not  for  their  profession  ;  so  with  these. 
 
 Use  2.  To  teach  all,  who  draw  near  to  the  Lord, 
 either  by  some  special  office  in  the  church,  or  profes- 
 sion of  his  word,  not  for  that  to  presume  to  live  in  airy 
 sin,  as  if  that  should  be  his  sanctuary  ;  for  if  others 
 have  been  smitten,  as  it  were,  at  the  horns  of  the  altar, 
 why  should  he  think  to  escape  ?  Nay,  he  shall  the 
 less  escape  than  another  further  from  God,  because  he 
 hath  these  examples,  and  hath  not  feared  ;  nay,  he 
 ought  the  rather  to  labour  for  more  holiness  the  nearer 
 he  comes  to  God,  and  to  avoid  even  the  less  corrup- 
 tions,* for  the  Lord  will  less  bear  it  in  them,  for  he 
 will  be  sanctified  in  them  that  draw  near  unto  him, 
 if  not  by  their  holiness,  yet  by  his  own  justice  in  punish- 
 ing them  more  sharply,  to  the  end,  that  as  the  wax, 
 the  more  nearer  it  approacheth  to  the  fire,  so  much 
 more  the  heat  of  the  fire  approacheth  in  melting  of  it, 
 so  the  holiness  of  God  may  better  be  known  in  un- 
 casing of  such  hypocrites,  or  hypocrisy  approaching  to 
 him,  and  so  he  may  be  the  more  glorified  of  the  people 
 in  such  judgments. 
 
 And  will  curse  your  blessings.  The  first  particular 
 curses,  in  cursing  their  blessings  already  bestowed  on 
 them,  which  is  either  by  taking  from  them  the  power 
 
 abutitur :  et  nautse  quamplures  navigia  amiserunt,  nee  ars 
 navigandi  tamen,  sed  eorum  perversa  voluntas,  jure  damnanda. 
 — Chrysostom. 
 
 *  1  Peter  iv.  17,  And  for  profession,  as  Salvian,  of  a  par- 
 ticular sin,  yea,  of  all  Licet  gravd  in  omnilnis,  prsecipue  in 
 iis  tamen  quae  in  consimili  criniine  etiani  prof'essio  sanctitatis 
 accusat. 
 
 they  have  to  nourish,  and  he  hath  by  his  ordinance 
 given  unto  them,  or  else  so  that  they  shall  not  be  com- 
 fortable unto  them,  or  else  in  making  them  turn  to 
 their  hurt. 
 
 Duct.  1.  Then  doth  God  curse  men,  when  they  have 
 abundance  of  outward  things,  and  have  not  the  comfort 
 by  them,  which  happens  either  by  his  taking  away  the 
 staff  from  the  creature,  or  the  strength  from  the  eater  : 
 Micah  vi.  14,  '  Thou  shalt  eat  and  not  be  satisfied.' 
 
 Doct.  2.  All  creatures  have  the  power  to  help, 
 nourish,  and  comfort  man,  and  to  preserve  his  life,  not 
 of  themselves,  but  from  God  and  his  blessing.  Meat 
 without  him  are  fitter  to  choke  than  feed,  as  clay  to 
 put  out  eyes,  John  xi.,  rather  than  to  give  sight. 
 
 Use  1.  This  teacheth  why  the  rich,  as  well  as  the 
 poor,  must  pray,  '  Give  us  the  day,'  &c.  ;  and  those 
 who  have  abundance,  as  well  as  those  who  want. 
 
 Use  2.  Not  to  trust  and  rely  upon  them,  when  we 
 have  them,  and  use  them,  for,  Luke  xii.  15,  'A  man's 
 life  consists  not  in  the  abundance  of  things  which  he 
 possesseth.' 
 
 Use  3.  Not  to  fear  or  distrust  when  our  means  are 
 never  so  small,  nay,  wanting ;  because  he  that  can  by 
 the  means,  can  also  help  without  them,  where  he  hath 
 himself  denied  them,  and  man  not  by  his  fault  de- 
 prived himself  of  them  :  so  much  is  that  of  Mat.  iv. 
 4,  7.  There  is  another  remedy  in  the  hand  of  God, 
 who,  though  he  give  not  food,  can  prolong  the  life  of 
 man  with  his  beck  and  will,  and  word  only.  He  that 
 could  make  the  garments  of  the  Israelites  last  longer 
 than  by  reason,  or  in  their  nature  they  could,  can 
 make  the  life  of  man,  which  is  more  excellent,  to  last. 
 
 Yea,  I  have  cursed  them  already.  An  amplification 
 or  confirmation  by  way  of  correction,  shewing  how 
 they  had  not  profited  by  his  judgments,  tlfough  they 
 were  upon  them,  and  had  been  long. 
 
 Doct.  The  judgments  of  God  profit  not  the  wicked, 
 but  rather  of  themselves  make  them  worse  ;  they 
 benefit  not  by  them,  but  grow  worse  and  worse  ;  they 
 diminish  not  their  sins,  but  add  to  them.  The  ex- 
 perience of  all  times  in  the  church  sheweth  it,  Isa.  i.  6, 
 Jer.  v.  3,  Pharaoh  and  his  servants,  Saul  and  his 
 court. 
 
 Reason  1.  Because  they  are  ignorant  and  blind,  not 
 knowing  who  smite  them,  nor  why,  neither  the  author, 
 nor  the  end,  nor  the  cause.  Like  the  purblind  Phi- 
 listines, 1  Sam.  vi.  9,  who  would  rather  impute  it  to 
 chance  than  the  hand  of  God,  and  so  think  some  other 
 cause  than  their  sin,  and  some  other  end  than  their 
 forsaking  their  sin. 
 
 Reason  2.  Because  they  are  like  to  the  servant  in 
 the  law,  Exod.  xxi.  5,  6,  that  when  he  should  have 
 gone  out  free,  yet  so  loved  his  wife  and  children,  that 
 he  would  remain  a  servant  for  ever,  and  with  a  public 
 disgrace.  So  these  love  their  sins,  that  they  had 
 rather  be  servants  still,  and  under  affliction  and  judg- 
 ments, then  part  with  their  sins,  which  makes  them 
 impute  that  they  suffer  to  anything  rather  than  their 
 
126 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 sins,  find  out  some  other  causes  and  so  blind  them- 
 selves. Like  men,  -when  they  have  surfeited  of  some 
 meat,  when  the  physician  comes  to  them,  had  rather 
 hazard  their  health,  than  tell  him  what  is  the  cause, 
 lest  he  should  forbid  it  them. 
 
 Use  1.  To  put  a  difference  betwixt  the  good  and  bad, 
 God's  children  and  the  wicked,  who  often  happen  into 
 the  same  judgment  and  affliction  together,  as  chaff  and 
 wheat  into  the  same  sieve,  gold  and  dross  into  the  same 
 furnace,  yet  are  they  diversely  affected  in  it  and  by  it. 
 God's  children  are  made  the  better,  more  near  heaven, 
 more  holy.  As  trees  when  they  are  pruned  and  lopped 
 from  their  water  boughs,  do  grow  higher,  and  bring  forth 
 fruit  more  plentifully  ;  so  he  increaseth  the  more,  and 
 is  more  excellent.  As  the  ark  of  Noah,  the  more  the 
 waters  of  the  flood  increased,  the  higher  it  was  carried, 
 and  came  nearer  to  heaven ;  so  they.  But  the  wicked 
 are  more  hardened,  as  the  smith's  anvil  or  stithy. 
 
 Use  2.  This  may  teach  us,  that  nothing  but  the  word 
 is  able  to  win  men  unto  God,  and  to  bring  them  out  of 
 their  sins  and  corruption.  The  benefits  and  the  bless- 
 ings God  bestoweth  upon  men,  and  the  judgments 
 and  curses  he  layeth  upon  them,  may  prevail  with  a 
 man  already  converted,  as  he  that  knows  the  use  and 
 end  of  all,  but  not  before,  Deut.  xxxii.  15,  2  Chron. 
 xxviii.  22.  They  may  prepare  men  for  the  word,  they 
 may  open  the  ear  that  a  man  shall  attend  to  the  word, 
 Job  xxxiii.  16  ;  they  may,  as  fire,  make  a  man  pliable 
 for  the  hammer  of  the  word,  that  it  may  work  upon 
 them,  2  Chron.  xxxiii.  12,  13,  18. 
 
 Use  3.  To  teach  men,  not  by  their  affliction,  but  by 
 the  fruit  of  their  affliction  to  discern  themselves, 
 whether  God's  people  or  no  :  Isaiah  xxvii.  9,  '  And 
 this  is  all  the  fruit,  the  taking  away  of  his  sin.' 
 
 Doct.  If  God's  judgments  not  regarded,  men  not 
 profiting  by  them,  they  are  forerunners  of  greater, 
 warning-pieces  of  more  fearful  plagues,  Hosea  v.  12-11, 
 Amos  iv.  2,  11,  Isa.  is.  12-14,  Lev.  xxvi.  18,  21. 
 
 Because  ye  do  not  consider  it  in  your  heart.  The 
 reason  of  this  curse,  because  they  had  not  applied 
 themselves  to  the  word,  and  it  to  them,  but  had  re- 
 jected it,  and  made  light  by  it. 
 
 Doct.  2.  When  the  word,  and  admonitions  by  the 
 word,  are  rejected,  then  followeth  the  rod  of  God  upon 
 their  backs  :  Micah  vi.  9,  '  Hear  the  rod.' 
 
 Ver.  3.  Behold,  I  ivill  corrupt  your  seed,  and  cast 
 dung  upon  your  faces,  even  the  dung  of  your  solemn 
 feasts,  and  you  shall  be  like  unto  it. 
 
 Behold,  I  will  corrupt  your  seed.  The  future  judg- 
 ments prophesied  of,  two  in  this  verse,  famine  and 
 reproach.  Thus  hath  God  decreed  to  punish  those  ; 
 but  before  he  will  execute,  he  makes  it  known  to  the 
 prophet,  and  tells  him  what  he  will  do. 
 
 Doct.  1.  When  the  Lord  purposeth  to  bring  a  judg- 
 ment upon  his  people,  he  communicates  his  counsels 
 with  his  prophets  and  ministers. 
 
 1  ivill  corrupt  your  seed.      The  first  judgment  in 
 
 this  verse  is,  famine  ;  for  the  seed  corrupted  that  it 
 can  bring  forth  no  fruit,  must  make  that,  must  cause 
 famine. 
 
 Doct.  2.  For  the  iniquities  of  a  land  and  people, 
 the  Lord  will  lay  dearth  and  famine  upon  them,  even 
 for  their  sin,  and  for  this  in  special,  for  contempt  of 
 his  worship  and  word  ;  so  here,  and  2  Chron.  vii.  13, 
 11,  Lev.  xxvi.  19,  20,  Ps.  cvii.  31,  Ezek.  v.  16, 
 17,  Amos  iv.  4-6,  and  viii.  8,  13. 
 
 Reason  1.  Because  this,  when  many  other  things 
 prevails  not,  is  a  means  to  make  men  retire,  and  re- 
 turn to  God  by  repentance.  As  the  instance  in  the 
 prodigal  son,  Luke  xv.  16,  17. 
 
 Reason  2.  Because,  as  St  Chrysostom  speaks,  they 
 who  blaspheme  God,  deserve  not  the  use  of  those 
 creatures  which  glorify  him ;  because  the  son  which 
 reproaches  his  father,  is  unworthy  of  the  ministry  of 
 servants.* 
 
 Reason  3.  Because  it  is  just  with  God  to  starve  their 
 bodies,  who,  by  the  contempt  of  the  word,  starve  their 
 own  souls,  as  Haggai  i.  4.  God  called  for  a  famine 
 upon  the  people,  because  they  contemned  his  house, 
 and  decked  their  own  ;  so  in  this,  the  soul  being  his 
 perpetual  house,  where  he  would  dwell  for  ever,  and 
 their  bodies  their  own  clay  houses  and  momentary. 
 
 Use  2.  To  inform  men's  judgments,  who,  when  such 
 judgments  are  upon  them,  do  ascribe  them  to  second 
 causes,  as  to  the  wind  and  weather,  to  the  disposition 
 of  heavens  and  earth,  or  to  the  cruelty  of  men  in  hoard- 
 ing up  and  making  a  dearth,  as  the  sick  often  imputeth 
 his  disease  to  his  meat,  or  bad  diet,  or  taking  the 
 cold,  and  such  like,  and  never  to  their  sins,  as  the 
 cause  of  it.  These  may  be  the  means,  and  so  thought 
 of ;  and  as  in  health  and  prosperity  there  is  somewhat 
 to  be  given  to  them  as  means,  so  in  this.  But  the 
 principal  is  their  sins,  thus  provoking  God,  thus  shut- 
 ting heaven  and  opening  it  against  them ;  either  by 
 drought  making  a  dearth,  as  in  Judea,  or  by  moisture 
 making  a  famine,  as  in  England,  or  howsoever  else  it 
 comes,  yet  the  cause  of  it  is  man's  sins,  and  the  ini- 
 quities of  the  people  ;  out  of  the  church,  sins  against 
 honesty  and  the  second  table  ;  and  in  the  church,  both 
 those,  and  sins  against  the  first  table,  contempt  of 
 God's  worship  and  word. 
 
 Use  2.  To  teach  us  in  our  land  and  time  what  we 
 may  expect,  as  by  the  course  of  God's  dealing,  adding 
 famine  to  pestilence,  before  he  bring  the  sword  and 
 other  destructions.  As  princes  do  with  rebels  in  a 
 walled  town,  or  entrenched  in  a  fence,  cut  off  their 
 provision  and  victuals  to  make  them  yield  ;  so  the  sins 
 of  the  time  abounding,  as  it  was  prophesied  of  the 
 latter  times,  and  the  contempt  of  the  word  being  mar- 
 vellous great  amongst  us,  even  among  all  sorts  of  all 
 degrees,  if  it  was  just  with  God,  for  sending  a  famine 
 
 *  Indigni  sunt  uti  creaturis  Deumglorificantibus  ipsum  blas- 
 phemantes,  quoniam  Alius  contumelia  p.itrem  afficiens,  ser- 
 vorum  ministeiio  fungi  non  est  dignus. — Clirysost.  Horn.  25 
 ad  pop.  Antioch. 
 
Ver.  o.] 
 
 STOCK  ON  MALACHI. 
 
 127 
 
 upon  Israel  three  years,  year  after  year,  for  breaking 
 their  faith  with  the  Gibeonites,  and  not  regarding  their 
 word  they  had  passed  to  them,  2  Sam.  xxi.  1,  what 
 will  it  be  with  God  to  send  it  so  upon  us,  who  have 
 so  often  broken  faith  with  him,  and  contemned  his 
 word  and  his  promise  ?  Are  not  they  unworthy  of 
 the  creatures  of  God,  which  glorify  him  not  in  their 
 places,  who  do  daily  blaspheme  his  name  and  word, 
 and  make  it  to  be  evil  spoken  of?  Are  such  sons  as 
 contemn  their  father  and  regard  not  his  command,  un- 
 worthy of  the  help  of  any  of  his  servants  ?  Let  us  sit 
 judges  in  the  general, "and  we  will  give  sentence  against 
 others  that  it  is  so.  To  us  Nathan  the  prophet  speak - 
 eth,  We  are  the  men.  Therefore,  what  expect  we  else, 
 nay,  what  can  we  expect  better  ?  And  if  we  have  not 
 been  bettered  by  God's  hand,  as  Daniel  called  the 
 pestilence,  it  is  betterwe  fall  into  the  mercy  of  insensible 
 creatures  than  into  the  cruelty  of  unreasonable  men. 
 
 Use  3.  To  direct  men,  when  they  are  under  such  a 
 judgment,  and  God  sends  cleanness  of  teeth  and 
 scarceness  of  bread,  not  to  quarrel  with  the  means, 
 and' complain  of  this  and  tbat,  but  for  a  man  to  quarrel 
 with  his  own  sins,  and  consult  not  with  flesh  and 
 blood,  which  will  make  him  accuse  the  means,  but 
 with  tbe  oracle  of  God,  which  will  make  him  accuse 
 himself,  and  let  him  see  where  the  sin  is,  that  it  may 
 be  reproved,  and  he  humbled,  and  the  land  cured. 
 David  took  this  course,  though  it  was  long  before  he 
 did  it,  to  inquire  of  the  Lord  the  cause  of  their  famine 
 in  the  end  of  the  third  year,  and  understanding  why  it 
 was,  and  that  the  satisfying  of  the  Gibeonites. 
 
 I  will  corrupt.  The  word  signifies  to  rebuke,  i.  e. 
 I  will  with  a  word  of  my  mouth  destroy  it. 
 
 Doct.  God  is  able  with  his  bare  word  to  bring  judg- 
 ment and  destruction  upon  a  whole  land  and  people  ; 
 if  he  but  speak  the  word,  they  shall  soon  come  to 
 nought  and  perish.  He  that  is  powerful  in  the  voice 
 of  the  people,  by  the  sound  of  rams'  horns,  to  the 
 overthrow  of  the  walls  of  Jericho,  Joshua  vi.,  can  be 
 powerful  by  his  own  word  to  overthrow  whom  he  will. 
 Or  thus,  it  is  as  easy  for  the  Lord  to  punish  and  de- 
 stroy men,  as  it  is  for  man  to  speak  a  word,  Jer.  xviii. 
 6,  7,  Ps.  civ.  29. 
 
 Reason  1.  Because  he  made  all  things  with  ease  and 
 with  his  own  word,  Gen.  i.  Now,  it  is  a  far  lesser 
 thing  to  destroy  thousands  than  to  make  one.  A  man 
 can  more  easily  overthrow  whole  cities  in  shorter  time 
 than  build  one  house  ;  sooner  sink  a  navy  than  make 
 one  ship. 
 
 Reason  2.  Because  he  is  Lord  over  all,  and  hath  all 
 creatures  at  his  command,  being  Lord  of  hosts.  Now, 
 how  easy  it  is  for  princes  to  destroy  their  enemies,  or 
 those  they  hate  and  are  displeased  withal,  when  they 
 are  of  a  great  command. 
 
 Use  1.  To  teach  men  not  to  rely  or  put  confidence 
 in  man  or  any  creature.  There  is  in  itself  that  which 
 might  keep  men  from  it,  being  well  thought  of  and 
 considered ;  because  they  are  in  themselves  mortal 
 
 and  mutable,  very  uncertain  and  deceitful.  But  more, 
 when  this  comes  to  be  considered,  that  God  can  so 
 easily  destroy  them,  with  a  word,  or  blowing  upon 
 them,  which  to  trust  and  put  confidence  in  them,  will 
 certainly  procure  him  to  do  ;  and,  which  done,  will 
 make  a  man  marvellously  ashamed  that  he  hath  put 
 any  confidence  in  them. 
 
 Use  2.  To  let  us  see  the  fearful  condition  and  the 
 danger  wherein  they  stand,  who  live,  by  reason  of  their 
 corruptions  and  iniquities,  out  of  the  favour  of  God, 
 who  can  easily  destroy  them  and  the  things  they  have 
 or  are  beloved  of  them,  with  a  word,  with  a  blast.  If 
 it  be  so  in  respect  of  men  to  live  out  of  the  favours  of 
 kings  and  princes,  who  have  their  limited  powers,  who 
 are  but  men,  and  have  their  breath  in  their  nostrils, 
 as  the}7  have,  what  is  it  to  be  out  of  God's  favour,  by 
 whose  breath  they  stand  and  live,  and  who,  withdraw- 
 ing his  breath,  they  come  to  nothing  ?  If  he  be  so 
 able,  why  doth  he  so  suffer  them  ?  It  is  from  the 
 abundance  of  his  patience,  not  want  of  power,  which 
 abused  by  them,  increaseth  his  wrath  and  their  sins, 
 and  will  make  that  he  will  come  the  more  suddenly 
 and  heavily  upon  them.  The  heavier  the  weight  is 
 that  is  hung  at  the  clock,  the  wheels  run  swifter,  and 
 the  hammers  strike  sooner  and  smarter. 
 
 Use  3.  To  teach  every  man  to  take  heed  how  they 
 offend  or  displease  God,  as  they  love  themselves,  or 
 anything  they  have,  seeing  he  can  so  easily  destroy 
 both  one  and  other.  Men  are  apt  to  make  the  power 
 of  great  men  either  a  bridle  to  restrain  them  from 
 offending,  or  a  spur  to  make  them  do  the  things  they 
 command,  even  when  they  are  unlawful ;  for  who 
 are  we,  say  they,  to  withstand  so  great  men  ?  Were 
 their  faith  as  good  as  their  sense,  they  might  see  there 
 were  cause  to  say  so  of  God,  and  would  know  it  is  a 
 far  more  fearful  thing  to  fall  into  the  hands  of  God 
 than  into  the  hands  of  men. 
 
 And  cast  dung  upon  your  faces.  The  second  par- 
 ticular in  this  verse  for  laying  shame  and  ignominy 
 upon  them. 
 
 Doct.  1.  God  makes  men,  ministers,  and  others,  to 
 be  had  in  reproach  because  of  their  sins. 
 
 Even  the  dung.  These  priests  had  thought  to  have 
 gotten  love,  estimation,  and  credit,  by  bearing  with  the 
 corruption  of  the  people,  not  reproving  them  for  their 
 sacrifices  they  brought,  and  their  carelessness  in  God's 
 service  ;  but  this  God  will  turn  to  their  shame. 
 
 Doct.  2.  When  men  think  by  unlawful  means  to  get 
 credit,  honour,  and  estimation  among  men,  the  Lord 
 he  will  turn  it  to  their  shame  and  reproach.  So  here, 
 and  so  with  them  who  built  Babel,  Gen.  xi.  4,  but  it 
 was  their  confusion.  To  this  we  may  apply  that  gene- 
 ral, Ps.  cxii.  10 ;  hereto  belong  the  examples  of 
 Haman,  Esther  vi.  and  vii. ;  and  of  Herod,  Acts  xii. 
 21 ;  of  Pilate,  John  xix.  12,  'From  henceforth  Pilate 
 sought  to  loose  him ;  but  the  Jews  cried,  saying,  If 
 thou  deliver  him,  thou  art  not  Cesar's  friend:  for  who- 
 soever maketh  himself  a  king  speaketh  against  Cesar.' 
 
128 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  If. 
 
 But  see  what  Eusebius  reports,*  We  ore  not  to  be 
 ignorant,  that  the  same  Pilate  who  was  interested  in 
 our  Saviour's  death,  fell  into  so  great  calamities  shortly 
 after  in  the  reign  of  Caius,  that  being  driven  by  neces- 
 sity, he  slew  himself  with  his  own  hand,  and  became 
 himself  the  revenger  of  his  own  wickedness. 
 
 Beason  1.  Because  this  will  manifest  his  power,  that 
 he  can  beat  them  with  their  own  weapons,  overthrow 
 them  by  their  own  inventions. 
 
 Reason  2.  Because  he  is  jealous  of  his  glory,  and  to 
 suffer  this  would  obscure  it.  It  is  against  the  honour 
 of  a  prince  to  let  a  subject  grow  by  rebellion :  it  argues 
 either  injustice  or  impotency. 
 
 Use  1.  This  may  shew  the  folly  of  those  men, 
 whether  they  be  private  men,  or  men  in  place,  magis- 
 tracy or  ministry,  who  think  by  unlawful  means  to 
 reconcile  favour  unto  them,  to  get  a  good  name,  esti- 
 mation, or  credit.  These  men  we  may  compare  to 
 him  whom  Jerome  against  Heliodorus  speaks  of  out  of 
 the  fable,  tbat  when  he  could  do  no  good  to  be  famous 
 for,  or  so  famous  as  he  would,  he  set  Diana's  temple 
 on  fire  ;  and  when  none  accused  him  for  the  sacrilege, 
 he  went  raving  up  and  down  the  streets  himself,  cry- 
 ing that  he  kindled  the  fire.  And  being  demanded  by 
 the  Ephesians  why  he  did  so,  he  answered,  Because 
 I  could  not  get  fame  by  doing  well,  I  would  get  it  by 
 mischief:  ut  quia  bene  non  jjoteram,  male  omnibus  in- 
 notescerem.  But  it  was  his  shame  and  ruin ;  and  so 
 may  these  look  for,  though  they  may  prosper  in  it  for 
 a  while  ;  as  they  in  building  of  Babel,  yet  shall  they 
 fall  by  it.  And  that  they  would  stop  their  mouths 
 withal,  will  be  the  means  to  open  them  the  wider,  spe- 
 cially if  ever  there  fall  a  breach  betwixt  them,  they 
 will  shew  them  directly,  that  they  gained  not  by  their 
 courses,  and  the  contrary  to  that  will  follow,  which  we 
 read  of  David,  2  Sam.  vi.  22. 
 
 Use  2.  To  teach  every  man  to  take  heed  how  he 
 seeks  reputation  and  name  by  bad  courses,  or  by  any 
 the  least  unfaithfulness  and  sin.  Every  man  is  de- 
 sirous of  a  good  name,  and  it  is  more  to  be  desired 
 than  silver  and  precious  things,  Prov.  xxii.  1.  If  an}' 
 man  would  have  it,  let  him  labour  for  it  by  lawful 
 means,  and  by  well-doing.  If  he  seek  it  by  forsaking 
 his  uprightness,  and  sincerity  of  his  place  and  profes- 
 sion, I  may  say,  as  2  Kings  ix.  31,  '  Had  Zirnri  peace, 
 that  slew  his  master  ?'  So,  had  such  a  one  credit, 
 that  left  his  honesty  ?  And  God  shall  do  to  him  as 
 here  is  threatened.  A  man  may  haply  build  up  his 
 house  by  oppression,  and  usury,  and  cruelty,  but  in  a  few 
 successions,  in  a  few  years  it  comes  to  nothing,  holds 
 not  in  the  third  heir.  A  man  may  seek  to  rise  like 
 Haman,  and  be  aloft  a  while,  but  he  shall  be  cast 
 down.     A  man  may  get  a  name  a  while,  but  it  will  not 
 
 *  Ncque  illud  a  nobis  ignorari  debet,  cum  ipsum  Filatum, 
 qui  Servatoris  neci  interfuit,  in  tantas  ealamitates  incurrisse, 
 ut  necessitate  adductus,  sibi  propria  manu  mortem  conscis- 
 ceret,  suorumque  scelerum  ipse  vindex  extiterit. — Eus.  Hist. 
 lib.  ii.  cap.  7. 
 
 last  long,  partly  because  it  is  vana,  quia  vani  sunt  filii 
 hominum,  because  it  is  not  in  himself,  but  others,*  as 
 wares  put  up  in  a  broken  bag,  as  a  treasure  laid  up  in 
 another's  mouth,  not  locked  in  a  chest,  nor  made  fast 
 with  bars,  as  Bernard  hath  it ;  and  partly,  because 
 God  will  cast  dung  into  his  face.  The  best  glory  is 
 for  well-doing  ;  that  is  in  a  man's  self,  not  in  another's 
 power,  2  Chron.  i.  12  ;  that  is  laid  upon  a  good 
 ground,  that  is  certain  and  unmoveable.  It  is  from 
 God,  and  those  who  have  his  Spirit,  vera  gloria  est  a 
 Spiritu  veritatis.    True  glory  is  from  the  Spirit  of  truth. 
 
 Dung  in  your  faces.  The  Lord  had  honoured  these 
 priests  very  high,  they  had  dishonoured  him ;  he 
 threatens  marvellously,  and  the  more  to  disgrace  and 
 dishonour  them. 
 
 Duct.  The  more  God  hath  honoured  and  advanced 
 men,  either  in  church  or  commonwealth,  if  they  dis- 
 honour him,  he  will  dishonour  them,  and  lay  the  greater 
 disgrace  upon  them.  So  with  these  priests,  none  more 
 honoured  with  God  than  they  ;  no  greater  disgrace 
 than  here  is  mentioned.  Now  this  is  proved  in  the 
 example  of  Jezebel,  2  Kings  ix.  87  ;  of  Jeroboam, 
 1  Kings  xiv.  7-10  ;  of  Eli,  1  Sam.  ii.  27-8G  ;  of 
 Capernaum,  Mat.  xi.  22,  23;  manifest  in  the  Jews,  who 
 were  the  mirror,  now  the  wonder  of  the  world.  It  was 
 once  spoken  of  with  admiration,  now  the  byword. 
 
 Beason  1.  Because,  according  to  their  privileges 
 abused,  so  are  the  sins  of  those  who  have  the  greater 
 or  more  in  number.  Then  God  giving  or  rewarding 
 according  to  their  sins  and  works,  must  needs  receive 
 more  disgrace  and  dishonour. 
 
 Beason  2.  Because  his  judgments  in  them  will  be 
 more  perspicuous,  and  strike  a  more  awe  and  fear  in 
 others,  and  more  shall  take  notice  of  it,  because  they 
 are  more  in  the  eye,  as  a  beacon  upon  a  hill,  as  a  cap- 
 tain or  lieutenant  in  a  band  ;  and  so  the  more  shall 
 glorify  his  justice  and  fear  his  power. 
 
 Use  1.  If  thou  seest  men  lifted  up  to  honour  and 
 high  place,  do  not  envy  them,  for  if  they  be  good, 
 there  is  cause  to  rejoice,  Prov.  xx.  2  ;  if  they  be 
 wicked,  and  abuse  their  privileges  and  high  places, 
 there  is  cause  to  sigh,  but  not  to  envy,  Prov.  xxix.  2, 
 because  they  are  not  far  from  a  disgrace,  a  public  one, 
 a  great  one,  answerable  to  their  honour.  The  clouJs 
 that  obscure  the  sun  are  lifted  up,  but  poured  down 
 again.  Who  would  envy  men  upon  an  high  pinnacle, 
 ready  to  be  cast  down  ?  who  a  man  walking  upon 
 the  ice,  where  it  is  ten  to  one  every  hour  his  feet  will 
 slide,  or  it  break,  and  he  be  utterly  cast  down  to  the 
 bottom  of  a  pit,  specially  if  some  secret  fire  be  kindled 
 on  it,  or  the  beams  of  the  sun  shine  hotly  upon  it  ? 
 
 Use  2.  To  teach  those  whom  God  hath  advanced 
 and  honoured  more  than  others  with  any  privilege  of 
 knowledge,  wisdom,  authority,  or  credit,  not  to  think 
 that  those  privileges  were  given  them  that  they  might 
 
 *  Merces  congregatas  in  saccum  pertusum,  ad  thesaurum 
 in  alieno  ore  constitutum,  qua?  area  non  clauditur,  nee  seras 
 habet. — Bern,  de  adveirfu  domini,  serm.  4. 
 
Ver.  4.] 
 
 STOCK  ON  MALACHI. 
 
 129 
 
 be  the  Nimrods  of  the  earth,  and  fight  against  God, 
 and  his  cause,  and  his  church,  and  dishonour  him,  and 
 think  to  carry  it  away  without  dishonour  from  him  ; 
 nay,  they  shall  be  more  dishonoured  and  more  vile 
 than  any  others.  For  the  greater  grace  sinners  have 
 received,  if  they  sin,  their  punishment  shall  be  so  much 
 larger  (Chrysost.).*  Mighty  sinners  shall  be  mightily 
 tormented  (Jerome  ad  Heliod.).  f  It  were  good  all  that 
 are  above  others  would  write  it  in  their  houses,  and 
 every  place  where  they  come,  and  keep  it  in  their 
 hearts.  And  such  as  are  above  others  in  their  places 
 in  the  church,  would  remember  that,  Mat.  v.  13,  'Ye 
 are  the  salt  of  the  earth  ;  but  if  the  salt  have  lost  his 
 savour,  wherewith  shall  it  be  salted  ?  It  is  thence- 
 forth good  for  nothing,  but  to  be  cast  out,  and  to  be 
 trodden  under  foot  of  men.' 
 
 And  you  shall  be  like  unto  it.  Or,  it  shall  carry  you 
 away  ;  meaning  that  he  would  add  confusion  and  de- 
 struction unto  their  shame. 
 
 Doct.  Shame  and  disgrace  brought  upon  ministers, 
 magistrates,  or  any  other  by  their  just  desert  and  de- 
 fault, by  their  careless  carriage  and  dissolute  life,  is 
 but  a  forerunner  of  confusion  and  destruction,  which 
 usually  followeth,  unless  it  be  prevented  by  repentance. 
 So  is  it  here  :  Mat.  v.  13,  1  Sam.  ii.  30-32,  with 
 chap,  iv.,  1  Sam.  xv.  30,  Jer.  xxiv.  9,  10. 
 
 Eeason  1.  Because  this  argueth  a  great  height  of 
 wickedness,  and  that  men  are  settled  much  in  it,  when 
 shame  shall  not  shake  them  from  it,  and  rouse  them 
 up.  For  whereas  to  a  man  of  any  honesty,  or  that 
 hath  any  spark  of  goodness,  his  name  is  of  more  ac- 
 count than  his  goods  ;  and  that  touched,  more  affects 
 him  than  the  other  taken  away.  Now  touched  in 
 this  and  not  affected,  argues  his  desperateness  and 
 dishonesty. 
 
 Eeason  2.  Because  when  God  hath  smitten  men  in 
 things  that  are  so  near  unto  them,  and  ought  to  be 
 so  dear,  and  they  return  not,  it  is  just  with  him  to  pro- 
 ceed unto  their  persons  and  themselves. 
 
 Use  1.  To  teach  us,  when  we  see  men  in  contempt, 
 ministers,  magistrates,  and  others,  to  judge  of  it  as  a 
 forerunner  of  some  fearful  confusion  and  destruction. 
 If  they  be  unjustly,  without  their  default,  then  is  it  of 
 a  general  judgment  upon  the  church  and  land,  it  be- 
 ing also  a  judgment  itself ;  if  justly,  for  their  dissolute 
 and  corrupt  lives,  then  is  it  a  forerunner  of  a  judg- 
 ment to  them  of  their  confusion  and  destruction.  As 
 it  was  in  the  time  of  popery,  when  the  clergy  was 
 come  to  the  height  of  wealth,  yet  they  were  in  the 
 wane  and  ebb  of  worship  and  respect ;  nay,  in  shame 
 and  reproach,  because,  as  in  the  morning,  the  nearer  it 
 is  to  the  rising  of  the  sun,  the  more  light  is  in  the  air, 
 and  the  more  are  deformities  and  things  out  of  order 
 espied  ;  so  as  the  gospel  drew  nearer,  they  that  were 
 like  Baal's  priests,  for  deceiving  the  people,  in  con- 
 
 *  Quantb  major  gratia,  tanto  amplior  peccantibus  poena. — 
 Chrysost. 
 
 t  Potcntes  potcntcr  tormenta  patientur.— .HiVron  ad  Heliod. 
 
 tempt,  with  not  affecting  them  to  make  them  return 
 from  their  idols  to  the  living  God  ;  therefore  shame 
 and  confusion  came  upon  them,  as  we  have  seen.  So 
 of  others,  if  they  be  in  contempt,  &c. ;  and  as  of  them, 
 so  of  magistrates,  and  other  particular  men.  For  as 
 a  sickness,  caused  by  man's  misdieting  of  himself,  or 
 otherwise  by  his  default,  and  not  speedily  cured,  is  a 
 forerunner  and  procurer  of  a  greater  disease,  so  is  it 
 in  this  case. 
 
 Use  2.  To  teach  every  one  that  is  in  any  reproach  or 
 contempt,  whatsoever  he  is,  to  think  of  it  as  the  harbinger 
 of  confusion  and  destruction,  if  he  be  not  affected  with 
 it  to  repentance.  Therefore  should  he  labour  to  lay  it  to 
 his  heart,  and  be  humbled  for  it,  and  reformed  by  it ; 
 he  should  be  occasioned  by  it  to  search  his  ways  and 
 his  conversation.  If  it  befall  him  for  righteousness' 
 sake,  he  hath  wherein  to  rejoice  ;  if  for  his  infirmities, 
 and  unjustly  from  those  who  reproach  him,  yet  he  should 
 see  whether  it  is  not  justly  from  God  or  no,  for  that 
 may  be  justly  from  him,  which  is  unjustly  from  them. 
 But  if,  indeed,  justly,  for  his  dissolute  and  loose  life, 
 then  is  not  to  be  expected  anything  but  the  confusion 
 and  destruction  of  his  person,  unless  that  make  him 
 to  humble  and  reform  himself:  for  when  hard  and 
 bitter  words  prevail  not,  then  masters  go  to  beating  and 
 punishing  with  blows.     So  doth  God. 
 
 Ver.  4.  And  ye  shall  know  that  I  have  sent  this 
 commandment  unto  you,  that  my  covenant  which  I 
 made  with  Levi  might  stand,  saith  the  Lord  of  hosts. 
 
 And  ye  shall  know.  The  prophet  proceedeth  to  the 
 causes  of  this  condemnation.  These  are  three  :  the 
 first  is,  because  they  had  neglected  their  care  of  God's 
 worship,  not  of  any  ignorance,  but  against  their  know- 
 ledge ;  for  they  knew  that  the  duty  belonged  to  them, 
 and  the  commandment  was  to  them.  For  thus  it  is 
 to  be  read,  '  For  you  know.' 
 
 Doct.  1 .  Their  sin  is  the  greater,  and  deserveth  the 
 more  punishment,  who  have  the  knowledge  what  they 
 ought  to  do,  and  yet  follow  their  corrupt  affections, 
 than  theirs  which  know  not. 
 
 Now  the  knowledge  here  spoken  of  is  of  two  things : 
 of  their  duty,  and  what  they  ought  to  do ;  and  of 
 their  dignity,  and  what  God  had  bestowed  upon  them. 
 And  both  makes  their  sin  the  greater,  because  they  are 
 gone  against  their  own  knowledge  and  God's  kindness. 
 That  though  God  had  bestowed  great  blessings  upon 
 them  they  had  forgot  it,  though  they  knew  it,  and 
 were  unthankful  unto  him. 
 
 Doct.  2.  Unthankfulness  is  a  sin ,  when  men  do  not 
 answer  God's  love  as  he  hath  had  care  and  dealt 
 liberally  with  them  ;  vide  chap.  i.  ver,  2. 
 
 I  send  this  commandment  unto  you,  that  my  covenant 
 might  stand.  They  must  perform  that  is  their  parts, 
 or  else  he  would  perform  no  covenant  with  them. 
 
 Doct.  3.  God  will  not,  neither  is  bound  to  perform 
 covenant  with  man,  to  give  him  anything  he  hath  pro- 
 mised, whether  spiritual  or  temporal,  of  this  life  or 
 
130 
 
 STOCK  0^  MALACHI. 
 
 [Chap.  II. 
 
 that  is  to  come,  unless  he  perform  his  covenant  and 
 conditions.  The  covenant  of  God  is  either  general  or 
 special.  The  general,  either  legal  or  evangelical  ;  all 
 which  requires  the  conditions  to  be  performed  on 
 man's  part,  if  he  would  have  God  perform,  or  else, 
 &c.  ;  Lev.  xviii.  5,  Gal.  iii  11,  Mark  xvi.  16,  1  Sam. 
 ii.  30,  2  Chron.  xv.  2. 
 
 Benson  1.  Because  their  not  performing  frees  him 
 from  his  promise,  and  binds  him  not  to  perform  it,  to 
 give  such  good  things  to  such  unworthy  fedifragies, 
 covenant  breakers;  not  to  give,  as  it  were,  the  chil- 
 dren's bread  to  dogs. 
 
 Reason  2.  When  they  perform,  he  will,  because  he 
 is  most  faithful  that  hath  promised,  and  can  neither 
 lie  nor  deceive,  he  being  true,  and  truth  itself. 
 
 Ohj.  '  For  what  though  some  did  not  believe  ?  shall 
 their  unbelief  make  the  faith  of  God  without  effect  ? 
 God  forbid :  yea,  let  God  be  true,  and  every  man  a 
 liar,  as  it  is  written,  That  thou  mightest  be  justified 
 in  thy  words,  and  overcome  when  thou  art  judged,' 
 Rom.  iii.  3,  4.  Then  will  he  perform  when  man 
 doth  not. 
 
 Ans.  That  will  not  follow  from  this,  which  is  ma- 
 nifest thus  :  The  apostle  asketh  the  question,  Whereas 
 many  of  the  Jews  were  unfaithful,  and  covenant- 
 breakers,  whether  their  infidelity  should  abrogate  and 
 make  void  the  covenant  of  God,  that  he  should  shew 
 no  fruit  of  it  among  them,  and,  as  man,  should  break 
 his  promise,  and  perform  to  none  that  which  was  pro- 
 mised to  all.  He  answereth,  that  cannot  be  ;  but  how- 
 soever the  greater  part  of  them  had  broken  covenant, 
 with  whom  he  might  justly  break,  and  would,  yet  his 
 covenant  should  have  his  full  force  and  efficacy; 
 though  not  in  all,  yet  in  the  nation,  because  there 
 was  ever  some  good  men  among  that  people,  who  be- 
 lieved the  promises,  and  lived  uncorruptly  and  holily ; 
 therefore  in  them,  and  to  them,  should  that  be  per- 
 formed which  was  promised  ;  shewing  that  the  wicked- 
 ness of  a  multitude  shall  not  make  the  promise  of  God 
 void,  and  of  none  effect;  but  he  will  perform  them  to 
 the  believers,  and  they  who  perform  conditions,  though 
 they  be  but  a  very  few.  And  so  the  place  makes  for 
 the  point,  not  against  it. 
 
 Ohj.  Many  enjoy  God's  blessings,  and  never  per- 
 form the  condition,  but  live  wickedly  and  profanely. 
 
 Ans.  They  enjoy  not  the  blessing  of  eternity,  neither 
 ever  shall ;  and  as  for  temporal  things,  they  may  enjoy 
 them,  but  not  any  blessing  by  them.  It  were  belter 
 for  them  to  be  without  them ;  for  they  increase  their 
 sin,  and  are  but  fed  and  sustained  by  them  for  the 
 slaughter,  as  the  damned  are,  by  God's  power,  to 
 endure  his  wrath  and  punishment. 
 
 Use  1.  If  in  our  observation  we  find  that  many 
 promises  God  hath  made  are  not  performed  to  our- 
 selves or  others,  as  there  are  many  other  things  which 
 may  be  answered  for  clearing  and  acquitting  the  truth 
 and  fidelity  of  God  in  this  kind,  especially  in  tem- 
 poral things,  he  gives  spiritual,  an  ounce  of  which  is 
 
 better  than  many  a  pound  of  the  other.  And  if  he 
 breaks  not  that  promiseth  silver,  and  gives  the  greater 
 sum  in  gold,  so  not  God.  If  he  promise  deliverance, 
 and  gives  patience  under  the  cross,  which  is  better  for 
 the  sufferer,  he  still  performs,  because  such  things  had 
 those  exceptions.  And  so  in  many  other  things,  but 
 this  especially;  when  the  good  things  promised  are 
 not  performed,  the  cause  is  in  ourselves  and  other  men 
 why  they  are  not  performed,  and  not  in  God,  because 
 we  perform  not  conditions.  And  this  being,  makes 
 us,  not  him,  covenant-breakers,  who  have  made  our- 
 selves uncapable  and  unwortlry  of  his  blessings,  a  >d 
 so  have  freed  him  from  his  promise,  by  our  breaking 
 with  him.  Now  he  that  is  freed  cannot  break  cove- 
 nant, though  he  do  not  the  thing  before  covenanted. 
 
 Use  2.  To  let  us  see  the  folly  of  those  men  who 
 think  to  have  God's  promises  performed  unto  them, 
 and  him  to  keep  covenant  with  them ;  and  in  many 
 things  make  no  doubt  but  he  bath  done,  and  in  future 
 times  assure  themselves  he  will,  when  they  neither 
 have  done,  nor  yet  endeavour  to  keep  any  covenant 
 with  him.  If  the  former  be  true,  do  they  not  deceive 
 themselves  ?  And  are  they  not,  though  how  wise  soever 
 in  other  things,  yet  in  this  stark  fools  ?  For  if  he  be 
 a  fool  that,  because  he  hath  the  word,  or  the  bond  of 
 a  good  man,  one  able,  and  that  never  broke,  for  the 
 payment  of  a  thousand  pounds  at  such  a  time,  and 
 such  a  place,  but  upon  condition  he  perform  such  a 
 service,  or  effect  such  a  work,  to  lay  his  whole  state 
 and  his  whole  condition  upon  that,  that  it  will  be  per- 
 formed in  the  same  time  and  place,  and  yet  he  never 
 go  about  to  perform  the  conditions  at  all,  or  as  it 
 should  be  performed,  were  he  not  a  fool?  Sure  in  all 
 your  judgments  he  were  very  unwise.  And  yet,  alas ! 
 how  many  fools  and  unwise  men  have  we  who  deal 
 thus,  lay  all  upon  God's  fidelity,  and  perform  nothing 
 themselves  at  all.  As  if  God  must  needs  perform, 
 because  he  had  promised,  and  could  not  be  faithful 
 unless  he  did  perform,  when  they  keep  no  condition. 
 Many  a  man,  deluded  by  Satan  and  his  own  secure 
 heart,  persuades  himself  God  hath  been  merciful  unto 
 him,  and  forgiven  him  his  sins,  though  he  never  came 
 truly  to  see  sin,  nor  to  sorrow  for  sin,  nor  forsake  and 
 reform  his  corruptions,  wherein  true  repentance  con- 
 sisted, and  which  is  the  condition  on  man's  part,  i 
 ever  he  would  have  God  take  away  his  sin,  and  put 
 them  out  of  his  remembrance.  Many  one  thinks  God 
 had  performed  his  covenant  of  temporal  things,  because 
 he  is  in  the  midst  of  abundance,  and  hath  his  barns 
 full,  and  his  bags  full,  and  everywhere  finds  he  in- 
 crease th,  though  he  never  made  any  conscience  of  his 
 ways,  and  the  works  of  God,  but  at  best  lived  but 
 civilly,  and  kept  his  credit  with  men,  and  sees  not 
 that  he  is  deceived,  and  sees  that  these  are  but  things 
 that  are  common  things,  wherewith  he  is  but  fatted 
 for  the  shambles,  and  such  as  are  reserved  for  his  evil. 
 And  for  time  to  come,  many  doubt  not  but  they  shall 
 obtain  great  things  in  this  life,  and  that  God  will  give 
 
Ver.  4.] 
 
 STOCK  ON  MALACHI. 
 
 131 
 
 them  honour,  and  favour,  and  riches,  and  abundance, 
 though  they  never  keep  condition  with  him.  Fools 
 and  blind,  who  know  they  cannot  live  except  they  eat, 
 not  reap  except  they  sow,  not  recover  health  except 
 they  use  physic  and  the  means  appointed,  and  yet 
 think,  without  performing  the  grand  means  and  con- 
 dition with  God,  they  shall  have  what  he  hath  pro- 
 mised !  And  so  haply  they  may ;  but  as  Israel  had  a 
 king  in  God's  wrath,  and  quails  in  his  displeasure, 
 and  as  the  physician  gives  his  patient  liberty  to  eat 
 what  he  list  when  he  is  out  of  all  hope,  and  despairs 
 of  ever  recovering  hiin,  many  a  man  persuades  him- 
 self that  God  will  save  him,  though  he  never  was  able 
 to  perform  the  condition  of  the  law,  neither  ever  en- 
 deavoured to  perform  the  condition  of  the  gospel. 
 Truly  this  is  not  to  believe,  but  deceive  himself  with 
 an  opinion  of  faith,  he  neither  having  the  knowledge 
 of  the  promises,  the  ground  of  it,  nor  works  the  answer- 
 able fruits  of  it,  and  so  hath  but  a  vain,  foolish,  and 
 dead  faith.  But  he  shall  know  his  folly,  when  God 
 shall  manifest  unto  him  that  he  is  not  bound  to  per- 
 form promise,  because  he  never  kept  condition. 
 
 Use  3.  To  teach  every  man  that  hath  any  desire 
 that  God  should  perform  covenant  with  him,  to  endea- 
 vour to  perform  conditions  with  God.*  He  must  first 
 seek  to  know  what  they  are  God  requires  of  him,  and 
 then  do  them ;  for  without  that  he  cannot  do.  And 
 his  searching  for  knowledge  must  not  only  be  for  the 
 general,  but  for  the  particulars  of  his  place,  what  com- 
 mand is  sent  to  him,  and  then  faithfully  do  it,  that 
 God's  covenant  may  stand.  We  must  repent,  believe 
 and  obey  the  gospel  and  commandments  of  God ;  for 
 it  is  godliness  that  hath  the  promises,  and  shall  have 
 the  performance.  Let  such  a  one  remember  1  Tim. 
 iv.  8,  and  Prov.  xxi.  21.  Yea,  he  may  assure  himself 
 that  if  he  apply  himself  to  that  which  God  requireth 
 of  him,  and  he  hath  covenanted  for,  he  shall  be  sure 
 to  find  him  that  hath  been  a  willing  promiser,  a  most 
 faithful  performer;  for  pavum  erat  promissio,  etiam 
 scripto  se  tenevi  voluit,  Aug.  in  Ps.  cxix.  And  so  no 
 good  thing  that  he  hath  promised  shall  fail,  but  shall 
 all  be  made  good,  Joshua  xxii.  15. 
 
 My  covenant  with  Levi.  Here  is  the  honour  and 
 dignity  he  had  bestowed  upon  them,  having  made  a 
 special  agreement  and  covenant  with  them. 
 
 Doct.  The  Lord  hath  specially  honoured  his  mes- 
 sengers and  servants,  the  priests  in  the  Old,  and  the 
 ministers  in  the  New  Testament;  for  he  hath  not  only 
 made  the  general  covenant  with  them,  '  I  will  be  their 
 God,  they  my  people,'  but  hath  made  a  particular  and 
 special  agreement  and  covenant  with  them.  So  here, 
 and  Num.  viii.  13,  14,  '  Thou  shalt  set  the  Levites 
 before  Aaron,  and  before  his  sons,  and  offer  them  as 
 a  shake  offering  to  the  Lord.  Thus  shalt  thou  sepa- 
 rate the  Levites  from  among  the  children  of  Israel ; 
 
 *  Cum  dominus  promittit,  ne  dubites;  sed  ilia  fac,  per 
 quae  tales  attrahcre  poteris  promissiones.—  Ghvijs.  horn.  25  ad 
 popul.  An'i. 
 
 and  the  Levites  shall  be  mine  :'  1  Sam.  ii.  28,  '  And 
 I  chose  him  out  of  all  the  tribes  of  Israel  to  be  my 
 priest,  to  offer  upon  mine  altar,  and  to  burn  incense, 
 and  to  wear  an  ephod  before  me ;  and  I  gave  unto  the 
 house  of  thy  father  all  the  offerings  made  by  fire  of 
 the  children  of  Israel :'  John  xv.  15,  2  Cor.  hi.  6. 
 
 Reason  1.  Because  they  are  of  his  privy  council,  and 
 know  his  secret :  Amos  hi.  7,  '  Surely  the  Lord  God 
 will  do  nothing,  but  he  revealeth  his  secrets  uuto  his 
 servants  the  prophets.'  Privy  councillors  arc  specially 
 honoured,  and  have  a  particular  covenant  made  with 
 them. 
 
 Reason  2.  Because  they  are  his  messengers,  his 
 ambassadors,  2  Cor.  v.  20,  they  are  specially  honoured, 
 and  new  sworn,  a  new  covenant. 
 
 Use  1.  No  reason  why  the  great'  and  rich  men  of 
 the  world  should  contemn  the  ministry  for  their  children 
 as  too  base  a  thing,  and  not  fit  for  their  sons,  whenas 
 God  hath  thus  honoured  it,  and  taken  them  so  near 
 unto  himself.  In  respect  of  which,  Amos,  who  was 
 believed  to  be  the  brother  of  Azariah,  the  king  of  Judah, 
 thought  it  no  base  thing  his  son  should  be  a  prophet, 
 neither  Christ  himself  to  be  a  preacher. 
 
 Use  2.  This  may  be  a  caveat  for  men  to  take  heed 
 how  they  abuse  or  injure  the  ministers,  who  are  so 
 near  unto  him,  and  whom  he  hath  thus  honoured  ; 
 certainly  they  ought  to  honour  him,  though  it  go  against 
 the  hair  and  stomach  with  them,  as  with  Haman,  be- 
 cause he  would  have  them  honoured  ;  but  if  not,  but 
 they  abuse  and  disgrace  them,  and  use  them  as  the 
 Ammonites  did  David's  servants  ;  let  them  take  heed 
 they  stink  not  in  his  nostrils ;  for  if  princes  be  tender 
 hearted  and  stone*  affected,  with  the  injuries  of  their 
 common  subjects,  and  will  revenge  them,  what  will 
 they  do  for  their  counsellors,  their  ambassadors  ?  And 
 yet  mean  men  will  now  abuse  them  in  words,  and 
 contemn  as  far  as  they  can  for  the  law  of  man,  if  they 
 sing  not  placentia,  if  they  teach  cross  to  their  humours  ; 
 but  their  portion  is  with  the  Lord,  and  so  is  theirs 
 who  so  abuse  them.  And  one  clay  they  shall  both 
 know  whether  is  better  to  reprove  and  lift  up  his  voice 
 and  spare  not,  or  to  spare  and  reform  nothing. 
 
 Use  3.  It  may  comfort  the  minister  against  contempt 
 when  he  is  faithful,  yet  to  be  still  so,  and  bold,  remem- 
 bering his  honour  God  hath  given  him,  which  is  better 
 than  all  the  honour  man  can  afford.  And  though 
 men  may  think  their  faithfulness  ruay  hinder  them 
 from  honour,  as  Balak  said  to  Balaam,  Num.  xxiv. 
 11,  '  Therefore,  now  flee  unto  thy  place  ;  I  thought 
 surely  to  promote  thee  to  honour,  but  lo,  the  Lord 
 hath  kept  thee  back  from  honour  ;'  yet  it  is  not  so, 
 for  that  is  the  true  honour  which  God  gives,  and  will 
 give,  and  no  man  can  take ;  and  they  ought,  as  it  is, 
 2  Cor.  iii.  12,  '  seeing  they  have  such  hope,  to  use  bold- 
 ness of  speech.' 
 
 Use  4.  This  may  teach  what  manner  of  men  minis- 
 ters ought  to  be,  how  sanctified,  of  what  purity  and 
 *  Qu.  '  sore.' — Ed. 
 
i32 
 
 STOCK  ON  MALACH1. 
 
 [Chap.  II. 
 
 integrity,  seeing  God  hath  taken  them  to  be  so  near 
 unto  himself ;  therefore  ought  they  to  be  careful  that 
 offer  them  to  God,  and  they  that  receive  them  when 
 they  offer ;  and  when  they  receive,  not  for  favour,  or 
 money,  or  kindred,  or  any  such  thing.  A  man  will 
 be  marvellous  careful  whom  he  commendeth,  but  for 
 a  common  servant,  to  a  mean  man  his  friend  ;  more  to 
 a  prince,  most  to  be  so  nigh  to  him.  If  the  steward 
 of  a  house  be  permitted  and  trusted  to  admit  such  as 
 are  fit,  how  careful  will  he  be !  If  the  president  of 
 a  prince's  council  to  take  in  such  as  are  able  men,  how 
 vigilant  and  inquisitive  will  he  be,  that  they  be  such 
 as  be  competent  for  the  place  !  So  should  it  be  in 
 this  ;  the  like  care  should  be  had,  and  woe  unto  him 
 that  hath  not.  And  men  that  are  in  the  place  ought 
 to  look  marvellous  carefully  to  their  conversation,  and 
 to  keep  themselves  holy.  It  was  taught,  Lev.  xxii.  2, 
 10,  how  unblemished  the  priest  should  be  ;  for  if  the 
 whole  people  must  be  holy,  more  they.  And  if  they 
 must  be  careful  of  their  offering  and  sacrifices,  more 
 of  themselves.  And  if  they  be  not,  then  ought  autho- 
 rity, like  Ashpenaz,  Dan.  i.  3-5,  to  choose  out  the 
 most  unblemished,  and  look  to  them,  and  suffer  not 
 them  to  be  good  fellows,  gamesters,  and  such  like. 
 
 Covenant  with  Levi.  They  took  not  this  calling  to 
 themselves,  but  were  chosen  to  it  of  God,  and  he  made 
 the  agreement  and  covenant  with  them. 
 
 Doct.  None  may  take  this  calling  upon  them,  to  be 
 God's  ministers,  God's  messengers,  and  to  meddle  in 
 these  spiritual  things,  which  are  proper  to  the  minis- 
 ters, but  he  that  is  called  of  God,  and  with  whom  God 
 hath  made  tbis  covenant.  The  affirmative  infers  the 
 negative.  Hereto  belongs  that  Num.  i.  51,  and  xvi. 
 10,  and  iv.  15,  20  ;  Ezra  ii.  62,  63  ;  Heb.  v.  4.  This 
 made  the  apostles  ever  avouch  their  calling,  Gal. 
 i.  1,  James  i.,  1  Peter  i.  1.  Hereto  is  that  Rom. 
 x.  15.  There  are  three  kinds  of  callings,  when  men 
 are  called  by  men,  and  not  by  God  :  as  first,  all 
 teachers  ;  secondly,  of  God  by  ministry  of  the  word, 
 all  ordinary  ministry  ;  thirdly,  by  Christ  immediately, 
 as  apostles,  Gal.  i.  1.  The  first  to  be  abhorred,  the 
 third  to  be  admired,  the  second  to  be  expected  of  all 
 in  an  ordinary  planted  church,  Rom.  x.  15.  The 
 calling  is  double,  or  hath  two  parts  :  the  first,  inward 
 ability  for  gifts,  and  aptness  for  mind,  willingness,  and 
 ability  ;  the  second  is  outward,  the  calling  by  man, 
 and  the  church.  Hereto  belongs  the  descriptions  of 
 a  bishop  and  ministers,  set  out  by  St  Paul,  1  Tim. 
 hi.  2  ;  whereto  else  may  it  tend  ?  If  every  one  may 
 intrude  himself  into  the  church  and  the  calling,  with- 
 out the  call  of  it ;  and  that  1  Tim.  v.  22. 
 
 Beason  1.  Because  it  is  a  sin  unto  them  who  shall, 
 and  a  curse  belongs  to  them  for  meddling  with  things 
 that  are  holy,  when  they  are  not  separated  and  ap- 
 pointed for  them.  They  are  thereby  liable  to  God's 
 judgments,  as  was  Uzzah,  1  Chron.  xiii.  10,  and  Uzziah, 
 2  Chron.  xxvi.  18,  19. 
 
 Beason  2.  Because  else  the  church  should  be  too 
 
 much  burdened ;  for  whenas,  1  Tim.  v.  17,  '  the 
 elders  that  rule  well  are  worthy  of  double  honour,' 
 therefore  many,  for  ambition'and  ease,  would  challenge 
 the  ministry,  and  take  it  upon  them  for  the  honour's 
 sake. 
 
 Beason  3.  Because,  1  Cor.  xiv.  40,  '  Let  all  things 
 be  done  decently  and  in  order.'  Therefore  must  there 
 be  a  calling  and  choosing  of  them  by  the  church  ;  for 
 the  other  is  to  make  all  confusion  and  disorder. 
 
 Use  1.  This  serves  to  confute  all  Anabaptistical 
 dreams,  who  contemn  all  ordinary  callings,  vocations  ; 
 and  think  that  every  man  may  at  his  pleasure,  and 
 when  he  list,  take  this  calling,  and  those  ecclesiastical 
 functions  upon  them.  For  if  this  be  sound  and  true, 
 that  must  needs  be  false  and  corrupt,  that  any  should 
 take  any  part  of  this  calling  without  warrant  from  God, 
 and  besides  the  order  that  God  hath  appointed.  Yet 
 I  deny  not  but  there  is  a  difference  where  a  church  is 
 not  yet  planted,  where  every  one  that  knows  Christ 
 may  preach  him,  and  labour  to  gain  others  that  are 
 ignorant  of  Christian  religion,  and  are  not  to  look  for 
 an  ordinary  ordination.  For  then  is  he  chosen  by  the 
 silent  suffrages  and  voices  of  those  who  hear,  and  that 
 is  his  calling  ;  yet  is  he  not  to  refuse  the  ordinary 
 calling,  if  after  it  be  to  be  had.  But  when  a  church 
 is  already  planted  and  established,  because  all  things 
 must  be  done  in  order,  then  is  required  an  apparent 
 ordination  by  voices  or  imposition  of  hands,  that 
 trouble  and  confusion  might  be  avoided.  Neither  do 
 I  deny,  but  sometime  there  is  an  extraordinary  function, 
 as  were  the  prophets,  not  of  the  Levitical  stock,  not 
 ordained  of  the  priests,  which  God  stirred  up,  when 
 ordinary  ministers  could  not  reform  the  corruptions  of 
 the  time ;  but  what  he  did  extraordinarily,  is  to  be 
 admired  rather  than  imitated.  For  we  must  follow 
 the  prescript  rule  that  is  given  us,  which  is,  that  every 
 man  have  his  ordinary  calling,  which  is  from  God,  by 
 men. 
 
 Obj.  '  Now,  brethren,  I  beseech  you,  know  ye  the 
 house  of  Stephanus,  that  it  is  the  first-fruits  of  Achaia, 
 and  that  they  have  given  themselves  to  minister  unto 
 the  saints,'  1  Cor.  xvi.  15. 
 
 Ans.  The  meaning  is  not,  that  they  called  them- 
 selves, but  that  they  set  themselves  apart  to  the  minis- 
 try of  the  saints,  in  the  purpose  and  resolution  of  their 
 own  hearts,  and  not  contemning  or  neglecting  the  call- 
 ing of  God  by  the  church. 
 
 Use  2.  To  let  private  men  and  women  see  their 
 danger  in  meddling  with  those  things  which  are  pro- 
 per to  the  minister,  when  they  have  not  a  calling  to  it. 
 If  Uzzah,  if  Uzziah  were  smitten,  how  shall  they  escape  ? 
 Whether  they  can  pretend  the  authorit}-  of  the  church, 
 as  in  the  Romish  Church  they  can,  for  women  to 
 baptize,  yet  shall  they  not  escape  for  excuse  of  neces- 
 sity ;  it  will  not  serve,  because  that  is  not  from  God, 
 but  it  is  from  man's  folly  or  ignorance.  If  it  be 
 objected,  that  it  is  not  then  a  sacrament  which  is  given 
 by  them,  when  they  have  no  authority  to  deliver  a 
 
Ver.  5.] 
 
 STOCK  ON  MALACHI. 
 
 133 
 
 sacrament ;  I  answer,  Yes,  for  the  seal  is  the  prince's, 
 though  some  other  than  the  lord-keeper  set  it  to  by 
 some  indirect  dealing.  And  though  such  a  minister 
 sin  in  dealing  with  the  word  and  sacraments,  yet  are 
 they  such  to  the  hearer  and  receiver.  Again,  that 
 which  St  Augustine*  hath  in  his  second  book  against 
 Petilian  ;  they  are  true  sacraments  though  they  are  not 
 true  ministers,  because  what  they  give  is  not  their 
 own,  but  God's. 
 
 Use  3.  To  teach  every  man  to  be  sure  that  he  hath 
 a  calling  of  God  to  the  ministry  before  he  take  it  upon 
 him,  that  he  may  be  able  to  say,  as  Jer.  vii.  15,  '  I 
 have  not  thrust  in  myself  for  a  pastor  after  thee,  neither 
 have  I  desired  the  day  of  misery  ;  thou  knowest  that 
 which  came  out  of  my  lips  was  right  before  thee.'  His 
 calling  is  his  inward  gifts  and  conscience,  ability  and 
 care  to  use  them;  and  the  outward  calling  of  the  church, 
 1  Tim.  iii.  10.  For  without  this  may  he  not  do  it, 
 though  he  be  never  so  excellent,  as  it  is  dangerous 
 for  him  to  meddle  with  this  without  the  other.  And 
 if  his  gifts  be  inferior  to  many,  or  as  it  may  be  but  in 
 his  own  sense,  yet  if  it  be  the  judgment  of  others,  he 
 may  not  by  modesty  or  shamefacedness  refuse,  though 
 at  first  he  may  profess  what  he  thinketh  of  himself ; 
 yet  if  they  will  not  change,  then  must  he  yield  and 
 submit  himself. 
 
 Ver.  5.  My  covenant  was  with  him  of  life  and  peace  ; 
 and  I  t/ace  him  fear,  and  he  feared  me,  and  was  afraid 
 before  my  name. 
 
 My  covenant  ivas  ivith  him  of  life  and  peace.  The 
 dignity  bestowed  upon  these  priests,  consisting  in  the 
 special  covenant,  is  here  amplified  by  the  parts  of  the 
 covenant.  First,  on  God's  part,  which  is  double,  a 
 gracious  promise  of  life  and  peace,  and  a  faithful  per- 
 formance. 
 
 My  covenant  was  with  him  of  life  and  peace.  That 
 is,  I  covenanted  with  him,  and  took  him  into  favour, 
 and  made  a  league  and  agreement  with  him  ;  and  by 
 my  covenant  I  bound  myself  to  give  him  first  life, 
 that  is,  length  of  days  here  on  earth.  St  Jerome's 
 opinion  of  the  life  of  grace  here,  and  of  glory  here- 
 after, is  not  greatly  probable,  hardly  any  instance  of 
 the  like  interpretation,  and  that  peace  following  after, 
 not  so  to  be  understood  of  spiritual  peace,  but  of  an 
 outward  prosperity  in  this  life ;  and  so  they  who  in- 
 cline to  Jerome  in  the  former  understand  it.  And  it 
 must  needs  be,  according  to  that  which  is,  Num. 
 xxv.  12,  13,  '  Wherefore  say  to  him,  Behold  I  give 
 unto  him  my  covenant  of  peace,  and  he  shall  have  it, 
 and  his  seed  after  him,  even  the  covenant  of  the 
 priest's  office  for  ever ;  because  he  was  zealous  for 
 his  God,  and  hath  made  an  atonement  for  the  chil- 
 dren of  Israel.'  For  the  covenant  of  peace  is  ex- 
 pounded by  the  perpetual  priesthood.  And  in  other 
 places  the  branches  of  this  covenant  are  set  down  in 
 
 *  Vera  sacramenta  licet  non  veri  ministri  ;  quia  dant  non 
 sua,  sed  Dei. — Aug.  lib.  ii.,  cont.  Fetil. 
 
 the  abundance  of  outward  things,  by  the  offering  and 
 other  means,  both  to  the  priests,  Num.  xviii.  8-20, 
 26,  30,  and  for  the  Levites,  Num.  xviii.  21,  21,  31. 
 
 And  I  gave  them  him.  God's  performance.  As  I 
 promised  him  these  things,  so  I  did  very  certainly  and 
 assuredly  perform  to  Aaron,  and  Phinehas,  and  others, 
 who  did  perform  conditions  and  covenant  with  me, 
 and  will  do  to  as  many  as  shall  so  deal  also  with  me. 
 
 For  my  fear.  Now  he  comes  to  the  second,  con- 
 taining the  conditions  performed  by  Levi,  and  these 
 are  the  fear  of  God,  and  humility.  Some  read  it,  '  I 
 gave  him  my  fear ;  '  which  is  true,  and  agrees  well 
 with  the  doctrine  of  faith,  for  the  fear  of  God  is  the 
 gift  of  God,  Jer.  xxxii.  40.  But  the  words  are  other- 
 wise, '  I  gave  him  these  for  the  fear  wherewith  he 
 feared  me.'  Because  he  believed  my  word,  and  hon- 
 oured me  in  his  place,  and  looked  to  my  worship  in 
 himself  and  others,  I  honoured  him,  and  gave  him 
 these  things. 
 
 And  v:as  afraid  before  my  name.  Junius  readeth 
 it,  '  He  was  destroyed  for  my  name,'  i.  e.  for  not 
 honouring  my  name,  Num.  xx.  12,  24,  28.  But  the 
 whole  speech  here  is  against  it ;  for  he  intending  to 
 set  forth  the  care  which  Aaron  and  his  sons  had  of  the 
 worship  of  God,  and  to  commend  him  rather  than  tax 
 his  infirmities.  It  is  rather,  '  he  was  humbled  before 
 me,'  he  walked  humbly  and  lowly,  and  did  all  in 
 humility,  not  lifting  up  himself  either  for  his  high 
 calling  or  for  his  faithful  service,  the  parts  of  the 
 covenant  which  is  the  priest's  dignity.  And  first  on 
 God's  part,  and  first  his  promise. 
 
 Doct.  Long  life  and  the  length  of  days  is  the  bless- 
 ing and  gift  of  God,  that  which  he  promiseth  and 
 performeth  to  all  those  who  fear  him  and  walk  in  his 
 ways.  Prov.  x.  27,  '  The  fear  of  the  Lord  increaseth 
 the  days  ;  but  the  years  of  the  wicked  shall  be  dimi- 
 nished ;'  and  xvi.  31 ;  Exod.  xx.  12;  Deut.  xxv.  45; 
 1  Kings  iii.  14,  'And  if  thou  wilt  walk  in  my  ways,  to 
 keep  mine  ordinances  and  my  commandments,  as  thy 
 father  David  did  walk,  I  will  prolong  thy  days.'  Ps. 
 xci.  16. 
 
 Reason  1.  Because  God  will  be  glorified  by  his  in 
 this  life,  as  the  psalmist,  '  I  will  not  die,  but  live,  and 
 declare  the  works  of  the  Lord.'  Now  the  longer  they 
 live  the  more  they  may  glorify  God ;  then  it^  is  a 
 blessing. 
 
 Reason  2.  Because  it  is  a  blessing  to  help  many, 
 and  to  draw  many  unto  God  in  this  life  ;  but  that  is 
 done  by  living  long,  seeing  it  is  so  long  before  a  man 
 comes  to  be  able  to  do  either,  many  of  his  years  and 
 days  spent  before  he  be  fit  for  it. 
 
 Obj.  But  many  of  the  children  of  God  die  untimely, 
 and  live  not  long ;  how  then  is  this  true  ? 
 
 Ans.  This  is  not  simply  a  blessing,  as  if  he  were 
 happy  that  lives  long,  but  as  a  symbol  or  sign  of  God's 
 good  favour  and  love.  If,  then,  he  shews  his  love  to 
 some  rather  by  taking  them  out  of  this  life,  than  by 
 prolonging  their  days,  he  doth  the  rather  perform  his 
 
134 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 promise  than  break  it.  A  inan  promiseth  ten  acres  of 
 ground  in  one  field,  and  gives  him  an  hundred  in 
 another,  he  hath  not  broken  his  promise.  So  if  God 
 have  promised  long  life,  tbat  is,  an  hundred  years 
 here,  and  after  not  give  it  him,  but  gives  him  eternity 
 in  the  heavens,  he  hath  not  broken  his  promise  ;  for 
 it  being  not  promised  as  a  blessing  and  happy  tiling 
 in  itself,  but  as  a  sign  of  his  good  will,  which  is  greater 
 sometimes  to  be  taken  out  of  this  life  ;  as  Jeroboam's 
 good  son  was,  that  be  might  not  be  infected  with  tbe 
 sins  of  his  father's  house,  and  not  afflicted  with  the 
 sigbt  of  those  horrible  judgments  that  were  to  fall 
 upon  that  graceless  family  ;  which  was  no  ill  bargain, 
 to  be  taken  from  earth  to  heaven,  from  the  conflict  to 
 the  triumph,  from  the  battle  to  the  victory,  from  men 
 to  God,  and  to  the  company  of  his  angels  and  saints. 
 
 Use  1.  This  is  to  admonish  old  men  to  be  thankful 
 unto  God  for  his  mercy  in  preserving  them  so  long, 
 and  lengthening  their  clays,  specially  if  they  have  been 
 found  in  the  way  of  righteousness,  Pro  v.  svi.  31.  If 
 they  have  feared  God  and  walked  uprightly  and  humbly 
 before  him,  it  hath  been  his  blessing  upon  them  and 
 mercy  to  them  ;  otherwise  it  hath  been  but  a  curse 
 unto  them,  for  they  have  but  lived  to  heap  up  wrath 
 against  the  day  of  wrath,  and  to  make  up  a  greater 
 measure  of  their  sins,  that  God  may  make  a  greater 
 measure  of  vengeance.  So  that  it  had  been  better  for 
 them  never  to  have  been  born,  or  else  to  have  died  so 
 soon  as  they  were  born  ;  for  the  longer  they  live  the 
 more  sins  they  commit,  and  the  greater  shall  be  their 
 torments.  But  greater  shall  be  his  glory  that  is  found 
 in  the  way  of  righteousness  and  in  well-doing,  because 
 he  hath  more  glorified  God.  And  he  ought  still  to 
 use  this  as  a  blessing  of  God,  that  he  may  glorify  him 
 more,  and  fit  himself  more  for  him  and  for  his  service, 
 imagining  that  as  old  age  is  a  blessing,  so  is  it  a  bond 
 that  he  should  perform  ;  as  Ps.  lxxi.  17,  18,  '  0  God, 
 thou  hast  taught  me  from  my  youth  even  until  now  ; 
 therefore  will  I  tell  of  thy  wondrous  works  ;  yea,  even 
 unto  mine  old  age  and  grey  head.  0  God,  forsake  me 
 not  until  I  have  declared  thine  arm  unto  this  genera- 
 tion, and  thy  power  to  all  them  that  shall  come.'  And 
 if  he  have  borne  it  in  his  }Touth,  it  will  be  less  burden- 
 some in  his  old  age,  for  to  others  it  is  heavy. 
 
 Use  2.  Then  is  it  lawful  for  a  man  to  pray  for  long 
 life,  that  he  may  live  to  glorify  God  here.  So  did 
 David,  Ps.  cii.  27 ;  so  Hezekiak,  Isa.  xxxviii.  3. 
 True  it  is  that  a  Christian  man  should  be  equally 
 prepared  to  life  or  death  ;  for  in  things  wherein  a  man 
 cannot  certainly  know  which  will  make  more  for  the 
 glory  of  God  and  their  own  good  and  salvation,  the 
 will  of  man  should  be  equally  prepared  for  both,  lest  it 
 should  resist  God  ;  so  in  this.  And  because  he  should 
 less  torment  and  vex  himself  with  the  desire  of  life  or 
 fear  of  death,  yet  is  it  not  unlawful  for  him  to  pray 
 for  life  for  the  grounds  before,  so  he  pray  for  it  as  for 
 other  things,  conditionally.  Truth  is  that  of  Solomon, 
 Eccles.  vii.  1,  '  The  day  of  death  is  better  than  the 
 
 day  of  one's  birth,'  because  of  miseries  and  fearful 
 times,  when  it  is  like,  as  Augustine,  to  be  diu  vivere, 
 dm  torqueri,  to  live  long,  to  be  vexed  long  ;  or  as 
 Cyprian,*  Death  is  not  only  not  unprofitable  to  believers, 
 but  profitable  ;  because  it  sets  a  man  out  of  danger  of 
 sinning,  and  puts  him  in  a  security  of  not  sinning. 
 Yet  proves  it  not  that  it  is  the  more  to  be  desired, 
 Whenas  a  man  may  shew  his  patience  and  spiritual 
 fortitude  in  his  own  miseries,  and  the  more  he  suffers 
 and  conquers  the  more  he  shall  be  glorified.  And  in 
 other  men's  miseries  he  may  shew  piety,  comfort,  and 
 good-will  towards  other,  and  mercy  to  them  in  their 
 miseries,  and  find  himself  the  more  mercy.  And  his 
 sins  he  may  break  otF,  not  by  ending  his  life,  but  by 
 amending  of  it,  and  by  true  repentance.  And  so  his 
 age  may  be  a  crown  of  righteousness.  He  is  a  wise 
 physician  that  knows  how  to  temper  his  medicine  that 
 it  will  confirm  health  ;  and  he  is  a  wise  man  who 
 learns  so  to  live  that  a  good  death  may  follow  after. 
 
 Doct.  Peace,  plenty,  prosperity,  a  prosperous  estate, 
 and  plenty  of  outward  things,  a  liberal  portion,  God 
 hath  promised,  and  will  perforin  to  those  who  fear  him, 
 and  will  walk  in  his  ways  :  1  Tim.  iv.  8,  '  Bodily 
 exercise  profiteth  little  ;  but  godliness  is  profitable  unto 
 all  things,  which  hath  the  promise  of  the  life  present, 
 and  of  that  that  is  to  come.'  Deut.  xxviii.  1,  Ps. 
 lxxxiv.  11. 
 
 Reason  1.  Because  they  may  by  them  be  better  able 
 both  to  glorify  God  and  benefit  men,  being  helps  of 
 their  weakness  and  strength  to  their  infirmities. 
 
 Reason  2.  Because  he  might  encourage  them  against 
 all  the  discouragements  the}'  shall  find  in  professing 
 his  fear,  and  by  these  balance  them,  that  they  be  not 
 driven  back  from  him  by  the  tempests  Satan  will  stir 
 up  against  them. 
 
 Use  1.  They  who  have  the  true  fear  of  God  may  best 
 be  and  live  without  carping  care  for  the  things  of  this 
 life,  they  may  best  take  the  apostle's  exhortation,  Let 
 their  conversation  be  without  covetousness,  Heb.  xiii.  5, 
 for  they  have  bis  promise  and  covenant  to  be  provided 
 for  of  a  liberal  and  rich  portion.  He  that  hath  cove- 
 nanted with  a  rich,  wealthy  man,  and  one  of  great 
 power,  with  the  prince  of  a  country,  that  he  shall  be 
 in  safety  and  abundance  under  him  for  such  and  such 
 service,  hath  taken  all  care  he  will  for  it,  only  his  care 
 is  to  use  it  well ;  so  it  should  be  with  these.  And 
 far  better  may  it  be,  seeing  his  power  and  riches  ex- 
 ceedeth  all ;  he  hath  promised,  and  will  perform ;  and 
 1  though  the  lions  lack,  and  suffer  hunger,  yet  shall 
 they  lack  nothing  at  all  who  fear  the  Lord.'  But 
 many  wicked  men,  void  of  God's  fear,  have  more 
 abundance  than  most  of  those  who  fear  him.  Be  it 
 so,  yet  is  not  this  crossed ;  for  as  the  life  of  man  con- 
 sists not  in  abundance,  so  not  their  prosperity  when 
 they  have  competency.     And  a  little  that  is  sufficient 
 
 *  Non  solum  fidelibus  inutilis  non  est  mors,  verum  etiam 
 utilis  reperitur ;  quoniam  peccandi  periculis  hominem  sub- 
 strain^ et  in  non  peccandi  securitatem  constituit. 
 
Ver.  5.] 
 
 STOCK  ON  MALACIII. 
 
 135 
 
 which  the  righteous  hath,  where  there  is  contentment 
 with  it,  is  better  than  groat  riches  of  the  ungodly. 
 And  if  such  have  not  so  great  abundance,  and  seem 
 some  time  to  be  scanted,  it  is  either  because  they  have 
 some  secret  sin  known  to  God,  which  shuts  up  his 
 hand  towards  them,  or  because  they  seek  them  in- 
 directly, which  God  makes  frustrate,  or  he  sees  how 
 their  hearts  would  be  upon  them,  and  stolen  away 
 from  him ;  and  that  riches  would  devour,  or  for  a 
 time  obscure  their  religion,  knowing  their  hearts 
 better  than  themselves,  or  as  Chrysostom  {Horn.  16 
 ad  popul.  Antioch),  he  first  makes  men  fit  to  use 
 and  dispose  the  riches  he  means  to  give  them,  and 
 after  gives  them  riches  ;  which  unless  he  had  done, 
 the  bestowing  of  riches  had  not  been  a  gift,  but  a 
 punishment  and  revenge.*  This  public  and  general 
 charter  of  God  hath  these  exceptions. 
 
 Use  2.  To  teach  every  man  what  is  the  nighest  and 
 readiest  way,  what  is  the  king's  highway  to  prosperity 
 and  plenty,  to  riches  and  wealth  ;  the  fear  of  God,  and 
 the  walking  in  his  ways.  Many  men  who  hasten  to 
 riches,  and  have  set  down  with  themselves,  and  re- 
 solved to  be  rich,  take  many  ways  to  it  by  false 
 weights  and  measures,  by  cozening  or  deceit,  by 
 flattery  or  other  wicked  courses.  Haply  a  man  may 
 come  to  riches  or  abundance  sooner  than  another  that 
 keeps  the  king's  highway,  as  he  that  hath  found  a  by 
 and  casting  way  may  come  to  his  journey's  end 
 speedier  than  he  that  keeps  the  ordinary  way ;  but  they 
 shall  not  prosper  with  him  :  Prov.  xx.  21,  'An  heri- 
 tage is  hastily  gotten  at  the  beginning,  but  the  end 
 thereof  shall  not  be  blessed.'  But  poverty  shall  come 
 upon  him.  Prov.  xxviii.  22,  '  A  man  with  a  wicked 
 eye  hasteth  to  riches,  and  knoweth  not  that  poverty 
 shall  come  upon  him.'  And  he  shall  be  guilty  of 
 much  sin,  and  bring  much  sorrow  upon  himself,  Prov. 
 xxii.  20,  1  Tim.  vi.  9,  10.  But  they  who  take  the 
 right  way  shall  be  sure  of  them,  and  not  find  sorrows 
 with  them.  For  so  God's  blessing  makes  rich,  for 
 they  shall  have  them  by  virtue  of  his  covenant,  and  as 
 testimonies  of  his  love,  which  is  far  better  than  far 
 greater  riches,  if  it  be  but  a  pittance. 
 
 And  I  gave  them  him.  That  he  had  promised,  that 
 he  performed. 
 
 Doct.  God  in  his  will  and  decrees,  covenants  and 
 promises,  is  most  certain  and  sure.  So  much  is  here, 
 and  James  i.  17. 
 
 Use.  To  comfort  those  who  live  in  trouble  and  afflic- 
 tion in  this  life  ;  the  Lord  will  make  good  all  his  pro- 
 mises to  them  in  due  time.  Upon  this  should  they 
 stay  themselves  as  the  anchor  hold,  fast  against  all 
 temptations;  herewith  should  they  comfort  themselves, 
 as  Ps.  cxix.  49,  50,  '  Remember  the  promise  made  to 
 thy  servant,  wherein  thou  hast  caused  me  to  trust.  It 
 is  my  comfort  in  my  trouble  ;  for  thy  promise  hath 
 quickened  me.'     As  Abraham  said,  Gen.  xxii.  8,  '  God 
 
 *  Nisi  hoc  fecisset,  divitiarum  crogatio  non  donum,  sed 
 ultio  fuisset  et  poena. 
 
 will  provide  ;'  it  may  be  in  this  life,  but  if  the  leaves 
 fall,  the  roots  are  sure  to  stand ;  though  earthly  things 
 are  not  always  performed,  because  they  are  not  abso- 
 lutely promised,  yet  heavenly  and  eternal  shall. 
 
 ]\hj  fear  ;  or,  for  the  fear  wherewith  he  feared  me. 
 The  conditions  on  the  priest's  part  are  fear  and 
 humility. 
 
 Doct.  Though  men  be  bound  to  do  and  suffer  what- 
 soever God  shall  lay  upon  them,  and  when  they  have 
 done  all,  both  are,  and  must  confess  they  are,  unpro- 
 fitable servants,  Luke  xvii.  10  ;  yet  the  Lord  in  his 
 great  mercy  and  goodness  propoundeth,  promiseth, 
 and  performeth  a  reward  unto  them  here,  and  Gen. 
 xxii.  16,  17,  Mat,  vi.  4,  6,  18,  Mat.  x.  42,  Mark  x. 
 29,  30,  Heb.  vi.  10. 
 
 Reason  1.  Because  of  the  imperfection  and  corrup- 
 tion of  men,  therefore  hath  he  propounded  them. 
 
 Eeason  2.  Because  he  is  faithful;  and  having  pro- 
 mised, must  and  will  perform. 
 
 Use.  This  is  to  encourage  and  hearten  us  to  obey 
 in  all  things  with  cheerfulness,  and  to  bear  all  things 
 with  patience,  by  the  hope  and  expectation  of  these 
 things;  Heb.  x.  32-38  and  xi.  24-26,  Mat.  v.  11,  12, 
 2  Cor.  vii.  1.  Indeed,  the  most  ingenuous,  filial,  and 
 acceptable  service,  is  to  obey  for  the  love  of  God,  and 
 that  simply  without  respect  of  reward  ;  but  because  of 
 our  infirmity  that  cannot,  and  God's  mercy  who  hath 
 so  provided  for  our  weakness.  For  as  St  Chrysostom 
 speaks,*  We  ought  in  grievous  and  irksome  things,  to 
 consider  not  the  labours  but  the  rewards ;  as  merchants 
 mind  the  gain,  not  the  dangers  of  the  sea.  So  must 
 we  look  at  heaven  and  the  presence  of  God. 
 
 For  the  fear.  These  blessings  of  life  and  peace  are 
 promised  for  God's  fear,  and  this  is  the  condition  he 
 required  of  them  for  them. 
 
 Doct.  He  that  would  have  the  blessings  of  God  per- 
 formed to  him  which  he  hath  promised,  must  have 
 this  condition  of  his  fear,  and  must  fear  him ;  for  that 
 he  commends  here  in  Levi,  he  commends  to  posterity, 
 and  commands  the  performance  for  the  obtaining  of 
 the  other :  Deut.  v.  29,  '  Oh  that  there  were  such  an 
 heart  in  them,  to  fear  me,  and  to  keep  all  my  com- 
 mandments ahvay,  that  it  might  go  wTell  with  them,  and 
 with  their  children  for  ever.  Ps.  cxv.  11,  13,  Prov. 
 xiv.  26,  27,  Luke  i.  50.  This  fear  of  God  is  a  con- 
 tinual reverent  awe  of  him,  rising  partly  on  considera- 
 tion of  his  power,  and  partly  of  his  mercy.  First,  it 
 is  a  reverent  awe  :  '  Serve  the  Lord  in  fear,  and  rejoice 
 in  trembling.'  Secondly,  continued  not  only  for  a 
 brunt  or  in  some  judgment,  as  those  in  Jonah  i.  16  ; 
 but  Prov.  xxviii.  14,  '  Blessed  is  the  man  that  feareth 
 alway,  but  he  that  hardeneth  his  heart  shall  fall  into 
 evil."  Thirdly,  the  grounds :  (1.)  God's  power;  though 
 there  be  no  expectation  of  evil,  as  we  reverence  a  man 
 
 *  Oportet  in  rebus  gravibus  et  molestis,  non  labores  sed 
 praemia  considerare  ;  ut  mercatores  non  maris  pericula,  sed 
 lucrum  spectant :  ita  et  nos  ccelum  et  Dei  prsesentiam. — 
 Chrysost.  in  Joh.  Horn.  vii. 
 
136 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 of  authority,  though  he  bear  no  evil  will  unto  us,  but 
 good,  even  for  his  authority's  sake,  1  Kings  xix.  13, 
 Heb.  xii.  21.  (2.)  His  mercy;  because  he  hath  shewed 
 them  mercy  and  goodness  both  in  soul  and  body,  Ps. 
 cxxx.  4,  Hosea  hi.  5,  Job.  i.  9. 
 
 Reason  1.  Because  only  they  must  have  them  to 
 whom  they  belong ;  now  as  Christ  of  one,  health : 
 Mat.  xv.  26,  '  And  he  answered,  and  said,  It  is  not 
 good  to  take  the  children's  bread,  and  to  cast  it  to 
 whelps.'  So  of  all,  they  are  children's  bread,  only 
 their  portion,  which  are  God's ;  now  they  are  only 
 his  which  fear  him,  Mai.  i.  G.     Honour  is  filial  fear. 
 
 Reason  2.  Because  in  covenants,  no  man  may  ex- 
 pect another's  promise,  but  he  that  performs  that  he 
 undertook  ;  so  in  this.  And  though  the  mercy  of  God 
 be  great,  it  is  to  be  expected  and  found,  not  when 
 men  perform  no  conditions,  but  in  passing  by  their 
 infirmities  when  they  perform  them. 
 
 Use  1.  It  is  matter  of  comfort  to  as  many  as  live 
 in  the  fear  and  continual  awe  of  God  ;  to  them  belong 
 the  promises,  and  they  shall  have  the  performance  of 
 them;  for  they  performing  their  condition,  he  cannot 
 nor  will  not  but  perform  his.  They  may  haply  be 
 in  reproach  and  scorn,  in  the  time  and  age  they  live 
 in,  for  the  fear  of  God  which  they  profess,  the  righteous 
 being  an  abomination  to  the  wicked,  and  restraining 
 themselves  from  evil,  be  made  a  prey  to  the"  wicked, 
 Isa.  lix.  15.  Yet  against  these  must  this  comfort  them, 
 thinking  that  these  things  are  but  as  sour  sauce  to 
 make  sweet  and  delicious  meat  more  toothsome  and 
 more  wholesome  ;  neither  must  it  trouble  them  to  see 
 others  in  abundance  greater  than  they,  and  haply 
 when  they  are  such  as  perform  no  condition  with  God 
 at  all,  but  are  atheists  and  profane  blasphemers,  and 
 wicked  miscreants,  and  such  like  ;  for  this  should 
 rather  comfort  them,  If  he  do  so  in  his  general  pro- 
 vidence to  those  who  have  no  promise,  what  will  he 
 do  to  those  who  have  the  promise  ?  And  if  he  feed 
 the  swine,  will  he  starve  the  children  ?  If  the  dogs 
 be  full  and  com  fed,  will  he  destitute  the  children 
 when  the  bread  is  theirs  ?  He  will  not,  sure.  It  may 
 be  the}-  shall  not  have  things  superfluous  to  abuse  unto 
 wantonness,  and  so  to  grow  worse  ;  but  they  shall 
 have  that  which  is  necessary  and  fitting  for  them  : 
 and  that  little  is  better  than  the  others'  much. 
 
 Use  2.  To  stir  up  every  man  that  hath  not  this  fear, 
 to  labour  and  use  all  means  to  come  by  it.  It  is  the 
 condition  that  makes  him  capable  of  the  blessings  of 
 God,  and  the  lawful  heir  of  them.  He  that  knew  a 
 means  to  make  himself  capable  of  some  rich  man's 
 goods,  and  to  be  his  heir  or  executor  after  his  death, 
 would  desire  it,  seek  for  it,  and  strive  to  attain  it  by 
 all  means.  Admit  it  were  the  reverencing,  and  honour- 
 ing, and  pleasing  of  him  in  all  things,  would  he  not  be 
 double  diligent  about  it  ?  So  in  this  ;  every  man 
 should  pray  earnestly  for  it,  and  long  after  it,  Neh. 
 i.  11,  Ps.  lxxxvi.  11. 
 
 But  because  many  take  the  comfort  to  them  who 
 
 have  no  part  in  it,  and  persuade  themselves  they  have 
 this  fear  when  they  have  no  portion  of  it,  we  may  not 
 unprofitably  call  to  mind  the  five  effects,  as  five  notes 
 to  know  this  childlike  fear  by ;  handled  chap.  i.  6. 
 
 He  was  humbled  before  me.  The  second  thing  God 
 commendeth  in  these,  as  the  thing  he  delights  in  and 
 approved,  and  as  the  condition  on  their  parts  for 
 which  he  gave  them  his  blessings,  is  humility. 
 
 Doct.  He  that  is  humble  and  lowly  in  mind  shall 
 receive  the  blessings  of  God  ;  to  him  hath  God  pro- 
 mised them  and  will  perform  them :  James  iv.  G. 
 '  But  the  Scripture  offereth  more  grace,  and  therefore 
 saith,  God  resisteth  the  proud  and  giveth  grace  to  the 
 humble.'    Ps.  exxxviii.  G,  Prov.  hi.  31,  and  xxix.  23. 
 
 Ver.  G.  The,  law  of  truth  was  in  his  mouth,  and  there 
 arts  no  iniquity  found  in  his  lips;  he  walked  with  me  in 
 peace  and  equity,  and  did  turn  many  away  from  ini- 
 quity. 
 
 The  law  of  truth  was  in  his  mouth.  Here  begins  the 
 second  reason  given  of  the  Lord  why  he  would  bring 
 these  judgments  upon  these  priests,  namely,  their  dis- 
 similitude with  the  former  and  first  priests,  with 
 whom  he  made  the  covenant,  and  to  whom  he  did 
 perform  it,  Aaron,  Eleazar,  Phinehas.  And  in  this  the 
 order  observed  is,  he  setteth  down  in  the  first  part  of 
 the  comparison  their  good  and  worthy  parts  which 
 were  the  predecessors,  ver.  G,  and  the  reason  of  it, 
 ver.  7.  There  are  four  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  public  persons.  As  if  it  had 
 reference  with  the  former,  he  said  he  did  not  only 
 carry  himself  and  approve  himself  a  good  and  godly 
 man,  but  he  shewed  himself  a  wise  and  complete 
 doctor,  both  in  teaching  the  law  and  truth  of  God, 
 and  giving  most  wise,  grave,  and  wholesome  counsel. 
 
 The  law  of  truth  teas  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  skilful  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  teas  no  iniquity  found  in  his  lips.  The 
 second  thing  commendable.  He  never  propounded  or 
 taught  any  error  ;  he  never  deceived  any  of  my  people, 
 to  draw  them  from  my  true  worship,  but  taught  ever 
 that  which  was  wholesome  and  good.  Iniquity  is 
 commonly  taken  for  the  perversion  and  depravation  of 
 the  known  right,  and  is  opposite  to  equity  and  truth. 
 
 He  walked  with  me  in  peace  and  equity.  The  third 
 thing  commendable.  The  sum  of  it  is,  he  lived  and 
 performed  the  duty  of  his  place  without  all  negligence 
 and  unfaithfulness,  approving  himself  to  God  and  men. 
 He  walked  with  me,  i.  e.  he  was  most  careful  to  please 
 me,  and  to  approve  himself  unto  me,  to  worship  me 
 as  I  required,  and  followed  not  the  wickedness  of  the 
 age,  nor  was  corrupted  with  the  d  epilations  of  the 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 137 
 
 time,  whereby  men  were  depraved  in  my  service  and 
 fear,  as  Gen.  v.  22. 
 
 In  peace.  That  is,  peaceably,  not  provoking  me  to 
 anger,  bnt  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  faithful  teaching,  they  helped  to  turn  others  from 
 their  sinful  ways.  Out  of  the  coherence,  that  from 
 their  personal  and  inherent  virtues  he  proceeds  to  the 
 virtues  of  their  place  and  their  public  actions  and  car- 
 riages, we  may  note : 
 
 Doct.  It  is  not  enough  for  a  man  to  he  honest  and 
 good  in  himself,  in  his  own  person ;  but  if  he  have  any 
 place,  either  more  or  less  public,  he  must  be  good  and 
 faithful  in  that,  if  he  would  he  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.  xviii.  17-19,  and  Exod.  xviii.  19-21. 
 Hence  is  both  the  commendations  and  blemish  of  old 
 Eli ;  he  was  a  good  priest,  a  good  magistrate,  but 
 a  bad  father  :  in  the  more  public,  good  ;  in  the  less, 
 defective,  1  Sam.  i.  2.  Hence  we  read  in  Scrip- 
 ture the  commendations  of  good  governors  and  kings, 
 both  for  their  private  parts  and  their  public  virtues  ; 
 in  themselves  fearing  God,  and  in  public  discharging 
 their  duties  sufficiently  and  faithfully.  And  in  the 
 New  Testament  we  find  not  only  private  and  personal 
 duties  prescribed  to  masters,  fathers,  husbands,  to 
 ministers,  and  magistrates,  but  specially  public,  Eph. 
 v.  and  vi.,  Col.  hi.  and  iv.,  1  Tim.  iii.  2,  Ac,  Tit.  i.  6. 
 Hence  the  commendation  of  the  angel  of  the  church 
 of  Ephesus,  though  he  was  defective  in  personal,  Rev. 
 ii.  2,  and  the  reproof  of  the  angel  of  Pergamos,  vers. 
 14,  15. 
 
 Reason  1 .  Because  he  more  glorifies  God ;  for, 
 though  his  good  works,  as  a  private  man,  do  glorify 
 God,  yet  nothing  so  much  as  his  faithfulness  in  his 
 place  public,  which  makes  that  God  is  glorified  much 
 more,  and  of  more.  An  annual  magistrate  may  pro- 
 cure the  glory  of  God  more  in  that  year  than  in  all  his 
 life,  not  only  because  regis  ad  exemplum,  &c,  but  be- 
 cause they  may  command  and  compel  more. 
 
 Reason  2.  Because  this  will  blemish  the  other  their 
 private  parts,  and  bring  God's  judgments  upon  them, 
 at  least  temporal,  as  in  Eli  and  the  angel  of  Pergamos. 
 Use  1.  This  may  let  all  those  see  then  error  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  perform  those 
 public  duties,  only  it  sufficeth  them  that  they  have 
 some  faith  and  fear  of  God',  as  other  private  men 
 have,  and  never  shew  themselves  faithful  in  their 
 public  places,  never  regard  to  do  and  execute  the 
 places.     But  of  few  fathers  of  families  can  God  say  as 
 
 of  Abraham  ;  nay,  he  knows  the  contrary,  that  they 
 took  the  place  with  no  mind  to  do  any  such  duty,  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  than  make  a  dumb  show,  perform 
 no  more  than  lookers  on,  or  but  things  that  must  be 
 done  of  course,  and  would  be  though  they  slept, 
 which  is "  the  fault  not  only  of  men  profane  or  but 
 civilly  honest,  but  of  men  who  profess  the  fear  of 
 God,  and  may  wrell  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  careless  of  the 
 duties  of  their  place.  That  as  he  said,  An  evil  man 
 may  be  a  good  citizen,  we  may  say  good  men  are  evil 
 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  temporal  judgments  from  their  families  and  ser- 
 vants, &c.  ;  for  this  is  a  grand  cause  why  good  men, 
 fathers  of  families,  have  such  graceless  children  and 
 corrupt  servants,  ministers  such  untoward  flocks, 
 magistrates  such  people. 
 
 Use  2.  This  may  admonish  and  instruct  all  that 
 have  the  faith  and  fear  of  God,  to  join  with  it  this  care 
 of  the  duties  of  their  place,  whatsoever  it  is.  That  they 
 must  have,  because  these  duties,  though  they  be  pro- 
 fitable for  the  common  good,  yet  are  they  not  accept- 
 able from  him.  As  he  (saith  Cyprian  sec.  de  r,ela  et 
 licore,)  that  performeth  holy  things  and  is  not  a  con- 
 secrated priest,  doth  things,  in  respect  of  himself, 
 childish  and  unprofitable,  though  they  may  be  good 
 to  others  ;  so  he  that  doth  things  without  faith  and 
 the  fear  of  God,  they  are  unprofitable,  yea,  wicked  and 
 damnable  sins,  howsoever  they  may  benefit  others,  so 
 may  I  say  of  these ;  but  yet,  this  had,  will  not  bear  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  careful  of  that, 
 masters,  &c.  The  excuses  that  commonly  are  pre- 
 tended will  not  go  for  current ;  servants  will  not  abide 
 with  me  if  I  instruct,  correct,  and  restrain  them  as 
 dut}r  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  govern- 
 ment, or  dealing  hardly  and  passionately  in  thy 
 government,  as  if  thou  hated  them  rather  than  loved 
 good  things,  or  thy  servants  see  thee  do  contrary  to 
 that  thou  directest  them  ;  for  if  none  of  these,  God 
 will  persuade  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,  as  God  prospers  a  bad  house- 
 hold for  a  good  servant,  so  he  curse  a  good  household 
 for  a  bad  servant.  Ministers'  excuses  of  the  untract- 
 ableness  and  unwillingness  of  their  people,  which  may, 
 haply,  come  from  their  former  negligence  or  indiscre- 
 
138 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 tion,  or  if  God  do  not  bless  his  labours  to  tbem,  bis 
 reward  sball  be  never  a  whit  the  less,  nor  be  less 
 acceptable,  so  be  do  his  duty.  Magistrates  and 
 officers,  tbat  they  shall  be  accounted  busy,  officious, 
 and  pragmatical,  and,  it  may  be,  when  tbey  are  out 
 of  their  office,  they  shall  have  actions  against  tbem 
 for  this  and  that  usage,  they  may  haply  be  justly  so 
 accounted,  because  they  follow  and  do  things  in 
 humour,  not  in  conscience.  If  they  do  not,  they 
 need  not  doubt  of  God's  protection  and  of  good  suc- 
 cess, and  should  rather  fear  an  action  from  God  than 
 men,  besides  the  loss  of  the  good  they  may  have  by 
 doing  it.  But  to  all  I  say,  as  she  said  to  the  heathen 
 king,  Do  me  justice,  or  else  cease  to  be  my  king.  So 
 let  them  either  do  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  justify  he  will  condemn. 
 
 The  law  of  truth  was  in  liis  month.  He  taught  the 
 truth  and  word  of  God,  and  nothing  but  that,  and  that 
 wholly. 
 
 Doct.  The  minister  of  God  must  deliver  to  his 
 people  the  law  of  truth,  and  it  only  ;  only  the  word 
 of  God  and  nothing  else  :  Rev.  ii.  7,  '  Hear  what  the 
 Spirit  saith.' 
 
 The  law  of  truth  was  in  his  motith.  He  taught 
 the  truth,  and  nothing  else  but  the  truth,  and  the 
 whole  truth,  all  the  truth,  not  keeping  anything  from 
 them. 
 
 Doct.  The  minister  must  deliver  to  his  people  the 
 whole  truth  of  God,  all  his  will  and  counsel,  whatso- 
 ever he  hath  commanded  and  revealed:  Lev.  x.  11, 
 Deut.  v.  27,  Mat.  xxviii.  20,  Acts  x.  33,  and  xx.  27,  35. 
 Reason  1.  Because  else  he  cannot  be  free  from  the 
 blood  of  his  flock,  that  is,  the  perishing  or  slaughter- 
 ing of  them,  sanguinis,  i.e.  caslis,  saith  Chrysostom, 
 upon  Acts  xx.  26.  For  if  Paul  be  free  from  their 
 blood  and  from  their  murder,  because,  as  he  said, 
 Acts  xx.  2G,  27,  '  I  take  you  to  record  this  day  that 
 I  am  pure  from  the  blood  of  all  men.  For  I  have 
 kept  nothing  back,  but  have  shewed  you  all  the  coun- 
 sel of  God  ;'  then  will  this  by  the  contrary  follow. 
 
 Reason  2.  Because  else  they  should  not  be  faithful, 
 neither  to  him  that  sent  them,  nor  to  them  over  whom 
 they  are  set ;  for  what  fidelity  can  there  be,  when,  for 
 their  own  pleasures  or  respects,  they  shall  not  deliver 
 the  whole  he  commanded,  and  might  be  profitable  to 
 them  ?  1  Cor.  iv.  2,  '  And  as  for  the  rest,  it  is  re- 
 quired of  the  disposers  that  every  one  he  found  faith- 
 ful.' 
 
 Use  1.  This  will  cross  their  opinion  who  affirm 
 many  things  in  the  word  are  unfit  to  be  delivered  and 
 taught  to  the  people,  and  are  ready  to  scandal  and 
 stumble  at  it,  when  at  anytime  they  are.  But  if  the 
 minister  must  deliver  the  whole  truth;  if,  Rom.  xv,  4, 
 '  whatsoever  things  are  written  aforetime  are  written 
 for  our  learning,  that  we  through  patience  and  comfort 
 of  the  Scriptures  might  have  hope  ;'  if,  Deut.  xxix.  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  do  all  the  works  of  this  law  :' 
 why  should  they  not  be  taught  ?  It  is  certain  that 
 many  things  ought  to  be  spoken  wisely,  discreetly,  in 
 their  fit  and  due  times  ;  but  yet  all  things  must  be 
 delivered.  That  which  Jerome  counselled  La3ta  for 
 her  daughter,  tbat  the  book  of  the  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  dis- 
 cern spiritual  things  and  spiritual  love  under  carnal 
 words,  it  may  be  a  rule  for  all  things  of  the  like 
 kind :  for  as  Hilary,  Ps.  cxxxiv.,  As  an  unskilful  man 
 coming  into  a  field  abounding  with  wholesome  herbs, 
 passes  by  all,  as  of  no  more  use  than  the  grass  ;  but 
 a  skilful  one  otherwise  ;  so  of  the  Scriptures*  And  as 
 Bernard  :  Why  may  I  not  draw  a  sweet  and  whole- 
 some repast  of  the  spirit,  out  of  the  sterile  and  in- 
 sipid letter,  as  grain  from  out  the  husks,  as  the  nut 
 from  out  the  shell,  as  the  marrow  from  out  the  bone?f 
 And  as  Basil :  All  bread  affords  nourishment  for 
 health,  but  of  no  use  ofttimes  to  the  sick  or  squeamish : 
 so  is  the  Scriptures  pure  unto  the  pure  ;  and  if  any 
 seem  unclean  and  uncomely,  it  is  to  those  that  are 
 such  in  themselves.^  For  other  things  that  men  think 
 unfit  to  be  taught  because  of  the  greatness  of  the  mas- 
 tery, 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 
 especially  handles  those  things,  why  should  they  not 
 be  taught,  but  with  wisdom,  in  their  place  ?  That 
 which  St  Chrosostom  speaks  in  another  case,  we  may 
 apply  to  this  :  A  petty  schoolmaster,  that  takes  a 
 3'oung  child  from  his  mother's  lap,  ignorant  yet  of  all 
 things,  only  teacheth  him  his  first  letters,  whom  an- 
 other master  takes  and  instructs  after  in  higher  learn- 
 ing ;  so  in  the  knowledge  of  the  Scriptures.  §  For  as 
 all  men  cannot  dive,  and  fetch  precious  stones  ^from 
 the  deep,  but  he  that  is  cunning,  and  hath  the  art  of 
 it ;  so  not  all,  but  the  wise,  can  either  teach  or  con- 
 ceive the  deep  mysteries.  First,  children  must  be 
 taught  letters,  then  syllables,  after  words,  then  con- 
 struction, and  after  all  the  matter.     So  is  it  here. 
 
 Use  2.  This  teacheth  the  minister  of  God  how  dili- 
 gent he   ought  to  be,  both  in  his  private  state  and 
 
 *  Utimpevitus  in  agrum  salubribus  herbis  divitem  vencrit ; 
 omnia  inutilia  et  promiscue  genita  existimans  prasteribit ; 
 peritus  contra;  ita  de  Scripturis. — Hilar.  Ps.  cxxxiv. 
 
 t  Quidm  dulce  eruam  ac  salutare  epulum  spiritus,  de 
 stevili  ct  insipida  liteia,  tanquam  granum  de  palea,  de  testa 
 nucleurn,  de  osse  medutlam. — Bernard  in  Cant.  Ser.  lxxiii. 
 
 I  Omnis  panis  nutrimentum  affert  ad  salute m,  ffigris  autem 
 ssepe  inutilis  ;  sic  et  omnis  Scriptuva  inundis  munda. — Basil 
 ad  Chyl.  de  solita  vita. 
 
 §  Magister  literarum  puerulum  de  gremio  matris  acceptum 
 et  ignarum  omnium,  primis  tantummodo  imbuit  dementis, 
 quem  rursus  alius  magister  accipiens  perfectioribus  instruit 
 disciplinis. —  Chrys.  horn.  ix.  in  Gen. 
 
Ver.  6.] 
 
 STOCK  ON  MALACTII. 
 
 139 
 
 public  preaching,  both  to  find  out  the  whole  will  and 
 counsel  of  God,  and  to  deliver  it  to  his  people.  He 
 must  exercise  himself  in  diligent  reading  of  the  Scrip- 
 tures, and  comparing  of  spiritual  things  with  spiritual, 
 as  Daniel  did,  chap.ix.2  ;  his  time  must  not  be  spent  in 
 hunting  after  profits  and  preferments,  not  in  idleness, 
 pleasures,  and  pastimes,  more  than  such  recreation  as 
 is  helpful  to  make  him  fit  in  body  and  mind  for  his 
 ministry.  Ars  is  longa,  and  vita  is  brevis,  therefore 
 had  he  not  need  to  lose  no  more  time  than  needs 
 must,  but  spend  it  so  as  that  the  Scripture  may  dwell 
 in  him,  by  which  he  may  be  made  perfect  to  his  works, 
 2  Tim.  iii.  17.  Then  must  he  be  instant  to  teach  it, 
 chap.  iv.  2,  to  deliver  the  whole  counsel  of  God. 
 But  no  man  knows  the  whole  counsel  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 
 own  fault,  not  searching  for  it,  not  studying  and  en- 
 deavouring, it  will  not  excuse  him,  but  condemn  him 
 the  more.  If  God  hide  something  from  him,  it  is, 
 without  doubt,  such  a  thing  as  is  not  so  profitable  to 
 be  known  or  taught,  and  not  required  of  him.  If  God 
 shorten  his  days,  and  that  in  the  first  year  or  second 
 of  his  ministry,  there  is  no  more  required  of  him  than 
 he  can  perform,  so  the  default  be  not  his. 
 
 Use  3.  To  teach  the  hearers  that  they  must  endea- 
 vour by  diligent  hearing  to  know  from  the  ministers 
 the  whole  law  of  God,  the  whole  counsel  of  God ;  for 
 therefore  must  the  one  teach,  that  the  other  may  re- 
 ceive it.  For  he  would  not  have  it  delivered  only  be- 
 cause 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  answer, 
 Their  children  at  first  are  not  capable  all  the  learning 
 the  schoolmaster  can  teach  them ;  yet  at  length,  and 
 by  success  and  progress,  he  learns  as  much  as  he  can 
 teach  him,  and  is  fit  for  a  higher  school ;  so  may  it 
 be  with  them.  The  wit  and  capacity  of  man  is  com- 
 pared by  one  to  the  womb  of  a  woman,  which  at  the 
 first  is  not  able  to  contain  the  infant,  if  it  were  at  first 
 conception  as  perfect  for  quantity  as  when  it  is  born, 
 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 
 error,  nor  deceived  his  people  with  lies. 
 
 Doct.  The  minister  of  God  must  not  corrupt  the 
 doctrine  of  religion,  nor  teach  any  error  unto  his 
 people,  whether  touching  knowledge  or  obedience,  in 
 matter  of  doctrine  or  manners.  If  it  was  Aaron's 
 commendations,  it  is  others'  commandment.  Hence 
 are  the  reproofs  :  Isa.  iii.  12,  Jer.  xxiii.  13,  16,  Ezek. 
 xiii.  10,  14,  Acts  xx.  29,  30,  2  Cor.  ii.  17,  Gal.  i.  8, 
 Jude  ver.  13. 
 
 Reason  1.  Because  when  he  exhorteth  and  per- 
 suadeth,  he  may  the  better  be  believed  and  prevail. 
 For  the  case  is  here  as  in  common  affairs  :  once  taken 
 in  a  lie,  hardly  believed  afterwards ;  so  once  in  an 
 
 error  and  uncertain  in  his  judgment,  hardly  believed 
 again,  and  things  before  and  after  will  be  doubted  of. 
 
 Reason  2.  Because  he  being  a  guide  of  others,  a 
 leader  of  the  blind,  it  is  not  with  him  as  with  another  ; 
 a  private  man,  whose  error  may  live  and  die  with  him- 
 self; but  it  is  the  hurt  of  many,  even  so  many  as  are 
 led  by  him,  who  are  readier  to  wander  with  him,  than 
 to  walk  in  the  right  way  after  him. 
 
 Use  1.  This  sheweth  how  far  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  pointof  the  truth 
 truly  and  incorrupt,  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.  i.  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  than  ordinary  men  do.  For  there  was  an 
 inhibition  by  his  holiness,  that  no  priest  should  be 
 allowed  to  read  Bellarmine,  because  he  hath  more 
 truly  set  down  the  truth,  as  we  hold,  and  more  largely 
 than  others  have  done  ;  therefore  none  may  read  him 
 without  special  licence,  lest  they  should  see  the  truth, 
 and  none  must  be  licensed  but  such  as  are  sufficient 
 grounded  priests,  that  there  is  no  fear  they  should  re- 
 ceive any  tincture  of  the  truth,  being  such  obstinate 
 heretics  already. 
 
 He  walked  with  me  in  peace  and  equity.  The  third 
 thing  commended  in  him  ;  his  sincere,  faithful,  and 
 upright  walking  in  his  place  and  calling. 
 
 Doct.  The  ministers  of  God  ought  to  walk  with 
 God  in  peace  and  equity  ;  that  is,  to  have  his  con- 
 versation so  holy,  faithful,  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.  v.  15, 16,  1  Tim.  iv.  12,  Tit. 
 ii.  7,  1  Pet.  v.  3.  The  reproofs  of  all  corrupt  lives  and 
 conversation  in  the  Old  and  New  Testament  prove  this. 
 
 Reason  1.  Because  they  are  ever  to  be  near  unto 
 the  Lord,  his  remembrancers  for  his  people.  Now 
 they  who  must  live  ever  with  him  and  should  entreat 
 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  apparel ; 
 they  who  must  commend  the  suits  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  perform  his  ordinance ; 
 which  lest  they  should  make  to  be  abhorred  for  their 
 corruptions,  as  queasy  and  full  stomachs  will  do  meat 
 
140 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 for  the  sluttishness  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 
 wickedness  of  Eli's  sons. 
 
 Use  1.  To  reprove  the  priests  of  popery,  who  im- 
 propriate unto  themselves  to  be  the  only  priests  and 
 ministers  of  God.  To  which  we  may  have  enough  to 
 say  out  of  Bellarmine's  defence  of  John  XXIII.  (lib.  4, 
 de  Pont.  Rom.  cap.  14).  He  was  accused  in  the 
 Council  of  Constance  for  denying  the  resurrection  of 
 the  body  and  everlasting  life.  Bellarmine's  first  an- 
 swer 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,  Gregory  XII.,  Be- 
 nedict XIII.,  and  John  XXIII.,  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  answers,  secondly,  that  he  had  no 
 such  error  imputed  to  him  for  certain ;  for,  saith  he, 
 there  were  fifty-three  articles  put  up  against  him,  but 
 all  touching  his  life  and  manners,  and  were  proved  by 
 witness;  and  other  articles  were  objected  without  wit- 
 ness, whereof  this  was  one.  Then  was  he  found  faulty 
 in  his  manners  in  fifty-three  crimes.  His  third  answer 
 is,  that  this  was  only  proved  against  him  by  the  rumour 
 of  the  common  people,  who  seeing  John  of  so  disso- 
 lute a  life,  begun  to  think  and  to  speak  it  abroad  that 
 he  believed  neither  eternal  life  nor  the  resurrection  of 
 the  body;  for  it  had  been  impossible  he  should  have 
 lived  so,  if  he  had  been  persuaded  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's  similitude  in  Isaiah,  one  of  their  own  against 
 themselves,  As  in  a  fish,  the  head  being  corrupted 
 and  putrefied,  the  whole  body  is  corrupted,  so,  saith 
 he,  for  a  commonwealth  (ay,  for  their  church) ;  when 
 the  principal  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. 
 
 Use  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  hypocrisy;  upright,  without  turning 
 aside  after  the  corruptions  of  the  times.  They  must 
 be  as  stars  fixed  in  the  firmament,  that  though  the 
 clouds  be  carried  up  and  down  with  the  wind,  yet  the 
 stars  being  lift  above  that  region,  should  remain  fixed, 
 seeing  God  hath  taken  them  into  his  own  tabernacle 
 of  heaven,  as  it  were;  therefore  is  it  not  enough  for 
 them  to  exceed  others  in  knowledge,  but  they  must 
 also  surpass  them  in  holiness  and  piety.  They  have, 
 or  ought  to  have,  more  knowledge,  after  that  must  be 
 their  piety  and  practice.  They  come  nearer  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  shepherds,  which  drive  their  flocks  before 
 them,  but  like  the  shepherds  of  the  Jews,  which  went 
 
 before  their  flocks ;  not  like  him  that  said  ite,  but  to 
 him  who  said  venite;  how  should  they  else  prevail 
 with  God  for  his  people,  or  with  the  people  for  their 
 God,  when  they  make  themselves  unacceptable  of  God, 
 yea,  hateful  by  their  sins,  and  the  offering  of  God  and 
 his  service  loathsome,  and  to  be  abhorred  of  the  people 
 for  their  corruptions '?  The  Lord  forbade  to  Aaron,  and 
 all  his  for  ever,  strong  drink,  Lev.  x.  9,  forbidding  by 
 it  all  excess  which  might  make  them  any  ways  unfit  for 
 the  service  of  God.  The  penalty  is  death:  how  shall 
 they  escape  God's  judgments,  who  are  drunkards,  de- 
 ceivers, swearers,  and  such  like? 
 
 This  commendation  given  to  the  priest  may  teach 
 also  a  general  instruction  to  all. 
 
 Doct.  Every  one  that  walketh  with  God  cleaveth 
 to  him  in  uprightness,  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  wras  perfect.  I  answer,  that 
 if  either  they  knew  themselves  or  knew  the  Scripture, 
 they  would  never  gather  any  such  thing;  for  who 
 knows  himself,  and  finds  not  himself  at  the  best  estate 
 full  of  corruption  ?  as  Saint  Paul  did,  Rom.  vii.  Or 
 who  knows  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  yielded  to  the  people 
 to  make  a  calf,  Exod.  xxxii.  ;  he  ate  not  the  ottering 
 according  to  the  law,  Lev.  x. ;  and  so  transgressed, 
 that  God  threatened  and  performed  it  that  he  should 
 not  set  foot  in  the  land  of  Canaan,  Num.  vi.  2.  If 
 this  be  so,  then  could  he  not  be  perfect. 
 
 Obj.  But  how  is  it  true  he  had  no  iniquity  in  his 
 mouth?  and  James  iii.  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. 
 
 Arts.  It  is  true,  if  he  siu  not  in  his  tongue  at  all ; 
 but  no  such  thing  is  here  given  unto  him ;  he  is  made 
 sound  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  perfectlo  graduum  obe- 
 dientice,  which  was  never  in  anjr  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  child  hath  all  the  parts  of  a  true 
 man  in  the  infancy,  though  it  want  perfection  of 
 stature,  and  tallness,  and  strength,  wdiich  is  called  of 
 some  perfectio  partiitm,  because  all  are  there  in  truth; 
 which  is  nothing  else  but  the  conversion  of  a  sinner, 
 with  a  purpose,  will,  and  endeavour,  with  integrity 
 and  sincerity  to  please  God  according  to  all  his  com- 
 mandments. And  thus  was  Job  just  and  perfect, 
 Noah,  Zacharias,  and  Elizabeth,  &c. 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 141 
 
 He  walked  with  me  in  peace  and  equity.  Therefore 
 in  peace,  because  in  equity :  being  upright  in  his  con- 
 versation, he  had  peace  with  God  and  peace  with 
 himself. 
 
 Doct.  They  who  walk  uprightly,  and  walk  with  God 
 in  equity  and  righteousness,  they,  and  they  only, 
 walk  in  peace,  shall  bave  true  inward  peace  with  God 
 and  themselves.  To  this  purpose  is  that  of  Isaiah 
 liv.  13,  Ps.  cxix.  165,  John  xiv.  27,  andx.  33,  Philip. 
 iv.  5-7,  e  contra  Isa.  lvii.  20,  21. 
 
 Reason  1.  Because  he  is  justified;  that  his  upright- 
 ness and  sanctification  sheweth;  for  it  proceedeth 
 from  justification,  as  fruit  from  the  life  of  a  tree. 
 Bona  opera  sequuntur  justification.  Now  he  that  is 
 justified,  and  he  only,  hath  true  inward  peace,  Eom. 
 v.  1. 
 
 Reason  2.  He  that  walks  not  uprightly,  can  have 
 no  assurance  of  his  justification,  and  so  remission  of 
 his  sins,  and  so  no  peace  and  quietness.  A  sinner 
 is  as  a  debtor  sued  to  judgment. 
 
 And  did  turn  many  away  from  iniquity.  The  fourth 
 thing  commended  in  him,  that  he  laboured  so  dili- 
 gently and  so  effectually,  and  walked  so  carefully,  that 
 many  who  were  born  and  bred  in  sin  and  iniquity, 
 and  continued  in  it  as  slaves  of  Satan,  were  turned 
 from  it  to  God  and  godliness. 
 
 Doct.  The  minister  of  God  must  and  ought  to  turn 
 many  from  sin  and  Satan  to  God  and  godliness;  that 
 is,  he  ought  so  to  teach,  so  to  labour,  and  so  to  walk, 
 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,  Ps.  xix.  7,  in  the  minister's 
 preaching  of  it,  Rom.  x.  14,  Isa.  xlix.  5,  Ezek.  hi.  17, 
 &c,  and  xxxiii.  7,  &c,  Mat.  xxviii.  19,  Acts  xviii.  9, 
 10,  2  Tim.  ii.  24-26. 
 
 Reason  1.  Because  he  shall  be  free  from  their  blood 
 and  perishing,  not  only  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  means 
 to  the  outward  man,  he  is  free  ;  else  he  must  be  cul- 
 pable and  guilty  of  his  perishing.  If  in  Ezekiel's 
 parable,  chap,  xxxiii.,  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 
 effectual,  his  honour  shall  be  the  more.  I  cannot  say 
 as  Chrysostom,  No)i,  minus  prmnii,  if  he  come  without 
 them,  he  shall  not  lose  his  labour,  but  less  sure,  be- 
 cause of  that,  Dan.  xii.  3,  '  And  they  that  be  wise  shall 
 shine  as  the  brightness  of  the  firmament ;  and  they 
 that  turn  many  to  righteousness,  shall  shine  as  the 
 stars  for  ever  and  ever.' 
 
 Use  1.  This  reproveth  and  condemneth  all  preachers 
 and  ministers,  who  do  not  labour  so  in  doctrine,  and 
 live  so  in  practice,  that  men  may  be  converted  to  God 
 from  iniquity  ;  but  by  negligence  and  corruption,  suffer 
 
 men  to  remain  still  in  their  sins,  yea,  harden  them 
 in  their  iniquities.  They  are  far  from  their  duty,  and 
 far  unlike  to  these  priests,  who  were  thus  approved 
 and  commended  of  God. 
 
 Use  2.  To  teach  all  ministers  so  to  preach,  and  so 
 to  live,  that  they  may  convert  men  to  God,  and  turn 
 them  from  iniquity.  They  must  exhort,  improve,  and 
 rebuke  with  all  meekness,  long-suffering,  constancy, 
 and  courage,  that  there  may  be  nothing  in  them,  why 
 they  should  not  be  turned.  This  is  his  duty,  and  he 
 that  is  a  priest,  and  rebukes  not  delinquents,  he  for- 
 sakes the  office  of  a  priest.  In  the  doing  of  it  faith- 
 fully, he  may  well  expect  a  blessing  from  God  ;  because 
 of  that,  Isa.  Iv.  10,  11,  '  Surely,  as  the  rain  cometh 
 down,  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  shall  my  word  be 
 that  goeth  out  of  my  mouth  :  it  shall  not  return  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  do  waste  himself,  hazard  his  life,  and  spend 
 his  strength,  and  gain  but  one,  or  few,  it  will  be  the 
 recompence  of  his  labour.  The  captain  that  redeems 
 and  recovers  but  one  captive,  whose  freedom  is  desired 
 by  his  prince,  shall  not  lose  his  reward,  though  he 
 shall  have  greater  that  recovers  more.  So  in  this, 
 Dan.  xii.  3.  And  if  God  do  not  bless  his  labours,  yet 
 if  he  be  not  wanting  in  his  duty,  care,  and  endeavour, 
 but  be  found  wise  and  faithful,  he  shall  be  rewarded. 
 Isa.  xlix.  5,  '  And  now,  saith  the  Lord  that  formed  me 
 from  the  womb  to  be  his  servant,  that  I  may  bring 
 Jacob  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.' 
 
 Use  3.  This  may  teach  us  why  the  ministry  of  the 
 word,  and  the  ministers  of  it,  are  so  harsh  and  so  un- 
 acceptable unto  most  men,  if  they  be  faithful,  and  will 
 seek  by  all  means  to  convert  men  to  God  ;  because 
 they  must  turn  them  from  their  sin,  separate  them  and 
 their  iniquities,  which  they  love  so  dearly,  as  Micah 
 vi.  7.  Sin  is  either  natural,  or  by  custom,  or  both ; 
 natural  diseases  are  almost  incurable,  and  no  less 
 diseases  that  grow  into  a  custom,  which  is  another 
 nature.  And  the  physician  that  should  go  about  to 
 cure  these  against  a  man's  will,  should  have  little  thank 
 for  his  pains,  and  be  not  greatly  welcome,  when  such 
 things  cannot  be  removed  without  most  sharp  and 
 bitter  medicines,  great  pain  and  grief.  So  in  this. 
 And  here  is  the  cause  why  many  a  man's  ministry,  at 
 the  first  coming  to  a  place,  is  very  acceptable  for  a 
 while,  because  he  speaks  things  good  and  wholesome, 
 but  somewhat  generally,  because  he  knows  not  the 
 state  of  his  flock  and  people  ;  but  after  he  hath  lived 
 some  years,  and  sees  their  sins,  and  begins  to  speak 
 home  unto  them,  then  is  he  unacceptable,  because  he 
 would  part  them  and  their  sins.  As  that  minister  that 
 should  persuade  a  divorce  betwixt  a  man  and  his  wife 
 
142 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 which  he  loves  most  dearly,  should  never  he  welcome 
 to  his  house  or  company,  so  in  this.  It  may  he  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  sin,  though  haply,  and  ten  to  one,  he  did  not, 
 then  is  it  tolerable,*  because  they  think  he  would 
 separate  them  and  their  beloved  sin,  their  profitable 
 and  delightful  sin.  All  the  while  he  will  preach  peace 
 and  comfortable  things  to  them,  and  bring  the  word 
 of  reconciliation,  and  tell  them  of  God's  love,  and  God's 
 mercy,  and  that  he  is  sent  to  woo  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  herself  from  some  place  and  company 
 she  loves  well,  and  change  her  manners,  and  forsake 
 her  friends  and  father's  house,  he  shall  find  his  enter- 
 tainment, both  for  usage  and  countenance,  changed  ; 
 so  in  this.  "Which  makes  oftentimes  ministers,  if  they 
 be  not  the  more  faithful,  grow  cold  and  careless,  and 
 so  fall  into  many  grievous  sins. 
 
 And  turn  many  from  iniquity.  In  themselves  and 
 of  themselves  by  nature,  they  were  in  iniquity,  carnal, 
 and  sold  under  sin,  Rom.  vii.,  till  the  minister  by  the 
 word  brings  them  out  of  it,  and  turns  them  to  God 
 from  sin,  and  makes  them  his. 
 
 Doct.  1.  No  man  naturally  is  God's,  but  a  slave  to 
 sin  and  Satan,  till  he  be  turned  and  converted  by  the 
 preaching  of  the  word,  and  work  of  the  ministry. 
 
 Turn  from  iniquity.  Their  conversion  to  God,  and 
 their  calling,  is  thus  noted,  by  turning  from  iniquity. 
 To  note  this  unto  us. 
 
 Doct.  2.  Those  who  are  duly  called  and  converted, 
 are  turned  from  their  sin  and  corruption  ;  that  is, 
 washed,  cleansed,  and  purged  from  them,  1  Cor.  vi.  11. 
 
 Ver.  7.  For  the  priests'  li])S  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 
 duty,  because  by  knowledge  and  law  some  understand 
 two  several  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  err,  but  should  be  so  kept,  that  he  might  not 
 err.  But  it  is  a  commandment,  shewing  how  he  ought 
 to  be  qualified. 
 
 *  Qu.  '  intolerable'  ?— Ed. 
 
 Shall  keep.  It  is  not,  saith  St  Jerome,  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  under- 
 standing of  the  spritual  and  heavenly  mysteries,  as  the 
 law  after,  for  the  rule  of  the  composing  of  their  man- 
 ners and  actions.  And  these  are  said  to  be  the  priests, 
 because  they  must  study  the  books  of  divine  wisdom, 
 by  which  they  become  more  wise  and  more  learned 
 than  the  rest  of  the  people. 
 
 And  they  should  seek  the  law  at  liis  mouth.  That  is, 
 they  ought  to  require  from  his  mouth  who  ought  to 
 teach  it  them,  Lev.  x.  9-11  ;  1  Tim.  iii.,  Titus  i. 
 The  law,  saith  Bernard  (lib.  ii.,  de  consid.),  Non  nugas 
 profecto,  velfabulas ;  not  toys  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 
 wisdom  and  knowledge,  because  he  is  one  God  hath 
 made  choice  of,  to  be  his  messenger  to  carry  and  de- 
 clare his  will  unto  his  people.  He  is  called  Angelas  ; 
 not  that  he  was  so  by  nature,  but  by  office. 
 
 In  the  verse  we  observe  two  things,  two  duties,  and 
 one  reason  enforcing  both.  The  first  is  the  minister's 
 duty  :  he  must  be  a  man  of  knowledge,  learning  and 
 understanding. 
 
 Doct.  The  minister  of  God,  he  that  is  to  go  in  and 
 out  before  God's  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  Kings 
 ii.  9,  he  asked  a  double  portion  of  Elijah's  spirit. 
 Mat.  xiii.  52,  '  Every  scribe  which  is  taught  unto  the 
 kingdom  of  heaven,  is  like  unto  an  householder,  which 
 bringeth  forth  out  of  his  treasure,  things  both  new 
 and  old.'  Therefore  are  they  compared  to  stars,  Rev. 
 ii.  1  ;  made  the  light  of  the  world,  Mat.  v.  14.  To 
 prove  that  stars  should  have  light,  that  the  eye  should 
 have  sight,  were  needless  ;  for  all  know  and  will  con- 
 fess it,  Titus  i.  9.  God's  stewards,  of  whom  as  they 
 must  be  faithful,  1  Cor.  iv.  2,  so  also  skilful,  seeing 
 he  hath  the  keys  of  the  kingdom  of  heaven,  Haggai 
 i.  13;  he  is  the  Lord's  messenger,  2  Cor.  v.  20,  in 
 God's  stead. 
 
 Reason  1.  Because  he  is  God's  messenger,  as  Paul, 
 1  Cor.  v.  20,  God's  ambassador.  Now  necessarily  it 
 follows,  that  the  messenger  and  ambassador  of  a  prince 
 should  know  and  understand  his  master's  will,  what 
 he  is  to  speak  and  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  weak,  to  exhort  and  excite  the  slow 
 and  cold,  to  confirm  the  truth,  to  confute  error,  and 
 improve  them  that  speak  against  the  truth,  being  every 
 way  both  able  and  apt  to  teach,  as  the  tenor  of  the 
 epistles  to  Timothy  and  Titus  do  run. 
 
Yer.  7.] 
 
 STOCK  ON  MALACHI. 
 
 143 
 
 But  this  cannot  be  done,  except  he  be  a  man  of 
 knowledge  and  understanding  of  the  word. 
 
 Use  1.  This  admonisheth  all  those,  who  are  by  God 
 and  man,  God  and  his  church,  put  in  trust,  and 
 credited  with  the  choice  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  trial  and  examination, 
 are  found  fit  and  sufficient  for  it.  If  they  lay  their 
 hands  suddenly  and  foolishly  upon  any,  they  shall  be 
 partakers  of  their  sins,  and  not  be  pure,  as  1  Tim. 
 v.  22.  And  where  sin  cleaves  to  the  hand,  the  rod 
 and  judgment  will  be  upon  the  back.  The  general 
 that,  for  his  proper  gain  or  private  respects,  shall  admit 
 captains,  and  colonels,  and  marshals,  for  the  leading 
 of  several  bands,  which  have  no  skill  in  war  and  mar- 
 tial affairs,  that,  when  the  field  is  to  be  fought,  are 
 not  able  to  lead  their  bands  and  to  go  in  and  out  be- 
 fore them,  can  never  answer  it  to  their  prince  if  it  be 
 known  that  this  is  the  cause  why  the  battle  succeeds 
 so  badly,  why  so  many  perished  and  the  enemy 
 gathered  ground  upon  him ;  so  in  this.  I  think  too 
 many  may  say  of  those  whom  they  have  ordained,  as 
 Mareianus  said,  when  he  heard  how  Sabbatius  de- 
 meaned himself,  whom  he  had  ordained  a  presbyter, 
 It  had  been  better  he  had  laid  his  hand  upon  thorns., 
 than  by  the  imposition  of  his  hands  to  have  designed 
 Sabbatius  to  the  degree  of  a  presbyter.* 
 
 Use  2.  This  reproveth  those  who  think  any  body 
 sufficient  for  the  ministry.  As  corrupt  patrons  and 
 parents,  and  such  like ;  ungodly  patrons  to  enrich 
 themselves,  and  better  their  state  and  portion,  think 
 anybody  sufficient  to  discharge,  if  he  can  change 
 Peter's  voice,  Acts  hi.  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  courtesy,  though 
 he  have  not  a  whit  of  Elisha's  spirit,  nor  any  know- 
 ledge in  his  lips  ;  such  a  one,  if  they  may  be  judges, 
 there  is  none  to  him,  as  David  said  of  Goliah's  sword, 
 and  more  fit  than  one  that  hath  Elisha's  double  spirit 
 doubled  upon  him,  and  will  look  as  he  may  to  have 
 that  which  God  hath  given  him.  If  we  will  make  them 
 judges,  either  the  apostle  Paul  forgot  himself,  or  the 
 printer,  by  negligence,  left  out  a  word,  2  Cor.  ii.  16, 
 .  for  it  should  be,  '  Who  is  not  sufficient  for  these 
 things  ?  '  But  these  Jeroboams,  which  bring  in  minis- 
 ters of  the  lower  sort  of  the  people  because  they  fill 
 the  hand,  shall  have  Jeroboam's  punishment, f  1  Kings 
 xiii.  33,  34.  Like  to  these  are  carnal  parents,  who 
 bring  up  their  children  only  so'  far  as  they  may  be 
 capable  by  the  law  of  a  living,  but  care  not  for  other 
 sufficiency,  only,  perhaps,  for  credit  and  compliment 
 
 *  Multo  fuisse  satius  manus  suas  in  spinas  imposuisse,  quam 
 earum  impositione  Sabbatium  ad  gradum  designasse  presby- 
 terii. — Mareianus. 
 
 t  Qui  potestatem  facit  volenti  ccclcsiam  corrumpere,  is 
 ccrte  author  fuerit  eorum  omnium  qua;  perdita  illius  audacia 
 turbaverit. — Uhrysost.  de  iSacerd,  3. 
 
 sake,  that  they  be  able  now  and  then  to  make  a  ser- 
 mon 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.  i.  10.  Aud  to  these  may 
 I  adjoin  those  ministers  which  themselves  having 
 knowledge,  yet  I  know  not  out  of  what  corruption  it 
 cometh,  they  think  a  few  men  of  learning  is  enough, 
 if  a  few  parishes  in  a  city  or  country  have  learned 
 men  and  preachers,  as  if  all  ministers  should  not  be 
 men  of  knowledge. 
 
 Use  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  voice 
 of  God,  1  Sam.  iii.  4.  So  unable  are  they  for  that 
 place.  Like  to  Balaam,  Num.  xxii.,  that  though  God 
 forbade  him,  yet  for  gain  he  would  needs  go.  So  these, 
 for  the  wages  of  iniquity,  whenas  God  by  denying 
 them  gifts,  hath  said,  Go  not,  yet  they  will  threap 
 kindness  of  him,  and  will  go.  As  Ahimaaz,  2  Sam. 
 xviii.  23,  that  would  needs  run  to  carry  the  king  news 
 from  the  camp,  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  news 
 from  the  king  to  the  camp  ;  but  when  they  come  to  tell 
 their  message,  they  know  nothing,  no  more,  or  often 
 not  so  much  as  many  of  their  flocks ;  as  Hosea,  iv.  4. 
 Use  4.  To  admonish  every  man  how  he  takes  this 
 calling  upon  him,  that  he  find  in  himself  some  compe- 
 tent sufficiency  for  it,  not  to  be  persuaded  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  men's 
 sins,  but  not  lessen  his  own,  for  he  must  be  accepted 
 by  that  is  in  him ;  therefore  must  he  be  studious,  and 
 of  some  competent  parts  before,  and  still  continue  in 
 reading,  and  look  to  learning,  as  1  Tim.  iv.  13,  16. 
 For  he  shall  find  himself  still  bound  to  study,  and  to 
 have  need  of  it  daily,  for  so  great  a  work  to  find  out 
 knowledge  for  his  people,  the  word  being  so  deep  as 
 it  is  (Bernard). 
 
 Obj.  Whether,  if  he  have  not  gifts,  not  knowdedge, 
 is  he  a  minister  or  not  ? 
 
 Ans.  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  err ;  and  so  by  consequent 
 not  now  the  bishops  nor  a  council.  The  reason  is, 
 because  this  is  a  promise,  and  God  keeps  his  promises. 
 To  this  I  answer,  It  is  no  promise,  but  a  command- 
 ment, shewing  what  manner  of  man  a  minister  ought 
 to  be.     The  same  which  the  next  sentence  is. 
 
 Again,  I  affirm,  that  if  it  be  a  promise,  it  is  general ; 
 for  the  reason  is  general  to  all,  yea,  and  particular  to 
 every  one.  But  the  Scripture  is  manifest,  that  both 
 particular  priests,  and  general  councils  of  priests,  have 
 
144 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 erred.*  In  general  are  these,  Isa.  lix.  10,  Jer.  vi.  13, 
 and  xiv.  14,  which  places  shew,  that  the  most  of  the 
 priests  and  prophets  were  then  corrupt.  Now  if  there 
 should  have  been  a  council  gathered  of  these,  what 
 good  might  be  hoped  for  from  them  ?  By  going  to  the 
 council,  they  might  have  changed  their  places,  but  not 
 their  minds ;  they  would  have  been  the  same  in  a 
 council  they  were  at  home.  Besides,  is  it  not  mani- 
 fest that  councils  have  erred  ?  1  Kings  xxii.  But 
 Bellarmine  haply  will  answer,  they  were  a  council  of 
 prophets,  not  priests,  gathered  by  the  king,  not  the 
 high  priest.  Then  see  a  council  of  priests,  gathered 
 by  the  high  priest,  erring,  John  ix.  22,  and  xi.  53, 
 and  Mark  xiv.  64.  But  Bellarmine  will  say,  that  a 
 council  of  the  Jews  lawfully  called  before  Christ,  conld 
 not  err  ;  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  priesthood  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  marvel  how  the  Rhernists,  and 
 the  general  popish  argument  will  hold,  who  by  the 
 example  of  Caiaphas,  John  xi.  49,  proves  that  the  pope 
 cannot  err,  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  err.  More  ingeniously  deal  Hosius  and 
 Canus,  affirming  the  council  did  pronounce  a  right 
 sentence,  when  they  condemned  Christ  of  blasphemy, 
 that  they  might  establish  this,  a  council  cannnot  err  ! 
 
 And  they  should  seek  the  law  at  his  mouth.  The 
 commandment  touching  the  people,  shewmg  what 
 they  ought  to  do. 
 
 Doct.  The  people  of  God,  and  they  who  be  of  his 
 church,  must  hear  and  receive  the  word  of  God  at  the 
 mouth  of  the  ministers.  It  is  not  spoken  exclusively, 
 as  if  these  must  only  hear  from  the  minister,  and  not 
 to  read  themselves ;  for  that  is  commanded,  John 
 v.  39,  but  principally  they  must  hear  it  from  him,  and 
 ordinarily  when  he  speaketh  the  word,  they  must  not 
 
 *  The  Council  of  Chalcedon,  not  denied  to  be  a  lawful 
 council,  equalled  the  bishop  of  Constantinople  with  the  bishop 
 of  Rome  in  authority,  honour,  and  other  prilvilcges,  save 
 only  in  precedence,  which  they  say  is  an  error. 
 
 The  first  Council  of  Nice  decreed,  that  those  heretics  who 
 followed  Paul  us  Samosatenus,  should  again  be  baptized,  as 
 Cyprian  and  the  Anabaptists. 
 
 The  second  of  Nice  decreed,  that  images  should  be  wor- 
 shipped, and  that  angels  had  bodies,  and  that  the  souls  of 
 men  were  corporal.  Why  else  did  Augustine  appeal  from 
 the  Council  of  Africa,  where  Cyprian  was  present,  to  the 
 Scriptures,  affirming,  we  may  not  doubt  of  the  Scriptures, 
 butof  them  it  is  lawful?  (lib.  ii.  de  Baptist,  con.  Donatist.  cap  3.) 
 
 Concilia  plcnaria  errare  posse,  dicens.  If  the  question  be 
 of  the  authority  of  the  pope,  whether  greater  than  a  council. 
 Jerome  answers,  Si  authoritas  quceritur,  major  orbis  est  urbe. 
 But  ask  the  Council  of  Constance,  which  deposed  John  XXIII. 
 and  chose  Martin  V.  Either  the  council  erred,  or  else  Mar- 
 tin was  no  lawful  pope.  Then  all  his  successors  were  schis- 
 matics, no  lawful  popes. 
 
 withdraw  themselves,  but  must  hear.  This  is  the  order 
 God  hath  ordained  in  his  church  ;  this  is  that  is  com- 
 manded here  ;  so  Haggai  ii.  12,  so  James  i.  16,  Isa. 
 ii.  3.  To  God's  house  to  hear  and  be  taught,  there 
 speak  the  ministers,  Heb.  xiii.  17.  Then  must  they 
 be  heard. 
 
 Season  1.  Because  they  are  begotten  and  born  again 
 of  the  seed  of  the  word,  but  that  not  by  their  own 
 private  reading,  but  from  the  preaching  of  the  minis- 
 ters, 1  Pet.  i.  23,  25.  They  are  the  sons  of  God  by 
 faith,  Gal.  hi.  26.  But  faith  is  not  to  be  had,  ordi- 
 narily, but  by  hearing,  Rom.  x.  14,  15,  17. 
 
 Reason.  2.  Because,  as  Chrysostom  (Horn.  xi.  ad 
 pop.  Antioch),  Se  quisque  per  seipsum  non  facile  emen- 
 date potest.  Men  are  so  partial  in  judgment,  so  per- 
 verse in  affection,  oftentimes  blinded  by  one  means  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. 
 
 Use  1.  This  will  convince  of  sin  all  those  who  hold, 
 either  in  opinion  or  practice,  no  such  necessity  of 
 resorting  to  the  public  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  sin  to 
 think  they  ought  not,  and  to  withdraw  themselves 
 from  it,  contemning  the  ministry  of  the  wrord,  being 
 the  ordinance  of  God,  by  wdiich  he  would  teach  them 
 the  law.  Their  pretences  they  hold  forth  in  their 
 defence  are  vain.  First,  they  can  read  at  home,  and 
 it  may  be  better  sermons  than  he  they  should  hear 
 can  preach  any.  Let  me  grant  them  they  can  ;  yet 
 follows  it  not  they  will ;  for  he  that  accounts  little  of 
 God's  public  ordinance  will  hardly  perform  any  such 
 private  duty,  man's  nature  being  more  apt  to  public 
 than  private  duties.  But  say  they  can,  and  will,  and 
 do  it ;  yet  is  it  faulty,  because  it  is  cross  to  God's 
 commandment,  who  could  as  well  have  commanded 
 private  at  that  time  as  public.  And  though  it  be  in 
 itself  good,  yet  being  out  of  its  fit  time,  it  is  evil.  It 
 is  good  and  lawful  for  a  man  to  follow  his  calling,  or 
 to  build  churches,  or  to  get  in  his  harvest,  or  to  re- 
 create himself  in  their  times ;  but  to  do  these  upon 
 the  Lord's  day  is  evil.  As  in  the  body  the  blood,  that 
 is  the  continent  of  life,  is  good,  so  it  be  in  the  proper 
 vessels,  the  veins  ;  but  if  out,  it  is  hurtful,  and  breeds 
 putrefactions  and  diseases  ;  and  as  all  the  members 
 are  good  in  then-  proper  place,  but  one  in  another  is 
 monstrous  and  hurtful ;  as  the  finger  upon  the  hand, 
 and  in  the  eye  :  so  it  is  of  these  things.  Again,  what 
 is  this  but  to  cross  the  ordinance  of  God  ?  What  is 
 it  else  but  to  challenge  more  wisdom  to  themselves 
 than  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  hear.  Nay,  they  are  therefore  not  begotten, 
 because  they  think  it  needless.  For  there  cannot  be 
 life  but  there  will  be  a  desire  of  food.     They  cannot 
 
Ver.  7.] 
 
 STOCK  ON  MALACHT. 
 
 145 
 
 be  God's,  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  hear  so 
 often.  Thou  must  learn  and  hear  from  him  the  whole 
 law  of  God,  which  cannot  be  heard  in  a  man's  life  in 
 so  seldom  hearing  as  they  can  be  content  only  to  hear, 
 and  much  less  learned.  If  they  must  hear  out  of 
 season,  then  oftener  than  they  would  or  do.  But 
 shall  I  tell  you  the  true  cause  of  this  refusal  ?  It  is 
 either  pride  of  heart,  whereby  they  are  puffed  up  with 
 their  own  knowledge  and  condition,  and  think  they 
 know  as  much  and  need  no  more,  and  are,  as  the 
 speech  is,  as  well  as  meat  can  make  them,  which  is 
 plain  hypocrisy  ;  or  it  is  pride  of  state,  when  they  are 
 puffed  up  with  their  wealth  and  state,  and  think  it 
 enough  for  the  poor  to  receive  the  gospel  and  press 
 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,  than  for  any  good  they  look  to 
 receive  by  it,  which  is  a  spice  of  atheism  ;  or  it  is 
 because  of  the  guilt  of  their  consciences,  who  find  the 
 galling  of  the  word,  who  think  if  they  should  con- 
 tinually hear  it  they  should  have  no  quietness  in  them- 
 selves at  all,  when  they  can  hardly  quiet  themselves 
 that  hear  so  seldom,  which  is  carnal  security  ;  or  else 
 he  that  hath  them  in  a  snare  at  his  will  is  afraid  to 
 lose  them,  and  when  he  finds  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. 
 
 Use  2.  To  teach  every  one  to  make  conscience  of 
 this  duty,  to  hear  and  receive  the  word  of  God  at  the 
 mouth  of  his  ministers  in  the  public  assemblies.  It 
 is  the  commandment  of  God  ;  he  that  maketh  not  con- 
 science of  this  duty  maketh  not  conscience  of  any ; 
 for  he  that  maketh  no  conscience  of  all  known  duties, 
 maketh  none  of  any.  Therefore  should  we  be  glad 
 with  David  to  go  into  the  house  of  God,  so  shall  we 
 subscribe  to  the  wisdom  of  God,  who  hath  so  ordained, 
 and  given  men  gifts,  not  in  vain,  not  for  themselves  ; 
 whenas  little  would  save  them,  but  as  teats  to  the 
 mother,  and  art  to  the  bee  to  make  honey,  &c. ;  so 
 shall  we  be  begotten  of  God  to  be  sons,  or  reformed 
 of  God  to  be  holy  sons,  or  repaired  by  God,  who 
 decay  in  mind  as  well  as  in  body,  and  had  need  of 
 continual  instruction  as  of  daily  eating.  For  our 
 work  is  not  like  others',  saith  St  Chrysostom,  who  find 
 it  as  they  left  it. 
 
 They  should  seek  the  law.  This  is  the  command- 
 ment touching  the  people,  that  they  must  receive  the 
 law  from  the  minister's  mouth  ;  and  not  only  receive 
 it,  but  seek  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. 
 
 Doct.  The  people  must  not  only  hear  and  receive 
 the  word  of  God  at  the  mouth  of  the  ministers,  but 
 they  must  seek  it  and  require  it ;  seek  it  with  earnest- 
 ness and  fervent  desire.  So  here  ;  and  to  the  same 
 purpose  is  that,  when  the  Spirit  speaks  of  buying  the 
 truth,  Prov.  xxiii.  23,  and  Isa.  lv.  1.  And  hence  are 
 the  comparisons,  when  it  made  as  milk,  and  men  as 
 new-born  babes,  1  Peter  ii. ;  when  it  is  compared  to 
 gold,  Rev.  ii.  18 ;  to  a  treasure,  and  men  to  purchasers, 
 Mat.  xiii.  44 ;  to  pearls,  and  men  to  merchants, 
 vers.  45,  46. 
 
 Reason  1.  Because  it  is  that  which  will  make  men 
 rich  spiritually,  with  riches  of  faith  and  piety,  and 
 such  like  ;  which  had,  will  enrich  men,  will  they  seek 
 very  earnestly. 
 
 Reason  2.  Because  here  Christ,  and  with  him 
 eternal  life  and  all  happiness,  is  to  be  found,  and  no- 
 where else  :  John  v.  39,  '  Search  the  Scriptures  ;  for 
 in  them  ye  think  to  have  eternal  life :  and  they  are 
 they  which  testify  of  me.'  Rom.  x.  6-8.  Hence 
 John  vi.  67,  68,  'Jesus  said  to  the  twelve,  Will  ye 
 also  go  away  ?  Peter  answered,  Lord,  to  whom  shall 
 we  go  ?  Thou  hast  the  words  of  eternal  life.'  Hence 
 the  gospel  is  '  the  grace  of  God  bringing  salvation,' 
 Titus  ii.  11. 
 
 Reason  3.  Because  without  this,  whatsoever  a  man 
 hath  else,  whatsoever  state  and  condition  he  is  in, 
 better  or  worse,  health  or  sickness,  &c,  he  can  use  no 
 state  well ;  for  the  blessings  of  God,  1  Tim.  iv.  5,  are 
 sanctified  by  the  word. 
 
 Use.  To  convince  of  sin  all  such,  as  though  they 
 hear,  yet  seek  not  nor  desire  it,  have  no  fervent  affec- 
 tion to  it. 
 
 The  law.  That  is,  the  simple  and  plain  words  of 
 God,  not  trifles,  and  fables,  and  other  vanities  of  wit, 
 but  the  whole  law,  whatsoever  he  is  bound  to  deliver. 
 
 Doct.  The  people  ought  to  hear  and  receive,  to  seek 
 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,  Isa. 
 i.  3.  For  the  whole  law  is  his  way.  This  is  proved, 
 Deut.  v.  27,  Mat.  xxviii.  20,  1  Thess.  v.  20,  21, 
 Heb.  vi.  1,  2.  This  by  the  contrary,  Mat.  ii.  11, 
 2  Tim.  iii.  4. 
 
 Reason  1.  Because  they  are  his  people,  servants, 
 children,  spouse,  all  wbich  requires  they  should  hear 
 and  affect  his  words,  his  laws,  his  will  and  his  pre- 
 cepts, and  them  all. 
 
 Reason  2.  Because  the  whole  is  either  concerning 
 God  or  themselves.  God,  as  it  setteth  forth  his  wis- 
 dom, power,  justice,  mercy,  and  so  forth  ;  themselves, 
 as  it  offers  mercy  or  threateneth  judgment,  as  it  re- 
 prove th  evil  or  promiseth  good. 
 
 Use  1.  This  will  serve  to  reprove  many,  and  to  con- 
 vince several  men  of  several  corruptions,  some  in  one 
 sin,  and  some  in  another,  who  will  hear,  and  seem  to 
 desire  the  law  out  of  the  minister's  mouth,  but  not  the 
 
 K 
 
146 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 whole.  There  are  some  who  think  many  things  need- 
 less to  be  known  and  heard,  many  things  not  fit  to  be 
 taught,  as  before,  ver.  6.  Besides  that  was  then  said, 
 I  say,  let  them  see  if  this  be  not  to  check  the  wisdom 
 of  God,  who  hath  both  written  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  wisdom  would  teach  them  that 
 many  things  are  necessary,  though  not  the  present 
 profit  of  them  appear.  For  as  in  instruments  only 
 the  strings  sound,  yet  there  are  other  things  in  the 
 whole  body,  as  that  whereunto  they  are  tied,  the 
 bridge,  the  pins,  which  help  the  music.  So  in  the 
 prophets,  though  all  be  not  prophecies,  yet  they  are 
 things  to  which  these  are  tied  and  illustrated  (Aug.  de 
 Civ.  Dei,  lib.  xvi.  2).  And  sometimes  for  those  things 
 which  signify  something,  are  those  things  which  sig- 
 nify nothing  added.  As  the  ground  is  only  ploughed 
 and  rent  up  by  the  ploughshare,  yet  that  this  may  be, 
 other  parts  of  the  plough  are  necessary.  And  humility, 
 if  they  had  any,  would  teach  to  suspect  their  own 
 wisdom  in  not  seeing  the  use  and  end,  the  profit  and 
 fitness  of  things,  rather  than  questioning  and  reason- 
 ing against  God.  Others  can  be  content  to  hear  all 
 pleasant  things,  as  the  promises  and  mercies  of  God ; 
 but  judgments  and  reproofs,  threats  and  checks,  that 
 they  cannot  brook  ;  like  unto  those  who,  in  medicines 
 affect  only  the  smell,  or  triinness,  or  gayness  of  them, 
 as  pills  rolled  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 
 than  by  despairing  at  their  deaths.  Some  can  will- 
 ingly hear  that  which  concerns  other  men  and  their 
 sins,  their  lives  and  manners,  but  nothing  touching 
 themselves  at  all  and  their  own  sins  :  as  men  can 
 willingly  abide  to  hear  of  other  men's  deaths,  but 
 cannot  abide  to  hear  of  their  own.  Oftentimes  they 
 will  make  the  minister  to  believe  as  they  did,  Jer. 
 lxii.  5,  6,  '  Then  they  said  to  Jeremiah,  The  Lord  be 
 a  witness  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  evil,  we  will  obey  the  voice  of  the  Lord  God,  to 
 whom  we  send  thee  ;  that  it  may  be  well  with  us, 
 when  we  obey  the  voice  of  the  Lord  our  God.'  But 
 when  he  shall  declare  unto  them  the  will  of  God  that 
 crosseth  their  affections,  they  will  entertain  him,  and 
 answer,  as  chap,  xliii.  2,  '  Thou  speakest  falsely,  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. 
 
 Use  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  mouths  of  the 
 ministers  to  dispose  it  unto  them,  whatsoever  it  may 
 be,  whether  it  may  be  pleasant  or  crossing.  For  if 
 men  deal  so  with  their  physicians,  submit  themselves 
 
 to  their  prescripts,  though  often  they  be  unpleasant, 
 because  they  are  persuaded  of  their  wisdom,  and  that 
 they  work  all  by  art,  and  yet  may  they  sometimes 
 err ;  how  much  more  unto  all  that  which  God  hath 
 spoken  and  prescribed,  when  they  may  well  know 
 they  cannot  err,  judging  of  such  thoughts  as  esteemeth 
 anything  superfluous  or  unfit,  anything  difficult  or  too 
 deep  for  them  to  look  into,  as  suggestions  of  Satan 
 and  their  own  corruption,  and  not  rising  from  God's 
 Spirit;  condemning  in  themselves  all  such  thoughts  as 
 gainsay  the  word,  and  any  part  of  it  delivered  unto 
 them,  as  unloyal  to  their  prince  and  master,  father 
 and  husband ;  yea,  censuring  all  such  affections  as 
 gainsay  and  repine  at  the  word,  which  toucheth  them 
 to  the  quick,  and  their  particular  sins  and  corruptions, 
 as  fearful  forerunners  of  some  dangerous  fall  and  back- 
 sliding, specially  when  in  former  times  they  could  en- 
 dure as  much  as  that,  and  haply  more,  to  be  spoken 
 unto  them,  or  were  such  as  condemned  other  men  for 
 spurning  when  they  were  touched.  And,  indeed,  it  is 
 fearful,  for  it  argues  he  was  either  an  hypocrite  before, 
 or  else,  by  reason  of  some  security  and  carelessness 
 over  his  own  spiritual  estate,  he  is  fallen  into  a  spiri- 
 tual disease  and  some  sins  he  had  not  before;  and 
 refusing  the  remedies  or  the  bitter  potion  which  should 
 recover  him,  he  must  needs  putrify  more.  The  body 
 that  is  sick,  and  the  part  that  is  wounded,  if  either 
 the  remedy  be  rejected,  or  the  salve  be  pulled  off  when 
 it  is  applied,  will  doubtless  grow  worse.  As  be  that 
 is  sore  sick,  and  grievously  wounded,  gives  hope  of  his 
 recovery  while  he  will  submit  himself  to  his  physician, 
 and  take  whatsoever  he  prescribes  him.  But  he  that 
 is  but  a  little  ill,  and  refuseth  to  hearken  or  receive 
 anything,  gives  no  hope  at  all  though  his  hurt  be  the 
 less  ;  so  in  this.  Therefore,  men  who  would  save 
 themselves  must  receive  the  whole.  They  who  will 
 shew  themselves  dutiful  and  loyal,  either  his  spouse 
 or  children,  must  be  content  to  be  reproved  and  chid, 
 when  they  have  given  cause,  and  never  love  the  less, 
 as  well  as  cherished.  And  it  is  a  good  sign  of  a  good 
 heart  that  likes  his  ministry  best  which  will  reprove 
 and  chide  him,  and  not  his  that  will  soothe  and  flatter 
 him. 
 
 For  he  is  the  messenger  of  the  Lord.  The  reason  of 
 the  former.  The  priest  is  God's  messenger,  therefore 
 must  he  be  such  and  such. 
 
 Doct.  The  Lord,  he  useth  the  ministry  of  man  in  re- 
 vealing his  will  to  his  people,  Rev.  iii.  14. 
 
 Ver.  8.  But  ye  are  gone  out  of  the  way ;  ye  have 
 caused  many  to  fall  by  the  law  :  ye  have  broken  the  cove- 
 nant of  Levi,  saith  the  Lord  of  hosts. 
 
 But  ye  are  gone  out  of  the  iray.  Or,  Ye  have  de- 
 farted  from  that  way.  The  second  part  of  this  dis- 
 similitude follows  now  in  this  and  the  next  verse, 
 which  contains  their  degenerating,  and  so  their  cor- 
 ruption, ver.  8 ;  and  the  iteration  of  the  judgment,  ver. 
 9.     And  in  ver.  8  here  are  three  corruptions  these 
 
Ver.  8.] 
 
 STOCK  ON  MALACHI. 
 
 147 
 
 priests  be  challenged  withal,  wherein  they  are  most 
 unlike  to  the  former  priests.  '  You  are  gone  out  of 
 that  way,'  that  is,  from  the  piety  and  faithfulness  of 
 those  priests  who  lived  in  the  first  age,  and  with  whom 
 I  made  the  covenant  at  first.  They  neither  swerved 
 from  that  rule,  but  you  have  forsaken  and  contemned 
 my  law,  and  followed  your  own  devices,  and  sought 
 yourselves,  and  the  establishing  of  your  dignity,  more 
 than  my  glory,  and  have  sought  how  to  make  a  gain 
 to  yourselves  of  my  worship.  You  have  done  this, 
 who  have  the  same  place,  enjoy  the  same  privileges, 
 have  the  same  portion  of  tithes  and  offerings  they  had. 
 
 Ye  have  caused  many  to  fall  by  the  law.  The  second 
 difference  and  dissimilitude.  That  whereas  the  former 
 priests,  by  their  care  and  diligence  in  their  places, 
 recovered  and  caused  many  to  return  from  their  sins, 
 and  the  breaches  of  the  law,  and  to  walk  uprightly  by 
 it ;  they,  on  the  contrary,  by  their  defect  and  want 
 in  teaching,  and  their  passing  over  their  sins  as  if  they 
 saw  them  not,  that  they  might  purchase  grace,  and 
 procure  commodity  to  themselves  ;  as  also  by  their 
 wicked  example,  they  were  the  cause  of  the  fall  of 
 many ;  that  is,  that  many  have  sinned  and  were  not 
 punished,  as  the  word  sometime  signifies.  By  the  law, 
 is  not  meant  as  if  they  did  so  teach  and  temper  the 
 law,  as  sometime  the  priests  did,  in  giving  liberty  by 
 it  to  sin,  as  to  hate  their  enemies,  tb  lust  and  covet, 
 so  nothing  were  outwardly  acted ;  but  that  they  caused 
 many  to  stumble  and  go  contrary  to  the  law. 
 
 Ye  have  broken  the  covenant  of  Levi.  The  third 
 difference.  They  kept  my  covenant  and  were  faithful, 
 and  I  performed  whatsoever  I  promised  to  them  ;  but 
 you  have  broken  covenant,  and  gone  clean  contrary  to 
 the  agreement  which  passed  betwixt  me  and  your  pre- 
 decessors, in  whose  loins  you  were,  and  who  made  the 
 covenant  for  you ;  and  so  by  your  iniquities  have 
 caused  me  not  to  perform  to  you  peace,  plenty,  and 
 prosperity,  with  length  of  days.  From  the  general  I 
 observe  this : 
 
 Doct.  Men,  of  what  sort  and  condition  soever  they 
 be,  ought  to  imitate  and  follow  the  virtue,  piety,  and 
 faith  of  their  predecessors,  whether  they  were  in  place, 
 nature,  or  age.  And  on  the  contrary,  it  is  a  great 
 wickedness  and  shame  to  degenerate  from  their  piety 
 and  virtue,  to  be  unlike  unto  them.  Therefore  re- 
 proves our  prophet  these  priests.  To  this  purpose  is 
 that  Heb.  vi.  12,  and  xiii.  7,  and  xii.  1,  inferred  upon 
 the  xi.  and  James  v.  11.  Hence  was  the  commenda- 
 tions of  Jehoshaphat,  1  Kings  xxii.  43  ;  and  of  Josiah, 
 2  Kings  xxii.  2.  On  the  contrary,  it  was  reproved  in 
 Jehoram,  2  Chron.  xxi.  12  ;  and  in  the  Jews,  John 
 viii.  39. 
 
 Reason  1.  Because  God  hath  therefore  written  these. 
 He  hath  written  not  that  they  should  be  known  as  matter 
 of  story,  to  be  made  for  delight  or  speech  only,  but  for 
 matter  of  life  and  conversation,  thereby  teaching  us 
 what  to  do  in  others  whose  memory  is  new  and  fresh, 
 that  God  may  have  his  end. 
 
 Reason  2.  Because  it  will  not  profit  them  to  have 
 descended  from  or  succeeded  such ;  for,  as  he  said  of 
 nobility,  What  profiteth  it  a  channel  or  river  flowing 
 from  a  pure  and  wholesome  spring,  if  it  be  corrupt 
 and  defiled  ?  Nay,  it  will  the  more  condemn  them,  as 
 we  may  well  gather  from  that  Mat.  xii.  41,  42. 
 
 Use  1.  Then  are  they  justly  reproved,  who  talk  of 
 doing  as  their  forefathers  have  done,  being  neither 
 willing  nor  able  to  examine  what  they  did,  good  or 
 evil,  but  is  all  one  to  them,  so  they  did  it  before  them. 
 Such  as  our  ignorant  papists  be,  who  imitate  not  the 
 faith,  but  the  infidelity  and  errors  of  their  fathers;  not 
 their  virtues  and  piety,  but  their  vices  and  profaneness, 
 their  liberty  and  licentiousness.  No  man  will  condemn 
 their  following  of  that  is  good  in  them,  or  rather  that 
 which  had  but  the  show  of  goodness  in  them,  as  their 
 works  which  were  good  for  the  outward  act,  though 
 not  otherwise  ;  their  works  of  mercy  and  liberality, 
 their  zeal,  fervency,  and  diligence  in  prayer,  though 
 their  prayers  not  to  be  imitated ;  as  a  man  may  imitate 
 the  diligence  and  watchfulness  of  a  thief,  but  not  his 
 theft ;  the  providence  of  a  bad  servant,  but  not  his  cor- 
 ruption. But  to  imitate  anything  they  have  done 
 without  choice  of  their  good,  is  that  which  is  justly 
 condemned  ;  for  if  the  apostle  must  not,  nor  will  not, 
 be  otherwise  followed,  than  1  Cor.  xi.  1,  as  he  follows 
 Christ ;  if  the  prophet  forbid  us  to  follow  our  fathers ; 
 if  they  are  condemned  for  following  their  forefathers, 
 as  did  all  the  kings  of  Israel ;  if  that  be  the  commen- 
 dations of  Jehoshaphat,  2  Chron.  xvii.  3,  that  he  walked 
 in  the  first  way  of  his  father  David,  and  not  that  he 
 imitated  him  in  all  things,  is  it  approvable  to  follow 
 those  who  are  far  inferior  to  him  in  all  things  ?  Nay, 
 it  is  that  which  shall  improve  their  sin  and  enhance 
 their  punishment,  as  Isa.  xiv.  21,  with  lxv.  7. 
 
 Use  2.  To  provoke  us  to  read  the  Scriptures,  where 
 we  may  see  the  truth,  and  patience,  and  piety  of  our 
 most  holy  predecessors  ;  and  when  we  see  them,  to  pro- 
 voke ourselves  to  imitate  them,  and  to  uphold  our- 
 selves in  right  paths  by  them,  Heb.  xiii.  1. 
 
 Bat  ye  are  gone  out  of  the  way.  They  had  erred 
 from  the  truth  and  good  ways  of  their  predecessors. 
 
 Doct.  The  rulers,  governors,  and  ministers  of  the 
 church  may  err  both  in  matter  of  doctrine  and  of 
 God's  worship.  Let  us  look  into  the  book  of  God 
 and  we  shall  find  this  true,  not  in  some  one  or  two, 
 but  in  the  greatest  part  of  them ;  yea  all,  for  aught  we 
 know.  First,  these  things  were  foretold,  for,  though 
 the  people  bragged,  Jer.  xviii.  18,  <  The  law  should 
 not  perish  from  the  priest,  nor  counsel  from  the  wise,' 
 God  threatened  the  far  contrary,  Ezek.  vii.  26,  and 
 Micah  iii.  6,  '  That  the  sun  should  go  down  over  the 
 priest.'  And  see  the  event  of  this,  Isa.  lvi.  10,  Zeph. 
 iii.  4,  Jer.  vi.  13  and  xxiii.  13.  But  this  was  in 
 Israel  only ;  yea,  see  it  in  Judah,  Jer.  xxiii.  14,  16 ; 
 and  not  in  prophets  only,  but  priests,  2  Chron. 
 xxxvi  14. 
 
 Reason  1.  Because  their  knowledge,  be  it  never  so 
 
148 
 
 STOCK  ON  MALACHI. 
 
 [Chap  .II. 
 
 great,  is  but  in  part  and  imperfect,*  1  Cor.  xiii.  9. 
 Now,  they  who  are  ignorant  in  part  may  err  in  some 
 things,  lrjnorantia  erroris  mater,  (Bernard  ad  Cant) ; 
 Nisi  vjnorando  errare  non  jwtest,  (August.  Enchirid.). 
 Seeing  all  men  are  in  part  ignorant,  then  they  may 
 err  ;  yea  the  priest,  Heb.  v.  2. 
 
 Reason  2.  Because  they  are  but  in  part  sanctified, 
 and  every  man  hath  some  part  of  the  old  man  in  him, 
 as  St  Paul,  2  Cor.  xi.  5,  who  had  gone  as  far  as  any 
 other,  confesseth  of  himself,  Philip,  iii.  12,  13,  Rom. 
 vii.  17,  24.  Therefore  they  may  in  part  strive  against 
 their  own  judgment,  and  be  drawn  by  temptation  to 
 defend  error,  sometime  against  their  own  conscience ; 
 for  though  error  in  judgment  arise  ever  of  ignorance, 
 yet  error  in  act,  as  in  teaching,  in  defending  and 
 maintaining  of  error,  is  joined  often  with  knowledge, 
 and  ariseth  not  out  of  ignorance,  but  want  of  grace 
 and  sanctification. 
 
 Reason  3.  Because  the  promise  of  incessant  assist- 
 ance and  infallible  guidance  was  never  made  to  any 
 but  to  the  apostles,  because  they  were  to  plant 
 churches  where  there  never  had  any  been  before, 
 and  to  establish  a  new  form  of  church  government 
 and  worship  of  God  never  used  or  heard  of  before  ; 
 therefore  to  them,  John  xiv.  26  and  xvi.  13,  which 
 was  not  a  perfect  and  absolute  illumination,  which 
 the  apostle  professeth  he  had  not,  1  Cor.  xiii.  9,  but 
 an  infallible  suggestion  of  things  as  occasion  required, 
 which  is  understood  not  of  things  that  were  expedient 
 for  them  to  know  as  Christians  nor  as  teachers,  which 
 they  had  already,  but  as  apostles,  to  be  planters  of 
 new  churches  and  new  government.  Now,  that  this 
 was  promised  to  them  only,  I  prove,  for'  it  is  added 
 '  He  will  shew  you  the  things  to  come,'  a  privilege  that 
 no  pope  or  patriarch  ever  durst  challenge;  and  if  not 
 this  will  pass  by  virtue  of  that  promise,  why  the 
 other,  when  they  are  both  in  one  and  the  same  pro- 
 mise '?  Therefore  it  was  to  them  alone ;  yea,  not  so 
 much  as  the  extraordinary  prophets  of  the  Old  Testa- 
 ment had  it  either  promised  or  performed,  as  Greg. 
 super  1  Reg.  iii.  8  observeth  ;  for  they  had  not  the 
 spirit  extraordinarily  always  infallibly  guiding  them, 
 save  when  they  came  with  some  special  message  from 
 God,  which  is  manifest  by  the  error  of  Nathan  when 
 he  was  out  of  his  message,  2  Sam.  vii.  3.  And  of 
 him  that  was  deluded  by  the  false  prophet  after  he 
 bad  done  his  message  to  Jeroboam,  and  made  to 
 transgress  the  commandment  of  the  Lord,  1  Kings 
 xiii.  2,  18,  19,  which  he  would  not  have  done  if  he 
 had  not  been  deceived ;  for  before  he  would  not  do  it 
 for  all  the  king's  offer,  vers.  7,  8,  and  in  Jer.  xiii.  4,  7. 
 
 Use.  This  serves  to  confute  the  doctrine  of  popery, 
 who  hold  that  the  church  cannot  err,  nor  a  council, 
 which  is  the  representative  church.  But  they  have 
 brought  it  to  a  narrower  scantling,  for  the  question  is 
 wholly  about  one  ;  for  whatsoever  they  talk  of  church 
 
 *  Vulgare  illud;  maxima  pars  eorum  quae  scimus,  et  minima 
 pars  eorum  quae  ignoramus. 
 
 or  councils,  it  cometh  in  conclusion  all  home  to  the 
 pope.  He  it  is  alone  that  cannot  err ;  for  the  church, 
 they  grant  that  any  particular  church  in  the  world 
 may  err,  save  the  Church  of  Rome ;  and  that,  too,  if 
 the  pope  should  translate  his  see  from  Rome,  as 
 Peter  did  from  Antioch  thither  (Bell,  de  Pont.  Rom. 
 iv.  4) ;  for  councils,  that  a  general  council  may  err  if 
 the  pope  do  not  confirm  it  (Ibid.  iv.  3).  And  e  contra, 
 (Idem,  de  Cone,  author,  ii.  2,  5).  But  if  all  be  true 
 that  we  have  shewed,  he  may  err.  But  Bellarmine  de 
 Pontif.  Rom.  iv.  3  proveth  he  cannot ;  for  Luke 
 xxii.  32,  '  I  have  prayed  for  thee  that  thy  faith  fail 
 not;'  and  so  for  the  pope,  and  so  he  cannot  err  !  It 
 is  answered,  first,  that  by  faith  is  not  here  meant  an 
 historical  faith,  but  a  justifying  faith  ;  not  a  general 
 faith,  but  a  particular ;  nor  that  by  which  we  believe 
 God,  but  in  God,  which  fails  not  by  error,  so  it  be  not 
 fundamental  (for  so  should  we  condemn  all  who  ever 
 have  lived),  but  when  a  man  doth  fall  wholly  from 
 grace,  and  ceaseth  to  be  a  member  of  Christ.  And 
 that  it  is  so  appears  out  of  the  drift  and  scope  of  our 
 Saviour  Christ,  for  his  drift  was  to  arm  and  protect 
 Peter  against  that  trial  and  temptation  that  he  then 
 foretold  him  of ;  not  against  error  in  teaching  the 
 church,  but  against  apostasy  in  time  of  trial.  There- 
 fore saith  Theophilact,  in  Lucam,  he  sheweth  him  the 
 particular  temptation,  for  our  Saviour  would  not  arm 
 there  where  he  was  not  to  be  hurt,  where  there  was 
 no  danger ;  not  put  an  helmet  upon  the  head  when 
 the  heart  and  breast  was  to  be  stricken.  And  thus 
 much  Bellarmine  confesseth,  when  he  makes  Peter's 
 fall  to  be  a  matter  of  fact,  to  cast  utterly  off  his  former 
 profession,  and  not  of  faith  ;  and  therefore  it  was  per- 
 severance in  the  habit  of  justifying  faith,  not  infallibi- 
 lity in  the  matter  of  historical  faith,  that  Christ  prayed 
 for ;  which  so  differs  that  a  man  may  have  the  one, 
 that  is  justifying  faith,  and  yet  hold  an  error  not 
 fundamental  to  the  death,  as  Bellarmine  contends  for 
 the  fathers,  divers  of  them  ;  and  the  other,  that  is  a 
 right  belief  of  the  general  points  of  religion,  and  yet 
 not  have  justifying  faith  nor  saving  and  sanctifying 
 grace,  as  Bellarmine  contendeth  the  pope  cannot  err, 
 and  yet  confesseth  he  may  want  saving  grace. 
 
 Secondly,  it  is  answered  that  that  he  prayed  for 
 here  was  a  thing  not  proper  to  Peter,  but  common  to 
 all  the  apostles,  yea,  all  the  elect;  and  if  the  gift 
 and  grace  be  common  to  all,  and  conceived,  John 
 xvii.  9,  10,  20,  by  the  same  person  in  effect  the  same 
 for  all,  upon  which  grouud  the  ancient  fathers  apply 
 this  place  to  all  the  apostles,  yea,  to  all  the  elect;  and 
 if  to  all,  then  helps  it  them  but  a  little. 
 
 The  second  proof  he  cannot  err  is  Mat.  xvi.  18, 
 '  The  gates  of  hell  shall  not  prevail  against  the  church,' 
 whence  they  first  reason  that  the  foundation  and  roof 
 of  the  church  cannot  err,  such  as  Peter  and  the  popes 
 his  successors.  I  say  nothing  that  it  is  not  yet  proved 
 that  the  pope  is  Peter's  successor;  nay,  it  is  manifest 
 that  he  succeeded  rather  Simon  Masms  than  Simon 
 
Ver.  8.] 
 
 STOCK  ON  MALACHL 
 
 149 
 
 Peter ;  but  I  sa}"  that  Peter  is  not  the  rock.  In  the 
 words,  saith  Augustine,  there  is  difference  betwixt 
 petrus  and  petra  both  in  the  Greek  and  Latin.  Again, 
 the  rock  here  is  not  Peter,  but  Christ,  1  Cor.  x.  4  and 
 iii.  11,  whereunto  agree  the  fathers  and  their  own 
 writers,  and  also  late  writers,  whereby  all  colour  of 
 argument  taken  from  tbis  place  for  the  pope  is  utterly 
 quashed.  But  grant  that  they  beg,  then  must  it  either 
 be  in  regard  of  his  person  ; — but  that  cannot  be,  for  the 
 church  cannot  be  builded  upon  flesh  and  blood ; — or  in 
 regard  of  some  superiority  and  place  above  the  rest; — 
 but  as  that  cannot  be  proved,  so  the  contrary  is  mani- 
 fest, 2  Cor.  xii.  11 ; — or  of  his  doctrine  taught  by  him, 
 and  of  the  faith  of  Christ  confessed  by  him,  and  so  it 
 is  true.  Now  this  was  common  to  him  and  all  the 
 rest ;  for  as  John  is  called  a  pillar,  Gal.  ii.  9,  so  was 
 James  as  well  as  Peter,  and  all  the  rest,  as  Rev.  xxi. 
 14.  To  which  is  that,  Eph.  ii.  20,  with  whom  the 
 prophets  are  joined,  because  they  writ  the  Scriptures, 
 which  is  indeed  the  foundation  of  our  faith,  they  being 
 put  for  their  writings.  Out  of  all  which  nothing  will 
 follow  for  the  pope,  or  nothing  in  special  manner. 
 
 I  will  trouble  you  with  no  other  reasons,  only  I  will 
 shew  you  tbis  challenge  is  false,  because  many  of  them 
 have  erred.  The  first  shall  be  Marcellus,  or  Marcel- 
 linus,  who  offered  up  sacrifice  to  idols,  and  by  the 
 council  of  Sessa  was  made  to  recant  it.  The  second 
 Liberius,  whom  Jerome  and  Athanasius  affirm  to  have 
 been  an  Arian,  one  that  denied  the  deity  of  Christ. 
 Thirdly,  like  to  him  was  Felix,  who  was  an  Arian,  as 
 the  same  Jerome  writeth.  Innocent  the  First  made 
 both  baptism  and  the  eucharist  necessary  to  salvation 
 of  infants  (Augustine,  lib.  1,  contra  Julian.  Pelagian, 
 cap.  2).  The  latter  of  these  errors  was  condemned  by 
 the  Council  of  Trent,  Sessio.  5,  sub  Pio  Quarto,  canon 
 4.  Fourthly,  Leo  the  First,  who  died  as  Arius  did, 
 an  Arian.  Fifthly,  Siricius  accounted  matrimony  pol- 
 lution. Sixthly,  Vigilius  accursed  all  who  affirmed 
 that  there  be  two  natures  in  Christ.  Seventhly,  Ho- 
 norius  the  First,  which  taught,  as  Melchior  Canus 
 confesseth,  that  Christ  had  not  two  wills  or  operations. 
 Eighthly,  Pope  Stephen  the  Sixth,  he  abolished  all  the 
 acts  of  Formosus  his  predecessor,*  and  commanded 
 all  that  had  received  orders  from  him  to  be  ordered 
 again,  and  thought  that  the  sacrament  depended  upon 
 the  virtue  of  the  minister.  Ninthly,  in  concilio  Ra- 
 vetmce  habit o,  John  IX.  disannulled  all  the  acts  of 
 Stephen,  and  Sergius  the  Third  all  that  Formosus  had 
 done ;  and  so  that  which  John  had  done,  and  approved 
 the  acts  of  Stephen.  Some  of  these  must  needs  err. 
 Tenthly,  Gregory  the  Seventh,  whom  Cardinal  Benno, 
 in  his  writing  of  him,  who  lived  at  the  same  time, 
 makes  an  heretic,  a  necromancer,  a  seditious,  and  a 
 Simonist,  and  an  adulterer,  not  the  worst  bishop,  but 
 the  worst  of  all  men ;  a  right  hell-brand.  Eleventhly, 
 Celestinus  the  Third  allowed  heresy  to  break  the  bond 
 of  marriage,  and  that  a  man  might  marry  again  if  his 
 *    In  Concilio  Romano. 
 
 wife  fell  into  heresy,  and  e  contra.  So  Alphonsus  de 
 Castro.  Twelfthly,  John  XXII.  or  XXL,  who  held  that 
 the  souls  separated  from  the  bodies  saw  not  God,  nor 
 rejoiced  not  with  him  before  the  day  of  judgment,  and 
 wras  forced  to  recant  it  with  sound  of  trumpet  by  the 
 university  of  Paris,  for  fear  of  losing  his  popedom,  as 
 John  Gerson  writeth  in  his  sermon  of  Easter.  Thir- 
 teenthly,  John  XXIII.  or  XXII.  was  accused  in  the 
 Council  of  Constance  for  denying  eternal  life  and  the 
 resurrection  of  the  body. 
 
 All  which,  with  many  more,  prove  manifestly 
 against  them  that  the  pope  can  err,  and  hath  erred, 
 and  so  may  still.  Bellarmine,  I  confess,  hath  a  great 
 many  of  shifts  and  evasions  to  clear  his  holy  fathers, 
 but  they  are  so  light  and  foolish,  they  are  not  worth 
 the  studying  on  for  the  most  part. 
 
 Use  2.  This  teacheth  us  how  dangerous  a  thing 
 ignorance  is  even  in  every  Christian ;  for  if  it  be  the 
 cause  of  error  in  the  ministers,  it  will  be  in  the  people. 
 And  if  the  ministers  all,  one  and  other,  are  subject  to 
 error,  if  they  err,  and  the  people  be  without  know- 
 ledge, they  will  go  after,  taking  error  for  truth ;  be- 
 cause they  are  able  to  distinguish  neither  the  one  nor 
 the  other.  If  it  were  infallible  and  certain  that  their 
 guides  could  not  err,  nor  their  ministers  be  deceived, 
 it  were  no  matter  though  they  were  never  so  ignorant; 
 but  when  it  is  most  certain  that  they  are  subject  to  it, 
 and  their  erring  will  not  excuse  the  people,  though 
 the  other  answer  for  their  abusing  and  misleading  of 
 them,  their  ignorance  is  very  dangerous,  and  that  im- 
 plicit faith  popery  so  much  commends  damnable.  And 
 in  them  and  others,  who  would  persuade  the  people 
 they  may  be  ignorant,  and  little  or  no  knowledge  is 
 required  of  them,  it  is  suspicious,  as  if  they  meant  to 
 make  a  prey  of  them,  and  to  broach  some  errors  among 
 them;  for  then,  saith  Chrysostom,  thieves  go  to  steal- 
 ing when  they  have  first  put  out  the  candle ;  and  then 
 do  men  utter  their  bad  wares  when  they  have  dim  and 
 false  lights. 
 
 Use  3.  To  persuade  all  men  to  labour  for  know- 
 ledge, and  to  increase  in  the  knowledge  of  the  word 
 and  mysteries  of  salvation  ;  that  they  having  the  rule 
 of  truth  and  falsehood,  the  word  of  God,  may  not  be 
 carried  away  with  the  error  of  one  or  many,  be  they 
 never  so  great  or  learned.  Err  they  may,  be  they 
 never  so  learned ;  for  they  know  but  at  the  best  in 
 part,  and  err  oftentimes  they  do,  because  they  are  not 
 wholly  sanctified.  For  as  the  greatest  part  of  a  church 
 is  wholly  unsanctified,  so  the  best  are  but  in  part 
 sanctified,  and  so  are  subject  to  partiality  and  error; 
 yea,  may  both  err,  and  defend  error  against  their  know- 
 ledge, some  violent  temptation  of  pride,  pleasure,  and 
 profit,  and  such  like,  carrying  them  thereunto,  seeing 
 none  now  is  incessantly  guided  and  governed  by  the 
 Spirit.  Then  had  they  need  of  knowledge,  that  they 
 may  try  and  discern  the  spirits  and  doctrines ;  and  he 
 that  is  not  careless  which  end  goes  forwards,  not 
 reckless  for  his  soul,  whether  it  walk  in  the  paths  of 
 
150 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 truth  or  in  the  paths  of  error,  will  not  be  careless  for 
 it,  and  to  grow  in  knowledge.  But  if  they  err,  how 
 not  we  ?  Lookers  on  may  see  more  than  players. 
 We  may  allude  to  that,  Prov.  xxviii.  11,  'The  rich 
 man  is  wise  in  his  own  conceit;  but  the  poor  that 
 hath  understanding  can  try  him.'  And  God  often  to 
 the  simple  reveals  things  when  hid  from  wise,  Mat. 
 xi.  25,  to  humble  them,  and  know  themselves  but  men. 
 It  is  a  thing  that  cannot  be  denied,  because  stories 
 of  all  times  do  manifestly  prove  it,  that  sometimes 
 errors  and  heresies  have  so  much  prevailed,  that  the 
 most  part  of  them  who  held  and  possessed  great  places 
 of  office  and  dignity  in  the  church  of  God,  either  for 
 fear,  flattery,  hope  of  gain,  or  honour,  or  else  misled 
 through  simplicity,  or  directly  falling  into  error  and 
 heresy,  have  departed  from  the  soundness  of  the  faith, 
 so  that  the  sincerity  of  religion  was  upholden,  and  the 
 truth  defended  and  maintained  only  by  some  few,  and 
 they  molested,  persecuted,  and  traduced  as  turbulent 
 and  seditious  persons,  enemies  to  the  common  peace 
 of  the  Christian  world.  To  say  nothing  of  the  times 
 of  Christ,  and  after  him  of  the  first  churches  in  the 
 Acts,  this  was  the  state  of  the  Christian  world  in  the 
 time  of  Athanasius,  when,  in  the  council  of  Seleucia 
 and  Ai'iminium,  the  Nicene  faith  wTas  condemned,  and 
 all  the  bishops  of  the  whole  world  were  carried  from 
 the  soundness  of  the  faith,  save  Athanasius,  and  some 
 few  confessors  banished  with  him.  So  that  Jerome 
 (contra  Luciferam)  Ingemuit  tot  us  orbls,  et  miratus  est 
 factum  se  Arianum ;  so  Hilarius  (contra  Aux.  Episc. 
 Mill.)  complained  that  the  Arian  faction  had  confounded 
 all.  Paphnutius,  in  the  Council  of  Nice  for  the  mar- 
 riage of  ministers,  was  alone. 
 
 But  ye  are  gone  out  of  the  icay.  Though  they  suc- 
 ceeded them  in  their  places,  yet  not  in  their  faith,  not 
 in  the  truth  of  doctrine. 
 
 Doct.  There  may  be  an  ordinary  and  external  suc- 
 cession of  place  and  person,  without  succession  of  faith 
 and  truth  of  doctrine.  Manifest  here  in  these  priests, 
 who  held  the  places,  and  did  ordinarily  succeed  the 
 priests  who  were  specially  approved  of  God,  yet  did 
 not  succeed  them  in  faith,  and  in  soundness  of  truth  ; 
 and  as  it  was  in  the  times  before,  often  a  succession 
 of  the  one  without  the  other.  And  this  is  first  mani- 
 fest by  the  former  doctrine  ;  for  when  it  often  hap- 
 pened that  all  the  ordinary  priests,  such  as  had  the 
 outward  succession,  were  in  error,  God  exciting  extra- 
 ordinary prophets  to  reprove  them,  as  Isaiah,  Jeremiah, 
 &c,  it  must  needs  be  that  there  was  a  separation  of 
 these  two.  In  particular,  it  is  manifest  in  the  time  of 
 Elijah,  1  King  xix.  14 ;  so  when  wicked  Ahaz  was 
 king,  2  King  xvi.  11,  Urijah  the  high  priest  corrupt- 
 ing the  worship.  In  the  church  of  the  Jews  in  Christ's 
 time  it  was  so,  for  they,  condemning  Christ  and  his 
 followers  as  schismatical,  John  ix.  22,  and  xii.  42. 
 This  is  further  proved,  Acts  xx.  29,  30.  These  had 
 their  succession  from  the  apostles,  and  held  the  same 
 seats,  the  same  places  which  the  apostles  held,  yet  had 
 
 not  the  same  truth  and  faith.  So,  out  of  the  ecclesi- 
 astical stories,  it  is  manifest  that  the  Arian  bishops,  as 
 Eusebius  Nicomediensis,  and  Eustathius,  and  others, 
 did  derive  their  succession  of  place,  persons,  seats,  and 
 churches,  from  the  apostles  ;  for  they  were  called, 
 chosen,  and  ordained,  after  the  custom  of  the  church, 
 and  had  no  new,  but  the  lawful  calling.  So  of  the 
 Donatists ;  and  Paulus  Samosatenus  in  the  church  of 
 Antioch  succeeded  Peter,  as  well  as  they  did  at  Rome. 
 And  the  Greek  church,  judged  by  the  papists  schis- 
 matical, hath  her  personal  succession,  not  only  1200 
 years,  as  the}7  confess,  from  Constantine's  time,  but 
 long  before,  from  Andreas  the  apostle,  (as  Nicephorus 
 lib.  viii.  Chronol,  cap.  vi.) 
 
 Reason  1.  Because  the  grace  of  God  and  the  truth 
 is  not  hereditary,  that  men  should  leave  it  at  their 
 pleasure  to  their  heirs  and  successors,  as  they  can 
 their  places  and  seats  ;  for,  John  iii.  as  the  wTind,  so 
 the  Spirit  blows,  where  it  lists.  Not  living  men  can 
 make  others,  whom  they  gladly  would,  partakers  of 
 their  faith  and  truth ;  how  should  the  dead  and  de- 
 parted ?  living  men  more  likely. 
 
 Reason  2.  Because  as  in  a  commonwealth,  new 
 lords,  new  laws,  and  succeeding  men  have  different 
 minds,  affections,  wills,  desires,  ends,  &c,  and  so 
 change  many  things  ;  so  it  is  in  the  church.  And 
 though  they  should  leave  them  it  as  an  inheritance, 
 yet  we  see  children  hold  not  their  patrimony,  but  many 
 spend  all ;  so  of  this.  And  as  is  said  of  Hymeneus 
 and  Alexander,  that  they  made  shipwreck  of  faith, 
 1  Tim.  i.  19,  20;  so  of  others. 
 
 Use  1.  Then  falls  to  the  ground  the  doctrine  of 
 popery,  making  this  external  and  personal  succession 
 a  note  of  the  church,  and  by  it  would  prove  theirs  to  be 
 the  true  church.  But  if  there  may  be  such  a  succession 
 without  true  faith,  and  if  true  faith  only  makes  a  true 
 church,  then  can  it  be  no  true  nor  certain  note ;  be- 
 sides, it  is  not  certain  nor  expressed  in  the  word  of 
 God,  that  the  Pope  was  Peter's  successor  ;  no,  not  in 
 place,  but  to  be  proved  only  by  tradition,  and  not  to 
 be  deduced  out  of  the  word,  as  Bellarmine  (de  Rom. 
 Pont.  lib.  ii.  cap.  xii.)  confesseth.  And  so  the  main 
 point  whereon  the  government  and  hierarchy  of  the 
 papacy  dependeth,  hath  no  word  in  the  Scriptures  to 
 prove  it ;  and  so  the  whole  is  hanged  upon  the  con- 
 jectures of  men,  as  upon  a  rotten  thread.  For  the 
 Scripture  not  affirming  it,  what  assurance  can  there 
 be  for  matter  of  faith,  the  matter  must  needs  be  sus- 
 picious and  doubtful.  Again,  even  the  histories,  which 
 is  their  proof,  are  in  such  various  opinions,  that  a  man 
 can  hardly  tell  whom  to  follow,  touching  Peter's  com- 
 ing to  Rome,  and  his  immediate  successors.  Some 
 say  he  came  to  Rome  in  the  first  year  of  Claudius  the 
 Emperor,  some  in  the  second,  some  in  the  fourth, 
 some  in  the  tenth ;  and  it  may  be  that  none  of  these 
 is  true  ;  sure  it  is,  all  cannot  be  true  ;  for  his  succes- 
 sors, Tertullian  maketh  Clement  his  next  successor, 
 Optatus  nameth  Linus,  and  then  Clement ;  Irenteus 
 
Ver.  8.] 
 
 STOCK  ON  MALACHI. 
 
 151 
 
 maketh  Linus,  then  Cletus,  then  Clement.  If  they 
 differ  thus,  what  certainty  ?  where  should  faith  find 
 any  sure  ground  ?  If,  then,  the  succession  at  best  is 
 questionable  and  doubtful,  if  it  may  be  certain,  and 
 yet  be  disjoined  from  the  succession  of  faith,  as  it  is 
 most  certainly  in  them,  and  true  faith  only  makes  a 
 church,  then  can  this  be  no  true  note  of  the  church. 
 
 Use  2.  To  teach  us  not  to  be  deceived  with  the 
 glorious  show  and  great  boast  of  such  succession,  spe- 
 cially when  there  is  an  apparent  digression  from  the 
 faith,  or  a  probable  doubt  of  corruption  in  it.  For 
 what  succession  soever,  be  it  never  so  long  or  glorious 
 (as  a  greater  could  not  be  than  these  priests  and  people 
 could  have  objected  unto  the  prophet)  ;  yet  if  it  be 
 without  truth  of  doctrine,  and  true  faith,  which  is  the 
 very  soul  of  succession,  it  is  nothing  else  but  a  very 
 dead  carcase  ;  whereas  true  faith,  without  any  such 
 outward  succession,  establisheth  and  maketh  a  church  : 
 and  indeed,  one  of  the  purest  and  most  excellentest 
 churches  was  without  such  a  succession.  For  the 
 church,  of  which  Christ  in  his  own  person  was  author 
 and  master,  in  which  the  apostle  was  brought  up  and 
 instructed,  had  no  succession  ;  and  yet  none  will,  or 
 dare  deny,  that  it  was  the  best  and  purest  church. 
 For  whom  succeeded  Christ  and  his  apostles  ?  Did 
 he  succeed  Aaron  and  the  Levitical  priesthood  ?  Did 
 he  elect  his  apostles  out  of  them  ?  Nothing  less. 
 For  he  succeeded  not  Aaron,  but  Melchisedec,  being 
 a  priest  after  his  order,  not  the  other's  ;  and  so  the 
 succession  was  interrupted  for  many  hundred  j'ears, 
 and  so  may  be  still.  And  on  the  contrary,  there  may 
 be  succession  and  no  true  church,  when  the  faith  is 
 corrupt  and  not  sound,  which  made  the  fathers,  when 
 they  speak  of  succession,  not  urge  a  naked  and  ex- 
 ternal succession,  but  a  true  succession,  and  such  as 
 was  joined  with  the  succession  of  faith  and  religion. 
 They  are  not  the  children  of  the  saints  who  hold  their 
 seats,  but  who  follow  their  works.*  We  must  not 
 prove  the  faith  from  the  persons,  but  the  persons  from 
 the  faith. f  So  say  we,  let  them  prove  the  persons 
 from  the  faith,  and  not  faith  from  the  persons.  They 
 have  not  the  inheritance  of  Peter  who  have  not  the 
 faith  of  Peter.  J  All  which  shews,  they  would  not  have 
 us  to  stand  upon  the  succession  of  the  place  and  per- 
 son, but  the  faith  and  doctrine. 
 
 Use  3.  This  will  prove  our  church  to  be  a  true 
 church,  though  we  have  not  succession  external  and  per- 
 sonal, which,  separated  from  faith,  makes  no  church  ; 
 but  we  have  succession  of  faith,  which  makes  a  church  ; 
 for  if  these  may  be  separated,  if  there  may  be  a  church 
 where  there  is  no  personal  succession  ;  as  before  ;  if 
 a  personal  succession  and  no  church,  as  also  before, 
 
 *  Non  sanctorum  filii  sunt,  qui  tencnt  loca  sanctorum,  sed 
 qui  cxercent  opera  corum. — S.  Jerome. 
 
 f  Non  ex  personis  fidem,  sed  ex  fide  personas  probari  opor- 
 tet. —  Tertul.  lib.  de  Preser  avers.  Bairet. 
 
 \  Non  habent  hrereditatem  Petri,  qui  fidem  Petri  non  ba- 
 bent — Amir.  lib.  i.  de  poenit.  c.  vi. 
 
 we  holding  the  true  faith  of  Christ,  the  true  doctrine 
 of  salvation,  are,  notwithstanding  the  want  of  personal 
 succession,  the  church  of  Christ.  If  they  understand 
 an  extraordinary  succession,  such  as  hath  oftentimes 
 been  in  the  church,  we  say  we  have  it.  Neither 
 hinders  that  which  the  adversaries  object,  that  an  ex- 
 traordinary succession  ought  to  be  confirmed  with 
 miracles,  which  we  have  not ;  for  the  calling  of  the 
 prophets  was  extraordinary,  yet  had  they  no  miracles 
 to  confirm  it.  Let  them  shew  us  what  miracles  Jere- 
 miah, Ezekiel,  Joel,  Hosea,  Amos  had,  who  were 
 called  extraordinarily,  or  John  Baptist,  John  x.  41  ; 
 besides,  what  miracles  needs  there,  whenas  our  pastors 
 either  deceased  or  living,  bring  in  no  new  doctrine,  or 
 new  faith,  nor  erect  a  new  church,  but  restore  the 
 old  faith,  and  repair  and  purge  the  church  foully  cor- 
 rupted. And  whereas  they  deny  us  any  ordination  of 
 ministers,  because  they  which  are  lawfully  ordained 
 must  be  by  an  apostle,  or  one  succeeding  him  immedi- 
 ately, they  be  all  fictions  of  their  own  without  a  word 
 of  the  Scripture  ;  for  they  are  true  pastors,  which  are 
 called  of  their  flocks  and  of  the  lawful  magistrate, 
 teaching  the  people,  and  doing  those  things  which  good 
 pastors  should  do.  And  for  Bellarmine's  distinction 
 of  calling  or  election,  which  he  acknowledgeth  was 
 sometime  alone  of  that  the  people  did  choose,  and  grants 
 may  be  good,  but  not  ordination.  It  is  answered,  if 
 election  be  good,  we  contend  not  much  about  ordina- 
 tion, for  they  who  have  authority  to  chose  and  call, 
 have  to  ordain,  if  an  orderly  ordination  be  not  to  be 
 had.  And  finally,  if  all  bishops  should  be  Arians, 
 and  such  as  would  ordain  none  but  them  of  their  own 
 sect,  as  sometimes  they  were,  must  ordination  by  them 
 be  necessary,  or  we  must  have  no  ministers  ? 
 
 Use  4.  Then  ought  men  to  labour  for  knowledge, 
 that  they  be  not  deceived  by  the  face  of  men  and  the 
 church,  but  that  they  may  know  what  is  the  true  faith, 
 and  who  they  are  that  bring  it,  knowing  them  to  be 
 the  pastors  of  the  church  by  their  doctrine,  Mat.  vii. 
 15,  16.     This  fruit  is  doctrine. 
 
 Ye  have  caused  many  to  fall  by  the  law.  The  second 
 thing  reproved  in  them,  in  seducing  or  misleading 
 others,  making  them  to  fall  into  sin. 
 
 Doct.  It  is  a  manifest  corruption  in  the  ministers  of 
 the  church,  a  thing  wherein  they  are  far  unlike  to  their 
 faithful  predecessors,  and  whereby  they  are  made  un- 
 acceptable unto  God,  when  their  preaching  or  carriage 
 is  such,  as  men  by  them  are  kept  in  sin,  caused  or 
 occasioned  to  sin  ;  as  this  proves  it,  and  Isa.  hi.  12, 
 Ezek.  xiii.  22. 
 
 And  this  is  done,  either  by  not  preaching,  or  very 
 negligently,  that  they  cannot  know  what  to  do,  and  so 
 must  needs  sin  and  offend  ;  or  by  not  reproving,  by 
 which  they  do  not  think  their  sins  to  be  sins,  but  re- 
 main in  them,  according  to  that,  Lev.  xix.  17  ;  or  by 
 daubing,  as  Ezek.  xiii.  10 ;  and  promising  life  unto 
 them  notwithstanding  their  sins,  as  ver.  22 ;  or  by 
 bad  example,  as  Gal.  ii.  12,  13. 
 
152 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  IL 
 
 Reason  1.  Because  it  is  against  the  main  and  prin- 
 cipal end  of  his  calling,  which  is  to  turn  men  from 
 sin  and  Satan,  to  God,  and  godliness,  and  righteous- 
 ness. As  then  it  is  a  fault  for  men  to  go  contrary  to 
 the  main  end  of  their  calling  or  trade :  any  artificer, 
 as  when  he  should  build,  to  pull  down  ;  when  he 
 should  make,  to  mar;  when  he  should  cure,  to  wound. 
 And  if  we  may  speak  familiar!}',  as  we  complain  of 
 tinkers  for  making  two  holes  when  they  undertake  to 
 stop  one;  or  of  chirurgeons  that  make  two  wounds 
 when  they  profess  to  cure  one  made  already ;  so  must 
 it  needs  be  a  corruption  in  these. 
 
 Reason  2.  Because  he  crosseth  the  desire  of  God, 
 who  delighteth  much  in  the  conversion  of  a  sinner, 
 and  would  have  men  converted  from  sin  and  not  kept 
 in  them. 
 
 Use  1.  This  will  convince  many  ministers  of  corrup- 
 tion, and  degenerating  from  the  prophets  and  faithful 
 ministers  of  God,  who  so  walk  in  their  ministry,  as 
 men  are  hardened  by  them,  caused  and  occasioned  to 
 sin  ;  they  preach  so  seldom,  and  carelessly  instruct 
 the  people  they  have  charge  of;  they  reprove  so  little, 
 or  smooth  so  much,  or  are  so  corrupt  and  licentious. 
 And  this,  not  in  the  Church  of  Rome  only,  but  in  the 
 reformed  churches,  which  have  justly  separated  from 
 her,  so  that  sin  abounds  everywhere.  Now,  woe  be  to 
 such  watchmen,  for  they  shall  answer  for  the  blood  of 
 those  perishing  souls,  and  that  which  perisheth  shall 
 be  made  good,  soul  for  soul.  And  woe  unto  such 
 daubers,  Ezek.  xiii.  13. 
 
 Ue  2.  This  may  serve  for  an  apology  for  the  minis- 
 ters of  God  when  they  preach,  and  exhort,  and  reprove, 
 and  threaten,  but  with  small  thanks  from  those  that 
 hear  them  ;  yet  seeing  the  contrary  is  corruption,  and 
 and  a  degenerating  from  the  faithful  and  their  steps, 
 and  a  means  to  make  them  unacceptable  to  God  their 
 Lord  and  Master ;  it  may  speak  for  them  if  they  thus 
 preach  and  practise.  It  may  be,  if  they  preached  all 
 peace,  all  placentia,  and  waken  never  a  secure  man 
 out  of  his  sin,  they  would  con  him  more  thank,  and 
 all  speak  well  of  him.  '  But  woe  unto  you,  when  all 
 men  speak  well  of  you  !'  saith  Christ,  Luke  vi.  26. 
 This  is  a  sign  of  a  false  prophet,  a  corrupt  teacher ; 
 but  blessed,  on  the  contrary,  vers.  22,  23,  when  they 
 speak  but  that  which  he  hath  commanded,  and  do  but 
 that  he  hath  enjoined  them,  Isa.  lviii.  1.  For  want 
 of  which  he  reproves  and  threatens  the  false  prophets, 
 and  will  condemn  all  ministers.  A  physician  hath 
 two  sons  of  a  prince  committed  unto  him,  the  one 
 taken  with  a  frenzy,  the  other  sick  of  a  lethargy,  upon 
 pain  of  the  prince's  displeasure  if  they  miscarry  and 
 be  not  cured  by  his  default,  for  him  to  lose  life  for  life. 
 If  he  should  be  heard  and  seen  chiding,  and  beating, 
 and  binding  the  one,  and  pinching  and  nipping  the 
 other,  and  using  all  such  means  as  might  cure  them, 
 he  were  not  to  be  blamed. 
 
 Ye  have  broken  the  covenant  of  Levi.  This  is  the  third 
 thing,  and  the  general  of  the  former  ;  the  former  being 
 
 a  proof  of  this,  that  the  covenant  was  broken,  when 
 they  had  failed  in  these  particulars.  Of  the  covenant, 
 and  the  conditions  of  it,  and  so  of  the  keeping  and 
 breaking  of  it,  hath  been  spoken,  vers.  4  and  5.  One 
 thing  may  we  observe,  which  will  serve  for  more  gene- 
 ral use,  which  is  from  this,  that  by  two  particulars  they 
 are  made  guilty  of  the  breach  of  the  whole  covenant. 
 
 Doct.  One  or  two  particular  offences  makes  a  man 
 guilty  of  the  whole  covenant  which  he  hath  made  with 
 God.  And  to  speak  with  James  ii.  10,  '  He  that  is 
 guilty  of  one,  is  guilty  of  all ;'  so  much  the  nature  of 
 a  covenant  will  carry ;  for  when  it  stands  on  several 
 conditions  on  both  parts,  when  any  condition  is  broken, 
 the  whole  must  be.  In  this,  the  general  on  man's  part 
 is  obedience,  the  special  are  the  particulars  of  that  obe- 
 dience, which  are  the  several  commandments  and 
 branches  of  them.  He,  then,  that  is  guilty  of  one 
 branch  and  hath  broken  it,  is  guilty  of  that  command- 
 ment, and  he  that  is  of  that,  of  the  whole,  whereof 
 that  is  a  part ;  and  so  faulty  in  one,  he  is  in  the 
 whole,  guilty  of  the  breach  of  the  whole  covenant  and 
 the  whole  law,  James  ii.  10. 
 
 Ver.  9.  Therefore  have  I  made  you  also  to  be  despised 
 and  vile  before  all  the  people,  because  ye  kept  not  my 
 ways,  but  have  been  partial  in  the  law. 
 
 Therefore  have  I  made  you  to  be  despised  and  vile  be- 
 fore all  the  people.  Therefore  have  I  also  made  you  to 
 be  despised.  This  is  the  repeating  of  these  judgments 
 against  these  priests  for  their  corruption,  and  for  the 
 dissimilitude  and  unlikenessjwkich  is  betwixt  these  and 
 their  predecessors.  If  we  consider  the  verse  in  itself, 
 here  is  a  judgment,  not  threatened,  but  executed ;  not 
 imminent,  but  present ;  and  the  deserving  cause  of  it. 
 First,  general,  '  Not  kept  his  ways ;'  secondly,  par- 
 ticular, being  partial  in  dividing  the  law. 
 
 Therefore.  That  is,  because  you  have  thus  broken 
 covenant  with  me,  and  have  declined  and  turned  out  of 
 the  way  of  your  predecessors  from  the  truth  they  held, 
 and  the  faithfulness  they  practised  and  performed,  I  have 
 made  you  despised.  Private  and  personal  sins  are  often 
 turned  by  the  perverseness  of  men  to  the  disgrace  of 
 the  calling ;  but  here  the  faults  and  corruption  of  the 
 calling,  neglecting  or  corrupting  those  duties,  rnaketh 
 their  persons  in  contempt,  which  is  that  here  set  down. 
 
 I  have  made.  It  is  others'  malice  so  to  do  it,  or 
 their  corruption,  or  some  other  respect ;  but  it  is  my 
 judgment,  I  have  brought  it  justly  upon  you. 
 
 /  also  made  you.  You  first  broke  my  covenant,  keep- 
 ing not  my  conditions,  and  I  also  by  judgment  have 
 now  broken  it  with  you,  and  brought  this  contempt 
 upon  you.  And  this  have  I  done  because  you  keep 
 not  my  ways,  because  3*011  had  little  care  of  your  car- 
 riage and  behaviour  towards  me,  and  of  my  ways  to 
 glorify  me,  but  neglecting  my  precept?,  have  made 
 my  honour  to  be  contemned  ;  therefore  have  I  given 
 you  up  to  scorn  and  contempt,  and  specially  have  I 
 laid  it  upon  you  for  this,  '  That  you  have  been  partial 
 
Ver  9.J 
 
 STOCK  ON  MALACHI. 
 
 153 
 
 in  the  law,'  which  is  as  much  as  you  have  accepted 
 persons.  He  accepts  persons,  who  being  judge,  is  not 
 drawn  or  led  by  the  laws  or  by  justice,  but  beholds 
 his  person  which  is  brought  into  question,  and  is  so 
 moved  and  affected  with  it,  that  he  favours  it  against 
 right,  either  because  he  is  his  friend,  or  because  he  is 
 mighty,  or  terrible,  or  poor,  and  to  be  pitied  (Jerome). 
 So  in  the  church,  the  minister  he  accepts  persons. 
 
 The  judgment  upon  these  prophets  for  breaking  of 
 covenant  with  God,  and  dealing  unfaithfully  in  their 
 places,  is  shame  and  reproach. 
 
 Doct.  The  hatred,  envy,  and  contempt  of  the  people, 
 is  a  punishment,  which  in  this  life  the  just  judgment 
 of  God  brings  upon  all  ill  ministers  for  the  neglect  of 
 the  duties,  and  the  corrupting  of  manners.  It  is  here 
 so  executed  by  God.  To  this  purpose  is  that,  Jer. 
 xxiii.  40,  '  And  I  will  bring  an  everlasting  reproach 
 upon  you,  and  a  perpetual  shame  which  shall  never 
 be  forgotten.'  For  it  hath  relation  in  special  to  the 
 prophets,  and  Micah  iii.  7,  Zech.  xiii.  4.  Examples 
 in  Eli's  sons,  1  Sam.  ii.  24  ;  the  faltering  prophets  of 
 Ahab,  1  Kings  xviii.  40,  for  that  they  killed  them, 
 came  from  hatred  ;  and  in  Amaziah,  Amos  vii.  17. 
 
 Reason  1.  Because  it  is  a  just  rule  of  equal  recom- 
 pense, to  do  to  men  as  they  do  to  others,  much  more 
 as  they  do  to  him,  that,  when  they  make  him  despised 
 and  dishonoured,  he  should  make  them  ;  according  to 
 that,  1  Sam.  ii.  30,  «  Wherefore  the  Lord  God  of 
 Israel  saith,  I  said  that  thine  house,  and  the  house  of 
 thy  father,  should  walk  before  me  for  ever  :  but  now 
 the  Lord  saith,  It  shall  not  be  so :  for  them  that 
 honour  me  I  will  honour,  and  they  that  despise  me  shall 
 be  despised.' 
 
 Reason  2.  Because  it  is  most  equal,  that  they  who 
 have  first  cast  off  their  authority  and  dignit}7,  should 
 find  it  also  lessened  and  changed  with  others. 
 
 Use  1.  Hence  we  learn  why  the  clergy  of  the  church 
 of  Rome  is  in  that  just  contempt  and  hatred  that  it  is 
 everywhere  ;  because  they  have  neglected  their  duties 
 and  their  manners.  They  are  not  only  hated  of  those 
 who  are  out  of  their  authority,  but  even  of  those  who 
 are  under  their  command,  who  haply  fear  them,  but 
 yet  hate.  And  this  is  not  noted  by  us,  but  by  Ribera, 
 upon  this  place,  speaking  thus  :*  This  place  is  not  so 
 much  to  be  expounded  as  lamented.  What  is  more 
 hoi}7,  more  honourable  than  the  priesthood  ?  And  yet 
 now  who  are  more  despicable  ?  And  why  so  ?  Be- 
 cause we  dishonour  our  dignity  with  our  lives.  How 
 their  wisdom,  and  profession,  and  practice,  is  as  James 
 iii.  16,  sensual,  earthly,  and  devilish,  I  have  not  long 
 since  shewed ;  how  justly  they  are  then  in  contempt, 
 need  not  to  be  proved.  Let  me  add  to  that  hath  been 
 said,  the  opinion  of  Bernard  of  the  court  of  Rome, 
 that  you  may  judge  what  the  confines  be.    He  writeth 
 
 *  Hoc  non  tam  exponentlum,  quam  lugendum  est.  Quid 
 sanctius  aut  honorabilius  sacerdotio  ?  Quid  autem  nunc  de- 
 spectius  sacerdotibus  ?  cur  id,  nisi,  quia  vita,  nostra  dignita- 
 tem nostram  dehonestamus  ? 
 
 thus  to  Eugenius,  lib.  4  :  Amongst  these,  you  being 
 their  pastor,  walk  decked  with  much  precious  apparel ; 
 if  I  durst  speak  it,  these  are  rather  pastors  for  devils 
 than  for  Christ's  sheep.  Your  court  usually  receiveth 
 good  men,  but  maketh  few  good,  there  the  wicked  are 
 not  made  better,  but  the  good  far  worse. 
 
 Use  2.  This  teacheth  us,  that  those  ministers  take 
 not  the  right  way  to  honour  and  credit,  and  love  of  the 
 people,  who  think  to  have  it  by  soothing  and  smooth- 
 ing of  them,  by  playing  the   bad  fellows  with  them, 
 frequenting  the  taverns,  Isa.  lvi.  10-12,  revelling  and 
 rioting,  following  cards  and  dice,  neglecting  both  study 
 and   preaching.     So  this,  verily,  is  the   highway  to 
 have  the  hatred  and  contempt  of  the  people,  if  this  be 
 true,  here  set  down  of  God.    Yet  they  will  not  be  per- 
 suaded of  it,  because  they  find  those  that  will  speak 
 fair  to   their  faces,  and   commend  them,  and  haply 
 countenance  them  for  a  while,  and  see  not  how  wicked 
 they  are  in  the  eyes  of  all  good  men.     According  to 
 their  warrant,  Ps.  xv.  4,  who  cannot  choose  but  hate 
 them,  when  they  keep  away,  and  steal  away  the  word 
 of  God  from  them  ;  and  as  much  as  lies  in  them,  are 
 cause  of  perishing  of  their  souls,  but  perish  many  more 
 by  defrauding  them  of  the  word,  and  by  corrupting  of 
 them  by  their  bad  example,  whose  ruin  they  cannot 
 pity,  but  contemn  the  authors  ;  yea,  all  civil  men, 
 who  favour  not  religion,  hate  them,  only  because  they 
 expect  they  should  be  more  holy  than  others.      And 
 though  they  cannot  conceive   all   the   diligence  they 
 ought  to  have  in  their  places,  yet  suppose  they  ought 
 to  do  far  more  than  they  do  ;  and  even  those  who  now 
 love  them,  if  God  ever  call  them,  will  hate  them  to  the 
 full.     And  if  they  should  be  laid  in  their  graves  with 
 the  love  of  them,  yet  when  they  shall  meet  in  hell, 
 when  their  eyes  shall  be  open  to  their  cost,  they  shall 
 be  ready  to  tear  one  another  for  hatred  and  malice, 
 having  been  the  cause  of  the  perishing  one  of  another. 
 As  generally  in  all  things,  it  is  usual  with  God  to  make 
 that  a  snare  to  the  wicked,  whereby  he  sought  good 
 to  himself;  so  will  he  make  that  a  shame  whereby 
 they  sought  honour. 
 
 Use  3.  To  teach  the  ministers,  if  they  be  in  contempt 
 (as  who  is  out  of  it  ?),  to  consider  the  cause  of  it,; 
 for  as  they  say,  it  is  the  cause  that  makes  the  martyr, 
 not  the  suffering  ;  so  in  this,  the  cause  affords  comfort 
 or  woe.  If  it  be  for  the  faithful  performance  of  a 
 man's  place,  by  instructing,  persuading,  and  reproving, 
 there  is  comfort  in  it,  and  he  may  say,  as  Job  xxxi. 
 35,  36.  But  if  in  examining  his  heart  and  ways,  it 
 be  for  the  contrary,  if  he  would  either  remove  the 
 present,  or  prevent  that  is  to  come,  he  must  repent 
 and  reform  ;  for  if  he  continue,  God  hath  said  it,  he 
 will  make  him  despised.  The  world  will  tell  him 
 haply,  that  the  way  to  favour,  and  love,  and  account, 
 is  to  be  corrupt  and  careless  in  his  place,  to  do  some- 
 what, and  not  much.  Balak  told  Balaam  so,  Num. 
 xxiv.  11,  but  he  speaketh  like  an  heathen  king,  and 
 they  as  deceivers. 
 
154 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  IL 
 
 Have  I  also.  You  begun  and  broke  covenant  witb 
 me,  and  now  I  bave  broken  witb  you  ;  not  I,  but  you 
 began  first,  I  only  followed. 
 
 Duct.  Tbe  Lord  never  breaks  covenant  witb  man 
 unless  be  first  break  covenant  witb  bim ;  be  never 
 denies  tbem  any  blessing  promised,  but  wben  tbey 
 first  deny  bim  tbe  duties  promised,  and  do  not  per- 
 form tbem  ;  wben  tbey  bave  begun,  be  will  follow 
 after.  So  is  it  bere,  and  1  Sam.  ii.  30.  2  Cbron. 
 xv.  2,  '  He  went  out  to  meet  Asa,  and  said  unto  bim, 
 0  Asa,  and  all  Judab  and  Benjamin,  bear  ye  me  ;  Tbe 
 Lord  is  witb  you,  wbile  ye  be  with  bim  ;  and  if  ye 
 seek  bim,  be  will  be  found  of  you ;  but  if  ye  forsake 
 him,  be  will  forsake  you.'     Jer.  xxii.  13,  16,  17,  &c. 
 
 Reason  1.  Because  be  is  immutable,  and  without 
 change  ;  all  the  while  then  they  are  the  same,  and  do 
 perform  duties  to  him,  he  will  not  be  otherwise  ;  be- 
 cause then  should  he  change,  which  is  not  possible. 
 But  they  having  once  changed,  they  are  not  the  parties 
 to  whom  he  made  such  promises,  and  so  he  neither 
 will  nor  doth  perform  them. 
 
 Reason  2.  Because  he  is  most  just,  yea,  justice  itself, 
 one  that  gives  sunm  cuique.  Now  while  a  man  per- 
 forms bis  promise,  and  cleaves  to  God,  he  will  not 
 withhold,  or  forsake  anything  ;  for  promise  is  debt. 
 
 Use  1.  To  teach  what  is  the  cause  why  man  often 
 enjoyeth  not  many  of  the  blessings  which  are  promised. 
 The  cause  is  not  in  God,  not  that  he  hath  promised 
 more  than  he  can  perform,  for  he  is  all  sufficient ;  nor 
 more  than  be  thought  fit,  for  he  is  most  wise  in  pro- 
 mising as  well  as  performing  ;  nor  as  men  who  pro- 
 mise rashly  that  they  cannot  spare,  and  after  repent 
 themselves.  None  of  these,  nor  the  like  in  God,  are 
 the  cause  of  it,  but  it  is  in  man  himself ;  for  he  hath 
 stripped  himself  of  all  interest  and  right  unto  the  pro- 
 mises of  God  ;  because  he  hath  first  forsaken  him,  and 
 dealt  unfaithfully  with  him.  Many  a  man  in  want  of 
 his  things  he  had  thought  he  had  had  a  promise  for, 
 and  being  impatient  through  his  corruption,  is  like  a 
 sick  man  of  a  fever,  accusing  his  meat  rather  than  his 
 palate  ;  so  he  will  accuse  God  rather  than  himself. 
 But  he  must  accuse  himself,  seeing  God  never  did, 
 neither  can,  break  with  any  who  have  not  broken  first 
 with  him.  Many  a  man  finds  he  wanteth,  or  is  de- 
 prived of  many  graces  he  had,  and  good  things  he 
 possessed,  as  health,  liberty,  comforts,  and  such  like  ; 
 he  calleth  upon  God  for  them,  and  thinks  to  receive, 
 because  of  the  large  promises  God  hath  made  ;  and 
 all  the  while  he  never  thinks  that  he  is  not  the  man 
 to  whom  the  promises  are  made  ;  or  at  least,  though 
 he  did  once  make  a  covenant  with  him,  yet  he  is  not 
 the  man,  because  he  hath  not  performed  his  condition. 
 Like  Israel,  Isa.  lix.  1,  2,  '  Behold,  the  Lord's  band 
 is  not  shortened,  that  it  cannot  save  ;  nor  bis  ear 
 heavy,  that  he  cannot  hear  :  but  your  iniquities  have 
 separated  between  you  and  your  God,  and  your  sins 
 have  hid  his  face  from  you,  that  he  will  not  hear.' 
 Use  2.  To  instruct  a  man  how  he  may  enjoy  the 
 
 blessings  and  promises  of  God,  whether  one  or  other ; 
 he  must  keep  promise  with  him,  and  perform  all  the 
 conditions  on  his  part.  It  is  in  him  to  have  them  or 
 reject  them  from  himself;  for  if  he  perform  his  con- 
 ditions, God  will  not  fail  in  his,  else  he  must  hear  what 
 David  heard,  2  Sam.  xii.  8. 
 
 Obj.  Then  God's  faithfulness  dependeth  on  man's. 
 
 Ans.  Not  his  faithfulness,  but  his  performance  ;  for 
 he  may  be  faithful,  and  is  undoubtedly  still,  without 
 the  performance  ;  as  he  is  a  faithful  man  who  never 
 performeth  condition  with  another,  when  they  had 
 broken  their  conditions  of  his  performing  of  covenant ; 
 as  before. 
 
 I  made  you  to  be  despised.  It  was  others'  malice 
 and  corruption,  but  God's  judgment. 
 
 Doct.  As  other  judgments  which  befall  men,  so  this 
 of  hatred,  and  contempt,  and  reproach  ;  it  comes  from 
 God,  though  man  be  the  instrument  of  it ;  therefore, 
 saith  God,  '  I  have  made  you  vile,'  Jer.  xxiii.  40,  Ps. 
 xliv.  13,  14,  and  cvii.  40,  2  Sam.  xvi.  10. 
 
 Reason.  Because  all  evil,  as  in  the  city,  so  in  every 
 place,  comes  from  the  Lord,  Amos  hi.  6,  the  evil  of 
 punishment.     Now  such  is  this. 
 
 Quest.  A  question  maybe  made,  whether  this  be  a  sin 
 or  no  ?  If  it  be,  how  should  God  be  free  from  sin,  when 
 he  hath  his  hand  in  that  which  man  doing  sinneth  ? 
 
 Ans.  It  is  not  simply  a  sin  to  despise  the  wicked, 
 for  it  is  a  mark  of  the  child  of  God,  Ps.  xv.  4,  to 
 hate  the  wicked  for  his  wickedness,  so  it  be  done 
 simply  and  only  for  that,  he  set  at  nought  all  wicked 
 persons  as  well  as  one,  and  not  this  and  that  only, 
 from  whom  perhaps  he  hath  received  some  wrong,  or 
 whose  outward  state  is  contemptible  in  the  vrorld.  But 
 if  man  sin  in  it,  and  hate  the  person  rather  than  his 
 wickedness,  and  do  it  in  the  malice  and  corruption  of 
 his  heart ;  yet  is  God  free  from  sin,  because,  as  Augus- 
 tine speaketh  of  that  of  Shimei,  Dens  non  est  tarn 
 author  quam,  ordinator.  The  disposer  of  his  corrup- 
 tion, not  the  author  of  it ;  for  they  having  this  venom 
 by  nature  to  hate  and  contempt,  God  leaving  them, 
 as  he  justly  may,  to  their  own  corruption,  and  they 
 will  be  hating  and  despising.  Now  he  doth  order  and 
 dispose  of  this  at  his  good  pleasure,  and  makes  it  fall 
 where  he  thinks  best,  where  he  would  punish,  and  for 
 what  end  he  purposeth,  not  for  what  they  intended. 
 As  Solomon,  Prov.  xvi.  1,  '  The  preparations  of  the 
 heart  are  in  man,  but  the  answer  of  the  tongue,  is  of 
 the  Lord.'  Meaning,  in  the  general,  that  God  disposeth 
 of  all ;  so  in  this,  not  unfitly. 
 
 Use  1.  This  may  shew  the  folly  of  those  who 
 despise  and  set  nought  by  the  despising  and  reproaches, 
 because  they  come  from  inferiors,  from  base,  and  mean, 
 and  weak  men.  But  these  should  consider  that  it  is 
 not  from  them,  but  God,  and  by  them,  and  are  the 
 sign  of  his  displeasure.  It  is  not  to  be  braved  or 
 bragged  out.  Men  may  not  think  to  acquit  themselves 
 by  answering  one  reproach  with  another,  one  contempt 
 with  another  ;  for  this  is  but  to  fight  against  God,  who 
 
Yer.  9.] 
 
 STOCK  ON  MALACHI. 
 
 ±00 
 
 hath  made  theru  to  despise  them  ;  who  if  he  cannot 
 make  to  return  with  such  blasts,  and  small  winds, 
 hath  verily,  sharp  arrows  and  keen  swords,  hath  mighty 
 armies  and  great  store  of  men  of  arms  to  subdue 
 them. 
 
 Use  2.  To  teach  men  when  they  are  in  such  judg- 
 ments, the  way  how  to  have  them  removed  ;  first  to 
 have  David's  thoughts  ;  they  curse,  because  God  bids 
 them  curse,  they  reproach  and  contemn  them,  because 
 he  hath  so  made  them  ;  and  then  to  imagine  and  con- 
 sider that  he  who  set  them  on  must  snap  them  and 
 check  them.  He  must  only  charm  these  adders  that 
 they  sting  not,  or  he  only  must  cure  their  biting  ; 
 therefore  must  they  by  prayer  seek  unto  him  for  the 
 removing  of  them,  who  must  take  these  from  them  ;  so 
 David  prayed,  Ps.  cxix.  39,  '  Take  away  my  rebuke 
 that  I  fear  ;  for  thy  judgments  are  good.'  And  if  he, 
 a  king,  of  that  magnificence  and  greatness,  of  that  power 
 and  authority,  could  not  have  them  removed  but  by 
 seeking  to  God ;  if  he  could  not  cure  the  biting  of  a 
 dead  dog,  as  Abishai  calleth  Shimei,  but  God  must 
 do  it ;  how  then  shall  any  other  inferior  man  be  able 
 to  help  himself  and  remove  it  without  him  ?  Thirdly, 
 he  must  humble  himself  and  remove  his  sin  which  is 
 the  cause  of  it ;  for  if  he  remove  no  judgment  unless 
 man  remove  the  cause ;  if  he  give  not  favour  in  the 
 eyes  of  men,  unless  they  have  favour  in  his  own  eyes 
 first ;  if,  Prov.  xvi.  7,  '  When  the  ways  of  a  man 
 please  the  Lord,  he  will  make  also  his  enemies  at 
 peace  with  him,'  then  must  they  turn  unto  him,  and 
 forsake  that  which  is  displeasing,  and  do  that  which  is 
 acceptable.  And  if  a  reproach  be,  as  they  say  of 
 words,  irrevocable,  yet  will  God  do  him  good  for  the 
 other's  evil,  2  Sam.  xvi.  12. 
 
 But  ye  have  been  partial  in  the  law.  Their  particu- 
 lar sin,  why  he  would  lay  this  judgment  upon  them  ; 
 their  accepting  of  persons  in  the  work  of  their  ministry. 
 
 Doct.  As  it  is  in.  a  magistrate,  and  in  him  that 
 executes  judgment,  a  great  corruption  to  accept  per- 
 sons, so  is  it  in  a  minister  and  him  that  must  dispose 
 of  God's  mysteries.  As  the  magistrate  in  distributing 
 of  justice  may  not  respect  poor  or  rich,  friend  or  foe, 
 high  or  low,  or  anything  besides  justice  and  equity, 
 so  must  not  the  minister  in  dividing  the  word.  There- 
 fore are  they  here  reproved  as  offenders  for  doing  so. 
 It  is  proved  by  the   command   to  Jeremiah,  chap.  i. 
 
 17,  18.  Hence  is  the  commandment  indefinite  and 
 general  to  preach  to  all,  and  to  reprove  all,  Ezek.  iii. 
 
 18.  It  is  that  Paul  teacheth,  2  Tim.  ii.  15.  And 
 that  which  he  seemeth  to  reprove  in  Peter  and  Barna- 
 bas, Gal,  ii.  14.  The  examples  of  evil  and  good  pro- 
 phets and  ministers  shew  this. 
 
 Season  1.  Because,  as  Jehoshaphat  said  of  judgment, 
 that  it  was  the  Lord's  and  not  man's,  and  therefore 
 persuaded  the  judges  to  do  it  without  respect ;  seeing 
 God  himself  would  do  so,  therefore  ought  they,  2 
 Chron.  xix.  6,  7.  So  of  this  ;  the  word  is  the  Lord's, 
 therefore  must  he  speak  it  as  he  would  have  them. 
 
 Reason  2.  Because  they  ought  to  be  faithful  dis- 
 posers of  God's  mysteries.  Fidelity  consisteth  in 
 delivering  the  whole,  and  in  delivering  the  parts  to 
 them  for  whom  God  hath  appointed  them. 
 
 Use  1.   To  reprove  all  ministers  who  are  partial  in 
 the  law,  and  dividing  of. God's  word  and  mysteries, 
 respecting  persons  and  accepting  faces  ;  they  are  all 
 guilty  of  very  grievous   sin  before  God.      Amongst 
 others  the  whole  clergy  of  Rome  are  guilty  of  this  sin, 
 having  fitted  the  word  and  disposition  of  those  myste- 
 ries to  every  man's  humour,  as  not  long  since  was 
 shewed,  whenas  the  word  is  contrary  to  every  man's 
 humour,  as  contrary  as  light  is  to  darkness,  yet  with 
 them  they  have  fitted  it,  making  it  as  they  speak  of  it 
 a  shipman's  hose,  a  nose  of  wax,  a  leaden  rule.     So 
 Pighius  ;   and  Nicolas  Cusanus,  a  cardinal  of  Rome, 
 writeth  to  the  Bohemians  ;  this  understand  that  the 
 Scriptures  are  fitted  to  the  time,  and  diversely  to  be 
 understood,   so  that  at  one  time  they  may  be  ex- 
 pounded according  to  the  common  and  customable 
 course,  but  change  that  and  the  sense  is  changed  ; 
 so  that  it  is  no  marvel  if  the  custom  of  the  church 
 at  one  time  interpret  the  Scriptures  after  this  manner, 
 and  another  time  after  that;   and   according  to  this 
 they  so  deal  for  time  and  persons,  and  so  prove  par- 
 tial in  the  whole.     One  thing  amongst  other  argues 
 the  partiality  of  the  high  priest  of  Rome,  which,  they 
 would  persuade  us,  is  part  of  the  law  and  word  of 
 God,  that  is  purgatory,  which  they  dispose  in  respect 
 of  persons  :  The  rich  and  great  ones,  able  to  give 
 much,   shall  not  long  be   in   it ;  they  who  can   give 
 less,  the  longer  ;  they  who  are  able  to  give  nothing, 
 perpetually.     If  he  had  any  charity  in  him,  of  which 
 they  brag  much,  he  would  free  all,  and  freely,  seeing 
 they  teach  it  is  the  pope's  peculium ;  but  if  he  had 
 but  equity  and  justice  in  him,  he  would  free  one  as 
 well  as  another,  and  not  accept  persons,  and  be  thus 
 partial,  but  not  to  trifle  with  them.     The  partiality  is 
 oftentimes  too  palpable  in  the  reformed  churches  and 
 the  ministers  of  them,  when,  in  dividing  the  word, 
 they  look  not,  as  the  cherubims  to  the  ark,  they  to 
 the  word  to  speak  as  it  would  teach  them,  which  is 
 not  partial,  but  to  those  who  sit  before  them  and  apply 
 it  so,  making  it  as  some  write  of  manna,  that  it  tasted 
 after  every  man's  palate  and  stomach  ;  so  this.     But 
 they  are  guilty  of  this  sin  ;  and  though,  as  fools  and 
 wicked  persons,  they  enjoy  honour  for  a  time,  yet  they 
 shall  have  dishonour,  Prov.  iii.  35.     It  is  said  of  the 
 panther  that  he  is  so  greedy  after  the  excrements  of  a 
 man,  that  if  they  be  out  of  his  reach  and  natural  power, 
 he  stretcheth  himself  so  much  that  he  kills  himself  in 
 the  end  ;  so  may  I  apply  it  to  these. 
 
 Use  2.  To  persuade  the  ministers  of  God  not  to  be 
 partial  but  upright  in  the  law  ;  to  respect,  as  just 
 judges  will  do,  the  cause,  equity,  and  justice,  and  not 
 the  persons,  the  honour,  or  commodity  that  is  to  be 
 had  by  them  ;  not  to  deal  for  that  partially  with  the 
 law,  or  in  it,  but  strive  to  divide  the  word  of  truth 
 
156 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 aright,  and  to  go  with  a  right  foot  unto  the  gospel, 
 even  as  God  himself  will  do,  for  they  are  God's  judg- 
 ments. A  minister's  resolution  should  be  that  of 
 Elihu,  Job  xxxii.  21,  22,  '  I  will  not  now  accept  the 
 person  of  man,  neither  will  I  give  titles  to  man,  for  I 
 niay  not  give  titles,  lest  my  maker  should  take  me 
 away  suddenly.'  Eemembering  that  as  Saul  was  put 
 out  of  the  calendar  of  God's  kings  for  his  partiality, 
 and  is  accounted  to  have  reigned  but  two  years  when 
 he  did  many  more,  so  shall  they  be  out  of  the  number 
 of  God's  worthies  if  they  be  partial,  whereas  their 
 uprightness  and  faithfulness  will,  with  the  good  steward, 
 bring  them  into  the  joys  of  their  Master. 
 
 Use  3.  To  persuade  our  hearers  to  give  us  leave  to 
 divide  the  word  without  partiality,  and  not  to  be  swayed 
 with  their  greatness  and  riches,  and  frowns,  and  such 
 like,  but,  as  occasion  may  be,  to  deal  with  their  sins 
 as  others,  and  to  give  them  their  portion  of  judgment 
 as  well  as  mercy,  without  the  knitting  of  their  brows, 
 the  strangeness  of  their  look,  the  censure  at  their 
 tables  and  taverns  among  such  as  are  companions  with 
 them  in  the  like  iniquity  ;  but  if  they  will  not,  we 
 must  take  leave,  we  had  rather  fall  into  the  hands  of 
 men  than  God  ;  we  know  that  is  a  fearful  thing.  It 
 is  neither  your  wealth,  nor  your  favour,  nor  honour, 
 and  credit,  that  either  can  keep  us  from  being  vile 
 and  despised,  if  God  say  to  men,  despise  them,  nor 
 will  answer  for  us  when  we  must  give  an  account  of 
 our  stewardship. 
 
 Ver.  10.  Have  ice  not  all  one  father  f  hath  not  one 
 God  made  us  ?  why  do  tee  transgress  every  one  against 
 his  brother,  and  break  the  covenant  of  our  fathers  .' 
 
 Have  we  not  all  one  father  ?  The  second  part  of 
 the  chapter  beginneth  and  contirmeth  to  the  end,  con- 
 taining the  reproof  of  divers  particular  vices  in  the 
 people  of  Israel  in  general,  both  priest  and  people. 
 In  this  tenth  verse  he  reproveth  their  injurious  and 
 unequal  dealing  in  the  general. 
 
 Hare  ice  not  all  one  father/  Some  understand  these 
 words  with  the  next  verse,  as  if  it  were  a  reason  spoken 
 in  the  defence  of  their  taking  of  idolatrous  wives  by 
 them  who  had  done  it.  Their  reason  is  thus,  that, 
 seeing  that  they  had  all  one  father,  which  was  Adam, 
 and  all  one  Creator,  which  was  God.  there  was  no 
 reason  why  they  should  not  marry  with  them.  But 
 others  do  understand  them  as  two  main  reasons  against 
 their  marrying  them,  urged  by  the  prophet  from  God 
 himself;  and  so  the  expounding  of  the  words  will 
 rather  confirm,  and  the  greater  consent  of  the  learned, 
 old  and  new,  go  that  way.  Jerome  saith  that  the 
 people  being  returned  out  of  captivity,  the  princes,  and 
 priests,  and  people,  put  away  their  wives  of  the  Israelites' 
 kindred,  which,  by  reason  of  their  poverty  and  injury 
 of  the  long  way,  and  weakness  of  sex,  impatiently 
 bearing  the  labour,  were  wasted,  and  became  both 
 infirm  and  deformed  in  body,  whereupon  they  matched 
 with  strangers  who  were  fresh  in  years,  beautiful,  and 
 
 comely,  the  daughters  of  rich  and  mighty  men,  as  we 
 may  see  in  the  9th  of  Ezra,  that  is,  with  the  Canaan- 
 ites,  Hittites,  Perizzites,  Jebusites,  Ammonites,  &c. 
 Therefore  they  think  the  prophet  here  reproves  them, 
 first,  for  their  marriages,  and  after  for  their  divorces, 
 ver.  16. 
 
 There  are  two  special  and  chief  causes  of  love  and 
 goodwill  amongst  men.     The  one  is  kindred,  affinity, 
 or  consanguinity  ;    the   other  is   one   and   the   same 
 society   of  religion.      First,   nature  compels   men  to 
 affect  and  love  earnestly  those  who  are  born   in  the 
 same  family,  descended  from  the  same  parents   and 
 stock,  which  bond  cannot  be  violated  or  broken  off 
 without  great  wickedness  ;  secondly,  men  reasonable 
 and  wise  do  think  those  specially  to  be  affected  by 
 them  who  are  companions  with  them  in  the   same 
 religion  and  worship.     And  though  this  is  the  most 
 worthy  and  sure,  yet  the  other  goes  before,  and  first 
 carries   sway  with  men,  because  it  is  by  nature  bred 
 with  them  and  continued  from   their  infancy.     And 
 these  two  they  are  here  pressed  withal,  as  those  which 
 condemns  their  fact,  dealing  thus   to  put   away  the 
 daughters  of  Israel,  the  worshippers  of  the  true  God, 
 and  to  take  unto  them  the  daughters  of  the  heathen, 
 worshippers  of  the  false  gods.     For  the  first  of  these 
 reasons  it  is  here  said,  '  Have  we  not  all  one  father  ?' 
 that   is,  are  we  not  all  men  and  women  descended 
 from  Abraham  by  one  Isaac ;  from  Isaac  by  one  Jacob  ? 
 Why,  then,  should  we  thus  do  ?  dismiss  those  or  pass 
 them  over,  and  join  ourselves  to  the  kindred  of  the 
 heathen  and  strangers  ?    And  for  the  second  he  saith, 
 '  Hath  not  one  God  made  us  ?'    Do  we  not  all  acknow- 
 ledge one  God  the  creator,  and  worship  and  serve  him 
 with  duty  ?    Do  you  dismiss  those  wives  who  acknow- 
 ledge the   same   creator  with  you,  and  worship  him, 
 and  take   unto  you  those  who  worship  idols  for  him 
 and    put   their    trust   in   them  ?     To  create,   or  the 
 creator,  is  not  here  taken  in  that  common  sense,  as 
 when  we  speak  of  God's  creation  of  the  world,  for 
 then  could  this  be  no  reason  against,  but  rather  for 
 them,   as   some  would  make   a  reason  in  that   sort 
 which   the    prophet   laboureth  to   confute  ;    but  this 
 being  against  them,  must  not  be  taken  in  that  sense, 
 but  in  another  sense,  as  there  is  a  special  use  of  it  in 
 the  Scripture  when  it  speaketh  and  dealeth  of  some 
 new  and  secret  disposition  of  things,  as  Jer.  xxxi.  22. 
 And  so  it  is  used,  Isa.  lxv.  18.    Of  such  a  special  crea- 
 tion is  it  here  meant,  where  love  and  duty  is  specially 
 due  unto  those  who  are  of  the  same  religion  with  us, 
 who  follow  the  laws  and  statutes  of  the  same  Creator 
 and  author. 
 
 Why  do  ice  transgress  every  one  against  his  brother. 
 It  is  taken  by  some  to  be  the  reproof  of  their  vice, 
 though  closely,  or  not  so  openly  as  ver.  11  it  is  set 
 down ;  i.  e.  seeing  we  are  of  one  kindred,  descended 
 from  one  father,  why  do  we  thus  transgress  one  against 
 another,  either  putting  away,  or  refusing  our  own  kin- 
 dred in  respect  of  strangers  and  aliens  '?    Brother  here 
 
Ver.  10.] 
 
 STOCK  ON  MALACHI. 
 
 U7 
 
 some  interpret  either  the  sister  or  daughter  of  our 
 brother,  or  rather  according  to  the  use  of  the  Scrip- 
 ture and  Hebrew,  which  by  brother  understand  the 
 female  as  well  as  the  male ;  and  the  application  ac- 
 cording to  the  occasion,  either  both  or  but  the  one. 
 Both,  as  James  i.  2,  and  the  one,  as  here  upon  this 
 occasion,  must  needs  be  the  female. 
 
 And  break  the  covenant  of  our  fathers.  Some  think 
 that  this  is  applied  unto  the  second  reason,  because 
 the  covenant  of  the  fathers  was,  that  they  all,  and  their 
 whole  posterity,  should  acknowledge  and  worship  one 
 God  only,  and  one  people  should  be  consecrated  to 
 one  and  the  same  God.  Others  tbink  by  covenant  is 
 meant  the  law  of  God,  a  thing  usual  in  the  Scriptures, 
 and  that  law  which  God  gave  unto  our  fathers,  that 
 they  should  not  take  the  daughters  of  a  strange  God 
 to  wife,  or  of  another  nation. 
 
 Others  think  the  reason  stands  thus,  making  a  third 
 reason  of  it,  because  God,  when  he  made  covenant 
 with  tbe  Israelites,  did  it  not  with  those  more  than 
 with  these,  with  one  more  than  with  another,  but 
 with  all  alike,  so  that  they  who  despise  others  violate 
 the  common  covenant,  as  if  it  were  only  a  covenant 
 made  with  them. 
 
 The  conclusion  of  all  is  thus  framed  :  if  you  be  all 
 one  in  body  and  soul,  and  by  law,  why  do  you  con- 
 temn one  another? 
 
 Generally,  in  that  he  used  reason,  and  not  the  bare 
 authority  of  God,  which  had  been  that  he  well  might, 
 we  observe  this : 
 
 Doct.  1.  Men  who  persuade  others  to  good,  or  dis- 
 suade them  from  evil,  must  use  all  those  reasons  that 
 may  any  way  cause  it  to  take  hold,  and  put  an  edge 
 to  it. 
 
 Have  ive  not  all  one  Father?  But  in  this  verse,  as 
 I  said,  I  take  not  to  be  reproved  any  particular  sin, 
 but  generally  their  injuring  and  dealing  unequally  and 
 unjustly  one  with  another.  And  this  the  first  reason 
 by  which  it  is  reproved,  condemning  this,  because  it 
 was  against  nature,  they  being  all  of  one  parent,  all 
 one  flesh. 
 
 Doct.  2.  Nature  itself,  and  humanity,  though  men 
 have  no  other  bonds  to  link  them  together,  ought  to 
 keep  men  from  hurting,  and  injuring,  or  transgressing 
 one  against  another,  and  to  bind  them  to  be  helpful 
 and  profitable,  and  do  good  one  to  another.  So  rea- 
 soneth  the  prophet  here.  And  to  this  I  apply  that 
 which  is  Lev.  xviii. ;  when  it  is  given  so  often  a 
 reason  to  dissuade  from  injuring,  as  ver.  7,  '  for  she 
 is  thy  mother,'  '  for  it  is  thy  father's  shame  j'  ver.  10, 
 « thy  shame ;'  ver.  12,  '  she  is  thy  father's  kinswoman ;' 
 ver.  13,  «  mother's  kinswoman.'  To  this  may  that  be 
 used,  Acts  vii.  26;  hereto  that,  Gen.  1.  1G,  17,  and 
 Isa.  lviii.  7. 
 
 Reason  1.  Because  unreasonable  creatures,  as  beasts 
 and  birds,  fishes  and  fowls,  love  their  own  kind,  and 
 by  nature  are  taught  not  to  hurt  and  injure  them,  but 
 to  do  them  good.     Hence  is  deemed  the  reason  why 
 
 those  beasts  that  feed  on  flesh  will  not  eat  the  flesh  of 
 their  own  kind,  taught,  as  it  were,  by  nature,  lest  they 
 should  eat  and  devour  their  own  brood,  or  breeders ; 
 how  much  more,  then,  unreasonable  men  ? 
 
 Reason  2.  Because  it  is  the  rule  and  voice  of  nature ; 
 quod  tibi  non  vis,  alteri  ne  feceris. 
 
 Use  1.  To  condemn  men  not  only  as  irreligious,  and 
 void  of  piety  and  godliness,  but  as  beastly  and  un- 
 natural men,  and  void  of  humanity,  who  injure  and 
 wrong,  transgress  against  others,  and  oppress  them. 
 I  mean  not  such  as  may  sometimes  do  it,  carried  by 
 passion  or  affection,  in  ignorance  and  want  of  informa- 
 tion, but  I  speak  of  such  as  live  in  it ;  and,  to  satisfy 
 their  own  lust  and  desires,  care  not  whom  they  wrong 
 and  injure.  They  will  despise,  defraud,  deceive,  and 
 oppress  any  in  buying  and  selling,  in  letting  or  setting, 
 by  manifest  usury  and  otber  oppression.  All  is  fish 
 tbat  comes  to  net  with  them.  Of  such  I  speak  ;  and 
 how  rich  soever  tbey  may  grow  or  be,  whatsoever  other- 
 wise, yet  are  they  unnatural  men,  and  void  of  huma- 
 nity, and  may  reprove  them  as  the  apostle  the  Corin- 
 thians, 1  Cor.  xi.  14.  So,  doth  not  nature  teach  that 
 if  any  man  injure  others  it  is  a  sin  unto  him  ?  it  is 
 against  the  very  light  of  nature.  And  though  there 
 were  no  word  of  God,  neither  law  nor  prophets,  no- 
 thing that  might  reprove  them  in  the  mouth  of  the 
 minister,  which  they  now  spurn  against,  and  could 
 be  content  there  were  none,  that  they  might  sin 
 without  controlment,  yet  should  they  not  without  con- 
 demnation ;  for  even  that,  Rom.  ii.  12,  will  here  have 
 place,  and  shall  condemn  them  by  the  very  light  of 
 nature,  and  now  double  condemn  them,  because  the 
 light  of  the  word  hath  shined  in  a  dark  place,  and 
 they  have  loved  darkness  more  than  light. 
 
 Use  2.  To  teach  every  man  that  if  there  were  no- 
 thing else  to  bind  him  to  do  good  to  others,  or  avoid 
 the  hurting  of  others,  yet  nature  ought,  and  he  ought 
 to  be  thus  a  law  to  himself,  though  he  had  no  written 
 word  from  God.  Whether  he  be  a  husband,  or  parent, 
 or  master,  or  e  contra,  or  a  private  man,  nature  and 
 humanity  ought  to  keep  him  from  the  one  and  hold 
 him  to  the  other.  The  heavenly  providence  hath 
 armed  all  beasts  with  natural  defences,  but  man,  in- 
 stead of  them,  hath  the  affection  of  piety,  which  is 
 called  humanity,  by  which  we  are  defended.  This 
 very  thing  ought  then  to  bind  men.* 
 
 it  is  heard  from  many  men,  when  they  reprove 
 others  for  transgressing  and  injuring  others,  It  is  not 
 for  your  profession,  it  doth  not  become  a  man  of 
 tbat  zeal  and  profession  as  you  do.  If  they  speak  it 
 that  they  are  more  bound,  it  is  true,  but  if  to  excuse 
 themselves  or  others,  as  if  it  were  little  or  no  sin  in 
 them,  then  it  is  their  corruption,  and  is  false;  for 
 wherein  doth  their  profession  bind  them,  which  natui'e 
 
 *  Omnia  animalia  naturalibus  munimcntis  providentia 
 coclestis  armavit.  Homo  acccpit  pro  istis  miseratiouis  affec- 
 tum, qui  plane  vocatur  humanitas,  qua  nosmet  invicem  tuc- 
 remur. — Lactunt.  de  falsa  sapieiitia,  lib.  iii.  cap.  20. 
 
158 
 
 STOCK  ON  MALACHL 
 
 [Chap.  II. 
 
 itself  and  humanity  binds  them  not  to  do,  or  from 
 doing  ?  Undoubtedly  in  nothing,  though  it  bind  more. 
 He  is  as  well  bound  that  is  bound  in  a  single  bond  as 
 he  who  is  tied  in  a  double ;  both  are  bound,  tbough 
 not  alike.  Set  then  religion  aside,  which  follows  in 
 the  next  place,  and  even  nature  itself  binds  every  man 
 to  tbese  duties,  and  from  tbe  contrary.  And  wbilst 
 nature  lasteth,  and  is  undissolved,  the  bond  is  never 
 cancelled.  Therefore  must  every  one  remember  it  to 
 do  good,  and  not  hurt,  even  all  the  days  of  his  life, 
 to  those  to  whom  nature  hath  bound  him.  Contrary 
 to  that,  some  perform  for  a  while,  but  as  if  nature  died, 
 they  living,  do  not  continue  it;  as,  for  instance,  be- 
 twixt man  and  wife,  many  at  first  do,  but  continue 
 not ;  betwixt  parents  and  children. 
 
 Hath  not  one  God  made  us?  The  second  reason 
 by  which  he  reproveth  their  injuring  and  transgressing 
 against  others,  because  they  were  all  of  one  church, 
 professed  one  religion,  and  served  one  God. 
 
 Doct.  Religion,  when  men  profess  one  and  the  same 
 religion,  are  servants  of  one  and  the  same  God,  it 
 ought  to  keep  men  from  transgressing  against  or  in- 
 juring one  another ;  which  as  this  proves,  so  that. 
 Gen.  1.  17,  '  Thus  shall  ye  say  unto  Joseph,  Forgive 
 now,  I  pray  thee,  the  trespass  of  thy  brethren,  and 
 their  sin;  tfor  they  rewarded  thee  evil.  And  now, 
 we  pray  thee,  forgive  the  trespass  of  the  servants  of 
 thy  father's  God.  And  Joseph  wept  when  they  spake 
 unto  him.'  Manifest  further,  because  the  foundation 
 of  religion,  which  is  the  word  of  God,  commands  love 
 to  neighbours,  and  so  under  that  title  other  men, 
 Lev.  xix.  18,  Rom.  xiii.,  Tit.  ii.  11,  12,  James  i.  27, 
 even  so  far  that  it  comes  to  enemies,  Prov.  xxv.  21, 
 Exod.  xxv.  4,  Mat.  v.  43,  44. 
 
 Reason.  Because,  as  it  is  nature's  voice,  so  some- 
 what differing,  but  all  to  one  purpose,  it  is  Christ's 
 voice,  the  author  of  religion,  quod  tibi  vis,  alterifeceris, 
 Mat.  vii.  12. 
 
 Use.  This  will  serve  to  condemn  men  as  irreligious 
 and  profane,  and  void  of  all  piety  and  godliness,  and 
 yet  profess  religion,  who  make  no  conscience  of  hurting 
 their  brother,  or  transgressing  against  them  who  wor- 
 ship the  same  God  with  them.  There  are  some  who 
 make  no  conscience  of  transgressing  against  their 
 brethren  by  false  slanders,  railing  speeches,  and  per- 
 secuting their  brethren,  as  Ishmael  did  Isaac,  by 
 mockings  and  reproaches;  yea,  sometimes  more  than 
 the  servants  of  a  strange  god  will  do ;  that  as  an  an- 
 cient writer  said,  As  Moab  and  Ammon  came  from  the 
 seed  of  Abraham,  and  yet  hated  the  seed  and  kindred 
 of  Abraham.  So  he  of  heretics,  I,  of  Christians;  they 
 say  they  profess  Christ,  and  yet  none  so  much  as  they 
 hate  the  generation  of  Christ,  his  seed.  May  we  not 
 say  of  them,  as  Rev.  ii.  9,  '  They  say  they  are  Jews, 
 and  arc  not,  but  arfe  the  synagogue  of  Satan.'  Again, 
 as  1  Cor.  xi.  18,  '  When  ye  come  together  in  the 
 church,  I  hear  that  there  are  dissensions  among  you, 
 and  I  believe  it  to  be  true  in  some  part.'     So  I  hear 
 
 that  there  are  some  who  make  the  profession  of  reli- 
 gion but  a  cloak,  the  better  to  transgress  against  their 
 brethren,  and  under  that  colour  to  deceive  or  injure 
 them  ;  and  I  believe  it  to  be  true  in  some  part,  that 
 some  do  it  that  they  might  better  overreach  or  deceive, 
 and  plainly  injure  others.  So  did  Simeon  and  Levi,  the 
 two  sons  of  Jacob,  to  be  revenged  on  the  Shechemites, 
 but  they  had  Jacob's  curse  and  God's  with  it.  So 
 shall  these  have  ;  so  crossing  of  God,  that  that  which 
 he  would  have  as  a  main  reason  to  tie  them  together, 
 and  keep  them  from  transgressing  one  against  another, 
 they  make  but  a  mask  for  their  iniquity.  Verily,  offences 
 must  come,  but  woe  to  that  man  by  whom  they  come, 
 it  were  better  he  had  never  been  born.  And  when  Christ 
 shall  come  to  judgment,  howsoever  he  may  carry  it 
 out  in  the  meantime,  this  will  not  then  serve,  Luke 
 xiii.  26  and  Mat.  vii.  22  ;  for  they  shall  have  the 
 answer  in  both  places  ;  and  if  they  be  excluded  for 
 not  helping,  Mat.  xxv.,  how  shall  they  he  for  trans- 
 gressing against  them  and  hurting  them  ? 
 
 Now  that  the  Spirit  of  God,  by  the  prophet,  hath 
 joined  these  two,  and  added  religion  to  nature,  as  that 
 which  strengtheneth,  yea,  makes  men  perform  duties 
 wdien  the  other  cannot,  or  is  corrupt.     From  thence 
 
 1  observe  this  instruction  : 
 
 Doct.  The  only  means  to  keep  men  in  their  duties 
 one  to  another,  is  the  fear  of  God  and  true  religion; 
 no  bond  of  nature  is  strong  enough  if  that  be  wanting, 
 or  if  it  be  corrupted  and  unsound,  as  it  was  in  this 
 people  ;  but  if  sound  and  true,  nothing  to  that. 
 
 Why  do  we  transgress  every  one  against  his  brother  f 
 The  word  signifies  to  deal  disloyally,  traitorously,  and 
 unfaithfully.  And  so  he  accuseth  them  of  perfidious 
 and  unfaithful  dealing  one  with  another ;  that  they  did 
 not  keep  their  promise,  word,  and  covenant,  one  with 
 another. 
 
 Doct.  Perfid}'  and  unfaithfulness  in  word  and  pro- 
 mise, when  men  promise  the  doing  of  somewhat  to 
 come,  and  do  not  take  care  to  perform  it,  is  a  foul 
 vice  and  gross  impiety ;  so  this  sheweth.  And  it  is 
 condemned  as  one  of  the  sins  of  the  heathen,  who  were 
 given  over  to  a  reprobate  mind,  Rom.  i.  30 ;  and  made 
 one  of  the  sins  of  the  last  and  perillous  times  :  2  Tim. 
 iii.  3,  '  They  shall  be  truce  breakers.'  St  Paul  mak- 
 eth  his  apology  that  he  was  not  guilty  of  this,  1  Cor. 
 i.  13.  James  commandeth  the  contrary,  James  v.  12. 
 For  this  cause  was  Saul's  posterity  punished,  because 
 he  had  broken  the  covenant  made  with  the  Gibeonites, 
 
 2  Sam.  xxi.  G.  And  Zedekiah,  because  he  had  broken 
 his  oath  and  covenant  he  made  with  Nebuchadnezzar, 
 2  Chron.  xxxvi.  13.  In  regard  whereof  Ezekiel  saith, 
 Ezek.  xvii.  15,  '  But  he  rebelled  against  him,  and 
 sent  his  ambassadors  iuto  Egypt,  that  they  might  give 
 him  horses  and  much  people.  Shall  he  prosper  ? 
 shall  he  escape  that  doth  such  things  ?  or  shall  he 
 break  the  covenant  of  God,  and  be  delivered  ?' 
 
 Reason  1.  Because  it  excludes  men  from  God's 
 kingdom  ;  which  appears  thus,  because  that  is  a  note 
 
Ver.  10.] 
 
 STOCK  ON  MALACHI. 
 
 159 
 
 of  hini  that  must  enter  in,  which  promiseth,  whether 
 simply  or  with  oath,  Ps.  xv.  4,  and  performs  wrhen 
 he  hath  done  ;  now,  e  contra,  this  excludes,  and 
 nothing  but  sin  will  do  that. 
 
 Reason  2.  Because  fidelity  and  faithfulness  is  not 
 commended  for  a  small  matter  or  virtue,  but  one  of 
 the  weightiest  things  of  the  law,  Mat.  xxiii.  23.  Then, 
 e  contra,  this  must  needs  be  a  great  vice. 
 
 Reason  3.  Because  it  is  an  enemy  to  all  human 
 society  and  fellowship,  which  God  hath  ordained  for 
 man's  exceeding  comfort ;  faithfulness  and  truth  is  the 
 bond  of  it,  and  the  very  sinews  of  it,  when  men  are 
 faithful  in  word  and  promise ;  this  is  that  which  dis- 
 solves and  disjoints  it.  For  what  comfort  and  society 
 can  a  man  have  of  him  that  is  off  and  on,  in  and  out, 
 and  nowhere  certain  ?  No  more  comfort  than  a  man 
 can  have  of  his  hand  or  arm,  which  he  cannot  stir  or 
 put  forth,  but  it  is  still,  and  will  be  out  of  joint. 
 
 Use  1.  To  convince  the  age  as  guilty  of  great  ini- 
 quity, seeing  they  are  so  guilty  of  perfidy  and  unfaith- 
 fulness ;  many  a  husband  to  the  wife,  the  particular 
 here  spoken  of,  and  c  contra,  putting  one  another  away, 
 or  taking  others  with  them  when  they  promised  the 
 contrary ;  but  of  that  after.  Many  forsaking  one 
 another  in  extremit}7  and  sickness,  when  they  promised, 
 and  that  without  exception  of  any  sickness,  still  to 
 cleave  to  them.  In  many,  as  it  is  infidelity  to  God, 
 so  it  is  perfidy  to  their  husbands,  and  so  e  contra. 
 Many  masters,  unfaithful  to  their  servants,  not  teach- 
 ing, not  bringing  them  up  as  they  promised,  not  pro- 
 viding for  them  things  necessary  in  health  and  sickness. 
 Many  servants  unfaithful  to  their  master,  like  Judas, 
 like  Ziba,  more  than  Gehazi  that  took  but  the  gain 
 his  master  refused,  they  tbat  which  is  proper  to  the 
 master.  Many  men,  one  with  another,  deal  unfaith- 
 fully, promising  things  tbey  either  cannot  or  never 
 mean  to  perform,  or  know  cannot  be  so  ;  many  a  seller 
 promiseth  his  ware  shall  prove  thus  and  thus,  when  he 
 knows  the  contrary.  Many  a  buyer  to  pay  at  such 
 and  such  a  day,  when  he  never  intends  it,  and  knows 
 beforehand  he  shall  not  be  able.  Many  promising, 
 only  to  be  free  from  the  importunity  of  some  or  trouble 
 of  others,  only  as  a  matter  of  compliment,  without  any 
 conscience  of  it  when  it  is  once  passed  them  ;  they 
 are  guilty  of  perfidy  and  unfaithfulness,  and  besides 
 are  drawn  to  many  wicked  and  rash  oaths ;  for  deceiv- 
 ing they  are  not  believed,  which  makes  them  add  to 
 confirm  their  credit,  heady  and  rash  oaths. 
 
 Use  2.  To  persuade  every  one  to  avoid  this,  and  to 
 labour  to  deal  faithfully  one  with  another,  and  to  be 
 faithful  and  true  in  promises,  husband  to  wife,  &c. 
 Seeing  it  is  commended  unto  us  :  (1.)  From  the  ex- 
 ample of  the  Lord  himself,  whose  fidelity  in  keeping 
 of  his  promise  is  to  be  imitated  of  us  if  we  would  be 
 reputed  his  children.  (2.)  From  the  testimony  of  the 
 Holy  Ghost,  where  it  is  made  one  of  the  notes  of  God's 
 children,  Ps.  xv.  4.  (3.)  The  promise  of  a  great 
 blessing,  Prov.  xxviii.   20.     And   commanded  to  us, 
 
 not  amongst  matters  of  small  importance,  but  amongst 
 the  weightier  points  of  the  law,  Mat.  xxiii.  23  ;  not 
 when  it  is  in  great  matters,  but  in  less ;  for  as  all  dis- 
 obedience is  more  displeasing  when  the  thing  com- 
 manded is  small,  because  the  obedience  was  so  easy 
 (August.)  ;  so  unfaithfulness  in  the  smallest  things  is 
 the  most  displeasing  to  God,  when  fidelity  was  so  easy ; 
 therefore  must  we  be  careful  to  perform  in  all  things 
 that  we  promise,  and  therefore  be  careful  how  we  pro- 
 mise, that  it  be  of  things  in  our  own  power,  or  proba- 
 bility like  to  be  in  our  power.  In  many  things, 
 whether  we  will  promise  or  no,  it  is  in  our  power, 
 Acts  v.  4  ;  but  when  it  is  made  we  are  bound  to  the 
 performance  of  it,  yea,  though  it  cannot  be  performed 
 without  great  loss  and  hindrance. 
 
 And  break  the  corenant  of  our  fathers.  That  is, 
 offend  against  that  law  which  God  gave  unto  our 
 fathers,  it  being  usual  in  Scripture  to  call  the  law  by 
 bis  name  and  covenant,  Ps.  cxix.  And  this  is  the 
 royal  law  according  to  that,  James  ii.  8. 
 
 Why  do  a-e  transgress,  &c,  and  break  the  covenant 
 of,  &c.  It  is  therefore  accounted  a  sin,  because  it 
 breaks  the  covenant,  the  law  which  God  hath  given 
 unto  his  people. 
 
 Doct.  Everything  is  good  or  evil,  righteousness  or 
 sin,  lawful  to  be  done  or  unlawful,  not  as  it  is  profit- 
 able or  hurtful,  not  as  it  may  benefit  men,  or  may  by 
 God's  providence  be  turned  to  his  glory,  and  make  for 
 it,  but  as  it  is  agreeable  or  repugnant  to  the  law  and 
 word  of  God.  Thus  he  reproveth  these  because  they 
 had  gone  against  the  law  ;  this  is  manifest  by  that, 
 1  Jobn  iii.  4,  '  Whosoever  committeth  sin  transgress- 
 eth  also  the  law  :  for  sin  is  the  transgression  of  the 
 law.'     And  by  that,  Bom.  vii.  7. 
 
 Reason  1 .  Because  the  law  and  word  of  God  is  the 
 perfect  rule  of  all  actions,  and  so  ordained  of  God.  Now 
 in  an  art  whatsoever  is  according  to  the  rule,  is  good  ; 
 but  what  is  different  must  needs  be  corrupt ;  so  in  this. 
 Again  the  law  is  God's  will,  now  everything  is,  as  he 
 willeth  or  nilleth  it,  good  or  evil ;  for  they  are  not 
 such,  and  then  he  willeth  or  nilleth  them,  but  his 
 willing  or  nilling  them  maketh  them  such. 
 
 Reason  2.  Because  whatsoever  is  just  is  good,  what 
 unjust  is  evil,  but  whatsoever  is  agreeable  to  the  law 
 of  justice,  is  just,  and  e  contra.         j 
 
 Reason  3.  Because  whatsoever  is  agreeable  to  charity, 
 which  is  the  sum  of  the  law,  is  good,  whatsoever  re- 
 pugnant, evil. 
 
 Use  1.  This  will  confute  a  point  of  popery,  whereby 
 they  allow  things  to  be  done,  though  contrary  to  the 
 law,  so  they  be  done  with  a  good  intent,  or  with  a 
 good  zeal  for  a  good  end  ;  for  so  it  is  in  the  gloss  upon 
 Gratian's  decrees,  Malum  factum  excusatur  per  bonam 
 intcntionem.  And  again,  Excusatur  malum  si  sit  bono 
 zelo  propter  bonum.  And  upon  this  ground  they  allow 
 murdering  of  princes,  massacring  of  people,  treason  in 
 subjects,  treachery  in  servants,  disobedience  in  child- 
 ren, that  they  may  dishonour  thsir  parents,  deny  them 
 
160 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 and  forsake  them,  so  it  be  bono  zelo  propter  bonum ; 
 and  be  lawful  to  do  anything.  And  this  must  make 
 it  good,  contrary  to  the  apparent  word  of  God  here, 
 and  that  Kom.  iii.  8,  so  contrary  is  the  spirit  of  anti- 
 christ to  Christ's  spirit. 
 
 Use  2.  To  convince  amongst  ourselves  men  who 
 allow  and  maintain  many  sins,  because  they  are  pro- 
 fitable to  others,  and  not  hurtful  to  them,  and  there- 
 fore they  think  they  may  be  done,  though  they  be  con- 
 trary to  the  law.  One  or  two  instances.  Many  hold  an 
 officious  lie  lawful  because  it  may  stand  with  charity, 
 when  it  is  profitable  for  their  neighbour.  But  if 
 against  the  law  and  word  of  God  which  forbiddeth  lies, 
 how  should  it  not  be  sin  and  unlawful  to  be  done  ? 
 Besides,  they  must  understand  that  chanty,  which  is 
 the  sum  of  the  law,  hath  reference  towards  God,  to- 
 wards our  neighbour,  and  towards  ourselves.  And  so 
 is  this  against  charity,  though  helpful  to  thy  neighbour 
 in  whose  favour  it  is  told.  First,  because  it  is  repug- 
 nant to  verity,  and  therefore  to  charity;  for  God,  who 
 is  truth,  hath  forbidden  all  untruth,  as  that  which  is 
 opposite  to  him,  and  so  cannot  stand  with  the  charity 
 and  obedience  we  owe  to  God.  Secondly,  it  is  to  the 
 hurt  of  the  teller,  because,  Ps.  v.  6,  '  The  lying  mouth 
 destroyeth  the  soul,'  so  it  cannot  stand  with  love,  which 
 a  man  oweth  to  himself.  Now  then,  though  a  man 
 may  help  his  brother  and  neighbour  with  the  loss  of 
 his  goods  and  hinderance  that  way,  but  not  necessary 
 with  the  hazard  of  his  life  at  all  times,  but  never  with 
 the  hazard  of  his  soul,  as  every  liar  shall  do.  Again, 
 things  must  first  be  considered  whether  lawful  or  no, 
 whether  agreeable  to  the  word,  and  then,  whether  pro- 
 fitable or  hurtful ;  that  is  a  second  affection  of  things, 
 and  a  second  consideration.  They  cannot  be  lawful 
 but  they  will  be  profitable,  though  not  in  our  carnal 
 apprehension  ;  nor  unlawful  but  unprofitable,  though 
 we  always  see  it  not.  A  second  instance  is  for 
 the  matter  of  usury  ;  many  allow  it  if  it  be  mode- 
 rate, and  if  it  be  not  joined  with  the  hurt  but  the 
 profit  of  the  borrower.  But  whereas  usury  is  simply 
 unlawful  and  evil,  I  may  answer  with  some  of  the 
 learned  ;  *  when  men  make  question  of  moderate 
 usury,  whether  that  be  lawful  or  no,  they  might  as 
 well  make  question,  whether  moderate  adultery,  or 
 moderate  lying,  or  moderate  theft  be  lawful ;  for  as 
 they  are  things  in  themselves  unlawful,  so  is  this. 
 Again  I  answer,  it  is  very  hurtful,  and  against  charity  ; 
 for  though  it  be  not  against  the  profit  of  the  particular, 
 yet  it  is  against  public  charity ;  for  usury  is  many 
 ways  noisome  to  the  commonwealth,  as  is  easy  to  be 
 shewed.  Again,  it  is  against  charity  and  allegiance 
 to  God,  who  hath  forbidden  it,  denounced  his  judg- 
 ments against  it,  made  gracious  promises  to  them  who 
 will  do  the  contrary.  Lastly,  it  is  against  love  we  owe 
 to  our  own  souls  ;  fur  whosoever  putteth  out  to  usury, 
 or  taketh  increase,  he  shalt  not  live,  but  die  the  death, 
 Ezek.  xviii.  13.  But  for  the  benefit  of  the  borrower,  if 
 *    Chemnitius. 
 
 it  sometimes  so  fall  out  by  the  providence  of  God,  and 
 his  pains  and  hazard,  that  is  no  thanks  to  the  lender ;  for 
 it  is  without  all  question,  he  never  intendeth  it,  though 
 he  may  sometimes  pretend  it,  and  so,  though  it  might 
 make  it  no  sin  in  itself,  yet  that  makes  it  sin  to  him ; 
 for  gain  the  borrower  or  not,  he  will  have  security  for 
 his  principal  and  gain,  and  an  absolute  covenant,  and 
 makes  no  provision  for  the  borrower's  indemnitj',  for 
 he  wall  have  it,  lose  he  or  gain  he,  all  is  one  to  him. 
 And  so  it  falleth  sometimes  out  against  charity,  but 
 if  not,  it  is  ever  against  charity  in  them.  Calvin,  who 
 is  much  pretended  for  the  defence  of  this,  and  indeed, 
 upon  Ezek.  xviii.,  saith  that  a  man  may  in  some  cases 
 take  usury,  and  cannot  precisely  be  condemned  for  it ; 
 yet  in  the  same  place  he  saith  apertly,  We  must  always 
 hold  it  to  be  a  thing  scarcely  possible,  that  he  which 
 taketh  usury  should  not  wrong  his  brother.  And 
 therefore  it  were  to  be  wished  that  the  very  name  of 
 usury  were  buried  and  utterly  blotted  out  of  the  me- 
 mory of  men  ;  but  howsoever  it  may  be  profitable,  and 
 as  they  think,  so  agreeable  to  charity,  yet  it  is  unjust 
 in  itself  against  the  law  of  justice  ;  then  the  rule  holds, 
 Rom  iii.  8. 
 
 Use  3.  To  teach  men  when  they  have  done  anything, 
 or  when  they  are  about  to  do  anything,  to  examine  it 
 whether  it  be  lawful  or  good,  not  by  the  event  and 
 fruit  which  may  follow  of  it,  or  hath,  but  by  the  law 
 of  God  how  agreeable  it  is  to  it,  and  how  profitable  it 
 is,  or  may  be  ;  nor  how  it  is  fallen  out  of  God's  glory, 
 but  how  lawful  and  warrantable  by  the  wrord  ;  for  a 
 man  may  profit  another  and  glorify  God  by  that  for 
 which  he  may  be  condemned  ;  as  in  Judas  and  the 
 Jews.  If  then  a  man  hath  done  anything,  and  it  is 
 fallen  out  to  the  profit  of  man,  and  to  the  glory  of  God, 
 it  is  never  a  whit  better  for  him,  unless  he  find  the 
 thing  he  hath  done  to  be  agreeable  to  the  word  of  God  ; 
 for  if  he  have  done  evil  and  good  come  of  it,  it  is  no 
 thank  to  him,  but  to  the  providence  of  God  who  so 
 disposed  it.  So,  if  a  man  be  about  to  do  anything,  if 
 not  agreeable  or  repugnant  to  the  word,  he  must  not 
 think  it  good  and  lawful  for  to  be  done,  because  he 
 sees  it  may  profit  man  and  honour  God,  as  if  he  had 
 need  of  his  lies  and  unlawful  actions  ;  neither  if  he  be 
 to  do  that  which  is  agreeable,  he  must  not  think  he 
 must  abstain  and  not  do  it  ;  only  because  he  doubts  of 
 the  consequent  of  it ;  but  that  is  lawful,  and  which  he 
 must  do  by  his  place,  that  he  ought  to  do,  and  leave 
 the  other  to  God  ;  for  not  the  effects  make  a  thing 
 good,  but  the  ground  of  it ;  not  the  fruit  makes  a  tree 
 good,  but  the  roots  of  it.  A  man  may  spoil  a  good 
 action  agreeable  to  the  word  by  his  corrupt  end,  affec- 
 tion, or  defect  of  faith  ;  but  he  can  never  make  it 
 good,  by  them  nor  anything  else,  if  it  be  not  with  that 
 agreeable. 
 
 Ver.  11.  Judah  hath  transgressed,  and  an  abomina- 
 tion is  committed  in  Israel  and  in  Jerusalem  ;  for  Judah 
 
Ver.  11.] 
 
 STOCK  ON  MALACHI. 
 
 161 
 
 hath  defiled  the  holiness  of  the  Lord,  which  he  loved, 
 and  hath  married  the  daughter  of  a  strange  god. 
 
 Judah  hath  transgressed.  In  the  former  verse  be 
 hath  generally  reproved  them  for  transgressing  one 
 against  another  ;  here  he  sets  down  one  particular, 
 their  refusing  of  their  own  kindred,  and  marrying  of 
 strangers,  whereby  thej7  were  both  injurious  to  their 
 brethren,  and  transgressors  against  God.  The  sin  is 
 that  they  have  married  with  the  daughters  of  idolaters ; 
 the  beinousness  of  which  sin  is  amplified  from  the 
 persons,  as  that  it  is  Judah  which  hath  done  this  evil, 
 whom  he  had  chosen  before  all  the  world,  and  specially 
 reserved  to  himself  in  the  defection  of  the  ten  tribes. 
 They  whose  name  is  Faithful  is  become  unfaithful, 
 from  whom  no  such  thing  is  expected  that  they  should 
 do  so,  yet  they  had  transgressed.  From  the  subject. 
 In  Israel ;  among  that  people  whom  the  Lord  hath  en- 
 riched and  endowed  with  so  many  blessings  and  bene- 
 fits. In  Jerusalem  ;  in  the  place  which  he  chose  to 
 place  his  sanctuary,  which  was  the  king's  seat,  and 
 mother  city  ;  whence  whatsoever  comes,  whether  piety 
 and  honesty,  or  the  contagions  of  vice  and  iniquity, 
 may  and  will  easily  spread  themselves  abroad.  For 
 the  thing,  it  is  called  an  abomination  ;  that  is,  such 
 an  evil  as  the  Lord  abhorreth.  Abomination  gene- 
 rally is  taken  for  anything  that  is  done  against  law 
 and  right,  against  some  ancient  decree,  or  the  custom 
 of  laws  and  manners.  As  generally,  Gen.  xlvi.  34. 
 Hence  in  Scripture  is  this  word  abomination  used  so 
 much  when  it  speaketh  of  mixing  of  seed,  when  caution 
 is  had  lest  anything  be  done  but  that  which  is  right 
 and  lawful. 
 
 It  is  amplified  further,  because  they  have  polluted 
 God's  holiness.  By  holiness  is  here  meant  that  holi- 
 ness which  was  in  this  people,  because  they  were 
 dedicated  to  God,  and  the  inheritance  of  the  Lord, 
 and  his  own  proper  people,  gotten  and  purchased  to 
 himself;  which  holiness  they  had  violated,  in  that 
 they  had  mixed  themselves  with  strange  women. 
 Thus  Jerome  expounds  these  words,  and  it  is  most 
 like  to  be  the  meaning ;  for  so  is  it  taken,  Ps.  cxiv.  2, 
 'Judah  was  his  sanctuary,'  or  '  holy  place.'  That 
 land  was  dedicated  to  God,  and  possessed  of  God,  and 
 by  that  is  made  holy ;  and  there  he  exerciseth  his 
 power  by  directing  and  governing  them  as  his  own 
 people,  and  those  who  are  dedicated  to  him. 
 
 There  are  some  who  understand  by  it  the  bond  of 
 marriage,  ordained  and  sanctified  of  God  in  paradise. 
 But  the  words  following  argue  the  first  exposition 
 more  like  to  be  the  meaning,  which  he  loved  ;  that  is, 
 which  the  Lord  loved  ;  which  is  spoken  of  this  people 
 and  land. 
 
 And  hath  married  the  daughter  of  a  strange  god. 
 In  the  original  it  is,  'hath  the  daughter,'  but  the 
 meaning  is,  '  hath  married  the  daughter ; '  that  is, 
 such  as  profess  and  worship  a  strange  god.  Not  that 
 they  were  gods,  or  thus  acknowledged  by  him  and  the 
 word  ;  but  it  is  an  usual  thing  in  the  Scripture  to  call 
 
 things  not  as  they  are,  or  as  the  Scripture  judgeth  of 
 them,  but  after  the  affection  of  those  of  whom  he 
 speaks,  as  2  Cor.  iv.  4,  Philip,  iii.  19.  So  these  were 
 not  true  gods,  nor  no  gods  indeed,  but  so  accounted 
 of.  And  this  name  is  communicated  to  them.  Origen 
 (bom.  14  in  Numeros)  hath  this  rule,  that  whereso- 
 ever the  name  Jehovah  is,  there  is  meant  the  true  God, 
 the  creator  of  the  world  ;  but  the  other  names  of 
 God  are  attributed  both  to  the  true  God  and  to  false 
 gods. 
 
 Judah  hath  transgressed,  an  abomination  is  committed. 
 Thus  the  prophet  speaketh,  not  for  the  particular 
 only,  but  the  general,  that  transgressions,  even  all, 
 are  an  abomination  to  the  Lord,  those  things  he 
 abhorreth.     And  so  that  is  the  point. 
 
 Doct.  Transgression  and  sin,  all  and  every  one,  is 
 an  abomination  to  the  Lord,  that  which  his  soul  so 
 loathes,  hates,  and  abhors.  Hence  he  speaketh  so 
 often  of  sin,  and  gives  it  this  name  of  abomination,  as 
 in  very  many  places  in  the  books  of  Moses,  as  Lev. 
 xviii.  26-28,  Deut.  xx.  18.  Hence  he  speaketh  of 
 particular  sins,  as  Prov.  xi.  1,  and  xii.  22 ;  Rev.  ii. 
 Hence  he  is  said  to  abhor  the  man  that  is  wicked  ; 
 not  that  he  doth  his  person,  as  he  is  his  creature, 
 which  he  loves,  but  as  he  hath  made  himself  such, 
 Ps.  v.  6. 
 
 Reason  1.  Because  he  is  righteous  and  holy  him- 
 self. Now  the  more  righteous  the  judge  is,  the  more 
 he  hates  iniquity  and  sin.  He  is  righteousness  and 
 holiness  itself.  Now,  as  the  sun  is  the  greatest  enemy 
 to  darkness,  because  it  hath  light  of  itself,  and  is,  as 
 it  were,  light  itself,  so  in  this. 
 
 Reason  2.  Because  he  loves  his  creature,  and  sin  is 
 that  which  destroyeth  it.  Now  no  man  can  indeed 
 love  any  man,  but  he  will  hate  that  which  is  the  cause 
 of  the  ruin  and  destruction  of  him. 
 
 Use  1.  This  may  let  us  see,  and  give  wicked  men 
 themselves  to  understand,  in  what  state  they  stand  by 
 reason  of  their  sin  ;  God  hates  their  sin,  and  abhorreth 
 it,  and  them  for  it.  How  fearful,  then,  is  their  con- 
 dition ;  *  for  he  cannot  hate,  but,  unreconciled,  his  face 
 and  hand  shall  be  against  them  for  their  sins,  Rev.  ii.  6. 
 
 Obj.  Then  is  every  one  in  a  fearful  case  ;  for  all  sin, 
 even  the  best. 
 
 Ans.  The  first  is  true,  yet  follows  not  the  second  ; 
 because  though  they  sin,  and  have  it,  yet  they  hate  it. 
 Now  God  only  hates  men  for  their  sin  when  they  love 
 it,  not  when  they  bate  it ;  and  he  will  only  then  judge 
 them  when  they  will  not  judge  themselves,  1  Cor. 
 xi.  31.  As  in  a  land  and  state,  when  the  magistrates 
 will  not  punish,  then  God  will  go  the  circuit,  and  hold 
 an  assize,  and  bring  his  plagues  and  judgments  upon 
 them,  but  when  they  do  it  is  an  explication  of  his 
 wrath  ;  so  in  a  particular  man,  which  is  a  little  world, 
 a  little  country. 
 
 *    Vera  calamitas  Deum  offendere  et  eorum  quae  ipsi  non 
 placent  aliquid  facere. — Chrysost. 
 
162 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 Use  2.  To  teach  us  that  it  is  dangerous  to  have 
 society  with  men  who  embrace  their  sin,  and  love  it. 
 
 Use  3.  For  imitation.  If  God  hate  sin,  and  it  is 
 abomination  to  him,  it  should  be  so  to  his ;  they 
 should  hate  it  first  and  principally  in  themselves  and 
 their  dearest  friends.  For  if  it  be  not  first  that  he 
 hate  the  same  sin  in  himself  and  friends,  he  hates  it 
 not,  though  he  oppose  it  in  others.  But  if  he  be 
 God's,  he  hates  the  evil  in  himself  which  he  doth, 
 then  hates  he  it  in  others,  and  must  do  it,  for  that 
 God  commends  in  the  church  of  Ephesus,  and  so  com- 
 mands in  others,  Rev.  ii.  6. 
 
 In  Israel  and  in  Jerusalem.  The  people  and  place 
 which  he  enriched  with  such  benefits,  and  honoured 
 with  such  privileges,  made  it  the  place  of  his  worship 
 and  the  king's  seat ;  therefore  them  to  do  it,  it  is 
 more  heinous. 
 
 Doct.  Their  sin  is  the  greater  and  more  heinous 
 who  have  received  the  most  blessings  from  God,  or  the 
 greatest  privileges.      Vide  chap.  ii.  12,  Doct.  1. 
 
 For  Judah  hath  defiled  the  holiness  of  the  Lord. 
 This  is  a  further  amplification  of  their  sin,  because  it 
 did  pollute  the  people  and  place  dedicated  to  the  Lord, 
 and  so  made  holy  to  him. 
 
 Doct.  Sin  is  a  filthy  and  polluted  thing,  that  which 
 polluteth  and  defileth  both  places  and  persons,  where 
 and  by  whom  it  is  committed.  So  here,  and  Zech. 
 xiii.  1,  sin  is  called  uncleanness.  Jerome  translated 
 it,  as  the  word  will  carry  it,  menstruata,  menstruous  ; 
 than  which,  saith  he,  Nihil  erat  in  lege  immundiiis, 
 quae  quicquid  tangebat,  immundum  faciebat.  Rev. 
 iii.  18,  '  Thy  filthy  nakedness  ;  '  and  Micah  ii.  10, 
 '  Because  it  is  polluted.' 
 
 ZJse.  To  teach  every  man  to  be  willing  to  receive  a 
 reproof,  and  to  endure  to  be  told  of  his  offences  and 
 corruptions,  from  this  reason,  because  they  are  they 
 which  pollute  and  defile  him.  In  a  garment,  saith 
 Chrysostom  (hom.  17  ad.  popul.  Antioch),  put  on 
 awkwardly  or  unhandsomely,  if  a  boy  tell  thee  of  it 
 thou  wilt  not  much  blush,  because  it  is  no  great  shame  ; 
 the  greater  shame  were  to  go  with  it  so  out  of  order  ; 
 and  if  dirt  be  upon  the  garment  or  face,  and  one  tell 
 thee  of  it,  thou  wilt  thank  him  and  take  it  kindly. 
 How  ought  thou  in  this  ?  For  by  this  reformation 
 may  be  had,  and  thou  mayest  be  made  clean  and  kept 
 clean  ;  for  though  it  is  somewhat  difficult  and  hard 
 for  a  man  to  part  with  his  sins  and  overcome  them 
 himself,  yet  if  he  may  have  many  admonitors,  or  be 
 often  admonished,  at  length  he  may  be  rid  of  them. 
 
 The  holiness  of  the  Lord.  So  is  the  church  called, 
 either  because  of  God's  presence,  which  makes  it  holy, 
 or  else  because  they  were  dedicated  to  God,  and  made 
 his  proper  and  peculiar  people  ;  for  sanctified  in  Scrip- 
 ture so  signifies,  to  be  set  apart  to  a  holy  use  and  a 
 sanctified  end,  as  is  said  of  the  Sabbath. 
 
 Doct.  The  church  and  children  of  God  must  be 
 holy  unto  the  Lord,  separated  from  the  world  and 
 corruption,  and  dedicated   to  him   and   his   service, 
 
 sanctified  and  set  apart  for  holy  things  and  holy 
 worship  ;  as  the  instruments  of  the  temple,  the  sacri- 
 fices, and  other  holy  things,  once  dedicated  to  God, 
 might  not  be  taken  and  applied  to  profane  uses  or 
 common  uses  :  no  more  may  men  once  dedicated  to 
 God  give  themselves  to  corruption  and  sin  ;  nay,  much 
 less ;  for  those  things  were  but  the  shadows,  men  are 
 the  substance ;  those  but  the  types,  they  the  truth. 
 Therefore  must  they  be  continued  to  holy  things  by 
 his  service,  as  they  are  dedicated.  James  i.  27,  'Pure 
 religion  and  undefiled  hefore  God,  even  the  Father,  is 
 this,  to  visit  the  fatherless  and  widows  in  their  adver- 
 sity, and  to  keep  himself  unspotted  of  the  world.' 
 To  which  we  add  1  Pet.  ii.  9,  Rom.  vi.  13. 
 
 Use  1.  This  condemneth  all  late  repentance,  all 
 deferring  of  repentance  from  day  to  day,  till  a  man 
 he  sick  or  a- dying ;  because  where  repentance  is  not, 
 a  turning  from  sin  to  God,  there  can  be  no  holiness 
 at  all ;  for  where  sin  reigns,  there  holiness  can  have 
 no  place.  One  heaven  can  better  have  two  suns,  and 
 one  kingdom  two  kings,  than  one  man  and  one  heart 
 these  two.  While,  then,  they  remain  impenitent,  and 
 do  it  ex  professo,  they  must  needs  be  impure. 
 
 And  hath  married  the  daughter  of  a  strange  god.  This 
 is  their  sin,  that  they  had  married  with  idolaters,  with 
 them  who  were  of  a  false  worship,  and  worshipped  a 
 false  god. 
 
 Doct.  It  is  a  sin  and  impiety  for  Christians  and 
 God's  people  to  make  marriages  with  infidels,  those 
 who  are  of  a  diverse  and  contrary  religion,  which  are 
 not  the  servants  and  professors  of  the  God  of  their 
 fathers,  the  true  God  and  true  religion.  And  this  is 
 manifest  by  inhibition  first  in  general :  Exod.  xxiii. 
 32,  33,  '  Thou  shalt  make  no  covenant  with  them, 
 nor  with  their  gods.  Neither  shall  they  dwell  in  thy 
 land,  lest  they  make  thee  sin  against  me  ;  for  if  thou 
 serve  their  gods,  surely  it  shall  be  thy  destruction.' 
 In  particular,  Deut.  vii.  3,  '  Neither  shall  thou  make 
 marriage  with  them,  neither  give  thy  daughter  unto 
 his  son,  nor  take  his  daughter  unto  thy  son  ;'  2  Cor. 
 vi.  14,  'Be  not  unequally  yoked  with  the  infidels  ;  for 
 what  fellowship  hath  righteousness  with  unrighteous- 
 ness, and  what  communion  hath  light  with  darkness  ?' 
 The  proposition  of  the  apostle  is  general,  forbidding 
 all  society  and  fellowship  with  them,  much  more  then 
 this,  than  which  nothing  is  more  strict,  and  by  none 
 men  are  so  firmly  knit  together  as  by  this.  And  by 
 the  name  of  yoking  he  seemeth  to  allude  to  the  type 
 of  the  law,  when  God  commanded  that  men  should 
 not  plough  with  an  ox  and  an  ass  together,  Deut. 
 xxii.  10  ;  whereunto  also  belongs  the  prohibition  of 
 the  like,  Lev.  xix.  19,  which  God  spoke  not  for  them, 
 but  to  teach  man. 
 
 Reason  1.  Because  it  is  dangerous,  lest  by  that 
 means,  through  their  continual  society  and  cohabitation, 
 the  believer  and  godly  party  may  be  drawn  from  their 
 piety  to  impiety,  and  from  the  true  worship  to  the 
 false.      It   fell  out  with    Solomon    and   Jehoram,   2 
 
Ver.  11.  J 
 
 STOCK  ON  MALACHI. 
 
 163 
 
 Chron.  xxxi.  6 ;  yea,  with  the  whole  people  of  God, 
 Num.  xxv.  2.  Now  that  which  fell  out  with  such 
 great  men,  and  with  such  multitudes,  is  danger  ;  it 
 may  fall  out  with  others,  inferior,  fewer,  simpler,  and 
 weaker.  Nay,  the  Lord  saith,  withoutj  any  maybes, 
 that  it  shall  befall  unto  them  :  Deut.  vii.  4,  '  For 
 they  will  cause  thy  son  to  turn  away  from  me,  and  to 
 serve  other  gods  ;  then  will  the  wrath  of  the  Lord  wax 
 hot  against  you,  and  destroy  thee  suddenly.'  And  the 
 reasou  of  that  is,  because  being  confident  in  their  own 
 strength  they  tempt  God,  and  so  it  is  just  he  should 
 give  them  over  to  see  their  own  weakness. 
 
 Reason  2.  Because  it  cannot  be  but  that  the  ser- 
 vice of  God,  which  every  believer  is  bound  to  per- 
 form, even  in  his  private  family,  must  either  be 
 omitted  altogether,  because  the  man  not  believing  will 
 not  suffer  it,  or  interrupted  greatly,  because  the  wife 
 will  be  a-scoffing  and  mocking,  as  Michal.  And  to  this 
 may  I  apply  that  of  Chrysostom  :  As  the  woman  is  an 
 helper,  so  she  often  becomes  a  traitor  ;  and  as  mar- 
 riage is  an  harbour,  so  it  often  causes  shipwreck.* 
 
 Reason  3.  Because  it  must  needs  be  prejudicial  to 
 the  education  of  their  children.  When  the  parents 
 consent  not  betwixt  themselves,  how  should  the  chil- 
 dren be  brought  up  in  piety  and  the  fear  of  the  Lord  ? 
 Nay,  the  children  will  ever  follow  the  worse  side, 
 though  it  happen  to  be  the  weaker,  because  nature  is 
 so  capable  of  error  and  false  worship,  over  that  it  is 
 of  the  true.  Hence  hardly  an  idolatrous  king  made 
 mention  of  in  the  stories  of  the  Scriptures,  but  their 
 mothers  are  named  with  them,  as  they  who  prevailed 
 with  them  for  false  worship,  more  than  the  fathers 
 did  or  could  for  the  true. 
 
 Obj.  But  against  this  doctrine  there  are  certain  ob- 
 jections, by  which  some  would  prove  that  it  is  lawful 
 to  marry  with  those  who  are  of  a  contrary  religion. 
 And,  first,  for  the  places  alleged  out  of  Exodus  and 
 Deuteronomy,  they  say  that  they  are  not  to  be  taken 
 generally,  as  forbidding  all  matching  with  such,  but 
 particular  prohibiting  to  match  with  those  seven 
 nations  of  the  land  of  Canaan. 
 
 Ans.  Those  inhibitions  are  general  for  all  of  a 
 diverse  religion,  because  it  is  a  certain  and  true  rule, 
 where  the  reason  is  general,  there  the  precept  is  ;  but 
 the  reason  of  it  is  general,  there  being  still  as  much 
 danger  as  ever  was,  lest  by  the  unbeliever  the  faith- 
 ful may  be  drawn  from  the  true  God  and  pure  wor- 
 ship. 
 
 Obj.  Salmon,  one  of  the  princes  of  Judah,  mar- 
 ried  Rahab  the  harlot,  a  Canaanite,  Mat.  i.  5  ;f  Judah 
 married  a  Canaanite  also,  Gen.  xxxviii.  2  ;  Moses  the 
 daughter  of  Jethro,  Joseph  of  Potipherah,  Solomon 
 the  daughter  of  Pharaoh. 
 
 *  Sicut  mulicr  adjutrix  est,  sic  ssepe  insi  liatrix  fit:  et 
 sicut  portus  est  conjugium,  ita  et  sjepe  naufragium  parit. — 
 Chrys.  horn,  tie  libel.  Repud. 
 
 t  It  may  be  there  was  some  mystery  in  that  of  Rahab,  to 
 shew  that  Christ  would  not  only  save  that  which  was  lost, 
 but  honour  them  also. 
 
 Ans.  Solomon  is  condemned  for  it  by  the  Scrip- 
 tures. Judah  was  a  wicked  man,  no  matter  what  he 
 did.  Joseph  and  Moses  went  before  the  law,  but  yet 
 no  doubt  they  had  them  to  embrace  the  true  religion, 
 and  they  were  converted,  as  the  Scripture  speaks 
 manifestly  of  Rahab  ;  and  so  it  might  be  lawful. 
 Though  there  be  of  the  learned  who  think  that  they 
 might  not  marry  any  of  those  nations,  though  con- 
 verted ;  because  God  hath  utterly  banished  those 
 nations  from  his  people,  that  without  some  special 
 dispensation  they  might  not  marry  with  the  converted, 
 Deut.  xxi.  11  ;  therefore  lawful  to  marry  such. 
 
 Because  it  is  lawful  by  a  special  warrant  and  dis- 
 pensation ;  therefore  it  follows  it  was  simply  unlawful, 
 for  else  there  needed  no  dispensation.  Again,  all  the 
 signs  set  down  in  that  place  shew  rather  that  the 
 Lord  did  dislike  it  than  approve  it,  and  that  he  did 
 yield  so  much,  it  was  because  of  their  incredible  wan- 
 tonness and  corruption.  First,  she  must  shave  her 
 head,  that  whereas  the  hair  is  an  enticer,  or  that 
 which  gaineth  the  unclean  affection,  he  liking  her  in 
 that,  when  she  was  shaven  might  begin  to  dislike  her; 
 and  her  nails  must  be  pared  to  make  her  more  de- 
 formed, and  her  garments  must  be  changed,  that 
 whereas  some  garish  apparel  was  as  a  snare  to  an  un- 
 chaste heart,  she  being  put  in  modest  apparel  and 
 plain,  he  might  less  affect  her.  And  she  must  mourn 
 thirty  days,  that  if  for  her  pleasantness  and  cheerful 
 carriage  she  deceived  and  delighted  him,  now  in  her 
 mourning  and  dejected  countenance  she  might  less 
 affect  him.  Finally,  if  he  disliked  her,  he  might 
 neither  make  her  a  servant  to  himself,  nor  sell  her  to 
 another,  which  thing  they  accounted  a  burden  ;  by 
 which  things  God  endeavoured  rather  to  cure  such 
 an  inordinate  lovejand  affection  than  to  give  liberty  to 
 it.  Finally,  some  add  that  these  were  used  for  signs 
 of  her  repentance  and  renouncing  of  her  false  worship, 
 and  if  she  were  converted,  then  was  it  lawful. 
 
 Obj.  If  such  do  match  together,  whether  is  their 
 marriage  lawful,  or  whether  a  marriage  or  no  ? 
 
 Ans.  Many  of  the  learned  do  think  it  is  none,  but 
 ought  to  be  dissolved.  Tertullian  hath  called  it 
 stuprum.  The  ground  of  all  their  reason  is,  because 
 God  hath  forbidden  such  marriages  to  be  made,  there- 
 fore they  ought  to  be  dissolved  ;  but  this  (saving  their 
 judgment)  is  not  universally  true,  but  rather  that 
 many  things,  quie  fieri  non  debent,  facta  valent.  For 
 instance  in  the  like  :  There  is  a  twofold  infidel,  one 
 who  doth  openly  profess  it,  and  deny  some  main  article 
 of  faith,  as  that  there  is  no  such  Trinity  in  the  unity. 
 Another,  who  professeth  in  words  and  denieth  it  in 
 deeds,  and  is  in  heart  an  infidel.  It  is  not  lawful  to 
 marry  with  either  of  these,  being  known,  not  the  latter. 
 But  say  a  man  or  woman  do  marry,  and  after  it  ap- 
 peareth,  whether  is  it  a  lawful  marriage  or  no  ?  I 
 presume  no  man  will  think  that,  after  the  knowledge 
 of  it,  there  ought  to  be  a  divorce  made.  But  to  un- 
 fold this  as  I  think  more  fully,  I  would  demand  this 
 
164 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 question,  whether,  if  one  of  the  parties  fall  after  the 
 marriage  into  heresy,  whether  stands  the  marriage 
 good,  or  whether  ought  there  to  be  a  divorce? 
 Papists  generally  think  there  should  be  a  divorce  d 
 thorn,  non  a  vinculo,  a  divorce  unknown  to  the  Scrip- 
 tures. Celestinus  thought  a  vinculo,  though  Inno- 
 centius  was  much  against  him.  Many  of  our  learned 
 men  think  it  will  break  a  contract,  not  a  marriage, 
 only  they  hold  liberum  divert  ium  ;  that  is,  when  all 
 the  means  and  ways  are  taken  to  bring  them  from 
 their  error  and  heresy,  and  the  party  infected  will  not 
 dwell  with  the  other,  or  not  without  blaspheming  or 
 reproaching  of  Christ,  they  may  freely,  with  consent, 
 one  depart  from  the  other  ;  but  if  he  will  abide  in  peace 
 with  the  sound  partjT,  he  or  she  is  not  to  put  him  or 
 her  away,  which  by  proportion  is  gathered  from  that, 
 1  Cor.  vii.  13-15,  which  place,  though  it  be  under- 
 stood of  those  who  were  found  in  their  heathenish 
 marriages,  and  visited  so  of  the  grace  of  God  ;  and 
 so,  as  Tertullian  saith,  allows  not  the  faithful  to  make 
 marriage,  with  the  unbelievers,  yet  it  affords  some 
 equity  and  direction  when  they  are  once  made,  and  so 
 that  they  are  lawful  marriages  de  facto,  though  not  law- 
 fully made  de  jure. 
 
 Ver.  12.  The  Lord  ivill  cut  off  the  man  that  doth  this, 
 both  the  master  and  the  servant,  out,  of  the  tabernacle  of 
 Jacob,  and  hint  that  offereth  an  offering  unto  the  Lord 
 of  hosts. 
 
 The  Lord  will  cut  off  the  man  that  doth  this.  In 
 this  verse  the  prophet  threateneth  the  judgment  of 
 God  against  them  for  this  sin,  even  the  cutting  of  them 
 off  from  the  tents  of  Jacob,  whosoever  commits  any 
 such  thing,  whether  he  that  teacheth  or  is  instructed, 
 priest  or  people,  whether  he  stand  out  obstinately,  or 
 hypocritically  he  would  seem  to  appease  his  anger  by 
 some  offering. 
 
 The  Lord  will  cut  off.  The  Lord  will  not  put  up 
 this  injury  done  to  him  and  his  daughters  ;  but  what- 
 soever he  be  that  either  shall  do  this  hereafter,  or  hath 
 done  it,  and  repents  and  reforms  it  not,  every  one  of 
 them  will  I  cut  off  and  destroy.  Jerome  observes  it 
 here  as  worth  the  observation,  that  he  cuts  not  men 
 off  from  pardon,  or  the  hope  of  it;  for  he  saith  not, 
 the  Lord  curseth  him  that  doth  this,  but  he  that  shall 
 do  it,  prolonging  his  curse  as  it  were  for  the  time  to 
 come,  that  he  might  provoke  the  offenders  to  repent- 
 ance. 
 
 Will  cut  off.  It  is  a  phrase  like  that  Gen.  xvii.  14, 
 Exod.  xii.  15,  which  Tremellius  thus  interprcteth ;  that 
 is,  both  here  and  in  the  world  to  come,  he  shall  be 
 cut  off  from  the  company  and  society  of  the  saints 
 and  faithful.  The  metaphor,  as  some  probably  think, 
 is  borrowed  from  physicians,  who  cut  off  the  body 
 putrefied  and  rotten  members,  and  have  often  occasion 
 and  necessity  so  to  do.  As  if  the  wicked  were  but 
 rotten  and  putrefied  members  in  the  church. 
 
 The  man  that  shall  do  this.     A  sentence  without 
 
 exception,  whosoever  he  be,  it  shall  be  all  one  to  him, 
 who  accepts  no  man's  person. 
 
 Both  the  master  and  the  servant ;  and  particularly, 
 both  master  and  servant.  The  interpreter  in  the 
 Latin  hath  '  master,  disciple,  or  scholar,'  following 
 rather  the  signification  than  the  original ;  for  that  is 
 either  '  he  that  watcheth  and  answereth,'  or  '  he  that 
 exciteth  and  answereth.'  But  for  the  meaning,  some 
 difference  there  is.  Some  understand  by  the  watcher 
 or  exciter,  the  teacher,  who  watcheth  that  he  may 
 teach  true  things  unto  his  scholars  or  hearers,  and 
 excite  their  minds ;  by  the  answerer,  the  scholar  or 
 hearer,  who  follows  the  master,  and  for  further  in- 
 struction answereth  to  his  demands  or  questions  ; 
 and  so  by  this  should  be  signified,  that  both  the 
 people  and  the  priests,  who  were  authors  and  warrant- 
 ers, or  assurers  of  their  course  by  precept  or  practice, 
 should  perish  together.  Others  take  it  more  generally ; 
 and  more  probably.  The  meaning  is,  one  and  other, 
 and  all ;  not  one  man  of  those  shall  escape,  who  are 
 defiled  with  these  profane  marriages,  no,  not  an}'  one 
 of  those  families  shall  be  left  alive,  but  be  cut  off. 
 
 Out  of  the  tabernacles  of  Jacob.  That  is,  from 
 God's  people,  or  God's  church.  Some  think  it  is  taken 
 for  the  cities  of  Jacob,  as  they  think  it  to  be  taken, 
 Ps.  lxxxvii.  2.  But  all  is  to  one  purpose ;  for  those 
 cities  were  part  of  the  church. 
 
 And  him  that  offereth  an  offering  unto  the  Lord. 
 Some  understand  these  words  particularly  of  the 
 priest,  who,  as  we  may  read,  Ezra  ix.  10,  were  not 
 free  from  this.  So  the  Chaldee  paraphrast  interpreteth 
 it,  and  Cyril  sheweth  that  though  he  came  nigh  to  the 
 horns  of  the  altar,  yet  should  he  not  be  there  safe 
 with  his  sins.  But  some  understand  it  more  gene- 
 rally :  though  they  should  be  very  liberal  in  offerings 
 unto  me,  and  think  so  to  escape  my  wrath,  j^et  though 
 they  should  be  as  liberal  as  the  hypocrites,  Micah  vi., 
 yet  should  not  that  help ;  for  they  shall  perish  with 
 their  offerings. 
 
 The  Lord  will  cut  off.  Though  the  magistrate  will 
 not  look  to  this  evil,  being  careless  or  corrupt ; 
 though  he  cannot,  because  many  are  wrapt  in  it,  and 
 the  multitude  too  strong  for  him  ;  or  howsoever  it  be 
 not  punished  by  man,  yet  the  Lord  will  not  let  it 
 escape  his  hand,  but  he  will  cut  him  off. 
 
 Doct.  When  men,  and  they  who  are  in  authority,  to 
 whom  the  sword  of  justice  is  committed,  do  not  punish 
 the  corruptions  and  sins  of  their  subjects  ;  whether 
 they  omit  it  for  fear  or  favour,  by  the  greatness  or  the 
 bribery  of  the  offenders,  or  any  such  means ;  then  will 
 the  Lord  take  his  rod  in  hand  to  punish,  and  gird  his 
 sword  unto  him  to  cut  off  every  one  so  sinning  and  so 
 spared  :  so  here.  So  when  Adam,  the  prince  of  the 
 earth  and  magistrate  of  his  sons,  let  pass  the  murder 
 of  Abel,  because  Cain  was  his  first-born  and  his  pos- 
 session, yet  the  Lord  did  lay  to  his  hand  and  did 
 punish  him,  Gen.  iv.  11,  12,  &c.  So  of  the  sons  of 
 Eli,  1  Sam.  ii.  23,  24,  and  iv.  11,  not  simply  a  judg- 
 
Ver.  12.] 
 
 STOCK  ON  MALACHI. 
 
 165 
 
 rnent  to  fall  in  battle,  but  because  it  was  prophesied 
 of  them,  chap.  ii.  34.  This  is  manifest  further,  out 
 of  the  story  of  Achan  :  while,  by  ignorance  of  the  fact, 
 Joshua  did  not  punish  it,  the  Lord  did  it  in  the  whole 
 people ;  but  after  the  knowledge  of  it,  when  Joshua 
 had  punished  it,  the  Lord  put  up  his  sword,  and  his 
 wrath  ceased,  Joshua  vii.  To  these  we  may  add  that 
 of  Num.  xxv.  3,  4,  &c. ;  the  cause  of  the  great  famine, 
 2  Sam.  xxi.,  was  the  king's  not  punishing  of  a  sin 
 committed  by  Saul's  house ;  which  done,  the  famine 
 ended. 
 
 Reason  1.  Because,  as  Jehoshaphat  told  the  judges, 
 their  judgments  were  his,  which,  if  they  executed,  he 
 will  not,  because  he  will  not  punish  one  fact  twice. 
 But  if  not  they,  then  will  he,  because  he  is  just,  and 
 else  should  be  unjust  as  well  as  they ;  for  if  it  be  in- 
 justice in  them  to  spare  the  wicked,  it  would  be  in  him. 
 
 Reason  2.  Because  impunity  from  the  magistrate 
 makes  impenitence  in  the  offenders,  and  brings  them 
 on  to  hardness  of  heart  and  security,  so  that  they  never 
 judge  themselves;  and  so,  neither  judged  by  authority 
 nor  by  themselves,  they  are  judged  by  the  Lord,  as 
 the  contrary  proves,  1  Cor.  xi.  For  (I  take  it)  it  will 
 hold,  not  only  of  those  sins  a  man  is  guilty  in  foro 
 conscientice,  but  in  foro  civili. 
 
 Use  1.  This  sheweth  the  folly  of  those  men  who, 
 as  they  make  conscience  of  no  sin,  and  only  care  to 
 avoid  those  sins  the  laws  of  men  and  state  will  punish 
 them  for ;  so  when  they  are  fallen  into  any  such 
 offences,  care  only  how  to  escape  the  punishment  of 
 the  law  and  the  hands  of  the  magistrate,  which,  if 
 they  can  by  favour  or  friendship,  by  bribes  or  the 
 countenance  of  others,  or  by  dissembling  or  covering 
 of  the  fault,  or  howsoever,  the  care  is  taken,  and  they 
 never  fear  more.  Their  folly  appeareth,  because  then 
 the  Lord  will  take  them  into  his  own  hands ;  and  that, 
 saith  the  apostle,  is  a  fearful  thing,  and  more  cause 
 of  fear,  as  Christ  speaketh,  Mat.  x.  28.  What  will  it 
 profit  them  then  to  escape  the  one,  and  fall  into  the 
 hands  of  the  other  ?  As  much  as  if  a  murderer  should, 
 by  means  and  money,  either  get  his  fact  passed  over 
 at  the  sessions,  and  fall  into  the  hands  of  the  judges  at 
 the  assizes,  or  scape  their  hands,  either  by  corrupting 
 the  judge  or  the  sheriff,  to  pack  a  jury  for  his  purpose, 
 or  the  foreman  to  lead  the  rest,  when  the  next  of  kin- 
 dred is  ready  to  enter  an  appeal  to  the  king's  bench, 
 where  there  shall  be  no  such  packing.  All  he  hath 
 got  by  it  is  his  reprieving  for  a  while,  but  to  his  greater 
 shame  and  punishment.  So  with  these.  Many  a  man 
 lives  in  oppressing  and  injuring  others,  his  tenants  and 
 inferiors;  and  either  there  is  no  civil  law  against  him, 
 or  if  there  be,  either  his  greatness  or  purse  will  carry 
 it  out  well  enough,  that  no  punishment  shall  come 
 upon  him  or  take  hold  of  him  ;  and  then  he  sleepeth 
 without  fear,  when  he  is  as  a  man  that  hath  escaped  the 
 rage  of  a  fool,  and  is  fallen  into  the  power  of  a  bear 
 robbed  of  her  whelps.  As  masters,  if  they  live  in 
 oppression,  or  usury,  or  deceit,  or  drunkenness,  or 
 
 adultery,  or  some  such  like,  and  can  escape  the  magi- 
 strate's hands  by  the  means  they  make,  fear  nothing. 
 That  is  their  folly,  there  is  more  cause  of  fear  God 
 will  take  them  into  his  hand.  Many  servants,  when 
 they  have  injured  and  dealt  deceitfully  with  their 
 masters,  stealing  from  them  or  serving  them  with  eye- 
 service,  misspending  their  goods,  and  not  furthering, 
 by  their  endeavours,  their  profits,  if  they  can  escape 
 their  master's  hands  by  lying,  or  shifting,  or  dissem- 
 bling, or  by  his  negligence,  lenity,  or  remissness,  they 
 never  fear;  this  is  their  folly,  there  is  now  more  cause 
 of  fear  God  will  take  them  into  his  hand,  to  cut  them 
 off  by  the  plague  or  some  other  judgment.  Finally, 
 let  these  and  all  the  like  see  their  folly,  that  think 
 there  is  no  fear  if  they  can  escape  the  hand  and  sword 
 of  man  by  such  means ;  yet  there  will  be  no  escaping 
 of  the  hand  of  God,  who  will,  as  he  saith,  send  serpents 
 that  will  not  be  charmed,  Jer.  viii.  17.  Oh  consider 
 this,  ye  that  forget  God,  as  if  he  would  not  judge  the 
 earth  when  men  neglect  it,  least  he  tear  you  in  pieces. 
 Use  2.  The  cause  why  God  sendeth  general  judgments 
 upon  such  a  city  or  land  as  ours  is,  why  he  draws 
 forth  his  sword,  or  sends  famine,  pestilence,  plague,  or 
 such  like,  it  is  because  the  magistrates  of  that  county 
 or  town  are  remiss  and  careless,  suffer  sin  unpunished 
 and  uncensured  for  some  respect  or  other,  making 
 either  munera  oris,  or  manus,  or  officii.  For  if  these 
 did  not  let  them,  but  they  would  purge  the  land  from 
 the  blood,  and  the  adulteries,  whoredoms,  thefts,  op- 
 pressions, blasphemies,  and  such  things  wherewith  it 
 is  defiled,  there  would  never  come  any  such  general 
 judgments.  For  if  the  justices  at  the  sessions  should 
 reform  thoroughly,  and  deliver  the  gaol  every  one  to 
 his  several  punishment,  the  judges  should  have  little 
 cause  to  ride  circuit,  or  if  they  did,  but  to  make  short 
 ones.  So  if  magistrates,  God  would  not  punish ;  or  if 
 he  did,  yet  not  so  long  as  three  years'  famine  and  three 
 years'  pestilence.  So  that  of  all  the  enemies  of  a  com- 
 monwealth, none  is  so  great  as  remiss,  careless,  and 
 corrupt  magistrates;  for  they  are  a  cause  of  God's 
 general  judgments,  whenas  their  severity  would  pre- 
 vent. And  none  such  a  forerunner  of  some  general 
 judgment,  as  they  and  their  remissness ;  and  in  a  magi- 
 strate, it  is  better  for  the  general  good  that  he  be  too 
 severe,  punishing  some  he  ought  and  might  spare, 
 than  remiss,  passing  by  others  that  deserve  it.  As  a 
 surgeon,  better  too  deep  or  too  nigh,  than  too  little  in 
 tenting  or  cutting. 
 
 To  teach  every  inferior  not  to  seek  and  labour  to 
 escape  the  hand  and  punishing  of  the  magistrate,  or 
 his  superior,  who  is  as  a  magistrate  unto  him,  his 
 master  or  parent,  if  he  have  offended  and  deserved  it, 
 specially  remaining  by  that  immunity  impenitent  in 
 his  sin  ;  for  besides  that  it  is  sin  to  him  so  to  avoid  it, 
 it  will  be  but  a  further  means  to  bring  him  to  the 
 hands  of  God,  who  will  punish  him  more  severely  and 
 fearfully,  cut  him  off  from  the  tents  of  Jacob.  If  any 
 say  this  falls  but  out  seldom,  here  and  there  one,  and 
 
166 
 
 STOCK  ON  MALACHT. 
 
 [Chap.  II. 
 
 so  no  such  fear  of  it,  I  answer  with  Cyprian  (lib.  tie 
 laps.)  Plectutrtur  interim  quidam,  quo  caleri  corrigantur; 
 exempla  sunt  omnium,  tormenta paucorum .  These  few 
 should  be  warning  to  others  lest  they  also  perish. 
 Again,  are  there  but  few  ?  Who  can  remember  the 
 many  thousands  that  God  hath  taken  away  and  cut  off 
 by  the  plague  :  of  inferiors,  and  servants,  and  such 
 like,  whose  superiors  had  been  remiss  towards  tbem, 
 and  yet  say  this  befalleth  but  to  few  ?  Or,  lastly, 
 who  can  think  of  many  thousands  who  are  lying  broil- 
 ing in  hell,  and  so  cut  off  from  the  tents  of  Jacob  by 
 the  Lord,  though  man  winked  at  them,  who  haply,  if 
 they  had  felt  the  severity  of  magistracy,  might  have 
 been  saved,  and  yet  say  there  is  but  a  few  ?  And 
 though  many  yet  have  escaped,  and  do  or  may  escape ; 
 though  the  plague  renew  upon  us,  with  adulteries,  &c, 
 because  this  is  but  the  poor  man's  plague  or  the 
 servant's  ;  yet  who  sees  not  that  even  for  the  rich  and 
 the  masters,  the  Lord  hath  a  plague  for  them,  as 
 Micah  ii.  3,  and  haply  will  it  be  for  them  if,  1  Cor.  xi., 
 they  judge  not  themselves. 
 
 That  doth  this,  or  that  shall  do  this.  God  will  not 
 presently  smite  them  though  they  have  committed  this 
 offence,  but  he  will  wait  for  their  return  ;  and  if  they 
 continue  to  do  it,  then  will  he  cut  them  off.  Hence 
 the  patience  of  God  to  sinners,  waiting  for  their  con- 
 version, vide  Rev.  iii.  and  Isa.  xxx. ;  or  rather  I  ob- 
 serve, that  though  the  Lord  a  long  time  spared  the 
 wicked,  yet  he  will  visit  them  and  pay  them  home  in 
 the  end,  Isa.  xxvi.  14. 
 
 Both  the  master  and  the  servant.  Both  him  that 
 wakeneth  and  exciteth,  and  him  that  is  wakened  and 
 answereth  the  call ;  meaning  the^  whole  house  and 
 family  should  be  cut  off. 
 
 Doct.  God's  judgments  against  the  wicked  rest  not 
 in  them  only,  but  also  are  extended  to  their  families, 
 seed,  and  posterity :  Isa.  xxvi.  14,  '  And  destroy  all 
 their  memory.' 
 
 Out  of  the  tabernacle  of  Jacob.  That  is,  take  them 
 out  of  the  land  of  the  living,  bringeth  death  upon 
 them  and  putteth  an  end  to  their  daj'S,  and  letteth 
 them  be  no  longer  among  the  living.  Though  it  may 
 reach  to  their  cutting  off  from  heaven,  yea,  it  con- 
 taineth  this  :  whence, 
 
 Doct.  It  is  a  judgment  to  the  wicked  to  be  cut  off 
 either  naturally  or  violently,  untimely  or  in  his  ripe 
 age,  Isa.  xxvi.  14,  '  and  scattered  them.' 
 
 And  him  that  offer eth  an  offering,  or  him  also  that 
 offered.  Though  he  offer  :  noting  the  nature  of  men, 
 that  when  they  are  convinced  of  their  sins  they  think 
 to  please  God  by  outward  things,  as  sacrifices,  or 
 fastings,  or  outward  hearing,  and  multitude  of  prayers, 
 though  they  continue  in  their  sins. 
 
 Doct.  It  is  the  nature  and  practice  of  carnal  and 
 natural  men,  when  the  judgments  of  God  are  denounced 
 against  their  sins,  and  the  wrath  of  God  declared  against 
 them,  to  take  any  course  to  free  and  deliver  themselves 
 from  them,   and  to   appease  his  wrath,  rather  than 
 
 humble  themselves  and  forsake  their  sins  ;  and  some- 
 times by  flying  to  human  helps,  sometimes  by  religi- 
 ousness, as  by  offerings,  or  fastings,  afflicting  the 
 body,  outward  hearing  and  multitude  of  praying,  and 
 such  like.  It  is  manifest  in  these,  so  in  Saul,  1  Sam. 
 xv.  14,  15.  And  Hezekiah,  when  he  was  led  by 
 nature  and  the  common  course  of  men,  2  Kings 
 xviii.  14.  So  in  them,  Micah  vi.  6,  7,  and  Isa. 
 lviii.  2,  3,  &c. 
 
 Reason.  Because  it  is  natural  unto  them;  they  have 
 it  with  other  corruptions  propagated  from  their  first 
 parents,  for  thus  Adam  and  Eve  dealt  with  the  Lord, 
 Gen.  iii. 
 
 Use.  To  see  the  policy  of  antichrist  and  the  church 
 of  Rome.  Who  knows  not  from  how  many  things  the 
 antichristian  church  of  Rome  promiseth  to  her  fol- 
 lowers remission  of  sin,  and  so  freedom  from  the  judg- 
 ments of  God,  never  once  making  mention  of  true  re- 
 pentance, or  forsaking  of  their  sin  ?  As  the  sacrament 
 of  penance,  alms-deeds,  forgiving  of  injuries  and 
 offences,  abundance  of  charity,  holy  water  sprinkled, 
 devout  beating  of  the  breast,  whipping  of  themselves, 
 pilgrimages,  all  sorts  of  good  works.  And,  as  the 
 Rhemist,  in  Mat.  x.  12,  episcopal  blessing,  for  Christ's 
 death  with  them  doth  not  take  away  daily  sins,  but 
 original ;  the  sacrifice  of  the  mass  doth  that ;  so  as 
 the  body  of  our  Lord  was  once  offered  upon  the  cross 
 for  our  original  debt,  so  it  is  continually  offered  upon 
 the  altar  for  our  daily  sins.*  And  Catharinus  (in 
 libro  impresso  Eoma')  wiiteth,  that  Christ's  passion 
 made  satisfaction  only  for  original  and  such  sins  as 
 went  before  baptism,  but  the  mass  satisfies  for  sins 
 committed  after  baptism  and  our  first  justification. f 
 Finally,  to  say  nothing  of  their  jubilee,  and  their  lady's 
 psalter,  and  her  pantofle,  and  an  hundred  such  things. 
 And  him  that  offereth  an  offering.  Though  he  offer 
 an  offering,  and  think  thereby  to  escape,  and  appease 
 God's  wrath,  yet  shall  he  not  prevail,  nor  escape. 
 
 Doct.  In  vain  do  men  think  to  appease  the  wrath  of 
 God,  and  to  escape  his  judgments,  when  he  is  angry 
 and  threateneth,  by  any  outward  means,  as  offerings, 
 fastings,  prayers,  and  such  performance  of  parts  of 
 his  worship,  they  remaining  impenitent  in  their  sins, 
 and  keeping  them  still.  So  is  it  here,  and  manifest 
 in  that  Micah  vi.  6-8,  and  Isa.  lviii.  2-14,  Ps. 
 Ii.  16,  17. 
 
 Reason  1.  Because  God  is  a  Spirit,  and  he  will  be 
 worshipped  in  spirit  and  truth.  Outward  things  only 
 cannot  please  him,  being  different  from  his  nature  ; 
 yea,  they  that  only  bring  them  worship  him  neither  in 
 spirit  nor  truth,  but  in  body  and  outward  things,  in 
 hypocrisy  and  dissembling,  &c. 
 
 *  Sicut  corpus  Domini  semel  tblatum  est  in  cruce  pro 
 debito  originali,  sic  offertur  jugiter  pro  nostris  quotidianis  de- 
 lictis  in  altari  — Thomas  de  sacra  Altaris. 
 
 f  Christi  passioncm  pro  originali  tantum  peccato  satis- 
 fecisse,  et  actualibus  baptismum  antecedentibus,  missam  vero 
 satislacere  pro  peccatis  baptismum  et  primam  justificationem 
 scquentibus. —  Catharinus  in  libro  impresso  Romoz. 
 
Ver.  12.] 
 
 STOCK  ON  MALACHI. 
 
 107 
 
 Reason  2.  Because  all  offerings  a  man  brings  to 
 God,  all  outward  service  he  performs  to  him,  is  ac- 
 cepted not  for  itself ;  but  if  it  be,  it  is  for  him,  or 
 else  rejected  for  him,  and  not  he  for  it ;  for  though 
 men  which  are  corrupt  do  accept  men  for  their  gifts, 
 and  disliking  their  persons,  yet  feeling  *  from  their 
 purses,  the}7  will  soon  change  their  minds  and  like  of 
 them  :  whatsoever  they  disliked  before  shall  be  excused 
 and  lessened.  It  is  not  so  with  God  ;  he  accepts  men 
 not  for  their  gifts,  but  their  gifts  for  them,  or  else 
 rejects  them  and  their  gifts. 
 
 Reason  3.  Because  they  shew  more  contempt  against 
 the  Lord  than  if  they  never  sought  him  with  any  such 
 means,  or  came  before  him,  which  is  manifest  thus. 
 A  man  hath  offended  bis  prince,  for  which  he  threat- 
 eneth  and  menaceth  him  to  execute  or  destroy  him. 
 If  he  seek  not  to  bim  at  all  by  an}7  outward  means,  or 
 come  not  to  him  when  he  is  summoned,  it  is  but  con- 
 tumacy, not  contempt,  for  he  may  do  it  out  of  fear. 
 Now  contempt  and  fear  cannot  stand  together  in  one 
 subject ;  but  if  he  come  and  seek  him  by  outward 
 things,  never  shewing  any  sorrow  for  his  offence,  make 
 no  promise  of  his  amendment,  but  think  thus  to  stay 
 justice,  it  must  needs  be  judged  a  gross  contempt. 
 And  where  once  contempt  appeareth,  there  no  recon- 
 cilement at  all  can  be  expected.     So  in  this. 
 
 Use  1.  By  the  former  point  we  saw  the  policy  of 
 popery,  by  this  we  may  see  the  impiety  of  it ;  by  the 
 former  they  please  many,  by  this  they  perish  as  many. 
 And  herein  appears  their  gross  impiety,  that  for  their 
 own  gain  they  care  not  how  many  thousands  they  lose  ; 
 not  that  of  purpose  they  would  perish  them,  but  that  else 
 they  cannot  profit  themselves  ;  for  if  they  should  not 
 teach  them  that  such  things  forespoken  of  would  please 
 the  Lord,  and  free  them  from  his  wrath,  they  would 
 be  of  a  small  account  and  lower  price,  and  so  their 
 gain  and  wealth  decay,  because  they  may  say,  as  Acts 
 xix.  25,  '  Sirs,  ye  know  that  by  this  craft  we  have  our 
 goods.'  Their  impiety  then  is  this,  that  they  hold 
 them  in  the  error,  that  these  things  will  please  God, 
 and  will  not  till  they  perish  by  such  a  conceit :  like  de- 
 ceitful and  unfaithful  lawyers,  who,  to  get  money  and 
 gain  to  themselves,  persuade  their  clients,  term  after 
 term,  till  the  day  of  hearing  come,  that  a  plea  they 
 have  drawn  for  them  will  hold  good,  and  then  they 
 confess  themselves  to  be  in  an  error,  when  sentence 
 goes  against  them,  and  they  deprived  of  their  heri- 
 tage ;  like  unskilful  physicians,  who,  finding  what  kind 
 of  physic  their  patient's  palate  doth  best  relish,  though 
 it  be  neither  of  force  to  preserve  or  recover  him,  yet 
 to  keep  themselves  in  request  and  practice,  ever  pre- 
 scribe him  that,  though  he  die  for  it  in  the  end.,  Such 
 physicians  are  they  of  no  value.  If  any  man  think  I 
 slander  them,  because  they  talk  much  of  penance,  and 
 confession,  and  such  things,  I  answer,  I  do  not.  To 
 instance  in  one.  The  schoolmen  teach  that  salvation 
 is  in  the  sacrament  or  sacrifice  of  the  mass,  as  health 
 *    Qu.  'feeing'? — Ed. 
 
 is  in  a  medicine,  which  cures  though  the  party  do  no- 
 thing to  help,  never  believe,  only  receive  it.  They 
 teach  them  that  these  reconcile  without  repentance. 
 I  deny  not  that  our  latter  papists,  when  they  find 
 things  written,  scanned,  and  so  prove  scandalous,  they 
 have  helped  things  with  their  late  expositions ;  but  it 
 is  one  thing  which  the}7  are  forced  to  say  by  argument, 
 another  thing  what  they  commonly  teach  to  the 
 people,  who  have  the  one  taught  to  them  without  the 
 other.  They  deal  like  some  physicians,  who,  when 
 they  have  to  deal  with  common  patients,  who  favour 
 no  religion,  and  think  indeed  health  is  in  their  power, 
 and  their  medicines,  they  promise  them  simply  and 
 absolutely  health  by  them.  But  when  they  have 
 patients  that  know  religion,  or  find  a  minister  with 
 them  who  knows  health  is  not  in  their  power  or 
 medicine,  then  they  tell  them  they  must  look  to  God, 
 and  reconcile  themselves  to  God,  and  then  by  his 
 blessing  they  shall  do  them  good.     So  these. 
 
 Use  2.  To  let  us  see  the  folly  of  those  men  who 
 think  by  those  outward  things,  outward  means,  to 
 appease  and  escape,  and  when  they  have  once  per- 
 formed them,  rest  as  sure  as  if  they  had  the  band  in 
 statute- marchant  he  should  not  touch  them.  The 
 church  is  full  of  these  fools  ;  for,  how  many  are  there 
 who,  if  they  hear  by  the  word,  or  see  by  the  shaking 
 of  the  rod,  that  the  Lord  is  angry,  think  by  an  offer- 
 ing, giving  alms  to  the  poor,  by  fasting  and  bowing 
 themselves,  by  a  little  more  frequenting  of  prayer,  or 
 coming  to  hear  the  word,  to  escape  well  enough,  though 
 they  never  repent  and  forsake  their  sins  ;  or,  if  God 
 smite  them,  that  they  are  sick  upon  their  beds  and 
 draw  near  to  the  burial,  if  they  give  somewhat  largely 
 to  hospitals  and  holy  uses,  to  schools  and  churches, 
 though  they  never  truly  sorrow  before  God,  nor  satisfy 
 the  injuries  done  to  men  by  restitution  and  such  like ; 
 yet  God  will  be  well  pleased  with  them,  and  they  shall 
 not  be  cut  off",  but  enjoy  the  everlasting  tabernacles 
 of  Jacob  ?  But,  fools  and  blind  !  why  should  they 
 imagine  that  should  help  them,  which  will  not  an- 
 other, neither  ever  would  ?  Is  not  he  the  same,  and 
 is  there  not  still  the  same  means  to  appease  him  ? 
 That  which  could  not  then,  can  it  now  ?  If  the  body 
 be  to  be  cured,  if  anything  be  brought  unto  them, 
 they  inquire  who  ever  used  it,  and  what  effect  it  had 
 with  them  ;  and  if  they  hear  of  many  who  did  use  it, 
 and  none  ever  recovered  by  it,  they  will  never  trust  to 
 it ;  and  yet  for  the  soul  they  will  go  contrary.  But  if 
 these  do  not  appease  him,  why  are  they  commanded, 
 or  why  is  that,  Heb.  xiii.  16,  '  To  do  good,  and  distri- 
 bute, forget  not,  for  with  such  sacrifices  God  is  well 
 pleased"?  I  answer,  they  are  commanded  for  other 
 purposes,  as  duties,  and  testimonies,  and  signs  of 
 thankfulness  ;  for  it  follows  not  that  there  is  no  use 
 of  them,  unless  this  be  :  God  ordained  them  for  other 
 purposes.  And  as  it  is  in  salves,  they  cure  that  they 
 were  ordained  for,  saith  Chrysostom  ;  for  the  salve 
 for  the  eye  cannot  cure  the  cut  of  the  hand.     And  for 
 
1C8 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 that,  '  Do  and  live,'  that  is  understood  of  the  whole 
 and  of  perfect  doing,  which  is  impossible  for  any,  be- 
 cause of  their  weakness,  Roin.  viii.  And  that  of  the 
 Hebrews  doth  not  tell  us  that  that  doth  appease  God 
 when  he  is  angry,  but  that  they  please  him  after  he  is 
 appeased  and  reconciled,  for  then  he  accepts  them 
 graciously  and  favourably.  For  so  much  riseth  out  of 
 Heb.  xiii.  15,  -  Let  us  therefore  by  him  offer  the  sacri- 
 fice of  praise  always  to  God,  that  is,  the  fruit  of  the 
 lips,  confess  to  his  name,'  where  he  makes  mention 
 of  Christ,  shewing  that  they  please  him,  coming  from 
 faith  in  Christ.  But  when  a  man  lies  in  his  sin,  and 
 so  purposeth,  and  is  without  faith  and  without  Christ, 
 all  the  sacrifices  of  such  a  wicked  man  are  abomina- 
 tion to  the  Lord,  more  when  they  are  offered  with  a 
 wicked  mind,  of  deserving  at  his  hands,  and  derogat- 
 ing from  Christ,  and  making  him  to  justify  the  wicked. 
 
 Use  3.  To  teach  us,  now  that  the  Lord  shews  himself 
 displeased,  and  threateneth  to  cut  us  off,  not  to  think 
 by  any  outward  things  to  appease  and  escape  it.  It 
 is  not  offering  and  alms,  not  fasting  and  prayer,  that 
 will  do  it,  though  they  are  such  things  as  God  calls 
 us  unto  by  such  judgments  ;  as  Isa.  xxii.  12.  But  in 
 vain  shall  we  trust  unto  them  if  we  remain  in  our 
 sins  without  repentance  and  forsaking  of  them.  In 
 vain  trusts  any  man  to  the  chirurgeon  and  his  salves 
 to  cure  his  disease,  all  the  while  there  is  in  the  wound 
 within  the  flesh  iron  remaining  (August,  de  rectit. 
 CatholiccB  conversat.).  So  shall  not  his  prayers  and 
 other  things  prevail  all  the  while  hatred  and  other 
 sins  remain.  All  the  while  that  Achan  and  his  exe- 
 crable booty  was  in  the  Lord's  camp,  the  tears  and 
 prayers  of  the  whole  prevailed  nothing,  Joshua  vii. ; 
 but  he  taken  out  of  the  way  and  stoned,  they  pre- 
 vailed. To  prevail,  then,  with  God,  and  to  have  him 
 reconciled,  and  to  escape  his  displeasure,  these  cannot 
 do  it  unless  we  cast  out  the  execrable  thing.  If  Moses 
 and  the  rulers  will  hang  up  the  heads  of  the  people 
 before  the  sun,  and  Phinehas  execute  justice,  the  plague 
 shall  cease  ;  if  every  one  will  do  so  with  his  sins,  he 
 shall  not  be  cut  off,  or  if  he  die,  he  shall  live.  The 
 mariners  who  were  in  a  storm,  Jonah  i.,  took  the  con- 
 trary course  to  help  themselves  and  save  their  lives, 
 by  unlading  their  ship  and  casting  all  into  the  sea  ; 
 but  it  served  not  the  turn,  nor  helped  them  till  Jonah 
 was  cast  into  the  sea,  upon  whom  the  lot  fell,  who 
 had  offended.  So  in  this  ;  many  give  their  goods, 
 &c,  and  yet  it  will  not  serve  ;  cast  lots,  it  will  light 
 upon  thy  sins ;  and  if  that  will  not  be  cast  into  the  sea, 
 think  that  there  will  be  no  calming  of  it. 
 
 Now,  before  we  leave  this  verse,  it  may  be  some 
 papists  will  gather  hence,  as  from  the  like  places,  that 
 the  church  standeth  not  of  the  elect  and  predestinate 
 only,  as  we  affirm,  for  none  elected  can  be  cut  off  from 
 it,  specially  if  we  understand  the  cutting  of  them  off 
 from  the  everlasting  tabernacles.  Therefore  they  now 
 condemn  this  in  us,  as  the  council  of  Constance  con- 
 demned John  Huss  and  burnt  him.     But  this,  neither 
 
 any  the  like  place  confuteth  that  we  hold,  who  do  not 
 deny  that  wicked  men  and  reprobates  may  be  of  par- 
 ticular churches,  but  not  of  the  catholic  ;  of  particu- 
 lars, because  to  be  in  a  particular  church  is  nothing 
 else,  but  for  a  man  to  join  himself  in  that  society 
 which  professeth  true  religion.  But  to  be  of  the 
 catholic  church  is  to  be  joined  to  Christ  as  his  mem- 
 ber, and  to  draw  life  from  him,  so  that  he  doth  not, 
 neither  can,  perish.  In  a  particular  church,  then,  ma}* 
 wicked  and  reprobates  be,  as  bad  humours  and  rotten 
 members  are  in  the  body,  but  not  in  the  catholic 
 church,  which  is  Christ's  body,  which,  as  his  natural 
 body,  could  not  see  corruption,  neither  can  it  have 
 any  such  corrupt  parts ;  and  as  no  part  of  it  could 
 be  cut  off,  no  more  of  this,  for  where  the  head  is, 
 there  shall  all  the  members  be,  whereas  then  they 
 shall  never  come  where  Christ  is  ;  they  cannot  be 
 members  of  him,  and  so  no  parts  of  the  catholic 
 church.  But  are  they  not  parts  of  the  particular? 
 They  are ;  but  yet  it  follows  not  that  every  one  in 
 them  is  part  of  it ;  for  as  every  ward  or  street  of 
 London  is  part  of  the  whole,  yet  follows  it  not  that 
 every  one  in  them  is  part  of  it,  for  foreigners  and 
 strangers  may  be  in  it.  There  is  none  of  the  catholic 
 but  he  either  is  or  hath  been  in  some  visible  and  par- 
 ticular church,  yet  it  follows  not  that  all  that  are  in 
 it  are  of  it.  And  by  this  may  be  answered  all  those 
 parables  and  other  places  they  bring  out  of  the  Scrip- 
 tures to  prove  that  wicked  men  are  of  the  catholic 
 church,  for  they  are  all  understood  of  particular 
 churches,  where  the  wicked  are  mixed  inseparably 
 with  the  good,  as  chaff  is  with  the  wheat  in  the  field 
 and  barn,  as  lees  with  the  wine,  in  the  tierce  and 
 hogshead  ;  yet  is  neither  the  chaff  wheat  nor  the  lees 
 wine,  neither  they  the  church. 
 
 Ver.  13.  And  this  have  ye  done  again,  and  covered 
 the  altar  of  the  Lord  with  tears,  ivith  Keeping,  and  with 
 mourning:  because  the  offering  is  no  more  regarded, 
 neither  received  acceptably  at  your  hands. 
 
 And  this  have  ye  done  again.  The  prophet  pro- 
 ceedeth  to  a  second  sin  in  this  people,  and  to  reprove 
 it,  going  from  their  strange  wives  to  their  having  of 
 many  wives,  to  multiplicity  of  them,  which  is  reproved 
 in  this  verse  and  14  and  15.  Of  the  whole,  we  have 
 two  parts:  1,  his  reproof;  2,  his  exhortation  to  the 
 contrary,  at  the  end  of  ver.  15.  In  the  reproof  as  the 
 vice  is  checked,  but  not  so  openly  as  the  former,  j-et 
 necessarily  out  of  the  15th  verse  it  followeth  that  the 
 grieving  of  their  wives  was  by  taking  other  wives  to 
 them.  Now,  the  amplification  of  this  sin,  or  the 
 heinousness  of  it,  is  set  forth  two  ways  :  first,  be- 
 cause it  was  injurious  to  their  wives  and  themselves, 
 ver.  13  ;  secondly,  because  it  was  against  the  institu- 
 tion and  ordinance  of  God,  ver.  14,  15.  Now,  the 
 first  against  their  wives,  because  they  grieved  and 
 vexed  them,  and  against  themselves,  because  they 
 made  their  own  offerings  to  be  rejected  of  the  Lord. 
 
Ver.  13.] 
 
 STOCK  ON  MALACHI. 
 
 169 
 
 And  this  hare  ye  done  again.  And  this  sin  have  you 
 committed  in  the  second  place,  which  comes  here  to 
 be  reproved  amongst  these  particulars ;  you  have  taken 
 not  only  strangers,  but  you  have  joined  them  to  your 
 lawful  wives,  and  taken  them  with  them,  and  made 
 them  to  mourn  and  weep. 
 
 And  covered  the  altar  of  the  Lord  with  tears.  The 
 Israelites'  women,  or  their  own  proper  and  lawful 
 wives,  finding  that  they  took  others  to  them,  and 
 finding  them  in  their  places  where  they  ought  to  have 
 been,  and  who  had  only  the  right  unto  them,  they 
 wept  day  and  night  before  the  altar  of  the  Lord,  as  it 
 were  accusing  his  providence  that  he  did  not  relieve 
 and  redress  their  injuries. 
 
 Ye  hare  covered.  He  accuseth  not  those  who  did 
 weep,  but  those  who  were  the  cause  of  their  weeping. 
 
 IV  have  covered.  That  is,  you  have  made  your 
 wives,  by  your  carriage  and  dealing  towards  them,  to 
 cover.  So  Cyril  interpreteth  these  words;  and  that 
 both  because  the  place  must  needs  have  it  so  inter- 
 preted, as  also  from  a  common  and  usual  kind  of 
 speech.  For  when  we  do  anything  compelled  or  drawn 
 to  it  either  by  some  vehement  love  or  hatred,  or  pity 
 of  any  man,  or  by  some  other  affection,  he  is  said  to 
 do  it,  by  affection  of  whom  we  are  compelled  or  drawn 
 to  it.  As  if  a  man  could  not  bear  the  desire  he  hath 
 to  his  absent  friend  or  his  dead  son,  we  say  his  son 
 or  his  friend  will  not  let  him  rest  or  be  in  quiet ;  for 
 he  is  often  said  to  do  that  doth  so  work,  and  moveth 
 him  either  by  counsel,  or  command,  or  impulsion, 
 though  by  another.  That  instance  in  this  case  we  may 
 give,  Zech.  xi.  13,  '  Cast  it  into  the  potter's  field.' 
 It  is  a  prophecy  of  the  money  which  Judas  should 
 take  for  the  betraying  of  Christ,  and  what  he  should 
 do  with  it;  and  when  he  was  to  do  it,  and  did  cast  it 
 into  the  temple,  Mat.  xxvii.  5.  It  is  spoken  here  as 
 if  Christ  did  it,  or  should  do  it;  not  that  he  personally 
 did  it,  but  because  he  moved  Judas,  and  after  a  sort 
 compelled  him  to  do  it. 
 
 Now  the  greatness  of  these  women's  sorrows  are 
 increased  or  amplified,  that  they  were  so  affected  that 
 tears  came  from  them ;  and  if  it  be  thought  that  it  is 
 easy  for  that  sex  to  shed  tears,  yet  this  comes  not 
 from  the  composition,  but  the  extreme  grief  they  sus- 
 tained, when  they  came  to  so  many,  as  it  were  cover 
 the  altar  of  God,  even  that  altar  where  they  sought  for 
 ease  and  comfort.  And  further  to  amplify  it,  it  is  said 
 with  weeping  and  mourning;  that  is,  their  tears  were 
 joined  with  sobs,  and  sighs,  and  outcries,  by  which  the 
 sorrow  and  anguish  of  their  mind  was  increased,  whenas 
 God  would  have  his  altar  without  all  spot  or  injury, 
 most  pure,  sacred  and  consecrated  to  him,  insomuch 
 as  he  forbade  the  stones  of  it  to  be  wrought  or  cut 
 with  any  instrument  of  iron;  it  must  needs  be  un- 
 grateful and  unacceptable  to  him  when  it  was  covered 
 and  compassed  with  tears,  sighs,  and  lamentations  of 
 those  who  were  in  misery,  vexed  by  their  husbands 
 and  their  concubines. 
 
 The  altar  of  the  Lord.  This  amplifies  further  their 
 sorrow,  that  they  came  to  the  altar  of  the  Lord  to 
 complain,  as  being  without  all  hope  of  help  from  man, 
 and  all  means,  and  had  only  God  to  fly  to  and  his 
 help ;  for  it  is  a  sign  of  great  oppression  whenas  men 
 miserable,  and  affected  with  injury,  come  mourning 
 and  lamenting  to  God's  altar  to  complain  to  him,  as 
 those  who  have  no  help,  no  defence  in  the  counsels  or 
 help  of  men,  none  in  the  judges  and  magistrates  of  the 
 time  against  such  injuries. 
 
 Because  the  offering  is  no  more  regarded.  Or  so  that 
 your  offering.  It  is  that  which  containeth  the  injury 
 to  themselves,  for  by  these  tears  and  lamentations  of 
 the  wives  the  anger  of  the  Lord  was  so  stirred  up 
 against  them,  that  he  saith  all  their  sacrifice  and  offer- 
 ings were  not  accepted  or  regarded  of  him;  i.e.  the 
 tears  of  your  oppressed  wives  are  as  a  veil  upon  my 
 altar,  and  do  all  so  cover  it,  that  your  sacrifices  and 
 oblations  cannot  be  seen,  or  make  me  not  accept 
 them,  when  their  cries  and  their  prayers  come  both 
 before  me;  they  do  so  trouble  and  corrupt  your 
 prayers,  and  so  hinder,  that  they  are  not  heard  of  me 
 at  all. 
 
 Ye  have  done  again.  In  the  second  place  adding 
 this  sin  to  the  former,  a  greater  to  the  less.  Some 
 who  were  single  took  strange  wives,  and  when  others 
 saw  that  was  borne  withal,  and  the  magistrates  did  not 
 control  and  punish  it,  they  proceed  to  this,  that  having 
 wives  of  the  daughters  of  God,  they  took  to  them  the 
 daughters  of  a  strange  god. 
 
 JJoct.  Corruptions  suffered  in  the  whole  church,  and 
 particular  members,  and  not  reproved,  punished,  and 
 corrected,  whether  they  be  in  doctrine  or  manners, 
 will  soon  grow  greater,  or  bring  in  greater. 
 
 And  covered  the  altar  of  the  Lord  with  tears.  The 
 first  reason  condemning  this  polygamy  is  drawn  from 
 the  grief  of  the  wives,  and  it  stands  thus  :  that  which 
 is  a  grief  to  the  wife,  and  fills  her  heart  with  sorrow 
 and  anguish,  even  then  when  she  comes  to  God's  altar, 
 God's  service,  ought  not  to  be  done  by  the  husband, 
 but  such  as  this. 
 
 Doct.  The  husband  ought  not  to  do  that  which  will 
 grieve  and  vex  his  wife,  and  make  her  unfit  for  duties 
 to  himself  and  service  to  God.  It  is  here  the  force  of 
 the  prophet's  reason.  And  this  is  the  commandment 
 of  the  apostle,  1  Pet.  hi.  7,  Col.  iii.  19.  This  Laban 
 saw  by  the  light  of  nature,  which  made  him  take  an 
 oath  of  Jacob:  Gen.  xxxi.  50,  '  If  thou  shall  vex  my 
 daughters,  or  shall  take  wives  beside  my  daughters, 
 there  is  no  man  with  us;  behold,  God  is  witness  be- 
 tween thee  and  me.'  This  made  Rebekah  to  urge 
 Isaac  for  the  departing  of  Jacob,  Gen.  xxvii.  46. 
 
 Beason  1.  Because  a  man  must  not  do  that  which 
 may  grieve  or  offend  a  weak  brother,  to  drive  him 
 back,  or  make  him  less  fit  and  cheerful  in  the 
 service  of  God,  and  following  of  him,  much  less  a 
 wife. 
 
 Beason  2.  Because  she  is  the  weaker  vessel,  1  Pet. 
 
170 
 
 STOCK  ON  JIALACHI. 
 
 [Chap.  II. 
 
 iii.  7.  The  weakness  of  the  sex  craves  more  indul- 
 gence and  care.  As  we  more  easily  pardon  children 
 if  they  offend  in  anything,  hy  reason  of  the  tenderness 
 of  their  years,  and  ignorance  of  it,  so  the  infirmity  of 
 their  sex  ought  to  make  men  they  he  not  rough  and 
 severe  with  them.  Some  translate  it  instrument;  and 
 as  Luther  speaks  of  it  as  a  knife  with  a  tender  edge, 
 men  will  not  cut  stones,  brass,  or  iron  with  it. 
 
 Reason  3.  Because  she  is  partaker  of  the  same  and 
 manifold  graces  of  life  (as  some  hooks  have  it),  1  Pet. 
 iii.  7,  seeing  God  hath  made  her  partaker  with  him  of 
 baptism,  and  of  those  things  that  are  had  by  Christ, 
 and  made  her  heir  of  heaven  with  him.  God  having 
 thus  equalled  her,  it  should  restrain  him  off  from 
 grieving  her;  for  if  we  respect  the  inward  man,  and 
 as  every  one  is  in  Christ,  all  are  equal,  and  there  is 
 no  difference  between  man  and  wife,  yet  because  God 
 hath  so  ordained  things,  he  must  be  head,  and  govern, 
 and  she  must  be  subject,  and  be  governed.  Yet  in 
 his  government  and  superiority,  because  God  hath  thus 
 honoured  her,  he  must  not  be  grievous  to  her. 
 
 Use  1.  To  reprove  all  such  husbands  as  make  no 
 care  at  all  of  grieving  and  vexing  their  wives,  some- 
 times when  they  are  present  with  them,  sometimes 
 when  they  are  absent,  and  by  it.  And  oftentimes  such 
 as  are  ready  to  cry  out  of  an  offence,  or  an  occasion 
 of  grief  which  a  man  is  forced  to  give  to  his  brother, 
 yet  they  care  not  to  grieve  their  own  flesh  in  a  nearer 
 conjunction.  By  their  absence  they  grieve  them,  sel- 
 dom at  home  with  them,  but  taking  more  delight  in 
 riotous  and  dissolute  company,  more  in  taverns  and 
 ordinaries,  where  there  are  lewd  and  vain  exercises, 
 than  in  the  society  of  their  loving  and  kind  wife,  mak- 
 ing her  sit  sighing  and  sobbing  at  home,  mingling  her 
 meat  with  tears,  and  her  prayers,  if  she  savour  reli- 
 gion, with  mourning  and  weeping;  or  else,  which  falls 
 out  with  too  many,  for  want  of  their  husbands'  com- 
 pany, they  fall  into  the  snares  of  Satan,  and  have  in- 
 struments suggesting  to  them  that  their  husbands  do 
 not  love  them,  by  which  many  a  woman  that  other- 
 wise would  be  honest  fails  into  folly  and  uncleanncss, 
 which  the  husband's  care  and  loving  company  would 
 have  prevented,  which  cometh  at  the  length  to  the  ruin 
 of  them  and  their  houses.  If  they  tell  me  they  must 
 go  abroad,  and  have  their  pleasure  and  sports,  I  tell 
 them  that  their  necessary  going  abroad  I  restrain  not, 
 but  their  unnecessary.  And  if  they  must,  why  may 
 not  the  wife  say  so  too  ?  But  I  will  not  be  comely  to 
 excuse  her  wandering,  neither  will  it  be  borne  with, 
 and  there  is  no  reason  it  should ;  for  they  look  she 
 should  accept  their  company,  and  be  willing  to  be  with 
 them  ;  and  reason  good.  And  why,  then,  should  not 
 they  be  as  willing  to  dwell  with  them,  and  to  give  them 
 comfort  and  content,  and  not  to  vex  them  by  their  un- 
 necessary absence ;  which  because  they  were  so  apt 
 to  do,  by  name  they  are  commanded  to  dwell  with 
 them,  1  Pet.  iii.  7,  but  the  woman  only  by  implication 
 and  consequent.     But  some  bide  always  at  home,  but 
 
 better  for  their  wives  they  were  absent ;  they  are  never 
 content  with  anything  they  do,  but  disgrace  them  be- 
 fore their  servants  and  company,  and  be  bitter  unto 
 them  in  word  and  deed,  and  provoke  them  to  unkind- 
 ness  and  distemper  by  strange  carriage  of  theirs ;  it 
 may  be  sometimes  taking  Sarah's  maid,  as  Abraham 
 did,  though  Sarah  never  give  her  him,  and  so  driving 
 them  into  divers  passions  and  distractions,  making 
 them  forget  both  their  sex  and  their  duty;  and  hence 
 comes  oftentimes  so  many  complaints  of  wives  when 
 the  husband  is  the  cause  of  it.  As  if  the  head  should 
 lead  the  body  through  fire  and  water,  through  mire 
 and  dirt,  through  woods  and  thickets,  where  it  receives 
 much  hurt,  and  then  complain  of  the  hurt  and  pain 
 that  it  suffereth ;  so  many,  by  their  strange  behaviour, 
 draw  themselves  into  contempt,  and  make  their  wives 
 undutiful,  and  then  exclaim  against  them,  when  they 
 should  condemn  themselves.  They  have  gone  against 
 the  rule  of  God,  and  so  have  brought  the  curse  of  God 
 upon  them. 
 
 Use  2.  To  instruct  every  man  to  abstain  from  vex- 
 ing and  grieving  his  wife,  either  by  his  absence  or 
 presence,  but  to  dwell  with  her,  and  delight  in  her 
 company  ;  not  withdrawing  himself  from  her,  but  upon 
 a  good  calling,  and  a  good  cause  ;  and  then  so  as  she 
 may  perceive  he  takes  no  delight,  nay,  that  it  is  a 
 grief  to  him  to  be  an  occasion  of  her  grief,  and  that 
 yet  he  leaves  his  heart  behind  with  her.  When  he  is 
 present,  he  must  live  lovingly  and  amiably  with  her, 
 abstaining  from  all  things  that  may  grieve  her ;  so 
 shall  he  give  her  an  example  to  do  so  to  him.  For 
 they  ought  not  to  please  themselves,  but  one  another. 
 The  good  things  that  are  in  her  he  must  cherish  ;  for 
 as  in'  children  or  servants,  so  in  the  wife  ;  notbing 
 encourageth  her  more  in  any  good  thing,  than  that  her 
 husband  observeth  and  approveth  those  good  things 
 are  in  her.  The  evil  things,  ordinary  infirmities,  he 
 must  rather  entreat  God  for  them,  than  reprove  her  : 
 but  if  either,  he  must  take  his  fittest  time  for  it  ;  as 
 with  physicians,  observe  her  nature,  as  they  their 
 patients,  and  do  it  in  love,  not  passion  ;  with  a  grave 
 yet  cheerful  countenance,  letting  her  see  her  fault  out 
 of  the  word,  rather  than  from  his  will  and  dislike. 
 And  though  he  be  master  bee,  and  have  a  sting,  yet 
 must  he  seldom  or  never  use  it,  unless  extremity  drive 
 him,  and  that  by  her  peevishness  rather  than  his 
 passion  or  folly  in  handling  of  the  matter.  And  so 
 may  he  have  comfort  by  her,  and  fruit  of  her ;  for  she 
 is  therefore  compared  to  a  vine,  which  by  the  care 
 and  diligence  of  the  gardener  in  careful  pruning  and 
 underpropping"  it,  and  dressing  of  it,  brings  forth  fruit, 
 even  grapes,  whence  comes  wine,  which  rejoiceth  the 
 heart ;  otherwise  it  will  but  wallow  on  the  ground,  and 
 remain  fruitless. 
 
 But  to  conclude  ;  provided  always  that  she  be  duti- 
 ful and  kind,  loving  and  obedient  unto  him,  or  else 
 she  forfeits  her  right ;  and  then,  if  he  be  bitter  and 
 unkind  to  her,  I  do  not  warrant  him,  but  I  less  blame 
 
Ver.  13.  J 
 
 STOCK  ON  MALACHI. 
 
 171 
 
 him.  If  she  he  to  him  not  a  turtle  dove,  but  a  chat- 
 tering pie,  full  of  brawlings  and  contentions,  because 
 everything  must  not  be  as  she  would  have  it,  I  less 
 blame  him  if  he  delight  abroad,  seeing  Solomon  hath 
 said,  Prov.  xxi.  9,  '  It  is  better  to  dwell  in  a  corner  of 
 the  house  top,  than  with  a  contentious  woman  in  a 
 wide  house.'  Prov.  xix.  13,  '  The  contentions  of  a 
 wife  are  as  a  continual  dropping.'  If  she  be,  as  one 
 saith,  like  a  vine  that  were  planted  in  the  flowing  sea, 
 which  prospereth  least  when  the  water  is  lowest,  so 
 his  fellowship  sweetest  when  he  is  furthest  off ;  if  as 
 many  women,  who  tell  us  they  make  themselves  fine 
 and  trim  to  please  their  husbands,  and  yet  are  least 
 trim  when  they  only  enjoy  them,  but  only  when  they 
 are  to  shew  themselves  abroad,  which  in  many  is 
 rather  to  please  others  than  their  husbands  ;  (I  cen- 
 sure not  all)  so  thej7  have  no  cheerfulness  and  loving 
 carriage  in  them  when  the}'  and  their  husbands  are 
 alone,  never  so  merry  as  when  he  is  absent,  never  so 
 solemn  and  drooping  as  with  him,  as  if  his  company 
 were  a  burden,  and  his  presence  a  clog  unto  them  ; 
 who  can  to  anybody  else  put  on  cheerful  looks,  have 
 lively  spirits,  and  find  talk  enough,  but  with  their 
 husbands  can  find  none,  but  sit  heavy  a  whole  dinner 
 and  supper  while,  and  not  a  word  from  her,  no  token 
 of  her  joying  in  his  company  ;  and  upon  every  dis- 
 content, be  strange  a  day,  two  or  three,  looking  he 
 should  seek  to  her  :  I  say,  by  such  dealings  she  hath 
 forfeited  her  right ;  and  though  it  be  summum  jus,  and 
 so  summa  injuria,  to  take  it,  such  a  forfeiture,  or 
 rather  it  is  indeed  injustice  ;  yet  if  he  do  take  it,  it  is  but 
 just  upon  her  ;  and  though  he  be  not  fit  to  do  it,  yet 
 she  hath  deserved  to  suffer  it. 
 
 And  covered  the  altar  of  the  Lord  with  tears.  The 
 general  of  these  words  we  have  heard,  the  particulars 
 we  must  examine.  These  women,  though  heavy  in 
 heart,  and  full  of  grief,  yet  would  they  not  desist  from 
 praying  to  God,  and  performing  their  service  and 
 offerings  to  him  ;  neither  doth  he  for  that  reject  them 
 and  their  offerings,  though  he  be*  their  husbands' 
 afterwards,  who  were  the  cause  of  their  grief. 
 
 Doct.  Though  men  cannot  perform  the  service  and 
 worship  of  God  with  that  cheerfulness  and  perfection 
 which  he  requireth,  who  loves  a  cheerful  giver,  and  so 
 a  cheerful  worshipper  ;  and  being  perfection  itself, 
 would  have  things  in  perfection  ;  yet  must  they  per- 
 form them  as  they  are  able,  and  he  will  accept  them 
 in  their  imperfection.  Manifest,  as  here,  so  by  that 
 reproof  of  Moses  to  Aaron,  Lev.  x.  16  ;  the  practice 
 of  Nehemiah,  Neh.  i.  4  ;  of  David,  Ps.  xlii.  5,6;  of 
 Zacharias,  Luke  i.  22  ;  of  Christ,  who  might  stand 
 for  all,  Mat.  xxvi.  38,  39. 
 
 Reason.  Because  many  so  have  obtained  a  blessing, 
 and  God  hath  given  it  them,  as  Ps.  cxxvi.  5,  '  They 
 that  sow  in  tears  shall  reap  in  joy  ;'  as  the  gaoler,  Acts 
 xvi.  29,  came  trembling  to  Paul  and  Silas,  but  departed 
 with  joy  of  heart,  vex*.  34. 
 
 *  Qu.  '  do*  ?— Ed. 
 
 Use  1.  Not  let  our  infirmities  hinder  us  from  prayer, 
 
 Use  2.  To  come  confidently  to  God. 
 
 And  covered  the  altar  of  the  Lord.  These  did  not 
 seek  to  revenge  themselves,  they  resisted  not  by  giving 
 injury  for  injury,  dealing  with  their  husbands  as  they 
 had  dealt  with  them  ;  but  patiently  bore  it,  and  com- 
 mitted it  to  the  Lord. 
 
 Doct.  Men  who  are  injured,  oppressed,  and  hardly 
 dealt  withal  by  others,  ought  to  bear  it  patiently,  and 
 not  to  revenge  themselves,  and  to  resist  by  force  and 
 violence. 
 
 Use.  To  teach  every  man  to  bear  patiently  the  in- 
 juries done  unto  him  ;  if  he  have  received  them,  do 
 not  requite  them,  but  rather  with  well-doing  let  him 
 go  to  God's  altar  ;  and  with  Hezekiah,  spread  the  letter 
 of  the  king  of  Ashur  before  God  ;  with  Joseph,  carry 
 the  hard  speeches  of  his  brethren  to  his  father.     If  he 
 have  the   same  spirit,  he  must  have  the  same  mind 
 which  was  in  the  Lord  Jesus,  and  leave  vengeance  and 
 recompence  to  him  to  whom  it  belongs.     Thou  art  in- 
 jured, deprived  of  thy  goods,  beaten,  reproached,  and 
 greatly  hurt  this  way  ;  expect  the  ^sentence  of  the 
 judge.     If  another  man's  servant  shall  reproach  thee, 
 thou  wilt  not  beat  him  thyself,  but  complain  to  his 
 master  ;  how  much  more   ought  thou  to  do  this  in 
 respect  of  God,  who  hath  said,   '  Vengeance  is  mine, 
 and  I  will  repay  it?'  (Chrysostom,  horn.  22,  ad  pop. 
 Antioch.)    But  thou  art  desirous  to  be  revenged.    That 
 is  the  way  not  to  revenge  ;  for  that  is  a  true,  though 
 a  strange  position  and  speech,  that  they  are  only  hurt 
 and  injured,  who  hurt  others,  and  injure  them.     And 
 the  injury  which  is  done  to  others,  hurts  none  but 
 those  who  do  it ;  so  those  who  suffer  do  not  repay,  or 
 be  brought   to  sin.       For  example,  what  was  more 
 unhappy  than  Cain  ?      The  death  he  brought  upon 
 Abel  hath   made  him  that  suffered  it  to  be  accounted 
 just  in  all  ages,  and  him  that  did  it  a  parricide  and 
 murderer.     What  was  more  miserable  than  Herodias, 
 who  desired  John  Baptist's  head  in  a  dish,  and  so 
 plunged  her  own  head  in  the  eternal  fire  and  flamesof 
 hell  ?     What  worse  than  the  devil,  who  by  his  malice 
 made  Job  more  famous,  that  as  his  glory  increased, 
 so  did  the  other's  torments  ?     So  now.     And  if  men 
 be  not  brought  to  commit  sin,  and  this  in  particular, 
 what  hurt  have  they  by  it  ?     It  is  another  truth,  that 
 there  is  no  man  hurt  but  of  himself  ;*  for  admit  a  man 
 have  his  goods  taken  from  him,  or  other  injuries  done 
 to  him,  if  he  fall  not  into  sin  by  it,  keeping  the  in- 
 jury boiling  in  his    stomach,   or  falling   to  revenge 
 impatiently,  or  blaspheme,  or  such   like  ;  if  he  do, 
 then  is   he  hurt,  and  greatly,  not  of  another,  but  of 
 himself.      Example  Job  and  Paul.     These  and  the 
 like  should  persuade  us  to  patience,  and  not  to  resist. 
 And  why  should  such  things  be  heard  ?     If  I  let  him 
 alone,  he  will  be  worse.     Hast  thou  more  care  of  him 
 than  of  thyself  ?     But  are  not  these  words  of  corrup- 
 tion  and  pride,  who   establish   things   against  God  ? 
 *  Nemo  lieditur,  nisi  a  seipso.  —Chry. 
 
172 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 Admit  he  be  hurt,  yet  God  ought  to  be  obeyed. 
 Neither  ought  we  to  make  laws  against  that  which 
 God  hath  ratified.  But  it  will  hurt  neither  thee  nor 
 him;  for,  Prov.  xv.  1,  'A  soft  answer  putteth  away 
 wrath,  but  grievous  words  stir  up  anger.'  And  if  thou 
 wouldst  do  thyself  and  him  good,  the  more  he  is  in 
 choler  and  heat,  the  more  yield  thou  ;  for  this  heat 
 had  need  of  the  greater  remedy.  And  the  more  re- 
 proaches there  are,  there  is  the  more  need  of  patience 
 and  gentleness.  And  when  the  fever  is  hottest,  there 
 is  most  need  of  cooling  ;  so  when  a  man  is  angriest, 
 of  yielding.  But  this  will  be  a  reproach,  and  there  is 
 no  manhood  in  it  ?  Nay,  it  is  no  reproach,  but  com- 
 passion and  humanity.  Finally,  in  all  these  things 
 thou  shalt  find  that  true  of  Abigail  to  David,  1  Sam. 
 xxv.  31,  '  Then  shall  it  be  no  grief  unto  thee,  nor 
 offence  of  mind  unto  my  Lord,  that  he  hath  not  shed 
 blood  causeless,  nor  that  my  Lord  hath  not  revenged 
 himself;  and  when  the  Lord  shall  have  dealt  well 
 with  my  Lord,  remember  thine  hand-maid.'  And  of 
 him  touching  her,  ver.  32,  33,  '  Then  David  said  to 
 Abigail,  Blessed  be  the  Lord  God  of  Israel,  which  sent 
 thee  this  day  to  meet  me  :  and  blessed  be  thy  counsel, 
 and  blessed  be  thou,  which  hast  kept  me  this  day  from 
 coming  to  shed  blood,  and  that  mine  hand  hath  not 
 saved  me.' 
 
 Because  the  offering  is  no  mote  regarded.  Or  more 
 plainly,  So  that  I  will  no  more  regard  your  offerings. 
 The  second  reason  condemning  polygamy  ;  because  it 
 makes  their  worship  and  service  unacceptable  to  God, 
 while  the  injuries  they  did  to  their  wives,  and  their 
 sighs  and  tears  came  before  him,  and  were  in  his  ears, 
 as  the  blood  of  Abel,  calling  rather  for  vengeance,  and 
 a  curse,  than  a  blessing.  Now,  a  general  from  this 
 is  this ; — 
 
 Doct.  1.  They  who  come  to  perform  any  service  to 
 God,  and  wTould  have  it  accepted,  must  be  holy  and 
 uncorrupt,  and  not  unclean  and  polluted.  Vide  Mai. 
 i.  6,  7. 
 
 Further,  a  more  special  thing  hence  may  we  ob- 
 serve : 
 
 Doct.  2.  They  who  grieve,  oppress,  and  injure 
 others,  whatsoever  he  be,  and  they  to  him,  whether 
 he  be  husband  or  magistrate,  or  master,  whether  rich, 
 or  his  landlord,  or  howsoever,  shall  find,  that  their 
 prayers  and  worship  of  God  shall  not  be  accepted,  nor 
 find  any  place  or  favour  with  God.  So  here,  and  Isa. 
 i.  15,  and  lyiii.  3,  4,  '  Wherefore  have  we  fasted,  and 
 thou  seest  it  not  ?  we  have  punished  ourselves,  and 
 thou  regardest  it  not.  Behold,  in  the  day  of  your  fast 
 you  will  seek  your  will,  and  require  all  your  debts. 
 Behold,  ye  fast  to  strife  and  debate,  and  to  smite  with 
 the  fist  of  wickedness  ;  ye  shall  not  fast  as  ye  do  to- 
 day, to  make  your  voice  to  be  heard  above.'  *  To  this 
 purpose  may  that  be  applied,  Prov.  xxvii.  13,  'He 
 that  stoppeth  his  ear  at  the  crying  of  the  poor,  shall 
 also  cry  and  not  be  heard.'  And  that  may  shadow  it, 
 Luke  xvi.   24.     Old  Isaac  accepted  the  prayers  of 
 
 Jacob,  and  his  voice  the  better,  because  of  his  rough 
 and  hairy  hands  ;  but  with  our  Isaac,  it  is  clean  con- 
 trary. 
 
 Reason  1.  Because  they  are  in  their  sins,  and  that 
 which  is  more,  they  are  not  capable  of  remission  of 
 sins,  seeing  Christ  hath  said,  Mat.  vi.  15,  '  But  if  ye 
 do  not  forgive  men  their  trespasses,  no  more  will  your 
 Father  forgive  you  your  trespasses.'  For  if  they  who 
 remit  not  other  men's  injuries  against  them  are  un- 
 capable,  what  are  they  who  do  injure  others  and 
 oppress  and  wrong  them  ?  Nay,  if  they  had  had  re- 
 mission, yet  the  guilt  of  them  would  return.  Redeunt 
 dimissa  peccala  ubi  f rater  na  charitas  non  est.  As  the 
 parable  sheweth,  Mat.  xviii.  34.  Now  where  a  man's 
 sins  are,  there  his  prayers  must  needs  be  unaccepted. 
 
 Reason  2.  Because  the  cries  of  those  who  are  op- 
 pressed and  injured  are  in  his  ears,  James  v.  4,  speaks 
 of  one  kind.  And  though  his  ears  are  not  subject  to 
 any  prejudice,  yet  when  they  are  justly  possessed  with 
 injustice  and  injury,  they  stop  them  against  the  prayers 
 of  the  oppressor. 
 
 Use.  The  judgments  of  God  are  upon  us,  and  that 
 justly,  because  of  these  gievances,  oppressions,  and 
 injuries  that  are  amongst  us ;  we  pray  to  have  them 
 removed,  we  prevail  not,  but  it  increaseth  and  spread- 
 eth  ;  is  it  any  marvel  ?  How  should  our  prayers  find 
 favour  in  his  ears  when  the  cries  of  the  oppressed  and 
 injured  have  filled  them  ?  For  these  grievances  are 
 amongst  us  ;  then  no  marvel  if  they  are  come  upon  us, 
 and  that  God  is  come  to  revenge  them,  and  that  neither 
 their  prayers,  nor  the  prayers  of  his  ministers,  can 
 prevail,  James  v.  4. 
 
 Ver.  14.  Yet  ye  say,  Wherein  ?  Because  the  Lord 
 hath  been  witness  between  thee  and  the  wife  of  thy  youth, 
 againt  whom  thon  hast  transgressed  :  yet  she  is  thy  com- 
 panion, and  the  wife  of  thy  coeenant. 
 
 Yet  ye  say,  Wherein  ?  The  second  thing  by  which 
 the  prophet  condemneth  this  sin  of  polygamy  is,  that 
 it  is  against  God's  ordinance,  which  is  set  down  in 
 this  verse,  and  that  which  follows,  part  of  it.  The 
 sin  is  that  which  is  against  the  ordinance  and  institu- 
 tion of  God,  that  ought  not  to  be  done ;  such  is  this. 
 Now  it  is  against  his  institution,  because  it  is  against 
 that  covenant,  whereof  he  is  both  author  and  witness. 
 The  way  of  setting  down  this  is,  by  way  of  question 
 and  answer,  from  the  people,  and  to  them  from  God, 
 depending  upon  the  former.  The  Lord  had  told  them 
 it  made  their  prayers  to  be  rejected.  They  ask  why 
 it  should  be  so  '?  '  Yet  ye  say,  "Wherein  ?'  or  where- 
 fore, for  what  cause,  or  what  reason  there  was  why 
 their  offerings  should  be  rejected,  and  why  he  would 
 not  receive  their  prayers  ?  As  men  that  would  not 
 acknowledge  that  there  was  any  sin  or  fault  in  them, 
 but  put  him  to  his  proof  how  he  would  make  it 
 good,  and  shew  them  wherein  they  had  offended,  not 
 willing  to  confess  unless  he  can  wrest  it  from  them. 
 
 Because  the  Lord  hath  been  witness.     The   Lord's 
 
Ver.  14.] 
 
 STOCK  ON  MALACHI. 
 
 173 
 
 answer  shewing  directly  that  there  was  cause,  because 
 they  had  been  injurious,  not  only  against  their  wives, 
 but  against  God,  who  was  witness  of  the  covenant 
 they  made  betwixt  themselves,  which  covenant,  as  it 
 was  God's,  ordained  by  him,  that  they  should  be  one 
 flesh,  so  was  it  made,  he  being  present,  and  called 
 upon  by  him  as  witness,  when  he  bound  himself  to 
 take  her  for  his  only  wife.  So  that  witness  between 
 thee  and  thy  wife,  is  witness  of  that  covenant  that  is 
 passed  betwixt  thee  and  thy  wife,  and  which  he  or- 
 dained. 
 
 Who  is  the  wife  of  thy  youth.  One  whom  thou  hast 
 had  from  thy  youth,  who  hath  been  long  delightful, 
 comfortable,  and  amiable  unto  thee  by  her  beauty, 
 helps,  and  cheerfulness,  and  other  fruits  of  her  youth 
 and  of  marriage,  when  thou,  being  in  thy  youth,  mar- 
 ried her  a  young  virgin.  And  so  it  is  no  new  reason, 
 nor  yet  any  strange  and  obscure  name  of  your  duty 
 mutually  to  be  performed,  that  it  may  be  accounted 
 either  a  small  thing,  or  is  to  be  denied  and  lightly  re- 
 garded, but  it  is  most  ancient  and  of  long  continuance, 
 even  from  your  youth  ;  neither  is  there  anything  com- 
 mitted by  her  wiry  thou  should st  violate  thy  faith  and 
 break  thy  covenant  with  her,  for  so  that  against  whom 
 thou  hast  transgressed  is  to  be  read,  with  whom  thou 
 has  dealt  unfaithfully,  breaking  thy  covenant. 
 
 Those  words,  hath  been  witness,  some  understand  as 
 if  it  were  meant  that  he  were  witness  of  the  injuries 
 and  indignities  done  against  them  ;  and  that  howso- 
 ever some  would  lessen  things,  yet  the  Lord  took  notice 
 of  them  as  great  injuries.  Yet  this  meaning,  the  very 
 tenor  of  the  words  will  not  carry  it,  for  it  is  not  he  is 
 witness  of  you  have  been  unfaithful  to  them,  but  be- 
 tween thee  and  her,  with  whom  thou  hast  dealt  un- 
 faithfully. Others  would  have  it,  he  is  ivitness  ;  that 
 is,  he  hath  contested  betwixt  thee  and  her ;  that  is, 
 hath  commanded  how  thou  shouldst  carry  thyself  to- 
 wards thy  wife,  when  he  said,  Gen.  ii.  24,  '  There- 
 fore shall  man  leave  his  father  and  his  mother,  and 
 shall  cleave  to  his  wife,  and  they  shall  be  one  flesh.' 
 But  though  some  of  the  learned,  as  Jerome  and  Cyril, 
 incline  to  this,  it  seemeth  to  me  somewhat  violent. 
 
 Yet  is  she  thy  companion.  This  is  added  to  amplify  the 
 crime  of  unfaithfulness,  because  she  was  united  to  him 
 in  nighness  of  blood,  being  flesh  of  his  flesh,  and  bone 
 of  his  bone,  and  in  society  of  life  admitted  to  a  par- 
 taking of  his  government  and  goods,  or  companion  of 
 his  bed  and  government,  and  that  by  a  covenant  made 
 betwixt  them,  whereunto  he  had  bound  himself.  Yet 
 is  she,  saith  the  prophet ;  that  is,  for  all  that  she  is 
 thus,  thou  hast  dealt  thus  and  so  with  her.  Some : 
 for  all  thou  hast  dealt  thus  with  her,  yet  is  she  thy 
 companion,  &c.  and  not  that  other  thou  hast  taken, 
 and  put  her  away  or  forsaken  her  companj'. 
 
 Because  the  Lord  hath  been  ivitness  between  thee. 
 God's  answer,  shewing  their  sin  in  a  more  heinous 
 degree,  not  against  their  wives  and  selves,  but  against 
 him. 
 
 Doct.  They  who  break  covenant  and  deal  unfaith- 
 fully with  their  wives,  are  not  only  injurious  to  their 
 wives,  but  also  sin  against  God  ;  let  the  injury  be 
 the  main  one  here  spoken  of,  or  let  it  be  less,  wherein 
 the  covenant  of  marriage  is  broken.  And  now  that 
 which  is  of  the  husband  to  her,  must  be  understood 
 of  the  wife's  to  him  ;  so  the  prophet  here  condemns 
 the  man's  perfidiousness  as  a  sin  to  God,  and  as  much 
 Solomon  insinuates  for  the  woman  :  Prov.  ii.  17, 
 '  Which  forsaketh  the  guide  of  her  youth,  and  for- 
 getteth  the  covenant  of  her  God,'  That  a  lewd  woman 
 dealing  unfaithfully  with  her  husband,  sinned  against 
 God  in  breaking  the  covenant  whereof  he  was  author. 
 This  is  further  proved  because  their  natural  duties  are 
 commanded  of  God,  as  Eph.  v.  22,  25,  Col.  iii.  18, 
 19,  and  other  places. 
 
 Reason  1.  Because  whatsoever  is  against  the  com- 
 mandment and  word  of  God,  is  a  sin  against  him,  though 
 immediately  it  hurts  man.  Nay,  indeed,  it  is  only  a 
 hurt  to  man,  and  the  sin  against  God,  seeing  he  is 
 only  the  lawgiver,  James  iv.  Now  as  the  tenor  of 
 indictments  run,  you  did  such  a  thing  against  the 
 crown  and  dignity  of  the  king's  majesty ;  the  hurt  is 
 to  the  private  person,  but  the  transgression  is  against 
 the  prince  ;  so  in  this. 
 
 Reason  2.  Because  God  gave  him  to  her,  and  her 
 to  him,  and  joined  them  together ;  therefore  to  trans- 
 gress one  against  another  is  to  transgress  against  God  ; 
 which  I  gather  by  proportion  from  that  of  Deut.  xxii. 
 15-20,  where  recompence  is  to  be  made  to  the  father 
 for  the  injury  that  is  done  to  the  daughter ;  for  if 
 there  be  an  injury  against  him  that  is  but  in  God's 
 stead,  and  his  vicegerent,  what  to  himself? 
 
 Use  1.  To  persuade  husbands  and  wives  not  to 
 transgress  or  injure  one  another,  not  to  deal  unfaith- 
 fully one  with  another.  For  besides  that  it  is  un- 
 comely, and  most  unnatural,  to  see  that  a  man  should 
 hurt  his  own  flesh,  and  so  a  woman,  that  the  body 
 should  annoy  the  head,  and  the  head  the  body,  it  is 
 against  God.  Therefore,  ;as  Joseph  dissuadeth  his 
 mistress  and  restrained  himself,  Gen.  xxxix.  9,  so 
 should  they  one  with  another,  when  occasion  and  op- 
 portunity is  given,  or  infirmity  is  ready  to  oversway, 
 they  should  say  one  to  another,  '  How  can  I  do  this 
 great  wickedness,  and  sin  against  God  ?'  The  duties 
 of  the  husband,  conditioned  at  the  covenant,  were  to 
 love  his  wife,  to  be  faithful  to  her  in  his  body  and 
 goods,  to  dwell  with  her,  to  govern  her,  to  instruct 
 her,  be  an  example  to  her,  give  her  due  benevolence 
 of  maintenance  and  employment,  and  such  like ;  and 
 of  the  wife,  to  love  and  be  faithful  to  him,  to  fear  and 
 obey  him.  In  any  one  of  these  to  fail,  is  to  transgress 
 against  the  Lord.  And  though  sometimes  in  their 
 corruption  they  could  consent  to  transgress  one  against 
 the  other ;  as  the  husband  that  his  wife  should  be  a 
 harlot,  and  prostrate  her  for  gain  to  another,  or  that 
 he  might  without  her  reproof  be  an  adulterer,  and  i; 
 contra  ;  and  so  it  may  seem  to  be  no  injury,  because 
 
17-t 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 of  that,  that  volenti  non  Jit  injuria ;  yet  is  it  a  sin 
 against  God,  and  that  which  may  procure  the  curse  of 
 God  upon  them,  to  the  ruin  and  destruction  of  the 
 whole  family  together  with  them.  It  is  usual  with 
 men  that  they  are  careful  not  to  transgress  one  against 
 another  in  those  things  especially  which  are  against 
 the  law  of  the  prince  ;  therein  they  will  refrain  them- 
 selves that  they  trespass  not,  though  they  take  some 
 liberty  in  lesser  things.  If  married  folks  can  trans- 
 gress in  anything  which  is  not  against  God  and  his 
 law,  let  them  take  liberty  to  themselves ;  but  in  things 
 that  are  (as  what  omission  of  duty  or  commission  of 
 contrary,  be  it  less  or  more,  is  not  ?)  let  them  refrain 
 themselves,  and  that  in  the  least.  For  though _  a 
 friend  may  be  a  mediator  betwixt  them,  and  reconcile 
 them  soon,  yet  who  shall  reconcile  them  to  God?  It 
 was  a  weighty  speech,  spoken  gravely,  of  old  Eli  to 
 his  sons,  if  they  had  had  grace  to  have  thought  of  it : 
 1  Sam.  ii.  25,  '  If  one  man  sin  against  another,  the 
 judge  shall  judge  him  ;  but  if  a  man  sin  against  the 
 Lord,  who  shall  entreat  for  him  ?'  which  may  be  ap- 
 plied to  this.  „ 
 
 Use  2.  To  teach  man  and  wife,  when  they  have 
 been  injurious  one  unto  another,  one  transgressing 
 against  the  other,  that  it  is  not  enough  if  upon  their 
 second  thoughts  and  after  wits,  upon  calm  and  ad- 
 vised spirits,  that  they  reconcile  themselves  one  to 
 another,  and  seem  sorrowful  one  to  another  that  they 
 have  offended.  No  ;  though  they  recompense  it  with 
 double  love,  and  kindness,  and  duty,  unless  they 
 jointly  reconcile  themselves  to  God,  for  the  sin  they 
 have  committed  against  him.  A  thing  either  unknown 
 or  neglected  of  most,  as  if  there  were  no  sin  in  it,  or 
 but  only  offence  against  themselves,  as  if  God  never 
 regarded  what  they  did,  or  as  if  never  their  faithful 
 carriage  one  to  another  pleased  him,  nor  transgress- 
 ing displeased  him.  Hence  it  is  usual  that  when  the 
 wife  hath  been  disobedient  to  her  husband,  disdain- 
 ful and  despising  them,  because  they  haply  have  more 
 knowledge  or  graces  than  they  (which  sometimes  falls 
 out,  though  unfitly)  and  the  husband  bitter,  and  rough, 
 and  unkind  to  her,  if  they  drink  one  to  another,  or  use 
 some  other  ceremony  to  make  reconcilement,  God  is 
 never  thought  of,  as  if  he  were  not  offended,  and  that 
 they  ought  not  to  humble  themselves  to  him.  And 
 hence  it  is,  that  this  day's  falling  out  or  injuring'  is 
 punished  with  the  next,  God  punishing  one  sin  with 
 another.  And  whereas  the  man  transgressed  against 
 her  to-day,  she  transgressed  against  him  to-morrow  ; 
 and  so  they  live  still  in  sin  and  offences ;  whereas  if 
 they  had  truly  humbled  themselves  to  God,  they  might 
 both  have  the  pardon  of  that,  and  obtain  the  pour- 
 ing out  of  the  graces  upon  them,  by  which  they  might 
 not  afterwards  transgress  one  against  another.  But 
 for  want  of  this  comes  the  mutual  and  daily  offences 
 betwixt  them,  and  oftentimes  God's  hand  pursues  the 
 survivor,  as  an  unkind  man  hath  his  recompence  by  a 
 second  wife,  which  pays  him  home  his  sins  against  his 
 
 former;  and  an  undutiful  woman  by  a  second  husband, 
 which  made  the  fathers,  Jerome  and  others,  amongst 
 others  things,  condemn  second  marriages  so  greatly  as 
 they  did.  Not  considering  that  (as  Chrysostom), 
 Portus  est  conjugium,  sed  scepe  naufragium  parit ;  non 
 juxta  suam  naturam,  sed  juxla  sententiam  eorum,  qui 
 illo  male  utuntur  (De  libello  repudii).  Therefore,  to 
 avoid  this,  they  who  are  in  this  state  ought  to  humble 
 themselves,  and  seek  to  be  reconciled  to  God,  as  well 
 as  mutually  with  themselves.  And  for  that  end,  be- 
 sides the  prayers  with  their  families,  they  ought  either 
 jointly  or  severalty  in  prayer  to  confess  these  sins,  and 
 humble  themselves  daily  to  God,  as  they  happen  to 
 be  daily  or  usual  offences. 
 
 The  Lord  hath  been  witness  between  thee  and  the  wife. 
 This  is,  he  is  witness  of  that  covenant  which  passed 
 betwixt  them,  because  it  was  made  in  God's  sight, 
 and  presence  of  the  church  ;  there  they  plight  their 
 troth  each  to  other,  which  was  made  and  confirmed 
 by  the  invocation  of  his  name. 
 
 Doct.  The  Lord  he  is  wituess  betwixt  every  man 
 and  his  wife,  of  that  covenant  which  passed  betwixt 
 them  in  his  presence,  and  before  his  church,  when 
 they  first  came  together,  which  as  the  prophet  affirrn- 
 eth  here,  so  is  it  confirmed  by  that,  Prov.  ii.  17,  called 
 '  God's  covenant,'  not  only  because  he  is  the  first 
 author  of  it,  but  because  they  were  both  bound  to  him 
 rather  than  to  themselves,  and  they  are  as  it  were  in 
 recognisance  in  heaven  to  keep  themselves  faithful  one 
 to  another.  The  case  seemeth  to  stand  thus :  two 
 parties  stand  bound  to  a  third,  who  took  of  them 
 their  several  bonds  for  the  performance  of  conditions 
 mutually. 
 
 Reason  1.  Because  it  is  made  by  his  authority  in 
 his  presence,  his  name  being  called  upon,  and  by  his 
 substitute  and  deputy,  to  whom  the  promise  of  fidelity 
 is  first  made  by  them,  and  received  of  him  in  God's 
 stead,  before  it  is  mutually  made  one  to  another. 
 
 Reason  2.  Because  he  seeth  all  things  in  every 
 place,  good  or  evil,  more  in  the  place  of  his  feet,  nay, 
 of  his  presence  and  face,  as  the  congregation  is, 
 specially  when  he  is  called  to  witness. 
 
 Use  1.  To  teach  men  to  be  wary  how  they  come  to 
 the  making,  and  how  they  do  make  this  covenant : 
 that  they  do  it  reverently  and  religiously,  that  they  be 
 persons  fit  and  free  to  make  it ;  not  to  make  a  cove- 
 nant, which  is  presently  void  by  some  former  con- 
 tract, and  so  utterly  unlawful,  and  call  God  to  witness 
 unlawful  things.  It  is  enough,  and  too  much,  for 
 men  to  abuse  the  church  and  congregation  so  ;  for  how 
 vile  and  shameless  a  thing  is  that  accounted,  much 
 more  to  abuse  God  himself.  As  Athanasius  in  an- 
 other case,  but  somewhat  like  :*  If  in  pagan  judica- 
 tories we  may  not  call  an  earthly  king  to  attest,  as 
 being  greater,  both  than  them  that  summon  and  than 
 them  that  judge,  why  shall  we  rashly  require  the  un- 
 
 *  Si  in  Paganorum  judiciis  regem  terrestrem  testcm  citare 
 fas  non  est,  utpote  majorem  et  iis  qui  citant,  tt  iis  qui  judi- 
 
Ver.  14.] 
 
 STOCK  ON  MALACHI. 
 
 17a 
 
 created  God  to  be  witness  to  creatures,  so  causing  God 
 to  be  despised  of  men ;  so  in  this.  For  what  is  this 
 else,  but  as  much  as  in  them  is  to  bring  him  into  con- 
 tempt, as  he  that  will  witness  such  unlawful  things,  or 
 else  to  provoke  him  by  some  extraordinary  and  fear- 
 ful judgment  to  renounce  witness-bearing  to  such 
 deceitful  covenant  ?  And  though  men  may  imagine 
 if  there  be  some  precontracts  before,  or  some  other 
 thing  which  may  make  this  unlawful,  that  yet  they 
 can  cover  it  well  enough,  either  they  have  agreed  not 
 to  challenge  it  one  of  another,  or  there  was  no  wit- 
 nesses. Yet  let  them  know  there  is  now  a  witness 
 who  knows  the  former  well  enough,  and  he  that  in 
 truth  will  be  their  judge,  and  both  witness,  and  ac- 
 cuser, and  judge.  And  though  it  be  not  lawful  for 
 earthly  judges  to  do  so,  yet  is  it  for  him.  And  such 
 shall  knowT  that  he  will  not  be  mocked  and  abused  ; 
 do  it  to  the  king,  or  captain,  or  any  man  of  account, 
 and  see  whether  he  will  bear  it  at  thy  hands. 
 
 Use  2.  To  teach  those  who  are  in  this  state,  and 
 have  made  this  covenant,  to  remember  who  was 
 by  when  it  was  made  ;  in  whose  presence,  and  who 
 was  witness  of  it,  and  to  whom  indeed  the  covenant 
 was  made,  as  a  feoffee  in  trust  for  both  parties. 
 It  was  the  Lord  that  was  present,  and  made  to  him 
 for  them  ;  that  as  parents  suffer  not  jointures  to  be 
 made  to  their  daughters,  which  is  drowned  with  the 
 marriage,  but  to  themselves,  *  or  some  third  person 
 wThich  will  look  to  the  performance  of  it,  if  his  daugh- 
 ter would  remit  it ;  so  in  this  with  God,  who  certainly 
 will  exact  it  at  the  hands  of  both  of  them,  each  to 
 other,  and  will  not  fail  the  trust  he  hath  taken  upon 
 him.  If  it  were  but  for  his  presence  only  and  because 
 he  was  by,  it  should  strike  a  reverence  and  a  care  to 
 keep  it,  as  that  Mat.  xiv.  9  :  Herod  '  for  the  oath's 
 sake,  and  them  that  sat  at  meat  with  him,'  performed 
 what  was  promised  ;  so  more  of  this,  he  for  his  in- 
 feriors, they  for  their  superior  and  Lord ;  he  for  them  who 
 only  would  condemn  his  rashness,  but  could  not  punish 
 his  unfaithfulness  and  promise-breaking  ;  they  for  him 
 who  can  do  both,  and  will  do  both.  Men  will  not 
 break  their  faith  given  but  in  table  talk  ;  if  they  do, 
 it  will  be  a  shame  to  them,  though  it  be  but  in  small 
 things.  What  a  shame  is  it,  then,  to  falsify  that  faith 
 that  is  given  in  the  presence  of  God  and  his  church  ? 
 Therefore  let  every  one  remember  their  covenant,  and 
 the  duties  of  them,  and  do  them;  he  is  witness,  judge, 
 and  avenger. 
 
 The  nife  of  thy  youth.  She  whom  thou  hast  had 
 from  thy  youth,  then  taking  of  her,  and  hast  had  the 
 comforts  and  helps  by  her  ever  since. 
 
 Doct.  It  is  fit  and  convenient  when  a  man  is  pur- 
 posed to  marry,  and  is  in  some  good  sort  provided  for 
 outwards  things,  having  either  trade  or  treasure, 
 either  possessions  or  a  profession,  that  will  administer 
 
 cant;  cur  Deum  incrcatum  ad  res  creatas  invocamus,  faci- 
 entes  ut  Dcus  ab  hominibus  contemnatnr. — Athcmasius. 
 *  Laban  took  an  oath  of  Jacob  for  his  daughters,  Gen.  xxxi. 
 
 necessities,  not  to  pass  his  youth  before  he  take  him- 
 self a  wife  :  Prov.  v.  18,  '  Let  thy  fountain  be  blessed, 
 and  rejoice  with  the  wife  of  thy  youth.' 
 
 The  wife  of  thy  youth,  against  whom  thou  hast  trans- 
 gressed. Now  that  she  is  old,  the  heat  of  thy  love  is 
 cooled,  her  beauty  being  decayed  or  her  portion  spent, 
 or  such  like,  now  thou  hast  cast  her  off  and  set  her 
 by,  and  taken  another,  which  ought  not  to  be,  but  thy 
 love  should  be  continual. 
 
 Doct.  The  wife  must  be  beloved,  not  only  when  she 
 is  young  and  beautiful,  not  while  her  friends  and 
 favour  lasts,  &c,  but  always  while  she  lives  :  Prov. 
 v.  19,  '  Let  her  be  as  the  loving  hind  and  pleasant 
 roe  ;  let  her  breasts  satisfy  thee  at  all  times,  and 
 delight  in  her  love  continually.' 
 
 Yet  is  she  thy  companion .  This  amplifies  their  in- 
 jury and  indignity  done  to  the  wife,  seeing  she  was,  by 
 God's  ordinance  and  his  own  covenant,  admitted  into 
 the  participation  of  household  matters  and  govern- 
 ment, made  his  yokefellow  and  his  wife  and  helper, 
 and  by  these  two  rights  and  titles  remained  so  still. 
 
 Doct.  The  wife  is  her  husband's  companion,  one  that 
 by  right  hath  part  in  his  government  and  household 
 affairs,  and  who  ought  to  take  the  care  and  government 
 with  him ,  put  her  shoulder  under  it,  and  bear  it  with  him. 
 This  is  from  her  creation,  God  making  her  an  helper : 
 Gen.  ii.  18,  'Also  the  Lord  God  said,  It  is  not  good  that 
 the  man  should  be  himself  alone,  I  will  make  him  an 
 helper  meet  for  him  :'  first,  to  bear  him  children  ; 
 secondly,  to  keep  his  body  chaste,  1  Cor.  vii.  2 ;  thirdly, 
 to  tend  his  person  in  sickness  and  in  health ;  fourthly, 
 in  governing  his  house,  children,  and  family.  Hence 
 is  that  Gen.  iii.  12,  'To  be  with  me.'  Some  read,  to 
 be  my  companion  and  fellow  to  help  me  ;  she  that  thou 
 gave  me  to  be  adjutrix,  she  is  insidintrix,  yet  noting 
 what  she  should  be.  Hence  it  is  that  the  Spirit  of 
 God,  in  the  commendations  of  a  virtuous  woman,  sets 
 down  so  many  properties  of  a  good  housewife,  and 
 one  that  takes  care  of  the  government  and  household 
 affairs:  Prov.  xxxi.  11-27,  'The  heart  of  her  husband 
 trusteth  in  her,  and  she  shall  have  no  need  of  the 
 spoil.  She  seeketh  wool  and  flax,  and  laboureth 
 cheerfully  with  her  hands.  And  she  riseth  while  it  is 
 yet  night,  and  giveth  her  portion  to  her  household, 
 and  the  ordinary  to  her  maids.  She  feareth  not  the 
 snow  for  her  family:  for  all  her  family  is  clothed  with 
 scarlet.  Her  husband  is  known  in  the  gates,  when 
 he  sitteth  with  the  elders  of  the  land.  She  overseeth 
 the  ways  of  her  household,  and  eateth  not  the  bread 
 of  idleness.'  Hence  is  the  practice  of  Rebekah,  Gen. 
 xxvii.  46,  and  of  Abigail,  1  Sam.  xxv. 
 
 Reason  1.  Because  she  is  partaker  of  the  honour 
 with  him,  in  being  above  the  rest,  commanding  and 
 being  served  by  them ;  then  reason  she  should  carry 
 onvs,  and  the  burden  with  him,  and  care  with  him, 
 if  she  with  command  him,  seeing  she  rules  and  reigns 
 with  him,  for  this  government  is  an  aristocracy. 
 
 Eeason  2.  Because  his  cares  and  troubles  are  in- 
 
176 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 creased  by  her  and  hers.  Virginity  is  oftentimes 
 troublesome,  for  a  man  to  wrestle  with  his  infirmities 
 and  passion,  and  in  health  and  sickness,  which, 
 though  they  be  remedied  by  marriage,  yet  that  brings 
 him  into  as  many,  though  haply  not  so  pressing,  for 
 he  that  is  in  his  virginity,  and  finds  these  and  thinks 
 altogether  to  free  himself  from  them  by  marriage,  is 
 like  him  that  walks  in  a  brake  of  briars  or  a  thicket 
 of  thorns,  and  some  thorns  sticking  in  his  garm<Jiits  ; 
 if  he  turn  himself  about  to  avoid  one,  he  catcheth  and 
 is  catched  by  another.*     So  here. 
 
 Beason  3.  Because  he  hath  endowed  her  with  all 
 his  goods,  both  bona  animir,  corporis  et  fortunes,  that 
 she  hath  right  to  them  all  as  himself.  And  wherefore 
 all  this,  but  to  take  care  with  him  ?  Beasts  have 
 fodder,  servants  meat  and  drink  for  their  labour  and 
 care  ;  she  the  right  of  all  for  his  endeavours. 
 
 Use.  It  reproves  the  neglect  of  these  duties,  and 
 binds  all  wives  in  God's  fear  to  perform  them. 
 
 Yet  is  she  thy  companion  and  thy  wife.  Though  the 
 men  had  taken  other  women  into  their  beds,  and  ad- 
 joined them  to  them,  and  so  indeed  commit  adultery, 
 which  breaks  the  marriage  knot,  yet  because  by  a 
 lawful  judge  and  magistrate  no  divorce  is  made,  the 
 prophet  tells  him  she  is  his  wife. 
 
 Doct.  When  adultery  is  committed,  and  manifestly 
 known  to  be  so,  either  by  the  man  or  woman,  yet 
 neither  may  the  nocent  nor  innocent  party  put  one 
 another  away ;  but  they  are  still  man  and  wife  till  the 
 cause  be  lawfully  heard  of  a  lawful  magistrate,  judged, 
 and  determined.  That  riseth  hence,  that  God  saith 
 she  is  his  wife.  Further,  Abraham,  with  consent  of 
 Sarah,  took  Hagar ;  who  can  excuse  him  of  adultery  ? 
 Yet  was  Sarah  his  wife  still,  else  should  the  seed  in 
 whom  all  the  nations  of  the  earth  was  blessed,  and 
 the  first,  be  an  adulterous  seed,  Gen.  xvi.  So,  after 
 her  death,  of  Keturah  and  his  concubines,  Gen.  xxv. 
 So  of  David  when  he  married  Bathsheba ;  though  it 
 is  most  probable  he  had  no  wife,  yet  he  had  concu- 
 bines ;  then  afterwards,  as  2  Sam.  xvi.  21  sheweth, 
 yet  still  was  she  his  wife,  and  so  accounted  to  his 
 dying  day.  So  of  others  might  be  said.  Besides, 
 though  Christ  hath  allowed  it  to  the  innocent  party, 
 that  he  or  she  may  commence  the  action,  and,  being 
 judged,  put  the  other  away,  yet  nowhere  hath  he  com- 
 manded it  that  he  should  put  her  away,  which,  if  she 
 had  ceased  to  be  a  wife,  he  would,  Mat.  xix.  9. 
 Again,  only  he  that  joined  them  can  separate  them, 
 and  make  them  not  man  and  wife,  which  is  God  only; 
 that  he  did  by  the  minister,  this  by  the  minister  and 
 magistrate,  Mat.  xix.  6.  Jerome  reports  of  Fabiola, 
 that,  without  the  judgment  of  the  church  or  magis- 
 trate, she  put  away  her  husband,  being  a  vicious  and 
 an  adulterous  man,  and  full  of  all  filthy  lusts.  But 
 though  he  writ  not  the  rest,  yet  others  report  that  she 
 was  made  to  do  public  penance  ;   not  that  she  made  a 
 
 *    Clirysost  de  Virginit.,  lii.,  fine. 
 
 divorce,  but  that  she  did  it  of  herself  without  the 
 judgment  of  the  church. 
 
 Beason  1.  Because,  as  private  and  clandestine  and 
 secret  marriages  are  not  allowable  for  manifold  incon- 
 veniences to  all,  so  privy  and  secret  divorces  are  not 
 allowable,  because  they  will  be  as  prejudicial  to  the. 
 good  of  many. 
 
 Beason  2.  Because  they  are  man  and  wife  till  a  just 
 cause  be  justly  known  to  the  contrary,  that  cannot  be 
 in  private,  but  before  a  competent  judge,  God  allow- 
 ing none  to  be  accounted  adulterers  but  such  as  are 
 lawfully  convicted  of  it,  which  is  not  betwixt  them- 
 selves but  before  a  lawful  magistrate  or  judge  ;  for  by 
 no  right  can  a  man  be  both  a  party  and  the  judge. 
 
 Beason  3.  Because  if  the  adultery  be  not  known  to 
 the  innocent,  then  they  are  still  man  and  wife,  though 
 there  be  great  presumption  of  it.  And  why  not  if 
 known?  It  never  a  whit  breaks  the  bond  more  known 
 than  unknown,  unless  it  be  proved,  and  judged,  and 
 determined. 
 
 Beason  4.  Because  it  is  a  punishment  of  a  fault 
 committed.     None  may  punish  but  a  lawful  judge. 
 
 Use  1.  To  reprove  those  who  think  it  to  be  in  the 
 power  of  the  innocent  man  or  woman  to  make  the 
 divorce  after  once  just  cause  is  known  of  themselves, 
 without  the  authority  of  the  lawful  judge.  As  if  a  man 
 might  destroy  that  which  God  hath  joined!  A  woman 
 cannot  release  her  jointure  in  prejudice  of  herself,  nor 
 a  man  take  it  from  her,  if  she  were  willing,  to  the  pre- 
 judice of  her  estate,  unless  it  be  done  before  a  lawful 
 judge.  How,  then,  this,  that  is  such  a  prejudice  to 
 her  and  many  others  ?  A  recognisance  made  in  the 
 Court  of  Chancery  cannot  be  released  but  by  the  con- 
 sent of  the  same  court.  And  when  a  recognisance  is 
 made  to  God,  can  man  release  it  without  his  consent'? 
 
 Use  2.  It  reproveth  those  who,  as  unsoundly  as 
 boldly,  deliver  that,  after  adultery  is  committed,  spe- 
 cially if  it  be  known,  so  long  as  they  live  together 
 afterwards  they  live  as  adulterers.  Can  man  and  wife 
 be  adulterers  ?  I  would  think  not,  by  the  mere  act 
 of  knowing  one  another ;  nay,  sure  not.  Now  the 
 prophet  saith  they  are  man  and  wife  still,  neither  is 
 there  anjr  place  in  the  Scripture  that  bindeth  the 
 innocent  party  to  put  away  the  nocent,  but  gives  him 
 liberty  if  he  will ;  and  if  he  be  not  bound  to  it,  it  is 
 no  adultery  if  he  do  it  not,  but  still  live  with  her. 
 But  adultery  hath  broken  the  bond  of  marriage.  I 
 know- it  well,  yet  not  so  but  the  innocent  party  may, 
 if  he  will,  repair  it  and  knit  it  again ;  specially  if  she 
 repent,  both  charity  and  piety  requires  ;  but  if  not, 
 wThy  he  may  not  if  he  will,  I  know  not.  As  in  the 
 matter  of  offence  from  a  man  when  he  repents,  he  is 
 not  only  bound  to  do  it,  as  Luke  xvii.  3,  4,  but  if  he 
 do  it  without  repentance,  in  private  injuries,  not  pre- 
 judicial to  the  common  good,  1  think  he  is  not  reprove- 
 able  ;  so  in  this.  And  though  it  were  horrible  for  a 
 man  to  bear  such  an  indignity  from  his  wife,  if  she 
 shall  continue  in  it,  to  bring  the  judgment  of  God  upon 
 
Ver.  15.] 
 
 STOCK  ON  MALACHI. 
 
 177 
 
 him  and  his  house  ;  yet  if  he  pass  it  over  once  or 
 twice  upon  hope,  he  is  not  an  adulterer,  though  he  go 
 in  unto  her,  for  the}7  are  still  man  and  wife. 
 
 Use  3.  To  instruct  married  parties  that,  notwith- 
 standing a  fault  be  committed,  yet  the}7  remain  man 
 and  wife ;  and  it  is  in  their  power  to  repair  the  breach, 
 the  one  by  repentance,  and  the  other  by  pardoning. 
 And  better  a  great  deal  it  should  be  so  than  the 
 divorce  sued  out :  to  make  up  the  breach  privately 
 rather  than  bring  it  public.  That  which  the  Scrip- 
 ture commends  in  Joseph,  Mat.  i.,  may  by  proportion 
 instruct  men  not  to  tradiice  their  wives  so  soon  as 
 they  have  offended,  but  seek  to  reclaim  them  privately. 
 Men  that  have  taken  a  wTound  in  some  secret  and  un- 
 comely part  will  assay  to  cure  it  privately  before  they 
 go  to  a  physician.  They  should  do  so  in  this.  If 
 any  man,  saith  one,  have  an  unsound  tooth,  how 
 putrefied  soever  it  be,  will  not  forthwith  send  for  a 
 tooth- drawer  to  have  it  pulled  out,  neither,  if  his  hand 
 be  ulcerated  and  wounded,  will  he  forthwith  call  for  a 
 chirurgeon  to  cut  it  off;  but  he  will  rather  use  all 
 means  possible,  and  assay  everything  to  cure  it  and 
 keep  it  still.  Reason:  because  no  man  hates  his  own 
 flesh.  Why  not,  then,  the  same  to  his  wife,  which  is 
 his  own  flesh  ? 
 
 Ver.  15.  And  did  not  he  make  one  ?  Yet  had  he 
 abundance  of  spirit.  And  wherefore  one  f  Because 
 he  sought  a  godly  seed.  Therefore  keep  yourselves  in 
 your  spirit,  and  let  none  trespass  against  the  wife  of 
 his  youth. 
 
 And  did  not  he  make  one  ?  Thus  is  it  to  be  read, 
 and  not  Hath  not  one  done  it  ?  being  referred  to  God. 
 And  so  St  Jerome  upon  this  place.  And  Chrysostoin, 
 de  libell.  repud.  The  sum  and  meaning  is,  Hath  not 
 God  made  man  and  woman,  and  ordained  by  his 
 perpetual  and  inviolable  decree,  that  they  shall  be 
 one  flesh,  even  they  two,  and  no  more,  that  mankind 
 might  be  increased  of  them  joined  together  by  a  per- 
 petual knot  of  matrimony.  And  this  set  clown  briefly 
 by  the  prophet,  hath  our  Saviour  Christ  set  down 
 largely,  and  explained,  Mat.  xix.  4-6. 
 
 Yet  had  he  abundance  of  spirit.  This  is  added  for 
 amplification  of  the  former;  as  if  he  had  said,  This 
 did  not  God  at  the  first,  because  he  wanted  spirit 
 to  make  more  women  for  one  man  ;  for  he  had  abund- 
 ance, to  make  as  many  women  as  he  would,  or  he  had 
 remainder .  of  the  spirit ;  as  some  ;  taking  that  the 
 prophet  alludeth  to  Gen.  ii.  7,  '  The  Lord  also 
 made  the  man  of  the  dust  of  the  ground,  and  breathed 
 in  his  face  breath  of  life,  and  the  man  was  a  living 
 soul.'  And  after  making  woman  of  his  rib,  he  breathed 
 into  her  breath  of  life,  as  it  was  the  remainder  of 
 the  spirit ;  and  though  he  had  abundance  more,  be- 
 cause he  had  denied,  that  they  two  should  be  one,  and 
 not  more. 
 
 Because  he  sought  a  godly  seed.  Here  is  another 
 amplification  of  it  from  one  special  end  of  marriage, 
 
 which  is  the  propagation  of  the  church,  and  to  have  a 
 religious  and  holy  posterity,  such  as  might  worship  the 
 true  God,  which  will  not  come  from  the  other,  but 
 rather  increase  the  synagogue  of  Satan,  and  make  a 
 profane  seed ;  for  taking  to  them  the  daughters  of  a 
 strange  god  must  needs  have  a  corrupt  seed,  they  fol- 
 lowing the  mothers  ;  and  if  of  their  own,  yet  to  do  a 
 thing  so  contrary  to  God's  commandment  must  needs 
 bring  a  curse  and  a  profaneness  upon  them,  and  an 
 adulterous  seed  prove  an  idolatrous  brood ;  and  it  being 
 the  fruit  of  their  perfidy  and  unfaithfulness,  can  have 
 no  blessing  from  God. 
 
 In  this  verse  the  prophet  condemneth  polygamy  from 
 God's  ordinance,  as  a  thing  against  it,  because  he  was 
 the  author  of  marriage,  which  he  made  but  to  be  of 
 two,  and  ordained  they  two  should  be  one,  and  but 
 they  two  ;  and  so  hence  we  have  a  doctrine,  which  is 
 the  description  of  marriage. 
 
 Doct.  Marriage  is  a  lawful  conjunction  of  one  man 
 and  one  woman,  that  they  two  may  be  one  flesh. 
 There  are  many  sorts  of  conjunctions,  but  what  con- 
 junction this  is,  that  which  follows  expresseth.  But 
 that  marriage  is  a  lawful  conjunction,  and  of  two  thus 
 to  be  made  one,  is  manifest,  as  here,  so  Gen.  ii.  24, 
 '  He  shall  cleave  to  his  wife,'  which  is  meant  of  a 
 carnal  conjunction  and  copulation,  whereby  they  are, 
 as  it  were,  incarnated  one  to  another.  That  as  Eve 
 was  flesh  really  of  the  flesh  of  Adam,  so  she  was  given 
 to  him  by  marriage,  that  she  might  again  be  one  and 
 the  same  flesh  with  him,  by  a  holy  conjunction  of  their 
 bodies.  Hence  follows  it  in  the  same  place,  '  They 
 shall  be  one  flesh.'  And  this  chapter  explains  Mat. 
 xix.  5.  For  having  repeated  the  institution,  he  adds 
 for  conclusion,  and  for  further  confirmation,  ver.  6, 
 '  Wherefore  they  are  no  more  twain,  but  one  flesh.' 
 Now  when  we  speak  of  a  conjunction,  we  understand 
 not  that  only  which  is  after  the  consummation  of  the 
 marriage,  carnal  copulation,  and  knowledge  one  of  an- 
 other, as  it  is  commonly  taken ;  for  without  that, 
 though  it  never  follow,  there  may  be  marriage,  and 
 this  matrimonial  conjunction,  as  we  commonly  receive 
 the  marriage  to  have  been  betwixt  Mary  and  Joseph  ; 
 but  also  that  voluntary  and  free  covenant  which  is 
 passed  betwixt  them,  by  which  the  man  hath  power 
 over  the  body  of  the  woman  ;  and  so,  e  contra,  he  is 
 become  her  head,  and  she  subject  to  him,  as  the  body 
 to  the  head,  as  the  apostle  speaks,  1  Cor.  vii. 
 
 Bcason  1.  Because  God  would  have  a  holy  seed, 
 and  the  propagation  of  his  church,  which,  that  it  might 
 be,  he  requires  a  conjunction,  and  a  lawful  one,  and 
 but  of  these  two.  For  howsoever  it  was  increased  by 
 other  conjunctions  of  one  with  many,  yet  that  was 
 God's  indulgence  to  them,  and  his  over-ruling  provi- 
 dence, which  brings  light  out  of  darkness,  and  makes 
 good  of  evil. 
 
 Beason  2.  Because  he,  who  by  the  Holy  Ghost,  in 
 a  real  union,  is  united  to  the  Lord,  is  made  one  spirit 
 with  him,  1  Cor.  vi.  17.     Therefore  by  a  real  con- 
 
 M 
 
178 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 junction  of  a  man  with  his  wife,  they  are  made  one 
 with  another,  one  flesh. 
 
 Reason  3.  Because  he  that  committed  adultery  is 
 become  one  flesh  with  a  harlot,  1  Cor.  vi.  16,  and 
 so,  as  much  as  in  him  is,  hath  cut  off  himself  from  his 
 wife,  and  is  no  longer  one  flesh  with  her.  Then  by  a 
 carnal,  corporal,  and  holy  conjunction  he  is  one,  and 
 they  one  flesh. 
 
 Use  1.  This  serves  for  that  end  the  prophet  speaketh 
 it,  it  condemns  polygamy ;  for  if  marriage  be  a  con- 
 junction of  two,  how  can  it  be  of  more  ?*  Adam  and 
 Eve  were  but  two,  and  God  said  they  should  be  one 
 flesh.  And  his  Son,  which  came  from  the  bosom  of 
 the  Father,  saith,  They  two  shall  be  one.  The  reason 
 that  some  give,  to  excuse  at  least,  if  not  make  lawful, 
 the  polygamy  of  the  fathers,  for  the  multipbying  and 
 increasing  of  mankind,  might  here  have  better  taken 
 place,  seeing  whole  mankind  was  to  be  derived  from 
 them,  and  the  earth  to  be  replenished  from  them  ; 
 and  seeing  to  them  was  the  commandment  given, 
 Gen.  i.  28,  '  Be  fruitful,  and  multiply,  and  replenish 
 the  earth.'  If  God  did  not  permit  it  to  them,  it  must 
 needs  be  apparent  that  it  was  not  from  the  beginning, 
 but  hath  since  crept  into  the  world  by  the  corruption 
 of  man.     But  of  this  afterwards. 
 
 Use  2.  This  condemns  all  divorces,  which  are  not 
 done  and  made  for  adultery,  but  for  other  vain  and 
 slight  causes,  such  as  for  the  hardness  of  the  peoples' 
 hearts,  and  which,  in  compassion  to  the  weakness  of 
 women,  Moses  permitted  to  the  Jews  ;  for  when  God 
 hath  said,  They  shall  be  one,  they  make  them  two,  as 
 if  his  laws  were  not  perpetual.  And  whenas  Christ 
 hath  said,  '  Those  whom  God  hath  joined  may  no  man 
 sever,'  they  take  upon  them  to  sever  and  dissolve 
 themselves  at  their  pleasure.  The  decrees  of  the 
 Medes  and  Persians  were  not  to  be  broken ;  no,  not 
 by  the  kings  themselves ;  much  less  could  any  subject 
 do  it.  But  these  decrees  are  far  surer.  But  such 
 men  are  grossly  impudent  as  take  upon  them  to  dis- 
 solve, if  not  to  give  her  a  bill  of  divorce,  and  so  put 
 her  away  ;  yet  many  send  them  home  to  their  friends, 
 and  separate  themselves  from  them,  and  live  very 
 reproachfully. 
 
 Use  3.  This  condemneth  all  adultery,  and  all  adu- 
 terers,  as  they  who  do  divide  that  which  God  hath 
 joined,  more  near  than  any  bond  of  nature  can  make  ; 
 for  it  is  to  be  preferred  before  that  which  is  betwixt 
 children  and  parents,  whenas  both  of  them  must  for- 
 sake father  and  mother,  and  cleave  one  to  another, 
 yea,  their  own  children,  that  they  may  remain  one. 
 For  seeing  God  hath  made  him  one  with  his  wife  by 
 his  own  consent,  and  he  joining  himself  to  a  harlot, 
 maketh  himself  one  body  with  her,  as  the  apostle. 
 Now  one  body  cannot  be  two  bodies,  therefore  an 
 adulterer  cannot  be  one  body  with  an  harlot,  and  at 
 the  same  time  one  body  with  his  wife  ;  but  joining  to 
 her,  he  doth,  what  is  in  him,  cut  himself  off  from 
 *    Zanc.  De  operibus  Dei,  p.  65. 
 
 this,  and  so  they  are  no  longer  one,  but  two.  And 
 so  as  he  dealeth  injuriously  with  her,  taking  from  her 
 that  is  hers  ;  for  he  is  not  his  own,  she  having  power 
 over  his  body,  as  he  of  hers,  1  Cor.  vii.  4  ;  so  he 
 dealeth  impiously  against  God,  who  hath  joined  them, 
 and  said  they  shall  be  one.  If  he  offend  that  puts 
 away  his  wife  for  no  just  cause,  what  doth  he  that  cuts 
 himself  from  her  by  such  an  impious  course  ?  And 
 the  more  when  God  gave  her  him  to  keep  his  body  in 
 holiness  and  honour,  having  no  necessity  to  it.  For 
 as  he  that  casts  away  his  ship  in  the  haven  is  more 
 inexcusable  than  he  that  doth  it  in  the  main  sea,  so 
 he  that  doth  cast  away  himself  upon  a  harlot,  being  in 
 marriage  estate.  Chrysostom,  making  the  comparison 
 betwixt  theft  and  adultery,  saith,*  It  is  an  heinous 
 thing  to  be  a  thief,  but  not  so  heinous  as  to  be  an 
 adulterer.  The  thief,  though  his  excuse  be  but  a  sorry 
 one,  yet  may  pretend  he  is  forced  by  poverty  ;  but  the 
 adulterer  having  no  necessity,  only  through  his  own 
 madness  rusheth  into  the  gulf  of  sin. 
 
 Yet  had  he  abundance  of  spirit.  He  could  have 
 made  more  women  for  one  man,  for  it  had  been  as 
 easy  for  him  to  have  created  more  souls,  and  breathed 
 them  into  more  bodies,  as  he  did  but  one,  and  gave 
 her  to  Adam :  insinuating  that  the  spirit  or  soul  of 
 the  woman,  as  of  the  man,  was  created  immediately 
 of  nothing,  and  not  made  of  the  substance  of  the  man, 
 as  her  body  was.  And  from  this  I  would  gather  this 
 general. 
 
 Doct.  The  souls  of  men  are  not  propagated  with  the 
 seed  and  substance  of  the  body,  from  the  souls  of  their 
 parents,  as  their  bodies  from  their  seed,  but  they  are 
 created  of  God,  of  nothing,  and  joined  to  the  body. 
 So  much  this  insinuates.  And  that,  Gen.  ii.  23,  he 
 saith  not  soul  of  my  soul,  but  bone  of  my  bone,  and  flesh 
 of  my  flesh,  apparently  that  he  knew  it  not,  if  it  were 
 that  her  soul  was  propagated  from  his  soul,  as  the 
 body  was.  If  it  had  been  so,  and  he  had  known  it 
 certainly,  it  had  been  more  fit  to  have  expressed  the 
 conjunction  of  marriage  to  have  said,  This  is  now  flesh 
 of  my  flesh,  and  soul  of  my  soul,  than  as  he  did.  To 
 this  we  add  Eccles.  xii.  7,  '  Dust  returns  to  the  earth 
 as  it  was,  and  the  spirit  returns  to  God  that  gave  it.' 
 And  Isa.  xlii.  5,  andlvii.  16,  '  The  souls  which  I  have 
 made ;'  Zech.  xii.  1,  '  The  Lord  formeth  the  spirit  of 
 man  within  him;'  Heb.  xii.  9,  God  is  the  '  Father  of 
 spirits;'  where  the  apostle  maketh  the  opposition,  not 
 denying  God  to  be  the  author  of  our  bodies,  as  of  the 
 souls,  but  that  by  the  parents,  this  immediately ;  else 
 should  there  be  no  opposition. 
 
 Reason  1.  Because  Adam's  soul  was  not  made  of 
 the  substance  of  his  body,  or  whereof  his  body  was 
 made,  but  of  nothing,  therefore  Eve's ;  for  though  it 
 
 *  Gravis  quidem  res  fur,  sed  non  tam  gravis  quam  adulter. 
 Ille  enim,  etsi  frigidam,  causam  habet,  tamen  ex  pauperie  ne- 
 cessitatem  pretendere  potest ;  hie  vero,  nulla  ipsum  cogente 
 necessitate,  per  dementiarn  solam  in  peccati  voraginem  corruit. 
 —  Chrysost.  Horn.  10,  ad  pop.  Antioch, 
 
Ver.  15.] 
 
 STOCK  ON  MALACHT. 
 
 179 
 
 is  not  said  of  her  that  he  breathed  into  her  the  breath 
 of  life,  as  of  Adam,  therefore  saith  Tertullian  and  some 
 others,  she  had  both  from  him.  But  Augustine  (in 
 lib.  10,  sup.  Genes.)  saith  that  this  concludeth  the  con- 
 trary; for  if  God  had  created  her  soul  after  another 
 manner  than  Adam's,  the  Scripture  -would  not  have 
 been  silent  in  it,  no  more  than  it  is  in  the  new  manner 
 of  the  creation  of  her  body.  Therefore  that  which  was 
 spoken  of  the  man  must  be  understood  of  the  •woman; 
 and  if  of  her,  then  of  others,  for  there  is  no  new  man- 
 ner of  creation  of  man. 
 
 Reason  2.  Because,  if  it  were  propagated,  it  must 
 either  receive  matter  from  the  body  or  soul  of  the 
 parents;  not  from  the  body,  because  they  differ  in 
 nature,  that  corporal,  this  spiritual;  not  from  the  soul, 
 for  then  should  it  be  subject  to  mutation  and  change, 
 to  augmentation  and  diminution,  and  so  to  corruption; 
 but  the  soul  is  immortal,  and  not  subject  to  corrup- 
 tion, as  no  spirit  is. 
 
 Use  1.  This  serves  to  confute  their  opinion  who 
 think  that  the  soul  is  propagated,  and  not  created, 
 comes  from  God  by  the  parents,  and  not  from  the 
 power  of  God  immediately.  It  would  be  too  tedious, 
 and  not  so  profitable,  to  make  answer  to  all  the 
 reasons  they  bring  wdiich  are  of  a  contrary  opinion  ; 
 yet  not  to  pass  over  some  common  ones  which  are 
 tossed  up  and  down  of  the  common  sort  of  men  who 
 hare  entered  into  this  question.  It  is  an  usual  objec- 
 tion with  them  that  which  troubled  St  Augustine  (in 
 lib.  10  sup.  Genes.),  that  if  God  do  now  create  souls, 
 how  should  that  be  true  that  in  the  seventh  day  he 
 rested  from  all  his  works,  i.  e.  the  works  of  creation, 
 as  it  is  generally  taken;  how,  then,  should  he  create 
 souls  ?  To  answer,  I  demand  whether  that  Christ  his 
 soul  was  propagated  from  his  mother,  or  created?  If 
 they  say  it  was  propagated,  they  must  needs  say  it 
 was  tainted  with  sin  original ;  if  they  say  it  was  created, 
 which  the  learned  affirm,  St  Augustine  and  others, 
 because  it  could  not  be  tainted  with  sin,  then  have 
 they  answered  for  us  that  souls  are  now  created ;  and 
 the  meaning  of  God  ceasing  from  his  work  is  that  which 
 the  learned  give,  that  after  the  sixth  day  he  created 
 no  new  kind  of  creatures  or  things,  though  he  do  still 
 make  particulars  of  kinds. 
 
 Secondly,  They  say  man  begets  a  man,  and  the 
 mother  brings  forth  a  man,  of  body  and  soul,  like  them- 
 selves. But  admit  this,  they  beget  and  bring  forth 
 only  one  part,  and  not  the  whole,  then  they  beget  and 
 bring  forth  not  like  themselves. 
 
 In  answer  I  demand,  Did  not  God  make  Eve  of 
 Adam  ?  It  will  not  be  denied  :  yet  did  he  make  but 
 her  body,  and  created  her  soul.  And  if  that  speech 
 be  true,  why  not  this  ?  though  lut  the  body  only  is 
 propagated. 
 
 Again  I  demand,  Brought  not  Mary  forth  our  Saviour 
 Christ  a  true  and  perfect  man,  and  like  her?  It  is 
 granted;  yet  was  his  soul  created  of  God,  and  not  pro- 
 pagated ;  confessed  of  all.     Then  so  in  this.     And  the 
 
 reason  is  given ;  because  in  the  body  which  is  traduced 
 and  propagated  from  the  parents,  by  virtue  of  the  seed, 
 there  are  qualities  and  conditions  found  by  which  it 
 is  made  capable  of  a  reasonable  soul,  and  so,  because 
 of  that,  the  soul  itself  is  said  to  be  propagated  from 
 the  parents.    And  thus  the  school  probably  disputeth. 
 
 Thirdly,  They  say,  If  God  create  all  souls,  then  his 
 which  is  begotten  by  adultery ;  and  so  is  the  author 
 of  sin,  or  else  a  co-worker  or  a  worker  with  the  adul- 
 terers. 
 
 I  answer  first,  a  difference  is  to  be  put  betwixt  the 
 action  and  the  evil  of  it.  God,  who  works  in  the  ac- 
 tion, is  free  from  the  evil ;  as  in  the  betraying  of  Christ, 
 and  murdering,  all  move  in  him,  and  work  by  him, 
 but  the  evil  is  of  themselves. 
 
 Secondly,  It  is  answered  by  some,  that  there  must 
 be  put  a  difference  betwixt  the  action  of  an  adulterer 
 and  his  will.  The  action  simply  and  of  itself  is  not 
 evil,  but  of  things  indifferent,  or  naturally  good ;  the 
 will  is  evil.  God  works  in  the  action,  but  approves 
 not  his  will.  St  Jerome  and  St  Augustine  (Epist.  28, 
 ad  August.)  set  it  out  by  this  similitude  :  The  earth 
 hath  this  goodness  from  God  in  itself,  that  what  seed 
 soever  men  cast  into  it,  it  keeps  it,  and  nourisheth  it, 
 and  it  brings  forth  fruit,  whether  the  seed  be  lawfully 
 taken  out  of  a  man's  own  store  and  garner,  or  it  be 
 stolen ;  neither  for  thy  theft  or  corruption  refuseth  it 
 to  take,  to  nourish,  and  to  return  with  fruit.  Yet  will 
 none  for  this  accuse  the  goodness  of  the  ground,  nor 
 God  who  hath  made  it  fruitful  for  this  purpose ;  so 
 God,  who  is  goodness  itself,  if  any  go  in  unto  a  woman, 
 whether  lawfully  or  unlawfully,  doth  not  cease,  accord- 
 ing to  his  decree,  and  first  ordering  of  things,  to  work 
 with  a  man  in  framing  the  birth  and  creating  the  soul, 
 yet  approves  he  no  more  his  adultery  than  the  other's 
 theft,  but  condemns,  and  will  punish  them  both. 
 Lastly,  by  this  reason  a  man  may  deny  God  to  have 
 any  finger  in  the  framing  of  the  body,  as  that  he  should 
 not  create  the  soul. 
 
 Fourthly,  They  say,  if  souls  be  thus  created,  then 
 how  should  they  be  infected  with  original  sin  ?  Is  it 
 because  it  is  joined  with  the  body?  But  how  should 
 that  be,  whenas  a  corporal  substance  can  have  no 
 power  over  a  spiritual?  and  how  should  God  be  free 
 from  sin,  but  the  author  of  it,  when  he  joineth  a  pure 
 soul  with  a  sinful  and  corrupt  body  ?  To  this  I  answer 
 first,  for  the  first  part,  that  in  original  sin  two  things 
 are  to  be  considered :  first,  Adam's  disobedience,  as 
 the  head  and  root  of  all  others,  imputed  most  justly 
 to  them  as  to  his  members.  The  reason  is,  because 
 as  Adam  received  his  justice  for  them  all,  so  did  he 
 his  injustice  and  sin,  being  not  a  private  man,  but  the 
 head  and  fountain  of  all  mankind  in  respect  of  both, 
 where  they  are  called  not  personal  justice  or  injustice, 
 but  original.  The  second  is  the  corruption  of  the 
 whole  nature,  and  the  propension  and  inclination  of  it 
 to  evil,  which  is  the  punishment  of  that  disobedience 
 which  from  him  to  his  whole  posterity  is,  by  the  just 
 
180 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 judgment  of  God,  derived  and  propagated.  Now  when 
 we  say"  that,  from  the  conjunction  of  soul  and  body,  it 
 is  denied  and  infected  with  both  these,  we  mean  not 
 as  when  a  piece  of  gold  falls  into  the  dirt  or  mire,  or 
 as  wine  that  is  put  into  a  musty  cask  is  corrupted  by 
 them,  but  because  the  first  is  imputed  to  the  whole 
 man ;  this  disobedience  of  Adam,  as  if  it  were  his  own  ; 
 for  as  when  he  is  made  a  member  of  Christ  by  the 
 Holy  Ghost  the  righteousness  of  Christ  is  imputed  to 
 him,  and  he  is  truly  called  a  just  man,  so,  so  soon  as 
 he  is  made  a  man  and  the  member  of  Adam,  this  is. 
 And  secondly,  because  of  the  guilt  of  that  disobe- 
 dience, the  corruption  of  nature  and  the  propension 
 and  inclination  to  evil,  which  they  usually  have  called 
 contagion,  is,  by  the  just  decree  and  ordination  of  God, 
 derived  into  the  soul,  he  having  so  decreed  from  the 
 beginning,  that  if  Adam  had  stood,  and  not  sinned, 
 his  whole  justice  should  have  been  propagated  to  his 
 posterity,  whence  it  is  called  original  justice.  So  he 
 falling,  and  all  his  posterity  sinning  in  his  loins,  the 
 whole  corruption  of  the  nature  of  Adam  which  followed 
 that  disobedience  should  flow  from  him  as  from  a  foun- 
 tain into  all  men ;  that  is,  both  into  the  body  and  soul. 
 Whence  it  is  called  natural  corruption  and  original 
 sin.  Thus,  then,  is  the  soul  infected  as  the  body,  but 
 yet  not  from  the  body  by  any  physical  contraction  or 
 contagion,  but  by  this  course,  and  hath  no  need  to  be 
 propagated,  or  else  it  cannot  be  infected  by  original  sin. 
 
 Now  that  God  by  this  means  is  not  the  author  of 
 sin  or  the  pollution  of  the  soul,  because  he  hath  joined 
 it  to  the  body,  is  manifest,  because  he  never  infused 
 any  evil  either  into  the  body  or  soul,  for  he  tempts  no 
 man,  James  i.  Again,  God  hath  decreed  before  all 
 time,  and  so  would  perform,  to  join  the  soul  and  body 
 together,  as  well  if  Adam  stood  as  if  he  fell.  Now 
 what  reason  was  there  that  sin  coming  between,  or  God 
 foreseeing  it,  should  hinder  his  decree  because  of  it  ? 
 This  decree  being  most  holy  and  just,  he  therefore, 
 in  joining  these  together,  hath  done  that  which  he 
 most  holily,  justly,  and  wisely  decreed.  And  that 
 corruption  followed  upon  this,  is  not  from  the  con- 
 junction, for  then  it  would  have  been  though  Adam 
 had  not  fallen,  but  by  the  default  of  man,  who  is  in 
 this  thing  to  be  blamed,  not  God.  And  so  neither 
 the  propagation  of  original  sin,  neither  any  just  im- 
 putation that  can  be  laid  upon  God,  can  overthrow 
 the  creation  of  the  souls,  or  establish  the  propagation 
 of  them. 
 
 Use  2.  This  may  teach  us  the  excellency  of  the  soul 
 above  the  bod}r.  The  matter  and  the  maker  oftentimes 
 commends  a  thing,  and  makes  it  more  excellent.  So 
 of  these.  The  body  is  made  but  of  the  slime  of  the 
 earth,  or  the  slime  of  man,  and  that  by  the  instrument 
 of  man,  and  is  but  still  dust  and  ashes ;  the  soul  is 
 made  immediately  of  God,  and  though  of  nothing,  yet 
 is  made  a  matter  more  excellent  than  the  matter  of  the 
 heavens,*  in  nature  not  inferior  to  the  angels.  And 
 *  Ambrose. 
 
 this  ought  to  stir  up  in  every  man  a  more  special  care 
 for  the  soul  than  the  body ;  for  the  health,  happiness, 
 and  felicity  of  the  one,  more  than  of  the  other.*  Not 
 as  many,  who  bestow  more  care  upon  their  dogs  and 
 horses,  and  other  beasts,  than  upon  their  souls,  and 
 yet  they  would  not  be  accounted  dogs  and  beasts  ;  but 
 their  bodies  they  only,  seek  to  pamper,  and  starve  their 
 souls,  and  suffer  them  to  perish :  for  that  they  care, 
 and  this  they  neglect.  They  are  like  unto  those  who, 
 having  a  ruinous  house,  regard  it  not,  and  only  seek 
 to  themselves  goodly  orchards  ;  or  those  who  are  con- 
 sumed by  a  disease,  neglect  the  care  of  their  health, 
 and  make  them  apparel  of  cloth  of  gold  and  silver,  and 
 such  like  ;  or  like  a  sick  woman,  who  neglects  the 
 means  of  her  recovery,  and  only  labours  and  endea- 
 vours to  have  waiting-maids,  jewels,  and  other  orna- 
 ments. How  foolish  are  all  and  every  one  of  these, 
 in  every  sober  man's  judgment !  Then  what  wisdom 
 is  it  for  men  not  to  regard  the  soul,  labouring  with  sin 
 and  to  prepare  themselves  with  all  endeavour  stately 
 houses,  great  lordships,  many  troops  of  servants,  dainty 
 fare,  and  fine  apparel  for  the  back  and  belly  :  as  if 
 this,  not  that,  were  more  excellent ;  as  if  the  body,  not 
 the  soul,  were  of  so  excellent  a  nature  ;  as  if  man  had 
 begotten  that,  not  this.  But  seeing  it  is  contrary,  our 
 care  should  be  contrary,  as  Jacob  laid  his  right  hand 
 upon  the  younger,  but  his  left  upon  the  elder,  so  our 
 best  care  and  the  strength  of  our  thoughts,  should  be 
 for  the  soul,  younger  as  much  as  it  is  than  the  body, 
 they  should  but  be  left  hand  thoughts  for  the  body 
 (vide  Bern.,  serm.  6,  de  advent.  Dom.  c.  d.  e.). 
 
 Use  3.  To  instruct  parents  to  take  more  care  for 
 the  souls  of  their  children  than  usually  they  do,  seeing 
 they  are  thus  created,  and  so  in  a  more  special  manner 
 God's.  The  little  care  they  take  for  it,  and  the  great 
 care  for  the  body,  tells  us  that  they  believe  this  is 
 theirs,  and  not  that.  And  as  men  care  more  for  their 
 own  than  for  other  men's,  and  many  a  man  bestows 
 more  cost  and  care  upon  a  house  of  his  own  erecting 
 than  on  one  of  his  father's  providing,  so  in  this.  But 
 the  contrary  should  be,  that  they  should  principally 
 care  for  this ;  and  for  that,  but  in  respect  of  this. 
 God  having  to  dust  and  ashes  joined  so  excellent  and 
 immortal  a  soul,  put  in  such  an  earthly  tabernacle  so 
 excellent  a  prince  ;  though  they  ought  to  have  care  to 
 keep  that  in  reparation  and  tenantable,  yet  their  spe- 
 cial care  should  be  for  this ;  for  the  diet,  the  clothing, 
 the  adorning,  and  the  beautifying  of  it,  with  good 
 graces  and  virtues ;  whereas  contrary,  the  care  of 
 parents  now  is  only  for  the  bodies  of  theirs,  how  they 
 may  clothe  them  with  scarlet,  with  pleasures,  and 
 hang  them  with  rich  ornaments  of  gold  upon  their 
 apparel,  2  Sam.  i.  24,  to  set  them  out  with  lawns  and 
 cambrics,  and  deck  them  with  all  the  vanities  spoken 
 of  Isa.  hi.,  as  if  they  would  provoke  God  to  plague 
 both  body  and  soul.  But  is  it  any  marvel,  when  most 
 parents  care  only  for  their  own  bodies,  and  not  for 
 *  Clirvsostom. 
 
Vek.  15.] 
 
 STOCK  ON  MALACHI. 
 
 181 
 
 their  souls  ?  How  should  they  care  for  the  souls  of 
 their  children,  seeing  charity  ever  begins  at  home  ?  To 
 them  the  prophet  speaketh,  at  least  by  way  of  allusion, 
 as  it  is  applied  by  some  of  the  learned,  Haggai  i.  2,  4, 
 •  They  say  it  is  not  yet  time  to  look  to  God's  house 
 and  his  work  ;'  that  when  they  are  old,  they  are  afraid 
 to  be  young  saints,  they  or  theirs  ;  they  let  God's 
 house  lie  waste,  and  his  field  grow  over  with  weeds, 
 the  souls  of  themselves  and  their  children.  If  they 
 would  consider  their  ways  in  their  hearts,  they  should 
 find  God  plagues  us  for  this  sin,  as  for  others,  verse 
 6,  7.  If  any  man  should  hang  thy  house,  and  adorn 
 it  with  cloth  of  gold  and  hanging  of  arras,  and  should 
 compel  thee  to  sit  naked  in  ashes,  wouldst  thou  take 
 it  well  ?  Thou  wouldst  not.  Now  not  another,  but  thou 
 thyself,  adornest  the  house  of  thy  soul  with  gold  and 
 pearls,  and  sutlers  thy  soul  to  sit  in  filthiness  and  cor- 
 ruption. So  of  thy  children.  How  shall  God  take  it 
 at  thy  hands  ?  Knowest  thou  not  that  the  prince  of 
 the  city  ought  to  be  magnifically  decked  (Chrysost.  de 
 diversis,  horn.  70).  Let  every  man,  then,  remit  of  his 
 care  for  the  one,  and  increase  it  for  the  other.  And 
 let  it  not  be  true  in  this,  that  the  king's  work  and  the 
 church's  work  is  most  negligently  looked  to.  But  as 
 Kish,  Saul's  father,  ceased  caring  for  the  asses,  and 
 cared  for  Saul,  who  must  be  king,  so  for  the  soul ; 
 seek  to  have  it  nourished,  and  decked,  and  adorned. 
 
 And  wherefore  one?  Because  he  sought  a  godly  seed. 
 The  end  of  marriage  noted,  and  the  reason  why  still 
 God  appoints  but  one  for  one,  and  hath  not  allowed 
 bigamy  or  polygamy,  but  condemns  it.  Of  which 
 then  first. 
 
 Doct.  Polygamy  is  simply  wicked,  impious,  and  un- 
 lawful ;  that  is,  for  a  man  to  have  two  or  more  wives, 
 or  one  woman  two  or  more  husbands.  The  learned 
 make  two  kinds  of  polygamy  :  first,  when  a  man  hath 
 two  wives,  but  successively,  one  after  the  death  of  the 
 other ;  touching  which  now  there  is  no  controversy, 
 neither  ever  was  it  sin  in  the  court  of  conscience,  how 
 heretically  soever  Tertullian  after  his  fall  disputeth 
 against  it,  or  how  hotly  soever  Jerome  opposeth  it, 
 under  the  name  of  bigamy,  against  Jovinian  and  others. 
 Secondly,  when  one  man  hath  two  or  many  wives,  and 
 e  contra,  of  which  is  here  spoken  and  condemned. 
 Further,  it  is  condemned  by  the  Scripture,  Gen  ii.  24, 
 1  Cleave  to  his  wife,'  not  wives  (Jer.),  they  one  flesh ; 
 one  cannot  be  so  with  many.  And  if  any  one  except 
 that  two  is  not  there  expressed,  he  may  find  it  Mat. 
 xix.  5.  Further,  verse  9,  and  if  ho  that  puts  her 
 away  may  not  do  it,  what  he  that  keeps  her  ?  If 
 adultery  in  the  one,  how  not  in  the  other  ?  Prov.  v.  18, 
 19.  None  of  which  can  be,  if  many  wives  be  taken. 
 1  Cor  vii.  2,  '  To  avoid  fornication,  let  every  man  have 
 his  wife,  and  let  every  woman  have  her  own  husband.' 
 His  wife,  saith  the  apostle,  not  wives  ;  and  her  own  or 
 proper  husband,  not  such  an  one  as  is  common  to  her 
 and  another,  Eph.  v.  25.  Christ  had  and  hath  but  one 
 church.     So  Jerome  reasoneth  against  Jovinian,  in- 
 
 veighing against  Lamech,  the  first  polygamist,  who,  as 
 he  saith,  had  divided  one  rib  into  two. 
 
 Reasons  against  this.  Besides  that  the  Spirit  of  God 
 hath  here  set  down,  we  add  these  : 
 
 First,  No  man  may  take  that  which  is  another's,  and 
 give  it  to  another,  without  the  knowledge  and  consent 
 of  him  that  is  owner  of  it.  Now  the  man  hath  not 
 power  over  his  own  body,  but  his  wife,  1  Cor.  vii.  4. 
 And  if  it  may  be  supposed  she  may  remit  her  right, 
 besides  that  she  hath  no  power  to  it,  for  God  gave  it 
 her  but  for  herself,  and  not  to  translate  it  whither  she 
 will.  In  God  himself  remains  the  full  right,  who  will 
 not  remit  it,  if  she  will. 
 
 Secondly,  They  must  not  defraud  one  another  of  their 
 company,  fellowship,  and  due  benevolence,  1  Cor.  vii. 
 But  this  they  must  needs  do  if  they  have  many.  So 
 we  may  see  it,  Gen.  xxx.  15. 
 
 Thirdly,  Because  the  love  betwixt  them  ought  to  be 
 in  the  highest  degree,  being  one  flesh  and  one  bone. 
 In  respect  of  her,  he  ought  to  love  none  else.  Now 
 friendship  and  love  in  the  highest  degree,  saith  St 
 Augustine,  by  the  light  of  reason,  cannot  be  betwixt 
 many ;  for  the  more  it  is  extended  to  many,  there  must 
 needs  be  remission  of  it  towards  every  one.  And  in 
 polygamy  it  is  manifest,  that  for  the  love  of  one  the 
 rest  are  contemned,  and  made  as  handmaids  to  her, 
 and  she  only  ruleth. 
 
 Fourthly,  Because  heathen  men  by  the  light  of 
 nature  have  condemned  it,  though  some  of  them  did 
 practise  it,  as  Laban,  Gen.  xxxi.  50,  '  If  thou  shalt 
 vex  my  daughters,  or  shalt  take  wives  besides  my 
 daughters  ;  there  is  no  man  with  us,  behold,  God  is 
 witness  between  thee  and  me.'  Also  the  Roman  em- 
 perors Diocletian  and  Maximilian  decreed,  that  none 
 under  the  power  of  the  Romans  should  have  two 
 wives,  seeing  that  in  the  edict  of  the  Praetor,  such  a 
 man  is  to  be  accounted  infamous.  Divers  such  laws 
 there  are ;  so  that  Arcadius  and  Honoiius  would  not 
 permit  the  Jews  their  polygamy;  only  Socrates  re- 
 porteth  in  his  Eccles.  Hist.  lib.  iv.  31,  that  Valen- 
 tinian  having  Severa,  married  Justina;  and  to  cover 
 his  filthiness,  made  an  act  that  it  might  be  lawful  for 
 a  man  to  have  two  wives ;  but  that  law  was  rejected 
 and  condemned  afterwards,  and  that  very  shortly. 
 
 Use  1.  This  being  a  truth,  serves  to  confute  all  of 
 the  contrary  mind,  as  some  time  was  that  apostate 
 Bernard  Ochin,  who  hath  written  certain  dialogues, 
 and  laboured  to  establish  this  against  the  word  of  God. 
 Infinite  it  were  to  trouble  you  with  all,  yet  some.  The 
 greatest  is  the  examples  of  many  of  the  holy  fathers, 
 as  recorded  in  the  Scripture,  who  had  many  wives,  and 
 are  nowhere  reproved.  I  answer,  first,  it  follows  not, 
 their  reproof  is  not  set  down,  therefore  it  was  not ;  for 
 seeing  the  prophet  Malachi  reproves  it,  why  may  it 
 not  be  supposed  others  did  so?  Besides,  many  things 
 were  done  that  we  never  find  reproved,  which  argues 
 not  the  lawfulness  of  them  :  the  incest  of  Jacob  and 
 Lot,  David's  judgment  against  Mephibosheth,  and  with 
 
182 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 Ziba,  and  such  like.     Thirdly,  if  it  were  not,  yet  we 
 live  by  precept,  not  example.     Fourthly,  the  multi- 
 tude nor  the  greatness  of  offenders  will  excuse,  neither 
 can  antiquity  prescribe  against  the  word  of  God.    But 
 as  for  the  fathers,  it  is  answered  by  the  learned :  first, 
 that  God  remitted  his  law  to  them,  which  appears,  say 
 they,  because  he  neither  reproved  it  by  his  prophets, 
 neither  did  he  at  the  publishing  of  the  law,  expressly 
 condemn  it  as  he  did  some  others,  as  incest,  Lev.  xix., 
 before  they  think  Jacob's  marriage  of  two  sisters  was 
 unlawful ;  therefore  he  remitted  his  law,  yet  so  as  they 
 were  not  without  all  sin  in  it.     For  sin  they  consider 
 either  as  an  aberration  or  turning  aside  from  the  per- 
 fect rule  of  God,  and  so  they  sinned ;  or  else  that  which 
 offends  God,  so  that  it  provokes  him  to  punish  ;  and 
 in  this  sense  they  sinned  not,  God  thus  remitting  the 
 law.     Others  excuse  the  fathers  because  they  did  it, 
 and  God  so  permitted,  for  the  increase  of  the  church, 
 and  not  for  any  filthy  and  unclean  lust  to  satisfy  it; 
 which  was  true  in  some,  though  it  hold  not  in  others, 
 as  Solomon  and  some  others,  who  cannot  be  excused 
 of  incontinency.     Some  excuse,  from  some  probable 
 ignorance,  that  either  the}7  knew  not  the  law,  or  they 
 thought  not  of  it,  and  so,  though  not  no  sin,  yet  a 
 less  sin.     Some,  the  succeeding  ages  by  their  prede- 
 cessors, that  though  their  examples  make  not  sin  to 
 be  no  sin,  yet  to  be  smaller  sins,  to  offend  by  their 
 example,  who  were  otherwise  good  and  holy  men, 
 than  when   anything  is   done  with  a  wavering  con- 
 science, and  men  are  boldly  the  first  that  do  it,  for 
 they  are  to  be  judged  to  sin  by  error  of  judgment, 
 than  perversity  of  affection.     Finally,  it  is  probable, 
 that  God  did  wink  at  that  in  this  people  and  their 
 progenitors,  for  the  propagation  of  his  people,  and  to 
 give  passage  to  the  fulfilling  of  his  promise  of  the  in- 
 creasing of  them ;  and  though  God  used  that  fact  of 
 the  fathers  well,  yet  will  it  not  follow  that  they  sinned 
 not,  when  they  turned  aside  from  the  word  of  God  ; 
 but  if  they  sinned  in  it,  and  so  persevered,  and  died 
 impenitent,  what  shall  we  think  became  of  them  ?     It 
 is  probable  they  never  repented,  either  because  they 
 thought  they  sinned  not,  or  else  because  they  well 
 discerned  not  their  sin  ;  and  yet  might  be  pardoned 
 it,  and  were.     It  is  true,  to  have  God's  mercy  for 
 pardon  requires   repentance,  yet  is  it  not  necessary 
 that  every  man   should   expressly  repent  himself  of 
 every  particular  sin.     How  man}7  things   are   done, 
 which  are  not  rightly  done ;  yet  not  done  wickedly  by 
 us,  but  in  a  conscience  not  well  informed,  and  so  knew 
 it  not  to  be  sin  '?    And  how  many  which  are  forgotten 
 that  they  were  done  ?     And  yet  by  a  man's  general 
 humiliation  for  all  his  sins,  and  craving  pardon  of  un- 
 known sins,  Ps.  xix.,  pardon  is  obtained.     And  those 
 fathers    often    in   their    lives    confessing    themselves 
 miserable  sinners,  and  humbling  themselves,  no  doubt 
 that  repentance  and  faith  in  Christ  to  come  did  save 
 them. 
 
 But,  2  Sam.  xii.  8,  David  had  his  master's  wives. 
 
 It  is  answered  by  some  that  he  did,  because  God  re- 
 mitted his  law  to  him.  But  others,  it  is  never  read 
 that  he  took  any  one  of  them  to  wife,  neither  is  it  said 
 so,  but  though  the  phrase,  into  thy  bosom,  is  commonly 
 understood  of  marriages,  yet  it  signifies  there  only 
 power  and  authority ;  that  is,  I  have  given  thee  all  thy 
 master's  good,  and  have  not  excepted  his  wives,  that 
 thou  mayest  have  them  under  thy  power  as  other  things, 
 Tremellius  thus,  i.  e.  res  et  personas  etiam  intimas  et 
 charissimas,  eorum  qui  prim  tuierant  domiiii,  suhjcci  tibi. 
 But,  Deut.  xxv.  5,  the  brother  was  to  take  the  wife 
 of  his  elder  brother  deceased.  It  is  answered  by 
 most,  that  it  was  an  extraordinary  example,  and  a 
 special  thing,  but  no  general  rule ;  for  else  incest  might 
 be  proved  by  it,  if  it  were  general.  Others  answer, 
 that  it  must  be  taken  and  understood  if  he  have  not 
 a  wife  before.  And  so  much  they  think  those  words 
 carry,  •  if  brethren  dwell  together.'  And  a  reason  of  it 
 is,  because  it  is  not  like  that  God  would  have  a  man 
 to  neglect  his  own  seed,  and  his  own  wife,  to  raise  up 
 seed  to  others,  but  only  he  would  have  his  brother 
 substituted  in  his  place. 
 
 I  omit  many  more  of  no  great  weight,  though  of 
 some  show,  against  all  which  the  truth  will  stand  and 
 prevail. 
 
 Use  2.  To  persuade  the  men  of  our  age  against  it  ; 
 for  howsoever  the  forefathers  escaped  with  it,  God, 
 either  for  the  increase  of  the  church,  or  by  reason  of 
 their  ignorance  and  rudeness,  winked  at  it,  as  yet  in 
 another  case,  Acts  xvii.  30,  '  The  time  of  this  igno- 
 rance God  regarded  not,  but  now  he  admonisheth  all 
 men  everywhere  to  repent.'  So  may  we  say  in  this, 
 specially  seeing  Christ  by  himself,  and  by  others,  his 
 apostles,  hath  declared  us  the  law  of  the  creation,  and 
 brought  it  to  the  first  institution,  he  being,  as  Kev.  i., 
 '  Alpha  and  Omega  ;'  and  as  Jerome  applies  it  to  this, 
 when  he  found  all  things  at  his  coming  brought  to 
 Omega,  to  an  extremity  and  height,  he  reduced  them 
 to  Alpha,  to  that  which  was  in  the  beginning.  And  if 
 it  were  then  granted  to  be  no  sin,  yet  will  it  be  now. 
 The}'  who  excuse  the  fathers,  make  as  of  man,  so  of 
 the  world,  four  ages  ;  the  childhood  of  it,  the  youth, 
 the  man's  estate,  and  the  old  age.  Now  many  things 
 are  fitting  for  children,  and  uuay  be  tolerated  in  them, 
 which  may  not  be  in  men  of  riper  years  ;  as  St  Augus- 
 tine saith,  In  old  time  for  men  to  go  with  garments 
 having  long  sleeves  and  skirts,  it  was  an  argument  of 
 softness  and  wantonness ;  but  now,  if  they  should 
 wear  them  with  either,  they  should  be  noted.  They 
 say  again,  that  that  was  the  time  of  darkness,  ours  of 
 the  light ;  for  though  they  were  light  in  respect  of  the 
 Gentiles,  they  are  darkness  in  comparison  of  us.  Now 
 man}T  things  are  tolerable  in  darkness,  which  may  not 
 be  borne  withal  in  the  light.  Then  in  this,  as  in  many 
 other  things,  we  must  not  study  what  was  done  or 
 borne  withal,  but  what  is  lawful  for  us  to  do  ;  and  walk 
 not  in  this,  and  many  other  things,  as  others  have 
 done,  but  as  God  hath  spoken. 
 
Ver.  15.] 
 
 STOCK  ON  MALACHI. 
 
 183 
 
 Now  we  may  add  to  the  former  words,  and  collect 
 out  of  them,  that  when  it  is  said,  Did  not  he  make  one  ! 
 who  is  the  author  of  marriage ; — 
 
 Doct.  The  first  instituter  of  marriage  is  God,  the 
 author  of  the  conjunction  that  is  betwixt  man  and  wife, 
 as  at  the  first,  so  now,  is  God,  and  he  alone  :  manifest 
 as  here,  so  Gen.  ii.  22,  '  And  the  rib  which  theJLord 
 hath  taken  from  the  man,  made  he  a  woman,  and 
 brought  her  to  the  man.'  Hence  that  Prov.  ii.  17, 
 it  is  called  the  '  covenant  of  God,'  called  so  properly 
 because  he  is  the  author  of  it  ;  hence,  Mat.  xix.  6, 
 '  Whom  God  hath  joined  together.' 
 
 Reason  1.  Because  the  breach  of  this  ordinance, 
 either  in  man  or  woman,  by  his  law  is  death.  When 
 either  hath  broken,  he  ordained  that  the  nocent  party 
 should  die ;  yea,  he  that  abused  a  woman  betrothed,  it 
 was  death,  Deut.  xxii.  22,  23.  Now  God  for  no 
 ordinance  of  man  ever  ordained  death. 
 
 Reason  2.  Because  though  parents  and  friends,  and 
 parties  themselves,  take  care  to  provide  matches  after 
 then  humours,  some  one,  some  another,  yet  is  it  not 
 in  the  power  of  them  all,  or  any,  to  make  liking  or 
 knit  hearts,  but  only  the  Lord.  To  this  some  apply 
 that  Mat.  xix.  6,  whom  God  hath  coupled,  he  work- 
 ing secretly,  and  leading  their  hearts  one  to  another. 
 Hence  that  Prov.  xix.  14,  '  House  and  riches  are  the 
 inheritance  of  the  fathers,  but  a  prudent  wife  cometh 
 of  the  Lord ;'  and  xviii.  22,  '  He  that  fiudeth  a  wife, 
 findeth  a  good  thing,  and  receiveth  favour  of  the 
 Lord.' 
 
 Use.  This  teacheth  us,  that  this  is  (as  the  apostle) 
 an   honourable    estate,   having    such    an   honourable 
 author  as  the  God  of  gods.     And  it  notes  unto  us  the 
 spirit  of  antichrist  in  the  popes  and  church  of  Rome  ; 
 yea,  the  spirit  of  Satan  teaching  such  doctrine  of  devils. 
 Innocent  saith,  it  is  to  live  in  the  flesh,  and  calleth  it 
 bed  pleasure,  and  uncleanness,  when  he  would  con- 
 demn ministers'  marriage  by  it :  so  Siricius  and  others 
 have    spoken  most  wickedly   and    despitefully  of  it, 
 allowing  simple  fornication  before  it,  in  their  priests. 
 And  wherefore  one  ?     Because  he  sought  a  godly  seed. 
 The  end  of  marriage  in  the  holy  intent  of  God,  to  have 
 a  holy  seed,  the  church  and  religion  propagated  and 
 increased.     The  meaning  is  not,  as  if  holiness  and 
 sanctification  came  by  nature,  which  is  only  of  grace, 
 for  of  such  holiness  he  doth  not  speak,  but  the  word 
 is  the  seed  of  God  ;  that  is,  that  their  children  might 
 be  the  sons  and  daughters  of  the  true  God,  and  pure 
 religion,  for  it  is  here  as  the  contrary  was  before,  ver. 
 11,  the  daughters  of  a  strange  God,   such  as  pro- 
 fessed the  worship  not  of  the  true  God.     The  mean- 
 ing of  this  is  manifest  by  that  which  we  have  in  Ezra 
 ix.  1,  2,  the  holy  seed  matched  with  the  people  of  the 
 land  ;    namely,  they  who  possess  true  religion,  and 
 the   true    God,   with  those  who   falsify    both  ;    also 
 1  Cor.  vii.  14,  where  holiness  is  nothing  but  to  be 
 within  the  covenant,  and  professors  of  the  true  God 
 and  religion!     God  then   ordained   marriage  for  the 
 
 procreation  of  children,  and  that  holy  ones,  the  pro- 
 pagation of  the  church,  and  the  increase  of  such  as 
 should  truly  worship  him. 
 
 Doct.  The  end  of  marriage,  the  most  proper  and  ex- 
 cellent end  of  it,  is  the  procreation  of  children,  for  the 
 propagation  of  God's  church  and  God's  worship.  That  it 
 is  an  end,  is  here  affirmed  ;  that  it  is  the  most  proper 
 and  excellent,  I  manifest,  because  it  was  the  end  of  it 
 before  the  fall,  in  man's  perfection.  Though  sin  had 
 never  come,  yet  this  end  was  ordained  of  God,  as  Gen. 
 i.  28,  propagation  of  mankind,  but  specially  the  church; 
 nay,  by  that  is  only  meant  the  church,  seeing  they  were 
 in  their  perfection  ;  and  if  then  they  had  given  them- 
 selves to  propagation,  or  had  continued  in  their  first 
 estate,  they  had  brought  forth  still  holy  men  in  their 
 perfect  image,  who  should  have  been  the  seed  of  God. 
 Lombard  hath  a  speech  :*  After  man's  fall  marriage  is  a 
 remedy,  which  before  the  fall  was  only  an  office.  The 
 whole  is  true,  but  it  is  not  the  whole  truth  ;  for  it  is 
 now  officium,  as  well  as  then,  to  procreate  children 
 and  propagate  the  church.  Now  that  this  is  the  end, 
 that  shews  that  he  prohibiteth  and  reproveth  so  often 
 unequal  matches  with  infidels,  because,  though  that 
 may  increase  mankind,  yet  not  the  church,  for  that 
 will  spread  rather  idolatry  than  the  true  worship, 
 Deut.  vii.  3,  4,  and  Ezra  ix.  1,  2.  Hence  it  is  that 
 amongst  the  people  of  God,  that  virginity  was  a  grief 
 and  barrenness,  a  shame,  and  so  taken  and  accounted, 
 because  they  could  not  increase  the  church.  For  the 
 first,  see  Judges  xi.  37,  40  ;  for  the  second,  see  Luke 
 i.  25.  Hence  the  apostle  forbiddeth  to  take  into  the 
 church  young  widows  for  the  service  of  the  church, 
 but  will  have  them  marry  for  the  increase  of  the  church, 
 1  Tim.  v.  14. 
 
 Reason  1.  Because  this,  to  bring  forth  children,  to 
 increase  his  church  and  true  worshippers,  most  pro- 
 cures that  which  is  and  ought  to  be  the  main  end  of 
 all  ;  that  is,  the  glory  of  God.  For  not  every  one 
 that  brings  forth  children  doth  this,  but  the  contrary  ; 
 as  the  heathen  and  infidels,  who  bring  them  forth  for 
 idolatry  and  dishonour  of  God.  This  being  to  the 
 contrary,  is  a  principal  end. 
 
 Reason  2.  Because  this  is  the  duty  enjoined  them 
 from  God,  to  bring  up  their  children  in  his  true  wor- 
 ship, Eph.  vi.  4.  Now  the  end  of  conjunction  for 
 procreation  ought  to  be  the  same,  that  their  end  of 
 education  must  be,  of  bearing  and  bringing  forth,  which 
 is  of  bringing  up. 
 
 Use  1.  To  reprove  many,  who,  when  they  seek  a 
 wife  or  a  husband,  never  think  of  this.  I  say  not, 
 they  intend  not  procreation  of  children,  and  increasing 
 of  the  world,  as  they  say,  but  not  the  increase  of  God's 
 church  and  a  religious  seed,  that  should  further  and 
 set  forward  the  true  worship  of  God.  Certain  it  is 
 many  of  them  take  barrenness  for  a  cross,  and  a  re- 
 proach unto  them,  but  it  is  only  because  they  have 
 
 *  Postlapsum  hominis  conjugium  remedium  est,  quod  ante 
 lapsum  duntaxat  officium  fuit. — Lombard. 
 
184 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 not  little  ones  to  solace  themselves  withal,  when  they 
 are  young,  or  to  leave  their  wealth  to  when  they  are 
 of  years,  but  never  to  propagate  by  them  the  church 
 and  true  worship  of  God.  It  may  be  in  our  times 
 they  leave  not  unto  them  false  worship  ;  but  that  is 
 only  thanks  to  the  state,  not  them,  who,  if  the  state 
 did  so  bear  it,  would  as  well  leave  the  one  as  the 
 other  to  them.  And  that  I  may  not  slander  them,  I 
 prove  this  from  their  choice,  and  from  their  use  of  their 
 marriage  estate.  The  first  is  apparent  that  they  choose 
 only  for  beauty,  though  they  be  the  daughters  of  men, 
 or  for  riches,  for  portion  or  person,  and  never  respect 
 religion ;  nay,  if  there  be  the  other  to  be  had,  though 
 their  religion  be  suspected,  and  it  be  either  none  or 
 corrupted,  they  will  not  forbear  such  marriages,  though 
 they  join  themselves  to  the  daughters  of  a  strange 
 god,  at  the  best  but  the  daughters  of  men,  never 
 seasoned  nor  yet  inclinable  to  the  truth  and  true  wor- 
 ship. In  the  law,  he  that  would  not  marry  his  de- 
 ceased brother's  wife,  but  another,  manifested  that  he 
 never  intended  to  raise  up  seed  to  his  brother  ;  so  in 
 this.  He  or  she  that  matcheth  not  with  the  daugh- 
 ters of  God,  shew  they  never  intend  this.  Again,  in 
 the  use  of  marriages,  many  men  and  women,  though 
 they  desire  some  children,  not  many,  and  those  they 
 have  they  may  haply  give  them  civil  breeding  and 
 education,  and  bring  them  up  in  knowledge  of  human 
 things,  arts  and  sciences,  and  such  like,  but  no  in- 
 struction of  religion.  That  which  St  Augustine  com- 
 plains of  to  God,  as  touching  his  father,  may  many 
 justly  complain  of  their  parents  :*  Non  satageret  idem 
 pater,  qualis  crescerem  tibi,  aut  quam  castus,  dummodo 
 essem  disertus.  So  they  have  little  care  for  piety  and 
 religion,  to  inform  them  and  instruct  them  that  way, 
 but  that  they  might,  as  he  saith,  ut  discerem  sermonem 
 facere,  quam  optimum,  et  persuadere  dictione,*  to  be 
 either  an  eloquent  divine,  or  an  absolute  lawyer,  or  a 
 fortunate  merchant,  or  such  like. 
 
 Use  2.  That  seeing  there  are  three  special  ends  of 
 marriage  :  procreation  of  children  and  increase  of  the 
 church  ;  secondly,  helps  and  comforts  of  this  life ; 
 thirdly,  a  remedy  against  incontinency ;  though  all 
 must  be  aimed  at,  yet  principally  this.  The  other  a 
 man  may  well  have,  and  have  a  lawful  marriage ;  but 
 without  this  it  can  be  nothing  so  holy  a  marriage,  seeing 
 it  wanteth  the  principal  and  the  most  holiest  end,  which 
 was  the  end  of  it  even  in  man's  innocency,  when  he 
 was  without  sin.  Therefore  ought  every  one  princi- 
 pally to  aim  at  this,  and  indeed  to  have  it ;  and  there- 
 fore ought  they  to  choose  so,  or  give  consent  that  this 
 may  follow ;  not  with  those  who  have  a  false  religion, 
 or  no  religion,  because  it  hardly  will  be  that  the  church 
 should  be  increased  by  them ;  for  children  will  ever 
 follow  the  worse  part,  though  it  be  the  weaker :  for 
 a  little  strength  draws  downward,  it  must  be  a  great 
 strength  that  must  pull  upward.  Corruption  is  down- 
 ward, and  with  the  tide ;  religion  is  upwrard,  and  against 
 *  Confess,  ii.  2,  3. 
 
 it.  And  having  a  fit  match,  children  ought  to  be  de- 
 sired of  them,  and  to  account  it  their  honour,  Ps. 
 cxxviii.  3,  not  for  cost  or  pains  avoid  it,  or  fear  it ; 
 and  having  them,  to  give  all  care  and  diligence  for 
 their  education,  to  bring  them  up  in  the  fear  and  in- 
 struction of  the  Lord,  to  instruct  them  in  knowledge 
 of  God  and  his  true  worship,  and  to  edify  them  by 
 example.  For,  parentum  exempla  docere possunt,  magis 
 quam  vox  (St  Jerome) ;  that  when  they  are  gone, 
 they  may  praise  them,  as  Augustine  did  his  mother  : 
 Majore  solicitudine  me  parturiebat  spiritu,  quam  came 
 pepercrat  {Confess,  v.  9).  Their  care  was  more  to 
 bring  them  up  religiously,  than  their  pains  was  to 
 bring  them  into  the  world.  They  loved  their  souls 
 better  than  their  bodies,  and  they  desired  more  that 
 they  might  be  God's  sons  and  daughters  than  theirs ; 
 by  which  they  shall  increase  their  glory ;  for  they  who 
 beget  many  to  righteousness,  shall  shine  as  the  stars 
 for  ever,  Dan.  xii.  13  ;  and  they  who  shall  increase 
 God's  church  here,  he  shall  increase  their  glory,  as 
 they  his  worship. 
 
 Use  3.  Then,  are  not  they  bound,  who  have  the  gift 
 of  continency,  not  to  marry.  For  though  marriage  be  a 
 remedy,  yet  is  it  not  only  nor  principally ;  for  both 
 this  is  an  end,  and  more  principal.  They  who  can 
 preserve  their  chastity  in  virginity  may  desire  it,  but 
 not  absolutely,, but  in  respect  of  some  troubles  and 
 incumbrances,  which  for  the  most  part  accompany 
 marriage,  yet  they  may  marry  for  this  end,  which  is 
 the  more  excellent.  I  do  not  say  they  are  bound  to 
 marry  for  this  end,  because  marriage  is  of  those  things 
 which  are  indifferent,  as  Bernard  speaks  of  virginity. 
 It  is  not  commanded,  but  advised,  and  only  they  who 
 cannot  contain  are  commanded  to  marry  ;  }ret,  as  there 
 is  more  necessity  in  manwing  for  that  end,  so  there  is 
 more  religion  in  this  end.  In  that,  a  man  principally 
 respects  himself;  in  this,  God,  the  increase  of  the 
 church,  and  the  enlarging  of  the  kingdom  of  Christ. 
 That  which  St  Augustine  speaketh  (de  bono  conjugali, 
 cap.  15)  may  be  applied  here  :  Justus  quando  cupit 
 dissolri  et  esse  cum  Christo,  tamen  sumit  alimentum  non 
 cupiditate  vivendi,  sed  officio  consulendi  ut  maneat,quod 
 necessarium  est  propter  alios.  Sic  misceri  fceminis  in  re 
 nuptiarum  offciosumfuit  Sanctis,  non  libidinosum.  Quid 
 enim  sit  cibus  ad  salutem  hominis,  hoc  est  concubitus  ad 
 salutem  humani  generis.  And  so  specially  for  the 
 church  and  increase  of  God's  kingdom  ;  for  though  he 
 can  make  children  of  stones,  yet  hath  he  ordained  this 
 means.  Therefore  little  reason  and  less  religion  hath 
 the  church  of  Rome  to  prefer  virginity  before  holy 
 marriage  ;  for  besides  that  may  be  said  to  them,  it 
 were  better  they  would  approve  virginity  by  their 
 deeds,  than  praise  it  by  their  words.  And  (as  Jerome 
 ad  Furiain),  why  doth  the  tongue  sound  out  chastity, 
 and  the  whole  body  shew  forth  uncleanness  ?  Or  as 
 Epiphanius  of  the  Origenists  :  You  refuse  marriage, 
 but  not  lust.  It  is  not  holiness  but  hypocrisy  that  is 
 in   honour  amongst  you.     Besides  this,  virginity  is 
 
Ver.  15.] 
 
 STOCK  ON  MALACHI. 
 
 1S5 
 
 never,  save  only  in  some  respect,  better  than  mar- 
 riage ;  but  marriage  is  oftentimes  absolutely  better 
 than  virginity,  and  by  no  reason  more  than  this,  be- 
 cause this  may  increase  the  church,  and  bring  forth 
 sons  and  daughters  to  God,  not  that.  Neither  is  it 
 against  this,  that  some  object,  that  Christ  saith,  that 
 alter  this  life  there  is  no  marrying  at  all ;  and  that 
 1  Cor.  vii.  38,  '  He  that  giveth  her  to  marriage  doth 
 well,  but  he  that  giveth  her  not  to  marriage  doth 
 better.'  For  the  first,  it  is  not  against  us,  seeing  we 
 speak  of  the  state  of  this  life  only ;  after  which,  as 
 there  shall  be  no  marriages,  so  no  vows  of  virginity. 
 And  as  for  St  Paul,  better  with  him,  is  as  much  as  fit, 
 or  more  commodious.  For  if  it  were  simply  better,  it 
 were  never  lawful  to  do  otherwise,  which  he  allowcth. 
 Therefore  he  thus  spake,  not  for  the  nature  of  the 
 thing,  but  in  respect  of  circumstances,  as  you  may  see, 
 verses  26,  28,  32,  35.  Finally,  if  virginity  be  the 
 more  holy,  why  have  they  made  marriage  a  sacrament 
 rather  than  it '?  Sure,  if  it  were  more  holy,  it  should 
 rather  be  a  sacrament  than  marriage. 
 
 Therefore  keep  yourselves  in  your  spirit.  The  de- 
 hortation  of  the  prophet  from  this  vice,  and  the  better 
 that  they  may  do  it  and  not  transgress,  he  persuades 
 them  to  labour  for  sober  minds  and  chaste  affec- 
 tions. From  thence  riseth  this  sinning  against  their 
 wives,  which  would  easily  be  avoided  if  their  minds 
 were  sober  and  chaste. 
 
 Doct.  The  way  for  a  man  to  keep  himself  from 
 actual  and  outward  sin,  and  the  practice  of  it,  is  to 
 labour'  to  keep  his  heart  pure,  and  to  take  heed  to 
 that.  On  the  contrary,  if  he  neglect  his  heart,  he 
 shall  be  sure  to  be  corrupt  in  the  outward  man,  and  to 
 fall  into  outward  sins  against  God  and  man.  He  may 
 haply,  in  some  sinister  respect,  and  by  some  circum- 
 stances of  time,  place,  or  person,  for  want  of  opportunity, 
 ability,  and  means,  refrain  theni ;  but  those  things 
 befalling  him,  he  will  easily  fall  into  that.  So  much 
 tbis  exhortation  sheweth.  So  much  also  that  sheweth, 
 Prov.  iv.  23-25,  '  Keep  thine  heart  with  all  diligence  ; 
 for  thereout  coineth  life.  Put  away  from  thee  a  fro- 
 ward  mouth,  and  put  wicked  lips  far  from  thee.  Let 
 thine  eyes  behold  the  right,  and  let  thine  eyelids 
 direct  the  way  before  thee.'  Mat.  xv.  19,  '  Out  of  the 
 heart  proceed  evil  thoughts,  adulteries,'  &c.  ;  and 
 James  i.  13,  14,  1  Pet,  ii.  11,  12. 
 
 Reason  1.  Because  the  heart  and  spirit  is  the  foun- 
 tain of  actions,  whence  they  all  spring;  the  other 
 parts  are  but  the  channels,  and  it  is  a  flowing  foun- 
 tain, not  a  standing  water,  which  ever  sends  out  such 
 water  as  it  hath.  If,  then,  the  fountain  be  clean  and 
 sweet,  so  will  the  channels  be,  and  e  contra. 
 
 Jieason  2.  Because  it  is  the  commander  of  the  whole 
 man,  the  whole  life.  Now,  such  as  the  commander, 
 such  is  the  subject  ;  such  as  the  captain,  such  are  the 
 soldiers.  Much  more  here,  for  the  conjunction  is 
 nearer,  and  when  they  are  subject  to  it,  as  the  weapon 
 is  to  him  that  useth  it,  Rom.  vi.  13.     So  that  it  com- 
 
 manding anything,  that  they  all  do;  more  than  the 
 centurion's  servants,  Luke  vii. 
 
 Quest.  Rom.  vii.  25,  Then  the  flesh  and  outward 
 parts  follow  not  the  mind  and  the  heart-? 
 
 Ans.  There  is  no  opposition  there  betwixt  the  in- 
 ward and  outward,  the  heart  and  the  body,  but  betwixt 
 the  part  regenerate  and  the  unregenerate  ;  for  by  flesh 
 it  is  usual  with  the  apostle  not  to  understand  the  body, 
 but  the  unregenerate  part,  as  in  that  place  Gal.  v.  17 ; 
 not  any  opposition  betwixt  soul  and  body,  but  the 
 fight  of  the  unregenerate  with  the  regenerate  ;  and 
 ver.  24,  not  tbe  crucifying  of  the  body,  but  of  the 
 unregenerate  part.  For  the  heart  and  inward  parts, 
 as  far  as  they  are  unregenerate,  are  flesh  also,  and 
 understood  under  the  outward  by  the  apostle. 
 
 Use  1.  Then  may  a  man  certainly  judge  a  man  to 
 have  a  corrupt  heart,  when  he  hath  a  polluted  outward 
 man,  life,  and  conversation.  Vide  Malachi  i.  8,  Doc- 
 trine 1,  Use  2. 
 
 Use  2.  To  reprove  such  as  judge  men  to  have  cor- 
 rupt hearts  for  the  care  and  uprightness  of  their  lives. 
 Vide  ibid.,  ex  Use  1. 
 
 Use  3.  To  teach  men,  who  desire  any  outward  holi- 
 ness, or  to  be  free  from  external  corruption  or  pollu- 
 tion, to  look  well  to  the  heart,  to  keep  sin,  or  to  kill 
 it  within.  For  this  is  the  best  and  the  first,  to  purge 
 the  heart,  and  the  other  will  be  so. 
 
 And  let  none  transgress.  The  dehortation  from  the 
 evil,  and  the  outward  practice  of  it.  Of  the  particular 
 hath  been  spoken  in  the  former  verses,  yet  somewhat 
 hence.  It  may  be  that  some  may  think  this  speech 
 hangs  that  way,  that  it  may  seem  to  favour  free  will, 
 to  call  upon  them  to  abstain  from  evil,  which  if  it  were 
 not  in  their  power,  it  were  in  vain  thus  to  speak  to 
 them.  I  answer,  This  is  no  more  than  other  precepts 
 and  exhortations  in  the  word,  which  do  but  teach  us 
 what  we  ought  to  do,  not  what  we  are  able,  which  is 
 but  to  make  us  essay,  and  when  we  find  not  power, 
 then  to  seek  it  elsewhere.  In  the  law  of  works,  God 
 saith  to  us,  Do  what  I  command  thee.  In  the  law  of 
 faith,  we  say  to  God,  What  thou  commandest  us,  en- 
 able us  to  do.*  God,  therefore,  thus  speaks  to  man, 
 to  make  him  speak  again  to  him,  commanding  that  he 
 may  require  and  obtain  to  do;  seeing,  Philip,  ii.  13, 
 '  It  is  God  which  worketh  in  you  both  the  will  and  the 
 deed,  even  of  his  good  pleasure.'  Bernard,  in  the 
 audience  of  some,  commending  the  grace  of  God,  as 
 that  which  he  acknowledged  in  God  did  prevent  him, 
 and  he  found  did  make  him  to  profit,  and  he  hoped 
 would  perfect  it  in  him,  giving  all  to  grace,  and  taking 
 nothing  to  himself ;  f  one  replied,  What  then  hast 
 thou  done,  or  what  reward  can  thou  look  for,  if  God 
 work  all?  To  whom  he  answered,  What  counsel, 
 then,  dost  thou  give  me,  or  how  wouldst  thou  advise 
 me  ?     Give  glory,  saith  he,  to  God,  who  hath  pre- 
 
 *    Lege  operum  dicit  Deus,  fac  quod   jubeo,  lege  fidei 
 dieitur  Deo,  da  quod  jubes. — Aup.  de  spirit,  et  lit. 
 |  Bernard  de  gratia  ct  lib.  Arbit.  initio. 
 
186 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 vented  thee,  excited  thee,  and  begun  this  good  in  thee ; 
 and  for  that  is  to  come,  live  worthily,  that  thou  mayest 
 approve  thyself  not  unthankful  for  those  thou  hast 
 received,  and  fit  to  receive  more.  Bernard  replies, 
 You  give  good  counsel,  but  that  is,  but  if  you  could 
 make  me  able  to  obey  and  do  it.  For  it  is  not  so  easy 
 a  thing  to  do,  as  to  know  what  ought  to  be  done  ;  for 
 these  are  diverse  things,  to  lead  a  blind  man,  and  to 
 give  strength  to  the  weary.*  For  whosoever  is  a 
 teacher,  whatsoever  he  teacheth,  cannot  bestow  good- 
 ness. Two  things  are  needful  to  me :  to  be  taught, 
 and  to  be  helped  ;  thou  being  a  man  dost  well  instruct 
 my  ignorance,  but  the  Spirit  helps  our  infirmities, 
 Rom.  viii.  Yea,  he  that  gave  me  counsel  by  thy 
 mouth,  must  also  send  me  help  by  his  own  Spirit, 
 that  I  may  be  able  to  do  what  thou  advisest.  By  his 
 grace  I  am  willing,  but  cannot  perform,  unless  he  that 
 wrought  the  will  do  also  work  the  deed  of  his  good 
 pleasure.  And  when  to  this  he  replied,!  Where,  then, 
 are  our  rewards  ?  or  where  is  our  hope  ?  He  answer- 
 eth  with  that :  Titus  iii.  5,  (  Not  by  the  works  of 
 righteousness  which  we  had  done,  but  according  to 
 his  mercy  he  saved  us,  by  the  washing  of  the  new 
 birth,  and  the  renewing  of  the  Holy  Ghost.'  Hence 
 I  gather,  and  upon  this  infer,  that  God  that  calls  upon 
 us  by  his  word  to  do,  must  give  us  also  power  to  do  ; 
 then,  therefore,  he  calleth,  because  he  would  have 
 us  cry  to  him  for  help.  And  as  St  Augustine  :  0 
 man !  acknowledge  in  every  precept  what  strength 
 thou  should st  have  ;  in  every  reproof,  what  strength 
 by  thy  own  fault  thou  wantest ;  in  every  prayer, 
 whence  thou  mayest  have  what  thou  wantest.  J 
 
 Doct.  The  hands  must  be  purged  as  well  as  the 
 heart ;  the  outward  man  as  the  inward. 
 
 Ver.  16.  If  thou  hatest  her,  put  her  away,  salth  the 
 Lord  God  of  Israel ;  yet  he  covereth  the  injury  under  his 
 garment,  saith  the  Lord  of  hosts:  therefore  keep  your- 
 selves in  your  spirit,  and  transgress  not. 
 
 I  hate  putting  away,  saith  the  Lord  God  of  Israel. 
 In  this  verse  the  prophet  proceeded  to  the  third  main 
 sin  here  reproved  in  his  people,  divorces  ;  not  simply 
 condemning  divorce,  as  if  in  no  case  it  were  lawful, 
 but  for  every  vain  cause,  and  light  dislike,  when  they 
 heard  or  disliked  them,  for  that  to  put  them  away,  is 
 that  he  reproves.  In  the  verse  we  observe  two  things  : 
 first,  the  reproof  of  this  sin  ;  secondly,  an  admonition 
 
 *  Nee  qnivis  doctor  statim  et  dator  erit  boni,  quodcunque 
 docuerit.  Duo  mihi  sunt  neeessaria,  doceri  et  juvari.  Tu 
 quidem  homo  recte  consulis  ignorantise,  sed  (si  verum  sentit 
 Apostolus)  Spiritus  adjuyat  infirmitatem  nostram,  Rom.  viii. 
 I  mo  vero  qui  mihi  per  os  tuum  ministrat  consilium,  ipse 
 mihi  necesse  est  ministret  per  Spiritum  suum  adjutorium  quo 
 valeam  implere  quod  consulis.  Ecce  enim  ex  ejus  munere 
 velle  adjacet  mihi,  perficere  autem  non  invenio,  nisi  qui 
 dedit  velle,  det  et  perficere  pro  bona  voluntate. 
 
 t  Ubi  ergo  sunt  merita  nostra?  aut  ubi  est  spes  nostra? 
 
 +  O  homo  in  prseceptione  cognosce  quid  debeas  habere, 
 in  corruptione  tuo  te  vitio  non  habere :  in  oratione  unde  ac- 
 cipias  quid  vis  habere. — Be  corrupt,  et  gratia,  cap.  3. 
 
 general,  including  the  particular.  In  the  first,  which 
 is  the  sin,  we  observe  the  amplifications  of  it,  which 
 is  first  from  God's  hatred ;  secondly,  from  an  effect  of 
 those  husbands,  who  used  and  practised  divorces,  that 
 they  made  the  law  of  God  a  covert,  to  cover  with  it 
 that  violent  injury  and  indignity  they  did  to  their  wives, 
 as  men  cover  the  body,  and  defaults  of  it,  with  their 
 garment. 
 
 If  thou  hatest  her,  put  her  away.  Some  think  this 
 dependeth  upon  the  former,  as  an  objection  made  by 
 this  people  in  their  own  defence  against  the  former 
 accusation,  as  unjustly  cast  upon  them,  because  they 
 had  not  committed  polygamy,  seeing  they  had  put 
 away  their  first  wives,  and  that  according  to  the  law, 
 Deut.  xxiv.  The  prophet  answers,  The  Lord  hates 
 putting  away,  and  will  not  endure  that  they  should 
 make  his  law  a  cover  for  their  iniquity.  Some,  as 
 St  Jerome,  understand  them  as  words  of  the  priest 
 and  people  in  their  own  defence,  pretending  the  law 
 of  God  for  that  they  did ;  but  most  take  them  as 
 God's  words,  shewing  his  dislike  of  their  dealing. 
 And  if  the  words  bo  read  thus,  as  our  vulgar  transla- 
 tion hath  them,  then  they  think  them  spoken  by  an 
 irony,  which  they  manifest,  as  they  suppose,  by  the 
 words  following,  by  which  they  take  a  judgment  to  be 
 threatened.  And  they  think  it  is  manifest  by  the  like, 
 Eccles.  xi.  9  ;  but  seeing  the  words  in  the  original  will 
 not  bear  the  reading,  neither  the  second  sentence  will 
 carry  the  sense  they  would  have  of  them,  they  must 
 be  thus  read  :  For  I  hate  putting  away  ;  or,  putting 
 away  is  an  hatred  unto  me.  It  is  a  thing  that  I  am  so 
 far  from  approving  and  liking,  that  I  utterly  hate  and 
 abhor.  Whatsoever  Moses,  for  the  hardness  of  your 
 hearts,  did  grant  unto  you,  and  so  remitted  the  judi- 
 cial law,  that  it  proceeded  not  against  you  to  death, 
 as  adulterers,  when  you  had  put  them  away  for  slight 
 causes,  and  married  others,  yet  that  hath  not  excused 
 it  before  me,  but  that  it  is  still  a  sin,  and  odious  unto 
 me ;  it  is  that  which  my  soul  abhorreth. 
 
 Saith  the  Lord  God  of  Israel.  This  he  addeth  for 
 confirmation  of  the  former.  That  the  Lord  God  of 
 Israel  doth  affirm  and  testify  this,  who  hath  before 
 professed  himself  author  of  the  conjunction  betwixt 
 them,  and  witness  of  that  covenant,  and  doth  profess 
 himself  protector  of  the  whole  nation  of  the  Israelites  ; 
 and  therefore  with  what  indignation  must  he  needs 
 behold  their  dealing  with  their  wives  !  And  how  can 
 he  suffer  that  indignity  they  are  offered,  to  be  put  away, 
 and  others  taken  in  their  places,  specially  when  they 
 are  strangers  and  infidels? 
 
 Yet  lie  covereth  the  injury  under  his  garment.  The 
 second  amplification,  because  they  pretended  law  for 
 that  they  did,  covering  it  by  that,  as  the  body  with 
 a  garment,  which  maketh  him  to  abhor  it  the  more ; 
 to  pretend  his  law  for  them  when  it  is  clean  against 
 them,  and  all  that  was,  was  but  a  permission  by  Moses 
 in  his  care  and  compassion  of  the  women  who  were 
 abused  by  them. 
 
Ver.  1 C] 
 
 STOCK  ON  MALACHI. 
 
 187 
 
 To  the  former  sentence  some  add  for,  being  a 
 particle  which  hath  the  force,  not  of  a  cause,  bnt  often- 
 times of  an  affirmation  ;  and  to  this  because,  shewing 
 that  therefore  he  hated  it  the  more,  bemuse  they  thus 
 covered  it. 
 
 Snit/i  the  Lord  of  hosts.  He  that  is  able  and  can 
 command  all  the  hosts  of  heaven  and  earth,  to  revenge 
 the  injuries  and  indignities  done  to  his  people  and 
 daughters. 
 
 Therefore  keep  yourselves  in  your  Spirits.  The  admo- 
 nition such  as  we  have  had  before  ;  that  is,  seeing  you 
 know  what  the  Lord  hates,  and  what  he  loves  and 
 likes,  look  well  to  yourselves,  and  your  own  hearts  ; 
 take  heed  of  transgressing  and  dealing  perfidiously  with 
 your  wives. 
 
 Doct.  Divorce,  that  is,  for  a  man  to  put  away  his 
 wife  for  any  cause  save  only  for  the  cause  of  adultery, 
 and  for  adultery,  is  utterly  unlawful,  and  forbidden  of 
 God ;  a  thing  that  doth  dislike  and  displease  him  ;  so 
 the  prophet  affirmeth  here.  This  our  Saviour,  the 
 oracle  of  his  Father,  more  faithful  in  the  house  than 
 Moses,  doth  shew  and  teach,  Mat.  v.  32,  Mat.  xix.  9. 
 It  hath  his  force,  '  I  say  unto  you  ;'  that  is,  many 
 assign  other  causes,  but  I  this  one,  only  adultery.  To 
 this  we  may  add  that  the  apostle  allows  not  a  man  to 
 put  away  his  wife  for  infidelity,  1  Cor.  vii.  12, 13  ;  only 
 if  the  infidel  will  depart  and  make  a  desertion,  he  sets 
 then  the  believer  at  liberty,  but  else  he  allows  him  not 
 to  put  her  away.  And  if  not  for  idolatry,  then  not  for 
 other  causes  of  far  less  weight. 
 
 Reason  1.  Because,  as  Christ  himself  giveth  the 
 reason,  the  bond  betwixt  them  is  greater  than  that 
 which  is  betwixt  parents  and  children,  Mat.  xix.  5, 
 for  it  was  before  that ;  for  Adam  and  Eve  were  man  and 
 wife  before  they  were  parents,  and  they  were  man  and 
 wife  that  they  might  be  parents.  And  again,  the  bond 
 is  greater,  because  the  good  is  more  public,  for  this 
 for  the  propagation  of  mankind,  that  only  for  the  good 
 of  the  parents.  Now  then,  if  the  bond  be  greater,  and 
 that  is  not  to  be  broken  for  any  cause,  then  not  tbis. 
 If  that  rather  than  this,  then  not  this  for  small  and 
 frivolous  causes,  but  only  for  that  which  he  who  bound 
 the  knot,  hath  allowed  the  dissolution  of  it. 
 
 Reason  2.  Because  this  were  for  man  to  take  upon 
 him  to  sever  that  which  God  hath  joined,  when  it  is 
 done  not  for  such  a  cause  as  he  hath  allowed  it  to  be 
 for ;  for  when  it  is  for  such  a  cause,  then  is  it  God 
 and  not  man  that  hath  dissolved  it. 
 
 Use  1.  To  reprove  all  those  who  allow  and  contend 
 for  many  other  causes  that  divorces  may  be  made,  be- 
 sides adultery  ;  which  opinion  of  theirs  they  would 
 establish  first  from  the  law.  Deut.  xxiv.  1,  '  When  a 
 man  taketh  a  wife  and  marrieth  her,  if  so  be  she  find 
 no  favour  in  his  eyes,  because  he  hath  spied  some 
 filthiness  in  her,  then  let  him  write  a  bill  of  divorce- 
 ment, and  put  it  in  her  hand,  and  send  her  out  of  his 
 house.'  To  which  I  answer  and  oppose  Mat.  xix., 
 so  that  if  itwere  lawful  then,  yet  not  now  ;  neither  do 
 
 I  herein  make  Christ  contraiw  to  the  decrees  of  God 
 by  Moses  ;  but  we  must  understand  that  that  law  in 
 Deuteronomy  was  a  civil  and  judicial  law  ;  and  Christ 
 he  meddles   not  with    civil  or  judicial   courses,   but 
 moral  things.      For  they  who  govern  commonwealtbs, 
 propound  this  end  unto  themselves,  that  if  two  evils, 
 or  two  inconveniences,  happen  and  meet,  they  admit 
 the  less,  lest  they  fall  into  the  greater  ;  as  in  some 
 cities  they  have  admitted  stews  and  harlots,  to  avoid, 
 as  they  say,  greater  evils,  which  the  law  of  God  will 
 not  suffer  in  his  commonwealth.     And  so  to  this  pur- 
 pose of  marriage,  when  unhappy,  unfit,  and  unequal 
 marriages  are  made,  the  one  of  these  two  inconve- 
 niences seemed  to  be  necessary,  that  they  who  hated 
 their  wives,  would  either  perpetually  afflict  and  vex  them, 
 and  at  length  kill  them,  or  they  must  have  liberty  to 
 put  them  away.     This  latter  was  thought  more  toler- 
 able, therefore  it  was  allowed  in  that  commonwealth  ; 
 but  so  allowed  as  if  God  by  it  would  make  them  keep 
 their  wives,  and  use  them  better.*     For,  first,  God 
 would  have   him  make  a  bill  of  divorce,  by  that  to 
 affect  so  hard  and  cruel  a  husband,  and  to  drive  him 
 to  consider  what  an  unfit  and  unworthy  a  thing  it  was 
 for  him  to  put  awray  one  he  had  enjoyed  so  long ;  for 
 we  use  to  weigh  more  those  things  we  write,  than  those 
 we  speak.     Secondly,  that  if  he  put  her  away,  he  was 
 not  allowed  at  all  to  take  her  again,  and  therefore  to 
 make  him  not  to  do  it,  but  advisedly,  when  haply  upon 
 second  thoughts  he  would  not  do  it.     Thirdly,  if  he 
 gave  her  a  bill  of  divorce,  it  must  express  the  cause 
 why  he  did  it,  clearing  her  that  it  was  not  for  adultery, 
 and  accusing  himself  that  it  was  for  some  other  slight 
 cause,  which  he  ought  and  would,  if  there  had  been 
 any  love  in  him  at  all,  have  covered.      All  which 
 sheweth,  that  God  did  it  for  their  infirmities,  and  would 
 have  restrained  them  from  it  by  this  means  ;  and  that 
 he  granted  unto  them  was  only  judicial,  that  is,  so 
 much  as  might  free  them  from  the  hand  of  the  magis- 
 trate, that  they  were  not  punishable  by  him,  but  not 
 that  which  made  it  no  sin  against  the  law  moral ;  and 
 before  him,  they  were  only  freed  inforo  civili,  non  con- 
 scientiee.     It  is  like  to  our  law  of  usury,  which  frees 
 men  from  punishment  of  the  law  if  they  take  not  above 
 such  a  sum,  but  frees  them  not  from  sin  before  God, 
 providing  for  the  good  of  the  borrower,  both  that  they 
 might  borrow,  and  when  they  did,  not  be  too  much 
 oppressed  ;  but  so,  he  that  lends  is  an  usurer,  and  so 
 a  thief  before  God  ;  so  in  this.     For  the  Lord,  as  a 
 wise  lawgiver,  in  his  judicial  laws,  permitted  in  a  civil 
 respect  some  things  evil  in  themselves,  for  the  avoiding 
 of  a  greater  mischief ;  not  to  allow  or  justify  the  same 
 from  the   guilt   of  sin,  as  before  him  in  the  court  of 
 conscience,  but  to  exempt  the  same  from  civil  punish- 
 ment in  the  external  court  before  the  magistrate.    Such 
 is  this  we  speak  of.     Hence  it  is  that  we  read  not  in 
 the  Scripture  of  any  man  of  note  for  piety  and  holiness 
 which  ever  used  tbis,  or  ever  gave  any  wife  a  bill  of 
 #   The  permission  argues  no  simple  lawfulness. 
 
J  88 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 divorce.  For  whereas  Abraham  put  away  Hagar  and 
 Ishmael,  it  is  not  against  this  ;  for  as  he  did  it  by  the 
 counsel  of  the  wife,  so  by  the  commandment  of  God, 
 Gan.  xxi.  12.  And  none  that  were  godly  using,  or 
 practising  it  once,  though  they  were  subject  to  the 
 same  inconveniences  that  others  were,  and  so  shews 
 that  they  held  it  not  simply,  and  in  conscience  lawful. 
 
 Again,  they  say  that,  1  Cor.  vii.,  the  apostle  allows 
 divorce  for  another  cause.  It  is  answered  that  the 
 apostle  speaketh  not  of  a  divorce,  but  of  a  desertion  ; 
 not  of  putting  away  the  wife  for  any  fault  of  hers,  but 
 when  she  forsakes  the  husband  for  the  faith  and  piety 
 that  is  in  him,  and  so  e  contra  ;  for  the  apostle  only 
 saith,  if  the  unbelieving  depart,  let  him  depart,  but 
 allows  not  the  believer  in  any  sort  to  put  away  the  un- 
 believer ;  nay,  commands  him  to  live  with  her,  if  she 
 will  abide  with  him  ;  and  so  only  enjoineth  him  to 
 suffer  a  desertion,  not  to  make  a  divorce.  And  so  this 
 establisheth  no  other  cause. 
 
 Again,  they  say,  if  for  adultery,  then  much  more 
 for  crimes  greater  than  it,  and  so  there  are  more  causes 
 of  divorce.  This  will  be  answered  out  of  the  former, 
 for  if  the  apostle  allow  not  for  infidelity,  then  not  for 
 greater  ;  for  that  is  sure  far  greater ;  and  if  their  rea- 
 son were  good,  then  would  this  follow.  Infidelity  is 
 a  greater  sin  than  adultery,  therefore  ought  a  man  to 
 be  put  to  death  for  that,  because  for  this  he  owes  to 
 die  by  God's  law.  Again,  adultery  doth  not  make  the 
 divorce,  because  of  the  greatness  of  the  sin;  but  be- 
 cause of  the  opposition  of  it  to  marriage  ;  it  is  far  more 
 contrary  to  it.  The  reason  is,  because  in  marriage, 
 man  and  wife  ought  to  be  one  flesh.  Now  adultery 
 is  that  which  doth  divide  them,  and  make  not  one 
 but  two.  And  so  doth  neither  infidelity,  blasphemy, 
 idolatry,  neither  any  such  sin  ;  for  these  and  the  like 
 sins  are  more  repugnant  to  God,  and  separate  men 
 from  him  more  than  adultery,  but  it  is  more  opposite 
 to  matrimony  ;  which  is  manifest,  because  amongst 
 infidels,  idolaters,  and  blasphemers,  marriage  is  good 
 and  lawful,  though  not  holy. 
 
 Other  things  they  object,  as  coldness  and  inability 
 of  some  incurable  disease,  if  the  one  go  about  to  kill 
 or  poison  the  other,  if  the  civil  laws  allow  it.  But 
 they  are  answered,  that  some  of  these  may  hinder  a 
 marriage  it  be  not,  not  break  it  when  it  is ;  in  others, 
 the  magistrate  is  to  be  looked  to  for  help.  The  laws 
 of  magistrates  causing  divorce  for  other  things,  if  they 
 be  capital  they  ought  put  them  to  death,  and  so  end 
 the  controversy  ;  if  criminal,  of  less  force,  their  law 
 is  against  the  law  of  God,  and  not  tolerable. 
 
 Use  2.  To  reprove  and  condemn  all  those  who  prac- 
 tise contrary  ;  who,  though  the  law  allow  not  other 
 divorces,  but  for  adultery,  yet  they,  upon  dislike  they 
 take  at  their  wives,  or  liking  of  others,  make  nothing 
 to  send  them  home  to  their  friends,  and  live  separated 
 from  them,  and  only  for  their  lusts'  sake ;  bear  more 
 indignity  and  discontent  from  a  harlot  in  a  year,  than 
 they  had  from  their  lawful  wives  in  many  years  be- 
 
 fore ;  hearkening  to  such  bad  counselors,  as  Memucan 
 was  to  the  king  Ahasuerus,  Esther  i.  16,  19,  persuad- 
 ing him  to  put  away  Vashti  for  one  disobedience,  and 
 for  some  miscarriage  to  send  her  away,  and  take  an- 
 other in  her  place  ;  forgetting,  as  St  Augustine  speak- 
 eth to  Polletius,  that  they  are  Christians,  and  there- 
 fore that  they  ought  to  be  prone  and  inclinable  to 
 mercy  and  indulgence,  and  not  be  so  hard  and  cruel, 
 not  remembering  the  example  of  Christ  who  pardoned 
 the  adulteress,  John  viii.,  shewing  how  full  of  love  and 
 compassion  husbands  should  be  towards  their  peni- 
 tent wives,  if  in  adulter}',  much  more  in  less  things 
 and  offences.  But  these  are  like  those  who  Augustine 
 speaks  of,  who  because  of  their  bitterness  to  their 
 wives,  that  they  might  do  it  with  less  reproof,  have 
 razed  out  that  chapter,  or  that  story  at  least  out  of 
 it,  so  they  could  be  content  to  raze  this  out.  But 
 heaven  and  earth  shall  pass  when  this  shall  stand  ; 
 and  they  who  fear  not  to  offend  against  it,  shall  feel 
 the  weight  of  God's  anger  hereafter  ;  for  his  anger 
 and  hatred  will  be  punishment  and  judgment. 
 
 Use  3.  Not  as  the  disciples  inferred  upon  it,  Mat. 
 xix.  10,  '  If  the  matter  be  so  between  man  and  wife, 
 it  is  not  good  to  marry  ;'  for  they  are  well,  and  with 
 good  reason,  checked  by  him,  seeing,  ver.  11,  12,  as 
 he  said  unto  them,  '  All  men  cannot  receive  this  thing, 
 save  the}'  to  whom  it  it  is  given,  for  there  are  some 
 chaste  who  were  so  born  of  their  mother's  belly ;  and 
 there  be  some  chaste  wThich  be  made  chaste  by  men  ; 
 and  there  be  some  chaste  which  have  made  themselves 
 chaste  for  the  kingdom  of  heaven.  He  that  is  able 
 to  receive  this,  let  him  receive  it.'  For  to  some  who 
 cannot  abstain,  marriage  is  as  necessary  as  meat, 
 drink,  and  sleep,  as  Luther  said  sometimes,  foolishly 
 cavilled  at  by  our  papists.  That  is,  then,  not  the 
 use  of  it ;  but  this,  for  men  to  be  wary  how  they  choose, 
 and  women  how  they  are  persuaded  or  give  consent, 
 seeing  it  is  a  knot  not  to  be  broken  again  for  any  dis- 
 like, or  discontents  whatsoever,  save  only  in  the  mat- 
 ter of  adultery.  If  it  were  a  matter,  as  common 
 bargains  be,  that  a  man  might  lose  his  earnest,  if  it 
 were  with  some  hazard  of  his  honesty  and  good  re- 
 port ;  or,  if  they  were  taken  as  some  men  take  pren- 
 tices, upon  liking  ;  or  buy  horses  to  lose  so  much,  if 
 they  dislike  and  return  them  ;  or  if  Solon's  law  were 
 in  force,  that  he  who  did  put  away  his  wife  should 
 give  her  dower  and  portion  with  her  again  :  it  were  the 
 less  to  be  thought  of ;  but  when  it  is  so  dissoluble,  not 
 to  be  loosed  or  broken,  but  perpetual,  it  requires  a 
 great  care,  when  it  is  stronger  and  firmer  than  the 
 bond  betwixt  parents  and  children.  Therefore  should 
 the  man  take  heed  how  he  chooseth  for  beauty,  for 
 profit,  and  great  portion,  and  not  for  wisdom  and  vir- 
 tue, though  the  other  things  be  not  in  the  like  pro- 
 portion. What  is  more  profitable  than  the  bee  ?  saith 
 St  Chrysostom,  in  Ps.  1.,  yet  hath  it  a  sting.  What 
 fairer  than  a  peacock  ?  but  the  comeliness  only  is  in 
 the  feathers,   not  the  fruit.       So,   many,  with  their 
 
Vee.  16.] 
 
 STOCK  ON  MALACH1. 
 
 189 
 
 great  portions  and  great  beauty,  have  often  their  stings, 
 and  are  no  fit  helps  ;  that  a  man  had  better  buy  a  wife 
 than  be  bought  to  her,  specially  when  there  is  no 
 parting ;  and  better  to  have  the  contemptible  ant,  as  he 
 speaketh,  which  is  the  mistress  of  wisdom,  the  meaner 
 and  he  more  housewifely,  who  may  soon  be  worth  her 
 portion  in  good  comfort  and  contentment.  So  the 
 woman,  how  she  is  won  or  persuaded  for  the  person,  or 
 riches,  or  kindred  of  a  man,  because  he  is  able  to 
 clothe  her  in  fine  apparel,  to  deck  her  with  gold  and 
 pearl,  and  many  such  things,  having  no  wisdom  to 
 govern  or  instruct  her,  or  to  bring  up  his  children  in 
 the  instruction  of  the  Lord,  no  love  but  lust ;  for,  see- 
 ing the  knot  is  perpetual,  and  no  choice  allowed 
 again,  she  may  buy  all  that  dear  enough.  Therefore 
 it  is  good  to  be  advised  in  their  choice,  lest  repent- 
 ance should  come  too  late,  and  be  bought  too  dear,  and 
 yet  make  no  amends,  for  they  cannot  be  free.  If  the 
 law  of  polygamy  were  in  force,  that  a  man  might 
 have  two  wives,  the  one  hated,  the  other  beloved,  or 
 this  of  divorce,  he  might  put  her  away  at  his  plea- 
 sure upon  dislike,  and  so  e  contra,  tke*ruatter  were 
 small,  and  men  might  be  as  careless  of  this  as  of  the 
 other  things  ;  but  whenas  he  hath  made  one  for  one, 
 and  made  the  bond  so  inviolable,  that  there  is  no 
 parting  till  one  be  the  other's  executor  ;  seeing  things 
 are  thus,  it  is  not  good  not  to  marry,  but  to  be  care- 
 ful how  he  or  she  marrieth.  Chrysostom,  persuading 
 men  to  be  careful  of  their  souls,  reasoneth  thus  : 
 Omnia  nobis  duplicia  Deus  dedit,duos  oculos,  ducts 
 aures,  duos  manus,  duos  pedes  ;  si  igitur  horum  alterum 
 Icedatur,  per  alterum  necessitatem  consolamur ;  animam 
 verd  imam  declit  nobis,  si  hanc  perdiderimus,  quanam 
 vivemusf  (Vide  Chrysostom,  Horn.  xxii.  ad  pop.  Ant.) 
 So  God  hath  allowed  us  two  friends,  or  two  servants, 
 or  two  houses,  or  two  coats ;  one  may  supply  the  want 
 of  the  other  ;  but  one  wife,  and  her  for  life,  and  the 
 term  of  a  man's  days.  How  ought  he  to  use  her  well, 
 and  choose  her  carefully  !     And  so  of  a  woman. 
 
 I  hate  putting  away.  Thus  he  first  condemns  this 
 sin,  because  it  is  against  his  will  and  mind,  that  he 
 dislikes  and  hates  it,  and  by  this  dissuades  from  it  ; 
 not  that  we  must  conceive  there  is  any  such  passion 
 in  God,  or  affection,  but  these  things  are,  as  Augustine 
 speaketh  of  anger,  so  of  this.  It  is  not  any  perturba- 
 tion of  his  mind,  but  the  judgment  by  which  he  in- 
 flicts punishment  upon  sin  ;  and  so  in  the  whole  he 
 dissuades  from  this,  because  else  God's  judgments 
 and  punishments  will  come  upon  them,  howsoever 
 they  escape  men's.*  Now  this  is  not  proper  to  this, 
 but  common  to  others,  whence  we  have  a  general 
 doctrine. 
 
 Doct.  Men  ought  to  avoid  and  eschew  unjust 
 divorces,  and  every  other  sin,  for  fear  of  the  judgments 
 of  God  and  his  hatred  and  punishments ;  which  thing 
 is  manifest  in  the  law,  whenas  every  prohibition  is  not 
 
 *  Non  est  perturbatio  animi  ejus,  sed  judicium, quo  irro- 
 gatur  pcena  peccato. — Aug. 
 
 without  a  threat  and  a  judgment.  Hence  that  Deut. 
 xxviii.  15  ;  and  in  the  particulars  through  the  whole 
 law,  wheresoever  God  forbids  any  sin,  usually  there 
 is  a  judgment  joined  with  it.  The  Spirit  speaketh 
 not  so  in  vain,  but  that  he  would  have  men  to  avoid 
 them  for  those.  The  point  is  proved:  Gen.  xvii.  14, 
 Exod.  xxii.  22-24,  Isa.  i.  20,  Rom.  vi.  23.  Solomon 
 often  threateneth  adulterers  with  shame,  and  poverty, 
 and  disease,  to  restrain  them  from  it;  and  St  Paul 
 with  the  judgments  to  come  in  the  life  to  come, 
 Heb.  xiii. 
 
 Reason  1.  Because  of  their  corruptions,  who,  as  they 
 love  not  righteousness,  nor  desire  or  hunger  after  it 
 for  righteousness'  sake,  and  in  conscience,  which  makes 
 God  give  them  promises  and  propound  rewards  unto 
 them  to  make  them  obey.  So  they  hate  not  sin, 
 neither  fly  it  because  it  is  sin,  but  as  children  do  bees, 
 not  because  they  are  bees,  but  because  they  have  a 
 sting  ;  so  they  sin,  because  it  is  hurtful,  therefore  hath 
 the  Lord  propounded  these ;  not  as  desirous  of  their* 
 punishment,  but  to  have  them  not  to  offend,  as  princes 
 add  penalties  to  their  laws. 
 
 Reason  2.  Because  as  the  malice  of  Satan  hath 
 feared  men  from  doing  well,  for  fear  of  harms,  losses, 
 and  disgraces  which  they  shall  find  in  the  wTorld,  and 
 others  before  them,  which  hath  made  God  balance 
 them  with  his  promises,  so  his  coming  *  tells  them  that 
 unrighteousness  hath  many  pleasures,  profits,  prefer- 
 ments, and  shews  them  many  that  have  risen  that  way 
 and  by  such  means ;  therefore  God  shews  them  then 
 the  sour  of  it,  that  for  all  such  things  all  must  come 
 to  his  judgments. 
 
 Reason  3.  Because  by  them  they  may  subdue  and 
 tame  their  flesh  and  the  corruption  of  it,  and  make 
 subject  to  the  spirit,  which  always  of  itself  rebelleth 
 against  the  spirit,  and  often  ruleth  over  it,  to  lead  it 
 to  sin  and  disobedience. 
 
 Use  1.  If  fear  of  judgments  be  a  means  to  restrain 
 men  from  sin,  it  tells  us  that  many  men  are  void  even 
 of  this  servile  fear.  Vide  Mai.  i.  G,  first  effect  of  ser- 
 vile fear,  Use  1. 
 
 Use  2.  To  teach  every  man  who  would  keep  himself 
 from  it,  to  endeavour  and  labour  for  this  fear. 
 
 Saith  the  Lord  God  of  Israel.  This  for  confirma- 
 tion ;  not  the  prophet  but  the  Lord,  the  master  and 
 not  the  minister,  speaks  this,  which  is  thus  set  out  to 
 shew  the  care  he  had  of  that  people,  that  he  had  taken 
 the  protection  and  defence  of  them.  Now  this  people 
 being  a  type  of  the  church,  as  well  as  the  church,  it 
 may  teach  us  this 
 
 Doct.  God  is  the  protector  and  defender  of  his 
 church  and  children,  he  that  doth  keep,  preserve,  and 
 defend  it.  Vide  Rev.  ii.  1,  Christ  '  walketh  in  the 
 midst  of  the  golden  candlesticks.' 
 
 Yet  he  covereth  the  injury  under  his  garment.     The 
 amplifying  of  their  sin,  that  they  pretended  the  law  of 
 God  as  a  cover  of  it,  that  it  might  be  no  sin  unto  them. 
 *    Qu.  '  cunning '? — Ed. 
 
190 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 Doct.  It  is  a  thing  which  makes  their  sins  the 
 greater,  who  pretend  the  law  for  a  cover  of  their  sin 
 and  iniquities,  of  cruelty  or  oppression,  unfaithfulness, 
 or  whatsoever  other  corruption.  Such  was  these  men's 
 dealing,  such  was  that  of  Jezebel,  1  Kings  xxi.  13, 
 and  of  them,  John  xix.  7,  '  The  Jews  answered  him, 
 We  have  a  law,  and  by  our  law  he  ought  to  die,  be- 
 cause he  made  himself  the  Son  of  God.'  -And  James 
 ii.  8,  9. 
 
 Reason  1.  Because  the  law  was  given  either  for  a 
 light  and  lantern  to  keep  men  they  should  not  sin  or 
 transgress,  or  after  a  gloss  *  to  let  them  see  their  sins, 
 James  i.,  or  as  a  cock  to  Peter.  Now  to  pervert  it  to 
 the  contrary  is  to  abuse  the  law,  and  so  to  add  to  their 
 former  sin  this  second,  and  to  increase  both.  To  make 
 that  which  is  good  cause  of  sin. 
 
 Reason  2.  Because  this  argues  that  the  sin  is  not 
 in  infirmity,  but  obstinacy,  when  men  any  ways  defend 
 and  excuse  it,  more  when  they  excuse  it  by  that  which 
 "doth  accuse  it,  and  busy  their  heads  to  wrest  it  to 
 bolster  out  their  sin,  when  they  do  as  Jerome  (Oceano) 
 of  some,  who,  non  voluntatem  legi,  sed  legem  jungunt 
 voluntatis  frame  the  law  to  their  wills,  and  not  their 
 wills  and  ways  to  the  law. 
 
 Use  1.  To  condemn  and  convince  of  greater  sin  all 
 such  sinners  as  do  not  simply  sin,  but  would  sin  with 
 warrant  from  that  which  is  the  only  opposite  to  all 
 sin  whatsoever,  and  make  this,  as  some  men  do  Christ's 
 sufferings,  the  pack-horse  of  all  their  sin;  so  this  the 
 patron  and  defence ;  first,  here  are  condemned  all 
 heretics,  who  do  not  only  err,  but  defend  it  with  colour 
 of  the  Scripture  ;  for  never  any  heretic  hath  been  who 
 did  not  pretend  the  word  for  their  heresies.  The  Scrip- 
 tures they  oftentimes  contemn,  because  they  find  them 
 little  to  favour  them ;  yet  use  they  them  as  merchants 
 do  their  counters  :  sometime  they  stand  with  them  for 
 hundreds  and  thousands,  and  sometime  for  ciphers. 
 When  the  letter  helps,  they  urge  with  full  mouth;  but 
 when  the  spirit  hurts  and  crosseth  them,  they  appeal 
 to  others,  and  either  fathers  or  councils,  or  the  pope, 
 must  impose  a  sense  upon  them;  not  draw  it  out  of 
 them,  and  so  have  no  error,  but  either  by  the  letter 
 or  the  enforced  sense  they  will  maintain.  As  by  these 
 words,  '  he  that  takes  not  up  his  cross  and  followeth 
 me,'  certain  monks  made  them  crosses  of  wood,  and 
 carried  upon  their  shoulders. f  Cassianus  (Colla  8, 
 cap.  3)  by  those  words,  '  Here  are  two  swords,'  the 
 pope's  temporal  and  spiritual  jurisdiction.  By  those, 
 '  The  Lord  made  two  great  lights,  the  sun  the  greater;' 
 therefore  the  pope  is  greater  than  the  emperor.  By 
 those,  '  They  that  walk  in  the  flesh  cannot  please  God,' 
 
 *   Qu.  '  glass  '  ?— Ed. 
 
 f  Make  them  (as  Aug.  of  the  Donat).  Accipientes  ergo 
 perverso  corde  Scripturas,  non  eas  faciunt  obesse  nobis,  sed 
 sibi. — Cvnt.  lit.  par.  1.  ii.  c.  1. 
 
 Non  periclitor  docere  ipsas  quoque  scripturas,  sic  esse  ex 
 Dei  voluntate  dispositas,  ut  hssreticis  materiam  subminis- 
 trent,  cum  legam  oportere  hrcreses  esse,  qua;  sine  Scripturis 
 esse  non  possunt. — Tertull.  prescript,  advers.  hceret. 
 
 Innocent  condemned  marriages,  and  stablished  single 
 life,  and  many  such  things.  Like  unto  these  are  many 
 other,  who  search  the  Scripture  for  no  other  purposes 
 but  to  see  if  they  can  find  anvthing  in  it  which  will 
 defend  them  in  their  sin.*  Therefore  we  shall  find  a 
 voluptuous  man,  who  hath  no  knowledge  in  the  Scrip- 
 ture, for  to  further  his  salvation,  hath  that  to  uphold 
 uncleanness,  Acts  xv.  29,  words  without  sense.  The 
 wanton  for  her  painting,  that  '  oil  makes  a  cheerful 
 countenance.'  The  drunkard,  that  '  wine  was  given 
 to  make  the  heart  cheerful.'  The  covetous,  that  '  he 
 who  provides  not  for  his  own  is  worse  than  an  infidel.' 
 The  usurer  hath  his  distinctions  of  biting  and  mul- 
 tiplying usury,  of  lending  to  the  poor  and  stranger, 
 and  to  rich  and  brother,  of  putting  money  into  the 
 bank,  and  such  like. 
 
 Use  2.  To  teach  every  man  to  take  heed  how  he 
 goes  about  to  cover  any  sin  he  hath  committed  by  the 
 word  of  God  ;  for  as  he  cannot  do  it  without  injuring 
 of  the  word,  which  is  most  pure  and  holy,  so  that  in- 
 jury will  by  the  word  redound  to  God  himself,  who 
 hath  given  and  written  that  word ;  for  if  it  favour  any 
 sin,  he  must  needs  do  the  same,  when  he  and  his  word 
 are  one.  Now  it  would  be  monstrous  impiety  that  any 
 one  should  make  God  the  patron  of  his  sin ;  as  if  a 
 man  should  make  the  prince  the  cause  of  his  treason, 
 it  were  without  excuse  and  hope  of  pardon.  But  this 
 is  done  wdien  the  word  is  made  a  covert,  and  so  a  man's 
 sin  is  increased,  as  Adam's  was,  who  accused  both  Eve 
 and  God ;  '  The  woman  thou  gavest  me,'  the  word 
 thou  gavest  me.  But  to  avoid  this,  we  must  endeavour 
 to  read  the  word  without  prejudice,  or  being  fore-pos- 
 sessed with  opinion.  Many  men  make  the  Scriptures 
 favour  their  errors,  because  they  read  them  with  reso- 
 lute minds  to  hold  that  they  have,  and  so  seek  but  to 
 confirm  themselves  out  of  that  they  read,  and  apply  it 
 to  their  errors,  and  not  their  minds  to  it ;  and  some- 
 times stick  upon  the  letter,  and  sometime  make  it  speak 
 that  it  never  thought,  knowing  not  that  it  is  like  to  a 
 fertile  field,  which  bringeth  forth  many  things  which 
 nourish  the  life  of  man,  without  any  seething  or  roast- 
 ing by  the  heat  of  the  fire.  Some  things  that  are 
 hurtful,  unless  the^y  be  boiled ;  some  things  unboiled 
 offend  not,  and  yet  having  felt  the  heat  of  the  fire,  are 
 more  wholesome ;  some  that  are  in  their  kinds  pro- 
 fitable for  beasts,  though  not  for  men ;  so  the  Scrip- 
 ture hath  some  things,  literally  understood,  which 
 profit  and  help,  as  '  Hear,  0  Israel,'  &c.  Others,  un- 
 less they  be  mitigated  by  the  heat  of  the  spiritual  fire, 
 and  be  spiritually  understood,  hurt  more  than  profit ; 
 as  that,  '  Sell  thy  coat,  and  buy  a  sword ;'  '  If  he 
 strike  thee  on  the  right  cheek,  turn  to  him  the  left ;' 
 '  Take  up  his  cross,  and  follow  me,'  and  such  like. 
 Therefore  at  all  times  it  is  not  good  to  take  the  words, 
 but  labour  for  the  sense,  specially  not  in  those  places 
 where  they  seem  to  favour  anything  condemned  in 
 
 *  Affectus  locutus  est  et  non   intellectus. — Bernar.  sup. 
 citat.  ser.  87,  A. 
 
Ver.  17.] 
 
 STOCK  ON  MALACHI. 
 
 191 
 
 plain  words  in  another ;  for  there,  saith  Augustine,  is 
 certainly  a  figure. 
 
 Ver.  17.  Ye  have  wearied  the  Lord  with  your  words. 
 Yet  ye  say,  Wherein  hare  we  wearied  him?  When  ye 
 say,  Every  one  that  doth  evil  is  good  in  the  sight  of 
 the  Lord,  and  he  delighteth  in  them;  or,  Where  is  the 
 God  of  judgment? 
 
 Ye  hare  wearied  the  Lord  with  your  words.  The 
 prophet  proceedeth  now  unto  the  last  sin  reproved  in 
 this  chapter,  which  was  in  this  people.  The  former 
 was  touching  men,  this  is  concerning  God;  the  former 
 dishonesty  and  unfaithfulness  towards  men,  this 
 impiety  against  God.  Before,  he  accused  them,  as 
 some  speak,  of  felony :  now,  of  treason  ;  before,  for 
 their  deeds  :  now,  for  their  words  and  speeches  con- 
 tumeliously  uttered  against  God,  denying  the  provi- 
 dence of  God  both  over  the  good  and  bad,  not 
 providing  for  the  one,  and  not  punishing  the  other. 
 It  is  thought  that  the  Jews,  being  now  returned  out 
 of  Babylon  from  their  captivity,  and  saw  both  the 
 Babylonians  and  divers  other  nations  and  people  to 
 abound  wdth  wealth,  ease,  and  glory,  though  they 
 served  their  idols,  and  themselves  the  only  worship- 
 pers of  the  true  God,  to  be  in  want  and  poverty,  they 
 thought  and  spake  that  God  he  regarded  not  them 
 that  worshipped  him,  but  the  wicked  were  good  in  his 
 sight,  and  he  delighted  in  them  ;  or,  at  least,  if  it  be 
 not  so,  where  is  God  that  judgeth  uprightly? 
 
 Ye  have  wearied  the  Lord  with  your  words.  Some 
 think  the  weariness  here  spoken  of  is  a  fainting  which 
 cometh  from  too  much  striving  and  labouring,  whence 
 cometh  a  remitting  of  the  care  and  endeavour  which 
 he  took  beforetime.  And  so  the  meaning  they  would 
 have  to  be,  You  say,  the  Lord,  who  is  merciful  and 
 abounrleth  with  mercy,  and  hath  been  ever  constant 
 in  it,  and  prone  to  it,  he  is  now  wearied  in  descending* 
 and  providing  for,  and  in  doing  good  unto  those  that 
 serve  him  ;  and  so  it  should  not  be  a  weariness  im- 
 posed upon  him,  but  one  that  is  imputed  unto  him. 
 And  so,  only  in  opinion,  it  should  be  so,  and  not  in 
 truth  ;  but  how  this  will  agree  with  the  prophet's 
 answer  to  their  demand,  I  cannot  see,  neither  can  it 
 possibly ;  for  then  he  would  have  said,  In  that  ye 
 say  the  Lord  hath  no  care,  or  hath  cast  off  the  respect 
 of  his  ;  but  he  speaketh  otherwise.  The  meaning  is, 
 then,  you  have  grieved  and  vexed  the  Lord  with  your 
 speeches,  and  reproaches,  and  blasphemies  against 
 him.  It  is  spoken  after  the  manner  of  men,  because 
 they  are  so  with  the  speeches  of  others,  like  that 
 Isa.  xliii.  24,  '  Thou  hast  wearied  me  with  thine  ini- 
 quities.' 
 
 Yet  ye  say,  Wherein,  &c.  Their  answer  for  them- 
 selves, putting  him  to  his  proof,  and  to  make  good 
 that  he  had  spoken,  and  shew  wherein,  else  would 
 they  not  confess  their  faults. 
 
 When  ye  say.     Though  not  in  his  hearing  who  was 
 *  Qu.  '  defending  '  ?— Ed. 
 
 able  and  would  reprove  them,  but  amongst  the  ignorant 
 people  in  companies,  where  they  came,  still  inculcating 
 and  repeating  such  things,  and  so  to  make  them  cast 
 off  all  fear  of  God  and  care  of  honesty  and  piety. 
 
 He  that  doth  evil.  Not  the  good  nor  the  righteous 
 is  respected  of  God,  but  the  wicked  ;  for  they  flourish 
 and  prosper,  and  he  is  good  in  his  sight,  that  is,  ap- 
 proved of  God. 
 
 From  men  they  proceed  to  approach  to  God  and  to 
 impeach  and  disgrace  him,  and  cast  reproaches  upon 
 him  ;  and,  being  unfaithful,  injurious,  and  unjust  to 
 men,  they  are  irreligious  towards  God. 
 
 Doct.  They  who  are  unfaithful  and  unjust  towards 
 men  will  be  irreligious  towards  God;  such  as  have  no 
 care  of  honesty  will  have  no  care  of  piety,  not  of 
 charity,  not  of  religion,  and  e  contra.  So  much  this 
 insinuates,  and  that  1  John  iv.  20,  '  If  any  man  say  I 
 love  God,  and  hate  his  brother,  he  is  a  liar ;  for 
 how  can  he  that  loveth  not  his  brother,  whom  he  hath 
 seen,  love  God  whom  he  hath  not  seen  ?  '  and  James 
 i.  27,  '  Pure  religion,  and  undefiled  before  God,  even 
 the  Father,  is  this  :  to  visit  the  fatherless  and  widows 
 in  their  adversity,  and  to  keep  himself  unspotted  of 
 the  world.'  Tit.  ii.  12,  Mat.  xxv.  42.  Not  that  men 
 shall  not  be  condemned  for  irreligion,  but  that  this  is 
 manifest  to  others,  and  shews  that  there  can  be  no 
 religion. 
 
 Reason  1.  Because  men  they  see  and  converse  withal 
 daily,  and  so  not  with  God.  Now,  if  they  have  no 
 care  of  the  present,  what  is  expected  towards  the 
 absent,  not  of  visible,  none  of  the  invisible,  as  1  John 
 iv.  20. 
 
 Reason  2.  Because  care  of  religion  proceedeth  from 
 the  love  of  God,  which  makes  Christ,  Mat.  xxii.  27, 
 include  the  whole  first  table,  which  is  concerning  God 
 and  religion,  under  the  title  of  love.  Now,  there  can 
 be  no  love  of  God  but  where  there  is  love  to  man  ; 
 for  that  1  John  iv.  20.  Men  love  not  the  person,  if 
 not  the  picture  ;  love  to  man  is  natural,  to  God 
 spiritual  ;  that  as  natural  men,  this  as  spiritual  and 
 regenerate.  If  any  be  unnatural,  is  it  not  like  he  will 
 and  must  needs  be  irreligious  ? 
 
 Use  1.  To  teach  us  not  to  wonder,  as  many  men 
 do,  that  there  is  so  much  impiety  and  profaneness  in 
 our  age,  so  little  or  no  care  of  the  Lord's  day,  little 
 or  no  love  of  the  word,  zeal  for  God's  glory,  care  of 
 his  worship,  hatred  of  idolatry,  and  such  like,  but, 
 e  contra,  much  and  great  profaning  of  the  Lord's  day, 
 &c.  We  are  in  the  age  wherein  charity  is  grown  cold, 
 and  iniquity  hath  gotten  the  upper  hand.  It  is  true 
 which  Augustine  saith,  Enchi.  i.  ad  Lmu>:  cxvii., 
 Regnat  carnalis  cupiditas  ubi  non  est  Dei  charitas;  and 
 it  will  be  as  true  if  ubi  be  placed  before  regnat,  for 
 there  can  be  never  any  true  and  constant  love  to  reli- 
 gion where  there  is  not  true  love  to  God ;  that  cannot 
 be,  unless  men  be  sanctified  and  regenerated.  Now, 
 sanctification  is  as  some  say  of  heart's-ease,  that  grows 
 not  in  every  man's  garden,  less  is  it  in  every  man's 
 
192 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 house ;  so  not  sanctification,  it  is  in  few  men's  hearts, 
 and  manifest  not  to  be  there  where  there  is  injustice 
 and  dishonesty,  no  love  of  God ;  and  would  we  marvel 
 to  see  men  perform  no  duties  to  those  they  are  known 
 not  to  love  ?  Love  and  affection  being  the  ground  of 
 all  duty  :  if  not,  why  this  ?  Nay,  rather,  seeing  the 
 wickedness,  injustice,  and  oppression  of  the  time  is 
 such,  we  should  rather  wonder  there  is  any  religion 
 at  all,  than  that  there  is  no  more,  that  there  is  any 
 love  to  the  truth,  &c,  than  so  little. 
 
 Use  2.  To  teach  us  what  to  judge  of  many  men  who 
 seem  religious,  who  will  sit  at  Gamaliel's  feet,  have 
 Christ  to  teach  in  their  streets  and  churches;  he  shall 
 eat  at  their  tables  and  houses,  and  yet  they  are  workers 
 of  iniquity,  live  in  some  one  gross  sin  or  another  of  in- 
 justice and  oppression,  deceit,  or  unfaithfulness,  and  un- 
 cleanness ;  yea,  after  they  have  been  convinced  by  the 
 word,  remain  still  in  them.  Know  them  to  be  but  hypo- 
 crites ;  they  may  talk  of  religion,  but  they  have  no  truth 
 of  it ;  they  may  have  the  show  of  godliness,  but  not  the 
 power  of  it.  They  honour  the  word  and  ministers  only 
 as  Saul  would  have  Samuel  to  accompany  him,  for  his 
 own  honour  before  the  people,  or  some  other  sinister 
 respect.  It  is  not  a  sure  consequent,  a  man  is  careful 
 of  the  duties  of  the  second  table,  and  therefore  reli- 
 gious ;  because  hitherto  by  nature  he  hath  been  so,  and 
 there  are  some  civil  hypocrites  as  well  as  religious 
 hypocrites  ;  but  the  contrary  consequent  is  good. 
 And  oftentimes  the  issue  of  things  proves  not  to  be 
 good ;  for  though  they  hold  out  a  while  in  such  pro- 
 fession, yet  at  length  they  fall  away,  either  when  some 
 trouble  comes  for  it,  that  they  may  enjoy  their  lives 
 and  liberties,  and  so  their  sins.  And  so,  as  Justin 
 Martyr,  Apol.  Eel.  Christian,  made  his  reason,  that 
 they  were  not  as  they  were  accused,  voluptuous, 
 intemperate,  and  such  like,  because  they  so  willingly 
 embraced  death  for  their  profession's  sake,  for  then 
 they  would  have  renounced  that,  and  deceived  princes 
 to  have  enjoyed  these  ;  so  on  the  contrary.  Or  else 
 they,  after  twice  or  thrice  standing,  are  deprived  of  all 
 that,  as  Samson  was  of  his  strength  by  Delilah. 
 
 Use  3.  To  teach  every  man  that  would  either  pre- 
 serve himself  from  irreligion,  or  approve  that  to  others, 
 that  he  seemeth  to  have,  to  keep  himself  from  or  to 
 put  from  him  all  injustice,  dishonesty,  and  unfaithful- 
 ness towards  men,  for  else  this  will  abandon  religion 
 out  of  his  heart,  and  devour  up  all  true  profession,  as 
 Pharaoh's  lean  kine  devoured  his  fat ;  and  this  will 
 make  men  judge,  as  -well  they  may,  and  with  warrant, 
 that  there  is  no  truth  of  religion  in  all  that  show.  I 
 deny  not  but  a  man  may  have  the  truth  of  religion, 
 and  should  have  wrong  done  him  if  he  be  otherwise 
 judged  of,  and  yet  lie  in  some  sin  against  the  second 
 table,  either  because  he  knew  it  not,  or  the  strength 
 of  the  temptation  hath  blinded  him,  or  the  blow  he 
 had  by  it  hath  for  a  while  stammered  him,  as  did 
 David.  But  if  they  be  once  convinced  of  it  and 
 wakened,  as  David  ;  if  Nathan  have  reproved  them 
 
 plainly,  yet  not  so  particular,  yet  so  as  they  knew 
 they  were  the  men  ;  if  they  hold  on  in  that  sin,  it  will 
 soon  make  them  irreligious ;  for  it  will  make  them  out 
 of  love  with  the  word  and  ministry,  and  then  he  that 
 judgeth  shall  have  his  sentence  sealed  up  by  God. 
 And  Christ  shall  make  it  good  with  that  :  Luke 
 xiii.  27,  '  I  tell  you  I  know  ye  not,  whence  ye  are  ; 
 depart  from  me,  all  ye  woi'kers  of  iniquity.' 
 
 Ye  have  wearied  the  Lord  with  your  words.  Their 
 words  were  against  God  ;  they  spake  wickedly  and 
 blasphemy  against  him. 
 
 Doct.  To  blaspheme  God,  to  speak  impiously  of 
 him,  of  his  providence,  power,  government,  and  such 
 like,  is  a  fearful  sin,  James  ii.  7. 
 
 Use  1.  If  this  be  such  a  sin,  and  God  have  an 
 action  against  this  people  for  it,  how  justly  may  he  ? 
 Nay,  hath  he  taken  a  controversy  against  us  and  our 
 city,  when  our  wTords  are  still  against  him,  for  how  is 
 every  place  defiled  with  blasphemies  and  oaths,  the 
 streets  and  houses,  taverns,  and  men's  private  fami- 
 lies, shops,  and  offices  ?  Who  is  free  from  it  ?  Nei- 
 ther master  nor  servant,  husband  nor  wife,  parents 
 nor  children,  old  nor  young,  buyer  nor  seller,  magis- 
 trate nor  subject.  If  the  law  for  blasphemies  were  in 
 force  that  they  should  be  stoned,  what  a  cry  would  be 
 in  our  city  !  more  than  wdien  the  first-born  was  slain 
 in  Egypt,  for  old  and  young  should  be  taken  away ; 
 but  if  only  the  guiltless  must  cast  stones  at  them, 
 scarce  one  of  twenty  would  be  found  to  accuse  or 
 execute  others.  This  sin  begun  is  a  swaggerer,  a 
 stabber,  and  if  it  had  continued  there  it  had  been 
 well ;  but  to  cease  upon  a  civil  city  and  civil  people, 
 that  there  should  be  as  many  oaths  sworn  within  a 
 small  compass  in  it  as  in  a  great  band  of  such  despe- 
 rate ruffians,  it  is  most  fearful ;  and  if  God  devour 
 them  with  the  sword  for  such  blasphemies,  why  not 
 us  with  the  plague  ?  I  say  nothing  of  other  blas- 
 phemies, of  accusing  the  providence,  power,  and 
 government  of  God. 
 
 Use  2.  To  teach  us  to  resist  and  reform  this  vice, 
 every  man  in  himself,  and  in  his,  and  labour  to  fear 
 the  great  and  fearful  name  of  God,  and  use  it  with 
 reverence,  and  speak  of  him  and  his  providence  and 
 works  with  all  humility  and  honour.  Give  him  as 
 much  honour  as  to  our  garments  which  are  more  pre- 
 cious than  others  ;  for  how  is  it  not  most  absurd  that 
 a  man,  having  one  garment  more  excellent  than  others, 
 cannot  endure  it  continually  to  be  abused,  and  yet 
 rashly  and  upon  every  occasion  abuse  the  name  of 
 God  ?  Let  us  not  think  those  excuses  of  necessity, 
 and  u-e  cannot  be  believed,  will  go  for  current  before 
 God,  or  he  provoked  me ;  for  so  the  first  blasphemer 
 could  have  said  for  himself.  But  as  no  man  will 
 drink  poison  willingly,  or  upon  any  necessity,  so  should 
 he  not  take  an  oath.  De  probo  dicturo  diebnus,  os  tuum 
 ablue  et  ita  commemora:  nunc  verb  nomen  super  omne 
 nomen  venerandum,  in  omni  terra  admirabile,  quod 
 audientes   Dcemones   horrent,   temerarie  circumferemus, 
 
Ver.  17.] 
 
 STOCK  ON  MALACHI. 
 
 193 
 
 O  consuetudinem!  (Cbrysost.  Ho.  xxvi.  ad  pop.  Ant.) 
 And  to  make  a  more  speedy  reformation,  write  upon 
 the  walls  of  thy  house  and  of  thy  heart  that  same 
 flying  book,  Zech.  v.  2,  3.  And  think  this  is  flying 
 to  judgment,  and  so  fly  thou  as  fast  from  thine  oaths. 
 And  as  the  Egyptians  thrust  Israel  out  of  Egypt,  be- 
 cause for  them  the  first-born  of  the  king  and  peasant 
 was  slain,  so  do  with  your  oaths. 
 
 Ye  have  wearied  the  Lord  ivith  your  words.  The 
 prophet  saith  not  barely,  your  words  are  against  the 
 Lord,  as  Isa.  hi.  8,  but  the  Lord,  is  wearied  and  vexed 
 with  them,  speaking  after  the  manner  of  men,  who 
 are  vexed  with  things  that  displease  them ;  and  so 
 noting  how  greatly  God  was  displeased  with  these  sins, 
 how  they  offend  him. 
 
 Doct.  The  blasphemies  and  other  sins  of  men  do 
 marvellously  offend  and  vehemently  displease  the 
 Lord ;  which  as  it  is  affirmed  here,  and  the  like,  Isa. 
 xliii.  24,  so  as  many  threats  and  menaces,  so  many 
 judgments  executed,  sometimes  upon  the  whole  world, 
 sometimes  upon  general  cities,  sometimes  upon  parti- 
 cular persons,  through  the  holy  story  doth  manifest 
 no  less  ;  because  when  men  do  lay  about  them,  and 
 smite  and  punish,  it  argues  they  are  offended  and  dis- 
 pleased.* Hereto  belongs  these  and  the  like,  Ps. 
 cvi.  29,  '  Thus  they  provoked  him  to  anger  with  their 
 own  inventions,  and  the  plague  brake  in  upon  them  ;  ' 
 Isa.  lxiii.  10,  '  But  they  rebelled,  and  vexed  his  holy 
 Spirit ;  therefore  was  he  turned  to  be  their  enemy, 
 and  he  fought  against  them ; '  Eph.  iv.  30,  '  Grieve 
 not  the  Holy  Spirit  of  God.' 
 
 Reason  1.  Because  it  is  the  transgression  of  his  law, 
 John  iii.  4.  Now  he  gave  his  law  to  have  obedience, 
 which  is  delightful  unto  him,  1  Sam.  xv.  22.  He 
 takes  pleasure  in  obedience ;  then  disobedience  and 
 transgression  must  needs  displease  him. 
 
 Reason  2.  Because  he  is  most  holy,  just,  and  good  ; 
 yea,  goodness,  justice,  and  holiness  itself.  Now  as 
 every  man  is  more  good,  so  is  he  least  suspicious  of 
 evil  in" another;  but  when  it  is  apparent,  he  is  most  dis- 
 pleased with  it ;  for  as  things  rejoice  and  delight  in 
 their  like,  so  are  they  distasted  and  displeased  with 
 their  unlike,  and  that  which  is  so  contrary  to  them. 
 The  more  righteous  the  judge  is,  the  more  he  hates 
 iniquity  and  sin  ;  he  is  righteousness  itself.  The  sun 
 is  the  greatest  enemy  to  darkness,  because  it  hath 
 light  of  itself,  and,  as  it  were,  is  light  itself. 
 
 Reason  3.  Because  it  works  the  destruction  of  the 
 creature,  which  he  loves,  James  i.  15.  Now  then 
 loving  his  creature,  he  must  needs  dislike  and  hate 
 this.  Parents  hate  and  dislike  those  creatures,  men  or 
 beasts,  who  work  the  ruin  of  their  children,  the  fruit 
 of  their  bodies ;  and  generally  whatsoever  a  man  loves, 
 he  hates  that  which  worketh  the  ruin  of  it. 
 
 Use  1.  For  sins  past  which  a  man  hath  committed, 
 he  must  be  grieved  and  displeased  with  himself  that 
 
 *  Ira  in  deo  non  est  affectio,  sed  poena  in  nos  co  vocabulo 
 nominatur. —  Chrysost. 
 
 ever  he  committed  any  such  things,  by  which  he  hath 
 grieved  and  vexed  so  holy  and  righteous  a  God.     And 
 this  ought  he  to  do,  if  either  he  have  love  to  God  or 
 to   himself:    to  God,  because  where  men  love   they 
 are  loath  to  offend,  and  grieved  when  they  have  dis- 
 pleased them ;  *  so  that  it  is  a  note  of  a  graceless 
 child,  one  without  any  love  to  his  father,  that  is  never 
 grieved  when   he  sees  his  father  grieved  and  vexed 
 with  his  lewdness  and  evil  carriage.    He  may  be  a  child, 
 but  he  is  a  prodigal  son,  and  shall  never  be  accepted 
 till  he  return  and  shew  himself  grieved  that  he  hath 
 grieved  him.     True  love  seeks  to  please  the  beloved 
 rather  than  itself,  and  is  more  grieved  that  it  hath 
 displeased  such  one  than  if  it  had   offended   itself. 
 And  whereas  men  are  more  displeased  of  the  loss  of 
 their  own  pleasure  than  to  the  displeasure  of  God, 
 how  can  it  be  but  that  self-love  is  above  God's  love  ? 
 As  (Salvian  saith)  whom  a  man  is  loathest  to  offend,  he 
 most  loves, f  of  himself  or  God  ;  but  where  God's  love 
 reigneth  as  it  ought,  there   this  dislike  and  grief  will 
 be.     And  if  this  should  not  make  them  dislike  and 
 grieve,  yet  if  any  man  indeed  love  himself,  he  will  dis- 
 like and  grieve  for  them,  because  if  he  do  it  not  volun- 
 tarily he  shall  do  it  by  force  and  constraint ;  for  if  he 
 judge  not  himself,  and  so  take  revenge  of  himself  for 
 his  offending  of  God,  the  Lord  will,  and  make  him 
 grieve,  though  oftentimes  not  as  he  ought!   (because 
 such  grief  in  judgments  is  not  always  true  grief) ;  yet 
 he  shall   grieve   as   he  would  not,  for  God  will  bring 
 upon   him  that  which  will  make  him    grieve,   some 
 judgment  or  other,  to  shew  that  as  he  loves  them  who 
 love  him,  so  will  he  grieve  those  who  grieve  him, 
 which  if  it  be  come  upon  them  they  shall  find  that 
 true,  that  a  disease  is  not  so  soon  removed  as  it  is 
 easily  prevented.     So  here.     And  that  it  will  grieve 
 them,  as  in  diseases  ;  not  the  disease,  but  that  they 
 neglected  the  means  by  which  they  might  have'pre- 
 vented  it. 
 
 Use  2.  For  the  time  to  come;  men  ought  to  put  away 
 their  sins,  and  keep  themselves  from  committing  new 
 sins,  or  renewing  the  old,  for  it  is  that  which  is  a 
 grief  unto  the  Lord  and  his  Spirit.  And  should  not 
 men  avoid  the  grieving  of  God  ?  not  words  and  works 
 which  are  against  God,  and  do  displease  him  ?  If  sin 
 were  a  thing  which  God  regardeth  not,  and  he  were 
 no  ways  affected  or  moved  with  it  to  grief  or  displeasure, 
 less  matter  were  to  be  made  of  it,  it  were  no  great 
 matter  though  men  satisfied  themselves  and  pleased 
 themselves ;  but  being  as  it  is  so  displeasing  to  the 
 Lord,  and  such  a  grief  unto  him,  it  is  not  only  to  be 
 sorrowed  for  committed,  but  carefully  to  be  avoided. 
 
 *  Semper  in  amore  cautela  est;  nemo  melius  diligit  quam 
 qui  maxime  veretur  offendere. — Sal.  Ep. 
 
 t  Qui  satis  diligunt  non  cito  offenduntur :  sed  si  non  facile 
 offendunt. 
 
 %  As  Chrysostom  of  man, — Qui  fuerit  sub  vinculis  bonus, 
 nunquam  erit  profecto  bonus  :  simulac  enim  vi  nulla  cogitur, 
 liber  ipbe  ad  ingenium  subito  converts  iterum  discedet, — 
 so  I  of  this  grief. 
 
 N 
 
194 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 If  he  be  a  foolish  son,  that  is  an  heaviness  to  his 
 mother,  Pro  v.  x.  1,  what  is  he  that  is  a  grief  to  God  his 
 Father  ?  *  How  foolish  and  wicked  is  he !  One  ashed 
 this  question  to  one  about  to  sin  :  Tell  me  what  thou 
 thinkest,  will  he  pardon  thee  or  no  ?  Whatsoever 
 thou  answer,  it  shall  be  against  thyself.  If  thou  think 
 he  will  not  pardon  thee,  what  folly  and  desperateness 
 is  that,  to  offend  a  mighty  prince  without  hope  of 
 pardon  !  If  thou  think  he  "will,  what  ingratitude  and 
 impiety  is  it  to  offend  so  gracious  and  good  a  God  ! 
 So  when  thou  art  about  to  commit  any  evil,  or  dost 
 omit  some  good  formerly  practised,  and  as  thou  wouldst 
 be  thought  to  have  done  it  of  conscience,  and  so  it 
 may  be,  though  now  asleep  ;  tell  me,  I  say,  what 
 thinkest  thou  ?  Dost  thou  grieve  and  displease  God,  or 
 is  it  liking  to  him  ?  Answer  what  thou  wilt,  thou 
 shalt  not  avoid,  but  be  taken.  If  thou  say  or  think 
 it  doth  not  displease  him,  thou  thinkest  wickedly,  and 
 shalt  know  it,  Ps.  1.  21  ;  but  if  thou  think  it  displease 
 him,  what  a  desperateness  is  this,  to  provoke  such  a 
 great  God,  so  mighty  a  prince  !  And  though  thy 
 sins  bring  thee  in  never  so  much  pleasure  and  profit 
 for  a  time,  never  so  much  contentment  and  satisfaction, 
 yet  while  God  is  displeased  and  offended,  yea,  grieved 
 with  it,  think  the  end  will  be  worse.  For,  '  Do  they 
 provoke  me  to  anger,'  saith  God,  '  and  not  themselves 
 to  the  confusion  of  their  faces?'  As  if  he  said,  Do 
 they  imagine  I  will  long  bear  my  grief,  and  go  mourn- 
 ing away,  and  not  pay  them  home  and  ease  myself  ? 
 Yes,  they  shall  find  that  I  have  said,  Isa.  i.  24, 
 '  Therefore,  saith  the  Lord  God  of  hosts,  the  mighty 
 One  of  Israel,  Ah !  I  will  ease  me  of  mine  adversaries, 
 and  avenge  me  of  mine  enemies.'  Therefore  let  men 
 put  away  their  iniquities,  cease  of  sinning,  and  not 
 grieve  the  Lord.  Let  no  man  imagine  that  this  he 
 "will  not  part  with,  but  yet  do  something  which  may 
 please  God,f  as  profane  Esau  with  his  father,  Gen. 
 xxviii.  8,  9  :  for  if  they  do,  it  shall  be  with  them  as 
 with  him,  though  his  father  meant  to  bless  him,  yet 
 God  would  not  have  it  so ;  though  men  and  the  work* 
 bless  them,  yet  shall  it  not  be  so. 
 
 Use  3.  For  imitation.  If  God  be  grieved  at  the  sins 
 of  others,  then  ought  they  to  be  so  too.  Vide  Mai. 
 i.  6,  in  properties  of  filial  fear.  And  if  it  do  grieve 
 them  indeed,  then  will  they  not  use  familiarity  with 
 those  whose  words  and  works  are  bitter  and  sharp 
 swords,  grieving  God  and  grieving  them.  Where 
 there  is  a  necessity  of  a  man's  calling,  there  to  come 
 when  he  shall  hear  and  see  such  thing,  is  one  thing ; 
 but  where  no  such  things,  he  that  can  take  pleasure 
 or  delight  in  their  companies  may  fear  he  is  not 
 affected,  or  is  benumbed  by  present  condition,  if  a 
 
 *  Ablatus  erat  a  peccatoribus  timor,  ne  posset  esse  cautcla. 
 And,  Tanta  animorum  vel  potius  peccatorum  caecitas  fuit,  ut 
 cum  ubsque  dubio  nullus  perire  vcllet,  nullus  tamen  id  ageret 
 ne  perire  t. — Salvian. 
 
 ^  As  Cyprian  de  laps?'s  : — Plus  im6  de'linquit,  qui  secundum 
 hominem  Deum  cogitans,  evadere  se  pcenam  criminis  credit, 
 si  non  palam  crimen  adniisit  suum.         *  Qu.  '  world  '? — Ed. 
 
 little  pleasure  or  profit  of  his  own  make  him  endure 
 much  disgrace  to  God. 
 
 When  ye  say,  Every  one  that  doth  evil  in  Jiis  sight. 
 Their  blasphemy  was  spoken  herein,  that  they  said 
 God  respected  and  loved  the  wicked. 
 
 Doct.  For  men  to  think,  or  speak,  that  God  loveth 
 and  respecteth  the  wicked,  maketh  account  of  them, 
 and  approveth  them,  it  is  a  wicked  and  blasphemous 
 thought  and  speech  against  God.  Such  was  this,  and 
 such  is  that,  chap.  iii.  ;  such  David  confessed  seized 
 sometime  upon  himself,  Ps.  lxxxiii.  12,  13.  This  is 
 that  which  Elihu  chargeth  Job  withal  :  Job  xxxiv.  9, 
 '  For  he  hath  said,  It  profiteth  a  man  nothing  that  he 
 should  walk  with  God.' 
 
 Reason  1.  Because  this  is  to  make  God  wicked;  for 
 no  man  but  a  wicked  man,  and  one  in  that  he  is  wicked, 
 can,  or  will  approve  of  the  wicked,  or  wickedness. 
 Many  men  may  in  outward  show,  and  in  hypocrisy, 
 approve  and  shew  liking  of  holiness  and  piety  when 
 themselves  are  not  good ;  but  no  man  can  or  will 
 approve  of  wickedness,  but  he  that  is  evil  and  wicked. 
 He  therefore  that  saith,  God  favoureth  the  wicked,  must 
 needs  challenge  him  for  wicked  ;  but  to  say  the  right- 
 eous God  is  wicked,  is  blasphemy,  &c. 
 
 Reason  2.  Because  he  makes  God  to  do  that  which 
 he  accounts  abominable  in  others,  and  hath  pro- 
 nounced a  woe  against  them  that  should  do  it,  which 
 is  to  justify  the  wicked,  Isa.  v.  20,  he  must  needs 
 think  wickedly,  and  speak  blasphemously  against  God. 
 
 Quest.  How  then  shall  we  excuse  the  apostle  from 
 blasphemy,  affirming,  Rom.  iv.  5  that  '  God  justifies 
 the  ungodly'  ? 
 
 Ans.  Well  enough,  because  the  meaning  is  not  that 
 he  justifies  him  so  long  and  while  he  is  wicked,  as 
 if  he  accounted  evil  good,  and  made  his  works  just, 
 which  were  wicked ;  for  this  is  against  the  law,  and  for- 
 bidden by  him,  and  affirmed  by  him  he  never  will  do  it, 
 Exod.  xxxiv.  7.  But  they  are  called  wicked,  not  because 
 they  are  such,  when  he  hath  justified  them,  but  be- 
 cause they  were  such  before  ;  for  he  pardons  their  sins, 
 and  heals  their  infirmities,  and  gives  them  new  hearts, 
 and  makes  them  just  and  righteous,  and  so  is  said  to 
 justify  them.  It  may  be  shadowed  to  our  capacity. 
 A  physician  is  said  to  heal  a  man,  not  that  he  is  sick 
 when  he  hath  healed  him,  but  that  he  was  sick  when 
 he  begun  with  him  ;  so  in  this.  But  that  is  reproved, 
 as  blasphemy  in  these  is,  that  they  said  God  loved 
 the  wicked  when  he  was  such,  and  approved  of  him, 
 being  such. 
 
 Use  1 .  To  convince  many  of  sin,  and  of  this  blas- 
 phemy, not  in  that  only  which  oftentimes  is  heard  from 
 them,  that  they  censure  and  condemn  and  cast  out  of 
 the  favour  of  God,  and  make  them  to  be  hated  of 
 God,  who,  indeed,  are  in  his  love  and  books,  as  if  he 
 did  condemn  the  righteous,  and  only  because  their 
 lives  and  carriage  is  reproved  by  their  piety  and  study 
 of  holiness,  and  condemn  them  as  hated,  because  they 
 strive  to  come  most  nigh  God.     To  whom  we  may 
 
Ver.  17.] 
 
 STOCK  ON  MALACHI. 
 
 195 
 
 apply  that  of  Tertullian  (Apol.  adversus  gentes)* 
 How  much  more  would  Anacharsis  have  noted  these 
 men  of  foil}-,  being  unwise,  yet  taking  upon  them  to 
 censure  the  wise,  than  for  men  unskilful  in  music  to 
 censure  musicians  ?  But  this  is  not  their  expressed 
 sin  here,  though  implied  ;  but  when  they  make  and 
 affirm  men  to  be  in  the  favour  of  God,  and  approved 
 of  him,  who  are  wicked  and  evil.  How  many  confi- 
 dently glory  of  themselves  that  they  love  God,  and 
 are  beloved  of  him,  when  some  of  them  are  like  him, 
 Dent.  xxix.  18,  19,  being  known,  and  noted  for  wicked 
 men,  and  yet  boast  of  his  love  !  What  is  this  but 
 blasphemy,  to  say  God  justifieth  and  appro veth  the 
 wicked  ?  But  if  they  be  not  apparently  wicked,  but 
 civil  hypocrites,  and  live  in  no  gross  sin  of  the  second 
 table,  but  are  void  of  the  truth  of  any  duty,  but  are 
 without  all  goodness,  specially  in  respect  of  the  first, 
 whereby  they  are  wicked,  (for  if  it  be  true,  satis  est 
 hoc  malt,  nihil  bonifccisse,  then  is  he  wicked  that  is 
 not  good) ;  and  for  such  an  hypocrite  to  flatter  himself, 
 and  boast  of  his  love  to  God,  and  God  to  him,  makes 
 him  so  much  the  more  wicked,  for  he  addeth  to  his 
 former  sins  this  blasphemy,  challenging  God  that  he 
 justifies  the  wicked  ones,  and  that  he  approves,  and 
 likes  of  him,  being  wicked.  Now,  as  they  are  guilty 
 of  this,  in  respect  of  themselves,  so  are  they  for  others  ; 
 for  men  that  are  their  friends,  by  whom  they  reap 
 profit,  from  whom  they  have  countenance,  and  of  whom 
 they  are  honoured  and  advanced,  be  what  they  will  be, 
 how  wicked  or  how  ungodly  soever,  yet  they  tell  them, 
 and  so  flatter  them,  as  the  blessed  and  beloved  men 
 of  God. 
 
 Use  2.  To  teach  every  man  to  take  heed  of  this 
 blasphemy,  to  think  or  speak  thus  wickedly  of  God, 
 either  in  favour  of  himself  or  others.  If  a  man  may 
 not  lie  for  God's  cause,  he  may  not  bely  God  for  him- 
 self, or  in  the  behalf  of  others  ;  knowing  himself 
 guilty  of  some  gross  sins,  adultery,  covetousness,  swear- 
 ing, and  such  like,  and  lying  in  them,  yet  boast  God 
 respects  and  loves  him,  he  is  good  in  his  sight.  Like 
 a  bragging  courtier  that  boasteth  of  the  favour  of  his 
 prince,  when  he  never  had  it,  or  is  clean  cast  out  of 
 it,  for  it  may  cost  him  setting  on  ;  but  this  surely 
 shall.  Or  speaking  of  others  for  sinister  respects,  who, 
 if  they  do  but  offend  them,  and  deprive  them  of  the 
 hopes  they  have,  and  have  settled  upon  them,  will 
 condemn  them  for  most  wicked  men,  and  yet  will, 
 for  the  present,  advance  them  as  the  only  white  ones 
 of  God  ;  but  it  should  not  be  thus,  seeing  that  is  to 
 blaspheme  and  speak  wickedly  of  God.  And  if  it  be 
 dangerous  slandering  a  state,  or  a  just  judge,  saying 
 he  justifieth  the  wicked,  how  much  more  this  ?  But 
 if  we  must  be  judging,  labour  to  judge  righteous  judg- 
 ment, and  account  men  beloved  that  are  good,  and 
 them  hated  that  are  wicked. 
 
 *  Quanto  magis  hos  denotasset  Anacharsis  imprudentes  de 
 
 prudentibus  judicantes,  quara  immusicos  de  musicis Tertul. 
 
 Apol.  adversus  gentes. 
 
 He  that  doth  evil  is  good  in  God's  sight.  So  they 
 judged  from  outward  things,  the  ease,  plenty,  and  pros- 
 perity which  idolaters  had,  and  for  that  accounted 
 them  happy,  and  beloved  of  God  ;  but  the  prophet 
 reproveth  them,  as  measuring  God  by  a  false  rule, 
 themselves  hated  because  of  their  long  crosses,  and 
 others  beloved  because  of  their  long  prosperiy. 
 
 Doct.  As  they  are  not  to  be  accounted  hated  of  God, 
 who  are  under  the  cross,  and  in  some  long  affliction, 
 so  are  not  they  to  be  accounted  beloved,  and  accepted 
 of  God,  who  are  in  prosperity,  and  in  some  long  out- 
 ward felicity;  manifest  here,  and  that  Eccles.  ix.  1, 
 Ps.  lxxiii.  1,  1  Cor.  i.  26. 
 
 Reason  1 .  Because  these  states  are  common  to  both, 
 and  if  there  happen  to  be  any  propriety  in  them,  pros- 
 perity and  long  impunity  is  proper  to  the  wicked,  and 
 the  cross  to  godly,  as  all  times  manifest  to  us.  And 
 if  either  argue  love  or  hatred,  or  do  but  look  that 
 ways,  it  is  prosperity  hatred,  and  the  cross  rather 
 argue  love,  Rev.  hi.  19. 
 
 Reason  2.  Because  God  less  loves  where  outward 
 things  are,  not  in  particular,  but  generally  ;  the  reason 
 of  which  is,  because  men  else  would  think  them  be- 
 loved for  their  outward  things,  and  by  them  to  deserve 
 love,  and  so  never  acknowledge  his  love  free  ;  but  that 
 he  loved  them,  because  he  might  better  honour  him- 
 self by  them.  As  St  Augustine  gives  the  reason  why 
 he  chose  not  the  wise  scribe,  or  philosopher,  not  the 
 senator,  not  the  rich  merchant  to  be  his  disciples,  be- 
 cause they  would  say  they  were  chosen  for  such  things  ; 
 and  therefore  these  argue  rather  not  love. 
 
 Use  1.  By  the  way,  this  will  confute  the  church  of 
 Rome,  making  a  flourishing  estate  a  sign  and  true 
 note  of  the  church ;  and  so  of  the  favour  and  love  of 
 God,  for  no  church  without  love.  When  it  is  manifest 
 the  cross  is  comes  ecclesue,  and  no  society  hath  had 
 more  afflictions  than  it ;  but  if  it  had  not,  yet  if  it  will 
 not  conclude  that  one  man  is  beloved,  and  so  two,  &c, 
 then  not  a  multitude. 
 
 Use  2.  This  confutes  the  common  judgment  of  most 
 men,  who  measure  the  favour  and  love  of  God  to  them- 
 selves and  others  by  outward  things,  accounting  him 
 that  is  in  poverty  and  misery  accursed  and  rejected, 
 and  he  that  is  rich  and  full,  to  be  the'son  of  God  ;  and 
 hence  they  blaspheme  God  so  usually  as  they  do,  both 
 in  respect  of  themselves  and  others,  when  they  account 
 them  beloved.  Their  reason  and  ground  is  all  upon 
 this  foundation  ;  they  have  riches  and  wealth,  and 
 everything  succeeds  well  with  them.  Like  the  high 
 priests  who  accounted  the  people  accursed,  because 
 they  knew  not  the  law,  and  themselves  happy  because 
 they  knew,  when  they  knew  nothing  as  they  ought  to 
 know  ;  as  these  for  knowledge,  so  they  for  riches. 
 As  among  the  Egyptians,  he  only  was  accounted  rich 
 that  had  his  herd  full  of  white  kine,  so  now  he  only 
 beloved  that  hath  his  purse  and  treasures  full.  How 
 usual  this  manner  of  judging  is,  is  too,  too  apparent ; 
 but  how  fallacious  and  deceitful  it  is,  may  be  as  apparent, 
 
196 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  II. 
 
 like  that  of  Simonides,  who  would  have  wealth  better 
 than  wisdom,  because  the  wise  stood  with  cap  in  hand 
 to  the  rich ;  so  they  the  wealthy  than  the  poor,  be- 
 cause they  would  have  it  to  argue  more  favour,  and 
 so  judge  a  man,  how  wicked,  at  least  how  ungodly  so- 
 ever he  be,  if  he  have  riches,  and  be  in  prosperity  and 
 plenty,  and  others  hated  ;  but  these  condemn  the 
 generation  of  God's  children,  as  Ps.  lxxiii.,  yea,  they 
 judge  and  condemn  God  himself,  as  if  he  loved  the 
 wicked. 
 
 Use  3.  To  teach  us  not  to  judge  and  measure  the 
 love  of  God  by  these  outward  things  ;  to  think  of  that 
 James  ii.  1,  '  My  brethren,  have  not  the'faith  of  our 
 Lord  Jesus  Christ,  in  respect  of  persons  ;'  for  so  much 
 it  will  carry,  though  more.  We  have  a  proverb  which 
 may  confute  these  conceits,  and  better  inform  us  ;  for 
 usually  we  say  not,  he  is  beloved  of  God  that  is  rich, 
 but  he  is  rich  that  God  loves,  and  so  he  is ;  for  he 
 is  rich  that  a  prince  loves,  though  he  possess  him  not 
 with  lands  and  livings,  because  his  love  will  ever 
 administer  that  which  is  necessary  for  his  place  and 
 state.  But  this  is  true,  especially  if  we  understand 
 it  of  such  a  prince  as  is  not  mutable  in  his  mind,  not 
 mortal  in  his  nature  ;  he  is  rich  that  such  a  prince 
 loves,  which  is  only  God.  But  admit  this,  yet  how 
 shall  a  man  know  that  God  loves  him,  or  how  may  a 
 man  judge  who  is  beloved,  if  not  by  these  outward 
 things  ?  I  answer  by  another  question  :  How  do  cour- 
 tiers know  princes  love  them,  how  children  that  their 
 fathers  love  them  as  children  ?  The  first  is  not  from 
 common  gifts,  which  are  princes'  largess  they  cast  at 
 all  adventure,  but  their  special  places  of  honour  and 
 dignities.  The  second,  not  that  they  have  meat  and 
 drink,  apparel,  and  such  things  necessary,  common  to 
 them  and  servants,  but  that  they  have  inheritances 
 and  portions  provided  for  them.  So  not  these  out- 
 ward things  common,  nor  common  graces,  knowledge, 
 utterance,  &c,  but  particular  graces,  faith,  hope,  sanc- 
 tification,  and  such  like.  He  that  is  rich  in  these,  is 
 beloved  of  God. 
 
 Or,  Where  is  the  God  of  judgment?  Their  blasphemy 
 consisted  on  two  parts  :  one,  that  God  should  favour 
 the  wicked  and  reprobate  ;  another,  that  if  that  be 
 denied,  it  will  follow  that  God  did  not  judge  and  govern 
 things  upon  earth  ;  for  if  he  did,  then  would  it  not  go 
 so  well  with  such  wicked.  They  deny  not  here  by  this 
 interrogation,  that  thefe  is  a  God  of  judgment,  but 
 from  the  prosperity  of  the  wicked,  that  he  shews  him- 
 self careless  and  remiss  in  his  government,  and  so  in 
 this  thing,  calling  it  unto  question. 
 
 Doct.  For  men  to  deny  or  doubt  of  the  providence 
 of  God,  because  of  the  prosperity  of  the  wicked  and 
 their  impunity,  and  for  the  affliction  of  the  godly,  and 
 their  sufferings,  and  troubles,  is  a  wicked  and  blas- 
 phemous thing  ;  for  such  are  these  reproved.  This 
 made  David  pray  so  earnestly  for  God's  judgments 
 upon  the  wicked,  that  it  might  appear  that  his  provi- 
 dence was  over  the  earth,  Ps.  lviii.,  per  totum,  in- 
 
 sinuating else  that  they  would  from  their  prosperity 
 deny  his  providence.  He  noteth  of  himself,  that  from 
 their  prosperity  he  was  tainted  and  infected  with  this, 
 had  not  the  waters  of  the  sanctuary  cured  him,  Ps. 
 lxxiii.  17  ;  and  shews  directly,  that  others  seeing  it, 
 by  reason  of  the  infirmity  of  the  flesh,  and  astonished 
 at  the  greatness  of  their  prosperity,  and  their  own 
 misery,  called  into  question  the  providence  and  ad- 
 ministration of  God,  ver.  11.  Example  of  this  is  in 
 Gideon:  Judges  vi.  12,  13,  '  Then  the  angel  of  the 
 Lord  appeared  unto  him,  and  said  unto  him,  The  Lord 
 is  with  thee,  thou  valiant  man.  To  whom  Gideon 
 answered,  Ah  my  Lord,  if  the  Lord  be  with  us,  why 
 then  is  all  this  come  upon  us  ?  and  where  be  all  his 
 miracles  which  our  fathers  told  us  of,  and  said,  Did 
 not  the  Lord  bring  us  out  of  Egypt  ?  but  now  the 
 Lord  hath  forsaken  us,  and  delivered  us  into  the  hand 
 of  the  Midianites.' 
 
 Reason  1.  Because  they  see  not  how  they  can  escape 
 the  former,  else  to  accuse  God  as  a  favourer  of  the 
 wicked,  and  one  that  loves  not  the  good,  if  they 
 should  acknowledge  his  providence,  seeing  they  mea- 
 sure his  love  by  outward  things.  Therefore  they  fall 
 into  this,  to  deny  his  providence  and  particular  dispo- 
 sition of  things. 
 
 Reason  2.  Because,  as  St  Peter  speaketh,  they  are 
 blind,  or  blinded  with  some  passion,  and  cannot  see 
 afar  off,  either  to  call  to  mind  the  judgments  of  God, 
 by  which  they  may  see  what  he  hath  done,  that  he 
 regardeth,  or  to  see  the  time  to  come,  that  he  will  do 
 it ;  but  only  looking  to  the  present  view,  are  thus  de- 
 ceived and  err. 
 
 Use  1.  To  teach  us,  when  we  hear  many  men  wrang- 
 ling and  jangling  against  the  providence  of  God,  and 
 denying  his  administration  and  government  of  things 
 here  below,  even  from  this,  that  those  who  walk  up- 
 rightly are  under  the  wind,  and  they  who  contemn 
 God,  despise,  or  at  least  neglect,  his  worship,  live  in 
 atheism,  or  irreligion  and  profaneness,  yet  they  flourish 
 and  have  all  things  in  abundance,  as  heart  could  de- 
 sire ;  for  if  be  did,  how  would  he  not  remedy  this,  and 
 rectify  this  confusion  ?  Such  quarrelling  as  this  is 
 but  the  old  sophistry  of  Satan,  and  the  old  corruption 
 of  man,  which  hath  been  a  thousand  times  confuted  in 
 every  age,  and  place,  since  it  was  first  invented  ;  which 
 might  have  stopped  the  mouth  of  all  iniquity  in  this 
 case,  were  not  Satan  wonderful  malicious,  and  the 
 nature  of  man  marvellous  weak,  not  able  to  look  to 
 things  past,  or  foresee  things  to  come. 
 
 Use  2.  To  teach  us  to  take  heed  of  any  such  cor- 
 ruption as  this  is,  to  deny  or  question  about  the  pro- 
 vidence of  God.  When  we  look  abroad,  and  consider 
 things,  and  find  things  thus  disposed  of,  which  seems 
 so  contrary  to  the  course  of  the  world,  and  to  stay 
 us,  we  must  consider  two  things.  The  first  is,  that 
 howTsoever  other  arguments  and  reasons  of  God's  divine 
 providence  and  mercy  towards  all  and  particular  men, 
 is  to  be  seen  and  is  manifest  of  all,  both  in  their  lives 
 
Ver.  1.] 
 
 STOCK  ON  MALACHI. 
 
 197 
 
 past  and  present,  in  all  places,  yet  are  not  the  ex- 
 amples of  bis  judgment  always  to  be  seen,  but  to  be 
 expected  in  their  due  time,  snch  as  are  reserved  for 
 time  to  come  ;  so  that  though  a  man  may  judge  by 
 the  time  past  and  present,  and  find  nothing,  nor  no 
 part  of  man's  life  without  apparent  proofs  of  the  power, 
 wisdom,  and  mercy  of  God,  because  he  still  makes  his 
 sun  to  shine  and  his  rain  to  fall  on  good  and  bad, 
 yet  that  part  of  providence  which  is  in  judgments,  is 
 to  be  expected  in  a  fit  time,  but  it  is  the  future  and 
 time  to  come ;  and  that  he  will  manifest  unto  every 
 one  that  he  certainly  doth  govern.  This  advice  is 
 given,  Ps.  xxxvii.  1,  2,  9,  10,  35,  36  ;  and  that  Job 
 xxvii.  from  7-14,  and  ver.  30.     Therefore  must  we 
 
 with  David  go  into  God's  sanctuary,  and  consider  not 
 the  beginnings  nor  the  present  state,  but  the  ends  of 
 these  men,  which  will  manifestly  prove  his  providence, 
 God's  dealing  with  them  and  his  own  ;  like  to  princes 
 with  their  hawk  and  partridge,  or  their  states  being 
 like  the  partridge,  and  the  other  as  the  hawk.  The 
 second  is,  the  time  present,  that  this  diverse  dealing 
 of  God  with  them  argues  his  providence,  because  it 
 is  the  way  to  salvation  for  the  one,  and  to  destruction 
 for  the  other.  As  it  argues  the  skill  of  the  physician 
 and  his  wisdom,  having  to  deal  with  two  patients,  one 
 desperately  sick,  and  he  cares  not  for  his  health,  the 
 other  so  sick  as  he  may  be  recovered,  he  useth  divers 
 diets  and  manner  of  usage  :  so  God  deals  with  his. 
 
 CHAPTER  III. 
 
 Behold,  1  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.  But  who  may  abide  the  day  of  his  coming  f  and  who  shall  endure  when  he  appeareth  ?  for 
 he  is  like  purging  fire,  and  like  f idler's  soap:  and  he  shall  sit  down  to  try  and  fine  the  silver  :  he  shall 
 even  fine  the  sons  of  Levi,  and  purify  them  as  gold  and  silver,  that  they  may  bring  offerings  unto  the  Lord  in 
 righteousness.  Then  shall  the  offerings  of  Judah  and  Jerusalem  be  acceptable  unto  the  Lord,  as  in  old  time, 
 and  in  the  years  afore.  And  I  will  come  near  to  you  to  judgment ;  and  I  will  be  a  swift  witness  against  the 
 soothsayers,  and  against  the  adulterers,  and  against  false  swearers,  and  against  those  that  wrongfully  keep  back 
 the  hireling's  wages,  and  vex  the  widow  and  the  fatherless,  and  ojrpress  the  stranger,  and  fear  not  me,  saith  the 
 Lord  of  hosts.  For  I  am  the  Lord,  I  change  not ;  and  ye  sons  of  Jacob  are  not  consumed.  From  the  days 
 of  your  fathers  ye  are  gone  away  from  mine  ordinances,  and  have  not  kept  them.  Return  unto  me,  and  I  will 
 return  unto  you,  saith  the  Lord  of  hosts.  But  ye  said,  Wherein  shall  we  return  ?  Will  a  man  spoil  his  gods? 
 Yet  have  ye  spoiled  me.  But  ye  say,  Wherein  have  we  spoiled  thee?  In  tithes  and  offerings.  Ye  are  cursed 
 with  a  curse :  for  ye  have  spoiled  me,  even  this  whole  nation.  Bring  ye  all  the  tithes  into  the  storehouse,  that 
 there  may  be  meat  in  mine  house,  and  prove  me  now  herewith,  saith  the  Lord  of  hosts,  if  I  will  not  open  the 
 windows  of  heaven  unto  you,  and  pour  you  out  a  blessing  without  measure.  And  I  will  rebuke  the  devourer 
 for  your  sokes,  and  he  shall  not  destroy  the  fruit  of  your  ground,  neither  shall  your  vine  be  barren  in  the  field, 
 saith  the  Lord  of  hosts.  And  all  nations  shall  call  you  blessed  :  for  ye  shall  be  a  pleasant  land,  saith  the 
 Lord  of  hosts.  Your  words  have  been  stout  against  me,  saith  the  Lord :  yet  ye  say,  What  have  we  spoken 
 against  thee  ?  Ye  have  said,  It  is  in  vain  to  serve  God  ;  and  what  profit  is  it  that  we  have  kept  his  command- 
 ment, and  that  we  walked  humbly  before  the  Lord  of  hosts  ?  Therefore  we  count  the  proud  blessed  ;  even  they 
 that  work  ivickedness  are  set  up;  and  they  that  tempt  God,  yea,  they  are  delivered.  Then  spake  they  that  feared 
 the  Lord,  every  one  to  his  neighbour :  and  the  Lord  hearkened  and  heard  it;  and  a  book  of  remembrance  ivas 
 written  before  him  for  them  that  feared  the  Lord,  and  that  thought  upon  his  name.  And  they  shall  be  to  me, 
 saith  the  Lord  of  hosts,  in  that  day  that  I  shall  do  this,  for  a  flock;  and  I  will  spare  them  as  a  man  spareth 
 his  ow)i  son  that  serveth  him.  Then  shall  you  return,  and  discern  between  the  righteous  and  the  wicked  ;  be- 
 tween him  that  serveth  God,  and  him  that  serveth  him  not. 
 
 YER.  1.  Behold,  I  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,  ver.  17  of  the 
 former,  which  is  contained  in  the  six  first  verses  ;  the 
 other,  an  expostulation  or  contestation  with  them,  of 
 their  profaneness,  obstinacy,  and  other  impiety,  ad 
 tinem.  For  the  first.  The  sum  of  it  is  thus.  Hither- 
 to hath  God  so  shewed  himself  a  most  equal  and  up- 
 
 right judge,  that  yet  before  he  manifested  himself  a 
 most  merciful  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  madness  and 
 corruptions.  And  so  it  comes  to  pass,  that  either 
 truly  repenting  and  desiring  the  mercy  of  God,  they 
 obtain  pardon,  or  remaining  obstinate  and  impenitent, 
 they  are  most  justly  punished.  Now  this  ancient 
 manner  of  shewing  his  judgments,  either  privately  or 
 publicly,  God  commands  here  to  be  expected ;  for  he 
 
198 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  IIT. 
 
 saith  he  is  about  a  most  excellent  work,  whereby  he 
 will  make  manifest  to  godly  and  sound-hearted  men, 
 the  greatness  of  his  mercy,  and  will  give  proof  of  the 
 severity  of  his  judgments  to  the  wicked,  and  those  who 
 are  obstinate  in  their  sin.  The  manner  how  this  is 
 expressed  unto  us,  is,  by  a  prophecy  of  two  persons 
 to  come  :  the  one  of  John  Baptist,  the  forerunner, 
 calling  men  to  repentance,  and  shewing  God's  purpose 
 both  touching  the  godly  and  the  reprobate  ;  the  other, 
 of  the  ruler  and  Saviour  of  the  world,  the  judge  of 
 quick  and  dead,  whose  admirable  power  is  manifested 
 both  ways,  both  in  saving  of  the  good  and  faithful,  and 
 in  judging  and  punishing  the  wicked.  The  prophecy 
 is  then  of  two  persons,  and  of  their  duties.  The  first 
 is  John  Baptist,  the  son  of  Zacharias,  who  was  and 
 did  shew  salvation  a-coming,  and  teach  men  the  means 
 how  they  might  obtain  it ;  who  for  the  similitude  of 
 his  mind,  manners,  studies,  and  whole  life,  was  called 
 another  Elias  ;  for  to  understand  this,  as  the  Hebrews 
 did,  of  an  heavenly  angel,  is  marvellously  absurd,  seeing 
 our  Saviour  Christ,  in  the  Gospel,  hath  manifestly 
 affirmed  that  it  was  John,  Mat.  xi.  10,  who  was  sent 
 not  by  the  counsel  of  man,  neither  came  by  his  own 
 ambition,  but  by  the  authority  of  God  he  undertook 
 this  duty. 
 
 Behold.  Signifieth  a  certain  and  a  most  famous 
 and  public  thing.  And  speaking  of  this  he  useth  the 
 present  tense  ;  he  noteth  the  certainty  of  it,  that  it  is 
 as  sure  as  if  it  were  already  clone,  and  as  sure  as  if  it 
 were  beheld  with  their  eyes.  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  diversely,  but  that  which  seemeth 
 most  plain  and  true  is  this,  that  some  works  are  proper 
 to  the  persons,  to  every  one  in  their  essential  pro- 
 prieties ;  as  to  beget,  be  begotten,  and  proceed  ;  and 
 these  are  not  communicable,  but  some  are  external 
 and  common,  and  sometimes  are  given  to  one  person, 
 sometimes  to  another,  to  manifest  the  unity  of  essence 
 in  the  trinity  of  persons.  As  Isa.  vi.  1,  'I  saw  the 
 Lord  sitting  on  a  throne.'  Some  think,  St  Basil  and 
 others,  that  it  was  the  Father  who  appeared  in  that 
 vision.  Yet,  John  xii.  41,  it  is  given  to  the  Son  ;  and 
 Acts  xxviii.  25,  St  Paul  giveth  it  unto  the  Spirit.  So 
 that  which  is  spoken  of  the  Holy  Ghost,  2  Peter  i. 
 21,  is  affirmed  of  the  Father,  Heb.  i.  1.  Now  like  to 
 these  is  this.  The  sending  of  John  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  here  is  a  name 
 noting  an  office  or  ministry,  and  not  an  essence  or 
 nature  (Cyrillus). 
 
 He  shall  prepare  the  way  before  vie.  The  effect  of 
 his  office  and  ministry,  to  make  ready  for  Christ ;  that 
 is,  by  preaching  faith  and  repentance,  he  might  fit 
 men  ready  to  receive  Christ  whom  he  preached,  not 
 to  come,  but  declared  and  pointed  at  him,  being  pre- 
 
 sent, and  already  come.  And  so  he  differed  from  all 
 the  former  prophets.  In  which  state  he  denied  himself 
 to  be  a  prophet,  John  i. 
 
 And  the  Lord  whom  ye  seek.  The  next  prophecy  is 
 of  Christ  himself,  and  the  Lord,  whose  coming  and 
 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  coming  of  Christ,  which  is  described 
 to  us,  first,  when  he  should  come,  speedily  or  im- 
 mediately ;  that  is,  when  John  had  once  entered  his 
 office  and  begun  to  preach,  Christ  should  come  preach- 
 ing also  repentance  and  the  gospel.  And  so  he  did, 
 Mark  i. 
 
 Secondly,  The  place  where  he  should  come;  that  is, 
 the  temple.  By  which  what  should  be  meant,  divers 
 men  have  divers  conceits.  St  Cyril  understands  the 
 womb  of  the  virgin.  St  Augustine  and  Theodoret, 
 the  humanity  and  flesh  of  Christ,  because  of  that 
 '  Destroy  this  temple,'  John  ii.  But  neither  of  these 
 can  be,  seeing  John  must  first  be  sent  to  preach,  which 
 was  not  till  Christ  was  thirty  years  of  age  ;  for  his 
 sending  was  not  his  birth,  but  his  office,  or  for  it.  So 
 Christ's  sending  was  not  his  incarnation,  but  his  office, 
 for  then  is  he  said  to  come,  when  he  began  to  preach, 
 work  miracles,  and  execute  his  function  ;  so  John  i. 
 26,  27,  and  Mat.  iii.  11.  By  temple,  then,  we  under- 
 stand 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  himself  that  spiritual  temple 
 which  is  made  of  living  stones.  And  this  some  gather 
 from  the  preposition  el,  ad,  which  signifies  not  only 
 the  place,  but  notes  the  cause  and  end  as  well,  and  so 
 it  is  both  to  the  temple  and  for  it,  noting  the  spiritual 
 temple,  to  the  material  temple,  and  for  the  spiritual: 
 that  the  type,  this  the  truth. 
 
 Now  the  person  of  Christ  is  described.  First,  he  is 
 called  the  Lord,  that  is,  king  and  governor  of  his 
 church  ;  of  whom  is  that  Ps.  ex.  1 .  Which  Lord  the 
 prophet  affirmeth  that  they  desired,  the  Jews,  all  of 
 them.  Some  in  one  respect,  and  some  in  another  de- 
 sired him ;  some  as  an  earthly  king  and  deliverer,  and 
 some  as  a  spiritual  king  and  the  true  Messias,  who 
 should  be  their  Redeemer  and  Saviour  from  sin  and  the 
 wrath  of  God,  Luke  ii.  25,  38. 
 
 Even  the  messenger  of  the  covenant.  The  second 
 description  of  his  person,  that  he  is  the  messenger  or 
 angel ;  so  called,  because  he  was  to  reveal  his  Father's 
 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.  xviii.  15,  16,  and  Rom.  xv.  8  ;  and  partly,  as 
 some  think,  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, 
 
Ver.  1.] 
 
 STOCK  ON  MALACHT. 
 
 199 
 
 or  the  new  testament,  wherein  heavenly  blessings  are 
 promised  unto  us.  (So  St  August,  de  civit.  Dei. 
 xviii.  35.) 
 
 Behold,  he  shall  come.  The  conclusion  for  confirma- 
 tion of  the  former,  to  establish  the  certainty  of  it,  i.  e. 
 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  coming,  as  the  others  of  the  first,  as  Augustine 
 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  prophecy,  we  first  observe  what  toucheth  the 
 forerunner  :  that  he  is  sent,  and  the  end  of  his  sending. 
 1  send.      Mat.  xi.  10,  it  is  said  God  the   Father 
 sendeth,  noting  the  unity  of  essence. 
 
 Doct.  1.  Christ  is  God,  equal  to  the  Father  and  co- 
 eternal  with  him.     Rev.  ii.  S,  '  First  and  last.' 
 
 Doct.  2.  Christ  he  sendeth  ministers,  and  appoints 
 them  over  particular  charges  as  pastors,  Rev.  ii.  1. 
 
 My  messenger  or  angel.  John  is  the  messenger  of 
 Christ,  one  by  whom  he  would  make  his  will  known, 
 and  the  spiritual  and  heavenly  verity  manifest  unto  his 
 people,  which  is  not  peculiar  to  John,  but  that  which 
 is  given  unto  all  the  ministers  of  God,  and  so  teacheth 
 us  a  general  thing. 
 
 Doct.  The  ministers  of  God  are  his  messengers  and 
 angels,  to  receive  from  him,  and  reveal  to,  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  principal  means  by  which  he 
 hath  ordained  thus  to  manifest  it ;  hence  is  this  name 
 of  angel  or  messenger  so  usually  given  unto  them  ; 
 and  that  of  ambassadors,  2  Cor.  v.  20;  and  that  of 
 any  interpreters,  Job.  xxxiii.  33 ;  and  that  they  bring 
 is  called  the  Lord's  message,  Haggai  i.  13.  Hence 
 that,  Mat.  xxviii.  19,  'Go  ye  and  teach;  Luke  xvi. 
 29,  '  Abraham  said  unto  him,  They  have  Moses  and 
 the  prophets  ;  let  them  hear  them.' 
 
 Reason  1.  Because  of  man's  infirmity,  therefore  he 
 speaks  not  himself,  neither  sendeth  by  an  angel,  which 
 is  one  by  nature,  knowing  the  natural  fear  of  a  man, 
 that  he  is  able  to  endure  neither.  As  that  sheweth, 
 Deut.  v.  25,  26,  <  Now  therefore  why  should  we  die  ? 
 for  this  great  fire  will  consume  us  :  if  we  hear  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  i.  11,  12,  <  Then  ap- 
 peared unto  him  an  angel  of  the  Lord,  standing  at  the 
 right  side  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  Rev. 
 xxii.  8.  But  he,  willing  to  have  the  message  rather 
 regarded,  sends  it  in  earthen  vessels. 
 
 Reason  2.  Because  they  might  know  better  and 
 more  fitly  to  deliver  and  apply  this  word,  both  with  J 
 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  75 
 apostle  giveth  why  the  priesthood  was  taken  from  men, 
 to  be  for  men  in  things  appertaining  to  God,  Heb. 
 v.  1,  2.  Which  is  that  the  apostle  said:  1  Cor.  ix. 
 20,  '  Unto  the  Jews  I  become  as  a  Jew,  that  I  may 
 win  the  Jews ;  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,* 
 in  compassion  pitying  them,  not  in  dissimulation  to 
 deceive  them.  He  became  as  a  sick  man  himself,  to 
 tend  the  sick,  not  feigning  that  he  had  a  fever,  but 
 with  such  a  tender  and  condoling  heart  as  he  would 
 be  tended  with  if  himself  were  sick. 
 
 Use  1.  To  confute  those  who  think  any  sufficient 
 for  the  ministry,  to  be  God's  messenger.  Vide  chap, 
 ii.  ver.  7,  Doct.  1,  Use  1. 
 
 Use  2.  To  reprove  all  ignorant  ministers,  and  to 
 admonish  men  to  take  heed  how  they  take  this  calling. 
 Vide  ibid.,  vers.  6  and  4. 
 
 Use  3.  To  confute  those  who  think  there  is  no 
 necessity  to  hear  God's  ministers.  Vide  ibid.,  Doct. 
 2,  Use  1. 
 
 Use  4.  To  teach  men  to  make  conscience  to  hear 
 the  ministers.      Vide  ibid. 
 
 And  he  shall  'prepare  the  ivay  before  me.  Here  is 
 John's  office,  alluding  to  a  harbinger  before  a  prince, 
 whose  duty  it  is  to  prepare  the  way  for  his  prince,  re- 
 move all  lets  and  impediments,  that  he  may  pass  more 
 easily  and  more  freely.  So  ought  John,  according  to 
 that  Luke  iii.  4,  5 ;  and  it  is  all  one  with  that  Luke 
 i.  17,  '  To  make  ready  a  people  for  the  Lord,'  to 
 whom  he  would  come.  John's  preaching  then  is  the 
 preparing  of  a  people  ;  and  Christ  comes  when  men 
 have  entertained  that. 
 
 Doct.  Men  who  would  receive  Christ,  must  enter- 
 tain his  word  by  his  ministers,  and  be  first  prepared 
 by  it,  and  then  will  he  come  :  Luke  i.  76,  and  Rev. 
 iii.  20,  '  If  any  hear  my  voice.' 
 
 He  shall  prepare  the  way.  John  prepares  the  way 
 for  Christ,  by  preaching  repentance,  and  bringing  men 
 to  the  sight  and  acknowledgment  of  their  sins,  which  is 
 manifest  by  his  preaching,  Mat.  iii.  2,  3,  7,  8. 
 
 Doct.  As  Christ  comes  to  none  but  such  as  have 
 received  the  word  ;  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  fearful  condition  and  damnable  estate,  by  reason 
 of  their   sins.     Therefore   it  is,  that  one  speaking  of 
 
 *  Compassionem  isericordia?,  non  simulatione  fallaciae  ;  fit 
 enim  tanquam  aegrotus  qui  ministrat  a3groto  ;  non  cum  se 
 febrem  habere  raentitur,  sed  cum  animo  condolentis,  quemad- 
 modum  sibi  ministrari  vellet,  si  ipse  segrotaret,  et  sic  ipse 
 aliis  segrotantibus  ministrando  compatitur. — August.  Epist. 
 Jerome  Epist.  9. 
 
200 
 
 STOCK  ON  MALACHT. 
 
 [Chap.  III. 
 
 this,  of  John's  coming  and  preparing,  saith  it  is  like  as 
 when  the  sick  is  admonished  of  the  coming  of  the 
 physician,  that  he,  knowing  and  feeling  his  disease, 
 might  reverently  receive  him,  and  submit  himself  to 
 him.  So  in  this.  And  to  this  end  belongs  that, 
 Mat.  xi.  28,  '  Come  unto  me,  all  ye  that  are  weary 
 and  laden,  and  I  will  ease  you.'  As  also  when  he 
 sendeth  his  apostles  abroad  :  Mat.  x.  6,  7,  '  But  go 
 rather  to  the  lost  sheep  of  the  house  of  Israel.  And 
 as  ye  go,  preach,  saying,  The  kingdom  of  heaven  is  at 
 hand.'  Luke  i.  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  ways  ; 
 and  to  give  knowledge  of  salvation  unto  his  people  by 
 the  remission  of  their  sins.' 
 
 And  the  Lord  whom  ye  seek.  The  second  prophecy 
 touching  Christ  the  Lord.  In  this  verse  he  prophe- 
 sieth  of  his  person  and  coming,  and  he  is  first  called 
 the  Lord,  that  is,  king  and  governor  of  the  church. 
 
 Doct.  Christ  is  the  Lord  and  king  and  the  governor 
 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  Jews  two  ways,  as  they  were 
 diversely  affected.  Some  were  mere  natural  men,  they 
 sought  for  him  as  a  temporal  deliverer  ;  others  had 
 faith,  and  they  sought  for  him  as  he  was  a  spiritual 
 deliverer.  It  is  like  in  all  circumstances ;  he  meaneth 
 here  the  faithful  seeking  of  him,  and  their  desire,  who 
 desired  his  coming. 
 
 Doct.  The  fathers  in  the  Old  Testament  sought  for 
 and  desired  the  coming  of  Christ.  There  is  a  double 
 coming  of  his  :  one  in  the  flesh,  another  to  judgment; 
 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  coming  is  it  here  spoken.  This 
 Christ  sheweth  in  Abraham,  being  the  father  of  the 
 church,  and  so  hath  the  more  weight,  for  he  desiring 
 of  it,  they  must  needs:  John  viii.  56,  'Your  father 
 Abraham  rejoiced  to  see  my  day.'  And  more  gene- 
 rally, Luke  x.  24,  '  I  tell  you,  many  prophets  and 
 kings  desired  to  see  the  things  that  ye  see.'  And 
 chap.  ii.  25,  old  Simeon  '  waited  for  the  consolation  of 
 Israel.' 
 
 Reason  1.  Because  they  had  so  many  promises  of 
 his  coming  everywhere,  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 :  Kom.  viii.  25,  '  Now  that  a  man 
 hopes  for,  that  he  desires.' 
 
 Reason  2.  Because  they  had  so  many  prophecies 
 and  promises  of  his  sufferings,  to  free  them  from  the 
 wrath  of  God  and  to  bring  them  happiness.  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. 
 
 Use  1.  This  condemns  the  Anabaptists,  who  think 
 the  faithful  people  before  Christ  did  only  taste  of  the 
 
 sweetness  of  God's  temporal  blessings,  without  any 
 hope  of  eternal  happiness ;  for  if  they  had  a  desire  and  a 
 seeking  after  Christ  and  his  coming,  they  must  needs 
 have  more  than  temporal  things  they  looked  after, 
 when  the  prophets  did  so  often  and  so  fully  speak  of  his 
 outward  baseness  and  sufferings.  As  Isaiah  liii.,  by 
 whom  they  would  not  look  for  outward  things,  so  many 
 as  were  enlightened.  Like  unto  the  Anabaptist  is  the 
 Catechism  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  brute  beasts  (which 
 most  properly  are  said  to  be  congregated  and  gathered 
 together),  they  respected,  intended,  and  sought  no- 
 thing, but  only  outward,  sensible,  earthly,  and  transi- 
 tory things,  who,  if  they  sought  for  Christ  and  desired 
 him,  and  waited  for  salvation  by  him,  must  needs 
 wait  for  more. 
 
 Use  2.  To  teach  us  that  now  we  have  the  enjoying 
 of  that  they  hoped  for  and  desired,  we  should  as  much 
 joy  and  rejoice  in  it,  as  they  desired.  It  is  that  which 
 Christ  specially  reproved  in  the  Jews,  John  viii.  56, 
 that  they  were  so  unlike  Abraham,  he  rejoicing  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  rejoiced 
 in  his  presence  and  in  him  being  come,  than  he  could 
 desire  the  day  and  coming.  And  so  ought  we  to  do, 
 seeing  Christ  saith,  Luke  x.  23,  24,  '  Blessed  are  the 
 eyes  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  hear 
 those  things  which  ye  hear,  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  hear  him  personally,  as  they  who  lived  in  the  same 
 age,  yet  we  may  both  hear  and  see  him  in  the  preach- 
 ing of  the  gospel  face  to  face,  as  2  Cor.  iii.  18,  and 
 so  ought  to  rejoice  in  him  ;  not  as  Christ  saith  of  the 
 Jews  touching  John,  chap.  v.  35,  '  They  rejoiced  for 
 a  season  in  his  light,'  but  more  constantly ;  and  if  we 
 have  faith,  so  we  will.  St  Augustine  (de  doctr.  Christi, 
 i.  38)  saith :  This  is  the  difference  betwixt  things  tem- 
 poral and  eternal :  that  which  is  temporal  is  more 
 affected  before  it  is  enjoyed ;  but  when  we  have  it,  we 
 grow  weary  of  it,  because  it  satisfies  not  the  soul. 
 But  that  which  is  eternal  is  more  loved  when  we  once 
 enjoy  it,  than  while  we  look  for  it.* 
 
 Use  3.  To  teach  us  if  they  desired  so  greatly  his 
 first  coming,  we  ought  more  his  second  coming,  see- 
 ing that  was  but  (as  Bernard)  in  infirmitate,  ut  justi- 
 ficet,  in  weakness  to  justify  us.  This  shall  be  in 
 gloria,  ut  glorified,  in  glory,  to  crown  us.     The  Spirit 
 
 *  Inter  temporalia  atquc  seterna  hoc  interest,  quod  tempo- 
 rale  aliquid  plus  diligitur,  antequam  habeatur,  vilescit  autem 
 cum  advenerit,  non  enim  satiat  animam;  ajternum  autem 
 ardentius  diligitur  adeptum,  quam  desideratum. — August 
 de  doct.  Christi.  i.  38. 
 
Vee  l.J 
 
 STOCK  ON  MALACHI. 
 
 201 
 
 of  God,  Rev.  xxii.  17,  nseth  a  borrowed  speech  from 
 a  virgin  espoused  desiring  the  day  of  marriage,  that 
 as  she  desireth  it  much  more  than  her  espousals,  though 
 that  she  did,  so  ought  they*;  and  as  she  desireth  his 
 person,  though  in  infirmity  and  baseness,  but  more 
 when  he  is  in  glory,  and  comes  to  endow  her,  yea, 
 possess  her  of  infinite  riches,  possessions,  and  glory, 
 so  it  should  be  in  a  soul  espoused  to  Christ.  If  they 
 desired  him  as  a  servant,  and  we  ought  to  rejoice  in 
 him  while  he  was  in  the  shape  of  a  servant,  how  ought 
 we  to  desire  him  as  a  king!  If  his  standing  at  the 
 bar  where  he  was  condemned  as  a  malefactor,  how 
 his  coming  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 
 John  begun  his  office  ;  and  this  was  fulfilled,  Mark  i. 
 14,  15,  which  serves  to  the  proof;  as  that  this  is  the 
 Messiah  whom  the  prophets  foretold  of,  so  to  prove 
 the  truth  of  the  prophecies,  and  that  the  Old  and  New 
 Testament  answer  one  another,  as  the  two  cherubins 
 looked  face  to  face.  And  that  as  one  saith,  The  Old 
 was  as  a  curtain  close  drawn,  within  which  divine 
 mysteries  were  hid,  which  in  the  New  Testament  were 
 exposed  to  so  open  view.  * 
 
 Shall  come.  The  coming  here  is  not  his  birth,  no 
 more  than  of  John,  nor  his  bodily  coming,  but  the 
 execution  of  his  ministry,  coming,  preaching,  working 
 miracles,  instituting,  and  celebrating  sacraments,  or 
 other  duties  of  his  calling  ;  which,  though  it  might 
 give  us  just  occasion  to  speak  of  his  prophetical  offce, 
 which  also  may  be  observed,  when  he  is  called  angel 
 or  messenger.  Yet  hence  may  we  observe  that  the 
 ministry  is  not  so  base  a  thing,  as  it  is  commonly 
 esteemed.     Vide  Mai.  ii.  4. 
 
 Unto  his  temple.  They  who  literally  understand  these 
 words,  do,  by  them,  prove  Christ  to  be  the  true  eter- 
 nal 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. 
 
 Doct.  Christ  is  the  principal  prophet  of  the  church, 
 
 to  reveal  his  Father's  will  unto  them,  Rev.  iii.  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. 
 
 Doct.  Christ  was  promised  to  the  forefathers.  God 
 did  covenant  with  them,  to  send  him  in  the  fulness  of 
 time  to  be  their  prophet  and  Saviour.  So  much  is 
 affirmed  here,  and  is  also  proved  by  Gen.  ii.  23. 
 For  so  the  apostle  takes  it  to  be  spoken  of  Christ  and 
 his  church,  Eph.  v.  30-32  ;  also  that  Gen.  iii.  15. 
 Now  from  hence  till  this  time  it  was  still  prophesied 
 
 *  Testamentuni  vetus  crat  veluti  quaedam  cortina,  in  qua 
 divina  misteria  tegebantur,  quae  fuerunt  in  novo  Testamento 
 rcscrata. 
 
 of  the  continual  oracles  of  the  prophets  ;  as  Deut. 
 xviii.  18,  Isa.  ix.  6.  This  is  that  generally  affirmed, 
 Rom.  i.  1,  2. 
 
 Reason  1.  Because  he  loved  them,  therefore  he  pro- 
 mised him  unto  them.  For  there  is  the  same  reason 
 of  the  promise,  which  is  of  the  performance  ;  but  this 
 came  from  love,  John  iii.  16. 
 
 Reason  2.  Because  in  his  love  he  desired  to  save 
 them  ;  and  there  being  no  other  means  but  Christ, 
 Acts  iv.  12,  he  promised  him,  that,  as  we  are  saved 
 by  the  performance  and  the  virtue  of  that  is  past,  so 
 they  might  be  saved  by  the  promise  and  the  virtue  of 
 that  which  was  to  come. 
 
 Use  1.  To  teach  the  excellency  and  worthiness  of 
 the  gospel,  and  the  mysteries  of  salvation  by  Christ, 
 seeing  it  was  promised  so  long  time  before  by  God 
 himself,  and  the  promise  so  often  iterated,  and  re- 
 peated 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  several  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  marvellous 
 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  than  for  them,  as  Heb.  xi. 
 40,  we  ought  the  more  to  love,  believe,  and  esteem  of 
 it.  If  Moses  accounted  but  of  the  sight  of  the  pro- 
 mised land  afar  off,  and  rejoiced  in  it,  they  who 
 enjoyed  it  were  much  more  bound  to  rejoice  in  such 
 a  performed  mercy  of  God.  If  the  fathers,  Heb.  xi. 
 13,  when  they  saw  the  promises  but  as  mariners 
 upon  the  sea,  within  the  kenning  of  the  land,  and  the 
 sight  of  wished  for  cities,  which  they  never  came  to, 
 much  more  we  who  do  enjoy  them  performed,  lest, 
 if  we  delight  not  in  the  knowledge,  and  live  [not]  in 
 the  faith  of  them,  we  see  them  not,  Luke  xvii.  22. 
 
 Use  2.  If  God  in  his  love  promised  them  Christ, 
 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  than  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,  acknowledgment  or  belief  would  have  suf- 
 ficed them,  it  would  not  us,  but  we  must  love  him  in- 
 deed, which  is  to  keep  his  commandments,  and  give 
 him  obedience.  And  if  (as  Chrysostom)  the  Jews 
 obeyed  in  the  candle-light,  how  much  more  we  in  the 
 sun-light  !  So  if  they  for  the  promises,  we  more  for 
 the  performance.  If  courtiers  give  all  attendance  for 
 to  rise,  more  when  they  are  risen. 
 
 Rchold,  he  shall  come.  This  is  to  be  understood  of 
 the  first  coming  in  the  flesh  and  infirmit}r,  not  his 
 coming  in  glory  ;  and  so  some  take  this  to  note  his 
 coming  in  the  flesh  ;  so  his  humanity. 
 
 Doct.  Christ  came  into  the  world  and  became  man, 
 
202 
 
 STOCK  ON  MAXACHI. 
 
 [Chap.  III. 
 
 took  unto  him  not  the  nature  of  angels,  but  of  the 
 seed  of  man,  Heb.  ii.  16. 
 
 He  shall  come,  saith  the  Lord.  In  this  coming  is 
 noted  the  execution  of  his  office  itself;  and  this,  saith 
 the  prophet,  the  Lord  said,  as  noting  unto  us  that 
 Christ  did  not  take  this  office  to  himself,  but  he  was 
 sent  of  God,  and  called  to  it  of  his  Father. 
 
 Boot.  Christ  did  not  take  this  calling  unto  him  to 
 be  the  angel  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  tberein  the  promise  appeareth.  Hence 
 that  Deut.  xviii.  18,  'I  will  raise  them  up  a  prophet;' 
 Isa.  lxi.  1,  'The  Spirit  of  the  Lord  is  upon  me,  and 
 hath  anointed  me  to  preach,'  &c.  ;  John  xx.  21,  '  As 
 the  Fatber  hath  sent  me,  so  send  I  you ;'  John  v.  37, 
 '  The  Father  himself  hath  sent  me.' 
 
 Reason  1.  Because  it  is  an  honour  to  be  but  God's 
 ambassador,  under  Christ,  and  from  him,  more  to  be 
 immediately.  Now  the  reason  for  the  priesthood  will 
 hold  in  this,  Heb.  v.  4  :  no  man  may  take  it  ambi- 
 tiously to  himself,  but  he  must  be  called  and  sent. 
 
 Reason  2.  Because  all  might  understand  and  know 
 that  it  was  God's  work,  and  his  business  that  he  did. 
 Therefore  he  sent  him ;  he  doth  his  work,  John  iv. 
 34,  and  that  argues  God  sent  him,  John  v.  36. 
 
 Reason  3.  Because  he  only  knew  the  will  of  God, 
 and  was  able  to  manifest ;  therefore  God  sent  him  as 
 the  chief:  John  i.  18,  '  No  man  hath  seen  God  at'any 
 time  ;  the  only  begotten  Son,  which  is  in  the  bo'som 
 of  the  Father,  he  hath  declared  him.' 
 
 Use  1.  This  commends  unto  us  the  special  love  of 
 God,  and  his  goodness  to  mankind,  who  sent  his  own 
 Son  from  his  bosom  to  be  our  prophet,  to  teach  us  his 
 will  and  tbe  knowledge  of  himself,  being  that  which 
 could  not  be  had  any  other  ways,  neither  by  any  other 
 means,  and  being  that  also  which  was  of  necessity, 
 tbat  there  is  no  salvation  without  it,  John  xvii. 
 3.  If  it  could  have  been  had  by  any  other 
 means,  or  if  it  had  not  such  a  consequent  as  the  sal- 
 vation of  man,  it  bad  nothing  so  appeared  the  good- 
 ness and  love  of  God  ;  but  seeing  neither  the  one 
 eould  be,  and  the  other  is,  it  much  commends  and 
 sets  forth  his  love.  And  so  ought  we  to  account  of 
 it,  and  to  rejoice  much  in  the  incarnation  of  Christ, 
 by  which  these  mercies  were  conveyed  unto  us. 
 
 Use  2.  To  teach  every  man  to  hear  and  receive 
 Christ,  seeing  he  is  sent  as  a  prophet  to  teach  us  of 
 the  Father.  When  I  speak  of  hearing  him,  I  mean 
 tbe  hearing  of  him  by  the  means  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  means  so- 
 ever he  hath  surrogated  for  himself  to  speak  in  his 
 person,  seeing  God  hath  ajjpointed  him  and  sent  him. 
 As  Mat.  xvii.  5,  '  While  he  yet  spoke,  behold,  a  bright 
 cloud  shadowed  them  ;  and  behold  there  came  a  voice 
 out  of  the  cloud,  saying,  This  is  my  beloved  Son,  in  whom 
 
 I  am  well  pleased,  hear  him.'  The  commandment  is 
 direct ;  if  we  make  conscience  of  any  command,  we 
 ought  of  this.  It  is  not  left  arbitrary  ;  and  if  it  were, 
 yet  our  own  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  threatened  with  a  very  heavy  wrath 
 and  judgment  ;  as  Acts  iii.  23,  '  For  it  shall  be  that 
 every  person  which  shall  not  hear  that  prophet,  shall 
 be  destroyed  out  of  the  people.' 
 
 Verse  2.  Rut  who  may  abide  the  day  of  his  coming  ? 
 and  who  shall  endure  when  he  appeareth  ?  for  lie  is  like 
 purging  fire,  and  like  fuller  s  soap>. 
 
 In  this  verse  the  prophet  goes  forward  to  describe 
 Christ,  and  first  from  his  power,  which  is  set  down  to 
 us  two  ways  :  one  by  way  of  interrogation,  which  car- 
 ries with  it  a  kind  of  admiration,  the  other  by  two 
 similitudes.  In  some  part  is  his  power  respecting  the 
 wicked,  in  some  other  respecting  the  godly.  The  first 
 position  respects  the  wicked. 
 
 Who  may  abide  the  day  of  his  coming?  That  is, 
 which  of  the  wicked :  i.  e.  the  day  of  Christ's  first 
 coming,  how  tolerable,  acceptable,  and  delightful  soever 
 it  be  to  the  godly,  how  weak  and  base  soever  in  the 
 outward  show,  with  what  outward  weakness  and  infir- 
 mity soever  he  come,  yet  will  it  be  to  the  wicked  full 
 of  trouble,  terror,  and  disquietness.  Thus  the  prophets 
 and  oracles  of  old  did  foretell  it  should  be,  and  this 
 the  evangelists  and  writers  of  the  New  Testament 
 have  shewed  it  to  be,  and  that  at  his  coming  the 
 wicked  were  marvellously  troubled  and  disquieted. 
 
 Who  shall  stand  when  he  appeareth?  or,  who  shall 
 stand  to  behold  him?  This  toucheth  the  godly.  Who 
 can  with  his  eyes  behold  such  a  light  and  such  ma- 
 jesty? A  metaphor  borrowed  from  the  sun,  whose 
 brightness  the  eyes  of  men  are  not  able  to  behold ; 
 i.  e.  the  glory  of  the  Son  of  God  shall  surpass  all  under- 
 standing, and  that  goodness  which  he  sheweth  in  be- 
 coming man,  and  conversing  with  them,  for  their  con- 
 version and  salvation. 
 
 Who  shall  stand?  That  is,  saith  one,  who,  think- 
 ing of  these  things,  doth  not  faint,  as  overcome  with 
 the  admiration  of  it ;  so  that,  as  a  man  whose  legs  are 
 not  able  to  bear,  he  falls  down. 
 
 For  he  is  like  a  purging  fire.  The  first  similitude, 
 expressing  the  power  of  Christ,  drawn  from  fire  ;  not- 
 ing out  unto  his  how  he  worketh  both  with  the  godly 
 and  wicked  ;  for  as  it  is  the  nature  of  fire  not  only  to 
 separate  dross  from  the  metal,  and  join  things  which 
 are  of  one  nature  together,  so  things  that  are  good  it 
 makes  more  pure  and  perfect,  but  things  that  are  im- 
 pure it  consumes  and  turns  to  nought.  So  Christ  by 
 his  word  destroys  the  wicked  and  unbelievers,  and 
 such  as  resist  his  will,  but  saves  such  as  are  chosen, 
 making  them  more  and  more  pure  and  perfect. 
 
 A)id  like  fuller's  soap.     Or  like  the  fuller's  herb, 
 
Ver.  3.] 
 
 STOCK  ON  MALACHI. 
 
 203 
 
 an  herb  that  fullers  use,  by  which  they  purge  and  take 
 out  of  garments  blots  and  spots  of  long  continuance 
 in  them,  and  makes  them  bright  and  pure,  as  it  is 
 noted  Mark  ix.  3,  St  Jerome  in  Jer.  ii.  22.  The 
 fuller's  herb,  as  it  is  commonly  seen  in  the  province 
 of  Palestine,  grows  in  green  and  moist  places;  and  to 
 wash  away  spots,  hath  the  same  force  that  nitre  hath, 
 signifying  that  God  makes  the  souls  of  his  by  his  grace 
 most  pure  and  most  holy,  that  their  work  shine  forth. 
 
 But  who  may  abide  the  day  of  his  coming?  By  this 
 some  think  is  meant  the  trouble  and  destruction  that 
 fell  upon  the  wicked  at  his  nativity,  because  of  that, 
 Mat.  ii.  3,  and  xxi.  10.  But  taking  his  coming  to 
 signify  here  his  office,  and  the  execution  of  it,  and  so 
 the  preaching  of  his  word,  as  in  the  former  verse,  the 
 meaning  I  will  take  to  be  this :  None  of  the  wicked 
 shall  be  able  to  abide  his  preaching  and  ministry,  but  the 
 preaching  and  the  ministry  of  it  is  that  which  will  cast 
 them  down  and  destroy  them,  wound  them  and  kill  them. 
 
 TJoct.  The  preaching  of  the  word  by  Christ  and  his 
 ministers,  none  of  the  wicked  are  able  to  abide  it  and 
 stand  before  it ;  but  it  will  destroy  them  and  cast  them 
 down,  wound  them  to  the  heart,  and  bring  them  to  eter- 
 nal destruction  ;  so  the  interrogation  affirms  strongly. 
 Hence  Rev.  ii.  12, '  a  two-edged  sword  given  unto  him.' 
 
 Who  shall  endure  when  he  appeareth  f  This  sentence 
 divert  of  the  interpreters  take  to  be  but  one  with  the 
 former,  and  the  same  double  for  the  admiration  of  the 
 power  of  Christ,  in  such  weakness  able  to  confound 
 and  overturn  Avhatsoever  or  whosoever  stands  against 
 him.  But  others  understand  it  as  a  distinct  sentence, 
 and  read  it  somewhat  otherwise  :  Jerome,  according 
 to  the  Hebrew,  Quis  stabit  ad  videndum  eumf  The 
 Septuagint,  Quis  fore  poterit  ut  aspiciat  eumf  Simile 
 a  sole  et  oculis.  Who  that  hath  but  his  natural  and 
 blind  eyes  is  able  to  behold  him,  and  understand  the 
 great  mysteries  of  salvation  he  brings,  and  is  hid  under 
 the  veil  of  his  humanity  ?  As  if  he  said,  No  natural 
 man  by  his  own  understanding  is  able  to  see  and  con- 
 ceive these  things ;  they  are  hid  from  him,  or  too 
 deep  for  him.    That  which  is  gathered  hence  is  this ; — 
 
 JJoct.  No  natural  man  of  himself  is  able  to  behold 
 Cbrist,  and  to  know  him  and  the  mysteries  of  salva- 
 tion brought  by  him,  Rev.  ii.  17. 
 
 For  he  is  like  a  purging  fire.  The  first  similitude 
 by  which  he  setteth  forth  the  power  of  Christ,  com- 
 paring him  to  fire ;  and  this  is  to  shew  his  dealing 
 with  the  wicked,  to  whom  he  is  a  consuming  fire,  and 
 so  are  they  rather  to  be  read ;  for  neither  doth  the 
 word  signify  purging,  neither  yet  seems  he  to  speak 
 of  his  purging  power  touching  the  godly,  for  that  fol- 
 loweth  in  the  third  verse.  Therefore  it  is  to  be  under- 
 stood of  his  consuming  power,  by  which  he  confounds 
 the  wicked,  and  destroys  them.  Now  generally  hence 
 I  observe  ; — 
 
 For  that  it  is  usual  with  the  Scripture,  speaking  of 
 God  and  his  power,  his  justice,  mercy,  tender  regard 
 of  his,  and  such  like,  to  set  them  down  by  such  things 
 
 as  are  common  and  familiar,  and  every  day  or  usually 
 occurrent  to  the  eyes  and  ears  of  men. 
 
 And  like  the  fuller  s  soap.  The  second  similitude 
 to  shew  his  dealing  with  the  godly,  his  own,  that  he 
 is  like  the  fuller's  soap,  or  the  fuller's  herb,  which,  as 
 it  hath  a  nature  to  purge  and  take  spots  out  of  gar- 
 ments, so  it  maketh  them  to  have  a  lustre  and  glorious 
 show  or  colour,  making  them  fresh  and  white,  Mark 
 ix.  3,  noting  the  effect  of  Christ  in  his,  that  he  maketh 
 them  white  and  pure  ;  for  though  it  is  true  that  this 
 herb  doth  purge  away  blots,  and  so  might  note  the 
 purging  away  of  corruptions  from  his,  yet  because  that 
 is  the  next  similitude,  I  observe  this  here. 
 
 Doct.  Christ  is  to  his  as  the  fuller's  soap  or  the 
 herb  of  the  fuller,  making  them  pure  and  holy,  giving 
 them  a  lustre  in  their  lives  in  holiness  and  righteous- 
 ness. And  this  is  either  perfectly,  which  is  either  in 
 this  life  by  imputation  of  his  holiness,  putting  on  his 
 garments  upon  them,  as  Jonathan  did  to  David  after 
 their  league ;  or  else  in  the  life  to  come  by  full  per- 
 fection inherent,  when  they  shall  be  like  him  in  holi- 
 ness and  glory.  Or  it  is  partially  and  begun  in  this 
 life^whereas  they  are  enlightened  as  the  moon  by  the 
 sun,  yet  have  their  spots,  their  errors ;  so  are  they 
 sanctified,  and  put  in  a  new  hue,  as  the  fuller  doth  a 
 cloth  or  garment,  yet  the  old  threads  appear  in  them. 
 Of  this  is  it  here  spoken,  and  for  this  is  he  thus  called, 
 and  to  this  tends  that  1  Cor.  i.  30,  '  But  ye  are  of 
 him  in  Christ  Jesus,  who  of  God  is  made  unto  us  wis- 
 dom, and  righteousness,  and  sanctification,  and  re- 
 demption.' And  chap.  vi.  11,  '  And  such  were  some 
 of  you;  but  ye  are  washed,  but  ye  are  sanctified,  but 
 ye  are  justified  in  the  name  of  the  Lord  Jesus,  and  by 
 the  Spirit  of  our  God.'    Heb.  ii.  11,  Eph.  v.  26. 
 
 Ver.  3.  And  he  shall  sit  down  to  try  and  fine  the 
 silver:  he  shall  even  fine  the  sons  of  Levi,  and  purify 
 them  as  gold  and  silver,  that  they  may  bring  offerings 
 unto  the  Lord  in  rigJiteousness. 
 
 And  he  shall  sit  down  to  try.  He  shall  sit  down  to 
 try  and  fine  the  silver.  The  third  similitude  by  which 
 Christ  is  described  is  from  the  goldsmith.  The  sum 
 is,  that  as  he,  sitting  in  his  shop  by  his  furnace,  doth 
 purge  the  dross  and  corruption  from  the  silver,  so  will 
 Christ  purge  corruption  from  those  which  are  his. 
 
 He  shall  sit.  Noting  the  diligence,  and  constancy, 
 and  care  of  Christ  in  this  work ;  i.  e.  he  shall  not  do 
 it  lightly  or  cursorily,  but  seriously  and  diligently, 
 being  marvellous  attentive  upon  the  work;  for  then 
 we  sit  when  we  would  do  anything  seriously,  and  with 
 all  care  and  endeavour.     So  Ps.  i.  1,  and  1.  20. 
 
 And  fine  the  silver  [Scptuag.  and  fining  as  silver), 
 or  as  a  man  that  fineth  silver;  for  the  Hebrews  often 
 omit  the  note  of  similitude ;  and  the  people,  some  think, 
 is  compared  to  silver,  because  they  are  so  excellent  in 
 respect  of  others,  which  are  but  iron  to  them ;  some 
 because  silver  hath  this  of  its  nature,  that  it  is  most 
 mixed  with  other  metals  and  minerals,  and  by  the  fire 
 
204 
 
 STOCK  ON  MALA.CHI. 
 
 [Chap.  III. 
 
 is  made  most  pure;  so  they  by  the  virtue  of  Christ's 
 death. 
 
 And  he  shall  purge  the  sons  of  Levi.  The  parties 
 whom  he  should  purge,  understanding  not  those  who 
 were  such  by  nature,  but  such  as  were  spiritual  priests, 
 such  as  were  true  and  lawful  priests,  dedicated  to  the 
 perpetual  and  holy  service  of  God. 
 
 And  purify  them  as  gold  and  silver.  He  expresseth 
 the  same  thing  again  and  agaiu,  that  it  might  be  more 
 certain  and  firm,  and  to  shew  that  their  purity  should 
 be  very  great;  for  these  metals  are  of  all  others  most 
 accurately  purged  with  the  fire,  lest  any  rust  or  dross 
 should  remain  with  them. 
 
 Tliat  they  may  bring  offerings.  Here  is  an  effect  of 
 Christ  purging  of  them,  that  their  sacrifices  being  pol- 
 luted and  corrupt  before,  should  now  be  pure  and  holy, 
 and  be  made  acceptable  to  the  Lord.  In  these  words 
 are  noted  the  purity  of  them,  in  the  next  the  accept- 
 ableness  of  them. 
 
 Doct.  Christ  is  to  his  as  a  goldsmith  or  gold-finer, 
 he  that  purgeth  and  purifietb  them  from  their  dross 
 of  sin  and  corruption ;  which  is,  as  the  former,  perfectly 
 in  the  life  to  come,  whenas  all  blots  and  every  spot 
 shall  be  removed,  Eph.  v.  27,  or  partially  in  this  life, 
 where  as  all  is  pardoned,  so  purged,  but  not  whole 
 sin ;  neither  if  it  wrere  can  he  be  perfectly  free,  be- 
 cause, living  in  an  infected  air,  they  cannot  but  draw 
 in  some  corruption,  which,  though  it  prevail  not  to 
 death,  yet  it  will  corrupt  them  still,  and  infect  them. 
 But  Christ  he  purgeth  them,  and  hence  is  washing  of 
 us  given  unto  him,  Rev.  i.  5,  and  cleansing,  1  John 
 i.  7,  and  the  baptism  of  Spirit  and  fire,  Mat.  iii.  11, 
 that  as  fire  he  takes  away  dross  and  rust.  Hence  he 
 is  said  to  be  'Jesus,'  Mat.  i.  21,  'because  he  saves 
 his  people  from  then*  sins ;'  not  a  culpa  only,  and  a 
 ptena,  but  a  contagione.  Hence  that  Rom.  vi.  3,  we 
 are  partakers  of  his  death,  to  make  us  to  die  to  sin, 
 and  sin  to  die  in  us,  Gal.  vi.  14. 
 
 Reason  1.  Because  he  might  make  way  for  holiness 
 and  purity,  for  else  the  new  man  cannot  be  put  on, 
 unless  the  old  man  be  destroyed  ;  men  cannot  be  re- 
 newed in  the  spirit  of  their  minds  unless  they  cast  off 
 the  old  man,  and  he  be  taken  from  them.  As  the 
 serpent  cannot  receive  new  strength  unless  she  first 
 put  off  her  old  skin  or  coat,  passing  and  pressed  by 
 the  straitness  of  her  den  or  hole  ;  so  cannot  wTe  put  on 
 the  new  unless  we  put  off  the  old  (August,  de  doct. 
 Christi,  lib.  ii.  cap.  16).  Therefore  to  make  way  for 
 that,  Christ  first  must  purge  us  from  sin. 
 
 Reason  2.  Because  he  might  make  us  like  him. 
 He  was  made  like  us  in  all  things,  save  in  sin ;  this 
 makes  us  unlike.  This  then  will  he  take  and  purge 
 from  us,  that  we  might  be  as  he,  without  sin. 
 
 Eeaso)i  3.  Because  we  might  serve  him.  He  desires 
 to  have  service  from  us,  which  cannot  be  unless  he 
 purge  away  sin  and  destroy  it  in  us ;  for  else  we 
 shall  serve  it,  and  we  cannot  serve  two  masters. 
 Therefore  he  destroys  this,  that  we  might  not  serve 
 
 it,  Rom.  vi.  6 ;  and  so  might  be  free  to  serve  him, 
 Luke  i.  74. 
 
 To  try  and  fine  the  silver.  Dross  is  not  easily  sepa- 
 rated from  metal  and  silver,  but  with  the  violence  and 
 heat  of  the  fire  is  it  tried  and  fined  ;  insinuating  unto 
 us  by  this  how  hardly  and  with  what  force  sin  is  sepa- 
 rated from  us,  how  close  it  sticks  by  us,  and  with 
 what  ado  it  is  separated. 
 
 Doct.  The  sins  and  corruptions  of  God's  children 
 sit  close  to  them  and  cleave  fast,  are  not  to  be  sepa- 
 rated but  with  much  force  and  violence  ;  as  dross  to 
 silver,  Heb.  xii.  1.  To  shew  this  belong  those  speeches 
 of  sacrificing,  Gal.  v.  24 ;  of  mortifying,  Col.  iii.  5  ; 
 of  cutting  off  and  pulling  out  the  right  hand  and  right 
 eyes,  Mat.  v.  29,  30 :  proved  also  by  that,  Jer. 
 xiii.  23,  '  Can  the  blackmoor  change  his  skin,  or  the 
 leopard  his  spots  ?  Then  may  ye  also  do  good  that 
 are  accustomed  to  do  evil ;'  and  Micah  vi.  7,  men  will 
 give  anything  rather  than  part  with  sin. 
 
 Reason  1.  Because  it  is  natural  unto  them,  as  to 
 others  brought  into  the  world  with  them.  Now  as  the 
 proverb,  That  which  is  bred  in  the  bone  will  hardly 
 out  of  the  flesh,  and  as  natural  and  hereditary  dis- 
 eases stick  the  fastest  and  most  hard  to  be  cured  ;  so 
 it  is  of  sin. 
 
 Reason  2.  Because,  besides  nature,  custom  and 
 continuance  in  them  is  adjoined.  Now,  custom  is 
 another  nature ;  and  things  bound  with  such  a  twofold 
 cord,  both  so  strong,  will  hardly  be  separated.  Custom 
 oftentimes  prevails  much,  and  jura  didicit  imitari 
 natures  (Saint  Chiysostom).  But  when  custom  and 
 nature  are  joined  together,  who  or  what  shall  alter 
 them  ?  No  wonder  so  much  preaching,  and  so  little 
 prevailing  with  men  to  remove  their  sins,  and  the 
 ministry  so  unacceptable.  Micah  vi.  7  and  Mai.  ii.  G. 
 Use.  To  teach  every  man  not  to  look  to  be  separated 
 from  his  dross  and  corruption  without  violence,  and 
 that  he  must  offer  violence  to  them  to  be  rid  of  them. 
 The  silver.  The  church  and  God's  people  thus 
 compared,  in  respect  of  their  excellency,  because  it 
 and  they  are  more  excellent  than  any  other  society. 
 
 Doct.  The  church  is  the  most  excellent  society  in 
 the  world,  Rev.  ii.  1,  '  Golden  candlesticks.'  The 
 churches  of  Asia,  among  other  reasons,  were  said  to 
 be  golden  in  regard  of  their  excellency  and  dignity 
 which  they  have  in  God's  account ;  that  as  gold  is  the 
 most  precious  metal,  and  much  accounted  of  men,  so 
 is  the  church  much  set  by  of  God.  It  is  dear  unto 
 him  as  the  apple  of  his  eye,  Deut.  xxxii.  10,  Zech. 
 ii.  8.  It  is  a  diamond  among  a  heap  of  pebbles  ;  the 
 members  of  the  church  are  jewels,  as  we  have  it  after- 
 wards, ver.  17. 
 
 Out  of  this  place  of  fining  and  purging,  some  papists, 
 catching  at  shadows  when  they  have  no  substance, 
 would  prove  and  establish  their  purgatory,  where  a 
 company  of  souls  are  holden  in  with  paper  walls  and 
 grievously  tormented  with  painted  fire ;  which  poetical 
 fiction   and  papal  fancy,  as  we   deny,   so  cannot  this 
 
Ver.  4] 
 
 STOCK  ON  MALACHL 
 
 205 
 
 place  possibly  induce  us  to  believe  it,  seeing  God  him- 
 self  batb  taught  us  no  such  thing,  neither  in  this  place 
 nor  in  any  other.  For  what  if  St  Augustine  and  some 
 others  have  applied  this  place  to  purgatory  ?  For  he 
 was  never  resolved  there  was  such  a  place,  but  thought 
 it  credible  and  not  impossible  there  might  be  such  a 
 place,  but  never  once  definitively  determined  of  it 
 (Enchir.  ad  Laurent,  Ixix. ;  besides  Epist.  54,  Maced. 
 p.  2).*  There  is  no  other  place  of  amendment  but 
 in  this  life;  for  after  this  every  one  shall  have  what 
 he  merited  here.  Now  this  place  is  apparently  under- 
 stood of  purging  men  from  the  sin  and  corruption,  and 
 not  from  the  punishment,  and  so  cannot  be  understood 
 of  their  purgatory,  where  only  the  punishment  is  satis- 
 fied for.  Besides,  the  end  of  this  purging  is,  that  they 
 may  be  fit  to  offer  up  lawful  sacrifice  to  God,  but  in 
 theirs  the  souls  offer  up  no  sacrifices,  say  no  masses 
 there.  Besides,  this  purgation  is  only  by  Christ, 
 through  the  sanctification  of  the  Holy  Ghost,  being  the 
 only  purgation  that  the  Scripture  acknowledgeth,  and 
 therefore  this  cannot  be  an  impeachment  of  that. 
 John  i.  29,  '  John  seeth  Jesus  coming  unto  him,  and 
 saith,  Behold  the  Lamb  of  God  which  taketh  away  the 
 sins  of  the  world  ; '  arguing  a  want  and  weakness  in 
 his  payment,  if  after  it  men  must  pay  for  it.  But  that 
 there  can  be  no  such  thing,  neither  can  any  such  thing 
 stand  with  the  justice  of  God,  I  prove  thus  :  By  a 
 reason  which  Tertullian  (de  resurrectione  carnis)  and 
 other  of  the  fathers  use  to  prove  the  resurrection  of 
 the  body.  For  if  in  course  of  justice  it  be  necessary 
 that  the  body,  which  hath  been  partaker  with  the 
 soul  of  all  that  hath  been  done  either  in  righteousness 
 or  sin,  be  also  partaker  of  the  reward  of  either,  and 
 hereby  there  be  enforced  necessarily  a  resurrection  of 
 the  body,  to  be  joined  with  the  soul  to  be  partaker 
 thereof,  we  must  from  the  same  principle  of  justice 
 conclude  that  if  there  be  a  purgatory,  it  should  be  as 
 well  for  the  body  as  the  soul,  because  the  body  hath 
 been  partaker  of  those  pleasures  and  delights,  for 
 which  they  tell  us  that  the  souls  pay  dear  in  purgatory 
 fire.  But  they  deny  any  purgatory  for  the  body, 
 therefore  they  cannot  truly  affirm  there  is  any  for  the 
 soul.  For  thus  shall  the  judgments  of  God  be  just 
 saith  Epiphanius  (in  Ancorat.),  whilst  both  participate 
 either  punishment  for  sin  or  reward  for  virtue  ;  which 
 just  judgment  they  greatly  impeach,  by  laying  upon 
 the  soul  only  the  punishment  of  those  sins  which  have 
 been  committed  by  the  whole  man, 
 
 He  shall  even  fine  the  sons  of  Levi.  The  parties 
 whom  he  should  purge  and  fine,  his  own,  called  the 
 sons  of  Levi,  because  they  were  and  are  spiritual 
 priests. 
 
 Doct.  All  they  who  are  Christ's  are  truly  spiritual 
 priests,  1  Pet.  ii.  9,  Rev.  i.  6. 
 
 And  purify  them   as  gold  and  silver.      Thus  God's 
 
 *  Morum  corrigendorum  nullus  alius  est  qur.m  in  hac 
 vita  locus :  nam  post  hanc  quisque  id  habebit,  quod  in  hac 
 eibimet  acquisierit. — Epist.  Maced.  liv.  p.  2. 
 
 people  and  his  church  are  compared  and  resembled, 
 not  to  base,  but  to  the  most  excellent  and  most  pre- 
 cious metals. 
 
 That  they  may  bring  offerings  unto  the  Lord.  Here 
 is  the  end  why  they  are  purged  and  purified  by  Christ, 
 to  offer  up  sacrifices,  pure  ones,  and  such  as  should 
 be  acceptable,  ver.  4.  Now  these  offerings  are  evan- 
 gelical, not  legal,  their  persons,  prayers,  praises,  alms, 
 and  such  like  ;  vide  chap.  i.  11,  '  offering.' 
 
 Offerings  in  righteousness.  Their  sacrifices  shall  be 
 pure,  opposite  to  the  sacrifices  of  the  Jews,  which 
 were  corrupt  and  polluted. 
 
 Doct.  The  works  and  worship  of  such  as  are  purged 
 are  pure  and  holy,  vide  chap.  i.  11,  'A  pure  offering,' 
 
 Offerings  in  righteousness.  Some  of  our  papists 
 understand  this  place,  as  that  chap.  i.  11,  of  the 
 sacrifice  of  the  mass,  and  the  offering  up  of  Christ  in  it. 
 
 But  by  these  real  and  outward  sacrifices  are  under- 
 stood the  spiritual  sacrifices  of  the  Gentiles  and  church 
 under  Christ. 
 
 Doct.  Under  the  gospel  Christians  are  freed  from 
 all  outward  and  real  sacrifices  to  be  offered  imme- 
 diately to  God,  and  of  them  are  only  required  spiritual 
 sacrifices,  vide  chap.  i.  11. 
 
 Ver.  4.  Then  shall  the  offerings  of  Judah  and  Jeru- 
 salem be  acceptable  unto  the  Lord,  as  in  old  time  and 
 in  the  years  afore. 
 
 Then  shall  the  offerings  of  Judah  and  Jerusalem  be 
 acceptable.  In  this  verse  is  noted  the>  acceptableness 
 of  their  sacrifices.  The  sum  is,  that 'if  ever  any  of 
 the  sacrifices  of  old,  offered  by  Abel,  Abraham,  and 
 other  of  the  patriarchs,  were  acceptable,  then  un- 
 doubtedly these ;  those  being  only  the  figures '  and 
 shadows  of  the  other. 
 
 Of  Judah  and  Jerusalem.  By  these  is  understood 
 the  whole  church  wheresoever,  in  cities  or  countries ; 
 so  that  some  particular  should  be  figured  by  these,  as 
 by  Judah  the  universal  church  dispersed,  by  Jerusa- 
 lem, the  metropolitan  city,  the  apostles'  see  and  seat, 
 that  is  Rome,  is  boldly  affirmed,  but  barely  proved  by 
 Ribera;  for  why  this  more  than  Antioch,  where  Peter 
 first  sat ;  or  Jerusalem  itself,  where  James  was ;  or 
 Constantinople,  and  other  cities  where  other  of  the 
 apostles  were  ?  It  is  more  than  he  can  give  us  any 
 reason  for. 
 
 As  in  old  time,  in  the  years  afore.  Shewing  that 
 God  is  the  same  to  his,  and  will  receive  as  acceptably 
 their  sacrifices  and  offerings,  as  ever  he  did  in  former 
 times. 
 
 As,  in  this  place,  hath  not  the  force  of  comparison 
 or  equality,  but  of  indication  or  shewing  ;  or,  as  some, 
 of  correspondency  of  the  thing  figured.  Sicut  signi- 
 fies similitudinem,  non  wqualitatem,  as  Lev.  xix.  18. 
 Some  would  have  it  to  have  the  force,  not  of  similitude, 
 but  certainty,  that,  as  they  were  acceptable  to  the 
 Lord,  and  Scripture,  which  is  truth,  hath  said  it,  so  as 
 certainly  shall  these  sacrifices  be  accepted. 
 
206 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 Then.  When  they  are  pure,  and  their  offerings 
 pure  ;  not  else,  though  they  be  Judah  and  Jerusalem, 
 whatsoever  their  number,  glory,  and  dignity  is. 
 '  Doct.  God  accepts  no  man's  prayers  and  service, 
 moved  by  any  outward  things  :  as  dignity  of  persons, 
 virtue,  or  place,  or  office  ;  nor  outward  privileges,  if 
 they  want  faith  and  holiness,  vide  chap.  i.  9. 
 
 Then  shall  they  be  acceptable.  When  they  are 
 purged,  and  not  before. 
 
 Doct.  A  man's  prayer  shall  not  be  accepted  un- 
 less he  be  purged  and  cleansed,  reconciled  to  God, 
 and  justified  and  sanctified,  and  e  contra;  vide  chap. 
 i.  10. 
 
 As  in  old  time  and  the  years  afore.  Here  is  ampli- 
 fied the  former,  the  acceptation  of  their  offerings,  either 
 by  similitude,  so  these;  or  the  certainty  set  down,  that 
 as  certainly  as  they  were  received  and  were  acceptable, 
 so  certainly  should  theirs  be. 
 
 Doct.  It  is  as  certain  a  truth  that  God  will  graciously 
 and  favourably  accept  the  offerings,  prayers,  alms,  and 
 other  the  spiritual  service  of  those  under  the  gospel, 
 as  it  is  certain  he  did  graciously  accept  the  offerings 
 of  Abel,  Abraham,  Jacob,  the  holy  patriarchs,  and 
 other  of  the  forefathers.  Now  this  is  certain,  for  it  is 
 apparently  set  down  in  the  Scriptures,  as  Gen.  iv.,  xxii., 
 and  such  ;  then  the  other,  the  11th  to  the  Hebrews 
 proves  the  one,  and  is  applied,  chap.  xii.  1,  to  prove 
 the  other  manifestly  unto  us  ;  for  they  are  brought 
 [not]  only  for  a  provocation  to  those  duties,  but  as  an 
 assurance  of  the  like  acceptation.  To  this  purpose, 
 for  prayers,  is  that  James  v.  1G-18. 
 
 Season  1.  Because  God,  as  he  is  ever  one  and  the 
 same  in  himself,  so  is  he  to  all  those  who  are  his,  the 
 like  affected  to  them ;  as  a  father  loves  all  his  children 
 and  will  accept  the  service  of  one  as  of  another,  will 
 hear  the  request  of  the  youngest  as  the  eldest. 
 
 Reason  2.  Because  they  have  the  same  thing,  which 
 made  their  prayers  and  works  pleasing,  and  gave  them 
 boldness  to  the  throne  of  grace,  Heb.  xi.  4,  5,  which 
 is  faith. 
 
 Reason  3.  Because  they  have  the  same  Spirit  help- 
 ing their  infirmities,  Rom.  viii.  26  ;  and  the  same 
 Mediator  giving  them  favour  in  his  eyes,  boldness, 
 and  entrance,  Eph.  iii.  12 ;  yea,  and  the  Spirit  in 
 greater  measure  and  more  abundance,  and  the  Medi- 
 ator more  manifested  unto  them. 
 
 Use  1.  Then  have  we  no  need  at  all  to  pray  and 
 invocate  the  saints  departed,  that  they  would  commend 
 our  prayers  to  God  and  pray  for  us,  when  we  are  cer- 
 tain our  prayers  may  be  heard  as  well  as  theirs.  Upon 
 this  ground  sure  it  was  that  in  all  the  Scriptures  we 
 find  not  anything  touching  this,  no  succeeding  ages 
 praying  to  their  predecessors,  not  Jacob  and  the 
 patriarchs  to  Abel  or  Abraham,  not  the  posterity  ever 
 to  them,  not  the  people  to  their  prophets  departed, 
 not  in  the  gospel  ever  found  either  precept  or  practice 
 of  it,  nor  in  the  primitive  and  first  church,  for  divers 
 hundred  years  after  Christ.     If  Bellarmine  (1.  i.  de 
 
 Sancto.  bealit,  c.  20,)  give  us  it  for  a  reason  why  the 
 fathers  before  Christ  neither  prayed  in  particular  for 
 the  church  upon  earth,  neither  were  prayed  to,  be- 
 cause they  were  absent  from  God,  and  did  not  enjoy 
 his  sight  and  presence,  but  were  in  Umbo,  and  not  in 
 heaven  ;  the  same  reason  can  we  give  them  that  for  a 
 long  while  after  Christ  there  was  none,  because  it  was 
 doubted  in  the  church  whether  the  faithful  departed 
 out  of  this  world  be  immediately  received  into  heaven, 
 and  enjoy  the  happy  presence  of  God,  or  whether  they 
 remain  and  stay  in  Abraham's  bosom,  or  some  place  of 
 rest,  till  the  day  of  the  resurrection  ;  yea,  Irenaaus, 
 Justin  Martyr,  Tertullian,  and  others,  thought  that 
 they  abode  in  some  part  of  hell,  or  in  some  hidden 
 and  invisible  place,  sequestered  from  the  presence  of 
 God  till  the  second  coming  of  the  Son  of  man  ;  there- 
 fore must  it  follow  that  invocation  is  but  an  innova- 
 tion. But  to  conclude  :  Seeing  they  know  not  our 
 wants,  nor  can  take  notice  of  our  prayers  and  hear  us, 
 neither  can  we  have  any  certainty  of  it  if  it  were  so, 
 and  are  certain,  from  the  word  of  God,  that  our 
 prayers  shall  be  heard  as  well  as  theirs,  we  have  not 
 need  to  pray  to  them,  nor  reason  to  induce  us  to  it; 
 we  neither  in  this  nor  any  other  thing  adore  them,  but 
 as  St  Augustine  (de  vera  religione,  55),  we  honour 
 them  for  imitation,  but  adore  them  not  for  religion. 
 
 Use  2.  This  teacheth  us  the  privilege  those  who 
 are  reconciled,  justified,  purged,  and  sanctified,  have 
 above  others,  because  they  may  both  have  access  to 
 God  and  have  assurance  to  be  heard. 
 
 Use  3.  To  encourage  every  one  that  is  God's  to  do 
 service  unto  him,  to  bring  offerings  and  offer  up  their 
 pra}*ers,  being  assured  beforehand  that  they  shall  be 
 accepted  ;  not  only  heard,  but  graciously  heard  ;  not 
 only  received,  but  favourably  received  ;  therefore  ought 
 they  to  come  with  confidence  and  boldness  unto  the 
 throne  of  grace.  And  if  at  any  time  they  be  fainting 
 and  doubting  whether  they  shall  be  accepted  or  no, 
 let  them  call  to  mind  how  God  hath  received  others 
 and  their  offerings,  and  apply  this  unto  it,  and  'so 
 strengthen  and  encourage  themselves  with  assurance 
 to  be  graciously  accepted,  seeing  they  know  God  is  the 
 same  now  that  before,  he  that  is  not  only  as  a  father, 
 like  affected  to  his  children,  but  that  which  a  father  is 
 not  able  to  do,  that  to  one  as  to  another,  to  the 
 youngest  as  to  the  eldest,  to  the  children  of  the  church 
 of  the  Gentiles,  as  it  were  his  second  wife,  as  of  the 
 Jews  his  first  wife  ;  provided  they  have  the  same  faith, 
 the  same  Spirit,  the  same  Mediator,  when  they  come 
 unto  him,  which  others  have  had  who  have  been  gra- 
 ciously accepted,  then  shall  they  be  certainly  received. 
 If  they  object  that  they  are  not  so  worthy  as  others, 
 have  not  such  strength  of  faith,  such  greatness  of 
 grace,  and  such  like,  I  answer,  first,  this  smells  of 
 infirmity  and  pride,  that  as  they  thought  to  be  heard 
 for  their  much  babbling,  so  these  for  their  great 
 worthiness ;  and,  secondly,  that  children  who  seek 
 anything  from  their  father,   and  hope  to  receive  as 
 
Ver.  5.] 
 
 STOCK  ON  MALACHT. 
 
 207 
 
 others  have  clone,  do  not  look  upon  their  worthiness, 
 but  the  naturalness  of  their  father's  love. 
 
 Ver.  5.  And  I  will  come  near  to  you  to  judgment, 
 and  I  will  be  a  sivift  witness  against  the  soothsayers,  and 
 against  the  adulterers,  and  against  false  swearers,  and 
 against  those  that  wrongfully  keep  back  the  hireling's 
 wages,  and  vex.  the  widow  and  the  fatherless,  and  oppress 
 the  strangers,  and  fear  not  me,  saith  the  Lord  of  hosts. 
 
 And  I  will  come  near  unto  you  in  judgment.  The 
 prophet  having  spoken  of  the  effect  of  Christ's  power 
 touching  the  godly  and  faithful,  and  in  them  he  speaks 
 now  of  it  in  respect  of  the  wicked,  whom  he  would 
 judge  and  condemn,  neither  should  there  be  any  eva- 
 sion from  his  judgments,  neither  any  way  to  escape 
 them.  Seeing  he  will  be  both  witness  and  judge, 
 from  whose  knowledge,  and  power,  and  uprightness, 
 they  cannot  exempt  themselves.  And  this  is  contained 
 in  the  fifth  and  sixth  verses,  and  hath  two  general 
 parts  ;  the  first  is  the  judgment,  the  second  is  the 
 certainty  of  it  from  the  immutability  of  God. 
 
 And  I  ivill  come  near  unto  you  in  judgment,  i.  e.  you 
 do  much  detract  from  me  and  disgrace  me,  as  if  I  re- 
 garded not  what  things  were  done  here  below,  but  only 
 beheld  them  afar  off,  and  let  things  run  as  they  would ; 
 but  now  I  will  come  near  unto  you,  and  seeing  you 
 say,  '  Where  is  the  God  of  judgment,'  I  will  come  to 
 you  not  as  you  would,  to  revenge  others  for  your  sake, 
 but  to  exercise  severe  judgment  against  you.  And  so 
 he  speaks  here  of  a  perfect  and  sensible  judgment, 
 which  they  had  thought  and  judged  to  be  far  off. 
 
 And  I  will  be  a  swift  witness.  Another  effect,  i.e. 
 I  who  am  the  judge,  will  also  be  a  swift  witness.  I 
 will  come  speedily,  and  speedily  will  I  lay  open  all  your 
 sins,  for  all  your  windings  and  tui'nings,  all  your  secret 
 concealing  of  sins  is  known  to  me.  You  think  that  I 
 am  slow  in  executing  of  judgment,  but  I  will  come 
 sooner  than  you  think  of,  or  will  be  profitable  for  you, 
 for  to  your  destruction  I  will  be  swiftly  present.  And 
 all  your  hypocrisy  shall  not  help  you,  for  I  will  find  out 
 these  sins  which  3rou  cover  by  fraud  and  cunning,  and 
 cloak  under  one  thing  or  another,  and  cover  by  some 
 colours.  He  noteth  such  sins  as  were  wont  to  be  done 
 in  secret,  and  for  which  it  was  hard  to  find  witnesses 
 to  evict  them  and  punish  them.  There  shall  want  no 
 witnesses  for  these  things  to  prove  them,  though  you 
 do  it  in  great  secret :  I  will  be  the  witness  of  it ;  and 
 for  these  he  numbers  up  certain  particular  sins,  such 
 as  were  done  in  secret  without  witnesses.  The  first 
 he  calleth  soothsayers  ;  some  think  the  word  signifies 
 such  as  we  usually  call  jugglers,  such  as  make  things 
 seem  otherwise  to  the  eye  than  they  are.  And  under 
 this  he  comprehends  all  who  use  any  enchantments  or 
 magic,  and  have  society  with  devils  ;  the  other  parti- 
 culars see  in  their  places  as  they  follow. 
 
 I  will  come  near  to  judgment.  They,  because  of  the 
 long  patience  of  God,  put  far  from  them  both  him  and 
 the  day  of  judgment,  and  thought  no  evil  should  come 
 
 unto  them  ;  but  he  threateneth  them  for  the  abuse  of 
 his  patience,  that  he  would  certainly  visit  and  judge 
 them.  The  Lord  properly  cannot  be  said  to  be  far  off, 
 seeing  ubique  totum  est,  and  so  neither  to  come  near 
 properly,  but  he  is  said  to  come,  cum  manifestatur, 
 and  to  depart,  cum  occultatur,  but  ever  present,  either 
 hid  or  manifest  (August.).  Now,  when  he  manifesteth 
 himself  either  in  mercy  or  judgment,  he  is  said  to 
 come  near,  as  in  this  place. 
 
 Doct.  Howsoever  the  Lord  spare  long,  yet  will  he 
 visit  in  the  end  those  who  abuse  his  patience,  Jer. 
 vi.  G. 
 
 And  I  will  be  a  swift  witness  against  the  soothsayers. 
 Another  effect,  as  some  would  have  it,  or  the  manner 
 of  his  proceeding,  first,  swiftly,  then  by  way  of  wit- 
 ness, and  evict  them  before  he  condemn  them.  His 
 swiftness  is  not  simply,  for  he  is  slow  to  wrath,  but  in 
 respect  of  them,  who  thought  judgment  far  off,  and 
 promised  themselves  safety,  as  before,  he  would  come 
 upon  them  swiftly,  unlooked  for. 
 
 Doct.  The  judgments  of  God  come  upon  the  wicked 
 when  they  least  think  of  them,  and  promise  to  them- 
 selves all  security,  and  think  they  are  furthest,  by 
 reason  of  God's  patience.  Then  will  he  come  to 
 judgment  sooner  than  they  thought  of,  Micah  i.  3  ; 
 '  for  behold  the  Lord  cometh.' 
 
 A  witness.  If  he  will  be  a  witness,  then  a  true 
 witness,  and  so  knoweth  all  they  do,  their  wicked- 
 ness, else  should  he  not  be  a  true  witness. 
 
 Doct.  The  Lord  he  knows  all  the  ways  of  the 
 wicked,  as  an  eye-witness  of  them  all,  sees  and  be- 
 holds whatsoever  they  do,  and  wheresoever,  Micah  i.  3. 
 
 Use  1.  To  admonish  men  to  take  heed  what  they 
 do,  and  to  look  to  their  carriage. 
 
 Use  2.  To  teach  them  when  they  have  sinned,  that 
 it  is  in  vain  to  go  about  to  cover  it,  or  to  imagine  they 
 can  by  any  means  avoid  punishment  for  it,  seeing  he 
 that  is  the  judge  knoweth  it,  and  a  most  righteous 
 judge ;  who,  as  he  will  reward  the  godly  for  their  good, 
 so  will  he  recompense  the  wicked  for  their  evil.  And 
 as  neither  the  malice  of  wicked  men,  who  disgrace  tbeir 
 good  things,  calling  good  evil,  nor  their  own  modesty, 
 ready  to  deny  or  lessen  their  good,  as  Mat.  xxv.,  can 
 hinder  them  from  their  reward,  or  keep  good  things 
 from  them,  either  present  or  future,  and  all  because 
 he  knows  them,  and  is  merciful  and  just ;  so  neither 
 the  corruptions  of  others  like  themselves,  approving 
 and  applauding  their  evil,  nor  their  own  cunning  either 
 in  staying  the  passage  of  man's  judgments  against 
 them,  or  in  smothering  human  testimonies  and  evi- 
 dences, by  which  they  should  be  cast,  shall  defend 
 them  from  their  just  recompence,  and  keep  evil  things 
 from  them,  both  present  and  future ;  and  all  because  he 
 knows  them,  and  is  most  just.  In  vain  is  it  then  for 
 them  to  take  this  course.  As  it  is  a  marvellous,  vain, 
 and  bootless  thing  for  a  malefactor  to  endeavour  to 
 get  his  examination  taken  by  a  justice,  out  of  the 
 court  from  the  clerk  of  assize,  or  to  bribe  and  stop 
 
20S 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 the  mouths  of  those  who  should  give  evidence  against 
 him,  to  inform  the  judge  and  the  jury,  when  the 
 judge  himself  was  a  witness  of  the  fact,  and  is  ready 
 both  to  inform  the  jury,  and  to  give  sentence  accord- 
 ing to  his  own  knowledge. 
 
 A  witness ;  i.  e.  as  a  guilty  person  is  condemned 
 by  testimony  of  witness,  the  crime  proved  and  mani- 
 fest, so  will  I  give  sentence  against  the  wicked,  of 
 those  things  which  I  know  they  have  done. 
 
 Doct.  The  Lord  proceeds  not  to  judgment,  to  con- 
 demn or  punish  any,  but  upon  known  and  manifest 
 causes,  upon  the  known  deserts  and  merits  of  men, 
 sometimes  secret  to  others,  sometimes  known  to  them. 
 This  is  proved,  Num.  xx.  12 ;  Ananias  and  Sapphira, 
 Acts  v.  Infinite  are  the  examples  of  known  sinners, 
 as  the  old  world,  Sodom  and  Gomorrah,  Nadab  and 
 Abihu,  Korah  and  Dathan,  &c,  Mat.  xxv. 
 
 Reason  1.  Because  he  is  most  just,  and  therefore 
 must  proceed  upon  known  cause  ;  for  it  is  as  well  in- 
 justice to  punish  for  an  unknown  cause  upon  jealousy 
 and  suspicion,  as  for  no  cause ;  for  an  unknown  cause 
 is  no  cause.  De  non  existentibus  et  non  apparentibus 
 eadem  ratio. 
 
 Reason  2.  Because  he  would  manifest  his  justice  to 
 men,  therefore  he  usually  proceedeth  upon  known 
 causes  to  them,  as  sometime  upon  known  causes 
 known  to  them  [sometimes],  only  known  to  himself  to 
 manifest  he  is  not  bound  to  give  a  reason  of  his  judg- 
 ments to  men. 
 
 Use  1.  If  we  see  one  afflicted,  punished,  we  accounted 
 upright,  to  know  God's  proceedings  are  upright  and 
 upon  known  cause.  And  hence  may  we  learn  how  to 
 free  ourselves  from  such  doubts,  when  we  see  what 
 befell  Korah,  and  all  their  company,  Achan  and  his, 
 when  some  sinned  only  in  the  known  sin,  yet  others 
 were  punished.  We  must  conclude  that  it  is  most 
 just,  from  this  ground,  that  he  proceeds  never  but 
 justly,  though  it  be  secret  from  us. 
 
 Use  2.  For  imitation,  first  for  the  magistrates,  gods 
 upon  the  earth,  they  ought  not  to  proceed  against 
 malefactors,  but  upon  known  and  manifest  proved 
 causes,  not  upon  slender  conjectures  or  suspicions,  for 
 so  will  God  himself  do  ;  and  they  executing  his  judg- 
 ment, ought  to  proceed  no  otherwise,  lest  they  fall 
 into  injustice.  They  ought  not  to  proceed  for  any 
 hatred  to  their  person  or  their  profession,  or  for  any 
 other  sinister  respect,  upon  accusations  half  had,  and 
 slender  or  no  proofs.  The  lawyers  say  that  it  is  un- 
 just not  to  weigh  and  consider  the  whole  law,  but  to 
 give  sentence  from  some  part  of  it.  If  the  laws  con- 
 demn truth  unheard,  besides  the  note  of  injustice,  they 
 will  cause  a  suspicion  that  they  are  conscious  of  some 
 unwillingness  to  hear,  lest  after  they  had  heard,  they 
 could  not  condemn ;  as  Tertullian  speaks  ;*  so  of  inagis- 
 
 *  Veritatem  inanditam  si  damnent  leges,  praeter  invidiam 
 iniquitatis,  etiam  suspicionem  merebuntur  alicujus  conscien- 
 tise,  nolentes  audire,  quod  auditum  damnare  non  possunt. — 
 Tertull.  Apolog.  adversus  gentes,  cap.  i.  10. 
 
 trates.  Therefore  in  things  not  manifest,  not  proved, 
 or  by  such  witness  whose  persons  are  infamous,  their 
 credit  suspicious,  such  as  may  be  suborned,  or  do 
 things  of  spleen  and  malice,  which  may  haply  appear 
 to  them,  they  ought  to  take  heed  how  they  judge,  and 
 as  they  have  power,  rather  reprove  than  condemn. 
 
 Again,  in  the  second  place,  every  man  ought  to  judge 
 righteous  judgment,  when  he  judgeth  and  censureth  the 
 actions  of  other  men ;  but  secundum  allegata  et  probata, 
 not  out  of  his  own  humour,  out  of  the  dislike  of  their 
 person,  justifying  some  because  they  have  affection  to 
 them,  condemning  others  and  their  actions  because 
 they  dislike  them,  or  condemning  some  men's  doings, 
 only  for  the  name  they  have.  Like  unto  those  who 
 being  sick  of  a  fever  or  frenzy,  being  deceived  by  the 
 similitude  of  right  lines  drawn  upon  the  wall,  thought 
 they  saw  some  deformed  and  ill  shaped  creatures  (ut 
 Aristot.).  So  they  out  of  sick,  diseased,  and  corrupt 
 minds,  do  not  only  deprave  the  right  lines,  that  is,  the 
 famous  and  good  actions  of  others,  but  account  them 
 as  vices,  and  turn  them  to  their  reproaches  and  infamy. 
 If  that  for  men's  words  be  true  which  Luther  used  to 
 say,  It  is  a  wicked  practice,  when  you  know  a  man's 
 mind  and  meaning  to  be  good  and  sound,  yet  to  catch 
 at  his  words  (it  may  be  not  so  fitly  delivered)  to  ac- 
 cuse him  of  error  ;  *  so  for  men's  actions,  out  of  some 
 infirmities,  or  upon  some  suspicions,  when  they  know 
 nothing  but  good  in  them,  and  yet  believe  every  report 
 against  them.  As  Tertullian  said  it  was  with  him 
 and  other  Christians  in  his  time  ;  Credunt  de  nobis  quce 
 nonprobentur,  et  nolunt  inquirere  ne probentur  non  esse. 
 They  believe  things  of  us  without  trial  or  proof,  and 
 will  not  examine  whether  they  be  so,  lest  they  should 
 be  proved  to  be  otherwise. 
 
 Against  the  soothsayers.  He  numbers  up  the  par- 
 ticular offenders  he  would  deal  with,  not  that  he  would 
 deal  with  ruen,f  no,  but  alleging  these  as  a  taste  of 
 others,  or  as  the  sins  which  then  ruled  and  reigned 
 amongst  them ;  but  we  may  observe  that  here  are 
 numbered  not  sins  of  one  kind,  not  against  the  second 
 table  only,  or  first  only,  but  against  both. 
 
 Doct.  The  Lord  will  judge,  punish,  and  destroy  men 
 for  irreligion  as  well  as  dishonesty  ;  for  the  neglect 
 or  the  breach  of  the  first  table  as  well  as  the  second, 
 and  e  contra,  and  for  both,  manifested  here,  for  they 
 are  joined  together,  as  it  were,  in  one  condemnation  ; 
 proved  further  from  the  threatenings  and  executions 
 laid  down  in  the  word,  where  we  shall  find  the  ido- 
 later, the  Sabbath-breaker,  the  swearer,  &c,  threatened 
 and  punished  as  well  as  the  adulterer,  murderer,  and 
 other  dishonest  and  unjust  persons.  In  Deut.  xxviii. 
 all  the  curses  repeated  respect  the  whole  law,  and  all 
 the  commandments,  as  well  as  any  one,  or  of  either  of 
 the  tables,  Ezek.  xxii.  6-8,  Hosea  iv.  1,  2,  1  Cor. 
 vi.  9,  10,  1  Tim.  i.  9,  10,  Gal.  v.  19-21,  Rev.  xxi.  8. 
 
 *  Sceleratum  est,  cum  noveris  esse  pium  et  sanum  alicujus 
 sensum,  ex  verbis  incommode  dictis  statuere  errorem. — Luther. 
 t  Qu.  '  them  alone ' '? — Ed. 
 
Ver.  5.] 
 
 STOCK  ON  MALACHI. 
 
 209 
 
 Everywhere  offenders  against  both  tables  are  joined 
 together. 
 
 Reason  1 .  Because,  as  James  ii.  11, '  He  that  said,  Thou 
 shalt  not  commit  adultery,  said  also,  Thou  shalt  not  kill ; 
 now  though  thou  doest  none  adultery,  yet  if  thou  killest, 
 thou  art  a  transgressor  of  the  law.'  So  he  that  com- 
 manded obedience  to  the  one,  and  forbade  disobedience, 
 did  so  to  the  other ;  and  so  he  is  disobeyed  and  pro- 
 voked in  the  one  as  well  as  the  other. 
 
 Reason  2.  Because  the  curse  was  not  an  appendant 
 to  one  table,  but  to  both,  and  every  precept,  and  every 
 branch  of  every  precept,  Deut.  xxvii.  26. 
 
 Use  1.  Then,  under  the  gospel,  there  is  use  of  the 
 law  moral ;  for  this  is  spoken  of  Christ,  which  thing 
 would  he  not,  neither  could  he  in  justice  do,  if  the 
 law  were  not  to  them  under  the  gospel. 
 
 Use  2.  This  may  teach  many  in  the  church  to  ex- 
 pect Christ  a  terrible  judge  and  swift  witness  against 
 them ;  seeing  if  they  seem  to  make  care  of  the  one, 
 they  have  none  of  the  other,  for  many  seem  marvel- 
 ous careful  of  the  first  table  and  matter  of  religion. 
 They  will  hear  the  word,  they  will  be  frequent  in  prayer, 
 they  will  not  swear  an  oath,  keep  the  Lord's  day,  hate 
 idolatry,  and  such  like  ;  but  yet  live  in  some  breach  of 
 the  second  table,  in  hatred  and  malice,  lust  or  covet- 
 ousness,  cruelty  or  oppression,  slandering  and  discon- 
 tentment, disobedience  and  disloyalty ;  and  these  are 
 religious  hypocrites.  On  the  other  side,  many  there 
 are  who  have  care  to  deal  justly,  to  perform  faithful- 
 ness to  men,  are  merciful,  liberal,  loving,  and  kind, 
 &c,  yet  care  not,  or  regard  not  the  duties  of  religion; 
 are  swearers,  profaners  of  the  Lord's  day,  neglecters 
 of  the  worship  of  God,  careless,  negligent,  drowsy 
 hearers  and  prayers,  and  have  little  hatred  of  idolatry, 
 and  less  love  of  the  truth  ;  and  these  are  civil  hypo- 
 crites. Both  these,  in  the  hypocrisy  of  their  hearts, 
 persuade  themselves  that  they  are  in  the  favour  of 
 God,  and  shall  escape  the  wrath  of  Christ,  when  he 
 shall  come  to  judge,  cither  in  this  life  or  the  life  to 
 come.  And  these,  and  none  more,  lie  censuring,  judg- 
 ing, and  condemning  one  another,  and  remember  not 
 that  the  Judge  standeth  at  the  door,  ready  to  judge, 
 and  condemn  them  both.  Seeing  he  commandeth  both, 
 he  will  condemn  for  the  neglect  of  either  ;  and  the 
 curse  is  to  him  that  neglects  religion  and  the  first  table, 
 as  well  as  the  second  and  honesty. 
 
 Use  3.  To  persuade  these  hypocrites  to  come  out  of 
 their  hypocrisy,  and  both  them  and  all  others  to  take 
 upon  them  the  care  of  performing  obedience  to  Christ 
 in  both.  Be  careful  of  religion  with  honesty,  and  of 
 honesty  with  religion.  This  must  be  done,  and  the 
 other  must  *  be  left  undone.  Hast  thou  any  know- 
 ledge of  God,  any  love  of  the  truth,  any  care  of  the 
 Lord's  day,  any  fear  of  his  great  name,  any  love  to  hear 
 or  to  pray  ?  See  thou  be  careful  of  justice,  chastity, 
 sobriety,  obedience,  fidelity,  and  true  love  to  men  ;  or 
 
 *    Qu.  '  must  not  ?  ' — Ed. 
 
 else  for  all  that,  when  thou  thinkest  to  have  Christ 
 for  thy  Saviour,  thou  shalt  find  him  but  a  swift  wit- 
 ness and  an  ireful  judge  against  thee.  So  on  the  con- 
 trary. Many  will  easily  grant  me,  that  if  a  man  be 
 never  so  religious,  so  devout,  and  careful  of  the  first 
 table,  yet  if  he  be  unjust,  an  extortioner,  a  murderer, 
 and  such  like,  as  they,  Acts  xxviii.  5,  judged  of  St 
 Paul,  so  the  Lord  will  not  suffer  him  to  live,  but  his 
 judgments  shall  be  upon  him,  and  condemnation  in  the 
 life  to  come.  But  if  a  man  be  just,  chaste,  merciful, 
 and  such  like,  though  he  know  not  religion,  be  without 
 the  fear  of  God  and  care  of  his  service,  though  a 
 swearer  and  blasphemer,  a  profaner  of  the  Lord's  day, 
 yet  he  may  do  well  enough,  and  no  fear  of  perishing  or 
 judgment ;  and  so  will  they  speak,  both  in  life  and 
 death,  which  is  all  one,  as  if  they  should  think  a  man 
 which  is  guilty  of  felony,  murder,  and  such  like,  must 
 needs  be  judged  by  the  law  of  the  land  ;  but  if  not  of 
 these,  though  he  be  a  traitor  to  the  king's  person,  }Tet 
 is  there  no  fear.  But  if  a  traitor  shall  die,  though  not 
 guilty  of  felony,  and  a  felon,  though  not  culpable  of 
 treason  by  the  justice  of  man's  law,  much  more  they 
 who  shall  separate  these  two  tables.  Therefore  must 
 we  endeavour  to  be  religiously  honest,  and  honestly 
 religious,  to  avoid  the  transgressions  of  both  tables, 
 and  to  do  the  duties  of  them,  lest,  if  we  separate 
 these,  we  lay  ourselves  open  to  the  judgments  of  God 
 in  this  life,  and  separate  ourselves  from  the  comfort- 
 able and  happy  presence  of  the  Lamb,  and  him  that 
 sitteth  upon  the  throne. 
 
 Against  the  soothsayers.  The  first  particular  whom 
 he  will  judge,  and  under  this  all  of  the  like  kind  ;  such, 
 Deut.  xviii.  10,  11,  '  Let  none  be  found  among  you 
 that  maketh  his  son  or  daughter  go  through  the  fire, 
 or  that  useth  witchcraft,  or  a  regarder  of  times,  or  a 
 marker  of  the  flying  of  fowls,  or  a  sorcerer,  or  a 
 charmer,  or  that  counselleth  with  spirits,  or  a  sooth- 
 sayer, or  that  asketh  counsel  at  the  dead.' 
 
 Doct.  The  Lord,  as  he  will  judge  and  destroy  all 
 other  malefactors,  so  will  he  soothsayers,  witches, 
 enchanters,  sorcerers,  necromancers,  wizards,  and  all 
 such  like.  So  is  affirmed  here.  And  if  we  look  to  the 
 Old  Testament,  and  things  that  are  past,  we  shall  find 
 it  true  :  Deut.  xviii.  12,  '  For  all  that  do  such  things 
 are  an  abomination  to  the  Lord  ;  and  because  of  these 
 abominations,  the  Lord  thy  God  doth  cast  them  out  be- 
 fore thee.'  2  Kings  xvii.  17, 18,  •  And  they  made  their 
 sons  and  their  daughters  pass  through  the  fire,  and 
 used  witchcraft,  and  enchantments,  yea,  sold  them- 
 selves to  do  evil  in  the  sight  of  the  Lord  to  anger  him ; 
 therefore  the  Lord  was  exceeding  wroth  with  Israel, 
 and  put  them  out  of  his  sight,  and  none  was  left  but 
 the  tribe  of  Judah  only'  Mic.  v.  12,  •  And  will  cut 
 off  thine  enchanters  out  of  thine  hand,  and  thou  shalt 
 have  no  more  soothsa3-ers.'  In  the  New,  Gal.  v.  20,  21, 
 Kev.  xxi.  8,  '  Sorcerers  shall  have  their  part  in  the 
 lake  that  burns  with  fire  and  brimstone.' 
 
 Reason  1.  Because  thev  are  gross  idolaters,  and  the 
 
 0 
 
210 
 
 STOCK  ON  MALACH1. 
 
 [Chap. 
 
 III. 
 
 art  they  use  is  gross  idolatry  ;  for  here  is  ever  either 
 the  express  invoeating  and  calling  upon  the  devil,  and 
 seeking  from  him  knowledge  of  things  secret  and  to 
 come,  help  in  trouble,  deliverance  from  danger,  and 
 such  like,  proper  unto  God,*or  else  some  secret  and 
 covert  invocation  on  him  :  as  under  the  name  of  the 
 dead,  or  under  some  barbarous  terms,  which  have  no 
 signification  ;  or  by  some  superstitions  and  arts  of 
 sleight,  invented  by  him,  which  Tertullian  (lib.  de 
 anima)  calleth  second  idolatry.  For  as  in  the  first  he 
 feigned  himself  to  be  a  god,  so  here  an  angel,  or  one 
 that  is  dead,  and  such  like,  and  in  both  he  seeks  to 
 be  worshipped.  Whenas  then  they  are  worshippers 
 of  the  devil,  taking  from  the  Lord  that  was  his,  most 
 grateful  and  acceptable  to  him,  invocation  and  his 
 worship,  and  giving  it  to  his  most  deadly  and  greatest 
 enemy  ;  how  should  he  put  it  up,  and  not  be  revenged 
 of  such  a  generation  ? 
 
 Reason  2.  Because  they  bewitch  and  deceive  many, 
 and  draw  them  into  the  same  sins,  and  so  bring  them 
 to  destruction,  as  is  said  of  Simon  Magus,  Acts  viii. 
 9.  Whenas  therefore  they  so  strive  against  the  glory 
 of  God,  and  salvation  of  others,  no  marvel  if  the 
 Lord  will  judge  and  destroy  them. 
 
 Use  1.  To  stir  up  the  magistrate  to  draw  forth  the 
 sword  of  justice  against  these,  and  to  cut  oft'  all  such 
 workers  of  iniquity  from  the  city  of  God  ;  for  they 
 ought  to  do  as  the  Lord  would,  and  will  do,  seeing 
 they  have  the  commandment  for  it,  Exod.  xxii.  18, 
 •  Thou  shalt  not  suffer  a  witch  to  live ;]  Levit.  xx.  27, 
 '  And  if  a  man  or  woman  have  a  spirit  of  divination 
 or  soothsaying  in  them,  they  shall  die  the  death  ;  they 
 shall  stone  them  to  death,  their  blood  shall  be  upon 
 them.'  So  did  Saul  while  he  was  assisted  of  the  Lord, 
 and  Josiah,  2  Kings  xxiii.  24.  And  this  as  well  such 
 as  hurt  as  help  ;  and  though  they  do  neither,  yet  if 
 they  have  familiarity  with  a  spirit,  as  both  the  law  of 
 God  and  our  land  requires.  And  slender  it  is  which 
 is  objected,  to  say  now  there  are  none,  when  this  place 
 speaketh  of  the  time  of  the  gospel ;  and  never  would 
 the  apostle  have  threatened  any,  if  there  had  not  been 
 such  sins,  and  such  offenders,  to  have  thus  fought 
 with  a  shadow. 
 
 Use  2.  To  persuade  men  to  avoid  this  sin,  and  not 
 to  fall  into  it,  to  become  soothsayers,  wizards,  wise 
 men,  &c,  upon  hope  of  gain,  for  desire  of  revenge, 
 affecting  vain  glory,  to  know  and  reveal  things  to 
 come,  or  for  any  such  cause,  knowing  that  though 
 they  can  escape  the  law  and  punishment  of  man,  either 
 hurting  not  or  covering  their  sorcery  and  witchcraft 
 by  medicines  and  herbs,  or  deny  they  consult  with  any 
 spirit ;  yet  shall  they  not  the  judgment  of  Christ,  who 
 is  the  witness,  and  sees  the  secret  of  their  compact 
 with  Satan,  beholds  their  invocation  and  worshipping 
 of  him,  either  in  secret  place  or  in  secret  manner,  and 
 howsoever  it  is,  and  will  judge  them,  and  doth  judge  them 
 in  this  life  with  blindness,  hardness  of  heart,  often- 
 times poverty,  and  such  like  ;  but  sure  he  shall  judge 
 
 them  in  the  life  to  come,  and  give  them  their  portion  with 
 him  who  have  sought  to  better  their  portion  by  him. 
 Use  3.  To  dissuade  men  from  seeking  to  sooth- 
 sayers and  sorcerers,  &c,  or  having  any  commerce  or 
 fellowship  with  them  in  their  art,  to  seek  from  them 
 the  knowledge  of  things  to  come,  the  finding  of  things 
 lost,  the  helping  of  creatures  ill-affected,  and  such  like  ; 
 for  besides  that  it  is  absolutely  forbidden  in  the  word 
 of  God,  and  threatened,  Lev.  xx.  6,  manifested  in  the 
 example  of  Saul,  1  Sam.  xxviii. ;  this  may  dissuade, 
 because  they  shall  be  partakers  of  their  sin,  and  con- 
 sequently of  their  punishment,  and  be  judged  by 
 Christ ;  for  judging  these,  he  will  judge  them  who 
 communicate  with  them  in  the  same  sin.  Yet  is  it 
 lamentable  and  fearful  to  see  what  flocking  there  is  of 
 men,  but  more  of  women,  to  men  and  women  who 
 cannot  choose  but  be  witches,  and  have  familiarity  or 
 commerce  openly  or  closely  with  the  devil,  sometimes 
 for  things  lost,  sometimes  for  barrenness,  sometimes 
 for  long  and  extreme  diseases  of  their  children ;  not 
 fearing  this,  that  Christ  will  judge  them,  then  those 
 who  communicate  with  them,  and  are  the  causes  of 
 their  practices  :  for  as  no  receivers,  no  thieves,  so 
 no  frequenter  to  those,  no  such,  specially  such  as  are 
 called  white  and  good  witches  or  sorcerers. 
 
 Obj.  But  they  will  say  they  are  bewitched ;  Ergo, 
 they  may  seek  to  be  helped. 
 
 Ans.  '  As  if  there  were  not  a  God  in  Israel,  that  ye 
 go  to  inquire  of  Beelzebub  the  God  of  Ekron,'  2  Kings 
 i.  3  ;  or  that  God  were  not  able  to  dissolve  the  works 
 of  the  devil.  Did  Job  this,  when  no  doubt  he  dis- 
 cerned, as  well  as  these,  that  he  was  bewitched  ? 
 
 Obj.  But  ease  and  deliverance  often  followeth  after 
 this.  In  possessions,  devils  depart;  in  other  extremi- 
 ties, things  are  appeased. 
 
 Ans.  This  is  nothing;  for,  first,  devils  know  how  to 
 agree  among  themselves  to  deceive  men,  and  none  of 
 us  would  trust  or  commit  his  business  to  one  that  is 
 deceitful  and  perfidious.  Now  the  devil  is  not  only  a 
 liar,  but  the  father  of  a  lie.  Secondly,  If  health  and 
 ease  follow,  it  may  be  it  is  the  effect  of  the  lawful 
 means  which  was  used  before  ;  and  God,  seeing  how 
 corrupt  and  impatient  thy  heart  was  to  abide  his  leisure, 
 and  make  use  of  them,  gave  thee  over  to  thy  corrup- 
 tion, and  let  thee  have  thine  own  will,  even  then  to 
 use  such  an  unlawful  means,  when  health  and  ease 
 was  at  hand,  as  if  it  had  been  an  effect  of  that,  to  con- 
 firm thee  in  thy  blindness  and  infidelity.  Or,  lastly,  it 
 may  be  like  that  Dent.  xiii.  3,  '  Thou  shalt  not 
 hearken  unto  the  words  of  that  prophet,  or  unto  that 
 dreamer  of  dreams  ;  for  the  Lord  your  God  proveth 
 you,  to  know  whether  you  love  the  Lord  your  God 
 with  all  your  heart,  and  with  all  your  soul.'  And 
 therefore  for  thee  to  take  heed  how  thou  hearkenest  to 
 these,  lest  thou  bewray  thou  lovest  not  the  Lord. 
 
 Obj.  But  they  use  nothing  but  good  words  and 
 lawful  means,  prayers,  and  herbs,  and  simples,  and 
 such  like. 
 
Ver.  5.] 
 
 STOCK  ON  MALACHI. 
 
 211 
 
 Ans.  I  answer  first  with  St  Chrysostom,  she  is  a 
 Christian  woman  thatuseth  the  spell,  and  nothing  but 
 the  name  of  Christ.*  They  spake  these  words  before 
 going,  when  they  excused  themselves  for  the  like.  He 
 answereth,  For  that  cause  hate  and  detest  her  the 
 more,  because  she  vilely  abuses  the  name  of  God. 
 Professing  herself  a  Christian,  she  doth  the  works  of 
 an  heathen  ;  for  so  the  devils  confess  the  name  of  God 
 and  yet  were  devils  still,  f  For  they  said,  Luke  iv. 
 41,  '  Thou  art  Christ  the  Son  of  God,'  yet  he  rebuked 
 them  and  cast  them  out.  Therefore  I  would  entreat 
 you  to  beware  of  this  deceit,  for  as  they  who  are  tem- 
 pering bitter  cups  for  children  first  rub  the  mouth 
 with  honey,  that  that  heedless  age,  when  it  shall  perceive 
 sweetness,  shall  not  feel  and  fear  the  bitterness ;  and 
 they  who  give  poisonful  herbs  give  them  the  titles  of 
 medicines,  that  no  man  then  reading  the  superscrip- 
 tion of  a  remedy  should  suspect  poison  ;  so  deal  these. 
 Besides,  in  their  herbs,  the  devil  is  but  God's  ape,  who, 
 seeing  him  not  do  things  but  by  means,  useth  the 
 like,  that  no  man  might  suspect  him,  as  he  appeared 
 in  like  habit  to  Samuel.  But  to  conculde,  what  colour 
 and  covert  soever  is  made,  Christ  is  the  witness,  and 
 knows  all ;  and  he  will  be  the  judge,  to  reward  all  who 
 shall  thus  pollute  and  defile  themselves. 
 
 And  against  the  adulterers.  The  second  particular. 
 Adultery,  in  the  etymology  of  it,  is  a  going  up  to  an- 
 other man's  bed.  As  Gen.  xlix.  4,  '  Thou  wast  light 
 as  water  ;  thou  shalt  not  be  excellent,  because  thou 
 wentest  up  to  thy  father's  bed  ;  then  didst  thou  defile 
 my  bed,  thy  dignity  is  gone.'  In  the  nature  of  it,  it 
 is  the  carnal  knowledge  of  a  woman  who  is  bound  to 
 another  man  ;  but  no  doubt  in  this  place,  not  only 
 this,  but  under  it,  fornication  and  wantonness,  and  all 
 uncleanness,  is  contained,  as  in  the  commandment. 
 
 Doct.  The  Lord,  as  he  will  judge,  condemn,  and 
 destroy  all  wicked  men,  so  adulterers,  whoremongers, 
 fornicators,  buggerers,  and  other  unclean  persons ;  here, 
 and  Gal.  v.  19,  21,  Eph.  v.  5 ;  Heb.  xiii.  4,  '  Marriage 
 is  honourable  among  all  men,  and  the  bed  undefiled  ; 
 but  whoremongers  and  adulterers  God  will  judge.' 
 Rev.  xxi.  8. 
 
 Use.  This  ought  to  make  every  one  fly  adultery, 
 though  he  can  escape  the  punishment  of  men,  yet  for 
 God's  judgment,  in  this  life  often  wasting  of  the  body, 
 and  fearful  diseases,  poverty,  reproach,  and  ignominy, 
 such  as  shall  never  be  put  out,  that  fearful  judgment 
 Job  speaks  of,  chap.  xxxi.  9,  10.  But  if  these  be  not 
 feared  because  they  befall  in  a  few  (and  yet  may  he 
 be  of  the  few),  yet  this  should,  Eccles.  xi.  9,  that  Christ 
 will  judge  him  and  condemn  him,  exclude  him  heaven, 
 cast  him  into  hell,  and  the  fire  that  burns  for  ever. 
 
 *  Christiana  mulier  est  hsec  excantans,  et  nihil  aliud  loqui- 
 tur quam  Christi  nomen. — Chrysostom,  hom.  21,  ad  popul. 
 Anlioch. 
 
 ■\  Propterea  namque  magis  odi  et  aversare,  quod  Dei  no- 
 mine ad  contumeliam  utitur ;  quod  se  dicens  esse  Christi- 
 anam,  gentilium  opera  facit.  Etenim  et  Diemones  Dei  nomen 
 fatebantur,  et  tamen  erant  Dajmones.—  Chrysostom. 
 
 And  against  false  swearers.  The  third  particular, 
 which  is  not  set  down  barely  as  the  others,  but  with 
 this  addition  of  falsely  or  vainly.  The  reason  is,  be- 
 cause to  swear  is  not  simply  unlawful  as  the  other, 
 but  a  thing  that  a  man  is  oftentimes  bound  to  for  the 
 glory  of  God,  and  for  the  profit  and  necessity  of 
 others  ;  so  it  be  by  the  Lord  alone,  and  taken  in  truth, 
 not  swearing  a  lie  and  false  thing,  in  judgment  advis- 
 edly, and  upon  necessary  occasion  in  righteousness, 
 promising  by  oath  nothing  but  that  is  lawful  and  just, 
 and  undertaken  for  the  glory  of  God,  the  discharge  of 
 duty,  the  appeasing  of  controversy,  the  satisfying  of 
 others,  and  the  clearing  of  a  man's  innocency  ;  but 
 these  and  their  like  being  wanting,  it  is  a  false  oath, 
 and  men  swear  falsely. 
 
 Doct.  The  Lord  he  will  judge  and  condemn  all  false 
 swearers,  such  as  swear  by  others  than  himself,  false 
 things  not  in  truth,  rashly  not  in  judgment,  unlawful 
 things  not  in  righteousness,  neither  respecting  God's 
 glory,  the  good  of  others,  discharge  of  duty,  &c.  So 
 here,  and  Exod.  xx.  7,  '  Thou  shalt  not  take  the  name 
 of  the  Lord  thy  God  in  vain  ;  for  the  Lord  will  not 
 hold  him  guiltless  that  taketh  his  name  in  vain  :'  not 
 guiltless,  but  under  that  bitter  curse  of  condemnation, 
 Deut.  xxvii.  26,  Zech.  v.  2-4  ;  James  v.  12,  '  But 
 before  all  things,  my  brethren,  swear  not :  neither  by 
 heaven  nor  by  earth,  nor  by  any  other  oath  ;  but  let 
 your  yea  be  yea,  and  your  nay  be  nay,  lest  ye  fall 
 into  condemnation.' 
 
 Reason  1.  Because  he  hates  such  oaths.  Zech.  viii. 
 17,  '  And  let  none  of  you  imagine  evil  in  his  heart 
 against  his  neighbour,  and  love  no  false  oath,  for  of 
 all  these  are  the  things  that  I  hate,  saith  the  Lord.' 
 Now  hating  these,  he  must  needs  for  them  hate  those 
 that  love  and  practise  them ;  and  hatred  will  procure 
 judgment,  wrath,  and  destruction. 
 
 Reason  2.  Because  swearing  by  others  they  are 
 idolaters  ;  for  whereas  an  oath  is  not  only  God's  ordi- 
 nance, but  a  special  part  of  his  worship,  both  because 
 there  is  invocation,  and  because  it  is  in  the  first  table 
 commanded,  and  of  the  solemn  form  of  imposing  an 
 oath,  which  was  this,  '  Give  glory  to  God,'  Josh  vii. 
 19.  And  the  solemn  rite  of  taking  an  oath  among 
 the  Jews,  which  was  to  stand  before  the  altar,  1  Kings 
 viii.  31,  and  was  a  custom  among  the  Athenians  and 
 Romans.  Then  to  give  God's  worship  to  another  is 
 idolatry,  and  idolaters  must  be  judged  and  condemned. 
 Reason  3.  Because,  if  rashly  by  him,  the  name_  of 
 God,  so  dear  unto  him,  he  dishonouring  and  vilifying 
 it  by  such  usual  and  rash  swearing,  he  will  revenge  it. 
 If  seriously,  and  yet  not  in  truth,  for  things  past  or 
 to  come,  knowing  them  to  be  false,  and  intending  not 
 to  do  them,  he  calls  God  as  a  witness  of  his  falsehood, 
 and  a  revenger  of  it,  and  so  must  he  come  upon  him  ; 
 for  this  he  tempteth  God  desperately,  and  dareth  him, 
 as  it  were,  to  his  face,  to  execute  his  vengeance  upon 
 him. 
 
 Use  1.  This  may  shew  us  the  fearful  estate  not  of  a 
 
212 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 few,  but  of  a  multitude,  and  whole  troops  of  men  and 
 women,  being  common  and  usual  false  swearers,  who 
 can  neither  buy  nor  sell,  meet  nor  depart,  neither 
 speak  seriously  nor  in  jest,  neither  persuade  nor  pro- 
 mise, neither  entreat  nor  threaten,  neither  relate  things 
 past,  nor  draw  men  to  the  expectation  of  things  to 
 come,  without  swearing  and  many  oaths,  oftentimes 
 by  those  which  are  no  gods,  committing  idolatry 
 usually,  rashly,  and  unadvisedly,  and  not  seldom 
 wickedly,  falsely,  and  deceitfully.  In  this  sin  are 
 wrapped  both  parents  and  children,  masters  and  ser- 
 vants, rich  and  poor,  high  and  low,  noble  and  base, 
 minister  and  people.  If  the  Lord,  that  threateneth 
 to  be  a  swift  witness  against  such,  and  a  severe  judge, 
 should  now  come  to  destroy  and  cast  to  hell  all  such, 
 how  fearful  then  would  we  think  and  account  their 
 condition  to  be  !  Verily,  how  nigh  that  day  of  assize 
 and  of  his  glorious  appearing  is  nobody  can  tell ;  few 
 suspect  it  to  be  so  nigh  as  it  is  ;  but  say  it  be  as  far 
 off  as  they  suppose,  yet  doth  he  judge  them  every 
 day.  It  is  a  judgment,  and  a  fearful  one,  tbat  they 
 sin  every  da}7,  and  swear  every  hour,  and  see  it  not, 
 to  leave  and  forsake  it ;  but  the  morning  swearing  is 
 punished  with  the  afternoon,  this  day  with  to-morrow, 
 &c.  And  for  all  these,  the  plague  of  God  and  his 
 judgments  ready  to  break  in  at  the  doors,  though  he 
 see  it  not,  yet  others  may  see  it  manifestly.  Tell  me 
 what  wouldst  thou  think  his  state  and  condition  to  be, 
 that  had  a  ball  of  fire  hanging  over  bis  house,  ready 
 to  fall  upon  him  to  consume  him,  his  wife  and  chil- 
 dren, servants,  and  all  that  be  hath  in  a  moment,  and 
 yet  he  and  they  all  within  doors  give  themselves  to 
 chamberings  and  wantonness,  to  drunkenness  and  glut- 
 tony, to  whoredom  and  uncleanness,  by  that  means  to 
 draw  and  hasten  this  to  fall  upon  him  and  consume 
 him  ;  wouldst  thou  not  think  him  in  a  fearful  con- 
 dition ?  Such  is  the'state  of  every  swearer ;  the  plague 
 of  God  tends  upon  their  house,  the  volume  of  curses 
 is  hovering  and  flying  about  their  houses,  and  this  fire 
 hanging  over  them,  and  still  by  their  oaths,  as  the 
 falconer  by  his  lure  and  hallow,  calling  this  to  fall 
 upon  him ;  and  their  case  the  more  fearful,  because 
 custom  hath  made  them,  when  they  swear,  they  deny 
 they  did ;  and  if  they  be  evicted  for  it,  they  account 
 it  as  nothing,  no  more  than  an  ordinary  speech.  As 
 Saint  Chrysostom  (horn,  ad  Baptiz.),  Si  quis  jurantem 
 increpaverit,  risus  motet,  jocos  narrare  putatur.  But 
 the  same  day,  or  the  day  after  that  Lot's  sons-in-law 
 mocked  and  despised  their  father's  admonitions,  the 
 fire  of  God  devoured  them  and  their  city,  Gen.  xix. 
 So  may  it  upon  them.  Pity  then  their  fearful  con- 
 ditions, and  fear  and  fly  their  society,  their  fellowship, 
 their  families ;  for  though  thou  hast  escaped  hitherto, 
 yet  when  the  flying  book  enters  in  at  their  doors  and 
 windows,  thou  mayest  haply  be  there  then,  and  par- 
 take in  their  plague.  But  in  truth  thou  hast  not  es- 
 caped; but  as  they,  by  the  custom  of  their  own  sin, 
 are  grown  senseless,  so  thou  by  theirs  art  grown  less 
 
 to  fear  an  oath  than  thou  didst  before,  and  so  hast  got 
 more  hurt  to  thy  soul,  than  ever  they  shall  be  able  to 
 do  thee  good  to  thy  body  and  state,  howsoever  thou 
 promise  thyself  great  things  by  them. 
 
 Use  2.  This  may  serve  for  secure  men,  who  lie  in 
 this  sin,  to  hate  swearing,  or  are  ready  to  fall  into  it, 
 to  persuade  them,  as  Zech.  viii.  17,  '  And  let  none  of 
 you  imagine  evil  in  his  heart  against  his  neighbour, 
 and  love  no  false  oath,  for.all  these  are  the  things  that 
 I  hate,  saith  the  Lord.'  If  not  for  the  heinousness  of 
 the  sin,  yet  for  the  punishment.  If  not  in  a  state 
 where  there  is  little  law  against  it,  yet  in  a  church 
 where  the  King  of  it  is  both  a  swift  witness  and  a 
 severe  judge,  and  will  both  judge  and  condemn  every 
 false  swearer.  St  Chrysostom,  dissuading  from  this 
 sin,  and  persuading  little,  at  length  breaks  forth  into 
 this  :  I  would  I  might  uncover  and  lay  open  the  souls 
 of  ordinary  swearers  naked,  and  set  their  wounds  and 
 scars  before  their  eyes,  which  they  daily  receive  by 
 oaths  ;  then  there  would  be  no  need  of  admonition  or 
 counsel,  because  the  sight  of  their  wounds  w7ould  more 
 prevail  than  all  my  words.*  This  would  I  wish,  to  give 
 them  the  sight  of  their  sin,  and  the  guilt  of  it ;  but  if 
 it  prevail  not,  I  would  I  could  give  them  the  sense  of 
 it,  that  I  could  make  them  see  and  believe  the  judg- 
 ments and  punishments  which  belong  to  it,  that  the 
 flying  book  full  of  curses  is  lung  since  come  abroad, 
 and  is  ready  to  seize  upon  their  houses  and  persons; 
 that  Christ  will  certainly,  as  he  heareth  every  oath, 
 so  judge  them  for  it,  and  la}7  heavy  plagues  upon  them. 
 Methinks  this  should  be  like  the  ship-master's  voice, 
 Jonah  i.  6,  'What  meanest  thou,'  0  swearer?  'call 
 upon  God,  that  thou  perish  not.'  And  so  to  be  careful 
 to  avoid  them  themselves,  to  reform  them  in  theirs ; 
 not  swearing  for  gain,  less  for  pleasure  or  vanity;  not 
 for  courtesy,  as  in  sitting  down  and  taking  places;  not 
 in  passion,  and  such  like,  but  remembering  the  law, 
 thinking  of  the  judgment,  not  forgetting  the  judge, 
 and  so  not  alleging  excuses:  James  v.  12,  '  But  before 
 all  things,  my  brethren,  swear  not,  neither  by  heaven, 
 nor  by  earth,  nor  by  any  other  oath  ;  but  let  your  yea 
 be  yea,  and  your  nay  nay,  lest  ye  fall  into  condem- 
 nation.' 
 
 And  against  those  who  wrongfully  keep  hack  the  hire- 
 ling's  tvages.  The  fourth  particular  is  oppression,  and 
 the  particulars  of  this  are  several ;  this  the  first,  that 
 when  a  man  hath  hired  and  used  another,  and  had  his 
 labour  and  sweat,  whether  he  were  hired  by  day,  week, 
 or  year,  whether  by  day  or  by  whole,  if  they  retain 
 their  wages  from  them  unjustly,  deny  it  them  directly, 
 or  under  some  colour,  or  diminish  it,  or  defer  it,  which 
 is  an  injury  unto  them,  be  will  judge  them. 
 
 Bod.  The  Lord  he  will  judge,  and  condemn,  and 
 
 *  Utinam  milii  liccret  frequenter  jurantium  animas  exnere, 
 et  ipsorum  oculis  subjicere  vulnera  et  cicatrices,  quas  quoti- 
 die  capiunt  a  juramentis;  nee  admonitionis,  nee  consilii  in- 
 digeremus,  quoniam  vulnerum  aspectus  omni  sermone  poten- 
 tius. — Horn.  14,  ad  pop.  An'ioch. 
 
Vek.  5.] 
 
 STOCK  ON  MALACHI. 
 
 213 
 
 destroy  all  such  as  keep  back  their  hireling's  wages, 
 which  for  his  living  worketh  with  hiru,  either  by  day, 
 month,  or  year ;  and  such  are  here  threatened.  Like 
 to  this  that  Jer.  xxii.  13,  'Woe  unto  him  that  buildeth 
 his  house  by  unrighteousness,  and  his  chambers  with- 
 out equity;  he  useth  his  neighbour  without  wages,  and 
 giveth  him  not  for  his  work ;'  James  v.  4,  '  Behold, 
 the  hire  of  the  labourers  which  have  reaped  your  fields, 
 which  is  of  you  kept  back  by  fraud,  crieth :  and  the 
 cries  of  them  that  have  reaped  are  entered  into  the  ears 
 of  the  Lord  of  hosts.' 
 
 Reason  1.  Because  they  transgress  the  law  of  justice, 
 which  requires  they  should  give  to  every  man  his  own, 
 and  not  withhold  the  right  from  the  owner  of  it ;  but 
 they  having  had  their  labour,  their  wages  is  then  the 
 other's  right  and  due;  so  that  to  withhold  it  is  injus- 
 tice; but  all  unjust  men  he  will  judge  and  destroy. 
 
 Reason  2.  Because  they  are  cruel  and  unmerciful; 
 for  a  merciful  man  will  not  defraud  his  beast,  but  gives 
 him  his  due  when  he  laboureth  for  him,  regarding 
 that,  Deut.  xxv.  4,  '  Thou  shalt  not  muzzle  the  ox 
 that  treadeth  out  the  corn.'  God  speaks  not  for  oxen, 
 but  for  men,  and  if  mercy  be  not  shewed  here,  then, 
 James  ii.  13,  '  There  shall  be  judgment  merciless  to 
 him  that  sheweth  no  ruercy,  and  mercy  rejoiceth  against 
 judgment.' 
 
 Use  1.  Then  are  there  many  in  this  city,  many  (I 
 fear,  nay,  it  is  without  fear)  hearers  of  the  word,  whom 
 the  Lord  will  judge ;  because  they  keep  back  the  hire 
 of  the  labourer,  and  are  the  labourers'  purse-bearers 
 and  cofferers  whether  they  will  or  no  :  verily  Christ 
 shall  judge  them  for  it,  will  they,  nill  they. 
 
 Use  2.  To  teach  those  who  have  servants,  or  use 
 hirelings,  to  take  the  apostle's  rule,  Col.  iv.  1.  Do 
 not  detain  and  defraud  them  of  their  wages  ;  it  is 
 equal,  it  is  right  you  should  give  it  them  :  know  you, 
 else  you  have  a  Master  in  heaven,  give  it  them  cheer- 
 full}',  fully,  readily,  not  fraudulently,  else  this  Master 
 shall  be  your  judge,  and  he  is  the  witness  of  all  your 
 fraud.  If  you  have  done  it,  do  it  no  more ;  and  for 
 that  is  done  make  them  restitution;  search  your  books, 
 and  see  wherein  you  have  defrauded  them :  Deut. 
 xxiv.  14,  15,  '  Thou  shalt  not  oppress  an  hired  ser- 
 vant that  is  needy  and  poor,  neither  of  thy  brethren, 
 nor  of  the  stranger  that  is  in  the  land  within  thy  gates : 
 thou  shalt  give  him  his  hire  for  his  day,  neither  shall 
 the  sun  go  down  upon  it;  for  he  is  poor,  and  therewith 
 sustaineth  his  life  :  lest  he  cry  against  thee  unto  the 
 Lord,  and  it  be  sin  unto  thee.' 
 
 And  vex  the  widows.  The  second  particular  of  the 
 fourth  kind  of  sinners,  whom  the  Lord  will  judge  : 
 namely,  such  as  vex,  injure,  and  oppress  widows ; 
 howsoever,  this  with  those  which  follow,  are  usually 
 joined  together  in  the  Scripture,  yet  because  he  that 
 doth  any  one  of  these,  though  he  do  them  not  all, 
 shall  be  judged  of  Christ,  I  will  speak  of  them  briefly 
 and  severally. 
 
 Doct.   The  Lord  he  will  come  near  to  judgment,  to 
 
 punishment,  and  destruction  against  all  those  who  vex, 
 oppress,  and  injure  the  widows.  So  is  it  here.  And 
 that  Exod.  xxii.  22-24,  '  Ye  shall  not  trouble  any 
 widow,  nor  fatherless  child.  If  thou  vex  or  trouble 
 such,  and  so  he  call  and  cry  unto  me,  I  will  surely 
 hear  his  cry ;  then  shall  my  wrath  be  kindled,  and 
 I  will  kill  you  with  the  sword  ;  and  your  wives 
 shall  be  widows,  and  your  children  fatherless.'  Deut. 
 xxvii.  19,  '  Cursed  be  he  that  hindereth  the  right  of 
 the  stranger,  the  fatherless,  and  the  widow.  And  all 
 the  people  shall  say,  So  be  it.'  Jer.  xxii.  3,  5,  Mat. 
 xxiii.  14,  '  Woe  be  unto  you,  scribes  and  pharisees, 
 hypocrites  !  for  ye  devour  widows'  houses,  even  under 
 colour  of  long  prayers  :  wherefore  ye  shall  receive  the 
 greater  damnation.' 
 
 The  sin  is  made  the  greater  because  it  is  coloured, 
 and  the  punishment  threatened  to  be  heavier  ;  but  a 
 woe  is  denounced  against  them  because  of  the  simple 
 sin. 
 
 Reason  1.  Because  they  are  guilt}%  not  only  of  in- 
 justice, but  cruelty ;  of  cruel  injustice  :  for  to  injure 
 and  vex  any,  is  injustice  ;  but  to  vex  widows,  and  such 
 as  are  weak  and  helpless,  is  cruelty  :  and  then,  James 
 ii.  13,  '  There  shall  be  judgment  merciless  to  him  that 
 sheweth  no  mercy  ;  and  mercy  rejoiceth  against  judg- 
 ment.' 
 
 Reason  2.  Because  God  he  professeth  himself  the 
 helper  of  the  helpless,  and  the  patron  of  such  as  are 
 without  succour  and  friends;  therefore,  as  he  must 
 right  their  wrongs,  so  must  he  relieve  them  oppressed, 
 and  revenge  their  oppressions. 
 
 Use  1.  This  may  admonish  those  who  are  in  autho- 
 rity and  place  of  justice,  to  defend  the  widows'  cause 
 when  it  comes  before  them,  or  what  power  soever  they 
 have  in  their  hands  :  as  Isa.  i.  17,  '  Plead  for  the 
 widow,'  whether  she  be  rich  or  poor  ;  for  if  rich,  it  is 
 but  justice  ;  but  if  poor,  it  is  both  justice  and  mercy. 
 That  many  will  do,  and  it  is  less  thankworthy,  because 
 they  are  able  to  recompense  them  by  some  grateful- 
 ness and  other  means  ;  in  whom  there  is  a  show  of 
 justice,  but  no  justice  indeed,  and  in  truth  but  a  desire 
 of  gain.  The  other  is  the  hai'der,  and  as  just,  so 
 merciful,  and  hath  the  promise  of  good  from  God  :  as 
 in  the  general,  Luke  xiv.  14,  'And  thou  shalt  be 
 blessed,  because  they  cannot  recompense  thee ;  for  thou 
 shalt  be  recompensed  at  the  resurrection  of  the  just.' 
 Those  shall  be  recompensed  of  men,  these  of  God. 
 This  they  ought  then  to  do  cheerfully,  and  not  as  the 
 unrighteous  judge,  unwillingly,  but  as  Job  xxxi.  16, 
 who  would  not  suffer  the  eyes  of  the  widow  to  fail. 
 
 Use  2.  Then  may  all  those  who  are  vexers,  op- 
 presses, and  injurers  of  widows  know  what  they  are  to 
 look  for  from  the  Lord ;  that  howsoever  they  think 
 all  safe,  and  he  is  far  off,  yet  he  will  come  nigh  to 
 them  to  judgment,  and  be  swift  when  they  think  he 
 is  slack,  either  to  make  their  houses  destitute,  or  their 
 wives  widows,  or  to  bring  some  such  fearful  judgment 
 against  them,  besides  the  after  claps,  that  which  is  to 
 
214 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 come  after  this  life.  But  who  are  these,  that  some 
 men  may  see  themselves  touched  ?  Verily,  there  are 
 divers  sorts  of  them  ;  some  injure  rich  widows,  who, 
 left  by  their  husbands,  under  whose  shadow  they  pros- 
 pered well,  are,  by  unjust  executors,  long  kept  without 
 their  portions  and  widow's  part,  and  never  recover  it 
 but  by  long  suit  in  law,  where  the  best  part  is  spent 
 before  the  other  is  recovered.  If  they  have  it  without 
 any  such  troubles,  then  are  they  by  unconscionable 
 kindred  bought  and  sold  by  a  piece  of  money  to  a  man 
 that  hath  neither  wealth,  virtue,  nor  grace.  Many  a 
 man  labouring  for  her,  making  great  show  of  wealth, 
 which  in  truth  many  pounds  is  worse  than  nothing  : 
 for  poor  widows,  utterly  forsaken  of  all  kindred  and 
 friends  on  both  sides,  never  deserving  tbe  commenda- 
 tions given  by  Boaz,  Ruth  ii.  20,  for  they  soon  cease 
 to  do  good,  both  to  the  living  and  dead.  And  doing 
 thus  to  kindred,  what  can  be  expected  of  those  who 
 are  not  allied  to  them,  but  that  they  should  leave  them 
 destitute,  and  soon  subvert  their  cause,  or  not  right 
 their  wrong,  but  be  readier  to  vex  them  ?  Some,  as 
 the  creditors  of  that  widow,  2  Kings  iv.  though  in  this 
 generally,  this  city*  less  capable, f  if  they  find  any 
 reasonable  dealing. 
 
 Use  3.  This  may  persuade  every  one  to  avoid  this 
 sin,  if  he  have  no  love  to  justice,  no  affection  to  mercy ; 
 yet  if  he  have  any  fear  of  punishment,  let  him  vex 
 neither  the  rich  nor  the  poor,  neither  his  friend,  nor 
 one  tbat  is  friend  to  him.  But  if  he  would  have  his 
 curse  turned  into  a  blessing,  he  must  have  care  and  do 
 his  best,  that  when  he  rejoiceth  and  is  full,  the  widow 
 may  be  so  too  :  as  is  commanded  in  the  feast  of  the 
 tabernacle,  Deut.  xvi.  13-15,  '  And  let  her  have  a 
 part  with  thee,  both  of  the  field,  and  vineyard,'  Deut. 
 xxiv.  19—21,  that  thou  mayest  pray  wTith  more  bold- 
 ness before  the  Lord.  Deut.  xxvi.  13-15,  '  Then  thou 
 shalt  say  before  the  Lord  thy  God,  I  have  brought  the 
 hallowed  thing  out  of  mine  house,  and  also  have  given 
 it  unto  the  Levites,  and  to  the  strangers,  to  the  fathers, 
 and  to  the  widow,  according  to  all  thy  commandments 
 which  thou  hast  commanded  me  :  I  have  transgressed 
 none  of  thy  commandments,  nor  forgotten  them.  Look 
 down  from  thy  holy  habitation,  even  from  heaven,  and 
 bless  thy  people  Israel,  and  the  land  which  thou  hast 
 given  us,  as  thou  swarest  unto  our  fathers,  the  land 
 that  floweth  with  milk  and  honey.' 
 
 And  the  fatherless.  The  third  particular  of  oppres- 
 sion, when  they  injure  and  vex  the  fatherless  ;  such 
 as  are  without  all  help  and  hope. 
 
 Doct.  The  Lord  will  come  nigh  to  judgment  to  all 
 such  as  vex,  oppress,  and  injure  the  fatherless  ;  such 
 as  are  left  young,  not  able  for  age,  and  counsel,  and  ad- 
 vice to  defend  themselves.  So  here,  so  in  Exod.  xxii. 
 22,  23,  and  Deut.  xxvii.  19,  Jer.  xxii.  3,  5.     Job  shews 
 
 *  The  writers  of  this  period  frequently  refer  to  certain 
 privileges  that  widows  had  in  London,  more  than  in  other 
 parts  of  the  kingdom. — Ed. 
 
 t  Qu.  '  culpable  ?  '—Ed. 
 
 this  wasjnst  with  God:  Job  xxxi.  21,  22.  '  If  I  have  lift 
 up  my  hand  against  the  fatherless,  when  I  saw  that  I 
 might  help  him  in  the  gate  :  let  mine  arm  fall  from 
 my  shoulder,  and  mine  arm  he  broken  from  the  bone.' 
 
 Reasons  as  in  the  former. 
 
 Use  1.  To  persuade  all  in  authority  to  judge  for  the 
 fatherless  when  his  cause  comes  before  them,  as  is 
 commanded,  Isa.  i.  17,  which  is,  not  that  they  should 
 accept  persons  and  prevent  justice  for  the  fatherless, 
 because  he  is  so, — a  thing  forbidden  by  God,  and 
 horrible  before  him,  to  favour  the  person  of  the  poor, 
 as  to  fear  the  great  and  rich  in  an  unjust  cause, — but 
 that  when  the  poor  fatherless  cause  comes  before  them, 
 against  some  great  men  or  rich  deceivers  that  seek  to 
 vex  them,  they  should  defend  their  cause,  though  they 
 sue  but  in  forma  pauperis,  and  respect  the  justice  of 
 it,  as  if  they  were  rich,  and  do  for  them  that  which  is 
 right.  So  shall  they  shew  themselves  gods  ;  for  where 
 the  name  is  given  to  them,  there  the  duty  is  enjoined 
 them,  Ps.  lxxxii.  1-4.  For  the  magistrate  is  specially 
 ordained  for  these,  not  for  such  as  are  great  men,  who 
 neither  will  do  right  nor  suffer  wrong,  able  enough  to 
 right  themselves  and  defend  their  own  causes  ;  or  not 
 so  much  for  these  as  for  the  poor  orphans,  widows, 
 and  such  like.  As  the  defence  is  for  the  little  coppice 
 and  small  trees  of  growth,  not  for  the  great  oaks,  they 
 have  not  such  need  of  fencing  against  beasts  as  those. 
 
 Use  2.  Then  may  many  men  expect  the  judgments 
 of  God,  who  vex  and  oppress,  for  their  own  gain,  many 
 poor  orphans  and  fatherless  children,  sometimes 
 colourably,  sometimes  openly.  Often  they  colour  it 
 by  pretence  of  law,  and  are  legal  oppressors,  who,  ob- 
 taining wards,  do  sell  them  from  one  to  another,  as 
 men  do  horses  ;  and  when  they  are  marriageable,  ten- 
 der them  such  matches  as  they  must  live  miserably  all 
 their  lives  with  if  they  accept  them ;  so  far  different 
 in  nature,  state,  religion,  and  such  like.  Or  if  they 
 accept  not,  when  they  tender  of  purpose  such  as  they 
 know  they  will  not  regard,  then  make  they  a  further 
 commodity  of  them,  that  they  haply  recover  not  that 
 oppression  of  many  years,  if  they  do  in  all  their  lives. 
 Others  that  are  guardians  and  tutors,  having  their  por- 
 tions, give  unto  them  such  liberty,  that  by  their 
 indulgences,  they  grow  unthrifts  ;  that  of  their  posses- 
 sions and  moveables  they  often  interest  themselves,  and 
 strip  them  of  all,  often  defrauding  them  of  many  things 
 wherewith  they  were  put  in  trust ;  many  feed  them 
 with  money  and  enwrap  them  into  bonds,  to  be  paid 
 when  they  come  to  years,  triple  and  quadruple,  that 
 they  are  often  out  of  their  wealth  before  they  be  at 
 years.  Many  executors,  put  in  trust  with  the  whole 
 estate,  make  their  father's  conditions  far  worse  than  it 
 was  ;  that  in  this  case  that  part  of  the  proverb  is 
 true,  There  is  never  any  dead  man  rich ;  that  is,  so 
 rich  as  he  is,  or  was  accounted  before,  and  in  truth 
 was  ;  yet  executors  extenuate  and  lessen  his  estate  to 
 better  themseles,  counting  him  a  bad  cook  who  cannot 
 lick  his  own  fingers.     In  this  number  of  sinners  may 
 
Ver.  5.] 
 
 STOCK  ON  MALACHI. 
 
 215 
 
 go  many  fathers-in-law,  who,  marrying  the  widow,  to 
 enrich  her  to  himself,  cares  not  how  he  defraud  the 
 children.  Many  mothers,  to  advance  themselves,  care 
 not  what  become  of  the  children  of  their  own  bodies. 
 With  infinite  such,  which,  haply,  men  of  more  expe- 
 rience could  better  decipher  them  ;  but  if  there  be 
 others,  not  touched  by  me,  he  that  is  both  witness 
 and  judge  seeth  all,  and  will  judge,  and  indeed  doth 
 judge,  the  former  oppressions,  in  the  age  before,  by 
 that  which  is  in  our  age,  and  will  this  by  that  which 
 is  to  come.  'I will  make  your  children  fatherless,'  and 
 so  helpless,  as  Samuel  to  Agag,  1  Sam.  xv.  33. 
 But  besides  all  this,  he  will  fearfully  destroy  all  such. 
 
 Use  3.  To  persuade  all  guilty  persons,  though  not 
 before  men  yet  before  Clod,  to  enter  into  themselves 
 and  examine  their  own  lives  and  former  practice,  and 
 see  that  they  repent  of  this  sin  as  well  as  others  ;  and 
 if  they  do  truly,  let  them  make  restitution  to  such, 
 else  that  we  may  use,  Micah  vi.  10,  '  Are  yet  the 
 treasures  of  wickedness  in  the  house  of  the  wicked, 
 and  the  scant  measure  that  is  abominable  ?'  and  set 
 it  on  with  vers.  11-13,  '  Shall  I  justify  the  wicked 
 balances,  and  the  bag  of  deceitful  weights  '?  for  the 
 rich  men  thereof  are  full  of  crueUy,  and  the  inhabi- 
 tants thereof  have  spoken  lies,  and  their  tongue  is 
 deceitful  in  their  mouth.  Therefore  also  will  I  make 
 thee  sick  in  smiting  thee,  and  in  making  thee  desolate 
 because  of  thy  sins  ;'  for  no  restitution,  no  repent- 
 ance, where  there  is  knowledge  and  ability  of  all, 
 without  a  man  do  it.* 
 
 And  oppress  the  stranger.  The  fourth  particular, 
 injuring  and  oppressing  of  strangers.  Some  were 
 strangers  by  nature,  but  proselytes  to  the  religion  of 
 the  Jews  ;  and  these,  I  take  it,  are  not  accounted 
 strangers,  nor  so  called.  They  had  haply  a  note  given 
 them,  and  signification  of  it,  that  they  were  of  some 
 other  country,  as  2  Sam.  xi.  6,  '  Uriah  the  Hittite,' 
 and  1  Sam.  xxvi.  6,  '  Abimelech  the  Hittite  ;'  but 
 they  were  as  if  they  had  been  born  in  the  land,  and 
 of  these,  I  take  it,  he  speaketh  not  here.  But  others 
 were  only  peaceable  In  the  land  and  state,  living  or 
 trading  with  them  ;  and,  though  not  professors,  yet 
 not  persecutors  or  open  opposers  and  disturbers  of 
 their  religion. 
 
 Doct.  The  Lord  will  judge,  punish,  and  condemn 
 those  who  injure  and  oppress  strangers,  such  as,  being 
 born  in  another  country,  do  profess  the  same  religion 
 or  live  peaceably  among  them.  Manifest,  as  here,  so 
 by  Esod.  xxii.  22,  23  ;  Deut.  xxvii.  19  ;  Jer.  xxii. 
 3,  5  ;  Ezek.  xxii.  29-31  ;  2  Sam.  xii.  9,  10,  and 
 chap.  xxi.  1. 
 
 Reasons  first  and  second,  as  in  the  former. 
 
 Reason  1.  Because  no  man  ought  to  oppress  his 
 neighbour  or  brother.  If  he  do,  God  will  judge  him 
 for  it.  This  will  be  granted  of  all ;  but  a  stranger,  and 
 such  an  one  as  this,  is  as  his  brother  and  his  neigh- 
 bour ;  as  is  manifest,  Luke  x.  30,  Lev.  xix.  33. 
 
 *    Chrysost.  Ho.  6,  rle  penitent  torn.  v.  p.  734,  a.  b.  c.  ii. 
 
 Reason  2.  Because  the  Lord  he  loves  the  strangers, 
 Deut.  x.  18.  Now,  to  injure  and  oppress  such  stran- 
 gers as  he  loves,  or  such  as  he  loveth,  he  will  revenge 
 and  judge. 
 
 Use  1.  To  instruct  all  in  authority  to  use  their  autho- 
 rity in  the  defence  of  the  strangers'  right,  as  well  as  those 
 who  are  home-born,  and  to  relieve  them  oppressed,  as 
 we  may  understand  that  Isa.  i.  17  not  to  accept  his 
 person  no  more  than  his  who  is  home-born,  but  do 
 him  right  against  him  that  is  home-born,  as  well  as 
 this  against  a  stranger.  If  he  must  preserve  a  ser- 
 vant in  the  cruelty  of  his  master,  Deut.  xxiii.  15,  16, 
 '  Thou  shalt  not  deliver  the  servant  unto  his  master 
 which  is  escaped  from  his  master  unto  thee :  he  shall 
 dwell  with  thee,  even  among  you,  in  what  place  he 
 shall  choose  in  one  of  thy  cities,  where  it  liketh  him 
 best :  thou  shalt  not  vex  him.'  (It  was  not  a  refuge 
 for  every  wicked  man,  but  for  him  that  was  known  to 
 be  cruelly  used,  and  fled  to  them  for  the  name  of  the 
 Lord.)  Then  must  also  be  sanctuaries  to  strangers 
 distressed. 
 
 Use  2.  To  teach  us  what  their  portion  shall  be  from 
 the  Lord  who  grieve  and  vex  strangers ;  that  is,  all  such 
 as  murmur  that  our  church  should  be  like  to  a  hen, 
 which  doth  not  only  nourish  up  her  own  chickens,  but 
 also  strange  ones  that  are  excluded  from  their  own 
 dam.*  So  doth  the  true  church,  and  so  hath  ours, 
 which  these  men  hate,  and  would  have  them  excluded 
 only  for  their  own  profit  and  gain  ;  and  therefore  are 
 they  ready  to  favour  any  against  them  as  much  as  in 
 them  is,  to  hinder  their  right  and  to  pervert  their  jus- 
 tice. They  tell  us  they  grow  rich  amongst  us,  and  get 
 the  wealth  when  many  are  impoverished ;  but  is  their 
 eye  evil  because  the  Lord's  is  good,  or  do  they  hate 
 them  because  he  prospers  them  ?  So  did  the  Egyp- 
 tians, the  Israelites.  But  by  what  means  grow  they 
 rich,  otherwise  than  by  following  a  lawful  calling,  and 
 labouring  as  thou  dost  ?  And  if  thou  be  poorer,  it 
 is  because  thou  art  idler  or  more  wicked.  The  Lord 
 taught  the  contrary  by  that  law,  Lev.  xxv.  47,  &c. ; 
 and  by  that  which  he  allows  unto  them,  one  and  the 
 same  law,  as  to  him  that  was  born  in  the  land,  as  is 
 often  shewed  and  repeated,  save  in  the  matter  of  re- 
 mitting debts  in  the  seventh  year,  Deut.  xv.  1-3. 
 
 And  fear  not  me.  The  fifth  sort  of  sinners  that  the 
 Lord  will  judge  are  in  a  more  general  kind,  such  as 
 fear  not  him;  that  is,  such  as  have  no  continual  awe  of 
 him,  in  respect  of  his  power  and  mercy,  for  these  and 
 the  fruits  of  them  to  avoid  evil  and  fly  from  sins. 
 Now,  in  the  conjunction  of  these  is  noted  by  some  that 
 this  is  the  root  and  cause  of  others,  i.  e.  such  and  such 
 have  they  done,  and  this  is  the  cause,  hence  it  comes, 
 because  they  fear  not  me. 
 
 Doct.  The  want  of  God's  fear,  wheresoever  it  is,  is 
 
 the  cause  and  root  of  all  sin,  many  and  great,  as  the 
 
 fear  of  God  is  the  cause  of  men's  flying  and  avoiding 
 
 of  sin.     The  latter  is  manifest :  Prov.  viii.  13,  '  The 
 
 *    Chrysost.  Ho  46,  opens  imperfecti. 
 
216 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 fear  of  the  Lord  is  to  hate  evil;'  Deut.  v.  29,  xxiv.  18, 
 and  xxix.  9.  Then  the  contrary  where  it  is  not ;  for, 
 take  away  the  cause,  take  away  the  effect ;  and  so 
 the  latter  is  proved,  and  by  that  Gen.  xx.  10,  11, 
 '  Then  Abirnelech  said  unto  Abraham,  What  sawest 
 thou,  that  thou  hast  done  this  thing  ?  Then  Abra- 
 ham answered,  Because  I  thought  thus,  Surely  the 
 fear  of  God  is  not  in  this  place  ;  and  they  will  slay 
 me  for  my  wife's  sake.'  Exod.  i.'  17,  Ps.  xxxvi.  1, 
 Amos.  vi.  3,  Rom.  iii.  18. 
 
 Reason.  Because,  as  Augustine  (in  Ps.  lxxix.),  '  Two 
 things  cause  all  sins,  desire  and  fear.  There  is  a  re- 
 ward proposed  that  thou  rnayest  sin  ;  thou  dost  it 
 because  thou  desirest  the  reward  ;  thou  art  terrified 
 with  threatenings  ;  thou  dost  it  for  fear  of  smart.'* 
 Now,  where  the  fear  of  God's  power  is,  it  will  expel 
 all  such  desire  of  pleasure  or  profit ;  for  fear  is  the 
 strongest  affection,  and  stoppeth  the  passage  of  desires, 
 as  in  a  coward  and  one  condemned.  And  the  less  fear 
 will  be  overcome  of  a  greater,  as  a  strong  and  great 
 nail  drives  out  a  small  one  :  Luke  xii.  4,  5,  '  And  I 
 say  unto  you  my  friends,  Be  not  afraid  of  them  that 
 kill  the  body,  and  after  that  are  not  able  to  do  any 
 more.  But  I  will  forewarn  you  whom  you  shall  fear  : 
 fear  him,  which  after  he  hath  killed  hath  power  to 
 cast  into  hell ;  yea,  I  say  unto  you,  him  fear.'  Now, 
 where  this  fear  is  wanting,  no  marvel  if  they  fall,  either 
 for  desire  or  pleasure,  into  many  and  strange  sins. 
 >  Use  1.  This  may  teach  us  what  to  expect  from  men 
 who  want  the  fear  of  the  Lord.  They  will  sin  for  a 
 piece  of  bread,  a  small  matter  of  pleasure  or  profit .  A 
 little  fear,  if  they  have  the  occasion  and  opportunity, 
 will  draw  them  to  anything ;  for,  take  away  the  banks 
 from  the  sea,  and  the  bridle  from  the  horse  :  whither 
 will  not  that  flow,  and  whereinto  will  not  he  break  ? 
 Such  and  so  unruly  is  the  corruption  of  man  ;  if  it  have 
 not  this  bank  and  this  bridle  to  keep  it  from  outrage, 
 murder,  adultery,  perjury,  oppression,  and  injustice, 
 or  any  sin,  will  be  nothing  in  their  hands.  What  will 
 they  not  dare  to  do  ?  If  kings  command,  they  will 
 murder  innocents,  not  as  the  midwives  ;  if  queens 
 enjoin,  they  will  accuse,  judge,  condemn,  and  execute 
 the  guiltless,  as  those  wicked  judges,  1  Kings  xxi.,  did 
 innocent  Naboth  upon  Jezebel's  letters. 
 
 Use  2.  We  learn  what  to  judge  of  men  whom  wc 
 see  living  either  in  these  sins  or  any  other  the  like ; 
 they  are  men  destitute  of  the  fear  of  God,  even  a  ser- 
 vile fear,  for  this  will  prove  it.  Vide  chap.  i.  6,  first 
 effect  of  fear. 
 
 Use  3.  That  we  may  be  free  from  these  sins,  let  us 
 labour  for  this  fear.      Vide  ibid. 
 
 Saith  the  Lord  of  hosts.  This  is  added  for  confirma- 
 tion, that  none  should  promise  to  themselves  safety  for 
 any  outward  respects,  as  if  he  could  not  punish  them. 
 Vide  chap.  i.  4. 
 
 *  Omnia  peccata  dure  res  faciunt,  cupiditas  et  timor  :  pro- 
 ponitur  premium  ut  pecces,  facis  propter  quod  cupis  ;  terreris 
 minis,  t'acis  propter  quod  times. — August,  in  Psalm  lxxix. 
 
 Ver.  6.  For  I  am  the  Lord,  I  change  not;  and  ye  sons 
 
 of  Jacob  are  not  consumed. 
 
 For  I  am  the  Lord,  I  change  not.  This  some  take 
 as  a  reason  to  confirm  the  former  judgment  threatened, 
 that  as  he  was  the  Lord  of  hosts,  able  to  do  all  what 
 he  would,  so  is  he  in  himself  and  in  his  decrees  immut- 
 able ;  as  he  cannot  change,  no  more  can  they  be  changed. 
 Be  ye  well  assured  of  this,  that  as  I  am  Lord  and 
 Jehovah,  eternal  and  without  change,  so  are  all  my 
 judgments,  and  whatsoever  I  have  spoken  ;  that  know 
 you,  they  shall  come  to  pass  in  their  time,  and  not 
 one  thing  shall  come  to  the  ground.  Howsoever  they 
 are  not  so  speedily  as  you  think  executed,  yet  they 
 shall,  for  they  cannot  but  be  accomplished. 
 
 And  ye  sons  of  Jacob.  And  that  you  are  not  con- 
 sumed and  destroyed  already  for  these  sins,  do  not 
 think  me  mutable  or  yourselves  without  merit,  that 
 you  should  be  spared  ;  but  this  is  merely  from  my 
 rnercy,  and  love,  and  long- suffering.  I  have  not  dealt 
 with  you  according  to  your  sins. 
 
 Doct.  1.  God  is  immutable,  and  without  change,  both 
 in  himself  and  his  nature,  James  i.  17. 
 
 Doct.  2.  He  is  immutable  in  his  will  and  his  decrees. 
 
 And  ye  sons  of  Jacob  are  not  consumed.  I  change 
 not,  therefore  are  you  not  consumed  ;  for,  being  in 
 myself  merciful  and  longsuffering,  yea,  mercy  and 
 patience  itself,  I  have  spared  you,  when  you  deserved 
 long  since  to  have  been  confounded  and  destroyed  by 
 my  judgments  ;  and  this  by  resemblance  may  we  inter- 
 pret out  of  Lam.  iii.  22,  '  It  is  the  Lord's  mercies 
 that  we  are  not  consumed,  because  his  compassions 
 fail  not.' 
 
 Doct.  That  men  escape  destruction,  and  are  not 
 consumed  with  God's  judgments  for  their  sins,  it  is 
 only  the  mercy  and  goodness  of  God.  So  much  is 
 here  ;  and  that  Lam.  iii.  22,  Gen.  xix.  19,  2  Sam. 
 xxiv.  14,  2  Chron.  xxx.  9.  Therefore  is  that  Isaiah 
 xxx.  19  and  liv.  7,  8,  and  Mat.  xv.  22  and  xx.  30. 
 God  hath  two  feet  whereby  he  walketh  towards  men, 
 so  hath  he  two  hands  whereby  he  handleth  or  dealeth 
 with  men,  mercy  and  justice  ;  and  these  are  both  in- 
 finite. What  city  upheld  when  an  infinite  hand  will 
 cast  down  ?    Nothing  but  an  infinite  hand  and  power. 
 
 Reason  1.  Because  sin  deserving  God's  anger,  which 
 anger  is  as  God  himself,  infinite,  cannot  be  satisfied 
 or  appeased  bj  any  that  is  no  more  than  a  finite  crea- 
 ture or  a  finite  thing  ;  for  this  cannot  balance  with 
 that,  but  only  his  infinite  mercy  with  his  infinite 
 wrath.  And  this  Lam.  iii.  22,  his  great  mercies  are 
 infinite  for  measure  and  continuance,  /'.  e.  such  are 
 our  sins,  that  if  he  should  deal  righteously  with  us, 
 we  miserable  wretches  had  been  ten  thousand  times 
 utterly  undone ;  but  we  are  preserved  in  the  midst  of 
 our  distresses.  Frgo,  not  from  us  but  his  infinite 
 mercy :  Isaiah  i.  9,  '  Except  the  Lord  of  hosts  had 
 restored  unto  us  a  small  remnant,  we  should  have  been 
 as  Sodom,  and  should  have  been  like  unto  Gomorrah.' 
 
 Reason  2.  Because  without  the  pardon  cf  those  sins 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 217 
 
 the  wrath  cannot  be  avoided,  nor  destruction  escaped, 
 seeing  God  will  not  justify  the  wicked.  Now  pardon 
 of  sin  is  only  from  the  mercy  of  God,  Luke  i.  77,  78, 
 Ps.  xxxii.  1.  All  sin  is  against  God,  Ps.  li.  4. 
 Tibi  soli  cut  soli  reddendo  est  ratio  tie  peccato,  qui  solus 
 es  sine  peccato  (Ruff.).  He  only  can  pardon  sin 
 against  whom  only  it  is.  Now  he  pardoneth  sins  in 
 mercy,  and  so  David  prayeth  there  for  mercy ;  gratia 
 tiHC  depato  et  misericordia  quod  peccato-  men  tanquam 
 glaciem  solvisti ;  gratia  turn  de.puto  et  qucecunque  uon 
 feci  mala  (August.  Confess.,  vii.  2,  cap.  7). 
 
 Use  1.  This  will  coufute  the  doctrine  of  popery, 
 who  hold  by  their  works  and  satisfactions,  to  have,  if 
 not  remission  of  great  sins,  yet  of  venial ;  or  if  not  of 
 sin,  yet  deliverance  from  the  punishment,  wherein  they 
 are  the  flat  enemies  of  the  mercy  of  God,  and  rob  him 
 of  his  honour,  to  give  it  to  themselves ;  as  if  finite 
 works  and  satisfactions  could  deliver  from  infinite 
 wrath.  But  when  they  see  this  will  not  hold  water, 
 then  they  fly  to  this,  that  it  is  only  from  temporal 
 punishments,  and  the  fire  of  purgatory ;  but  first  for 
 this,  that  it  is  but  a  new  coined  shift,  I  manifest  from 
 their  prayers  for  the  dead,  whereby  they  thought  to 
 bring  them  remission  of  sin  {Breviar.  secund.  usum 
 Sarum  in  vigil,  mortuorum).  '  0  God  of  the  faithful ! 
 the  maker  and  redeemer  of  all  men,  give  to  the  souls 
 of  all  the  faithful  deceased  remission  of  all  their  sins, 
 that  by  godly  prayers  they  may  obtain  the  pardon 
 which  they  always  desired,  through  Christ  our  Lord.' 
 And  again,  '  Lord  we  beseech  thee,  let  the  prayers  of 
 thy  humble  servants  be  helpful  to  the  souls  of  all  the 
 faithful  deceased,  that  thou  mayest  both  relieve  them 
 from  their  sins,  and  make  them  partakers  of  thy  re- 
 demption, who  livest,'  &c.  Now  hence  I  reason,  that 
 if  by  their  prayers  they  would  help  the  faithful,  whom 
 they  presumed  to  be  free  from  purgatory,  to  bring  them 
 remission  of  sin,  can  they  make  us  believe  that  they 
 intend  only  deliverance  from  the  pains  of  purgatory, 
 for  such  as  are  there,  and  not  from  the  guilt  of  sin  by 
 their  sacrifices  and  masses  ?  Again,  it  is  manifestly 
 false,  that  the  sin  pardoned,  yet  the  punishment  should 
 remain ;  yea,  it  is  against  the  justice  of  God,  and  so 
 cannot  be  unless  he  can  cease  to  be  God  :  for  the 
 instance  of  David,  2  Bam.  xii.  13,  14,  and  some 
 other  of  God's  children,  whose  sin  remitted  the 
 affliction  remained,  is  not  against  this,  because  in  him 
 it  was  not  a  punishment,  but  a  clearing  of  the  justice 
 of  God,  before  the  wicked,  as  the  place  sheweth,  and 
 in  others  they  are  but  purgers  or  preventers. 
 
 Use  2.  To  teach  the  church  and  every  particular, 
 to  acknowledge  it  to  be  the  mercy  of  God  that  they 
 live  and  are  not  consumed ;  when  they  see  many  others 
 are,  and  know  themselves  to  have  deserved  the  like. 
 The  church  wherein  we  live,  and  we  ourselves  here 
 present,  have  been  delivered  from  many  and  strange 
 dangers  and  confusions ;  whom  shall  we  ascribe 
 this  unto  ?  shall  we  sacrifice  to  the  wisdom  of  our 
 state,  to  the  valour  of  martial  men,  to  the  power  of 
 
 armies,  to  the  multitude  of  our  people,  to  our  own  works 
 and  worthiness,  to  our  profession  of  his  truth,  or 
 practice  of  piety,  our  justice  and  equity,  and  such 
 like  ?  so  may  we  provoke  the  Lord's  auger  indeed  to 
 consume  us.  Whither  else  must  we  ascribe  it,  but 
 to  this  ?  beiug  taught  everywhere,  it  is  the  mercy  of 
 God  that  we  are  not  consumed,  whose  compassions 
 failed  not ;  and  so  as  the  church  begun  her  prayer, 
 we  may  our  praises:  Ps.  cxv.  1,  'Not  unto  us,  0  Lord, 
 not  unto  us,  but  unto  thy  name  give  the  glory,  for  thy 
 loving  mercy,  and  for  thy  truth's  sake.'  For,  consider- 
 ing the  height  of  our  sins,  the  greatness  of  our  ini- 
 quities and  rebellions,  whereto  else  can  it  be  ascribed  ? 
 And  his  mercy  hath  drawn  him  to  spare  us,  partly  for 
 ourselves,  and  partly  for  posterity,  and  those  who  shall 
 come  of  us.  As  St  Chrysostom  (Horn.  lxxx.  ad 
 popul.  Antioch.),  for  ourselves,  that  his  mercy  might 
 draw  us  to  repentance,  and  to  fear  him,  for  posterity. 
 He  spares  ofttimes  the  root  that  he  may  preserve  the 
 fruit.*  And  hear  how  Terah,  Abraham's  father,  was 
 a  worshipper  of  idols,  yet  in  this  life  God  punished 
 not  his  impiety ;  for  if  God  had  cut  down  the  root,  then 
 whence  had  we  had  such  great  fruit  of  faith  as  in  his 
 son  ?  So  Esau  was  a  fornicator  and  unclean,  and  as 
 much  as  in  him  lay,  a  murderer  of  father,  mother,  and 
 brother,  and  of  God  hated,  Mai.  i.  2.  Why  is  he  not 
 destroyed,  why  is  he  not  cut  down  ?  Truly,  beloved,  to 
 tell  you  the  cause,  it  was  good  to  be  so.  Esau  begat 
 Raguel,  he  Zara,  and  he  Job ;  you  see  what  plentiful 
 fruit  of  patience  had  been  lost,  if  God  preventing,  had 
 stricken  the  root.  So  of  us,  that  we  might  leave  the 
 seed  of  the  church  and  piety  behind  us.  This  is 
 mercy,  but  the  former  the  greater,  else  we  have  as 
 little  profit  of  it,  as  Terah  and  Esau.  And  it  is  to  be 
 acknowledged  the  special  mercy  of  God,  when  others 
 perish,  and  their  works  like,  that  they  escape.  As 
 St  Augustine  {tie  Nat.  et  grot.  viii.  c.  5)  of  the  great 
 salvation.  Universa  massa  pamas  debet.  Qui  ergo  inde 
 per  yratiam  liberantur  non  vasa  meritorum  suorum, 
 scd  vasa  misericordice  nominantur. 
 
 Use  3.  To  teach  men,  when  destruction  and  calamity 
 is  at  hand,  and  God's  judgments  are  threatened, 
 the  way  how  they  may  escape  and  not  be  confounded 
 is,  they  have  God's  mercy  towards  them  and  upon 
 them  ;  therefore  for  this  must  they  pray  and  labour, 
 their  flying  truly  to  this  will  be  like  the  city  of  refuge, 
 where   the   avenger  of  blood  could  not  slay  a  man- 
 
 *  Parcit  frequenter  railici  ut  fructus  conservet,  et  qualiter 
 audi.  Terah  pater  Abraham  fuit  idolorum  cultor,  sed  in  hoc 
 mundo  impietatis  pcenas  non  dedit,  et  merito.  Nam  si  Deus 
 praweniens  radiceni  prsecidisset,  unde  tantus  fidei  fructus  ex- 
 ortus  f'uisset.  Sic  Esau  fornicator  fuit  et  immundus,  et  matri- 
 cida,  et  patricida,  et  fratricida,  quantum  in  ipsius  fuit  propo- 
 sito,  Deo  exosus,  Mai.  i.  2.  Quare  non  pcrditur?  quart;  non 
 exciditur?  Bonum  est  vera,  dilectissimi,  causa  dicere,  si 
 succisus  fuissel,  maximam  eleemo.syna;  fructum  et  justitias 
 mundus  amisisset,  et  qualem  audi :  Esau  genuit  Raguel,  hie 
 Zara,  hie  Job.  Vides  quantus  tolcrantise  fructus  esset  pcr- 
 ditus  si  praeveniens  Deus  a  r  ad  ice  poenas  exigisset. —  Chry- 
 svst.  Horn.  viii.  ad  popul.  Antioch. 
 
2L8 
 
 STOCK  ON  MALAOHI. 
 
 [Char  III. 
 
 slayer.  Then  shall  they  be  sure  either  to  be  kept 
 from  thern  or  delivered  from  them,  kept  in  them  or 
 taken  out  of  them  ;  for  whenas  God's  mercy  doth 
 bring'remission  of  sin,  it  must  needs  bring  the  removal 
 or  change  of  the  punishment,  either  it  will  be  gone, 
 or,  if  it  abide,  the  nature  will  be  changed.  For  sin 
 taken  away,  that  cannot  continue,  or  not  in  the  former 
 nature  ;  and  a  man  shall  be  safer  and  more  comfort- 
 able with  this  in  divers  afflictions  than  without  it, 
 though  he  be  never  so  free  ;  you  shall  rejoice  more 
 cheerfully  and  more  truly  with  a  good  conscience  in 
 the  midst  of  troubles,  than  with  an  evil  in  the  midst 
 of  many  pleasures.*  Now  thus  it  is  from  the  feeling 
 of  the  mercy  of  God  and  remission  of  sin.  If  you 
 have  God's  favour,  despair  not  though  you  fall  into  a 
 furnace,  whereas  if  he  be  angry  you  may  not  be  bold 
 in  paradise.  Paradise  did  no  good  to  Adam  sinning, 
 and  the  hot  furnace  could  do  no  harm  to  the  three 
 children  that  were  innocent. f  And  if  they  obtain 
 this,  it  shall  not  only  be  their  sanctuary  thus,  but  it 
 shall  be  to  them  as  a  fountain  whence  all  blessings,  as 
 rivers,  shall  rise  and  spring.  It  will  be  like  the  philo- 
 sopher's stone,  that  will  turn  all  metal  into  gold ;  so 
 this,  all  miseries  into  happy  comforts.  Even  like  the 
 ark  brought  into  the  house  of  Obed-edom,  2  Sam. 
 vi.  11,  that  brought  a  blessing  upon  the  house  and  all 
 that  he  had.  So  God's  mercy  brought  into  the  heart, 
 will  be  the  cause  that  they  and  their  house  and  all 
 that  they  have  shall  prosper  and  be  preserved  for 
 ever,  to  his  glory  and  their  eternal  comfort. 
 
 Ver.  7.  From  the  days  of  your  fathers  ye  are  gone 
 away  from  mine  ordinances  and  have  not  kept  them ; 
 return  unto  me  and  1  will  return  unto  you,,saith  the 
 Lord  of  hosts  ;  but  ye  said,  wherein  shall  we  return  ? 
 
 From  the  days  of  your  fathers  are  you  gone  away. 
 In  this  verse  begins  the  second  part  of  the  chapter, 
 containing  an  expostulation  with  this  people  as  touch- 
 ing their  sins,  mixed  with  an  exhortation  to  repentance, 
 which  of  some  is  accounted  the  third  part  of  this 
 chapter.  Now  in  this  verse  are  both  these  :  a  reason- 
 ing with  them  as  concerning  their  sins,  and  an  ex- 
 hortation to  repentance  ;  the  first  hath  the  reproof  in 
 general,  for  committing  evil,  and  omission  of  doing 
 things  commanded,  and  a  denial  of  it  by  the  people ; 
 the  second  hath  an  exhortation  to  repentance,  with 
 the  promise  of  a  gracious  acceptance. 
 
 From  the  days  of  your  fathers,  &c.  The  general 
 reproof,  or,  in  particular,  for  committing  things  for- 
 bidden, and  omitting  things  commanded  ;  but  in  these 
 first  words  their  sins  are  amplified  from  the  time  and 
 continuance  in  them;   i.e.,  it  is  not  yet  yesterday  or 
 
 *  Verius  ac  jucundius  gaudebis  de  bona  conscientia  inter 
 molestias,  quam  dc  mala  inter  delicias. — Aitgust. 
 
 t  Si  Deum  benevolum  habeas,  licet  in  fornacem  cadas,  ne 
 desperes,  sicut  si  succenseat,  licet  in  paradiso  sis,  ne  confidas. 
 Adas  peccanti  nihil  profuit  paradisus  :  pueris  bene  agentibus 
 nihil  obfuit  fomax. — Chrysost.  Horn  iv.  ad  pop.  Antioch. 
 
 a  few  days  since  you  transgressed  against  me,  your 
 sins  are  not  of  short  time  and  small  continuance,  but 
 you  have  been  long  rebellious  against  me,  even  since 
 the  days  of  your  fathers  ;  so  long  have  I  been  patient 
 towards  you,  so  much  are  you  the  more  hardened  in 
 your  sins,  and  have  the  less  to  say  for  yourselves,  and 
 I  may  the  more  justly  punish  you. 
 
 The  exhortation  to  repentance  is  pressed  and  urged, 
 with  the  benefit  that  will  follow  it — God  will  return 
 to  them ;  and  by  this  promise  would  he  entice  and 
 provoke  them,  meaning  he  would  declare  and  make 
 manifest  he  was  appeased  towards  them,  mitigating 
 and  lessening  their  punishments  and  calamities,  and 
 restoring  many  blessings  unto  them.  This  of  God's 
 returning  is  figurative,  for  he  properly  cannot  be  said 
 to  change  either  place  or  mind.  Gujus  est  de  omnibus 
 omnino  rebus  tarn  fixa  sententia,  quam,  certa  prcesentia. 
 — Vide  August,  de  Civ.  Dei  lib.  xv.  cap.  25. 
 
 But  ye  say,  wherein  shall  we  return  ?  The  prophet 
 returns  to  his  expostulation  with  the  people  about 
 their  sins,  and  here  reproves  them  for  their  impudent 
 hypocrisy  and  pride  ;  that  they  said  they  needed  no 
 repentance  or  returning  to  God,  being  guilty  unto 
 themselves  of  no  sin,  no  transgression,  or  falling  away 
 from  God,  i.e.  what  have  we  coinmitted/or  when  did 
 we  fall  from  the  Lord,  thou  callest  us  to  return  ? 
 They  had  so  long  accustomed  themselves  not  to  restore 
 and  pay  unto  the  Lord  that  was  his,  that  now  they 
 say  they  owed  no  such  thing.  Now  these  words  con- 
 tain the  continuance  of  their  rebellion  or  obstinacy. 
 
 Doct.  When  men  once  give  way  unto  sin  and  enter- 
 tain it,  they  are  often  and  easily  drawn  on  to  continue 
 it  from  time  to  time,  day  to  day,  and  to  grow  aged 
 and  ancient  in  sin,  especially  if  the  Lord  punish  them 
 not  for  it.  So  much  is  here,  and  in  the  old  world, 
 and  in  Sodom,  &c.  Isa.  lxv.  2,  and  Hosea  x.  9,  '  Oh 
 Israel,  thou  hast  sinned  from  the  days  of  Giheah.;  ' 
 that  is,  either  from  the  time  of  the  Judges,  when  they 
 made  war  against  the  Benjamites  touching  the 
 Levite's  wife,  from  which  time  they  continued  ido- 
 latry ;  or  as  some,  from  the  times  of  Saul  or  Solo- 
 mon. Example  of  David's  sin  for  many  months,  for 
 not  repenting  he  continued  it,  but  Solomon  many  years. 
 
 Reason  1.  Because  the  preserver  of  men  from  sin 
 is  the  grace  of  God  ;  either  general,  as  in  Abimelech, 
 Gen.  20  ;  or  particular,  as  Isa.  xxx.  21,  restraining  or 
 sanctifying  grace.  Now  this  the  apostle  calls  fire, 
 1  Thes.  v.  19,  or  compares  it  to  it ;  that  as  fire,  by 
 withdrawing  of  matter,  oil  from  lamp,  or  fuel  from 
 fire,  or  by  adding  contrary,  as  water,  so  the  Spirit  is 
 quenched  or  forced  to  recoil  by  sins ;  no  marvel,  then, 
 when  the  resister  is  gone  or  grieved,  if  there  be  long 
 continuance. 
 
 Reason  2.  Because  custom  is  another  nature,  and 
 things  by  custom  are  in  us  as  if  they  were  bred.  Now 
 natural  things  are  hardly  changed,  the  continuance 
 easy  ;  a  man  can  hardly  forget  his  mother's  tongue, 
 hardly  a  speech  he  hath  been  accustomed  to,  so  in  this. 
 
Ver.  7.] 
 
 STOCK  ON  MALACHI. 
 
 219 
 
 Reason  3.  Because  the  custom  of  sinning  takes 
 away  the  sense  of  sin,  even  a  little  custom  and  giving 
 way  to  it.*  Now  when  a  man  is  without  the  sense 
 of  sin,  hardly  seeing  and  knowing  of  it,  less  feeling 
 how  it  woundeth  and  pierceth  him,  hut  finding  for  the 
 present  sin  pleasant  or  profitable,  no  marvel  if  he  con- 
 tinue it,  and  say,  Prov.  xxiii.  35,  'They  have  stricken 
 me,  but  I  was  not  sick;  they  have  beaten  me,  but 
 I  knew  not  when  I  awoke ;  therefore  will  I  seek  it 
 yet  still.' 
 
 Use  1.  To  teach  men  to  take  heed  how  they  give 
 way  to  sin ;  but  if  sin  enter  upon  them  (as  who  sinneth 
 not '?),  then  with  speed  to  part  with  it  and  shake  it  off, 
 lest  custom  and  continuance  follow,  so  that  when  he 
 hath  a  will  he  shall  have  no  power  to  rise  out,  he  will 
 be  so  entangled ;  as  with  hyu  that  taketh  up  money 
 for  necessity,  he  shall  easily  find  that  he  may  con- 
 tinue it,  and  be  in  the  usurer's  bonds  upon  good 
 security,  but  when  he  would  out  of  them,  the  longer 
 he  hath  continued  the  less  he  will  find  himself  able, 
 and  so  be  desirous  to  continue  it  till  he  have  stripped 
 himself  out  of  all ;  so  in  this,  then  must  he  labour 
 to  rise  out  of  them  and  give  no  place  nor  way  to 
 them. 
 
 Use  2.  Then  it  is  a  goodness  and  mercy  of  God  to 
 a  man,  when  he  gives  a  means  to  him  either  to  keep 
 him  from  giving  way  to  sin  or  from  sitting  down  in  sin, 
 which  of  himself  he  will  soon  do.  Vide  Mai.  i.  7, 
 Doct.  1. 
 
 Now  in  that  they  had  continued  thus  long,  and 
 were  not  consumed,  it  commends  another  doctrine. 
 
 Doct.  The  Lord  is  long-suffering  and  patient  towards 
 such  as  sin  and  provoke  him,  Rev.  iii.  20. 
 
 Gone  auay  from  mine  ordinances.  Reproving  them 
 for  their  sins,  he  tells  them  that  is  sin  which  is  dis- 
 agreeing to  his  laws  and  ordinances,  to  his  word, 
 
 Doct.  That  is  evil  and  sin,  and  unlawful  to  be  done, 
 which  is  repugnant  to  the  law  of  God,  or  a  departing 
 from  it,  may  it  seem  to  be  never  so  profitable  to  man 
 or  bring  glory  to  God  ;  as  on  the  contrary  that  is 
 good  and  righteousness  which  is  agreeable  to  the  law 
 and  word  of  God,  seem  it  never  so  unprofitable  to 
 men,  or  not  behoveful  for  God's  glory.  Vide  chap, 
 ii.  10,  doct.  ulti. 
 
 And  have  not  kept  them.  They  are  accused,  not 
 only  because  they  committed  things  contrary  to  the 
 law,  but  because  they  did  not  things  agreeable  to  it ; 
 not  only  committed  the  forbidden,  but  omitted  the 
 commanded. 
 
 Doct.  They  do  not  only  sin  who  offend  against  the 
 law,  doing  the  things  forbidden  by  it ;  but  those  who 
 do  not  observe  and  do  the  things  commanded  by  it, 
 but  leave  them  undone  ;  manifest  by  that  as  a  breach 
 of  the  first  table  and  precept,  Jer.  x.  25,  '  Pour  out 
 thy  fury  upon  the  families  that  have  not  called  upon 
 thy  name.'  Deut.  xxviii.  58,  59  and  xxvii.  26, 
 Mat.  xxv. 
 
 *    Consuetudo  peccandi  tollit  sensum  peccati. 
 
 Reason  1.  Because  the  law  is  affirmative  and  com- 
 manding, as  well  as  negative  and  forbidding;  and 
 though  the  precepts  and  commandments  run  most 
 negatively,  save  only  the  fourth  and  fifth,  yet  they  all 
 carry  the  affirmative,  as  the  prophets,  their  inter- 
 preters shew ;  and  as  those  two  affirmatives  carry  their 
 negative,  so  the  eight  negatives  carry  the  affirmatives ; 
 so  that  an  omission  is  as  well  a  transgression  as  a 
 commission,  and  so  a  sin. 
 
 Reason  2.  Because  they  go  against  love  and  charity, 
 and  therefore  sin;  for  charity  to  God  and  man  re- 
 quires all  to  be  clone  and  nothing  omitted  that  may 
 glorify  and  honour  him,  and  be  helpful  and  profitable 
 to  them;  for  so  it  is  said  to  be  bountiful,  that  is  help- 
 ful, 1  Cor.  xiii.  4.  But  specially  if  we  consider  that 
 every  man  must  love  God  above  himself,  and  man  as 
 himself;  now  to  omit  anything  that  is  good  for  himself 
 is  a  breach  of  charity  to  himself,  then  so  of  these.- 
 
 Obj.  Sin  is  an  action,  but  the  omission  is  only  a 
 privation,  that  is,  an  omitting  of  that  which  ought  to 
 be  done ;  how  can  it  then  be  a  sin  and  they  sin  who 
 omit  it  ? 
 
 Ans.  There  is  an  action  in  sins  of  omission,  thus  : 
 — It  is  a  sin  of  omission  not  to  love  his  neighbour, 
 not  to  come  to  the  congregation  to  hear  the  word 
 and  receive  the  sacrament ;  in  these  there  is  an  action, 
 for  sometimes  they  are  done  upon  purpose  and  de- 
 liberation, and  so  he  that  offends  will  not  love  his 
 neighbour,  will  not  go  to  the  assembly  ;  and  here  is  a 
 plain  action  of  his  will.  But  sometimes  they  are 
 omitted  because  a  man  thinks  not  of  them,  not  of  any 
 purpose  or  contempt ;  now  here,  though  there  be  not 
 an  action  of  the  same  kind,  yet  there  is  an  action  re- 
 pugnant to  the  law.  He  thinks  not  of  the  assembly, 
 because  he  would  walk  or  take  his  recreation,  and 
 these  actions  are  repugnant  to  that  good  work  ;  and 
 sometimes  the  action  is  not  at  the  same  time,  but 
 went  a  little  before.  As  a  man  gives  himself  to  excess 
 and  drunkenness  over  night,  and  after  cannot  rise  in 
 the  morning,  to  be  present  there ;  here  is  an  action, 
 though  not  at  the  same  time,  and  of  the  same  kind, 
 yet  that  which  is  the  cause  of  that  omission.  All 
 sin  is  not  an  action,  it  is  only  true  of  sin  of  commis- 
 sion, which  is  some  positive  act  done,  which  the  will 
 should  not  consent  to  do ;  sin  of  omission  is  but  a 
 privation  of  good.  As  the  school  and  Basil.  Malum 
 bani  privatio  est,  ctccitas  ex  ocidorum  perditione  provenit. 
 {Serm.  quod  Deus  non  est  author  peccati.)  Facere 
 cordis  cogitare  est,  quia  corporis  est  cogitata  proficere. 
 (Chrysost.  ser.  de  levium  criminum  pericuiis.) 
 
 Use  1.  Then  many  men,  if  they  will  look  upon 
 their  reckonings,  are  guilty  of  a  multitude  of  sins, 
 more  than  ever  they  thought  themselves  to  be,  seeing 
 they  have  only  accounted  sins  of  commission  to  be 
 theirs,  and  never  of  omission.  Many  have  thought  they 
 were  bound  to  avoid  the  evil,  yet  not  to  do  the  good, 
 
 *  Peccatum  est,  cum  vel  non  est  charitas  quce  esse  debet, 
 vel  minor  est  quam  debet. — Avgust.  de  perfect,  justitice,  xv. 
 
220 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 and  so  account  their  sins.  Many  who  account  it  a 
 sin  to  have  other  gods,  have  never  accounted  it  a  sin 
 not  to  know  the  true  God,  to  believe  him,  and  fear 
 him  ;  not  to  pray  unto  him,  which  they  did  only  in 
 respect  of  their  own  necessities,  and  never  of  any  duty 
 to  him,  nor  of  avoiding  of  sin ;  so  in  the  rest  of  the 
 commandments.  These  must  know  that  they  have  to 
 account  with  God  for  these,  if  they  have  already  for 
 the  other ;  nay,  he  never  accounted  nor  repented  of 
 any  one  who  doth  not  for  these,  for  he  can  have  no 
 true  conscience  of  sin  that  hath  not  right  science  and 
 knowledge  of  these  for  sins  ;  who  if  they  reckon  not 
 again  with  God,  and  bring  not  true  repentance,  must 
 not  look  to  have  peace,  but  a  controversy  with  God. 
 And  if,  Judges  v.  23,  Meroz  was  cursed,  not  for  fight- 
 ing against  God's  people,  but  not  assisting  them  in  the 
 battle  against  tbe  mighty  ;  if  Moses  was  punished 
 with  deprivation  of  the  possession  or  sortage  of  the 
 land  of  Canaan,  not  for  dishonouring  of  God,  but  not 
 sanctifying  him  in  the  presence  of  the  children  of 
 Israel,  Num.  xx.  12  ;  if  the  rich  man  was  cast  into 
 the  torments  of  hell,  not  for  takiDg  away  food  from 
 Lazarus,  but  because  he  did  not  relieve  his  wants, 
 Luke  xvi.  ;  how  shall  they  escape  the  curse,  inherit 
 the  kingdom,  the  spiritual  Canaan,  how  not  be  tor- 
 mented in  hell  ? 
 
 Use  2.  Then  let  not  men  think  much  if  they  be 
 censured  as  men  who  have  gone  astray  from  their 
 birth,  while  all  their  piety  and  honesty  is  but  a  nega- 
 tive piety,  and  a  negative  honesty,  and  not  an  affirm- 
 ative, but  in  little  and  slender  sort.  Here  is  all  they 
 can  say  for  themselves,  they  are  not  idolaters,  and 
 open  profane  persons,  scoffers  of  piety,  they  are  not 
 swearers,  they  are  no  adulterers,  thieves,  or  oppres- 
 sors ;  but,  in  the  meantime,  they  are  not  zealous  for 
 his  worship,  nor  conscionable  professors,  nor  such  as 
 hunger  after  righteousness,  nor  such  as  fear  the 
 dreadful  and  great  name  of  the  Lord,  nor  love  of 
 mercy,  and  the  like ;  they  may  be  judged  as  wicked 
 men,  and  as  those  who  are  in  the  displeasure  of  God. 
 As  Tertullian,  Nusquam  et  nunqnam  excusatur,  quod 
 Deus  damnat.  So  it  cannot  be  but  sin  which  God  is 
 displeased  withal. 
 
 Return  unto  we.  In  this  exhortation  following  the 
 reproof  there  may  be  noted  from  the  coherence  two 
 points  : 
 
 First,  the  patience  of  God  towards  sinners,  waiting 
 for  their  return. 
 
 Secondly,  that  none  is  so  desperately  sinful  but 
 there  is  hope  he  may  return  and  be  converted. 
 
 And  I  will  return  unto  you.  Here  is  the  promise 
 annexed  to  the  former  exhortation,  to  draw  them  to 
 hearken  to  it,  and  obey  it ;  a  promise  of  removing,  or 
 mitigating  of  their  calamities  and  plagues  ;  and  first, 
 in  the  general,  observe,  they  must  perform  and  do 
 their  parts,  else  he  will  not  do  his. 
 
 Boct.  1.  God  is  not  bound  to  give  man  anything 
 he  hath  promised  or  covenanted,  unless  he  perform 
 
 his  covenant  and  conditions ;  vide  chap.  ii.  4,  '  I 
 sent  this  commandment  that  my  covenant  might 
 stand.' 
 
 Again,  if  they  repent,  he  will  return,  remove,  or 
 mitigate  their  plagues  and  punishments. 
 
 Doct.  2.  Repentance  is  the  most  certain  means  and 
 sovereign  medicine  to  mitigate  and  remove,  to  pre- 
 vent and  keep  away  judgments  and  plagues  of  God 
 from  the  persons  of  men,  or  the  things  that  belong 
 unto  them ;  manifest  as  here,  so  that,  2  Chron. 
 vii.  13,  14,  '  If  I  shut  the  heaven  that  there  be  no 
 rain,  or  if  I  command  the  grasshopper  to  devour  the 
 land,  or  if  I  send  pestilence  among  my  people  ;  if  my 
 people,  among  whom  my  name  is  called  upon,  do 
 humble  themselves,  and  pray,  and  seek  my  presence, 
 and  turn  from  their  wicked  ways ;  then  will  I  hear  in 
 heaven,  and  be  merciful  to  their  sin,  and  will  heal 
 their  land.'  Jer.  xviii.  7,  8,  'I  will  speak  suddenly 
 against  a  nation,  or  against  a  kingdom  to  pluck  it  up, 
 and  to  root  it  out,  and  to  destroy  it ;  but  if  this  nation 
 against  whom  I  have  pronounced,  turn  from  their 
 wickedness,  I  will  repent  of  the  plague  that  I  thought 
 to  bring  upon  them.'  And  xxvi.  3,  '  If  so  be  they 
 will  hearken,  and  turn  every  man  from  his  evil  way, 
 that  I  may  repent  me  of  the  plague  which  I  have  de- 
 termined to  bring  upon  them,  because  of  the  wicked- 
 ness of  their  works.'  Luke  xiii.  3-5.  We  have  ex- 
 amples, David  and  the  Ninevites,  and  such  like.  Now 
 I  say,  remove  or  mitigate,  because  the}'  are  not  always 
 taken  away  when  the  party  repenteth.  Alter  David's 
 repentance  the  child  died,  and  the  sword  departed  not 
 from  his  house.  And  the  prophet,  Micah  vii.  9, 
 brings  the  people  humbling  themselves  under  a  cor- 
 poral punishment. 
 
 Reason  1.  Because  God  is  just.  Now  justice 
 punisheth  not  where  there  is  no  sin,  or  not  twice  a 
 sin  punished  before ;  now  he  that  repents  hath  taken 
 away  sin.*  Sin  begets  sorrow,  and  sorrow  destroys 
 sin,  as  the  wood  breeds  the  worm,  and  the  worm  eats 
 the  wood  ;  yea,  repentance  punisheth,  1  Cor.  xi.  31, 
 repentance  prevents  or  removes  punishments. 
 
 Reason  2.  Yet  though  the  punishment  be  mitigated, 
 it  is  not  always  removed,  because  in  his  love  and  wis- 
 dom he  discerns  it  good  it  should  still  remain  as  a 
 chastisement,  not  punishment,  both  to  humble  them 
 and  prevent  sin  in  them,  to  be  a  terror  and  an  ex- 
 ample to  others,  and  to  justify  himself  before  men. 
 
 Use.  To  see  the  necessity  of  repentance,  and  to  ex- 
 hort us  to  fall  upon  the  practice  of  it,  seriously  and 
 speedily,  that  that  is  threatened  may  be  prevented, 
 so  that  we  take  the  right  course  :  Rev.  ii.  5,  '  I  will 
 come  unto  thee  quickly,  and  will  remove  thy  candle- 
 stick out  of  his  place.'  There  is  the  threatening 
 against  the  church  of  Ephesus,  but  the  next  words 
 shew  lis  the  way  of  prevention,  '  Except  thou  repent.' 
 
 But  ye  say,  wherein  shall  we  return  f     The  prophet 
 
 *  Pcccatum  genuit  dolorem,  dolor  contrivit  pcccatum,  at 
 lignum  vermem,  vermis  lignum. —  Chrysost. 
 
Veb.  8  | 
 
 STOCK  ON  MALACHI. 
 
 221 
 
 having  reproved  thein  in  the  general,  in  the  beginning 
 of  the  verse,  proceedcth  now  to  particulars,  in  these 
 words ;  and  this  by  occasion  of  the  former  words, 
 which  noteth  out  to  us  their  spiritual  pride,  that 
 conceived  of  themselves  to  have  no  need  of  repent- 
 ance, for  they  were  righteous,  and  had  not  an}7  such 
 sin  in  them  that  they  need  returning. 
 
 Doct.  Spiritual  pride,  when  men  conceive  of  them- 
 selves they  aro  rich  and  righteous,  and  have  no  need 
 of  repentance  and  of  Christ,  is  an  odious  and  vile  sin : 
 Rev.  hi.  17,  '  I  am  rich,  I  stand  in  need  of  nothing.' 
 
 Ver.  8.  Will  a  man  spoil  his  gods  ?  Yet  have  ye 
 spoiled  me.  But  ye  say,  Wherein  have  ice  spoiled  thee  f 
 In  tithes  and  offerings. 
 
 Will  a  man  spoil  his  gods  ?  The  prophet  proceedeth 
 to  other  sins,  and  a  great  one  :  horrible  and  impious 
 sacrilege,  which  was  committed  by  these,  in  detaining 
 from  God  his  tithes  and  first  fruits ;  and,  in  reproving 
 this,  he  argueth,  first,  from  the  general  right,  then 
 from  the  fact,  and  thirdly  from  the  event.  The  gene- 
 ral right  is,  no  man  ought  to  spoil  another  or  defraud 
 him.  Fraud  and  rapine  is  a  heinous  kind  of  injury,  and 
 so  the  more  great  and  grievous  when  it  is  joined  with 
 greatest  audaciousness  and  contempt ;  as  if  they  defraud 
 and  rob  him  to  whom  they  owe  much,  whose  authority 
 they  ought  to  reverence,  and  whom  they  ought  greatly 
 to  honour,  as  the  prince  and  the  king,  the  judge  and 
 the  priest.  The  force  of  this  reason  stands  in  the 
 interrogation,  '  Will  a  man  spoil  his  gods?'  an  argument 
 from  the  comparison  of  the  persons,  betwixt  man  and 
 God :  the  one  so  common  and  mean,  the  other  so  excel- 
 lent and  great.  It  is  a  sinful  thing,  and  blameworthy, 
 for  men  to  injure  men,  even  the  meanest,  much  more 
 an  honourable  man,  as  the  prince ;  but  most  wicked  and 
 impious  to  deal  so  with  the  great  and  glorious  God, 
 their  prince  and  governor. 
 
 Yet  have  ye  spoiled  me.  Here  is  their  fact,  ampli- 
 fied from  the  persons  who  and  to  whom;  ye,  me, 
 you  whom  I  have  enriched  with  so  many  great 
 and  extraordinary  blessings  and  benefits,  and  who 
 ought  specially  to  honour  and  worship  me,  and  give 
 me  all  that  you  possibly  can.  The  word  translated 
 spoiling  is  used  among  the  Hebrews  to  signify  the 
 taking  away  of  another  man's  goods,  and  specially  by 
 fraud,  as  in  that  Prov.  xxii.  22,  23.  And  so  the 
 meaning  is,  "Will  a  man  spoil  his  god  ?  that  is,  take 
 away  by  fraud  that  is  his  god's  ;  but  you  have  done  so 
 to  me  ;  you  have  taken  away  my  goods,  and  the  things 
 that  belong  to  me,  by  fraud  and  deceit. 
 
 But  ye  say,  Wherein ?  This  is  the  exception  of  this 
 people  against  that  the  prophet  hath  accused  them  of, 
 and  it  is  by  denying  the  fact,  and  think  so  to  reject 
 the  fact  from  themselves,  and  put  God  to  prove  when 
 and  wherein  they  had  done  any  such  injury  to  him. 
 
 In  tithes  and  offerings.  The  Lord  proceeds  and  re- 
 plies, shewing  them  wherein  they  had  spoiled  him,  and 
 were  sacrilegious,  in  the  tenths  and  first  fruits,  which 
 
 the  Lord  had  appointed  for  his  priests  and  the  officers 
 of  the  temple,  they  had  fraudulently  or  violently  or 
 howsoever  detained  from  them.  By  offerings  is  here 
 uudei-stood  the  first  fruits  which  they,  were  to  bring 
 and  offer  to  the  Lord  towards  the  maintenance  of  the 
 tabernacle  and  the  offices  of  it.  He  reproves  them 
 here  of  sacrilege  against  God  and  his  worship ;  and  in 
 condemning  of  this,  to  aggravate  the  greatness  of  it, 
 he  shews  how7  affectioned  idolaters  and  superstitious 
 men  are  unto  their  false  and  feigned  gods,  to  give  to 
 them  and  not  to  despoil  or  take  anything  from  them  ; 
 for  so  much  the  interrogation  sheweth,  Will  lie  ?  He 
 will  not,  but  deal  most  liberally  with  him. 
 
 Doct.  Idolaters  at  all  times  are,  and  have  been,  very 
 liberal  and  bountiful  to  their  idols,  and  their  service, 
 and  their  false  worship,  and  so  far  from  taking  from 
 them,  as  they  have  thought  nothing  too  much  for 
 them  ;  so  much  the  prophet  insinuates  here,  and  as 
 much  is  manifest,  Ezek.  xvi.  1G-19,  'And  thou  didst 
 take  thy  garments,  and  deckedst  thine  high  places  with 
 divers  colours,  and  playedst  the  harlot  thereupon :  the 
 like  thing  shall  not  come,  neither  hath  any  done  so. 
 Thou  hast  also  taken  thy  fair  jewels  made  of  my  gold 
 and  of  my  silver,  which  I  had  given  thee,  and  madest 
 to  thyself  images  of  men,  and  didst  commit  whoredom 
 with  them.  And  tookest  thy  broidered  garments,  and 
 coveredst  them  :  and  thou  hast  set  mine  oil  and  my 
 perfume  before  them.  My  meat  also  which  I  gave 
 thee,  as  fine  flour,  oil,  and  honey,  wherewith  I  fed 
 thee,  thou  hast  even  set  it  before  them  for  a  sweet 
 savour :  thus  it  was,  saith  the  Lord  God  ;'  Exod. 
 xxxii.  3,  They  brake  off  and  gave  away  their  golden 
 ear-rings  to  make  an  idol;  2  Kings  xvi.  3  and  xvii.  17, 
 they  bestowed  their  children  on  idols  ;  Judges  xvii.  3, 
 the  mother  of  Micah  gave  two  hundred  shekels  of 
 silver  to  the  founder  to  make  a  graven  and  a  molten 
 image. 
 
 Reason.  1.  Because  this  is  a  voluntary  and  free  ser- 
 vice, of  their  own  heads  and  inventions.  Now,  we  see 
 in  all  things  men  spend  more  freely  and  more  liberally 
 upon  their  own  inventions  than  upon  those  things 
 which  they  are  tied  unto  ;  men  bestow  more  upon 
 their  own  children. 
 
 Reason  2.  Because  idolatry  and  superstition  is 
 natural  and  sensible,  agreeable  to  nature  and  sense, 
 and  so  more  pleasant  and  delightful ;  on  things  that 
 are  delightful  and  pleasant,  men  bestow7  more  time, 
 more  tendance,  and  more  goods. 
 
 Reason  3.  Because  idolatry  is  accounted  adulter}7, 
 an  idol  a  harlot,  an  idolater  an  adulterer,  passim  in 
 Scrijituris.  Now,  as  one  saith,  Non  minor  superstition  is 
 quam  libidinis  impetus  ad  rapiendos' homines.  Men  are 
 as  mad  upon  an  idol  as  upon  a  harlot,  and,  as  they 
 will  spend  all  to  satisfy  their  lust,  so  to  follow  their 
 superstition. 
 
 Use  1.  This  may  serve  to  reject,  and  justly,  the  suit 
 of  our  papists  for  favour  and  forbearance  upon  this 
 ground,  because  of  the  great  cost  which  their  ancestors 
 
222 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 they  say  have  bestowed  upon  this  land,  in  building  of 
 schools,  colleges,  and  hospitals,  and  endowed  them  with 
 rich  possessions  (D.  Bishop  pre/at.),  they  must  first 
 presuppose,  and  indeed  prove,  that  it  is  the  truth  which 
 they  profess,  and  that  theirs  is  the  true  religion,  else 
 may  any  idolater  in  the  world  make  the  same  reason 
 for  himself;  and  so  may  an  adulterer  plead  for  favour, 
 because  he  hath  been  at  such  cost  and  charges  with 
 his  harlot,  and  endowed  her  and  hers  with  such  great 
 riches.  But  if  not  the  one,  why  the  other  ?  Why 
 might  not  the  Canaanites,  by  the  same  reason,  have 
 pleaded  for  favour  from  the  Israelites  ?  Deut.  vi.  10,  11. 
 Yet  it  was  not  any  motive  to  bring  favour  unto  them ; 
 nay,  for  all  that  they  were  commanded  to  destroy  them. 
 And  can  the  church  have  a  better  guide,  and  Christian 
 commonwealths  a  better  example  ?  But  it  may  be  that 
 they  suppose  that  this  should  prove  that  their  supersti- 
 tion is  true  religion,  because  they  thus  decked  it  and 
 bestowed  infinite  cost  otherwise  upon  it.  Tty  the  same 
 reason  may  any  idolater  in  the  world  plead  that  it  is  the 
 truth  and  the  true  worship  of  God,  seeing  their  bounty 
 towards  their  false  gods  hath  been  equal  in  most  things, 
 and  superior  in  divers,  to  this  of  theirs ;  yea,  by  this 
 reason  might  many  a  harlot  plead  against  the  lawful 
 and  just  wife  that  she  was  not  so,  but  herself,  because 
 she  lives  in  the  house  and  is  maintained  daintily  and 
 gorgeously,  when  the  other  is  excluded  and  shut  out 
 in  poverty  and  misery.  But  if  not  tbis,  why  that  ?  But 
 in  all  this  I  grant  them  but  that,  which  may  easily  be 
 proved  to  the  contrary,  that  our  ancestors  in  the  first 
 institution  of  these  things  did  not  intend  the  popish 
 faith  and  religion. 
 
 Use  2.  Then  is  it  not  to  be  wondered  at  if  we  see 
 the  great  liberality  of  our  superstitious  papists  towards 
 their  superstitions  and  idolatry ;  for  it  hath  been  so 
 with  all  idolaters  whatsoever,  and  no  reason  but  it 
 should  be  so  with  this,  which  is  more  natural  and 
 fitting  the  humours  and  corruption  of  nature  than  any 
 other  superstition  in  the  world.  And  as  some  say  of 
 manna,  tbat  it  fitted  and  was  tasteful  to  every  palate 
 according  to  the  humour  of  it,  so  may  we  more  cer- 
 tainly say  of  this,  as  hath  been  divers  times  shewed, 
 that  it  is  fitting  to  the  ambitious,  covetous,  voluptuous, 
 licentious,  and  every  one  of  what  affection  soever.  Is 
 it  any  marvel,  then,  though  men  be  marvellous  liberal, 
 whenas  every  man  that  hath  it  cares  not  what  he  be- 
 stows upon  his  humour  ?  Besides,  their  doctrine  of 
 merits  hath  brought  them  in  no  small  gain,  specially 
 from  men  who  lie  a- dying,  who  to  enrich  them  (though 
 they  laboured  all  their  life  to  enrich  their  wife  and 
 children),  yet  care, not  how  poor  they  leave  them  then, 
 because  they  are  so  taught  that  by  such  means  they 
 may  redeem  their  soul  and  satisfy  for  many  things  they 
 else  might  suffer.  What  will  not  a  man  give  to  save 
 his  life  when  he  is  upon  the  gallows  ?  more  in  this. 
 
 Yet  ye  have  spoiled  me.  Their  fact  and  offence,  in 
 the  relation  and  comparison,  which  stands  thus  :  they, 
 that  is,  idolaters,  will  not  spoil,  but  they  will  cleave 
 
 fast  unto  their  gods,  and  be  very  devout,  yet  ye  have 
 not  done  so  to  me. 
 
 Doct.  Idolaters  often  cleave  faster,  and  are  more 
 devout  to  their  idols  and  their  worship  than  they  who 
 profess  the  truth  cleave,  or  are  devoted  to  the  Lord. 
 
 Use.  It  should  teach  us  in  that  to  imitate  them, 
 lest  they  rise  up  in  judgment  and  condemn  us.  Let 
 it  be  our  resolution,  as  it  is  in  Micah  iv.  5,  '  For  all 
 people  will  walk  every  one  in  the  name  of  his  God, 
 and  we  will  walk  in  the  name  of  the  Lord  our  God  for 
 ever  and  ever.' 
 
 Have  ye.  Upon  whom  I  have  bestowred  many  and 
 great  things,  yet  have  ye  spoiled  me,  and  so  makes 
 their  sin  the  greater. 
 
 Doct.  They  who  have  received  more  from  God  than 
 others,  if  they  contemn  and  injure  him,  and  take  from 
 him  his  due,  or  any  such  like,  the}7  offend  more  than 
 the  rest,  vide  cap.  i.  12  ;  but  ye  have  polluted  it. 
 
 Spoiled  me.  They  took  away  and  withheld  the 
 maintenance  of  his  ministers,  who  were  the  instru- 
 ments and  means  of  his  worship  ;  thei'efore  he  ac- 
 counts himself  to  be  injured  and  spoiled.  Hence  a 
 general  doctrine. 
 
 Doct.  The  injury,  contempt,  and  abuse  committed 
 against  the  means  of  God's  worship,  is  held  to  be 
 done  against  God  himself.  Thus  God  takes  this  done 
 to  his  ministers,  vide  cap.  i.  7.  The  table  of  the  Lord 
 is  not  to  be  regarded. 
 
 In  tithes  and  offerings .  This  is  that  wherein  they 
 hadj  offended,  and  God  complains  he  was  spoiled,  be- 
 cause the  portion  of  their  goods  which  was  due  to  him, 
 they  had  kept  from  his  house  and  ministers. 
 
 Doct.  It  is  a  sacrilegious  and  impious  thing  for  men 
 to  withhold  or  withdraw  the  maintenance  of  the  minis- 
 ters. So  much  the  prophet  affirmeth  here  ;  so  much 
 all  those  places  prove,  which  command  such  things  to 
 be  given  to  the  ministers;  as  Numb,  xviii.  21,  '  For 
 behold  I  have  given  the  children  of  Levi  all  the  tenth 
 in  Israel  for  an  inheritance,  for  their  service  which 
 they  serve  in  the  tabernacle  of  the  congregation ;' 
 Deut.  xii.  19,  '  Beware  that  thou  forsake  not  the 
 Levite  as  long  as  thou  livest  upon  the  earth ;'  and 
 chap.  xiv.  27,  Neh.  xiii.  10,  11,  'And  I  perceived 
 that  the  portions  of  the  Levites  had  not  been  given, 
 and  that  every  one  was  fled  to  his  land,  even  the 
 Levites  and  singers  that  executed  the  work.  Then 
 reproved  I  the  rulers,  and  said,  Why  is  the  house  of 
 God  forsaken  ?  audi  assembled  them,  and  set  them  in 
 their  place ;'  Luke  xviii.  12,  1  Cor.  ix.  7,  9,  10,  11, 
 13,  14,  Gal.  vi.  6,  1  Tim.  v.  17,  18. 
 
 Reason  1.  Because  this  is  to  rob  and  spoil  God,  as  it 
 is  here  affirmed;  and  proved  by  that,  where  the  minis- 
 ters' maintenance  being  tithes,  is  called  the  Lord's, 
 and  holy  to  the  Lord  :  Lev.  xxvii.  30,  '  Also  all  the 
 tithe  of  the  land,  both  of  the  seed  of  the  ground,  and 
 of  the  fruit  of  the  trees,  is  the  Lord's,  it  is  holy  to  the 
 Lord.'  Things  are  said  to  be  the  Lord's,  either  by  a 
 common  duty,  and  as  it  were  the  homage  that  all 
 
Ver.  8.] 
 
 STOCK  ON  MALACHI. 
 
 223 
 
 creatures  owe  unto  the  Lord  as  their  creator,  or  in  re- 
 spect of  his  rule  and  government  of  them  ;  for  this,  all 
 things  are  his,  both  good  and  bad,  of  which  that  is : 
 Ps.  xxiv.  1,  '  The  earth  is  the  Lord's,  and  all  that 
 therein  is  :  the  world  and  they  that  dwell  therein.' 
 Or  in  respect  of  a  propriety  and  immediate  right  he 
 hath  in  them,  and  so  are  tithes,  for  in  the  other  re- 
 spects the  nine  parts  are  his,  as  the  earth  is  his.  Then 
 must  this  needs  be  usurpation  and  sacrilege  to  keep  it 
 from  the  Lord  and  his  deputies,  upon  whom  he  hath 
 bestowed  them,  Numb,  xviii.  21. 
 
 Reason  2.  Because  they  are  called  holy  to  the  Lord 
 in  the  same  place,  which  serves  for  all  the  mainten- 
 ance of  the  ministry,  called  so  because  they  are  sepa- 
 rated from  man  and  man's  use.  Now  to  take  holy  things 
 from  the  Lord  is  sacrilege,  as  in  Ananias  and  Sap- 
 phira,  Acts  v.  ;  even  of  things  separated  by  man  to  the 
 Lord,  which  might  not  be  altered,  Lev.  xxvii.  27,  28. 
 
 Reason  3.  Because  without  this  maintenance  the 
 worship  and  service  of  God  must  needs  fall  to  the 
 ground,  understand  public  worship,  as  Neh.  xiii.  10, 
 11.  And  that  of  Origen  :  Unless  the  people  bring 
 oil,  the  lamp  will  go  out  in  the  temple.*  Then  it  is 
 impious  to  withdraw  this. 
 
 Reason  4.  Because  it  is  impious  to  retain  the  hire 
 of  a  labourer  in  the  things  of  this  world  and  the  body, 
 is  it  not  more  to  retain  his  who  laboureth  for  the  soul, 
 unless  men  think  they  may  require  his  blood  for 
 nought  in  this  more  than  in  other  service  ? 
 
 Reason  5.  Because  it  is  impious  and  a  breach  of 
 the  eighth  commandment  to  keep  a  man's  own  from 
 him,  whether  his  own  by  his  labour  or  the  special 
 gift  of  God,  as  this  is  both. 
 
 Reason  6.  Because  the  withholding  or  withdrawing 
 of  this,  as  it  hindereth  the  worship  of  God,  so  the  sal- 
 vation of  men,  for  which  they  labour  ;  for  how  should 
 they  labour  in  either,  if  they  have  not  their  due  and 
 honest  and  competent  maintenance  ? 
 
 Quest.  What  do  you  account  or  call  the  maintenance 
 of  the  minister  ?  are  tithes  yet  in  force,  and  due  unto 
 the  ministers  by  the  law,  as  if  no  other  maintenance 
 might  be  for  them,  or  otherwise  raised  ? 
 
 Ans.  I  answer,  saving  the  judgments  of  other  men 
 (who  have  laboured  to  prove  them  so,  whose  reasons 
 have  not  so  persuaded  me,  as  they  made  show  of  at 
 first),  they  are  not  strictly ;  first,  because  then  that 
 law,  Numb,  xviii.  20,  which  indeed  was  given  as  a 
 reason  of  this,  should  then  still  be  in  force.  And  so 
 every  man  should  renounce  his  patrimony  that  takes 
 the  maintenance  of  the  church,  which  they  will  not 
 yield  unto ;  nay,  reason  is  for  the  contrary,  seeing  that 
 they  may  use  both  for  the  better  credit  of  their  minis- 
 try, and  the  better  performance  of  the  commandment  : 
 1  Tim.  iii.  2,  '  To  keep  hospitality.'  Secondly,  then 
 should  that  law  be  in  force,  Numb,  xviii.  26,  28  ;  and 
 so  there  must  be  a  high  priest  or  chief  bishop  to  re- 
 
 *  Nisi  dederit  oleum  populus,  cxtinguetur  lucerna  in  tem- 
 ple—  Orig. 
 
 ceive  this,  as  the  pope  did,  and  which  is  now  appro- 
 priated to  the  crown ;  but  men  will  not  contend  for  that. 
 Thirdly,  then,  that  law  of  the  tithe  of  the  third  year 
 should  be  in  force,  Deut.  xiv.  28,  29,  which  is  not  ap- 
 proved or  allowed.  Fourthly,  then  should  I  condemn 
 all  those  churches  and  countries  where  no  such  law  is 
 observed  ;  but  men  are  otherwise  maintained  (though 
 questionless  nothing  so  fitly  and  competently),  as  living 
 in  a  gross  breach  of  the  moral  law.  Fifthly,  then 
 should  I  free  all  cities,  who  have  not  fields,  nor  vine- 
 yards, oxen  nor  kine,  sheep  nor  other  things  that  are 
 titheable,  from  being  bound  by  the  moral  law  to  pay 
 and  give  maintenance  to  their  ministers  ;  because  I 
 find  not,  neither  directly  in  the  word,  nor  by  collection 
 gathered  by  any,  that  merchants  and  tradesmen  were 
 bound  to  pay  tithe  of  their  merchandise  and  trades, 
 but  no  reason  ;  but  1  Cor.  ix.  11.  And  that  they 
 should  give  maintenance  to  those  who  watch  for  them, 
 and  must  give  an  account  of  their  souls.  These,  with 
 the  like  reasons,  have  prevailed  with  me  to  settle  upon 
 this,  that  tithes  are  not  due  by  a  perpetual  and  the 
 moral  law,  as  if  nothing  else  might  come  in  the  place 
 of  them.  Yet  I  say,  that  tithes  in  our  land  and  church, 
 and  in  divers  other  churches  of  Christendom,  where 
 there  are  things  titheable,  have  their  ground  from  the 
 word  of  God.  First,  in  respect  of  the  equity  of  the 
 law  of  God,  being  this,  that  the  ministers  ought  to 
 live  of  the  people,  and  to  have  sufficient  and  compe- 
 tent means  by  them  ;  for  the  ox's  mouth  must  not  be 
 muzzled.  He  that  serves  must  live  of  the  altar,  and 
 so  of  the  gospel ;  which  equity  and  substance  of  the 
 law  is  moral,  and  ought  always  to  continue. 
 
 Because  the  laws  of  the  land  and  of  the  church  have 
 confirmed  this  ancient  constitution  (which  in  itself  is 
 different;  the  general  laid  down  in  the  word,  and  the 
 particular  man  hath  appointed),  and  so  tithes  may  be 
 said  to  be  by  the  law  of  God,  because  they  are  by  the 
 law  of  man  agreeable  to  the  word,  which  laws  God 
 hath  commanded  to  obey.  Thirdly,  because  tithes 
 have  been  dedicated  to  the  church  and  ministers  by 
 men  themselves,  and  in  that  dedication  there  was 
 neither  error  nor  superstition.  Therefore  due,  and 
 not  to  be  taken  away,  no  more  than  Ananias  and 
 Sapphira  might  take  away  any  part  of  that  which  they 
 have  vowed  to  the  church ;  only  haply,  according 
 to  the  rule  of  the  law,  they  may  be  redeemed,  but  not 
 with  less,  but  with  a  thing  of  the  same  value,  or  rather 
 according  to  the  law,  Deut.  xxvii.  31. 
 
 1.  Now,  further,  I  say  that  this  maintenance  is  the 
 most  fit  and  competent,  most  equal  and  indifferent. 
 Fiist,  because  the  wisdom  of  God,  in  the  beginning  of 
 the  church,  established  this,  which  was  not  merely 
 ceremonial,  but  had  a  moral  equity.  Now,  how  can 
 they  have  an  example  of  greater  authority,  and  more 
 worthy  to  be  followed  ?  Again,  because  it  affordeth 
 competent  sustenance  for  the  one,  when  he  shall  live 
 of  the  tenth,  and  not  of  the  twentieth  or  fifteenth  part, 
 which  were  too  little,  and  not  grieving  and  oppressing 
 
221 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 to  the  other,  when  he  hath  the  nine  parts  reserved  to 
 himself, 
 
 2.  Because  the  ministers'  lives  are  subject  to  the 
 same  wants  that  other  men's  lives  are,  it  is  fit  and  con- 
 venient that  what  they  provide  for  themselves  thereof, 
 they  should  afford  a  part  to  him  that  laboureth  in 
 another  great  work  for  them. 
 
 3.  Because,  1  Tim.  hi.  2,  he  must  be  given  to  hos- 
 pitality, which  shall  be  performed  better  of  him  if  he 
 have  things  in  their  kind,  and  so  have  his  provision. 
 
 4.  Because,  when  the  minister  should  receive  all 
 good  things  for  his  maintenance  and  necessity,  and 
 that,  as  Gal.  vi.  G,  it  might  be  a  present  and  palpable 
 admonition  to  him  that  he  also  should  minister  in  their 
 wants  in  spiritual  things  committed  to  his  charge. 
 
 5.  Because  that  as  the  blessing  of  God  was  upon 
 the  people,  their  lands  and  labours,  or  denied  to  them, 
 he  also  might  be  partaker  of  their  abundance  and  want ; 
 to  abound  with  them,  and  to  want  with  them ;  for 
 where  much,  he  was  to  receive  much,  and  where  little, 
 the  less,  always  proportionable  to  them,  Num.  xviii. 
 27,  that  out  of  this  fellow-feeling  he  might  praise  God 
 with  them,  or  pray  more  earnestly  for  them. 
 
 Now,  as  for  cities,  where  there  are  few  or  no  things 
 titheable,  there  the  maintenance  is,  and  must  be,  such 
 as  the  law  hath  provided,  if  it  be  sufficient  to  maintain 
 a  minister  that  laboureth  amongst  them,  in  such  sort 
 as  he  ma}'  not  be  distracted  with  want,  or  burdened 
 with  cares,  or  his  ministry  disgraced  by  his  poverty; 
 which  if  it  be  not,  either  by  reason  of  his  charge  or 
 the  hardness  of  the  times,  there  ought  to  be  an  addi- 
 tion according  to  men's  abilities  ;  and  in  places  where 
 the  law  hath  provided  little  or  nothing,  there  are  the 
 people  bound  to  provide  their  labourers  their  hire  ;  not 
 upon  charity  or  alms,  but  as  a  matter  of  justice,  ac- 
 cording to  that,  1  Cor.  ix.  1.  As  he  that  goeth  to 
 warfare  may  of  duty  and  justice  require  his  wages  of 
 those  for  whom  he  fighteth,  he  that  planteth  a  vine- 
 yard may  of  duty  challenge  to  eat  thereof,  or  he  who 
 feedeth  a  flock  may  of  duty  challenge  to  eat  the  milk 
 of  the  flock.  Then  the  minister,  doing  all  these,  may 
 challenge  his  maintenance  of  duty,  and  they  injustice 
 are  bound  to  give  it  him ;  yea,  part  of  their  goods 
 being  due  to  the  Lord  as  a  homage  or  quit-rent  of  all 
 their  goods,  acknowledging  that  they  hold  and  have 
 all  things  they  possess  and  enjoy  from  him,  and  there- 
 fore owe  all  service,  honour,  and  obedience  unto  him. 
 Now  seeing  he  hath  no  need  of  these  things  himself, 
 but  hath  given  them  to  others,  his  ministers,  by  whom 
 he  will  receive  them,  and  communicate  b}'  them  spiri- 
 tual things  also,  not  taking  his  own  for  nothing,  these 
 must  know  that  though  no  law  of  man  bind  them,  yet 
 are  they  bound  to  give  of  their  goods,  and  with  some 
 proportion  of  the  tenth  (for  a  better  rule  they  cannot 
 have),  to  the  maintenance  of  the  ministry. 
 
 Use.  This  accuseth  and  convinceth  all  those  of  sacri- 
 lege and  impiety,  who  have  their  hands  defiled  with 
 the  spoil  of  the  church  and  of  God,  all  which  we  may 
 
 reduce  to  these  two  heads,  that  they  are  such  as  do  it 
 under  the  covert  of  law,  or  without  law.  First,  such 
 as  have  impropriations,  or  appropriations  ;  the  one 
 arguing  that  they  are  improperly  theirs;  the  other, 
 that  they  are  taken  from  the  right  owners,  and  appro- 
 priated to  them.  Call  it  what  you  will,  it  is  apparent 
 sacrilege,  specially  in  those  places  where  an  hundred 
 pounds  is  taken  away,  and  but  ten  pounds  left  for  the 
 minister.  And  so  no  man  of  parts  and  sufficiency  will 
 take  the  place,  but  an  unlearned  minister,  that  the 
 people  perish  for  want  of  knowledge  ;  and  here  I 
 would  have  them  consider,  whether,  they  having  the 
 provision,  shall  not  assure  and  give  account  for  those 
 souls  that  perish  for  want  of  spiritual  food,  which 
 comes  by  their  means,  of  which  I  make  no  doubt  but 
 they  shall,  as  Dan.  i.  And  will  they  buy  their  sweet 
 morsels  thus  dear,  if  they  pretend  the  law  allowing 
 them  ?  If  I  were  before  the  law-makers,  I  would  say 
 somewhat  to  it;  but  to  them  I  say,  if  it  he  jure  fori,  it 
 is  not  jure  poli,  as  St  Augustine  in  another  case  ;  and 
 we  shall  all  appear  before  such  a  judge,  as  no  law  but 
 the  law  of  the  highest  can  be  pleaded.  And  all  the 
 laws  of  men  shall  lie  in  the  dust,  as  themselves.  To 
 these  may  I  add  donatives,  which  at  the  suit  of  these 
 parasites,  the  pope  would  give  to  one  man  or  more  the 
 fruit  of  the  church  to  be  used  at  his  pleasure  ;  yea, 
 reserving  nothing  for  the  church,  but  left  the  care  to  his 
 devotion,  if  he  could  get  a  man  for  forty  shillings  or  a 
 canvass  doublet ;  yea,  of  this  sort  are  these  leases 
 allowed  by  them  to  be  let  by  the  patron,  bishop,  or 
 incumbent,  to  alienate  these  things  from  the  ministry, 
 and  then  rob  the  church  and  spoil  the  Lord.  To 
 these  I  may  add  portions  and  pensions,  immunities, 
 privileges,  customs,  and  prescriptions,  which  also  came 
 from  them,  and  have  crept  into  reformed  churches, 
 all  which,  are  [in]  their  kind  and  measure,  guilty  of  this 
 sacrilege.  But  there  are  other  without  pretence  of  law, 
 which  rob  God  and  the  church,  as  patrons,  who, 
 taken  for  the  defence  of  the  church,  who  think  they 
 may  bestow  the  living  of  the  church  as  they  think 
 best,  and  therefore  lay  them  to  their  houses  for  provi- 
 sion, and  get  a  chaplain,  like  one  of  the  knights  of  the 
 post,  that  cares  not  for  an  oath,  to  swear  he  is  free 
 from  simony  when  he  hath  agreed  for  a  living  of  an 
 hundred  pounds  per  annum*  as  the  Levite,  Judges 
 xvii.  10 ;  which  ariseth  from  either  the  blindness  of 
 their  minds,  or  the  love  of  worldly  things,  or  envy 
 and  evilness  of  their  eye  and  heart ;  but  whatsover 
 the  cause  is,  the  fact  is  no  less  than  sacrilege,  and 
 they  to  answer  as  before.  Such  also  as  abuse  their 
 ministers  by  fraud  or  cunning,  or  power  to  detain  part 
 of  the  due,  or  for  the  quality  of  the  tithe,  to  pay  the 
 worst  and  vilest  unto  them. 
 
 Ver.  9.    Ye  are  cursed  with  a  curse  :  for  ye  have 
 spoiled  me,  even  this  whole  nation. 
 
 Ye  are  cursed  with  a  curse.     This  verse  contains 
 *     Upon  hope  of  better  preferment. 
 
Ver.  .9.] 
 
 STOCK  ON  MALACHI. 
 
 225 
 
 the  event..  God's  curse  upon  them  for  that  they  had 
 done,  as  a  proof  they  had  sinned,  else  had  not  such  a 
 thing  come  from  the  just  God.  He  cursed  them  with 
 penury,  and  want,  and  famine  ;  they  pinched  him,  and 
 he  them ;  yea,  they  had  thought  in  the  famine  to 
 have  kept  the  more  to  themselves,  and  they  had  the 
 less  for  keeping  from  him  that  which  was  his  ;  for 
 spoiling  him,  he  justly  and  worthily  spoiled  them,  and 
 so  by  their  own  craft  had  they  deceived  themselves, 
 and  diminished  their  store,  when  they  thought  to  have 
 increased  it.  And  so  he  points  them  out  the  cause 
 why  this  was  befallen  them. 
 
 Even  this  whole  nation.  The  subject  of  the  punish- 
 ment, the  same  who  were  the  subject  of  the  sin ;  even 
 all,  rich  and  poor,  high  and  low,  from  the  highest  to 
 the  lowest,  had  spoiled  God  ;  and  therefore  he  laid 
 his  plague  as  large,  and  with  as  full  extent.  The 
 judgment  and  curse  of  God  upon  this  people  was  a 
 famine,  as  the  verses  following  shew.  And  they  having 
 pinched  him,  he  doth  so  deal  with  them,  pays  them 
 home  in  the  same  kind.     In  the  general  thus : 
 
 Doct.  1.  It  is  a  just  and  no  unusual  thing  with  God 
 to  punish  men  in  the  like  kind  as  they  have  offended, 
 either  against  himself  or  men.  Vide  chap.  i.  5, 
 '  Your  eyes  shall  see  it.' 
 
 Now  for  the  particular,  that  the  curse,  and  this 
 curse,  is  upon  such  as  spoil  the  Lord  and  his  church, 
 we  observe  ; — 
 
 Doct.  2.  God  will  justly  punish  with  his  curses,  and 
 specially  with  famine  and  scarcity,  all  such  as  do  spoil 
 him  and  take  the  ministers'  maintenances  from  them  ; 
 which,  as  it  is  affirmed  here,  so  that  of  Ananias  and 
 Sapphira,  Acts  v.  1,  2,  &c,  doth  prove  it,  the  curse 
 being  upon  them  for  withholding  that  from  the  Lord 
 they  had  voluntary  given  unto  him  ;  for  the  curse  was 
 not  for  the  lie  and  dissembling,  though  it  were  the 
 heavier  for  that,  they  having  bound  two  sins  together  ; 
 like  to  this,  though  not  in  all  things.  The  same  is 
 that  Haggai,  i.  6-9,  '  Ye  have  sown  much,  and  bring 
 in  little ;  ye  eat,  but  ye  have  not  enough ;  ye  drink, 
 but  ye  are  not  filled ;  ye  clothe  you,  but  ye  be  not 
 warm  ;  and  he  that  earneth  wages,  putteth  the  wages 
 into  a  broken  bag.  Ye  looked  for  much,  and  lo,  it 
 came  to  little  ;  and  when  ye  brought  it  home,  I  did 
 blow  upon  it.  And  why  ?  saith  the  Lord  of  hosts. 
 Because  of  mine  house  that  is  waste,  and  ye  run  every 
 man  unto  his  own  house.'  And  Deut.  xxvi.  12,  13, 
 15,  when  they  have  given  the  tithes  to  the  Levites, 
 they  may  pray  and  expect  a  blessing.  It  seemeth 
 therefore  to  teach,  that  without  that  the  curse  must 
 be  upon  them. 
 
 Reason  1.  Because  it  is  just  with  him  to  curse 
 those  who  hinder  his  worship,  and  are  principal  means, 
 either  that  it  cannot  be  attended  upon,  or  not  as  it 
 ought.  If  he  cursed  Eli's  sons,  for  making  his  sacr- 
 fices  to  be  abhorred,  1  Sam.  ii.,  how  them  by  whom 
 they  are  hindered  from  being  performed  at  all  ! 
 
 Reason  2.    Because  he  will  curse  those  who  with- 
 
 hold the  hire  and  just  wages  of  such  as  do  but  reap 
 their  earthly  harvest,  and  work  that  work  for  them, 
 James  v.  14.  How  much  more  them  who  withhold 
 the  duty  from  those  who  do  labour  in  the  spiritual 
 harvest  ! 
 
 Reason  3.  Because  it  is  just  with  God,  to  deny  men 
 food  for  the  body,  when  they  deny  food  to  the  soul ; 
 to  famish  the  body,  when  they  do  the  soul  ;  which 
 they  do,  who  withdraw  from  the  minister  his  main- 
 tenance ;  for  wanting  this,  he  cannot  attend  the  work 
 of  his  calling. 
 
 Use  1.  Hence  we  may  observe,  that  ministers' 
 maintenance  is  not  of  alms,  free  gift,  or  voluntary, 
 when  God's  curse  shall  be  upon  them  who  withhold 
 them  ;  neither  ever  was  it  so,  no,  not  in  the  apostles' 
 times,  saving  the  judgment  of  some  ;  for  the  reasons 
 of  the  apostles  served  in  their  times,  as  well  as  in 
 ours  ;  and  if  any  difference,  more  principally  in  theirs: 
 all  which  urge  a  duty,  and  justice,  and  not  alms.  Be- 
 sides that,  the  apostle  St  Paul  professeth  that  he  took 
 wages,  2  Cor.  xi.  8,  though  he  oftentimes  holily  boast- 
 eth  with  the  Corinthians,  that  he  preached  freely,  and 
 took  but  what  was  voluntarily  given,  as  likewise  others 
 did  ;  lest  if  they  should  have  demanded  the  tithes  and 
 priests'  livings,  they  might  have  been  thought  that 
 gain  was  rather  sought  by  them  than  the  glory  of  God, 
 and  salvation  of  his  people.  And  therefore  the 
 apostle  Paul  wrought  with  his  hands  before  he  would 
 give  any  such  scandal,  having  gifts  that  were  extra- 
 ordinary, that  without  study  they  were  able  to  preach. 
 Besides,  that  similitude  of  Chrysostom  is  not  without 
 sense,  that  as  a  new  physician  coming  unknown  into 
 a  city,  at  the  first  will  administer  to  all,  and  heal  all 
 gratis,  that  he  may  be  known  ;  but  his  skill  being 
 known,  will  after  take  wages ;  so  Christ  at  first  in  his 
 disciples  preached  freely,  but  after,  when  he  had  begot 
 faith  in  men,  then  he  took  his  due,  specially  extra- 
 ordinary gifts  ceasing,  that  they  did  all  things  with 
 extreme  labour,  for  the  good  of  their  people.  Neither 
 in  reason  can  they  be  alms,  because  they  are  wages,  or 
 a  reward  of  their  labour  :  1  Tim.  v.  18,  '  The  labourer 
 is  worthy  of  his  reward,'  and  alms  do  exceed  the  desert 
 of  the  beggar,  or  almsmen,  but  not  in  these  things, 
 seeing,  1  Cor.  ix.  11,  '  If  we  have  sown  unto  you 
 spiritual  things,  is  it  a  great  thing  if  we  reap  your 
 carnal  things  ?'  And  there  is  no  comparson  betwixt 
 spiritual  and  carnal  things,  but  specially  seeing  God's 
 curse  upon  them,  who  do  withhold  it  from  them. 
 
 Use  2.  To  teach  men,  as  they  fear  and  would  avoid 
 the  curse  of  God,  so  to  give  the  minister  his  due,  and 
 not  to  withhold  or  withdraw  anything  from  him,  lest 
 they  draw  the  curse  of  God  upon  them  ;  and  if  they 
 have  anything  already,  to  restore  it,  lest,  though  they 
 think  they  are  not  yet  cursed  for  it,  yet  abusing  his 
 patience,  he  do  accuse  *  them  with  a  curse.  And  are 
 not  many  accursed,  both  patrons  and  people,  that  they 
 
 *    Qu.  '  accurse  '  ? — Ed. 
 
226 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 have  not  a  man  of  gifts  and  wisdom,  but  they  perish 
 for  want  of  knowledge,  seeing  their  prophecy  must  fail  ? 
 And  many  that  are  the  great  spoilers  of  the  church, 
 and  gather  much  by  it,  yet  the  curse  of  God  is  upon 
 them,  that  they  are  always  in  want  and  needy,  their 
 wealth  melting  away  as  snow  before  the  sun,  they  being 
 many  of  them  given  over  to  suclf  sins  as  waste  both 
 body  and  goods,  so  that  male  porta,  male  dilabuntur. 
 And  if  curses  be  not  upon  many,  yet,  as  James  v.  1, 
 they  shall  come  upon  them,  and  God  will  take  as  much 
 from  them  another  way  as  they  do  this  way  from  him. 
 Let  me  use  the  words  of  Augustine  :  The  Lord  saith, 
 Give  me  tithes,  else  if  thou  wilt  not  give  me  the  tenth, 
 I  will  take  away  the  nine  parts.  And  doubtless  many 
 men,  if  tbey  could  discern  this  as  well  as  other  things, 
 whereby  they  have  sustained  loss,  they  should  find 
 that  they  have  gained  little  at  the  year's  end  by  keep- 
 ing the  Lord's  due  from  his  ministers,  but  have  lost 
 a  great  deal  more  by  it. 
 
 For  ye  have  spoiled  me,  even  this  whole  nation.  The 
 repetition  of  the  cause  of  the  curse,  shewing  how  justly 
 he  had  generally  sent  this  plague  and  curse  upon  them, 
 because  they  were  generally  thus  corrupted. 
 
 Doct.  "When  sins  are  grown  general,  it  is  usual  and 
 just  with  the  Lord  to  send  a  general  punishment, 
 Mai.  i.  4. 
 
 Ver.  10.  Bring  ye  all  the  tithes  into  the  storehouse, 
 that  there  may  be  meat  in  mine  house,  and  prove  me 
 noiv  herewith,  saith  the  Lord  of  hosts,  if  I  will  not  open 
 the  windows  of  heaven  unto  yon,  and  pour  you  out  a 
 blessing  without  measure.' 
 
 Bring  ye  all  the  tithes  into  the  storehouse.  Having 
 thus  reproved  and  threatened  them,  he  begins  to  ex- 
 hort them  to  change  that  course  and  leave  their  cor- 
 ruption, promising  that  he  would  change  things  to  the 
 better,  so  thej7  would  change. 
 
 Bring  ye  all  the  tithes  into  the  storehouse.  The 
 exhortation  not  any  longer  to  deal  fraudulently  with 
 God,  to  bring  what  j'ou  list  and  keep  back  what  you 
 list,  but  bring  my  whole  due  and  all  the  tithes  into 
 the  treasure,  that  the  Levites  and  priests  may  be 
 nourished  who  do  me  service  and  serve  at  the  altar ; 
 or  as  some,  that  my  worship  may  still  be  maintained, 
 the  fire  and  lamps  go  not  out. 
 
 Prove  me  now  herewith.  The  exhortation  is  en- 
 forced, first,  by  a  promise  of  great  increase,  contrary 
 to  their  own  opinions  ;  whereas  they  thought  they 
 should  have  less,  he  promiseth  it  should  be  far  better 
 with  them.  The  manner  is  thus :  he  would  have  them 
 make  proof  of  him,  bring  the  tithes,  and  make  trial  if 
 he  will  not  be  constant  in  his  goodness  and  bountiful 
 in  giving  ;  do  it  but  for  one  .year,  and  the  next,  which 
 if  it  should  come  to  pass  according  to  this  the  prophet 
 saith,  yea  and  much  more  abundant,  then  let  them 
 hold  on,  but  if  not,  then  for  hereafter  let  them  do  as 
 pleaseth  them.  But  this  is  not  against  that,  '  Thou 
 shalt  not  tempt  the  Lord  thy  God,'  Deut.  vi.,  where 
 
 men  are  forbidden  to  try  the  Lord  in  things  not  written 
 or  commanded,  but  here  they  are  commanded. 
 
 If  I  will  not  open  the  windows  of  heaven.  Namely, 
 to  make  plenty,  for  drought  made  ever  a  dearth 
 with  them  ;  and  so  he  promiseth  abundance  of  rain, 
 which  ever  made  plenty,  i.e.  I  will  send  and  shower 
 down  on  you  as  much  rain  as  if  the  windows  of  heaven 
 were  open.  The  manner  of  speech  is  an  oath,  and  so 
 set  down  imperfectly,  and  is  thus  to  be  supplied,  Else 
 account  me  a  liar,  or  such  like.  For  it  is  usual  with 
 the  Scripture,  that  things  which  are  fearful  to  be  spoken, 
 or  carry  with  them  blasphemy,  to  be  silent,  and  let 
 men  rather  conceive  of  them  than  utter  them,  or  use 
 some  honest  and  comely  speech. 
 
 And  pour  you  out  a  blessing.  Because  the  windows 
 of  heaven  were  once  opened  for  a  judgment,  Gen.  vii., 
 and  might  so  be  again,  therefore  he  expresseth  his 
 meaning,  that  it  should  be  for  a  blessing,  to  make 
 things  prosper  and  fruitful,  he  sending  them  the  first 
 rain  and  the  latter,  in  the  earing  and  the  harvest. 
 
 Without  measure.  The  original,  that  shall  not  suffice; 
 i.e.  I  will  give  you  such  an  abundance  of  fruit  that 
 your  garners  and  barns  shall  not  suffice  to  contain 
 them,  as  the  rich  man's  barns  did  not  suffice,  but  made 
 him  consult  to  make  greater.  Some  interpret  these 
 wrords,  '  more  than  enough,'  as  much  as  should  suffice 
 and  more,  that  they  should  have  such  abundance,  that 
 there  should  be  sufficient  and  more  than  they  needed ; 
 and  the  more  to  confirm  them  he  addeth,  the  next 
 verse. 
 
 Ver.  11.  And  I  will  rebuke  the  devourer  for  your 
 sokes,  and  he  shall  not  destroy  the  fruit  of  your  ground; 
 neither  shall  your  vine  be  barren  in  the  field,  saith  the 
 Lord  of  hosts. 
 
 And  I  will  rebuke  the  devourer  for  your  sakes.  I 
 will  not  only  give  you  abundance  of  rain,  but  take 
 from  you  other  devourers  of  the  fruits  of  the  earth 
 which  it  bath  brought  forth,  meaning  the  caterpillar, 
 cankerworm,  grasshopper,  &c,  by  which  he  did  as 
 often  afflict  them  with  famine  as  by  want  of  rain. 
 And  so  God  destroying  these  devourers,  they  should 
 have  the  fruits  of  the  earth,  and  not  be  deceived  of 
 their  hope  when  they  looked  for  the  fruits  of  the  vine, 
 for  God  prospering  nothing  shall  devour.  The  ex- 
 hortation is  to  pay  tithes  and  deal  faithfully  to  bring 
 all  unto  him. 
 
 Doct.  1 .  Men  ought  to  give  to  God  and  to  his  church 
 and  ministry  his  whole  due  and  full  right,  to  deal 
 faithfully  with  him,  and  give  all  their  tithes,  as  here ; 
 and  all  their  honour,  their  double  honour,  1  Tim. 
 v.  15,  16,  and  that  wholly,  not  in  part.  So  much  is 
 also  insinuated  by  that  Lev.  xxvii.  31,  33;  the  Lord 
 would  not  that  the  Levites  should  gain  out  of  other 
 men's  losses,  but  because  the  people  used  to  make  a 
 gain  craftily  by  turning  the  tithe  into  money,  he 
 meeteth  here  with  their  deceit,  lest  the  Levite  should 
 lose  anything  of  his  due  ;  which  is   also  the  reason 
 
Ver.  II. J 
 
 STOCK  ON  MALACHI. 
 
 227 
 
 that  God  would  suffer  no  permutation  or  commutation 
 of  the  beast,  or  redemption,  because  then  nothing  that 
 was  good  should  have  come  to  the  Levites,  no  fat  or 
 well  fed  beast.  And  so  he  should  not  have  had  his 
 due,  because  they  were  so  griping  and  covetous  ;  and 
 so  their  evil  manners  have  brought  forth  a  good  law. 
 To  these  I  add  Prov.  iii.  9,  '  Honour  the  Lord  with 
 thy  riches,  and  with  the  first-fruits  of  all  thine  increase;' 
 Acts  v. ;  Gal.  vi.  6,  '  Let  him  that  is  taught  in  tbe 
 word  make  him  that  hath  taught  him  partaker  of  all 
 his  goods.' 
 
 Reason  1.  Because  they  have  as  much  right  to  the 
 one  part  as  another,  and  they  are  bound  as  much  to 
 pay  one  as  another ;  every  part  is  as  much  theirs  as 
 one,  the  whole  as  a  part.  And  so,  though  it  be  less 
 injustice  and  robbery  to  keep  any  part  than  the  whole, 
 yet  it  is  as  well  injustice  and  robbery. 
 
 Reason  2.  Because  if  he  labour  carefully  and  pain- 
 fully he  is  worthy  of  all,  as  1  Tim.  v.,  and  that  he 
 brings  for  change  is  far  more  excellent,  he  giving 
 greater  things  than  he  receiveth  any. 
 
 Use  1.  Reproof  of  many,  who  though  they  give 
 somewhat  to  the  minister,  give  him  not  all  his  clue ; 
 it  may  be  all  the  law  ties  them  to  for  maintenance, 
 but  nothing  of  that  the  apostle  calls  for,  honour.  But 
 if  he  be  not  a  minister  just  of  their  own  minds,  that  he 
 answer  not  their  conceit,  as  face  answereth  face  in  the 
 water,  they  will  hardly  speak  so  base  of  any  man  as 
 of  him,  never  reverence  him  at  all.  But  many  for 
 maintenance  do  not  give  him  the  whole,  though  some- 
 what ;  for  whereas  in  most  places  of  the  land  all  things 
 should  be  paid  unto  them  in  kind,  both  by  the  law  of 
 God  and  of  the  land,  they  have  sought  by  all  means 
 to  alter  the  course,  and  have  prevailed  so  far,  as  they 
 have  brought  upon  the  ministers  a  number  of  injui'i- 
 ous  customs,  of  paying  little  or  nothing  for  that  which 
 is  of  good  value.  And  although  at  the  first  this  was 
 not  done  without  the  indulgence  of  the  minister,  yet 
 many  times  it  happeneth  that  the  minister,  either  not 
 able  to  sue  for  his  right,  or  not  willing  to  disadvantage 
 his  ministry  by  a  perpetual  brawl,  is  forced  to  yield  of 
 his  right  both  for  peace  and  hope  to  do  good ;  yet  the 
 people's  offence  must  needs  be  great,  that  they  will 
 not  yield  the  tbings  themselves  in  kind,  or  the  value 
 of  tbem.  And  hence  it  comes  to  pass  that  what  the 
 minister  hath  of  favour  once  yielded  unto,  and  for 
 peace,  they  hold  him  thereby  bound  for  ever,  though 
 the  tithes  and  price  of  things  do  never  so  much  alter. 
 And  again,  against  all  right  they  bind  the  successor 
 to  the  fact  and  fault  of  his  predecessor,  whereby  in 
 many  things  it  comes  to  pass  that  where  a  shilling  is 
 due  there  cometh  not  a  penny  to  the  purse  of  the 
 minister:  as  in  many  places  there  is  left  to  the  minister 
 but  twopence  a  cow  by  tbe  year,  and  so  much  for  an 
 acre  of  meadow ;  yea,  in  many  places  nothing  titheable, 
 though  men  have  never  so  great  pastures  and  so  many 
 thousands  of  sheep,  because  abbey  land,  these  fulfilling 
 the  iniquity  of  those  fathers  who  then  robbed  the 
 
 church  for  their  own  bellies.  Of  this  sort  should 
 many  in  this  city  be,  as  tbe  ministers  do  complain, 
 who  bring  not  all  their  tithe  unto  the  Lord. 
 
 Obj.  But  they  could  be  content  to  pay  them  if  their 
 minister  were  as  he  should  be. 
 
 Ans.  I  wonder  what  a  kind  of  man  a  minister  should 
 be  that  every  one  would  think  worthy  of  his  tithes  ? 
 For  though  to  one  minister  some  might  be  like  them. 
 Gal.  iv.  14,  15,  '  The  trial  of  me  which  was  in  my 
 flesh  ye  despised  not,  neither  abhorred  ;  but  ye  re- 
 ceived me  as  an  angel  of  God,  yea,  as  Christ  Jesus. 
 What  was  then  your  felicity  ?  for  I  bear  you  record, 
 that,  if  it  had  been  possible,  you  would  have  plucked 
 out  your  own  eyes,  and  have  given  them  unto  me  ; ' 
 who  yet  afterwards  changed,  so  do  they.  But  that 
 which  is  due  is  due,  whatsoever  he  be  and  howsoever 
 he  deal,  or  how  worthy  or  unworthy,  they  must  deal 
 faithfully  ;  yet  the  unfaithful  servant  must  remember 
 that  he  is  subject  to  his  judgment  who  condemned  the 
 slothful  and  unprofitable  servant,  and  cast  him  into 
 utter  darkness. 
 
 Use  2.  To  persuade  men  to  deal  faithfully  with  the 
 Lord  in  bringing  to  him  and  his  ministers  their  whole 
 due,  all  the  tithes  ;  and  that  not  only  so  much  as  the 
 law  requires,  but  if  that  be  too  little,  a  full  and  com- 
 petent and  honest  maintenance,  according  to  their 
 proportion  besides.  And  as  to  the  poor,  every  man 
 ought  to  give  according  to  his  abundance  ;  so  to  the 
 minister,  specially  when  his  charge  and  the  times  so 
 require,  else  hath  he  not  brought  all  his  tithes  to  the 
 Lord.  But  methinks  I  hear  some  men  answering 
 that  too  much  is  not  good  for  a  minister,  and  many  of 
 them  grow  worse  by  riches,  idle,  and  proud,  and  negli- 
 gent. And  therefore,  as  the  emperor  Frederick  said, 
 de  papa  et  clericis,  of  the  pope  and  his  clergy,  so  say 
 they,*  Let  us  take  from  them  the  riches  that  do  hurt 
 them,  for  this  is  a  work  of  charity.  I  answer,  I  plead 
 not  for  too  much,  but  for  a  convenient  maintenance. 
 I  commend  them  not  that  are  worse  by  their  abun- 
 dance, yet  are  they  men  like  others,  and  have  the  same 
 infirmities  ;  and  to  many  of  these  objectors,  though 
 not  to  all,  may  I  say,  '  Hypocrites,  pull  out  the  beam 
 out  of  your  own  eyes.'  Who  more  corrupt,  careless, 
 and  proud  than  they  by  their  abundance  ?  Yet  would 
 they  think  it  a  bad  conclusion  that  they  should  have 
 their  riches  withheld  from  them.  But  do  they  think 
 the  portion  of  tithes  and  the  like  too  much  for  them  ? 
 Haply  they  are  unequally  divided  by  the  law ;  let  that 
 be  remedied,  and  there  will  be  found  little  enough. 
 But  is  this  too  much  ?  What  think  they  of  God's 
 proportion,  who  allowed  to  his,  not  only  tithes,  but 
 first- fruit  and  offerings,  which  came  to  no  small  matter  ? 
 Besides,  as  much  land  as  the  greatest  city  came  to,  if 
 the  description  of  St  Jerome  be  true,  who  (ad  Bar- 
 danum)  saith,  that  the  length  from  Dan  to  Beersheba 
 was  one  hundred  and  sixty  miles,  the  breadth  from 
 
 *  Detrahamus  illis  nocentes  divitias,  hoc  enim  facere  opus 
 est  charitatis. 
 
228 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 Joppa  to  Bethlehem  forty-six  miles.  Now  the  Levites' 
 portion  of  land  was  forty-eight  cities,  Num.  xxxv.  7. 
 Every  city  had  in  suburbs  two  thousand  cubits  from 
 the  wall  round,  ver.  5,  which  will  afford  a  large  portion 
 to  the  Levites  of  this  land.  And  is  it  too  much  now 
 for  the  ministers  to  have  proportionable  tenths  and  a 
 little  glebe  ?  But  let  these  men  take  heed  lest  the 
 love  of  the  world,  and  the  deceitfulness  of  riches,  have 
 not  excluded  the  love  of  God  our  Saviour  (as  John), 
 and  tbe  care  of  his  worship  and  honour,  and  lest  the 
 envy  and  disdain  which  usually  is  in  the  world  toward 
 the  ministry  be  in  them,  when  they  think  nothing 
 enough  for  themselves,  to  have  and  join  house  to 
 house  and  land  to  land,  till  they  dwell  as  princes  of 
 the  earth  alone  ;  but  if  any  portion  be  allotted  to  the 
 servants  of  God,  as  a  reward  not  only  of  their  former 
 studies  but  also  of  then  present  labours,  it  is  thought 
 too  much  ;  and  of  them  who  will  give  the  lawyers 
 freely  for  the  maintenance  of  their  titles  and  often  but 
 quarrels,  and  to  the  physician  a  large  fee  for  taking 
 care  of  their  bodies,  but  the  minister  a  small  pittance 
 for  the  saving  of  their  souls  ;  which  of  many  make 
 men  fear  they  never  reaped  spiritual  things  by  us, 
 though  they  hear  us  often,  because  they  never  part 
 with  any  temporal  things  to  them,  or  not  without 
 grudging  and  repining,  or  but  in  a  marvellous  slack 
 and' pinching  measure.  The  man  who  hath  received 
 health  by  his  physician,  and  right  by  his  lawyer,  will 
 give  him  both  his  fee  and  reverence  ;  if  not,  they 
 acknowledge  him  but  slenderly.  So  in  this.  And  so 
 men  stop  their  ears  to  this  of  the  prophet.  Yet  for 
 all  this,  think  I  it  not  tolerable  that  a  minister  should 
 neglect  the  care  of  his  flock  while  he  hath  charge  of 
 them,  but  strive  to  do  it,  because,  1  Cor.  ix.  16,  17, 
 '  Though  I  preach  the  gospel,  1  have  nothing  to  rejoice 
 of :  for  necessity  is  laid  upon  me ;  and  woe  is  unto 
 me  if  I  preach  not  the  gospel !  For  if  I  do  it  willingly, 
 I  have  a  reward :  but  if  I  do  it  against  my  will,  not- 
 withstanding the  dispensation  is  committed  to  me.' 
 For  this  will  not  be  a  plea  for  the  minister  at  Christ's 
 judgment- seat,  when  he  must  give  an  account  how  he 
 fed  the  flock  of  Christ.  It  may  be  a  plea  against  them 
 to  condemn  them,  not  acquit  him.  Therefore  should 
 it  not  be  so  ;  that  though  thej-  keep  him  poor,  which  is 
 their  sin,  he  should  shut  peace  out  of  his  own  heart, 
 which  would  not  be  if  he  laboured  painfully  and  looked 
 to  the  Lord  for  his  reward.  And  to  say  to  his  flock, 
 as  St  Augustine  to  his  (in  Ps.  cxlvi),  Dccimas  vis  ? 
 will  you  make  choice  to  pay  tithes  ?  Then  let  that 
 be  my  portion.  And  yet  this  is  no  great  matter,  for 
 the  pharisees,  whose  righteousness  you  ought  to  ex- 
 ceed, pay  their  tithes.  Tu  vix  millesimam  das,  yet 
 you  give  scarce  the  thousandth  part.  Yet  if  thou 
 wilt  do  no  more,  do  so  still,  I  will  find  no  fault ;  for  I 
 so  thirst  after  your  well-doing,  that  I  refuse  not  your 
 very  crumbs. 
 
 That  there  may  he  meat  in  my  house.    Which  is  not, 
 as  some  interpret  it,  that  the  priest  and  Levites  might 
 
 be  maintained  ;  but  rather,  as  others,  that  the  offer- 
 ings of  God  might  be  continued,  and  so  his  worship 
 maintained. 
 
 Doct.  The  maintaining  of  the  ministry  is  a  special 
 means  to  further  the  worship  of  God.  On  the  contrary, 
 the  withdrawing  of  that  is  the  hindering  of  this. 
 Manifest  here,  and  that  Neh.  xiii.  10,  11.  When  the 
 Levites  were  neglected,  the  house  of  God  was  forsaken, 
 and  that  Num.  xviii.  21,  that  they  might  be  able  to 
 do  him  service,  and  so  his  worship  be  maintained, 
 Prov.  iii.  9  ;  for  by  the  paying  and  giving  to  them 
 maintenance,  is  his  honour  procured,  and  that  those 
 comparisons,  1  Cor.  ix.,  prove  no  less.  For  as  the  wars 
 must  needs  be  unfought,  if  the  soldiers  be  not  main- 
 tained, &c,  so  must  God's  service  needs  be  neglected, 
 if  his  ministers  be  not  maintained. 
 
 Reason  1.  Because  the  ministers  else  cannot,  as 
 Paul  to  Timothy,  1  Tim.  iv.  13,  '  give  attendance  to 
 reading,'  but  must  needs  entangle  themselves  with  the 
 affairs  of  this  life,  as  2  Tim.  ii.  4,  that  is,  about  pri- 
 vate affairs,  and  so  must  needs  neglect  the  public 
 worship  of  God. 
 
 Eeason  2.  Because  the  seed  of  the  ministry  will 
 decay  ;  for  it  is  reward  that  nourisheth  arts,  and 
 furthereth  a  man's  study,  the  hope  of  a  reward  and 
 recompence  afterward.  For  though  this  should  not  be 
 the  end  of  a  man's  study,  but  the  glory  of  God  and 
 salvation  of  his  people,  yet  seeing  men  are  not  all, 
 nor  at  first  sanctified  to  have  the  right  end  ;  yea,  and 
 many  men  who  never  have  the  right  end  may  attain 
 the  end  to  save  others,  God's  end ;  as  the  builders  of 
 the  ark,  wTho  never  intended  God's  glory,  or  the  sal- 
 vation of  Noah  and  his  family  ;  so  is  it  in  this. 
 Therefore  maintenance  must  be  proposed,  and  if  it  fail, 
 the  work  fails. 
 
 Use  1.  This  noteth  unto  us  the  vile  impiety  of  the 
 man  of  sin,  the  pope  of  Rome,  who  in  nothing  more 
 hath  sought  to  undermine  the  church,  and  overthrow 
 the  worship  of  God,  than  in  robbing  and  bereaving  it 
 of  the  goods  that  belonged  unto  it,  by  impropriations, 
 donatives,  and  such  like.  And  to  make  way  for  this, 
 he  deprived  the  people  of  the  worship  of  God,  and 
 turned  the  exercise  of  religion  into  a  dumb  and  ridi- 
 culous spectacle  ;  which  done,  it  was  thought  con- 
 venient that  to  be  a  priest  required  no  gifts,  but  that 
 every  common  man  might  easily  undergo  the  burthen 
 of  it ;  for  if  the  gifts  of  learning  had  still  remained  as 
 necessary,  the  maintenance  that  belongeth  unto  them 
 could,  under  no  colour,  have  been  taken  away  ;  but 
 when  every  one  that  was  able  to  read  his  portuiee  was 
 thought  sufficiently  furnished  to  that  office,  it  easily 
 followed  that  the  living  given  to  the  church  for  the 
 edification  thereof,  was  thought  too  much,  for  so  mean 
 a  man,  in  so  base  a  labour.  And  another  way  or  colour 
 for  this  was,  that  though  they  were  taken  from  the 
 ministiw,  yet  they  were  not  alienated  from  the  church, 
 because  they  were  not  appropriated  to  laymen,  but 
 abbeys,  friars,  monasteries,  and  other  cloisters,  which 
 
Ver.  11.] 
 
 STOCK  ON  MALACHI. 
 
 229 
 
 vermin  began  then  tc  multiply  as  grasshoppers  on  the 
 face  of  the  earth,  and  to  devour  all  things  that  were 
 before  them ;  and  in  the  mean  time  the  worship  of 
 God  decayed,  for  those  who  had  the  spoil  made  an 
 endowment  of  the  vicarage  at  so  low  a  rate  by  com- 
 position, namely,  ten  or  twenty  nobles,  that  no  man 
 of  parts  and  gifts  was  able  to  live  of  it ;  but  one  that 
 had  some  other  trade  to  live  by,  which  he  followed 
 closely  ;  or  no  other  means,  and  so  he  made  this  his 
 last  refuge.  And  by  this  means  they  did  more  over- 
 throw the  worship  of  God  and  his  church,  than  by  all 
 the  persecutions  they  used,  or  can,  which  they  learned 
 from  their  grandsire  apostate  Julian,  who,  by  this 
 means,  is  noted  more  to  have  overthrown  the  church 
 than  all  the  persecuting  emperors  before  him.  Because 
 they  took  away  presbyters,  and  their  martyrs'  blood 
 was  the  seed  of  the  church  ;  but  he  took  away  pres- 
 byterium,  the  ministry,  in  withdrawing  the  mainte- 
 nance from  the  church,  and  so  overthrew  the  worship 
 of  God.  In  the  same  steps  hath  this  his  son  apostate, 
 and  others  his  slaves,  followed,  by  which  they  have 
 made  more  decay  of  the  worship  of  God,  than  by  any 
 means  whatsoever. 
 
 Use  2.  This  teacheth  us  the  cause  why,  in  many 
 places,  the  worship  and  service  of  God  is  not  per- 
 formed, or  carelessly,  and  slubbered  over,  as  men  that 
 work  by  great  do  their  work  ;  because  the  maintenance 
 being  taken  away  by  popery,  hath  not  yet  been  restored 
 unto  God's  house  again,  and  for  his  worship,  whereby 
 they  who  hold  them  are  not  only  guilty  of  sacrilege 
 as  before,  nor  of  theft,  taking  that  which  is  proper  to 
 others  ;  for  no  man  hath  right  in  tithes  but  they  who 
 can  give,  and  do  give,  spiritual  things,  as  Damasus, 
 Deut.  hi.*  With  what  face,  with  what  conscience  can 
 ye  receive  oblations,  who  can  scarce  for  yourselves, 
 much  less  for  others,  make  prayers  unto  God  ?  Speak- 
 ing to  laymen,  but  they  are  guilty  of  the  hindering 
 and  overthrow  of  his  worship,  and  that  not  only  of 
 the  present  hindering  of  it,  but  leaving  things  still  ali- 
 enated to  their  posterity,  and  keeping  the  church  with- 
 out hope  of  having  them  restored  ;  they  are  guilty  of 
 the  overthrow  of  the  worship  of  God  after  them,  so 
 that  when  thej'  are  dead,  yet  their  sins  shall  live. 
 
 Use  3.  To  teach  men  willingly  and  cheerfully  to 
 give  to  the  church  that  which  is  in  law  and  conscience 
 due  unto  it ;  seeing  by  it  the  worship  of  God  is  main- 
 tained, and  without  it,  it  must  needs  decay.  What 
 ought  to  be  more  dear  unto  men,  and  wherein  ought 
 they,  and  should,  more  labour  to  shew  themselves  more 
 cheerful  and  forward,  than  in  the  erecting  and  main- 
 tenance of  the  worship  of  God  and  his  service,  whether 
 they  consider  the  greatness  of  his  majesty  in  himself, 
 or  what  he  is  in  respect  of  them  ?  when  it  is  so  small 
 a  thing  he  requires  of  men,  but  the  tenth,  who  might 
 require  all,  having  as  much  right  to  them  as  to  the 
 tenth.  When  he  then  requires  so  little,  is  it  a  great 
 thing  if  it  be  given  him,  of  them  whose  goods  only 
 
 *    Qua  fronte,  qua  conscientia  &c. — Damasus,  mDeut.  iii. 
 
 ought  not  to  be  dear  unto  them,  but  not  their  lives, 
 that  they  might  honour  him  ? 
 
 And  prove  me  herewith.  Make  trial  of  me,  of  my 
 goodness,  and  bountifulness  in  giving,  and  faithfulness 
 in  keeping  my  promise. 
 
 Doct.  Then  do  men  make  trial  of  the  goodness, 
 bounty,  and  faithfulness  of  God  in  keeping  promises, 
 when  they  do  the  things  that  he  requires  of  them,  and 
 do  look  for  in  them,  and  by  them,  the  things  he  hath 
 promised.  They  who  do  otherwise  do  but  tempt  him  ; 
 that  is,  who  do  think  to  obtain  his  goodness  though 
 they  never  perform  any  such  thing  as  he  required. 
 So  much  is  implied  here ;  and  in  that  Deut.  vi.  17, 18, 
 'Ye  shall  not  tempt  the  Lord  your  God,  as  ye  did 
 tempt  him  in  Massah  ;  but  ye  shall  keep  diligently  the 
 commandments  of  the  Lord  your  God,  and  his  testi- 
 monies, and  his  ordinances,  which  he  hath  commanded 
 thee.  And  thou  shalt  do  that  which  is  right  and  good 
 in  the  sight  of  the  Lord,  that  thou  mayest  prosper,  and 
 that  thou  mayest  go  in  and  possess  that  good  land 
 which  the  Lord  swear  unto  thy  fathers.'  And  by 
 that  Mat.  iv.  6,  7  ;  for  if  it  be  tempting  of  him  to 
 seek  and  to  look  for  his  promise  and  faithfulness  in 
 things  not  commanded,  either  omitting  the  command- 
 ed, then  e  contra,  Hag.  ii.  17,  18,  '  I  smote  you  with 
 blasting  and  with  mildew,  and  with  hail,  in  all  the 
 labours  of  your  hands  ;  yet  you  turned  not  to  me,  saith 
 the  Lord.  Consider,  I  pray  you,  in  your  minds,  from 
 this  day  and  afore  from  the  four  and  twentieth  day  of 
 the  ninth  month,  even  from  the  day  that  the  founda- 
 tion of  the  Lord's  temple  was  laid,  consider  it  in  your 
 minds.'  That  is,  because  they  had  begun  to  build 
 the  temple,  he  would  bless  them  ;  by  that  they  should 
 try  his  goodness,  Isa.  i.  18.  If  you  will  repent  and 
 do  as  you  ought,  then  shall  you  see  and  try  how  good 
 I  will  be,  and  Isa.  vii.  11,  12. 
 
 Reason  1.  Because  it  is  no  unfaithfulness  of  God, 
 nor  want  of  goodness  and  bounty,  not  to  give,  or  not 
 to  perform,  things  he  hath  promised,  if  men  do  not  the 
 things  he  hath  commanded,  inasmuch  as  he  otherwise 
 did  not  bind  himself.  He  hath  made  himself  a  debtor 
 by  his  promise,  but  so  as  the  condition  upon  which 
 he  promised  be  performed  ;  but  this  no*,  performed, 
 no  man  can  expect  that,  and  so  without  it  can  they 
 not  make  trial  of  his  goodness  and  fidelity. 
 
 Reason  2.  Because  it  is  no  faithfulness  nor  goodness 
 of  God  to  give  things  that  he  hath  promised  as  bless- 
 ings, to  those  who  do  not  the  things  he  requires  for 
 them,  but  is  rather  the  anger  and  displeasure,  magna 
 est  Ira  Dei  peccatoribus  non  irasci  (St  Jerome).  And 
 that  Hos.  iv.  14.  And  so  to  bless  them  and  give  them 
 the  things  he  hath  promised,  they  not  performing,  is 
 a  hurt  to  them,  and  a  curse  rather  than  a  blessing. 
 
 Use  1.  Then  have  we  many  more  tempters  of  God 
 than  religious  triers  of  his  faithfulness  and  goodness  ; 
 seeing  most  men  make  account  of  and  promise  to  them- 
 selves to  find  the  faithfulness  of  God,  though  they 
 never  do  the  things  he  requires  they  should  do,  but 
 
230 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 rather  the  clean  contrary ;  for  whereas  he  hath  pro- 
 mised all  earthly  blessings  to  such  as  fear  him  and 
 keep  his  commandments,  Lev.  xxiv.  1,  howsoever 
 they  have  cast  off  his  fear  and  the  care  of  his  com- 
 mandments, yet  they  doubt  not  but  to  enjoy  his  bless- 
 ings ;  and  they  will  put  him  to  the  trial  whether  he 
 will  be  his  word's  master  or  no,  and  make  no  doubt 
 but  to  find  him  performing  these  to  them  ;  and  often 
 when  they  enjoy  some  of  these  things  promised,  it 
 may  be  in  a  plentiful  measure,  their  deceitful  hearts 
 flatter  them  that  they  come  from  the  faithfulness  of 
 God  and  his  goodness,  though  they  never  did  the 
 things  he  required  to  be  done.  And  as  in  earthly 
 things,  so  in  spiritual  things,  and  matters  of  salvation, 
 they  no  less  tempt  God,  because  they  persuade  them- 
 selves to  have  and  obtain  remission  of  their  sins  though 
 they  never  repent ;  to  have  salvation  though  they  live 
 in  blindness,  ignorance,  and  infidelity,  or  unbelief, 
 though  he  had  promised  none  of  these,  but  upon  con- 
 dition that  they  know  him,  and  believe,  and  repent, 
 John  xvii.  3,  and  iii.  16,  Acts  ii.  38.  Must  not  these 
 then  tempt  God  and  not  try  him  ?  Had  not  Christ 
 tempted  him,  when  there  was  an  ordinary  way,  if  he 
 had  taken  the  extraordinary  at  the  suggestion  of  Satan, 
 because  of  God's  promise  ?  Should  not  they  tempt  him, 
 if,  when  they  should  pass  over  the  water,  upon  some 
 man's  suggestion  they  should  refuse  the  bridge  or 
 boat,  and  leap  into  the  water,  because  he  hath  pro- 
 mised to  give  his  angels  ?  &c.  It  will  be  granted  ; 
 yet  because  the  Lord  hath  appointed  an  ordinary, 
 and  the  promise  is  only  in  their  ways,  that  is,  doing 
 that  he  hath  commanded  ;  is  it  not  then  so  in  this  '? 
 And  if  in  those  kinds  they  can  look  for  no  performance 
 of  his  faithfulness,  why  in  this  ?  but  that  they  are 
 deluded  by  Satan  and  their  corruption,  and  as  fools 
 led  to  the  stocks,  and  as  oxen  to  the  slaughter. 
 
 Use  2.  Seeing  God  hath  put  himself  and  his  faith- 
 fulness upon  their  trial,  and  is  so  content  that  they  do 
 not  tempt  him,  but  try  him  ;  that  is,  they  look  for  his 
 goodness  and  fidelity  when  they  perform  that  he  re- 
 quires of  them ;  for  till  then  they  have  made  no  trial 
 of  him,  but  tempted  him,  and  if  he  perform  not,  then 
 cannot  they  blame  him  ;  nay,  they  must  blame  them- 
 selves; for  if  they  had  not  forsaken  him,  and  been 
 wanting  to  themselves,  he  would  never  have  been 
 wanting  to  them. 
 
 If  I  will  not  oj)en  the  windows  of  heaven.  The 
 blessing  promised  as  the  second  reason,  to  make  them 
 to  bring  tithes  into  his  house,  and  not  to  withhold  the 
 portion  of  his  ministers,  then  he  will  give  them  plenty. 
 
 Duct.  The  Lord  he  will  bless  with  plentj7  and  abun- 
 dance all  such  as  deal  faithfully  with  him,  and  give  to 
 his  church  and  ministers  liberally  and  plentifully,  and 
 give  unto  them  their  due  and  competent  maintenance. 
 So  much  is  affirmed  here,  no  less  is  laid  down:  Prov. 
 iii.  9,  10,  '  Honour  the  Lord  with  thy  riches,  and  with 
 the  first  fruits  of  all  thine  increase ;  so  shall  thy  barns 
 be  filled  with  abundance,  and  thy  presses  shall  burst 
 
 with  new  wine.'    Hag.  ii.  20,  Deut.  xxvi.  12,  13,  15. 
 
 God  would  not  bid  them  pray  for  a  plentiful  blessing 
 but  that  he  meant  to  give  it  them,  for  their  bounty  to 
 him  and  his  Levites. 
 
 Reason  1.  Because  of  that,  Mat.  xxv.  40,  '  Inas- 
 much as  ye  have  done  it  unto  these,  ye  have  done  it 
 unto  me,'  is  true  in  this.  Now  such  is  the  magni- 
 ficence and  greatness  of  his  mind,  that  he  will  give 
 much  more  than  he  received ;  as  princes,  in  the  great- 
 ness of  their  minds,  give  manifold  more  than  they 
 receive,  much  more  will  God,  even  an  hundredfold. 
 
 Reason  2.  Because  it  is  a  special  means  for  uphold- 
 ing and  maintaining  of  his  worship  and  service ;  be- 
 cause it  enables  the  present  ministers  to  follow  their 
 studies  with  cheerfulness  and  with  freedom  of  mind, 
 and  encourageth  others,  that  are  the  seed  of  the  minis- 
 try, to  go  forward  with  their  studies,  that  there  may 
 be  still  men  to  preach  the  gospel.  Then  no  marvel 
 if  he  promise  and  will  perform  a  blessing  to  those  who 
 shall  do  it. 
 
 Reason  3.  Because  the  ministry  of  the  word  and  the 
 labour  of  the  ministers  is  for  the  good  and  nourishment 
 of  the  soul,  and  for  the  making  of  it  every  day  more 
 and  more  like  unto  him,  the  renewing  of  the  image  of 
 him,  and  the  making  of  men  his,  and  every  day  more 
 and  more  like  unto  him,  James  i.  18.  Now  when 
 men  are  careful  to  have  their  souls  made  his,  and 
 made  like  to  him,  and  will  be  liberal  that  way,  which 
 argues  their  care,  he  will  be  liberal  to  them,  and  for 
 their  bodies. 
 
 Use  1.  This  serves  to  meet  with  the  covetous  dis- 
 trustfulness  and  distrustful  covetousness  of  many,  who 
 grudge  and  repine  to  give  unto  the  ministers  that  due 
 and  portion  which  belongs  unto  them  of  their  goods, 
 specialty  if  they  be  not  able,  as  the  rich  men  in  the 
 gospel,  to  give  of  their  abundance  and  superfluity,  they 
 will  part  with  nothing  of  their  poverty,  at  least  not 
 willingly,  not  freely,  and  all  because  they  distrust  the 
 Lord;  think  that  they  have  is  little  enough  for  them- 
 selves ;  and  look  what  they  give,  they  think  so  much 
 lost,  and  so  much  diminished  of  their  substance,  think- 
 ing, as  it  were,  they  have  cast  their  bread  upon  the 
 waters,  and  their  seed  not  in  any  firm  ground,  but  in 
 some  puddle,  where  it  should  be  choked,  and  they 
 never  see  the  fruit  of  it.  It  seems  that  this  was  the 
 sin  of  this  people,  that  when  penury  was,  they  held 
 from  the  Levites  their  tithes,  which  makes  the  pro- 
 phet thus  to  speak  to  them  and  their  sin  also,  Neh. 
 xiii.  10,  11 ;  distrusting  the  Lord,  that  if  they  gave 
 anything  to  him  and  his,  then  they  should  want,  not 
 believing  the  Lord  and  his  word ;  worse  than  the 
 heathen,  Gen.  xlvii.  22,  whose  priests  had  a  portion 
 assigned  them  in  the  greatest  scarcity ;  and  than  ido- 
 laters, 1  Kings  xviii.  19.  Jezebel  fed  four  hundred 
 false  prophets  at  her  table,  whereas  they  contrary, 
 which  must  needs  come  from  covetousness,  making  a 
 man  diffident  that  they  shall  never  be  the  better  or 
 the  richer  at  the  year's  end,  but  so  much  the  poorer. 
 
Ver.  11.  J 
 
 STOCK  ON  MALACHI. 
 
 231 
 
 Use  2.  To  persuade  men  to  give  unto  the  Levites 
 and  ministers  all  their  due  ;  that  is,  a  competent  main- 
 tenance among  them,  if  not  for  any  love  to  them,  yet 
 for  the  love  of  themselves  ;  if  for  no  other  reason,  yet 
 for  their  own  gain.  If  all  the  things  spoken  before 
 can  move ;  if  not,  that  which  Chrysostom  speaketh  (in 
 Ps.  ii.  horn.  9),  that  any  man  would  be  ashamed  to  be 
 the  disciple  of  a  beggarly  master,  and  so,  while  they 
 are  kept  too  too  bare,  tbe  credit  and  honour  of  their 
 ministry,  yea,  the  fruit,  is  hindered.  If  thy  father  of 
 thy  body  and  flesh  should  be  so  bare,  wouldst  thou 
 not  be  ashamed  at  it  ?  And  if  thy  spiritual  father  be 
 driven  unto  it,  dost  thou  not,  for  very  shame,  hide  thy- 
 self, or  else  put  to  thy  hand  to  take  that  shame  both 
 from  him  and  thee  ?  Or  if  this  move  thee  not,  will 
 not  that  which  he  speaks  in  1  Tim.  ii.  ?  See,  I  pray 
 you,  how  great  absurdity  there  is  of  these  things. 
 Should  the  pastor  not  be  able  to  keep  a  man  to  tend 
 upon  him,  so  that  he  must  make  his  own  fire  himself, 
 and  fetch  water,  break  his  sticks  for  his  fire,  and  go 
 often  to  the  market  for  things  necessary,  can  there  be 
 a  greater  perversity  or  greater  disorder?  Those  holy 
 men,  the  apostles,  thought  it  an  unmeet  thing  that  he 
 which  should  attend  upon  the  word  should  be  employed 
 so  much  as  to  the  service  of  the  poor  widows.  Finally, 
 if  this  do  not  move  thee,  the  good  of  thy  soul,  and  the 
 spiritual  and  heavenly  things,  such  rich  treasures  these 
 earthen  vessels  do  bring  unto  thee,  yet  let  this,  that 
 if  thou  wilt  give  God  his  tenth,  he  will  increase  and 
 multiply  thy  ninth,*  even  in  abundant  measure  ;  as 
 Augustine  speaketh,  that  thou  shalt  not  only  reap  by 
 them  better  things,  spiritual  things,  for  a  few  earthly, 
 but  for  them  from  God  abundance  of  earthly  things, 
 for  that  shall  be  true,  Prov.  xi.  25,  '  The  liberal  per- 
 son shall  have  plenty,  and  he  that  watereth  shall  also 
 have  rain ;'  and  that  2  Cor.  ix.  G,  7,  '  This  yet  re- 
 member, that  he  which  soweth  sparingly  shall  reap 
 also  sparingly,  and  he  that  soweth  liberally  shall  reap 
 also  liberally.  As  every  man  wisheth  in  his  heart,  so 
 let  him  give  ;  not  grudgingly,  or  of  necessity :  for  God 
 loveth  a  cheerful  giver.'  Neither  let  them  answer  as 
 the  widow  did  to  Elijah  :  1  Kings  xvii.  12,  '  And  she 
 said,  As  the  Lord  thy  God  liveth,  I  have  not  a  cake, 
 but  even  a  handful  of  meal  in  a  barrel,  and  a  little 
 oil  in  a  cruse  :  and,  behold,  I  am  gathering  a  few  sticks 
 for  to  go  in  and  dress  it  for  me  and  my  son,  that  we 
 may  eat  it,  and  die.'  Or  if  thou  dost  distrustfully  so 
 a  while,  yet  seeing  thou  hast  the  word  of  God  here 
 more  than  she  had,  ver.  14,  '  The  barrel  of  meal  shall 
 not  waste,  neither  shall  the  cruse  of  oil  fail,'  then  be- 
 lieve and  give.  Verily,  if  this  be  true  the  prophet 
 saith  here,  many  men  might  have  more  than  they  have, 
 if  they  hud  for  the  glory  of  God,  for  the  service  of  the 
 church,  and  the  work  of  the  ministry,  more  liberal 
 hearts  than  they  have.  Verily,  it  is  an  evil  spared 
 penny  that  loseth  a  man  a  pound  ;  and  that  which  men 
 think  they  have  spared  to  themselves,  and  gained  in 
 *    Qu.  '  nine  '  ? — Ed. 
 
 keeping  it  from  God  and  his  ministers,  either  the  pro- 
 phet saith  not  true,  or  it  loseth  them  much  more. 
 Nay,  that  they  give,  though  they  may  seem  to  have 
 cast  it  away,  yet  they  shall  find  it,  and  with  advan- 
 tage ;  and  if  they  had  eyes  to  see  it,  nothing  more 
 gainful  than  this,  and  that  is  given  to  the  poor.  Then 
 as  Chrysostom  for  one,  let  me  apply  it  and  speak  of 
 both  (horn.  53,  ad  pop.  Antioch.):  So  use  thy  riches, 
 or  that  which  thou  hast,  that  they  may  bring  increase : 
 let  God  then  be  thy  creditor,  not  other  human  things ; 
 bestow  them  upon  the  ministers  and  the  poor,  not  upon 
 thy  belly ;  upon  the  humble,  not  honourable ;  upon 
 liberality,  not  covetousness ;  upon  sobriety,  not  in- 
 temperance. What  will  thy  belly  afford  and  recom- 
 pense thee  with,  that  spendeth  most  ?  Dung  and  cor- 
 ruption. What  vain  glory  ?  Envy  and  hatred.  What 
 covetousness  ?  Care  and  grief.  What  intemperance  ? 
 Hell  and  the  insatiable  worm.  Let  God  then  be  your 
 creditor,  which  prorniseth  and  will  perform  such  great 
 things.  And  as  Paul  exhorteth  the  Corinthians  for 
 the  matter  of  the  poor,  so  I  for  the  Levite  and  minis- 
 ter :  2  Cor.  viii.  7,  '  Therefore,  as  ye  abound  in  every- 
 thing, in  faith,  and  word,  and  knowledge,  and  all  dili- 
 gence, and  in  your  love  toward  us,  even  so  see  that  ye 
 abound  in  this  grace  also.' 
 
 /  will  open  the  windows  of  heaven,  and  pour  y on  out, 
 &c.  It  is  the  rain  that  is  the  means,  but  God  is  the 
 author  of  the  blessing. 
 
 Doct.  Whatsoever  the  means  may  be  that  God  doth 
 use  to  convey  his  blessings  of  peace,  plenty,  health, 
 liberty,  yet  he  is  the  author  and  giver,  Isa.  xxxviii.  6. 
 
 And  pour  you  out  a  blessing.  You  that  shall  obey 
 me,  and  fear  me,  and  walk  in  my  ways, 
 
 Doct.  Plenty,  and  a  liberal  and  prosperous  estate, 
 the  Lord  prorniseth,  and  will  perform,  to  those  who 
 fear  him,  and  are  careful  to  obey  him,  and  walk  in  his 
 ways.      Vide  Mai.  ii.  5. 
 
 Without  measure.  In  marvellous  great  abundance, 
 and  very  liberally. 
 
 Doct.  The  Lord,  when  he  gives  to  his,  he  gives  very 
 liberally  and  abundantly:  James  i.  5,  '  If  any  of  you 
 lack  wisdom,  let  him  ask  of  God,  which  giveth  to  all 
 men  liberally,  and  reproacheth  no  man,  and  it  shall 
 be  given  him.' 
 
 And  I  will  rebuke  the  demurer  for  your  salces.  If  the 
 Lord  should  give  rain  in  abundance,  and  by  it  should 
 rise  weeds,  that  should  either  choke  the  corn,  or  other 
 creatures  which  commonly  arise  of  wet,  or  by  any  other 
 means,  and  so  devour  their  fruit,  and  their  hopes  be 
 cut  off,  they  should  but  have  little  profit  or  benefit ; 
 that  what  was  given  one  way  was  taken  away  another  ; 
 therefore  the  Lord  prorniseth  to  take  away  such  de- 
 vourers,  such  creatures  as  might  destroy  the  fruit  of 
 the  earth  when  it  was  sprung  up. 
 
 Doct.  Every  creature  is  at  God's  command,  at  his 
 beck,  to  be  restrained  or  set  on,  to  help  or  hurt,  to 
 punish  or  preserve,  those  who  are  his.  Vide  chap.  i.  4, 
 '  Lord  of  hosts.' 
 
232 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 And  they  shall  not  destroy  the  fruit  of  your  ground. 
 For  their  sins  and  iniquities  they  have  destroyed  it, 
 but  now  that  they  are  received  into  favour  and  mercy, 
 they  shall  not ;  but  receiving  them  to  mercy  will  with- 
 draw his  judgments  from  these  things  he  smote  for 
 them. 
 
 Doct.  As  God  often  pnnisheth  men,  punisheth  them 
 not  only  in  themselves,  but  in  things  that  belong  unto 
 them,  so  when  he  withdraweth  his  hand,  and  sheweth 
 mercy  towards  them,  it  is  not  only  in  themselves,  but 
 in  things  which  belong  unto  them,  Isa.  xxxviii.  6, 
 Micah  vii.  11. 
 
 Reason  1.  Because,  that  as  his  hand  was  against 
 them  for  man's  cause  only,  seeing  they  in  themselves 
 deserved  no  such  thing,  as  being  not  subject  to,  nor 
 capable  of,  sin,  which  only  falleth  into  a  reasonable 
 creature,  so  he  receiving  them  to  mercy,  for  whose 
 sake  they  were  afflicted,  reason  that  they  also  should 
 be  received,  and  afflicted  no  more  ;  that  as  the  former 
 might  humble  them,  so  this  might  joy  them  the  more 
 in  the  mercy  of  God. 
 
 Reason  2.  Because,  as  by  smiting  and  cursing  of 
 them,  he  testified  his  anger  the  more  and  displeasure 
 against  them  for  their  sins  ; — for  as  in  policy,  when 
 justice  reacheth  further  than  the  person  of  the  offender 
 to  his  goods  and  possessions,  it  argues  the  greater  dis- 
 pleasure of  the  lawyer  against  such  an  offence  and 
 offender ;  so  in  this  ; — so  he  might  now  shew  his  love 
 more  in  blessing  of  them  ;  for  when  men  have  their 
 possessions  and  lands  restored,  besides  their  pardon, 
 it  is  a  greater  favour  of  the  prince. 
 
 Use  1.  Then  hath  the  popish  purgatory  but  an  un- 
 certain ground  to  stand  upon,  and  is  builded  upon  no 
 sure  rock,  but  upon  the  sand,  seeing  it  is  only  for  a 
 temporal  punishment,  in  their  doctrine,  upon  those 
 who  have  their  sins  forgiven  them  already ;  but  may 
 we  suppose  in  any  reason  that  God  will  take  from 
 their  goods,  and  lands,  and  cattle,  his  judgments  for 
 their  sakes,  and  not  from  them,  their  own  persons, 
 specially  their  souls  (such  as  are  only  punished  in 
 purgatory),  their  punishments  ?  But  they  will  say 
 that  God  doth  often  continue  punishments  to  men, 
 and  upon  their  persons,  whom  he  hath  received  to 
 mercy ;  as  they  will  tell  us  of  David,  who  had  the 
 punishment  continued  when  his  sin  was  pardoned. 
 But  we  deny  that  or  any  other  to  be  a  punishment, 
 for  that  hath  ever  reference  to  sin  ;  for  all  afflictions 
 are  not  punishments,  but  may  for  many  other  causes 
 be  laid  upon  men.  Chrysostom  (Horn.  1,  ad  popul. 
 Antioch.)  hath  numbered  to  us  eight  causes,  yet  are 
 they  not  all :  *    first,  God    suffers   holy  men   to  be 
 
 *  1.  Quod  cum  facile  in  arrogantiam'propter  mcritorum 
 magnitudinem  et  miraculorum  tollantur,  ipsos  sinit  affligi. 
 2.  Ne  cseteri  majorem  habeant  de  ipsis  opinionem,  quam 
 humana  patitur  natura  et  ipsos  deos  non  autera  homines  esse 
 arbitrentur.  3.  Ut  et  Dei  virtus  apparet  per  regrotantes  et 
 compeditos,  exsuperans  et  prodicationem  augens.  4  Ut  ill— 
 orum  patientia  manifesti  fiat.  5.  Ut  de  resurrectione  co- 
 gitemus,  cum  enim  virum  justum  et  multa  plenum  vimite 
 
 afflicted,  because  otherwise  they  soon  grow  proud  of 
 the  greatness  of  their  merits  and  miracles  ;  secondly, 
 lest  others  might  have  a  greater  opinion  of  them  than 
 is  fit,  and  count  them  gods  rather  than  men ;  thirdly, 
 that  God's  power  may  appear  more  abundantly  and 
 beyond  words  through  the  weak  and  unable ;  fourthly, 
 that  their  patience  also  may  be  manifest ;  fifthly,  that 
 we  may  be  put  in  mind  of  the  resurrection ;  for  when 
 we  see  a  righteous  and  virtuous  man  suffer  many  evils, 
 and  so  die,  this  must  offer  us  some  thoughts  of  the  day 
 of  judgment;  for  if  a  man  sutler  not  any,  that  have 
 taken  pains  for  him,  to  go  away  without  recompence 
 and  reward,  much  less  will  God  suffer  such  as  have 
 endured  so  much  for  him  to  remain  uncrowned ;  sixthly, 
 that  all  that  fall  into  calamities  may  have  sufficient 
 consolation  and  mitigation,  looking  on  them,  and  re- 
 membering what  they  endured ;  seventhly,  that  when 
 we  exhort  you  to  their  virtues,  and  say  to  you,  Imitate 
 Paul,  imitate  Peter,  you  may  not  be  slothful  to  imitate 
 them,  thinking  because  of  their  great  actions  they  were 
 partakers  of  some  other  nature  than  you  are  of; 
 eighthly,  that  we  may  be  able  to  judge  aright  who  are 
 indeed  happy,  and  who  truly  calamitous  and  miserable. 
 To  these  may  be  added,  ninthly,  for  clearing  of  his 
 own  justice,  as  in  David;  tenthty,  for  purging  yet  cor- 
 ruption from  them,  the  rod  of  correction  ;  eleventhly, 
 to  draw  them  from  the  world,  the  nurse's  teat,  as 
 the  prodigal  son  was ;  twelfthly,  to  prevent  sin, 
 like  Hosea's  hedge,  Hosea  ii.  6 ;  thirteenth^-,  to  make 
 them  fly  to  God,  and  to  love  him,  as  the  child  to  his 
 mother  when  feared  of  passengers.  And  many  other 
 such  causes,  any  one  whereof,  if  they  can  shew  in 
 purgatory  to  be  incident  to  the  souls  departed,  it  were 
 something  to  strengthen  their  exception,  but  nothing 
 to  prove  the  thing,  whenas  the  pains  of  purgatory  are 
 satisfactory.  And  if  God,  in  shewing  mercy  and 
 pardoning  sin,  doth  remove  the  punishment  from  the 
 creatures  he  smote  for  their  sin,  he  will  much  more 
 from  themselves,  their  bodies,  but  especially  from 
 their  souls. 
 
 Neither  shall  their  vine  be  barren  in  the  field.  This 
 is  added,  as  some  think,  to  amplify  the  goodness  of 
 God  to  his  people,  when  they  had  returned,  and  he 
 had  received  them  to  mercy,  because  the  year  which 
 was  commodious  for  the  field  and  the  corn  was  in- 
 commodious for  the  trees  and   the  vines.      There- 
 
 innumera  passum  mala,  et  sic  hinc  digrcssum  videris,  oportet 
 ex  hoc  omnino  aliquid  de  illo  judicio  cogitare;  si  enim  homo 
 pro  se  laborantes  sine  prajmiis  et  retributione  abire  non  per- 
 mittit,  multo  magis  eos,  qui  tantum  laboraverunt,  nunquam 
 incoronatos  remanere  Deus  decerneret.  6.  Ut  omnes  in  gravia 
 incidentes,  surficientem  consolationem  et  mitigationem  ha- 
 beant in  eos  respicientes,  et  malorum  quas  ipsis  accidere  re- 
 cordantes.  7.  Ne  quando  exhortamur  eos  ad  illorum  virtutem, 
 et  cuique  dicimus,  imitare  Paulem,  imitare  Petrum,  propter 
 gestorum  excessum  alterius  ipsos  naturae  participesfuisse  cogi- 
 tantes,  ad  imitationem  torpeatis.  8.  Ut  quando  beatos,  vel 
 miseros  censere  oportet,  discamus  quos  quidem  beatos,  quos 
 quidem  miseros  et  asrumnosos  putare  debeamus. —  Chrys.  horn. 
 1  ad  popul.  Antioch. 
 
Ver.  12.] 
 
 STOCK  ON  MALACHI. 
 
 233 
 
 fore  when  all  things  should  prosper  well,  it  was  a 
 special  proof  of  the  goodness  of  God,  and  his  good 
 providence  over  them. 
 
 Doct.  The  Lord,  to  shew  his  goodness  and  mere}7, 
 his  good  and  merciful  providence  to  his,  will  not  only 
 work  ordinary  things,  and  ordinarily,  but  often  ex- 
 traordinarily to  do  them  good,  and  to  profit  them. 
 Manifested  here  that  he  will  make  both  the  harvest 
 and  vintage  good,  which  in  ordinary  times  fell  not  out, 
 and  all  for  the  good  of  his.  So  he  made  the  sea  as  a 
 wall,  and  dry  land  for  his  people  to  pass  over,  Exod. 
 xiv.  21  ;  so  the  sun  was  stayed  in  his  course,  Josh. 
 x.  12,  13  ;  nay,  made  to  go  back,  Isa.  xxxviii.  8  ;  so 
 he  fed  the  prophet  by  a  raven,  and  for  his  good  in- 
 creased the  widow's  meal  and  oil,  1  Kings  xvii.  6-14  ; 
 so  for  the  relieving  of  the  famine  of  his,  2  Kings  vii.  6, 
 &c. ;  for  some  he  quenched  the  violence  of  the  fire, 
 Dan.  iii. ;  for  some,  stopped  the  mouth  of  the  lions, 
 Dan.  vi. ;  for  others,  he  raised  their  dead  to  life,  as  in 
 Lazarus  and  the  Shunammite,  2  Kings  iv.  36.  How 
 many  wonders  wrought  he  in  Egypt  for  his  people, 
 how  wonderfully  did  he  sustain  them  in  the  wilder- 
 ness !     And  hereto  I  apply  that,  Isa.  lix.  16. 
 
 Reason  1.  Because  it  maketh  his  goodness  and 
 mercy  more  sensible  to  his  own,  who  being  compassed 
 with  infirmities,  as  they  have  less  sense  and  feeling  of 
 it  in  small  things  than  in  great  matters,  so  in  ordinary 
 than  in  extraordinary ;  whenas  without  question,  as 
 his  power  was  no  less  in  creating  a  little  bee  than  a 
 great  lion,  as  the  clockmaker's  skill  in  a  little  watch  as 
 in  a  great  clock,  so  his  goodness  in  the  smallest  and 
 most  ordinary  as  in  the  greatest  and  most  extraor- 
 dinary. 
 
 Season  2.  Because  his  power  might  be  more  mani- 
 fested and  magnified  unto  all  men,  who  oftentimes  in 
 ordinary  things  give  more  to  the  means  than  thejT 
 ought,  and  less  to  the  Lord  than  his  due,  yet  in  ex- 
 traordinary are  driven  to  give  him  the  whole,  if  they 
 acknowledge  him  at  all. 
 
 Use  1.  This  may  note  out  unto  us  the  happy  condition 
 of  God's  children  and  people,  when  not  only  ordinary 
 means  must  work  for  their  good,  but  rather  than  they 
 should  quail,  God  will  make  extraordinary  things  for 
 them,  if  ordinary  things  be  not  enough  to  procure 
 their  good.  The  psalmist  sheweth  that  they  are 
 blessed,  for  whom  the  ordinary  things  work  to  their 
 good  :  Ps.  cxliv.  12-15,  '  That  our  sons  may  be  as 
 plants  growing  up  in  their  youth  ;  and  our  daughters 
 as  the  corner-stones,  graven  after  the  similitude  of  a 
 palace  ;  that  our  corners  may  be  full  and  abounding 
 with  divers  sorts  ;  and  that  our  sheep  may  bring  forth 
 thousands  and  ten  thousands  in  our  streets  ;  that  our 
 oxen  may  be  strong  to  labour  ;  that  there  be  none 
 invasion,  nor  going  out,  nor  no  crying  in  our  streets. 
 Blessed  are  the  people  that  be  so  ;  yea,  blessed  are 
 people  whose  God  is  the  Lord.'  But  addeth  more 
 specially  that  their  blessing  is  to  have  the  Lord  for 
 their  God,  who,  if  this  be  not  enough,  can,  moreover, 
 
 do  such  and  such  things  for  them,  far  beyond  the 
 ordinary  course  of  things.  It  is  a  happy  condition 
 for  subjects  when  they  may  have  under  a  prince  ordi- 
 nary favour  and  benefits,  and  the  due  course  of  laws, 
 and  the  proceedings  in  them,  for  the  righting  of  their 
 wrongs,  the  procuring  of  their  rights,  maintenance 
 and  countenance  of  their  peace  and  state  ;  but  the 
 condition  is  accounted  the  better  when  the  prince  will 
 use  his  prerogative  to  procure  extraordinary  things  for 
 them.  So  in  this,  specially  when  this  shall  not  be, 
 (as  often  falls  out  with  some  prince's  prerogatives),  pre- 
 judicial to  others,  but  for  their  sakes  profit  others. 
 As  the  extraordinary  giving  of  the  host  water,  2  Kings 
 iii.  14-17  ;  and  that  which  Tertullian  hath  (Apol.  ad- 
 versus  gentes).  Marcus  Aurelius,  in  his  war  against 
 the  Germans,  his  army  being  destitute  of  water,  by 
 the  prayers  of  the  Christians  he  procured  that  it 
 should  not  perish  with  thirst,  they  obtained  rain  from 
 God. 
 
 Use  2.  This  may  be  matter  of  comfort  unto  those 
 who  are  indeed  God's,  truly  reconciled  unto  him,  and 
 partakers  of  his  mercy,  when  they  know,  that  rather 
 than  their  good  should  not  be  procured,  if  ordinary 
 means  be  not  sufficient,  the  Lord  will  work  extraordi- 
 narily :  not  that  it  warrants  any  to  neglect  ordinary 
 means,  for  that  were  to  tempt  God,  or  to  expect  for 
 extraordinary  while  God  affords  ordinary,  for  that  were 
 presumption  and  not  faith ;  but  when  they  fail,  then 
 to  rely  upon  this.  They  shall  then  shew  themselves  the 
 children  of  the  believing  Abraham,  if  with  him  they 
 answer  and  appease  their  souls,  as  he  his  son,  Gen. 
 xxii.  8,  God  will  give  an  evasion,  '  God  will  provide ;' 
 and  as  Moses  to  the  people  in  a  strait:  Exod.  xiv.  13, 
 '  Then  Moses  said  to  the  people,  Fear  ye  not,  stand 
 still,  and  behold  the  salvation  of  the  Lord,  which  he 
 will  shew  to  you  this  day.  For  the  Egyptians  whom 
 ye  have  seen  this  day,  ye  shall  never  see  them  again.' 
 For  he  hath  done  it  before,  and  his  arm  is  not  shortened, 
 nor  his  affections  to  his  changed.  If  then  he  dealt  so 
 with  Abraham,  with  Israel,  with  the  church  in  Esther's 
 days,  they  may  expect  the  like,  provided  they  be  to 
 him  as  they  were,  and  it  be  for  his  own  glory  and 
 their  good,  as  that  was.  And  if  they  be,  then  may 
 they  more  expect  it,  because  it  will  be  more  for  his 
 glory  ;  because  the  means,  by  man's  corruption,  often 
 obscureth  and  shadoweth  his  glory,  men  attributing 
 more  to  them  than  is  due,  and  less  to  God  than  is  his 
 right. 
 
 Ver.  12.  And  all  nations  shall  call  you  hlessed  ;  for 
 ye  shall  he  a  pleasant  land,  saith  the  Lord  of  hosts. 
 
 And  all  nations  shall  call  you  blessed.  The  second 
 benefit  that  shall  come  to  them  in  obeying  God,  and 
 bringing  his  tithes  into  his  house  ;  a  good  name,  and 
 honour,  and  estimation.  In  former  times,  ye  were  in 
 contempt  among  the  heathen  and  barbarous,  because 
 of  your  poverty,  and  want,  and  penury,  with  which  I 
 had  cursed  you,  for  not  bringing  my  tithes ;  but  now, 
 
234 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 when  they  shall  see  the  blessing  increased  upon  you, 
 they  shall  say,  seeing  your  plenty,  that  you  are  a 
 people  dear  and  beloved  of  me. 
 
 For  ye  shall  be  a  pleasant  land.  St  Jerome  would 
 have  it  a  land  desired,  for  the  fruit  and  plenty  of  it. 
 But  why  ye,  and  not  it !  It  is  the  Hebrew  phrase, 
 giving  to  the  possessors  that  which  is  proper  to  the 
 earth.  As  Deut.  xxviii.  8,  '  Blessed  shalt  thou  be  in 
 the  city,  and  blessed  also  in  the  field.'  For  it  is  the 
 field  that  is  blessed  with  increase ;  but  some  think  the 
 sense  will  be  more  plain,  if  you  understand,  as,  'ye 
 shall  be  as  a  pleasant  land;'  that  is,  flourishing  and 
 prospering,  and  abounding  with  riches. 
 
 Doct.  The  Lord  will  bless  with  honour  and  credit 
 all  such  as  deal  faithfully  with  him,  and  give  to  his 
 church  and  ministers  liberally  their  due  and  compe- 
 tent maintenance.  So  much  is  promised  here,  and  so 
 much  was  performed  to  Obadiah,  1  Kings  xviii.  13  ; 
 to  the  widow  of  Sarepta,  chap.  xvii.  15  ;  and  to  the 
 Shunammite,  2  Kings  iv.  8.  For  to  this  may  we  apply 
 that  Mat  xxvi.  13,  '  Verily  I  say  unto  you,  whereso- 
 ever this  gospel  shall  be  preached  throughout  all  the 
 world,  there  shall  also  this  that  she  hath  done  be 
 spoken  of  for  a  memorial  of  her.'  This  is  that  Nehe- 
 miah  had,  and  prayed  for :  Nehemiah  xiii.  14,  '  Re- 
 member me,  0  my  God,  herein,  and  wipe  not  out  the 
 kindness  that  I  have  shewed  on  the  house  of  my  God, 
 and  on  the  offices  thereof.' 
 
 Reason.  Because  by  this  they  honour  the  messengers 
 of  God,  1  Tim.  v.  17.  And  by  the  contrary,  poverty 
 makes  contemptible,  as  in  the  magistrate,  so  in  the 
 ministry.  Now  if  princes  honour  those  who  honour 
 their  followers  and  special  favourites,  much  more  will 
 God. 
 
 Reasons  2  and  3.  Vide  1  and  2,  in  the  promise  of 
 plenty. 
 
 Use  1.  If  this  be  so,  that  honour  is  their  due  from 
 the  Lord,  who  honour  him  in  his  ministers,  what 
 honour  can  they  look  for,  who  think  everything  well 
 gained  that  is  got  and  kept  from  the  church  ?  and 
 think  it  well  spared  when  they  have  pared  them  of 
 anything,  making  them  contemptible  by  poverty,  and 
 contemning  them  when  they  have  done,  and  bring  the 
 contempt  of  many  others  upon  them;  for  by  want  they 
 either  preach  not,  or  they  preach  unfaithfully,  pleasing 
 and  not  wholesome,  toothsome,  not  saving  things,  and 
 either  will  bring  contempt  upon  them,  and  so  utterly 
 hindering  the  glory  of  God  and  the  salvation  of  his 
 people.  Do  they  think  then  to  have  honour  of  God? 
 Many  can  be  content  to  entertain  ministers  in  their 
 houses,  at  their  tables,  specially  strangers,  rather  than 
 their  own  painful  pastors,  but  with  Saul's  humour, 
 1  Sam.  xv.  30,  not  to  give  them  honour,  but  to  honour 
 themselves.  Many  are  heard  glorying  that  they  have 
 a  minister  in  their  house,  and  they  give  him  twenty 
 pound  or  thirty  pound  per  annum,  when  their  hearts 
 tell  them  that  they  deprive  him  of  eighty,  as  due  to 
 him   as   the   rest,    they  enjoying  the  impropriation, 
 
 being  a  thing,  for  aught  I  can  see,  under  correction  of 
 the  law,  against  right  or  reason ;  both  in  respect  of 
 the  people,  that  they  should  have  their  tithes  for 
 nothing,  performing  no  duty  or  service  unto  them  ; 
 and  in  respect  of  the  minister,  who  doth  the  labour, 
 and  they  enjoy  his  wages.  And  these  men  think  to 
 be  honoured  before  the  people  for  them,  and  by  them ; 
 but  if  that  be  due  to  such  as  deal  liberally  with  them, 
 which  is  rather  in  giving  them  more  than  their  own, 
 than  in  keeping  anything  back  from  them  ;  if  they  by 
 this  dishonour  them,  let  them  look  for  dishonour  from 
 him,  when  they  thus  provoke  him.  If  the  prince  be 
 offended  to  see  one  of  his  common  soldiers  disgraced, 
 and  pinched  of  their  wages,  if  one  of  his  guard  and 
 nigh  attendance,  wherein  the  safety  of  his  person  con- 
 sisteth,  his  anger  would  exceedingly  be  kindled  ;  but 
 if  his  son,  saith  Cyril,  I  would  apply  it,  if  himself,  his 
 own  homage  and  tribute  denied  him,  would  he  honour 
 such? 
 
 Use  2.  To  persuade  men  to  give  unto  the  ministers, 
 who  watch  over  them  and  for  them  when  they  sleep, 
 and  study  for  them  when  they  play,  and  weep  for  them 
 when  they  laugh,  and  in  all  things,  and  by  all  means 
 seek  their  salvation  and  good ;  to  give  them,  I  say,  their 
 due  and  competent  maintenance,  if  other  things  move 
 them  not.  If  the  cornrnodity  and  profit  promised  do 
 not  move  them,  yet  this,  that  is  better  than  riches  and 
 gold,  and  to  be  desired  above  it,  Pro  v.  xxii.  1. 
 
 All  nations  shall  call  you  blessed.  They  should  be 
 honourable  and  famous  for  their  outward  prosperity. 
 Besides  the  general  doctrine,  we  may  observe  some 
 particulars. 
 
 Doct.  The  Lord  sometime  makes  his  church  famous 
 and  honourable  in  the  eyes  of  the  world  and  wicked 
 men,  for  outward  peace,  and  prosperity,  and  plenty,  as 
 here  is  promised.  So  was  it  with  this  people,  for  the 
 most  part,  in  the  days  of  Joshua  and  divers  of  the 
 judges  ;  then  their  victories  and  taking  the  land,  here 
 their  often  deliverances,  and  forty  years'  peace  and 
 plenty  together  ;  witness  the  books  of  Judges.  In  the 
 times  of  David  and  Solomon  his  son,  that  they  came 
 from  far  to  see  the  plenty  and  prosperity ;  and  so  of 
 divers  others  of  the  kings'  times.  Amongst  other  that 
 is  specially  markable,  and  of  special  note,  when  they 
 were  in  captivity,  yet  for  deliverance  famous  :  Esther 
 viii.  17,  '  In  all  and  every  province,  and  in  all  and 
 every  city  and  place,  where  the  king's  commandment 
 and  his  decree  came,  there  was  joy  and  gladness  to  the 
 Jews,  a  feast  and  good  day;  and  many  of  the  people  of 
 the  land  became  Jews,  for  the  fear  of  the  Jews  fell 
 upon  them.' 
 
 Reason  1.  Because  God  hath  promised  such  things 
 unto  them  while  they  fear  him,  and  walk  in  his  ways, 
 and  keep  his  ordinances  and  judgments  ;  therefore 
 they  doing,  he  will  not  be  wanting. 
 
 Reason  2.  Because  wicked  men  should  see  that  which 
 they  will  hardly  confess,  that  even  in  this  life  there  is 
 a  reward  for  the  righteous,  or  to  shew  his  power  in 
 
Vee.  12.] 
 
 STOCK  ON  MALACH1. 
 
 235 
 
 preserving  it,  as  Moses's  bush  :*  while  it  is  persecuted, 
 it  flourishes ;  while  it  is  contemned,  it  increases ; 
 while  it  is  wronged,  it  overcomes;  while  it  is  oppressed, 
 it  grows ;  and  then  stands  when  it  seems  thrown  down. 
 Now,  in  this  I  say  the  Lord  doth  oftentimes  thus  bless 
 his  church,  not  always;  for  even  under  the  law,  when 
 this  was  more  specially  promised  [than]  to  them  under 
 the  gospel,  and  when  they  were  led  more  by  these  be- 
 cause of  their  childhood  and  infirmity,  they  had  them 
 not  always,  then  less  under  the  gospel.  Besides,  Jer. 
 xii.  1,  Ps.  lxxiii.,  2  Tim.  iii.  12,  John  xvi.  20,  33, 
 Heb.  xi.,  Israel  in  Egypt,  in  Canaan  by  Philistines, 
 Ammonites,  Midianites,  Babylonians,  Persians.  The 
 primitive  church  for  three  hundred  years  after  Christ, 
 after  it  was  persecuted  by  the  Arians,  Goths,  Vandals, 
 yea,  after  that  it  had  Christian  princes,  yea,  and  much 
 misery  the  church  hath  felt  from  the  Turks ;  all  which 
 shews  this  is  but  sometime,  not  always.  This  may  be 
 because  it  is  with  the  church,  as  Salvian  once  com- 
 plained, f  The  very  church  of  God,  which  in  all  things 
 ought  to  please  God  and  to  appease  him,  what  is  it  or 
 doth  it  else  but  embitter  or  provoke  him,  or  besides  a 
 very  few  who  fly  from  evil  ?  What  is  almost  the  whole 
 society  of  Christians,  any  other  but  a  very  sink  of  sins  ? 
 
 Use  1.  Against  the  dream  of  Anabaptists,  who  think  a 
 man  cannot  be  a  religious  man  and  a  rich  man,  but  that 
 one  overthrows  the  other.  It  is  true.  It  often  falls  out 
 by  the  corruption  of  men,  that,  as  the  lean  kine  de- 
 voured the  fat  in  Pharaoh's  dream,  so  in  this ;  and  that 
 the  mother  is  devoured  of  the  daughter ;  but  yet  this 
 sentence  and  opinion  must  needs  condemn  all  the 
 generation  of  God's  children,  who  sometimes  have  had 
 such  abundance,  plenty,  and  prosperous  estate.  And 
 that  which  hath  been  may  be  ;  for  as  there  is  no  new 
 thing  under  the  sun,  so  nothing  hath  been  but  it  may 
 be  renewed. 
 
 Use  2.  This  will  confute  the  doctrine  of  popery, 
 making  this  a  note  of  the  church ;  for,  being  but  some- 
 times befalling  it,  it  cannot  note  the  church,  which  is 
 certainly  known  only  by  such  things  as  are  insepar- 
 able, which  this  is  not,  being  oftener  under  persecu- 
 tion than  in  prosperity  ;  and  how  otherwise,  seeing 
 here  it  is  but  a  stranger  and  sojourner,  compared  to  a 
 dove  lodged  in  the  rocks,  Cant.  ii.  14,  to  a  ship  shaken 
 with  the  winds  but  not  sunk,  to  a  house  upon  the  rock 
 beaten  with  wind  and  weather,  but  not  cast  down  ? 
 Therefore  is  it  but  a  weak  argument  which  Bellarmine, 
 Sadolet,  Stapleton,  and  others  use  to  prove  the  true 
 church,  and  to  deny  ours  to  be,  and  indeed  no  other 
 than  that  which  the  heathen  and  pagans  have  used 
 against  Christians.  Symmachus,  against  whom  Pru- 
 dentius  writ  in  an  epistle  to  Theodosius  the  emperor, 
 which  is  in  Ambrose,  Epist.  30,  used  this  argument, 
 and  almost  no  other,  to  prove  that  the  emperor  should 
 still  abide  in  the  religion  of  the  Romans,  because  that 
 
 *  Dum  persequitur  floret,  dum,  &c—  Hilar,  de  Trinit., 
 cap.  7. 
 
 t  Ipsa  Dei  ecclesia  qua,  &c. — Salvian  D.,  lib.  3,  de  Imber. 
 
 commonwealth  was  most  flourishing  and  prosperous 
 so  long  as  they  worshipped  Jupiter,  Apollo,  and  other 
 gods.  Also  the  old  tyrants,  persecutors  of  the  church, 
 were  wont  to  impute  to  chance  the  cause  of  all  calami- 
 ties and  miseries ;  for  they  used  to  say  when  calamities 
 were  upon  them,  We  are  now  less  fortunate  than  in  for- 
 mer times,  because  we  suffer  the  Christians,  and  because 
 we  do  not  with  that  religion  and  devotion  worship  Jupi- 
 ter, and  other  of  the  gods,  as  we  did  before ;  therefore 
 are  the  gods  angry  with  us.  So  the  papists,  from  a 
 temporal  felicity,  measure  piety,  and  gather  that  God 
 doth  favour  them,  because  he  gives  them  these  outward 
 things ;  by  it  would  condemn  us  and  all  other  churches. 
 But  if  the  heathen  reasoned  absurdly,  they  conclude 
 not  well,  but  very  impudently ;  but,  if  the  conclusion 
 would  follow,  it  would  be  on  our  sides  rather  than 
 theirs,  who  have  for  these  forty-eight  years  not  been 
 inferior  to  any  kingdom  in  the  world  for  peace,  plenty, 
 and  prosperity,  and  specially  when  we  have  been  most 
 severe,  not  in  persecuting,  but  correcting,  of  their  im- 
 pieties and  idolatries  (for  pro  justitid  persequentes  per- 
 secutores  sunt,  propter  flagitium  correctores,  Augustine 
 contra  lit  Petit.,  lib.  xxi.  cap.  84.)  And  for  victory 
 in  war,  which  is  the  principallest  they  stand  of,  we  have 
 given  them  more  foils  than  ever  they  us,  and  have  often 
 carried  the  day  and  triumph,  both  by  sea  and  land, 
 blessed  be  our  God  for  it.  Therefore  must  they  let  this 
 argument,  this  weapon,  go,  or  else  we  will  sheathe  it  in 
 their  own  sides. 
 
 Use  3.  If  this  be  a  blessing,  then  have  we  cause  to 
 stir  up  ourselves  and  souls  to  God  to  give  him  thanks 
 for  that  he  hath  performed  to  us,  which  he  promised 
 to  this  land  and  people  ;  that  we  have  had  such  peace, 
 plenty,  and  prosperity,  as  we  have  been  accounted  of 
 all  blessed  and  happy,  and  of  our  enemies  mightily 
 maligned  and  envied  ;  that  we  use  that  of  Augustine 
 (de  Civit.  Dei,  1.  i.  c.  7),  Quisquis  non  videt,  emeus; 
 quisquis  nee  laudat,  ingratus  ;  quisqnis  laudanti  reluctat, 
 is  insanus  est.  And  yet,  seeing  it  is  no  perpetual 
 blessing,  but  such  as  the  church  is  often  deprived  of, 
 and  hath  been,  let  us  see  we  walk  worthy  of  it,  lest  he 
 pull  us  down  as  low  as  he  lifted  us  up  high,  and  make 
 us  as  vile  as  he  hath  made  us  honourable,  as  he  did 
 divers  times  with  his  people,  Deut.  xxix.  22,  24,  25, 
 which  was  then,  and  shall  be,  when  they  are  worse  and 
 walk  unworthy  of  this,  and  we  be,  as  Salvian  (ad  Catho- 
 licam  Ecclesiam,  lib.  i.).  I  know  not  how,  but  thy  feli- 
 city fights  against  thyself;  so  much  as  thou  art  increased 
 in  people,  thou  art  almost  as  much  increased  in  vices; 
 by  how  much  thou  hast  more  abounded,  thou  hast  lost 
 in  discipline,  and  thy  prosperity  hath  brought  with  it 
 a  great  increase  of  evils ;  for  the  professors  of  the  faith 
 being  multiplied,  the  faith  itself  is  lessened,  and  her 
 children  increasing,  the  mother  is  sick,  and  thou,  0 
 church  of  God,  art  made  weaker  by  thy  fruitfulness  ; 
 and  the  more  children,  the  less  strength;  for  thou  hast 
 spread  through  the  whole  world  the  professors  of  thy 
 religious  name,  but  not  having  the  power  of  religion, 
 
236 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 as  if  thou  wert  rich  in  men,  poor  in  faith,  wealthy 
 in  multitude,  needy  in  devotion,  enlarged  in  body, 
 strengthened  in  spirit,  &c. 
 
 •  words  have 
 yet    ye    say, 
 
 been  stout  against  vie, 
 What    have  we  spoken 
 
 Ver.  13.  You 
 saith  the  Lord  : 
 against  thee? 
 
 Your  ivords  have  been  stout  against  me.  Your  words 
 have  been  stout  against  me,  saith  the  Lord  of  hosts. 
 The  prophet  proceedeth  to  reprove  this  people  of 
 another  sin,  and  to  expostulate  the  thing  with  them. 
 The  sin  of  it  is  the  denying  of  God's  providence,  both 
 over  the  evil  and  good  ;  not  punishing  the  one,  and 
 not  providing  for  the  other.  This  people,  afflicted  of 
 God  with  penury  and  want  for  other  of  their  sins,  but 
 especially  for  spoiling  God,  his  Levites,  and  church, 
 they  thought  and  spoke  blasphemously  against  God  ; 
 but  accusing  his  providence,  as  not  regarding  those 
 who  worship  and  profess  him,  but  such  as  dishonoured 
 him,  and  were  wicked,  and  never  would  they  accuse 
 themselves  of  their  sins,  which  is  that  he  saith,  their 
 words  have  been  great  against  him,  they  spoke  hard 
 and  odious  things  of  him,  as  the  words  following 
 shew  that  these  were  they. 
 
 Yet  ye  say,  What  have  ye  sjjohen  against  thee?  They 
 answer  for  themselves,  not  denying  simply  that  they 
 had  spoken  any  such  thing,  but  putting  God  to  his 
 proof,  as  thinking  that  he  did  not  know  nor  under- 
 stand, as  those  who  had  oftentimes  said  among  them- 
 selves that  God  regarded  not  the  things  here  below, 
 neither  took  notice  of  what  men  did  ;  therefore  this 
 question  of  theirs  tendeth  not  to  any  denial  of  the 
 deed,  but  to  the  tempting  of  God  ;  for  if  he  could  not 
 or  did  not  answer  directly,  and  shew  them  what  they 
 had  said,  then  would  they  conclude,  as  before  they 
 had,  that  he  did  not  regard  nor  understand  the  things 
 that  were  said  and  done  by  men,  which,  if  he  did,  then 
 could  he  tell  in  particular  what  words  they  had  spoken 
 against  bim,  and  not  thus  insist  in  the  general. 
 
 Your  ivords  have  been  stout.     Observe, 
 
 Doct.  God  takes  notice  of  the  words  of  men  as  well 
 as  their  actions,  and  will  reprove  them  for  them,  and 
 call  them  to  an  account  and  judge  them,  James  ii.  12. 
 
 Your  words  have  been  stout  against  me.  They  deny 
 the  providence  of  God,  and  his  wise  disposing  of  things 
 upon  earth  among  men,  as  the  verses  following  shew ; 
 and  so  are  accused  to  have  spoken  against  God  him- 
 self, though  they  have  not  denied  him  or  blasphemed 
 him. 
 
 Doct.  They  who  deny  the  providence  of  God,  and 
 his  governing  of  things  here  below,  do  speak  proudly 
 and  wickedly  against  God,  specially  if  they  deny  his 
 providence  and  government  in  disposing  the  states  and 
 affairs  of  men.  This  is  the  sin  these  are  challenged 
 withal.  Such  was  that  which  we  have,  Ps.  lxxiii.  11, 
 '  And  they  say,  How  doth  God  know  it  ?  or  is  there 
 knowledge  in  the  Most  High  ?'  If  it  be  referred  to 
 the  10th  verse,  it  is  the  infirmity  of  God's  people ;  if 
 
 to  the  9th,  it  is  the  pride  of  the  wicked :  in  either,  it 
 is  a  sin  against  God.  And  that  Ps.  xciv.  4-7,  '  They 
 prate  and  speak  fiercely  ;  all  the  workers  of  iniquity 
 vaunt  themselves  ;  they  smite  down  thy  people,  O 
 Lord,  and  trouble  thine  heritage ;  they  slay  the 
 widow  and  the  stranger,  and  murder  the  fatherless ; 
 yet  they  say,  The  Lord  shall  not  see,  neither  will 
 the  God  of  Jacob  regard  it.'  Such  were  they,  Zeph. 
 i.  12,  '  And  at  that  time  will  I  search  Jerusalem  with 
 lights,  and  visit  the  men  that  are  frozen  in  their 
 dregs,  and  say  in  their  hearts,  The  Lord  will  neither 
 do  good  nor  do  evil.'  Job  xxii.  13,  14,  'But  thou 
 sayest,  How  should  God  know  ?  Can  he  judge 
 through  the  dark  cloud  ?  The  clouds  hide  him  that 
 he  cannot  see,  and  he  walketh  in  the  circle  of  heaven.' 
 Ezek.  ix.  9,  '  Then  said  he  unto  me,  The  iniquity  of 
 the  house  of  Israel  and  Judah  is  exceeding  great,  so 
 that  the  land  is  full  of  blood,  and  the  city  full  of  cor- 
 rupt judgment  ;  for  they  say,  The  Lord  hath  forsaken 
 the  earth,  and  the  Lord  seeth  us  not.' 
 
 Reason  1.  Because  God  doth  challenge  these  things 
 unto  himself,  the  Scripture  giveth  it  unto  him  :  Isa. 
 xlv.  6,  7;  Prov.  xv.  3,  'The  eyes  of  the  Lord  in  every 
 place,  behold  the  evil  and  the  good.'  Ps.  xxviii.  18, 19, 
 and  xxxiv.  15,  16.  Then  without  sin  this  cannot  be 
 denied,  which  were  to  give  God  and  his  truth  the 
 lie. 
 
 Reason  2.  Because,  by  denying  this,  they  deny  the 
 wisdom,  the  power,  and  the  goodness  of  God  ;  for  see- 
 ing God  hath  created  the  world,  and  all  things,  specially 
 men,  how  should  he  be  wise,  if  he  knew  not ;  how 
 omnipotent,  if  he  could  not ;  how  good,  if  he  would 
 not,  regard  and  govern  the  things  and  men  he  had 
 made  ?  For  who  would  account  him  a  good  father  of 
 a  family,  who,  when  he  can,  and  knows  well  how  to 
 govern  and  dispose  of  the  children  he  hath  begotten, 
 and  of  the  house  he  hath  erected,  and  his  whole  family, 
 yet  will  not,  but  neglects  them  ?  And  when  they 
 deny  this  of  God,  do  they  not  deny  his  goodness  ? 
 
 Use  1.  Then  have  we  many  proud  speakers,  many 
 that  utter  stout  words  against  the  Lord  ;  for  we  have 
 many,  and  too  many,  who  deny  the  providence  of 
 God,  some  in  one  thing,  some  in  another,  some  after 
 one  manner,  some  after  another  :  some  deny  any  pro- 
 vidence at  all,  some  affirm  it  only  to  be  in  heavenly 
 things ;  some,  if  in  earthly  things,  then  but  in  great 
 matters,  and  about  the  greatest  creatures,  not  the 
 smallest ;  if  in  man  for  the  general,  not  in  the  par- 
 ticular actions  and  affairs  of  men.  These  are  all 
 speakers  against  God,  when  the  word  and  reason  wit- 
 nesseth  of  him,  that  his  providence  is  over  all  these  ; 
 as  in  general,  Ps.  cxiii.  5,  6  ;  in  great  things,  Prov. 
 xvi.  9,  xxi.  1  ;  in  particular  actions,  Jer.  x.  23,  Acts 
 xvii.  28  ;  in  smaller,  Job  xxxviii.  3,  Mat.  vi.  26,  28, 
 and  x.  50  ;  and  many  other  of  the  like  kind ;  beside 
 reason,  as  that  the  world  doth  so  long  continue,  that 
 the  heavens  still  keep  their  certain  and  perpetual 
 motion,  that  there  are  interchanging  of  things,  and  as 
 
Veb.  14.] 
 
 STOCK  OX  MALACHI. 
 
 237 
 
 the  day  succeeding  of  the  night,  and  the  winter  of  the 
 summer ;  that  the  earth  being  founded  upon  the 
 waters,  and  compassed  about  with  it,  and  yet  it  neither 
 sinketh  nor  is  overflowed.  Will  not  all  these  prove 
 his  providence  '?  Specially  when  they  are  created  of 
 nothing,  when  many  things  are  compounded  of  con- 
 traries, and  by  a  natural  enmity  seek  the  ruin,  and 
 would  wreck  one  another.  For  they  must  needs  be 
 preserved  of  some  other,  but  of  none  but  God  ;  for 
 who  else  is  able  to  sustain,  to  rule  and  govern,  so  great 
 a  mass,  and  so  infinite  creatures,  but  an  infinite  power  ? 
 To  deny  them  this,  is  to  speak  against  God  himself ; 
 of  which  all  these  are  guilty,  either  out  of  the  dulness 
 of  their  brains,  as  being  not  able  to  comprehend  greater 
 things  than  are  before  their  eyes,  and  which  may  be 
 groped  and  felt ;  or  else  out  of  the  wickedness  and 
 corruption  of  their  hearts,  who  living  wickedly  and 
 filthily,  lest  the  continual  remembrance  of  this  should 
 vex  and  disquiet  them,  and  the  perpetual  fear  of  punish- 
 ment torment  them,  they  frame  his  comfort  to  them- 
 selves. As  children,  when  they  have  offended,  could 
 wish  and  desire  they  had  neither  a  father  at  home,  nor 
 a  master  at  school ;  and  these  persuade  them  so  it  is 
 with  themselves. 
 
 Use  2.*This  may  teach  men  to  take  heed  how  they 
 deny  or  call  into  question  the  providence  of  God,  lest 
 they  be  found  fighters  and  speakers  against  God,  and 
 that  proudly  and  contemptuously.  For  what  if  they 
 cannot  see  God,  how  he  doth  it '?  yet  seeing  they  see  it 
 is  done,  and  the  world  and  all  things  in  it  governed 
 after  a  marvellous  manner,  the}'  ought  to  believe  it  is 
 so.  If  a  man  shall  see  a  ship  coming  sailing  into  the 
 haven,  or  standing  upon  the  shore,  see  it  go  along 
 upon  the  sea,  and  often  sailing  prosperously  in  the 
 midst  of  great  tempests,  though  he  see  never  a  mariner, 
 never  a  master  and  pilot,  yet  he  doubts  not  but  he  is 
 there  ;  or,  as  Gregory  Nazianzen,  if  thou  hear  a  harp 
 sound  of  divers  strings,  and  all  keep  one  harmony,  thou 
 wilt  conceive  of  one  that  strikes  them,  though  thou 
 see  him  not ;  so  in  the  government  of  the  world.  Yea, 
 when  they  cannot  see  the  reason  of  things  that  are 
 done,  yet  men  ought  to  admire  the  wisdom  of  God. 
 As  in  states,  men  do  give  more  to  the  wisdom  of  those 
 which  hold  and  sit  at  the  stern,  and  govern  the  state, 
 that  they  think  well  of  things  done  and  projected, 
 though  they  see  not  the  reason,  nay,  when  their  reason 
 is  contrary.  Finally,  well  and  with  good  reason  may 
 they  imagine,  that  if  a  father  will  govern  his  house, 
 and  a  king  will  not  forsake  his  kingdom,  God  will 
 much  more  govern  the  world,  and  not  forsake  it.  And 
 if  a  ship,  though  well  built  and  strong  (as  Chrysostom), 
 cannot  be  preserved  in  the  sea  without  a  governor,  no, 
 not  a  clay  in  the  midst  of  the  waves,  nor  the  body 
 separated  from  the  soul,  how  should  this  be  ?  All 
 which  may  keep  us  from  denying  the  providence  of 
 God,  and  so  speaking  against  God. 
 
 Ver.  14.   Ye  have  said,  It  is  in  vain  to  serve   God  ; 
 
 and  what  profit  is  it  that  ire  hare  kept  Jiis  commandment, 
 and  that  ire  walked  humbly  before  the  Lord  of  hosts  ? 
 
 Ye  have  said,  It  is  in  vain  to  serve  God.  The  pro- 
 phet's replication  in  the  person  of  God,  shewing  them 
 wherein  they  had  profanely  and  impiously  spoken 
 against  God  ;  and  this  their  impiety  consisted  herein, 
 that  they  said  it  was  a  needless  and  fruitless  thing  to 
 serve  the  Lord,  and  that  a  man's  labour  should  be 
 in  vain  that  should  busy  himself  about  it,  and  restrain 
 himself  of  other  things,  of  his  pleasure  and  profit ; 
 and  they  affirm  it  to  be  a  needless  work,  both  in  re- 
 spect of  God,  who  was  to  be  worshiped,  and  in  respect 
 of  those  who  should  worship  him.  For  the  first,  some 
 understand  these  words,  i.  e.  God  is  far  above  man, 
 neither  hath  commerce  with  him  ;  if  ye  have,  yet  God 
 hath  no  need  of  these  things  which  men  possess,  neither 
 doth  he  desire  ;  he  is  not  affected  nor  bettered  by  the 
 worship  of  men.  Then  is  it  in  vain  and  foolish  for 
 men  to  bestow  their  pains  and  labours  in  those  things 
 which  never  help  nor  profit  him  they  do  them  for. 
 Now  these  things  profit  not  God,  therefore  they  are 
 vain  in  respect  of  him. 
 
 And  ivhat  profit  is  it,  that  we  hare  kept  his  com- 
 mandments ?  Their  second  proof  they  have  in  speak- 
 ing thus  against  God,  because  it  is  not  profitable  to 
 men  who  worship  and  serve  him  ;  and  first,  they  deny 
 it  any  ways  profitable  to  do' the  good  God  hath  com- 
 manded, and  that  there  is  not  with  him  any  reward  for 
 well-doing.  And  secondly,  that  it  is  as  little  profitable 
 to  abstain  from  evil,  and  that  we  have  walked  humbly 
 before  him,  which  is  (as  I  take  it),  not  to  be  under- 
 stood of  that  humiliation  which  is  in  repentance,  as 
 some  think  ;  but  as  some  others,  it  describeth  one 
 who,  having  piety  and  the  fear  of  God  before  his  eyes, 
 neither  hurteth  any  man,  and  being  hurt  of  others, 
 doth  not  violently  revenge  himself,  but  rather  suffereth 
 all  things,  than  proudly  doth  anything,  and  commit 
 their  cause  to  God  as  the  just  revenger,  knowing  that 
 vengeance  is  his  ;  to  which  purpose  they  understand 
 those  words,  '  before  the  Lord  of  hosts,'  that  is,  before 
 God  the  revenger.  And  so  they  account  the  observa- 
 tion of  piety  and  religion  not  profitable  to  men,  as 
 that  which  did  not  make  the  worshippers  prosperous, 
 nor  keep  them  from  injuries,  nor  defend  them  grieved. 
 And  of  both  these  they  give  themselves  for  instance,  and 
 speak  out  of  experience,  that  they  had  found  none, 
 and  so  challenging  themselves  to  be  just,  religious,  and 
 godly,  and  so  endeavoured  their  own  honour,  and  to 
 detract  from  the  providence  of  God  and  his  worship ; 
 and  it  is  worth  the  noting,  that  they  produce  not  others 
 of  the  godly,  but  themselves.  For  the  first  might  easily 
 have  been  refuted,  either  by  producing  the  examples 
 of  those  who  have  had  testimony  of  their  piety  from 
 God,  and  where  they  enjoyed  his  blessings  ;  or  else 
 by  answering  them,  that  neither  they,  nor  any  other, 
 were  able  certainly  to  judge  whether  those  they  named 
 did  truly  and  sincerely  worship  God  or  no,  and  em- 
 brace piety ;  for  no  man  can  be  a  certain  witness  of 
 
238 
 
 STOCK  ON  MALACHL 
 
 [Chap.  III. 
 
 another's  conscience  ;  bis  own  he  may  well  know ; 
 therefore  these  brought  not  forth  others  against  God, 
 but  themselves. 
 
 Doct.  The  misery,  poverty,  affliction,  and  adversity 
 of  the  children  and  church  of  God,  and  the  prosperity 
 of  the  wicked,  makes  men  out  of  their  ignorance  or 
 corruption,  out  of  their  infirmity  or  malice,  to  deny  or 
 doubt  of  the  providence  of  God.  Vide  chap.  ii.  ver.  14, 
 Doct.  ult.  Proof.,  Benson  and  Use  1. 
 
 Use.  To  teach  us  to  suspect  our  conceit  or  judgment 
 when  it  carries  us  that  way,  to  question  and  reason 
 about  God's  providence,  as  if  he  did  not  dispose  of 
 tbe  tbings  here  upon  earth,  because  things  go  thus 
 among  men  ;  and  to  check  ourselves,  suspecting  our 
 wisdom  that  cannot  see  the  causes  of  things,  and  God's 
 course  in  disposing  of  them,  when  he  deals  diversely 
 and  not  as  we  would  think  reason  he  should,  yea,  and 
 ceasing  from  our  wisdom  to  search  into  things  more 
 than  we  can  comprehend.  When  thou  seest  a  physi- 
 cian sometimes  cutting,  sometimes  burning  tbe  same 
 ulcer,  yea,  and  ofttimes  missing  his  art,  yet  thou  dost 
 not  unmannerly  object.*  But  in  God,  who  never  errs, 
 but  disposeth  all  things  rightly  and  orderly  according 
 to  his  wisdom,  thou  a  poor  mortal  art  busy  to  know 
 the  reason  of  his  counsels  and  doings,  and  dost  not 
 ascribe  all  to  his  infinite  wisdom.  Is  not  this  extreme 
 madness  '?  But  admit  it  lawful  and  fit  to  inquire,  he 
 certainly  is  purblind  that  cannot  see  even  the  special 
 providence  of  God,  when  the  hands  of  God  go  thus 
 cross,  like  old  Jacob's  hand  upon  the  heads  of  Joseph's 
 children,  and  think  with  Joseph  that  they  should  be 
 otherwise  ;  for  is  it  not  a  special  wisdom  in  a  physician 
 to  keep  some  whom  he  loves  in  a  strict  and  spare  diet, 
 and  others  of  whom  he  hath  not,  neither  hath  cause 
 to  have,  the  like  care,  to  give  them  liberty  to  eat  and 
 drink  what  they  list '?  Is  it  not  special  providence  in 
 a  father  if  he  keep  his  sons  bare,  and  have  a  strait 
 hand  over  them  all  the  while  they  are  at  nonage,  and 
 suffer  servants  to  have  more  liberty  ;  not  of  a  hus- 
 bandman to  keep  the  sheep  he  would  have  live  longer, 
 and  have  wool  and  lamb  of  them,  when  those  he  means 
 shall  soon  come  to  the  shambles  he  feeds,  and  in  a 
 large  and  fat  pasture  ?  And  is  it  then  want  of  wisdom 
 and  providence  in  God,  if  things  thus  go  with  his  and 
 the  wicked  ?  Nay,  is  it  not  the  wise  providence  of 
 God  to  put  his  children  in  such  a  condition  as  they 
 may  most  shew  the  graces  they  have,  and  grow  towards 
 that  they  want,  and  ought  to  have,  and  the  wicked  in 
 such  a  state  as  may  most  manifest  their  corruption, 
 and  by  which  they  may  best  fulfil  the  measure  of  their 
 iniquity  ?  Now  for  the  first,  is  affliction  of  any  kind, 
 Ps.  cxix.,  'Before  I  was  afflicted  I  went  wrong,'  &c. 
 Adversity  enlarges  our  desire  to  God,  as  the  seeds 
 covered  with  ice  are  more  fruitful. f  And  as  in  trees, 
 if  one  pluck  off  the  fruit  and  the  leaves,  and  lop  off  the 
 
 *  An  tu  cum  medicum  srcpius,  &c. — Chrysostom  de  vig. 
 t  A  lversitas  niagis  auget,  &c. — Greg.  Epist.  26,  Narsce. 
 
 boughs  too,  so  the  stock  remain,  the  tree  will  grow 
 fairer  ;  so  if  the  root  of  godliness  remain,  though  riches 
 be  taken  aAvay,  and  the  body  be  afflicted,  all  will  tend 
 unto  greater  glory. 
 
 Ye  have  said,  It  is  in  vain  to  serve  the  Lord.  In 
 a  more  particular  examination  of  these  words,  other 
 things  are  to  be  observed  ;  as,  first,  that  they  are  said 
 to  have  spoken  against  God  and  blasphemed  him, 
 because  they  account  the  service  of  God  of  no  profit 
 nor  fruit. 
 
 Doct.  For  men  to  think  or  speak  that  it  is  a  fruit- 
 less and  unprofitable  thing  to  serve  God  and  to  obey 
 and  worship  him,  to  study  piety  and  godliness,  is  a 
 wicked  speech  and  blasphemous  thought  against  God. 
 For  that  are  these  here  challenged.  It  is  that  Jere- 
 miah accuseth  tbe  men  and  their  wives,  the  women, 
 and  all  the  women  in  Pathros  of,  Jer.  xliv.  15, 17, 18, 
 David  confesseth  this  had  ceased  somewhat,  and  for 
 the  time,  upon  him,  Ps.  lxxiii.  13.  This  was  that  by 
 which  the  devil  provoked  Job's  wife  to  tempt  him, 
 and  so  was  her  blasphemv,  Job.  ii.  9,  and  Micah  vii. 
 10,  Job.  xxi.  15. 
 
 Reason  1.  Because  it  is  flat  contrary  to  his  word, 
 which  witnesseth  the  contrary  everywhere,  that  they 
 shall  be  happy  and  have  all  things  necessary  that 
 fear  him,  Ps.  i.  and  xxxiv.  9,  10,  with  infinite  other 
 places,  and  many  examples  in  the  Scriptures. 
 
 Reason  2.  Because  by  this  they  made  God  unfaith- 
 ful, and  so  no  God,  who  hath  promised  such  fruit  to 
 them  who  sow  in  righteousness. 
 
 Reason  3.  Because  by  this  they  deny  tbe  bounty 
 and  liberality  of  God,  and  is  a  great  prejudice  to  his 
 honour  and  glory,  that  he  should  dismiss  such  as  serve 
 him  and  belong  to  him  empty-handed. 
 
 Use  1 .  Then  have  we  many  who  must  answer  at 
 God's  judgment  seat  for  blasphemy  and  proud  speak- 
 ing against  him,  with  whom  nothing  is  so  common  as 
 upon  any,  even  the  slightest  occasion,  to  condemn 
 piety  and  the  fear  of  God,  for  the  most  fruitless  and 
 the  unprofitablest  profession  in  the  world.  If  they 
 see  any  man  who  professeth  God's  fear,  and  seems 
 careful  of  his  ways,  if  he  any  way  miscarry  in  his 
 state,  and  decay  in  that  the  world  deemed  him  to 
 have  had ;  or  if  he  increase  not  as  other  men  do,  by  a 
 lawful  and  honest  profession,  as  they,  by  all  their  by- 
 ways and  indirect  courses ;  what  do  they  ?  Will  they  in- 
 quire the  just  cause  of  it,  and  search  what  maybe  a  let 
 he  prospers  no  better  ?  Of  which  many  just  causes  may 
 be  given  of  several  men,  and  well  found  out  Yet  they 
 never  search  further  than  this,  their  piety  and  pro- 
 fession, and  the  service  of  God,  and  though  they  will 
 not  directly  speak  as  these,  because  that  were  palpable, 
 yet  they  spare  not  these  speeches,  You  may  see  what 
 comes  of  this  professing  of  all  their  piety  and  godli- 
 ness !  And  this  they  whisper  everywhere,  like  the  ten 
 spies  of  the  holy  promised  land,  and  bring  up  an  evil 
 report  of  it,  Numb.  xiii.  33,  and  a  slander  upon  it, 
 Numb.  xiv.  37.     But  let  them  know  that  upon  those 
 
Ver  1+.] 
 
 STOCK  ON  MALACHT. 
 
 239 
 
 ten  spies,  and  upon  all  who  believed  them,  the  judg- 
 ments of  God  befell,  and  they  fell  in  the  wilderness, 
 and  never  came  to  set  foot  in  the  land  of  Canaan. 
 Such  recompence  let  these  expect  from  the  Lord,  not 
 ~  come  into  the  promised  land,  whenas  those  they 
 said  should  be  a  prey,  if  we  may  allude  to  Numb, 
 xvii.  31,  they  shall  not  lose  their  recompence. 
 
 Use  2.  To  teach  men,  when  they  see  those  who  pro- 
 fess the  fear  of  God  and  piety,  not  to  grow  in  the 
 world,  or  to  decay,  not  to  be  in  so  prosperous  estate 
 as  others  are,  not  to  accuse  their  profession  and  piety, 
 lest  they  be  found,  upon  the  return  of  their  trial,  guilty 
 of  blasphemy  against  God,  denying  his  faithfulness, 
 dishonouring  him,  as  suffering  his  followers  to  be 
 without  reward  and  recompence  for  their  service. 
 And  of  two  evils  it  is  less,  and  the  better  to  accuse 
 man  of  hypocrisy  in  his  service,  and  of  some  secret 
 sin,  which  lying  hid  hinders  his  increasing,  as  iron  in 
 a  wound  hinders  the  curing  of  it.  Or  safer  it  is  to 
 apprehend  here  the  wisdom  of  God,  who,  dealing  like 
 a  wise  physician,  and  seeing  a  full  diet  hinders  the 
 health  of  his  patient,  he  for  the  time  forbids  him 
 many  things  ;  as  possessed  with  a  fever,  forbids  him 
 strong  wines  and  drinks,  and  hard  meats  of  digestion 
 and  such  like  :  so  God.  Or  were  it  not  safer  and  the 
 best  course  to  impute  it  to  his  particular  profession, 
 that  it  is  not  so  gainful ;  or  his  want  of  skill,  he  cannot 
 make  it  ;  or  his  want  of  providence  in  disposing  of 
 business ;  or  to  imagine  the  truth,  that  the  prosper- 
 ous estate  of  God's  stands  not  so  much  in  riches  as 
 in  graces ;  not  so  much  in  that  they  must  leave  be- 
 hind them,  as  that  they  must  carry  with  them,  as  the 
 wealth  of  pilgrims  and  strangers  standeth  more  in 
 their  jewels  and  gold  things,  light  of  carriage  and  well 
 portable,  than  in  house  and  land? 
 
 Use  3.  To  instruct  men  who  do  profess  the  fear  and 
 service  of  God,  to  walk  carefully  and  prudently  in  their 
 callings,  that  they  may  increase  in  an  outward  estate, 
 to  prevent  the  blasphemies  and  slanders  of  the  wicked, 
 who  will  sooner  blaspheme  God  for  their  poverty,  than 
 glorify  him  for  their  piety  ;  which  exhortation  is  ne- 
 cessary for  some  who  think  it  enough  to  profess,  and 
 excuse  their  poverty  by  the  condition  of  God's  saints, 
 when  they  neglected  lawful  means,  by  which  they  might 
 have  increased,  and  been  able  to  give  rather  than  receive, 
 which  is  a  more  blessed  thing,  and  whereby  they  might 
 have  more  honoured  God  ;  and  therein  the  more  cul- 
 pable, that  they  make  this  a  cover  of  their  idleness, 
 and  haply  injustice,  for  which  God  curseth  them  ; 
 adding  this  sin  to  the  other,  that  they  dishonour  God. 
 But  if  any  man  shall,  upon  this  or  the  like  pretence, 
 neglect  the  best  things,  the  only  thing  necessary,  and 
 growing  in  spiritual  graces,  when  God  and  his  own 
 heart  can  tell  him,  it  is  but  upon  a  covetous  and  ambi- 
 tious humour,  that  man  shall  bear  his  iniquity.  But 
 if  for  conscience,  as  to  be  able  to  discharge  the  neces- 
 sity of  nature,  person  or  place,  so  the  rather  to  glorify 
 God,  and  to  stop  the  mouths  of  such  as  would  re- 
 
 proach their  profession  ;  he  first  seeking  God's  king- 
 dom, shall  have  these  things  cast  to  him  here  ;  and  so 
 in  all  things,  he  seeking  the  glory  of  God  in  the  king- 
 dom of  grace,  shall  find  glory  and  happiness  in  the 
 kingdom  of  glory. 
 
 What  profit  is  it  that  ue  have  kept  his  command- 
 ments I  These  wicked  men  do  challenge  unto  them- 
 selves righteousness  and  obedience,  and  upon  that 
 accuse  God  of  injustice  for  their  want  and  affliction. 
 Whence  we  may  observe, 
 
 Doct.  1.  That  hypocrites  and  wicked  men  challenge 
 to  themselves  righteousness  and  obedience  in  the  pride 
 of  their  heart,  when  they  have  no  such  thing;  ver.  7, 
 •  Wherein  shall  we  return  ?' 
 
 Doct.  2.  It  is  the  property  of  hypocrites  and  wicked 
 men,  when  they  are  in  God's  judgments,  in  misery 
 and  affliction,  to  justify  themselves,  as  not  having  de- 
 served any  such  thing,  and  to  accuse  God  of  injustice, 
 as  an  angry  God  that  hath  causelessly  afflicted  them. 
 So  did  these,  and  those,  Isa.  lviii.  2,  3  ;  and  Jehoram  ; 
 2  Kings  iii.  13,  '  And  Elisha  said  unto  the  king  of 
 Israel,  What  have  I  to  do  with  thee  ?  Get  thee  to 
 the  prophets  of  thy  father,  and  to  the  prophets  of  thy 
 mother.  And  the  king  of  Israel  said  unto  him,  Nay, 
 for  the  Lord  hath  called  these  three  kings,  to  give 
 them  into  the  hand  of  Moab  ;'  i.e.  it  is  but  your  spleen 
 against  me,  to  upbraid  me  with  any  such  things,  be- 
 cause I  favour  them  more  than  you.  But  if  it  were  a 
 sin,  yet  is  not  that  the  cause,  seeing  these  two  kings 
 are  in  the  like  misery  with  me.  So  far  were  they,  Jer. 
 xliv.  17,  18,  from  acknowledging  their  sins  the  cause 
 of  any  misery,  either  present  or  falling  .upon  them, 
 that  they  thought  it  came  because  they  had  not  gone 
 forwards  in  them.  This  is  the  cause  why  the  pro* 
 phets,  when  the  people  were  in  any  judgment,  did  still 
 put  them  in  mind  of  their  sins  and  cleared  the  Lord, 
 and  put  the  people  often  to  accuse  God  if  the}7  could, 
 Micah  vi.  3  ;  and  when  they  threatened  any  to  come, 
 they  ever  produced  and  alleged  their  sins. 
 
 Reason  1.  Because  being  ignorant  and  blind  men, 
 without  the  law  and  knowledge  of  it,  their  sin  is  dead; 
 as  Paul,  Rom.  vii.  8,  they  seem  to  be  living.  Pecca- 
 tum  mortuum  quod  non  agnosceretur  (Chrysostom)  ; 
 and  so  it  doth  not  accuse  them,  which  makes  them 
 not  accuse  themselves,  but  God  rather. 
 
 Reason  2.  Because  if  by  the  preaching  of  the  minis- 
 ter, when  he  shall,  Isa.  lviii.  1,  '  lift  up  his  voice  like 
 a  trumpet,  and  tell  the  people  of  their  sins,'  and  by 
 the  coming  of  the  law,  Rom.  vii.  9,  they  find  them- 
 selves to  be  dead,  yet  they  love  their  sins  so  dearly  that 
 they  are  very  loath  to  part  with  them.  Now  if  they 
 should  once  confess  it  and  accuse  themselves,  either 
 they  must  part  with  it,  or  else  look  that  God's  hand 
 should  be  more  sharply  upon  them. 
 
 Use  1.  This  may  direct  men  in  their  judgment, 
 both  themselves  and  others,  when  the  hand  and  judg- 
 ment is  upon  them,  to  discern,  so  far  as  such  a  thing 
 can  manifest  a  man's  condition,  whether  God's  or  no,  or 
 
240 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 but  hypocrites  and  wicked  carnal  men.  They  are  pressed 
 with  God's  hand,  and  his  rod  is  upon  his  back,  do  they 
 ingeniously  and  freely  confess  their  sins,  and  accuse 
 themselves,  and  give  glory  unto  God,  as  bringing  that 
 justly  upon  them  ;  and  not  only  so,  but  confessing  that 
 it  is  mercy  that  they  are  not  consumed,  as  Lam.  iii. 
 22,  their  sins  deserve  so  much  more  than  they  feel  or 
 bear  ?  It  is  a  good  probable  note  that  they  are  God's  ; 
 not  certain,  because  men  may  do  it  in  hypocrisy,  be- 
 ing wrung  from  them  by  their  extremities,  and  do  it  in 
 some  sinister  respect,  as  did  Judas  and  Pharaoh.  But, 
 on  the  contrary,  do  men  justify  themselves  or  extenu- 
 ate their  sins  ?  I  say  not  only  to  men  or  to  an  ene- 
 my, when  it  may  be  lawful  for  a  man  to  stand  on  his 
 integrity,  and  ever  to  cover  his  infirmities,  but  to  God 
 and  to  his  ministers,  as  these  here  ;  and  as  many  men 
 lie  sick,  and  for  aught  they  know  upon  their  death- 
 beds, and  the  minister  shall  press  them  with  their 
 former  lives,  and  their  sinfulness,  and  not  their  friends 
 only  seek  to  lessen  them,  and  speak  of  their  orderly 
 and  good  carriage,  and  shew  themselves  to  be  discon- 
 tented, they  should  be  disquieted  with  any  such  thing, 
 it  is  a  very  fearful  thing,  being  a  sign  that  in  them- 
 selves they  justify  themselves,  and  think  God  deals 
 but  hardly  with  them,  and  they  have  deserved  no  such 
 thing.  But  to  these  we  may  say  as  Christ  to  the 
 pharisees,  Luke  xvi.  15,  '  Ye  are  they  which  justify 
 yourselves  before  men ;  but  God  knoweth  your  hearts, 
 for  that  which  is  highly  esteemed  among  men  is 
 abomination  in  the  sight  of  God. 
 
 Use  2.  This  may  let  us  see  the  necessity  of  the 
 word  of  God ;  as  at  all  times,  so  especially  in  time  of 
 affliction  and  judgments,  when  men  in  their  hypocrisy 
 are  naturally  prone  to  justify  themselves,  because 
 their  sin  is  dead,  and  their  conscience  laid  asleep  ; 
 but  when  the  law  coineth,  it  is  quickened,  Rom.  vii. 
 9  ;  yea,  and  not  only  made  living,  but  strengthened, 
 1  Cor.  xv.  56.  So  that  it  not  only  accuseth  him  in 
 his  conscience,  but  presseth  him  amain  to  accuse  him- 
 self before  God's  judgment-seat ;  whereas  without  it 
 they  will  be  so  far  from  humbling  themselves,  that 
 they  still  will  justify  themselves,  till  they  be  consumed 
 as  dross  in  the  fire  ;  and  with  their  dross,  their  sin. 
 Therefore  was  it  not  for  nothing  that  it  was  said  :  Ps. 
 xciv.  12,  •  Blessed  is  the  man  whom  thou  chastisest, 
 0  Lord,  and  teachest  him  in  thy  law  ;  because  of  ver. 
 13,  they  shall  escape,  when  the  other  who  want  it 
 shall  perish.  And  so  the  best  time  for  ministers  to 
 work,  and  the  best  opportunity,  is  when  the  affliction 
 is  upon  them  :  Job  xxxiii.  16,  •  Then  he  openeth  the 
 ears  of  men,  even  by  their  corrections,  which  he  hath 
 sealed;'  and  they  being  as  metal,  heated  and  softened, 
 the  hammer  will  best  work  upon  them,  and  then  may 
 they  be  best  bended,  and  applied  to  good. 
 
 Ver.  15.  Therefore  ice  count  the  proud  blessed  ;  even 
 they  that  work  wickedness  are  set  up  ;  and  they  that 
 tempt  God,  yea,  they  are  delivered. 
 
 Therefore  we  accounted  the  proud  blessed.  These 
 had  denied  the  providence  of  God,  and  his  government 
 of  the  world,  by  the  small  profit  that  came  to  such  as 
 had  care  to  keep  his  commandments  and  walk  in  his 
 ways  ;  now  they  essay  to  deny  it,  by  the  prosperity 
 of  such  as  transgress  and  contemn  him  ;  yea,  by  this 
 they  would  not  only  disgrace  piety,  but  prefer  iniquity 
 before  it.  For  now  they  make  the  study,  and  endea- 
 vour in  impiety  to  be  honest  and  profitable,  when  of 
 piety  it  was  unfruitful,  for  the  one  neither  brought 
 honour  nor  profit  to  them  who  embraced  it ;  the  other 
 brought  both. 
 
 Therefore  we  account.  As  some,  and  now  we,  or  we 
 also,  i.  e.  out  of  our  own  experience,  we  who  have 
 been  diligent  in  our  duties,  forward  in  piety,  followers 
 of  modesty,  embracers  of  temperance  and  all  other 
 virtues,  have  only  got  this  by  it,  that  we  cannot  with- 
 out envy  speak  of  the  happiness  and  prosperity  of 
 those  who  have  taken  a  clean  contrary  course,  for  our 
 obedience,  piety,  and  humility  hath  made  us  but  base 
 and  contemptible  in  the  eyes  of  men,  whereas  others, 
 by  their  pride  and  arrogancy,  have  gotten  a  name  and 
 renown  unto  themselves. 
 
 Even  they  that  work  wickedness,  are  set  up,  or  are 
 built  up.  The  meaning  is,  they  are  increased  in 
 wealth  and  abundance.  They  who  had  nothing  while 
 they  lived  in  upright  and  just  courses,  and  could  get 
 nothiDg  by  plain  and  honest  dealing,  now  that  they 
 are  grown  corrupt,  and  fallen  into  wicked  and  lewd 
 courses,  and  used  cunning  and  deceit,  they  have  gained 
 unspeakable  wealth,  and  from  nothing  are  so  risen, 
 that  they  are  equal  to  any  in  wealth  and  dignity  ;  for 
 this  sense  is  by  the  phrase  of  the  Scripture  to  be  built 
 up,  Ps.  cxxvii.  1. 
 
 And  they  who  tempt  God,  they  are  delivered.  Not 
 only  they  who  injure  and  oppress  men,  and  commit 
 wickedness  by  fraud,  and  deceit,  and  such  like,  but  they 
 who  contemn  God  also  are  happy ;  such  as  set  light 
 by  his  power  and  judgment,  and  of  set  purpose,  com- 
 mitted and  undertook  heinous  sins,  to  try  whether  he 
 was  so  just  and  severe  a  judge  and  revenger  as  he  was 
 accounted  to  be.  And  yet,  for  all  this  boldness  and 
 contempt,  we  see  they  go  free  without  any  punishment, 
 which,  if  God  were  such  a  one  as  he  is  accounted,  a 
 severe  judge  and  revenger  of  the  injuries  against  men, 
 and  indignities  against  himself,  he  ought  not  to  have 
 overpassed,  but  to  have  showed  it  in  this.  And  thus 
 these  wicked  men  think  they  have  sufficiently  proved, 
 that  God  hath  not  a  care  of  the  things  done  upon  the 
 earth. 
 
 Their  second  ground  on  which  they  deny  God's  pro- 
 vidence, is  the  prosperity  of  the  wicked,  or  making  him 
 to  love  them.     Vide  Doct.  2,  in  verse  17  chap.  ii. 
 
 They  that  work  wickedness  are  set  up.  Many  wicked 
 men  prosper  and  increase  in  the  world.  These  men 
 speak  so  here  out  of  their  observation  as  a  truth, 
 though  it  be  evilly  applied  and  used  against  God,  as 
 Job's  friends  wrested  many  general  things  against  him, 
 
Ver.  15.] 
 
 STOCK  ON  MALACHI. 
 
 2il 
 
 which  were  true  in  the  general,  but  corrupted  in  the 
 application. 
 
 Doct.  Oftentimes  it  falls  out  that  wicked  men  do 
 increase  and  grow  great  in  the  world  by  their  wicked 
 means  and  impious  crafts,  which  is  not  true  only  be- 
 cause these  have  said  it,  but  that  it  is  so  shewed  us  by 
 others  :  Ps.  lxxiii.  12,  '  Lo  these  are  the  wicked,  yet 
 prosper  they  alway,  and  increase  in  riches.'  Job. 
 xxi.  7,  '  Wherefore  do  the  wicked  wax  old  and  grow 
 in  wealth?'  Jer.  xii.  1,  2,  '  0  Lord  !  if  I  dispute 
 with  thee,  thou  art  righteous  :  yet  let  me  talk  with 
 thee  of  thy  judgments  :  Wherefore  doth  the  way  of 
 the  wicked  prosper  ?  why  are  all  they  in  wealth  that 
 rebelliously  transgress  ?  Thou  hast  planted  them,  and 
 they  have  taken  root :  they  grow  and  bring  forth  fruit : 
 thou  art  near  in  their  mouth,  and  far  from  their  reins.' 
 Ps.  xvii.  14,  '  Men  of  this  world,  who  have  their  por- 
 tion in  this  life,  whose  bellies  thou  fillest  with  thine 
 hid  treasure  :  their  children  have  enough,  and  leave 
 the  rest  of  their  substance  for  their  children.' 
 
 Reason  1.  Because  God  doth  use  them  to  punish 
 his.*  For  the  good  and  safety  of  his  people,  he  useth 
 the  irrational  and  insensible  creature,  as  a  labouring 
 beast  or  an  instrument,  which,  when  the  work  is  done, 
 is  of  no  further  use  ;  he  useth  the  reasonable  creature, 
 but  ill  affected,  as  his^rod  of  correction,  which,  when 
 his  son  is  beaten,  he  throws  into  the  fire  as  an  unpro- 
 fitable twig ;  and  he  useth  good  angels  and  men  as 
 coadjutors  and  fellow-soldiers,  whom,  when  the  victory 
 is  had,  he  liberally  rewards.  Now  for  this,  every  one 
 must  have  their  proportionable  strength  and  power. 
 And  so  the  wicked,  therefore  they  grow. 
 
 Reason  2.  Because  by  it  many  are  and  may  be  tried 
 who  live  in  the  church,  who  not  prospering  by  their 
 piety  and  profession,  because  of  their  hypocrisy  in  it, 
 when  they  see  the  prosperity  of  the  wicked,  and  see 
 the  afflictions  and  poverty  of  the  church,  will  leave 
 and  forsake  the  society  of  it,  and  joining  themselves 
 to  the  other,  accounting  it  to  be  the  better,  Ps  lxxiii. 
 10.  And  so  they  shew  themselves,  and  hereto  I  apply 
 that  Prov.  xxviii.  12,  '  When  the  wicked  come,  the  man 
 is  tried.' 
 
 Reason  3.  Because  his  judgments  and  justice  might 
 be  more  eminent  and  perspicuous,  when  he  shall  cast 
 them  down  that  are  aloft,  and  were  in  the  eyes  of  men 
 for  their  greatness,  and  richness,  and  glory.  For  as 
 in  states,  though  a  thousand  petty  thieves  be  hanged, 
 yet  nothing  such  notice  is  taken  of  the  justice  of  the 
 state,  as  when  one  great  offender  of  some  great  note 
 and  eminence  is  executed,  and  hath  the  censure  of  the 
 law  executed  against  him. 
 
 Use  1.  Do  they  not  then  deceive  us,  or  go  about  to 
 do  it,  when  they  would  persuade  us  there  is  the  truth, 
 and  there  is  piety,  in  that  company  and  society  where 
 is  plenty  and  abundance,  and  for  that  persuade  us  to 
 
 *  Utitur  iii  salutem  suorum  irrationali  et  insensibili,  &c. 
 — Bern,  de  (jr.  et  lib.  arbit. 
 
 turn  in  thither  ?  because  waters  in  a  full  cup  are  wrung 
 out  unto  us,  and  separated  from  them,  many  afflic- 
 tions, and  many  miseries  and  calamities  ;  as  the 
 champions  of  the  church  of  Rome  do.  With  as  good 
 reason  the  people  withstood  Jeremiah,  or  would  have 
 persuaded  him  that  the  worship  of  the  queen  of  hea- 
 ven was  rather  the  better  than  the  worship  of  the 
 King  of  heaven  and  earth,  because  they  prospered  for 
 a  while  in  outward  things,  more  in  the  one  than  the 
 other,  Jer.  xliv.  16,  17.  And  so  may  any  idolaters 
 persuade  us. 
 
 Use  2.  To  teach  us  not  to  wonder  or  be  offended 
 with  the  growing  or  increasing  of  the  wicked,  specially 
 if  it  come  by  wicked  arts  and  impieties ;  for  it  is  no 
 new  thing,  nor  strange  to  be  wondered  at,  nor  much 
 disadvantage  to  be  offended  with.  It  is  no  new  thing, 
 for  all  ages  and  places  have  their  examples  of  it ; 
 many  atheists,  idolaters,  oppressors,  persecutors,  have 
 grown  to  exceeding  height  of  glory  and  outward  emi- 
 nency.  Now,  as  that  which  is  hath  been,  so  that 
 which  hath  been  is ;  no  wonder  to  see  it  again,  that 
 men,  by  flattery,  injustice,  oppression,  idolatry,  and 
 such  like,  should  be  built  up,  and  build  up  their  houses 
 and  families  ;  neither  is  there  cause  that  we  should  be 
 offended,  for  they  build, but  to  their  destruction:  all 
 shall  be  but  a  Babel.  As  they  say  the  phoenix  builds 
 her  nest  with  hot  spices,  neither  is  it  our  disadvan- 
 tage that  we  should  grieve  though  they  be  our  rods, 
 for  that  were  too  childish  to  grieve  to  see  willows  and 
 birch-trees  grow,  because  rods  are  made  of  them, 
 whenas  it  is  not  in] them  they  hurt  us,  but  in  ourselves  ; 
 for  if  it  were  not  our  own  sins,  they  should  not  be 
 our  scourges,  as  rods  should  never  hurt  children,  nor 
 they  find  the  smart  of  them,  that  rebel  not  against  their 
 father  and  governors.  Less  should  we  so  be  offended 
 that  we  should  turn  into  them,  for  that  were  as  if  a 
 traveller  should  join  himself  with  a  rout  of  thieves 
 upon  hope  to  keep  that  he  hath,  and  incur  by  that 
 means  the  common  justice  of  the  land,  to  lose  all,  and 
 life  with  it.  Vide  August,  in  Ps.  xci.,  Nullum  mare 
 tarn  prof undum  quam  est  Dei  cogitatio  ut  mali  floreant, 
 &c.  Consider  that  they  must  be  scourges,  remember 
 these  are  to  try,  forget  not  that  they  shall  make  his 
 justice  more  eminent ;  that  as  the  state  carries  some 
 to  execution  by  posterns  and  by-gates,  and  others 
 through  the  market-place,  so  God  some  to  hell  and 
 destruction  by  poverty,  others  by  plenty ;  some  by 
 baseness,  others  by  honour.  In  the  mean  time,  they 
 know  they  stand  but  upon  slippery  places. 
 
 And  they  that  tempt  God,,  yea,  they  are  delivered. 
 Such  as  live  wickedly  and  contemptuously  against  him, 
 escape  his  judgments,  and  often  are  delivered  when 
 others  fall  in  them. 
 
 Doct.  It  oftentimes  falls  out  with  wicked  men,  such 
 as  live  in  the  contempt  of  God,  and  provoke  him  every 
 day,  not  to  be  of  a  long  punished,  and  to  escape  when 
 others  are  smitten.  So  with  these,  and  Job  xxi.  9, 
 Hosea  iv.  14,  Ps.  lxxxi.  12,  Jer.  x.  25.     He  prayeth, 
 
 Q 
 
242 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 as  thinking  it  too  too  long  that  they  escaped.  So  Joab 
 and  Shiinei  escaped  in  the  plague. 
 
 Reason  1.  Because  the  Lord  is  very  slow  to  wi*ath, 
 both  to  execute  and  to  exercise  his  displeasure.  The 
 reason  that  Jonah  gave,  why  he  went  not  to  Nineveh, 
 fearing  God  would  spare  when  he  had  spoken,  and  so 
 call  his  word  into  question,  Jonah  iv.  2. 
 
 Reason  2.  Because  their  iniquities  are  not  yet  full, 
 nor  they  grown  ripe  for  the  harvest,  that  God  might 
 thrust  in  the  sickle  of  his  wrath,  Gen.  xv.  16. 
 
 Use  1.  Not  to  think  it  strange,  if  we  see  wicked 
 men,  profane  men,  contemners  of  God,  his  word  and 
 worship,  go  on,  and  enjoy  prosperity  and  peace,  and 
 no  evil  happen  to  them,  like  as  to  other  men,  but 
 they  escape  when  they  fall ;  but  think  then  of  the 
 great  patience  of  God,  and  censure  not  his  justice  for 
 sparing  of  them,  who  knows  his  times  better  than  we 
 can  discern,  and  reprieves  but  men  for  their  plagues, 
 as  judges  do  malefactors,  till  their  iniquity  be  found 
 out,  and  till  their  ephah  be  full  ;  and  in  compassion 
 towards  them,  trouble  at  the  remembrance  of  their 
 fearful  end,  when  that  shall  be :  Job  xxi.  30,  '  But 
 the  wicked  is  kept  unto  the  day  of  destruction,  and 
 they  shall  be  brought  forth  to  the  day  of  wrath.' 
 
 Use  2.  This  may  instruct  men,  that  in  a  plague 
 and  misery,  to  be  spared  and  to  be  delivered  is  not 
 simply  and  in  itself  a  blessing,  for  as  all  outward 
 are  as  the  mind  of  man  is,  and  meats  as  the  stomach, 
 so  in  this  deliverance.  A  thief  accounts  it  a  benefit 
 to  be  reprieved  for  a  while,  yet  it  is  not  but  according 
 to  the  intent  of  the  judge  and  the  use  he  makes  of  it. 
 So  in  this  ;  we  have  all  escaped  God's  rod  and  his 
 plague,  blowing  up,  and  destruction  offer  it.*  We  all 
 bless  God,  but  to  all  it  is  not  a  benefit  in  itself,  seeing 
 even  wicked  men  are  spared  and  delivered,  that  their 
 sin  may  be  full,  and  they  receive  the  more  full  revenge, 
 and  a  more  fearful  reward.  Unusquisque  consideret 
 non  quid  alius  passus  sit,  sed  quid  pati  ipse  mereatur, 
 nee  evasisse  se  credat,  si  eum  interim  poena  distiderit, 
 cum  timere  plus  debeat,  quern  sihi  Dei  judicis  censura 
 servavit  {Cyprian  de  lapsis,  21).  As  he  that  hath 
 escaped  a  serpent,  and  is  fallen  into  the  power  of  a 
 lion ;  therefore  let  every  one  examine  whether  it  be  a 
 blessing  to  him  to  be  thus  delivered,  if  the  patience  of 
 God  hath  brought  him  to  repentance  and  reformation, 
 but  otherwise  thou  art  delivered  rather  in  anger  than 
 in  mercy;  and  art  deceived,  as  the  sick  man,  that 
 thinks  a  good  turn  is  done  him  when  he  hath  what 
 meat  and  drink  he  desires ;  unless  that  which  the  fire 
 could  not  soften  the  sun  do,  and  that  thy  heart  relent, 
 as  Saul  at  David's  kindness,  who  had  spared  his  life 
 when  he  might  have  taken  it  away,  1  Sam.  xxiv.  17. 
 
 Ver.  16.  Then  spake  they  that  feared  the  Lord  every 
 one  to  his  neighbour :  and  the  Lord  hearkened,  and  heard, 
 and  a  book  of  remembrance  was  written  before  him  for 
 
 *  Qu.  '  after  it '  ?— Ed. 
 
 them  that  feared  the  Lord,  and  that  thought  upon  his 
 name. 
 
 Then  spake  they  that  feared  the  Lord.  The  prophet 
 having  reproved  the  blasphemy  of  the  wicked,  and 
 shewed  their  grounds  on  which  they  denied  the  pro- 
 vidence of  God,  he  now  answereth  them,  first,  in  this 
 verse,  by  opposing  unto  them  the  contrary  opinion, 
 of  these  who  did  truly  fear  God ;  secondly,  ver.  1 7, 
 by  a  sweet  promise  on  God's  part  of  great  goodness 
 and  mercy  towards  the  godly  who  rested  in  his  pro- 
 mises ;  thirdly,  ver.  18,  denouncing  a  judgment  which 
 the  wicked  should  have  experience  of,  when  they  should 
 see  the  difference  betwixt  them  and  those  who  feared 
 him. 
 
 Then  spake  they  that  feared  the  Lord.  In  this  verse 
 the  prophet  brings  in  tbe  godly  answering  and  encour- 
 aging one  another,  contrary  to  that  which  the  wicked 
 had  said.  And  so  it  is.  The  godly  of  those  times, 
 though  haply  but  few,  at  what  time  the  wicked  spoke 
 thus  blasphemously,  did  mutually  exhort  one  another 
 not  to  faint  or  be  dismayed  by  those  speeches  of  the 
 wicked,  or  by  them  to  be  drawn  from  their  piety  to 
 wickedness  and  corruption ;  but  they  had  their  mutual 
 speeches  to  further  one  another  in  their  good  course, 
 as  the  others  had  to  harden  one  another  in  their  wicked 
 courses.  But  what  said  they  ?  St  Jerome  and  some 
 others  think  tbat  the  prophet  hath  not  told  us,  but 
 that  telling  us  the  just  did  speak,  it  must  be  supposed 
 that  they  spoke  fitting  and  good  things  in  defence  of 
 the  providence  of  God  and  his  government,  and  such 
 things  as  they  had  learned  by  the  Scriptures,  and  had 
 received  from  the  instruction  of  their  teachers ;  but 
 saving  their  judgments,  I  rather  incline  to  those  who 
 think  the  words  following  to  be  theirs,  and  not  God's 
 words,  who  seemeth  not  to  speak  till  the  17th  verse. 
 Thus  then,  in  comforting  one  another,  they  said, 
 
 The  Lord  hearkened  and  heard  •  i.e.  howsoever  they 
 imagine  that  the  Lord  sees  and  hears  nothing,  re- 
 specteth  nor  regardeth  what  is  done  or  said,  yet  he 
 hath  heard,  and  doth  most  diligently  observe,  what  is 
 said  and  done  ;  for  so  much  hearkening  doth  carry  and 
 will  import,  namely,  care  and  diligence,  as  Ps.  v.  2, 
 2  Chron.  vi.  And  so  by  this  they  confirm  the  con- 
 trary to  that  which  the  wicked  had  said,  that  God  did 
 not  regard,  that  it  is  manifest  that  he  hears  their 
 words;  not  a  word  drops  from  them  which  is  unknown 
 to  him ;  much  more,  all  their  actions  are  diligently  and 
 attentively  regarded.  And  that  it  may  appear  it  is  not 
 for  a  space  or  a  short  time,  but  perpetually,  therefore 
 he  hath  a  book  of  remembrance ;  which  is  not  spoken 
 as  if  God  had  any  such  book,  or  stood  in  need  of  it, 
 as  if  he  were  subject  to  forgetfulness,  but  it  is  spoken 
 in  respect  of  men,  by  which  they  may  be  assured  that 
 the  will  and  decree  of  God  touching  them  and  the 
 wicked  is  certain  and  constant,  which  is  better  ex- 
 pressed by  a  book  than  by  words ;  for  that  which  is 
 written  is  more  durable  and  permanent,  whereas  things 
 spoken  vanish  away,  and  are  blown  away  in  the  air. 
 
Ver.  16.] 
 
 STOCK  ON  MALACHI. 
 
 213 
 
 For  them  that  feared  the  Lord.  That  is,  for  such  as 
 fear  hiin,  that  he  will  not  forget  their  labours  and  obe- 
 dience, but  will  recompense  and  reward  it,  even  to 
 their  very  thoughts  and  intents,  thinking  and  remem- 
 bering his  commandments  to  observe  and  do  them. 
 
 Therefore  spake  they  who  feared  the  Lord.  The  pro- 
 phet answereth  the  blasphemy  of  the  wicked  in  this 
 verse  by  opposing  unto  them  the  contrary  opinion  of 
 those  who  did  truly  fear  God.  And  in  this,  first,  their 
 encouragement;  secondly,  their  ground.  First,  God's 
 hearing  and  regarding ;  secondly,  his  certain  decree 
 for  shewing  good  to  them. 
 
 The  first  thing  here  is  the  encouragement  one  of 
 another. 
 
 Doct.  It  is  the  duty  of  every  one  fearing  God  to 
 encourage  and  strengthen  one  another  in  the  service 
 and  worship  of  God.  Here,  and  Heb.  iii.  13,  '  But 
 exhort  one  another  daily,  while  it  is  called  to-day ;  lest 
 any  of  you  be  burdened  through  the  deceitfulness  of 
 sin  ;'  and  x.  24,  '  And  let  us  consider  one  another, 
 to  provoke  unto  love  and  to  good  works.'  Micah  iv.  2. 
 And  here  we  may  make  that  general  which  was  spoken 
 particularly  to  Peter,  as  to  all  ministers,  so  to  Chris- 
 tians :  Luke  xxii.  32,  '  I  have  prayed  for  thee,  that 
 thy  faith  fail  not :  therefore  when  thou  art  converted, 
 strengthen  thy  brethren.'  So  Baruch  and  the  princes 
 did  help  one  another:  Jer.  xxxvi.  11,  13,  15,  16, 
 1  When  Michaiah  the  son  of  Gemariah,  the  son  of 
 Shaphan,  had  heard  out  of  the  books  all  the  words  of 
 the  Lord,  then  Michaiah  declared  unto  them  all  the 
 words  that  he  had  heard,  when  Baruch  read  in  the 
 book  in  the  audience  of  the  people.  And  they  said 
 unto  him,  Sit  down  now,  and  read  it,  that  we  may 
 hear.  So  Baruch  read  it  in  their  audience.  Now, 
 wlien  they  had  heard  all  the  words,  they  were  afraid, 
 both  one  and  other,  and  said  unto  Baruch,  We  will 
 certif}^  the  king  of  all  these  words.' 
 
 Reason  1.  Because  they  are  God's,  such  as  have 
 received  this  honour  to  be  called  his,  and  to  be  his ; 
 therefore  reason  as  sons,  they  should  not  only  them- 
 selves, but  by  all  other  means  seek  it  in  others,  and 
 draw  others  to  it. 
 
 Reason  2.  Because  they  are  members  one  of  another, 
 Eph.  iv.  25,  therefore,  as  members,  they  ought  to 
 strengthen,  uphold,  and  keep  up  one  another,  that  as 
 they  naturally  in  the  health  and  good  temperature  of  the 
 body,  so  these  spiritually  in  the  good  state  of  the  soul. 
 Use  1.  To  convince  their  error,  who  think  it  only  a 
 duty  appertaining  to  the  minister  to  exhort  and  stir 
 up  others,  and  to  strengthen  and  confirm  them.  Truth 
 it  is  that  it  is  specially  and  principally  his  duty,  as 
 being  Christ's  lieutenant  upon  the  earth,  who  doth  by 
 them  perform  that,  Isa.  Ixi.  1,  namely,  preach  and 
 bind  up  the  broken-hearted;  but  yet  it  appertains  to 
 every  one  ;  so  is  it  manifestly  proved.  If  any  say  he 
 is  not  appointed  to  be  his  brother's  keeper,  it  is  but 
 the  voice  of  Cain,  of  a  wicked  and  graceless  man. 
 Use  2.  To  condemn  their  practice,  who,  either  out 
 
 of  this  error  of  their  mind,  or  out  of  the  corruption  of 
 their  heart,  altogether  neglect  this  duty ;  to  say  nothing 
 of  those  who  labour  to  weaken  the  strong,  to  cool  the 
 zealous,  to  discourage  the  forward,  and  shew  them- 
 selves in  the  number  of  the  former  wicked  rather  than 
 in  these  who  feared  the  Lord.  I  say,  to  say  nothing 
 of  these,  the  other  shew  themselves  to  have  little  or 
 not  such  care  and  zeal  for  the  worship  and  service  of 
 God  as  sons  should  have  for  their  father's  honour,  and 
 little  love  or  care  of  other's  goods,  as  fellow  members 
 and  brethren  should  have  one  for  another.  And  do 
 they  not  give  just  suspicion  they  are  neither  sons  nor 
 members,  or  but  dead  and  rotten  members  of  the  body, 
 not  of  the  soul  of  the  church?  (as  Saint  Augustine.) 
 As  that  member  which  hath  no  feeling  of  the  weak- 
 ness and  fainting  of  another,  and  seeks  not  to  support 
 it,  may  be  materially  but  not  formally  of  the  body,  so 
 in  this.  Or  if  they  be,  yet  can  they  not  avoid  to  be 
 guilty  of  their  falling  away  and  perishing,  as  he  that 
 sees  his  neighbour  fainting  or  perishing,  and  he  able 
 to  sustain  him,  and  both  knows  and  hath  that  might 
 help  him,  and  doth  not,  is  guilty  of  his  perishing. 
 
 Use.  3.  To  teach  every  one  to  practise  this  duty, 
 and  to  shew  that  he  is  possessed  with  the  fear  of 
 God,  by  exciting  and  exhorting  others,  by  strength- 
 ening and  confirming  others,  according  to  the  grace  he 
 hath  received,  which  as  it  will  testify  they  are  God's, 
 and  manifest  their  love  unto  their  members,  so  will  it 
 be  gainful  unto  them ;  and  the  gain  of  it  should  incite 
 them.  As  St  Chrysostoni  of  converting,  I,  of  keep- 
 ing and  confirming  ;  when,  non  minor  virtus,  quam 
 qutcrere,*  parta  tueri.  If  one  should  promise  thee  a 
 piece  of  gold  for  every  man  whom  thou  reformest, 
 thou  wouldst  use  all  thy  study  and  endeavour,  per- 
 suading and  exhorting.  But  now  God  promiseth  thee 
 not  one  piece,  nor  ten,  nor  twenty,  nor  an  hundred 
 thousand,  nor  the  whole  world,  but  that  that  is  more, 
 the  kingdom  of  heaven,  as  a  recompence  of  thy  la- 
 bour in  this  kind.  What  excuse  can  we  have,  after 
 such  a  promise,  if  we  neglect  the  salvation  of  our 
 brethren  ?  If  physicians  for  a  piece  of  gold  will  come 
 to  strengthen  the  body,  if  lawyers  will  defend  a  man's 
 title,  how  ought  we  the  soul  for  so  much  !  And  that 
 we  may  do  it,  we  must  take  but  the  apostle's  lesson, 
 Heb.  x.  24,  to  observe  one  another  ;  not  to  triumph 
 over  their  weakness  and  infirmities,  but  as  physicians 
 that  inquire  into  the  state  of  their  patients'  bodies, 
 and  into  their  carriage  and  diet,  to  cure  them.  We 
 had  need  of  others'  help,  because  the  gift  we  have  is 
 apt  to  decay  :  2  Tim.  i.  6,  '  Wherefore  I  put  thee  in 
 mind  that  thou  stir  up  the  gift  of  God  which  is  in 
 thee,  by  the  putting  on  of  my  hands.'  2  Thes.  v.  19, 
 20  ;  Zech.  iv.  1,  '  And  the  angel  that  talked  with  me 
 came  again  and  waked  me,  as  a  man  that  is  raised  out 
 of  his  sleep.'  And  the  profit  of  this  duty  will  be 
 great :  for  as,  Prov.  xxvii.  17,  '  iron  sharpeneth  iron, 
 so  doth  man  sharpen  the  face  of  his  friend.' 
 *    Qu.  lparere,ri — Ed. 
 
24 1 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 And  the  Lord  hearkened  and  heard.  So  they  arm 
 themselves  against  those  instances  given,  with  assur- 
 ance that  the  Lord  did  regard  things  done. 
 
 Doct.  The  Lord  he  taketh  notice  and  knoweth  all 
 things  that  are  done  and  spoken  by  men,  whether 
 good  or  evil,  as  his  eyes  are  everywhere,  Prov.  xv.  3  ; 
 so  his  ears,  Isaiah  xxii.  14,  and  Ps.  xciv.  9,  '  He  that 
 planted  the  ear,  shall  he  not  hear  ?  or  he  that  formed 
 the  eye,  shall  he  not  see  ?'  And  Ps.  cxxxix.  4,  '  For 
 there  is  not  a  word  in  my  tongue,  but  lo,  thou  know- 
 est  it  wholly,  0  Lord  !' 
 
 Use  1.  To  teach  us  to  keep  a  watch  over  our 
 mouth  and  lips,  not  let  them  run  at  random  ;  i.e.  for 
 quantity,  let  our  words  be  few,  be  not  talkative,  let 
 them  be  like  God's :  Ps.  xii.  6,  '  The  words  of  the 
 Lord  are  pure  words,  as  the  silver,  tried  in  a  furnace 
 of  earth,  fined  seven  fold.'  Prov.  x.  20,  '  The  tongue 
 of  the  just  man  is  as  fined  silver,  but  the  heart  of  the 
 wicked  is  little  worth.'  Eccles.  v.  2,  3,  6,  7,  '  For  as 
 a  dream  cometh  by  the  multitude  of  business,  so  the 
 voice  of  a  fool  is  in  the  multitude  of  words.  When 
 thou  hast  vowed  a  vow  to  God,"defer  not  to  pay  it ; 
 for  he  delighteth  not  in  fools.  Pay  therefore  that  thou 
 hast  vowed,  for  in  the  multitude  of  dreams  and  vani- 
 ties are  also  many  words  ;  but  fear  thou  God.  If 
 in  a  country  thou  seest  the  oppression  of  the  poor, 
 and  the  defrauding  of  judgment  and  justice,  be  not 
 astonished  at  the  matter ;  for  he  that  is  higher  than  the 
 highest  regardeth,  and  there  be  higher  than  they.' 
 The  wicked  talk  boldly,  their  tongue  walketh  against 
 heaven,  Ps.  lxxiii.,  but  God  in  heaven  heareth  what  is 
 spoken  in  earth  ;  therefore  consider  that  of  Solomon, 
 Prov.  x.  19,  'In  many  words  there  cannot  want  ini- 
 quity, but  he  that  refrain eth  his  lips  is  wise.'  Se- 
 condly, for  quality,  look  to  the  matter  of  speech,  that 
 it  be  godly  and  religious :  Ephes.  v.  '  Let  not  foolish 
 talking  be  once  heard  amongst  you,  as  becometh 
 saints,'  but  let  it  be  savoury.  Col.  iv.  6,  '  Let  your 
 speech  be  gracious  always,  and  powdered  with  salts, 
 that  ye  may  know  how  to  answer  every  man.'  If  a 
 great  man  overheard  us,  or  one  we  stood  in  awe  of, 
 we  should  be  careful  of  our  speech. 
 
 Use  2.  An  encouragement  for  God's  children,  that 
 are  talking  together  of  good  things,  a  strong  motive 
 to  move  them  to  confer  together  of  good  things,  as 
 Psal.  lxxxii.  1,'  God  standeth  in  the  assembly  of  gods, 
 he  judgeth  among  gods ;'  so  in  the  assembly  of 
 saints.  Servants,  if  they  perceive  that  their  masters 
 overhear  them  talking  of  anything,  or  oversee  them 
 doing  of  anything,  speak  and  do  well.  This  is  eye- 
 service  or  ear-service  ;  yet  God  would  [not]  be  served 
 with  eye  and  ear  service,  and  he  that  seeth  in  secret 
 will  reward  openly.  And  the  words  are,  attendit  Jeho- 
 vah et  audit,  he  hearkened  and  heard  ;  he  so  hears 
 that  he  also- attends  or  regards  it.  A  man  may  over- 
 hear a  thing  and  not  regard  it,  and  so  as  good  as  he 
 heard  it  not,  Eccles.  vii.  22.  But  God,  as  he  hears, 
 so  he  regardeth.     Contrary  to  that  the  wicked  say, 
 
 Ps.  x.  that  God  regardeth  it  not,  Zeph.  i.  12. 
 But  God  doth  regard  the  words  of  the  tongue,  be- 
 cause he  hath  made  a  law  as  well  for  the  words  as 
 deeds.  God  made  the  tongue,  and  therefore  will  have 
 the  fruit :  1  Cor.  vii.  20,  '  For  ye  are  bought  for  a 
 price  ;  therefore  glorify  God  in  your  body  and  in  your 
 spirit,  for  they  are  God's.'  So  with  tongue  as  well  as 
 hand  ;  and  therefore  we  must  look  to  give  account  of 
 words,  as  well  as  of  our  actions  :  Mat.  xii.  36,  '  But 
 I  say  unto  you,  that  of  every  idle  word  that  men  shall 
 speak,  they  shall  give  account  thereof  at  the  day  of 
 judgment.'  Jude,  verses  14,  15,  'And  Enoch  also, 
 the  seventh  from  Adam,  prophesied  of  such,  saying, 
 Behold  the  Lord  cometh  with  thousands  of  his  saints, 
 to  give  judgment  against  all  men,  and  to  rebuke  all  the 
 ungodly  among  them,  of  all  their  wicked  deeds,  which 
 they  have  ungodly  committed ;  and  of  all  their  cruel 
 speakings,  which  wicked  sinners  have  spoken  against 
 him.'  Plumea  verba,  plumbea  pondera,  windy  words, 
 if  they  be  wicked  words,  lie  as  a  dead  weight  on  thy 
 soul.  Take  heed  of  lifting  up  his  name,  take  heed  of 
 an  oath,  for  it  bringeth  an  heavy  burden.  But  it  is 
 our  encouragement,  I  say,  that  God  rewards  us  for 
 good  words  as  well  as  for  our  deeds  ;  though  they  seem 
 to  be  but  little  worth,  they  are  arguments  of  a  sancti- 
 fied heart,  and  of  the  fear  of  God  :  as  it  is,  Mat.  xii. 
 34,  35,  '  0  generation  of  vipers,  how  can  you  speak 
 good  things  when  ye  are  evil  ?  for  of  the  abundance 
 of  the  heart  the  mouth  speaketh.  A  good  man,  out  of 
 the  good  treasure  of  his  heart,  bringeth  forth  good 
 things  ;  and  an  evil  man,  out  of  an  evil  treasure,  bring- 
 eth forth  evil  things.' 
 
 And  a  look  of  remembrance  ivas  written  before  him. 
 That  is,  he  keeps  the  remembrance  of  the  things  he 
 knows. 
 
 Doct.  The  Lord,  as  he  seeth  and  knoweth  all  things, 
 so  he  remembereth  them  ;  as  he  hath  knowledge,  with- 
 out ignorance  of  any  thing,  so  he  hath  remembrance 
 without  oblivion  of  the  same  things,  good  or  evil. 
 Therefore  is  he  here  said  to  have  a  book,  because 
 things  are  more  certainly  and  perpetually  kept  in  it. 
 than  left  to  remembrance  of  man.  Hence  is  that 
 Amos,  viii  7, '  The  Lord  hath  sworn  b}Tthe  excellency 
 of  Jacob,  Surely  I  will  never  forget  any  of  their 
 works  ;'  Heb.  vi.  10,  '  For  God  is  not  unrighteous, 
 that  he  should  forget  your  works  and  labour  of  love, 
 which  ye  shewed  toward  his  name,  in  that  ye  have 
 ministered  unto  the  saints,  and  yet  minister.'  Ps. 
 cxxxix.  2,  Jer.  xliv.  21,  Ps.  lvi.  8,  '  Thou  hast 
 counted  my  wanderings,  put  my  tears  into  thy  bottle; 
 are  they  not  in  thy  register?'  Dan.  vii.  10,  Rev.  xx.  12. 
 A  similitude  taken  from  kings,  who  have  things  written 
 for  memory,  Esther  vi.  1,  though  God  need  not. 
 
 Reason  1.  Because  of  his  eternal  and  infinite  ap- 
 prehension, being  as  able  to  apprehend  things  and 
 keep  them,  done  thousand  years  since,  as  but  yester- 
 day ;  as  man  is  able  to  remember  things  done  but 
 yesterday,  as  that  Ps.  xc.  4,  2  Peter  iii.  8. 
 
Ver.  17.] 
 
 STOCK  ON  MALACHI. 
 
 24; 
 
 Reason  2.  Because  lie  is  absolutely  perfect,  with- 
 out either  sin  or  imperfection,  therefore  without  obli- 
 vion, that  in  many  things  is  sin,  and  in  anything  im- 
 perfection ;  even  as  ignorance  of  things  necessary  to 
 be  known,  and  which  may  be  known,  is  sin ;  of 
 things  not  necessary  is  imperfection  and  infirmity, 
 though  without  sin. 
 
 Obj.  Isaiah xliii.  25,  'I,  even  I,  am  he  that  putteth 
 away  thine  iniquities  for  mine  own  sake,  and  will  not 
 remember  thy  sins.'  Then  God  doth  forget,  and 
 there  is  oblivion  in  him. 
 
 Ans.  God's  forgetting  of  sin  is  like  his  not  see- 
 ing of  sin,  Num.  xxiii.  21,  which  is  not  that  he  seeth 
 not  the  act  and  thing  done,  but  he  seeth  it  not  to  im- 
 pute it  to  them ;  in  that  respect  he  is  as  though  he 
 saw  it  not.  So  he  forgettoth  not  the  act  and  the 
 thing  done,  but  not  to  impute  it  to  him,  or  to  punish 
 him  for  it,  which  is  in  effect  to  forget  it ;  as  his  re- 
 membrance is  taken  for  the  effect  of  his  remembrance, 
 as  Isaiah  xxxviii.  3,  9,  I  pray  thee,  let  me  have  the 
 effect  and  feeling  of  thy  remembrance,  let  me  know 
 by  experience  thou  dost  remember  me.  So  his 
 forgetfulness  or  forgetting  is  taken  for  the  effect  and 
 feeling  of  it.  They  should  find  he  had  as  it  were 
 forgotten. 
 
 Use  1.  To  let  us  see  the  folly  of  wicked  men,  as  in 
 committing  sin  in  secret  and  dark,  thinking  the  Lord 
 cannot  or  doth  not  see  ;  so  in  seeking  to  cover  it  com- 
 mitted, and  labour  to  bring  an  oblivion  of  it,  who 
 though  the  corruption  cleave  to  them, — as  Jer.  xvii, 
 1,  '  The  sin  of  Judah  is  written  with  a  pen  of  iron, 
 and  with  the  point  of  a  diamond,  and  graven  upon 
 the  table  of  their  heart,  and  upon  the  horns  of  your 
 altars;' — yet  they  by  all  means  labour  to  forget  it; 
 and  if  they  have  escaped  and  prospered  with  it  for  a 
 month  or  two,  or  a  year  or  two,  &c,  they  think  also 
 God  hath  forgotten  it.  But  do  they  not  deceive 
 themselves,  when  with  God  is  no  oblivion,  no  forget- 
 fulness ?  What  benefit  can  they  then  get  by  this  ? 
 Even  as  a  malefactor  that  hath  committed  some  hein- 
 ous offence,  whom  the  magistrate  lets  alone  to  see 
 what  he  will  do,  whether  he  will  seek  his  pardon  or 
 no,  and  he  goes  about  to  corrupt  or  remove  all  that 
 should  give  evidence  against  him,  when  it  is  in  the 
 power  of  the  judge  both  to  be  witness  and  judge,  and 
 proceed  of  his  own  knowledge,  and  out  of  his  own 
 memory  of  the  act,  and  who  also  cannot  forget ;  so 
 here.  What  got  the  sons  of  Jacob  by  smothering  their 
 treachery  to  their  father  and  brother  ?  It  may  terrify 
 the  wicked,  that  every  evil  word  is  registered,  Matth. 
 xiii.  ;  and  though  God  should  not,  the  devil  would 
 keep  them  in  mind  to  accuse  them,  Rev.  xii.,  yea,  and 
 their  own  consciences,  God's  register  book. 
 
 Use  2.  To  instruct  every  man  to  keep  his  books  of 
 account  well,  and  to  remember  all  his  debts  and  his 
 sins,  seeing  they  shall  be  remembered  though  he  would 
 forget  them,  or  could,  whenas  his  remembrance  of  them 
 to  humble  himself,  and  to  get  his  pardon,  makes  God 
 
 to  forget  them.  St  Chrysostom  would  have  a  man  not 
 to  forget  his  sins  after  pardon  ;  not  to  consume  thy- 
 self with  the  thought  of  them,  but  to  teach  thy  soul 
 not  to  grow  wanton,  nor  to  fall  into  the  same  sins 
 again,*  but  most  necessary  before,  that  he  may  have 
 God  to  forget  them,  who,  as  he  justifies  him  that  con- 
 demns himself,  pardons  him  that  accuseth  himself;  so 
 he  forgets  his  sins  who  remembers  them  himself,  in 
 that  forgetfulness  is  incident  to  them.  And  as  St 
 Ambrose,  God  knows  all  things,  yet  he  expects  thy 
 confession,  not  that  he  may  punish,  but  pardon  thee.f 
 So  the  Lord  remembers  all,  yet  he  expecteth  the  sinner 
 should  remember  him  of  them,  not  that  he  might 
 punish  them,  but  pardon  them. 
 
 Use  3.  Comfort  for  men,  as  to  do  well,  because  the 
 Lord  seeth,  so  though  they  do  not  see  their  rewards, 
 and  find  but  a  mean  recompence  among  men,  as  if  all 
 their  labour  were  forgot,  yet  to  hold  on  and  continue, 
 and  not  to  faint,  for  the  Lord  cannot  forget ;  and  as 
 in  sin,  he  remembering  of  it,  cannot  but  punish  it 
 in  time,  so  in  good,  he  cannot  but  reward  it.  And  as 
 the  way  to  have  remission  of  sins  and  to  have  them 
 forgotten  is  to  remember  them,  so  the  way  to  have 
 reward  of  our  works  is  to  forget  them  ;  as  St  Paul, 
 Philip  iii.  13,  14. 
 
 For  them  that  feared  the  Lord.  Some  think  the 
 Lord  took  special  notice  therefore  of  it,  because  it  was 
 so  rare  and  commendable  a  thing  for  any  to  hold  his 
 fear,  faith,  and  a  good  conscience  in  the  midst  of  that 
 wicked  and  froward  people. 
 
 Doct.  It  is  a  thing  most  commendable  for  men  to 
 be  upright  in  the  midst  of  a  wicked  and  froward  people, 
 and  not  to  be  carried  with  the  stream,  Rev.  iii.  4. 
 
 For  them  that  feared  the  Lord.  The  Lord  hath  a 
 book  of  remembrance  for  them,  which  is  not  barely  to 
 remember  what  they  have  done,  but  effectually  to  re- 
 member it ;  that  is,  to  reward  it.  And  so  much  for  them 
 importeth,  that  it  is -for  their  benefit  and  profit,  and  to 
 recompense  and  reward  them. 
 
 Doct.  It  is  not  in  vain  to  serve  the  Lord  ;  but  god- 
 liness is  gainful,  and  they  who  fear  the  Lord,  and 
 think  upon  his  commandments  to  do  them,  they  shall 
 be  blessed,  and  have  their  reward  in  their  measure  in 
 this  life,  and  in  the  full  measure  in  the  life  to  come. 
 So  much  is  affirmed  directly  here,  James  i.  25, 
 '  Blessed  in  the  deed.' 
 
 Reason.  Because  justice  requires  it,  and  equity, 
 that  he  should  not  dismiss  his  servants  empty-handed, 
 specially  old,  and  who  have  spent  their  strength  in  his 
 service,'  Heb.  vi.  10.     But  of  this  point  formerly. 
 
 Ver.  17.  And  they  shall  be  to  me,  saith  the  Lord  of 
 hosts,  in  that  day  that  L  shall  do  this,  for  a  flock  ;  and 
 I  will  spare  them,  as  a  man  spareth  his  own  son  that 
 serveth  him. 
 
 *  Non  at  teipsum,  Sac.—Chrysost.  Horn.  12,  ad  popu. 
 Anlioch. 
 
 t  Novit  omnia  Deus,  sed,  &c. — Ambrose 
 
2-ib' 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  III. 
 
 And  they  shall  he  to  me,  saith  the  Lord.  Here  is 
 the  prophet's  second  answer,  from  a  gi'acious  and 
 sweet  promise  of  God,  of  his  goodness  and  favour  to- 
 wards them  who  fear  bim,  even  as  an  effect  of  his 
 remembrance,  and  a  proof  he  did  not  forget  them. 
 And  the  sum  of  this  promise  is,  tbat  in  the  time  of  the 
 gospel  he  would  make  his  choice  and  refusal  of  the 
 good  and  bad,  wben  it  should  appear  who  was  more 
 excellent  than  others,  so  tbat  those  who  did  believe 
 should  be  taken  into  his  family,  aud  should  enjoy 
 great  commodities  and  great  dignity,  both  be  his  and 
 so  respected,  and  enjoy  the  benefits  belonging  to  his. 
 And  they  shall  be  to  me.  And  here  hath  the  force 
 of  an  illation  or  reference  to  the  former  sentence, 
 ending  that  and  beginning  this  ;  i.  e.  To  shew  that  I 
 remember  them,  I  will  make  them  mine;  so  much 
 the  phrase  in  the  original  signifies. 
 
 In  that  day  when  I  shall  make  them  my  treasure, 
 my  peculiar.  The  Lord,  to  shew  how  dear  they  should 
 be  unto  him,  how  he  would  defend  them,  how  he 
 would  honour  and  adorn  them,  used  this  word,  which 
 is  used,  Exod.  xix.  5,  translated  '  chief  treasure.'  It 
 signifies  a  portion  of  wealth  got  by  a  man's  own 
 labour  and  industry,  which  men  use  to  love  more 
 earnestly  and  keep  more  diligently  when  they  have  it; 
 and  so,  by  this  he  tells  them  how  dear  and  precious 
 they  should  be  unto  him,  who  did  receive  the  gospel 
 and  truly  profess  him. 
 
 Some  understand  this  of  the  last  judgment  only, 
 and  that  day,  which  is  not  probable ;  some  both  of 
 the  day,  the  gospel,  and  the  judgment,  which  hath 
 great  probability  with  it. 
 
 /  will  spare  them,  or  I  will  use  mercy  and  compas- 
 sion towards  them.  I  will  receive  them  and  specially 
 love  them,  and  will  shew  my  love  in  this,  in  sparing 
 them  when  they  offend,  or,  as  some,  in  winking  at  their 
 infirmities  and  corruptions,  and  not  rejecting  their  ser- 
 vice for  them,  which  the  similitude  doth  shew. 
 
 As  a  man  spareth,  &c.  A  similitude  illustrating  the 
 promise  of  compassion  and  mercy,  shewing  how  great 
 and  how  tender  his  compassions  should  be  toward  them, 
 when  it  should  be  as  of  a  father  to  his  son,  whom  he  loves 
 both  as  his  son,  and  also  because  of  that  reverence, 
 honour,  and  obedience  he  hath  done  unto  him.  Now, 
 this  that  is  first  promised  is  that  they  shall  be  his,  for  so 
 is  the  phrase,  they  shall  be  mine,  like  that  which  we 
 have,  Gen.  xlviii.  5,  'And  now  thy  two  sons,  Manasseh 
 and  Ephraim,  which  are  born  unto  thee  in  the  land  of 
 Egypt  before  I  came  unto  thee  into  Egypt,  shall  be 
 mine;  as  Reuben  and  Simeon  are  mine;'  i.e.  they  sball 
 not  be  as  my  grandchildren,  but  as  my  own  sons,  and  in 
 the  division  of  the  land  sball  have  their  portions  as  any 
 one  of  my  sons.  So  here,  They  shall  be  mine  ;  i.e.,  I 
 will  adopt  them  and  make  them  mine,  who  are  not  so 
 by  nature  nor  of  themselves. 
 
 Doct.  No  man  is  of  himself  and  by  nature,  not  of  his 
 parents,  the  child  of  God,  but  adopted  so  of  God  to  it. 
 Rev.  ii.  17,  '  And  in  thee  a  new  name  written.' 
 
 In  that  day  that  I  shall  do  this  for  a  flock  ;  or  rather, 
 in  tbat  day  when  I  shall  make  them  my  chief  treasure, 
 as  it  is  translated,  Exod.  xix.  5.  But  all  comes  to  one 
 end,  to  note  how  dear  the  church  and  people  of  God  are 
 unto  him. 
 
 Doct.  They  who  fear  God,  and  think  of  his  name, 
 delight  in  bis  ways,  are  more  excellent  than  others, 
 and  more  precious,  dear,  and  beloved  of  God.  Rev.  ii.  9 
 with  1  Peter  ii.  9. 
 
 And  I  will  spare  them,  &c.  Another  matter  pro- 
 mised unto  them,  and  in  it  two  things  :  first,  that  he 
 would  wink  at  and  pass  by  their  infirmities,  when  they 
 served  him  and  did  the  duties  of  his  worship,  and  pass 
 by  many  infirmities  in  them,  which  he  will  not  do  in 
 another;  secondly,  that  when  he  did  visit  them,  yet  he 
 would  do  it  in  love  and  compassion,  and  use  them  as  a 
 father  his  son  that  serveth  him. 
 
 Doct.  This  is  a  special  thing  promised  to  God's  chil- 
 dren, proper  to  them,  that  in  their  obedience  when 
 the}7  endeavour  to  serve  and  perform  duties  commanded, 
 he  will  accept  it  though  it  be  mixed  with  many  infirmi- 
 ties, and  will  wink  at  them  and  pass  by  them  as  though 
 he  never  saw  them,  Micah  vii.  18. 
 
 /  will  spare  them,  or  have  compassion  of  them.  When 
 he  should  come  to  afflict  and  correct  them,  it  should 
 be  in  compassion  and  love. 
 
 Doct.  The  Lord,  when  he  afflicts  and  corrects  his, 
 he  doth  it  in  compassion  and  love,  grieving  to  do  it, 
 retaining  ever  his  fatherly  affection  towards  them.  Isa. 
 xxvii.  4,  Rev.  iii.  19. 
 
 Ver.  18.  Then  shall  you  return,  and  discern  behoeen 
 the  righteous  and  the  wicked,  betiveen  him  that  serveth 
 God  and  him  that  serveth  him  not. 
 
 Then  shall  you  return  and  discern,  &c.  The  third 
 part  of  the  answer  to  these,  threatening  a  judgment  to 
 these  who  spoke  thus  blasphemously  against  the  Lord. 
 The  sum  is,  that  such  a  judgment  should  come  upon 
 them  as  should  open  their  eyes  which  they  winked  on 
 now,  and  make  them  see  and  acknowledge  a  difference, 
 as  well  in  the  things,  as  in  God's  affection,  betwixt  the 
 good  and  bad. 
 
 Then  shall  you,  who  now  blaspheme  God,  and  say 
 you  have  found  nor  reaped  any  profit  by  my  service. 
 Shalt  return ;  that  is,  be  smitten  with  a  late  and  un- 
 profitable, yea,  damned  repentance,  no  true  and  serious 
 returning. 
 
 And  discern.  Out  of  woful  experience,  when  you 
 shall  feel  your  own  misery  and  see  the  happy  estate 
 and  condition  of  the  godly,  shall  you  know  in  how  far 
 better  estate  the  righteous;  that  is,  he  that  is  careful 
 and  conscionable  in  all  the  duties  of  justice,  honesty, 
 and  equity  ;  and  the  wicked,  him  that  hath  no  con- 
 science at  all,  but  is  unjust,  unfaithful,  unclean,  or 
 any  ways  wicked ;  yea,  you  sball  discern  and  know 
 how  excellent  his  estate  is  that  serveth  God,  that  is 
 conscionable  in  all  the  duties  of  the  first  table,  and  is 
 studious  and  zealous  of  religion. 
 
Ver.  18.] 
 
 STOCK  ON  MALACHI. 
 
 247 
 
 And  him  that  servcth  him  not ;  who  hath  no  cave  of 
 any  such  thing,  but  is  profane,  and  in  all  things  irreli- 
 gious. 
 
 You  shall  discern.  You  shall  be  made  to  know  that 
 God  sleepeth  not  in  heaven,  when  men  do  give  them- 
 selves to  all  licentiousness  and  iniquity  even  with 
 greediness  upon  earth,  and  by  experience  will  perceive 
 that  men  shall  not  go  free  for  all  their  sins,  but  shall 
 come  to  an  account  and  reckoning  ;  and  so  the  mean- 
 ing is,  that  by  their  own  punishments  which  God  shall 
 lay  upon  them,  they  shall  discern  the  difference  ;  for 
 whenas  God  shall  spare  them,  he  shall  rise  in  judg- 
 ment against  you,  and  come  armed  upon  you,  and 
 then  you  shall  know  that  he  took  notice  of  all  things 
 done  by  men,  and  that  he  would  not  suffer  sin  un- 
 punished, though  he  have  dissembled,  as  it  were,  for 
 a  time. 
 
 You  return.  This  may  be  taken  for  the  sense  of 
 God's  judgment,  wherewith  the  wicked  shall  be  affected ; 
 though  they  shall  not  repent,  though  their  madness 
 against  God  may  by  this  be  repressed,  it  breaks  not 
 forth  no  more. 
 
 Doet.  The  judgments  of  God  shall  make  the  wicked 
 to  acknowledge  the  providence  of  God,  that  he  governs 
 and  takes  care  of  men  and  things  which  are  done  here 
 upon  earth.  So  much  is  the  scope  and  sum  of  this 
 verse  manifest  by  that  Isa.  xxviii.  19,  and  that 
 Ps.  lviii.,  per  totum,  specially  ver.  11  ;  the  example  of 
 Pharaoh  shews  it ;  and  that  Dan.  iv.  22,  32,  Isa. 
 xxvi.  11. 
 
 Reason  1.  Because  though  all  his  mercies  and 
 blessings  should  draw  them  to  it,  yet  they  do  it  not  ; 
 even  the  best  are  apt  to  grow  secure  and  fat  under 
 them.  Whereas  his  justice  and  judgments  do  more 
 waken  them ;  those  daub  up,  these  clear ;  as  sharp 
 things  especially  clear  the  sight  when  they  make  the 
 eyes  smart. 
 
 Reason  2.  Because  they  shall  see  and  feel  them- 
 selves smitten  when  the  other  are  spared,  as  Egypt 
 and  Goshen ;  or  smitten  otherwise  than  they,  Isa. 
 xxvii.  7,  8. 
 
 Discern  between  the  righteous  and  the  wicked,  &c. 
 That  is,  how  excellent  one  is  above  the  other ;  that 
 whereas  they  thought  this  far  more  happy  and  hon- 
 ourable, they  should  see  their  error,  and  be  made  to 
 confess  that  the  other  is  far  more  excellent,  happy, 
 and  honourable. 
 
 Boot.  The  righteous,  and  he  that  serveth  God,  he 
 that  maketh  conscience  of  his  ways  both  with  men 
 and  God  in  righteousness  and  piety,  is  far  more  ex- 
 cellent, happy,  and  glorious  than  the  wicked  and  him 
 that  serveth  him  not,  than  he  that  is  given  to  pride 
 and  contemns  God,  &c.  The  Lord  saith  they  shall 
 discern  it ;  then  must  it  needs  be  so,  yea,  it  is  so,  though 
 not  discerned  of  them  ;  that  of  the  covenant  sheweth 
 it,  Gen.  xii.  2,  3,  '  And  I  will  make  of  thee  a  great 
 nation,  and  will  bless  thee,  and  will  make  thy  name 
 great,  and  thou  shalt  be  a  blessing  :  I  will  also  bless 
 
 them  that  bless  thee,  and  curse  them  that  curse  thee ; 
 and  in  thee  shall  all  families  of  the  earth  be  blessed ; ' 
 that  of  Balaam,  Num.  xxiii.  10,  'Let  me  die  the  death 
 of  the  righteous,  let  my  last  end  be  like  his.'  Wishing 
 the  worst  part  as  is  commonly  accounted,  and  so 
 shewing  what  he  thought,  whose  testimony  is  without 
 suspicion,  he  being  an  enemy.  That  of  Isa.  xxvii.  2, 
 et  alias,  the  church  a  vineyard,  they  as  vines,  when 
 the  wicked  are  compared  to  thorns,  ver.  4  ;  hence 
 that  of  Cant.  ii.  2,  of  the  church  and  members  more 
 excellent,  as  the  lily  than  the  thorns.  Rev.  ii.  1,  as 
 gold  is  more  excellent  than  other  metals,  yea,  as  in  the 
 goldsmith's  shop  it  surpasseth  the  iron  tongs,  and  the 
 hammer,  the  anvil  and  the  coals,  so  these  all  the  rest. 
 
 Reason  1.  Because  they  are  in  special  favour  and 
 love  with  God,  and  specially  beloved  of  him,  whereas 
 the  other  is  in  his  high  hatred.  In  a  state,  what  sub- 
 ject more  happy  and  excellent  than  he  that  is  in  the 
 king's  favour  ?  Who  more  miserable  than  he  that  is  in 
 the  hatred  of  the  king,  specially  when  there  ever  is 
 matter  found  in  him  that  he  may  shew  his  displeasure 
 in  justice  ?  How  gracious  and  happy,  how  ignomini- 
 ous and  unhappy,  was  Haman  successively,  the  book 
 of  Esther  sheweth ! 
 
 Reason  2.  Because  they  are  God's  sons  ;  they  but 
 his  servants  at  best,  at  the  worst  and  in  truth  the 
 slaves  of  Satan  ;  sons  better  than  the  servants  of  a 
 good  king,  much  more  than  the  slaves  of  such  a  tyrant. 
 
 Reason  3.  Because  they  are  the  members  of  Christ. 
 As  the  church  is  his  body,  then  such  an  head  must 
 have  glorious  members ;  whereas  the  other  are  the 
 members  of  Satan. 
 
 The  righteous,  and  him  that  serveth  God.  These  two 
 the  prophet  joineth  together,  as  the  other  two  oppo- 
 sites.     By  these  he  teacheth  this 
 
 Doct.  There  is  no  justice  where  there  is  not  the 
 worship  and  service  of  God,  no  righteousness  where 
 there  is  not  religion  ;  for  these  two  go  still  together, 
 and  hand  in  hand.  So  much  this  conjunction  of  the 
 apostle  sheweth,  as  that  Acts  x.  35,  '  He  that  feareth 
 God  and  worketh  righteousness.'  Hence  Micah  vi.  8, 
 '  To  do  justly  and  walk  humbly  with  God,'  are  joined 
 together.  Therefore,  as  St  Paul  makes  faith  the  estab- 
 lishment of  the  law,  Rom.  hi.  21,  so  St  James  makes 
 works  and  righteousness  the  perfection  of  faith,  James 
 ii.  22  ;  that  is,  that  which  shews  it  to  be  sincere  and 
 lively  or  living.*  Both,  that  there  is  no  faith  without 
 righteousness,  so  no  true  righteousness  without  faith. 
 
 Reason  1.  Because,  Rom.  xiv.  23,  '  whatsoever  is 
 not  faith  is  sin.' 
 
 Reason  2.  Because  it  is  not  righteousness,  as  it  is 
 not  a  good  work,  though  it  be  the  work  that  is  good 
 otherwise,  which  hath  not  a  good  end  and  a  good 
 ground,  which  hath  not  the  warrant  of  the  word,  not 
 done  in  conscience  to  it,  because  it  commands  it, 
 James  ii.  8.  Then,  e  contra,  having  another  end  than 
 God's  glory,  a  man's  gain,  or  praise,  or  such  like. 
 *    A  justifying  faith  containeth  this  faith  of  profession  in  it. 
 
21-8 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  IV. 
 
 Hence  Christ  reproveth  the  works  of  hypocrites ;  though 
 they  did  the  works  of  justice,  it  was  not  righteousness 
 in  them,  Mat.  vi.  2,  5.  Now  where  religion  is  not,  it 
 must  he  that  they  shall  want  their  ground  and  have 
 their  end  corrupt. 
 
 Use  1.  Then  not  without  ground  have  the  fathers 
 hefore  us,  and  we  now,  affirm  that  the  works  of  the 
 infidels  and  heathen  are  not  righteousness,  whatsoever 
 of  chastity,  equity,  justice,  virginity,  or  the  like,  hut 
 rather  splmdida  peccata,  for  they  heing  void  of  religion 
 Cimnot  have  righteousness,  James  ii.  22. 
 
 Use  2.  To  teach  us  what  to  judge  of  the  works  of 
 ignorant  and  irreligious  men,  such  as  have  no  know- 
 ledge of  religion,  make  no  conscience  of  the  service 
 and  worship  of  God  ;  certainly  we  account  them  not, 
 neither  can  we  account  them,  righteousness.  But  we 
 say,  as  James  i.  26,  '  His  religion  is  vain ;  '  no  reli- 
 gion, though  he  do  the  works  of  religion,  which  hath 
 not  justice,  and  mercy,  and  love  joined  with  it.  So 
 we  say  his  righteousness  is  vain,  which  hath  not  the 
 works  of  religion  with  it.  We  see  a  man  hear  the 
 word,  receive  the  sacrament,  he  diligent  in  the  works 
 of  God's  worship,  but  he  is  unjust,  covetous,  unchaste, 
 &c,  we  say  his  religion  is  in  vain;  and  this  will  every 
 one  subscribe  to.  We  see  men  just,  and  chaste,  and 
 liberal  in  alms,  &c,  but  he  is  irreligious,  he  regards 
 not  God's  day,  he  neglects  the  word,  the  sacrament, 
 prayer,  and  such  like ;  we  say  his  righteousness  is  vain. 
 But  this  will  not  all  subscribe  to ;  but  they  shall  know 
 it  at  one  time  or  other  that  it  is  in  vain ;  not  only  so 
 far  as  Chrysostom  speaks  of  works  without  faith, 
 comparing  them  with  the  relics  of  the  dead  carcases,'" 
 though  they  be  covered  with  precious  and  rich  cloths, 
 yet  have  no  heat  for  them  ;  so  such  as  want  faith, 
 though  they  shine  with  glorious  works,  yet  they  do 
 them  no  good.  Now  where  there  is  not  knowledge 
 nor  conscience  of  religion,  there  cannot  be  faith.  But 
 further  Origen  (in  Job)  goes  :  -j  All  things  which  men 
 do,  whether  in  keeping  their  virginity,  or  in  abstinence, 
 or  in  the  chasteness  of  their  bodies,  or  in  the  mortify- 
 ing of  the  flesh,  or  in  the  distributing  of  their  goods, 
 they  are  all  to  no  purpose,  and  to  their  loss,  if  the}r  do 
 them  not  of  faith.     And  I  infer  they  cannot  be  of  faith 
 
 *    Cadavera  enim  etsi,  &c. — Chrysost. 
 t  Omnia  quse  fatiant  homines,  &c. — Orig. 
 
 where  there  is  not  care  and  conscience  of  religion. 
 In  vain  then  shall  it  be  unto  them,  for  it  shall  bring 
 them  no  fruit,  no  profit.  For  of  whom  should  they 
 have  their  reward  ?  Shall  they  receive  from  him 
 whom  they  have  not  sought,  whom  they  have  not 
 known,  whom  they  have  not  believed  ?  Verily  they 
 shall  not  receive  from  him  any  reward,  but  judgment, 
 and  anger,  and  condemnation. 
 
 Use  3.  This  may  admonish  every  one  to  add  to 
 their  righteousness  religion,  to  lay  hold  of  that,  and 
 not  to  withdraw  their  hand  from  this  ;  or  rather  to 
 make  their  works  of  righteousness  to  be  righteousness, 
 by  labouring  to  be  religious,  to  have  knowledge  and 
 faith,  to  have  the  fear  of  God  and  to  serve  him,  with- 
 out which  the  other  is  nothing,  nothing  profitable  to 
 the  doer ;  for  as  preaching,  being  so  excellent  a  work 
 as  the  power  of  God  to  salvation  to  the  hearers, 
 profits  not  the  preacher  if  he  be  unjust,  unchaste,  im- 
 pious, but  it  shall  be  with  him  as  with  those  that 
 built  Noah's  ark  ;  so  as  he  that  gives  alms,  if  he  be 
 without  knowledge,  religion,  and  faith,  he  may  profit 
 the  receiver,  not  himself.  For  if  the  apostle's  rule  be 
 good,  James  ii.  26,  '  Faith  without  works  is  dead,' 
 then  why  not  much  more,  saith  Chrysostom,  are  works 
 without  faith  '?  which  works  must  needs  be  where 
 there  is  no  religion.  And  so  he  shall  not  have  his 
 reward  that  doth  them,  but  they  will  be  unprofitable 
 to  him  ;  for  as  he  that  builds  without  a  foundation 
 loseth  his  work,  and  hath  only  his  labour,  travail,  and 
 grief,  so  is  he  that  would  build  up  works  of  righteous- 
 ness without  faith  and  religion  (Origen).  And  as  he 
 saith,  all  the  whole  year  that  Noah  was  preserved  in  the 
 ark,  and  the  sun  shewed  not  herself,  nor  sent  her  beams 
 upon  the  earth,  the  earth  gave  no  fruit,  for  without 
 the  sun  it  can  bring  forth  no  fruit;  so  unless  the  truth 
 of  God  shine  in  the  hearts  of  men,  they  can  bring 
 forth  no  fruit  of  good  works  or  righteousness.  Then 
 must  every  one  endeavour,  that  is  just,  upright,  chaste, 
 &c,  not  to  rest  there,  but  labour  to  be  religious,  and 
 have  knowledge  and  faith  which  must  sanctify  and 
 make  acceptable,  and  so  profitable  to  the  other,  as  the 
 temple  the  gold,  and  the  altar  the  offering,  lest  they 
 be  to  us,  as  Cyprian  (ser.  de  zelo  et  livore),  or  rather 
 as  the  Spirit  of  God  saith,  Rom.  xiv.  23,  '  sin,  because 
 not  of  faith.' 
 
 CHAPTER     IV. 
 
 For,  behold,  the  day  cometh  that  shall  burn  as  an  oven  ;  and  all  the  proud,  yea,  and  all  that  do  ivickedly,  shall  be 
 stubble  :  and  the  day  that,  cometh  shall  burn  them  up,  saith  the  Lord  of  hosts,  and  shall  leave  them  neither 
 root  nor  branch.  But  unto  you  that  fear  my  name  shall  the  Sun  of  righteousness  arise,  and  health  shall  be 
 unler  his  wings  ;  and  ye  shall  go  forth,  and  grow  up  as  fat  calces.  And  ye  shall  tread  down  the  wicked  ; 
 for  they  shall  be  dust  under  the  soles  of  your  feet,  in  the  day  that  I  shall  do  this,  saith  the  Lord  of  hosts. 
 Remember  the  law  of  Moses  my  servant ',  which  I commanded  unto  him  in  II  or  eb  in  all  Israel,  with  the 
 statutes  and  judgments.     Behold,  I  luill  send  you  Elijah  the  prophet  before  the  coming  of  the  great  and  fear- 
 
Ver.  1.] 
 
 STOCK  ON  MALACHI. 
 
 249 
 
 Jul  day  of  the  Lord.     And  he  shall  turn  the  heart  of  the  fathers  to  the  children,  and  the  heart  of  the  children 
 to  their  fathers,  lest  1  come  and  smite  the  earth  tvith  cursing. 
 
 YER.  1.  For,  behold,  the  day  cometh  that  shall  bum 
 as  an  oven  ;  and  all  the  proud,  yea,  and  all  that 
 do  tricked!)/,  shall  be  stubble  ;  and  the  day  that  cometh 
 shall  burn  them  up,  sailh  tlie  Lord  of  hosts,  and  siiall 
 lean:  them  neither  root  nor  branch. 
 
 For,  behold,  the  day  cometh  that  shall  burn  as  an  oven. 
 In  this  fourth  chapter  we  may  observe  two  principal 
 parts  : 
 
 First,  some  predictions,  which  are  three  :  first,  a 
 prophecy  of  judgment  to  the  wicked,  ver.  1  ;  secondly, 
 of  niercy  and  goodness  to  the  godly,  vers.  2,  3  ;  thirdly, 
 of  John  Baptist  his  coming,  and  the  fruit  of  it  to  the 
 church,  vers.  5,  6. 
 
 Secondly,  a  precept  or  exhortation,  to  read  and  re- 
 member the  law,  ver.  4. 
 
 Now  in  this  first  verse  is  a  prediction  or  denuncia- 
 tion of  judgment,  even  an  utter  destruction  to  the 
 wicked,  by  it  opposing  their  former  blasphemy,  who 
 had  affirmed  that  God  did  not  respect  the  things  that 
 were  done,  and  had  altogether  cast  off  the  duty  and 
 office  of  a  judge.  And  in  this  the  first  word,  behold, 
 shews  the  certainty  of  it,  pointing  at  it  as  if  it  were 
 already  come  and  present. 
 
 Doct.  The  judgment  God  threatens  against  the 
 wicked,  he  certainly  performs.    Vide  chap.  i.  5,  Doct.  1. 
 
 2he  day  cometh.  Many  think  this  is  to  be  under- 
 stood of  the  day  of  the  second  coming  of  Christ,  when 
 the  wicked  shall  have  their  full  doom ;  and  true  it  is, 
 till  then  this  and  the  like  are  not  fully  accomplished, 
 the  wicked  have  not  their  full  portion ;  yet  doth  God 
 so  execute  his  judgments  here,  as  may  be  to  manifest 
 his  justice  and  to  confirm  the  faith  of  his,  shewing  by 
 some  few  examples  and  small  things  that  he  doth, 
 that  one  day  he  will  fully  judge  the  wicked.  There- 
 fore their  opinion  is  the  more  probable  and  reasonable, 
 who  think  this  was  meant  of  the  first  coming  of  Christ, 
 that  upon  their  ungrateful  rejecting  of  mercy,  whereas 
 they  boasted  of  a  redeemer  and  looked  for  a  great  day, 
 the  day  indeed  should  come,  but  not  such  a  day  as 
 they  imagined,  but  such  as  should  consume  them  ; 
 like  that  day,  Amos  v.  20,  '  a  day  of  darkness  and 
 not  light.'  And  therefore  he  addeth,  it  shall  burn  as 
 an  oven,  a  common  phrase  in  Scripture,  when  God's 
 wrath  and  man's  power  to  resist  are  compared.  God's 
 wrath  is  as  fire,  which  consumes  any  dry  matter  it 
 lights  upon,  for  so  it  follows. 
 
 Allthe proud,  yea,  and  all  that  do  tvickedly,  shall  be  as 
 stubble.  Which  words  answer  their  blasphemy,  chap. 
 iii.  15,  shewing  they  were  in  a  gross  error  to  call  the 
 proud  happy,  and  God  will  spare  them ;  but  the  event 
 should  shew  the  contrary. 
 
 Hie  day  that  cometh  shall  burn  them  up  ;  i.  e.  the 
 time  that  I  have  appointed,  in  whose  power  all  times 
 and  seasons  are,  not  when  men  shall  think  fit  or  pre- 
 scribe me. 
 
 And  shall  leave  them  neither  root  nor  branch.  An 
 expression  noting  their  utter  destruction. 
 
 Doct.  1.  The  Lord  will  destroy  and  burn  up  all 
 proud  and  wicked  men. 
 
 Doct.  2.  As  the  Lord  will  destroy  all  wicked  men, 
 so  specially  such  as  the  world  takes  notice  of  for  jolly 
 and  happy  fellows,  such  as  grow  and  increase  by  their 
 wickedness  and  unjust  dealing.  It  is  David's  obser- 
 vation, Ps.  xxxvii.  35,  36,  and  Job's,  Job  xxiv.  23,  24, 
 and  Solomon's,  Prov.  iii.  35. 
 
 Reason  1.  Because  this  will  more  magnify  both  his 
 justice  and  power,  that  he  respects  not  persons  in 
 judgment,  and  that  he  is  able  to  abase  every  one  that 
 is  lifted  up. 
 
 Reason  2.  Because  this  will  make  him  more  gene- 
 rally and  thoroughly  feared  than  if  he  smote  others, 
 upon  whom  there  is  less  observation. 
 
 Reason  3.  Because  it  will  more  plainly  prove  his 
 providence  and  government,  whenas  in  those  from 
 whose  prosperous  estate  they  made  a  reason  to  deny, 
 he  manifesteth  his  providence.  So  men  come  to 
 change  their  judgment,  as  Acts  xxviii.  4,  6. 
 
 Use  1.  This  may  instruct  us,  when  we  see  wicked 
 men  to  grow  great  in  wealth  and  honour  by  iniquity, 
 yet  not  to  envy  them;  for  God  will  destroy  them,  and 
 the  rather  because  they  are  great.  We  can  pity  poor 
 snakes  in  misery  and  poverty,  when  they  have  no 
 knowledge  nor  fear  of  God,  because  they  must  go  out 
 of  one  misery  to  a  greater ;  yet  we  are  ready  to  envy 
 the  prosperity  of  others  as  wicked  as  they,  who  sure 
 have  as  much  need  of  our  pity  as  the  other,  being 
 rather  nearer  and  surer  of  punishment,  and  of  sorer  ; 
 as  a  rebel  or  traitor,  the  greater  his  wealth  and  ad- 
 vancement hath  been,  the  greater  is  his  fact,  and  shall 
 be  his  punishment. 
 
 Use  2.  To  admonish  the  rich  and  renowned  among 
 men,  that  they  make  not  those  things  they  enjoy  an 
 occasion  to  harden  or  hearten  them  in  sin ;  if  they  love 
 their  own  safety,  the  higher  the}'  are,  the  more  holy 
 they  ought  to  be.  It  were  a  madness  in  men  who 
 have  wealth,  therefore  to  presume  to  transgress  the 
 law  without  fear,  whenas  that  may  sooner  bring  their 
 lives  and  estates  in  question ;  so  it  is  in  this  case. 
 '  The  proud  shall  be  stubble.' 
 
 Doct.  3.  Wicked  men,  whatsoever  they  be,  great, 
 honourable,  rich,  powerful,  yet  have  no  power  to  resist 
 God.  So  much  this  similitude  sheweth,  which  is  more 
 full  in  Isa.  xxvii.  4,  '  Who  would  set  the  briars  and 
 thorns  against  mo  in  battle  ?  I  would  go  through 
 them,  I  would  burn  them  together.'  See  also  Ps. 
 xxxvii.  20,  Isa.  i.  31,  Nah.  i.  10.  We  have  many 
 examples  of  this,  in  Pharaoh,  Ahab,  Sennacherib, 
 Herod,  and  notably  in  him  that  was  both  an  example 
 of  the  point  and  one  that  taught  it,  namely,  Nebuchad- 
 nezzar, Dan.  iv.  30,  32. 
 
250 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  IV. 
 
 Reason  1.  Because  God  is  most  powerful,  the  Lord 
 of  hosts,  and  hath  all  creatures  at  command,  to  do 
 with  them  as  he  list. 
 
 Reason  2.  Because  all  men  are  weak  compared  with 
 him  ;  they  are  but  grasshoppers,  Isa.  xl.  22,  and  re- 
 puted as  nothing,  Dan.  iv.  35. 
 
 Use  1.  To  teach  great  men  not  to  sin,  and  promise 
 safety  to  themselves  for  their  greatness,  Isa.  ix.  14. 
 
 Use  2.  To  admonish  the  meaner  sort  to  take  heed 
 of  provoking  God  ;  for  if  the  other  cannot  resist  him, 
 how  shall  they  escape  ?  As  he  fears  not  the  other's 
 power,  he  will  not  pity  the  meanness  of  these.  The 
 fir-tree  must  howl  if  the  cedar  be  fallen,  if  the  mighty 
 (or  the  gallants,  as' the  word  is)  be  spoiled,  Zech.  xi.  2. 
 Then,  as  the  third  captain  who  was  of  equal  strength 
 with  the  other  two,  when  he  saw  them  perish,  entreated 
 humbly  for  his  life,  2  Kings  i.  13,  how  much  more 
 are  such  to  entreat  the  Lord,  who  see  him  abasing 
 more  mighty  than  themselves. 
 
 Use  3.  To  instruct  mean  men,  retainers  and  fol- 
 lowers of  others,  not  to  commit  evil  at  their  command, 
 not  to  be  their  bawds  and  panders,  their  instruments 
 for  blood  and  uncleanness  ;  for  though  they  may  bear 
 them  out  some  time  against  the  law  of  man,  and  the 
 execution  of  human  justice,  j-et  not  against  God. 
 They  cannot  defend  themselves,  how  should  they  de- 
 fend them  ?  If  they  command,  as  Absalom  did  his 
 servants  to  kill  Amnon,  upon  the  co  jfidence  of  his 
 greatness,  2  Sam.  xiii.  23.  Yet  consider  Absalom 
 could  not  save  himself,  but  was  hanged  and  stricken 
 through  with  darts. 
 
 Ver.  2.  But  unto  you  that  fear  my  name  shall  the 
 Sun  of  righteousness  arise,  and  health  shall  be  under 
 his  icings  ;  and  ye  shall  go  forth,  and  grow  up  as  fat 
 calves. 
 
 But  unto  you  that  fear  my  name  shall  the  Sun  of 
 righteousness  arise.  Here  is  a  second  prediction  or 
 prophecy,  which  is  touching  the  godly,  and  of  good 
 things  of  a  spiritual  nature.  And  to  them  doth  he 
 turn  his  speech,  that  he  did  not  denounce  this  terrible 
 day,  to  afflict  the  minds  of  the  good,  but  to  terrify  the 
 wicked,  who  shall  perish,  being  contemners  of  God  ; 
 but  when  that  shall  come,  you  that  fear  God,  lift  up 
 up  your  heads  in  peace  and  hope,  for  to  you  shall  arise, 
 '  the  Sun  of  righteousness.'  Thus  the  prophet  calls 
 Christ  after  the  manner  of  the  prophets,  who  in  diverse 
 places  have  given  him  this  name  :  Isa.  Ix.  1,  2,  19, 
 John  viii.  12,  Luke  i.  78 ;  and  he  is  said  to  arise 
 unto  them,  because  he  doth  enlighten  them  by- his 
 word  and  Spirit.  And  he  is  called  the  Sun  of  right- 
 eousness, being  so  himself,  and  making  them  so,  re- 
 generating, purging  them  from  their  corruptions, 
 renewing  in  them  the  image  of  God ;  which  things  are 
 more  particularly  expressed  by  that  which  follows. 
 „  With  healing  in  his  wings.  Keeping  the  same  meta- 
 phor, he  calleth  the  sunbeams  icings,  that  as  by  the 
 beams  of  the  sun   the   air  is  purged  and  health  pro- 
 
 cured to  men,  so  Christ  should,  by  his  grace  and  Spirit, 
 purge  them  whom  he  enlightens. 
 
 And  you  shall  go  forth.  That  is,  be  set  at  liberty 
 from  bondage  and  slavery,  from  sin,  the  devil,  and 
 death. 
 
 And  grow  up  as  the  calves  of  the  stall.  That  is,  you 
 shall  have  an  increase  and  augmentation  of  grace  and 
 of  the  Spirit,  more  and  more,  as  fat  calves  ;  an  homely 
 similitude,  to  make  it  clearer.  Some  read  '  you  shall 
 leap,'  but  this  other  the  words  will  well  bear,  and  is 
 as  fit. 
 
 Doct.  1.  All  men  are  in  themselves  darkness,  and 
 have  no  light ;  that  is  the  estate  of  every  man  by 
 nature.     The  point  is  only  implied. 
 
 Doct.  2.  Christ  is  risen  a  sun  to  as  many  as  are 
 truly  called,  and  they  have  light,  and  not  darkness; 
 they  have  the  knowledge  of  God  and  of  his  will  neces- 
 sary to  salvation. 
 
 Doct.  3.  Christ  is  most  holy  and  pure,  without  spot 
 and  blemish  of  sin,  a  Sun  of  righteousness. 
 
 Doct.  4.  They  who  are  God's  elected  and  called, 
 have  health  under  the  wings  of  Christ,  i.  e.  have  their 
 sins  purged,  their  spiritual  sores  cured,  and  they  made 
 holy  and  sanctified,  1  Cor.  vi.  11,  Bom.  viii.  10,  Gal. 
 v.  24,  Eph  v.  26,  27. 
 
 Reason  1.  Because  they  are  made  one  with  Christ 
 and  joined  with  him,  and  so,  being  in  Christ,  are  new 
 creatures,  2  Cor.  v.  17  ;  new  in  quality  and  condition, 
 being  made  partakers  of  the  divine  nature,  2  Pet.  i. 
 4,  as  iron  put  into  the  fire  remains  so  in  the  substance, 
 but  yet  is  pulled  forth  wholly  burning  like  fire.  The 
 same  substance  with  the  name  remaineth ;  the  heat, 
 shining,  brightness,  other  accidents,  are  not  the  iron's, 
 but  the  fire's. 
 
 Reason  2.  Because,  as  a  cause  of  this,  they  being 
 one  with  him  must  needs  partake  of  his  Spirit,  and 
 have  life  frorhhim  as  members.  And  this  life  is  holi- 
 ness ;  they  are  sanctified  wholly,  1  Thes.  v.  23  ;  the 
 mind  enlightened  with  the  true  knowledge  of  God, 
 Col.  i.  9  ;  the  memory  keeps  and  remembers  that 
 which  is  agreeable  to  God's  will,  whereas  naturally  it 
 best  remembereth  lewdness  and  vanhvy,  Ps.  cxix.  11. 
 The  word  is  hid  in  the  heart ;  the  will  is  sanctified  so 
 far  as  it  is  freed  from  sin,  that  it  can  will  and  choose 
 that  which  is  good  and  acceptable  to  God,  and  refuse 
 that  which  is  evil,  Philip,  ii.  13.  The  affections  are 
 sanctified,  and  move  to  that  which  is  good,  to  embrace 
 it,  and  eschew  evil,  Bom.  xii.  9  ;  the  body  is  sanctified 
 when  the  members  are  instruments  of  righteousness, 
 Bom.  vi.  13 ;  and  all  is  from  Christ,  in  whom  they  are, 
 andto  whom  they  are  joined.  In  Christ  theyhaveagra- 
 cious  health  of  mind,  and  spirit,  and  body,  who  took 
 whole  man  that  he  might  heal  the  whole  man  of  all  pesti- 
 lential contagion,  as  Saint  Augustine  speaks/-'  But 
 none  hath  this  holiness  in  perfection,  but  in  part  ;  and 
 to  dream  of  a  perfection  is  a  Pelagian  fancy,  contrary  to 
 
 *  In  Christ o  habent,  &c. — Aug.  de  civit.  Dei.  lib.  x.  cap. 
 xxvii. 
 
Ver.  2.] 
 
 STOCK  ON  MALACHI. 
 
 251 
 
 experience,  conscience,  our  own  confessions  to  God, 
 and  to  the  word  of  God,  that  hath  taught  us  that^we 
 have  but  here  the  first  fruits,  Rom.  viii.  23;  and  the 
 full  measure  not  accomplished  till  after  death,  Col. 
 iii.  4.  In  the  mean  time  he  is  in  hand  with  the  cure 
 and  healing  of  us,  so  that  the  state  of  the  best  is 
 clean  in  part,  and  yet  in  part  to  be  made  clean,  and 
 must  hearken  to  the  apostle,  2  Cor.  vii.  1,  to  '  cleanse 
 themselves  from  all  filthiness  of  flesh  and  spirit,  per- 
 fecting holiness  in  the  fear  of  God,'  knowing  they  have 
 still  an  army  of  vicious  desires  to  fight  against,  which 
 are  the  Jebusites  who  dwell  in  our  borders,  and  may 
 be  subdued,  though  they  cannot  be  driven  out.* 
 
 Use.  This  will  answer  the  papists'  slander,  who 
 affirm  in  their  late  pamphlets,  and  by  D.  Bishop  in 
 his  epistle  to  the  king,  that  we  say,  that  to  think  of  in- 
 herent righteousness  and  to  stand  just  by  it  before  God, 
 is  to  raze  the  foundation  of  religion,  and  to  make  Christ 
 a  pseudo-Christ.  If  they  understand  it  of  being  just 
 imperfectly  before  God,  we  none  of  us  deny  it ;  but  if 
 as  perfect  righteousness  in  God's  sight,  we  say  it  doth 
 raze  the  foundation,  and  jostleth  Christ  out  of  his 
 place,  and  take  away  from  him  that  honour  which  the 
 Scripture  hath  given  him,  to  be  called,  '  the  Lord 
 our  righteousness,'  Jer.  xxxiii.  1G,  and  to  defeat  the 
 work  of  God,  '  by  whom  he  is  made  unto  us  righteous- 
 ness,' 1  Cor.  i.  30.  But  this  is  injurious  to  the  in- 
 estimable value  of  Christ's  blood.  God  cloaks  our 
 sin  now,  and  cures  it  too  by  degrees,  and  afterward 
 fully.  He  cloaketh  and  covereth  our  iniquity  with  the 
 righteousness  of  Christ,  which  is  not  a  short  cloak 
 that  cannot  cover  two,  as  St  Bernard  speaks, f  but 
 being  a  large  and  everlasting  righteousness,  it  will  largely 
 cover  both  thee  and  me. 
 
 They  who  are  elected  and  called  are  redeemed ;  that 
 is,  are  set  at  liberty  and  freed  by  Christ  from  sin, 
 Satan,  and  death,  and  shall  go  forth  (as  the  words  are 
 here)   from   sin,    Rom.  vii.   5,  G,    Rom.    vi.    G,   14, 
 
 1  John  iii.  8;  from  Satan,  John  xii.  31,  Col.  i.  13  ; 
 from  death,  Heb.  ii.  14. 
 
 Reason  1.  Because  they  are  one  with  Christ,  and  he 
 having  overcome  those  enemies,  and  delivered  himself, 
 they  must  needs  be  freed. 
 
 Reason  2.  Because  being  one  with  him,  they  have 
 his  Spirit.    'Now  where  the  Spirit  is,  there  is  liberty,' 
 
 2  Cor.  iii.  17. 
 
 Reason  3.  Because  they  must  and  ought  to  serve 
 him,  whose  they  are  ;  that  is,  God,  which  they  cannot 
 do,  if  still  they  be  servants  to  sin  and  Satan  ;  for  if 
 no  man  can  serve  two  masters  (Mat.  vi.  24),  who  may 
 in  some  case  be  subordinate  to  one  another,  how  may 
 they  serve  such  as  are  so  far  opposite,  God  and  sin  ? 
 
 Reason  4.  Because  God  hath  shewed  mercy  to 
 pardon  their  s'n ;  but  to  what  end  were  that  mercy, 
 if  he  should  leave  them  in  their  former  bondage  ?  As  if 
 one  should  pay  the  ransom  of  a  captive,  and  yet 
 leave  him  still  in  thraldom. 
 *  St  Bern,  in  Cant.  serm.  lviii.         f  Bern  in  Cant.  lxi. 
 
 Obj.  We  see  many  of  them  who  are  partakers  of 
 this  redemption,  yet  are  still  overcome  of  sin,  and  are 
 led  captive  to  transgress  the  commandment,  as  St 
 Paul  wTas,  Rom.  vii. 
 
 Ans.  Falling  into  sin  doth  no  way  prove  the  domi- 
 nion of  sin.  Sin  hath  dominion  when  it  reigns  in  a 
 man,  and  when  man  rebelsnot,  strives  not  against  it,  but 
 is  ruled  by  it.  But  when  sin  is,  as  St  Cyprian  speaks,'* 
 as  a  raging  beast,  yet  tied  and  chained  up  in  the  ut- 
 most passages  of  the  soul ;  or  as  Epiphanius,t  as  a 
 root  sprouting  out  weeds,  yet  still  nipped  and  checked 
 that  they  cannot  have  their  growth  ;  then  sin  reigns 
 not,  so  that  though  by  reason  of  this  remainder  of  sin 
 man  be  greatly  hindered,  that  he  cannot  do  the  thing  he 
 would,  yet  the  thing  that  prevaileth  in  him  is  a  will  and 
 desire  of  righteousness,  hungering  and  thirsting  after 
 it,  the  drift  and  purpose  of  his  life  tending  wholly  to  it. 
 It  is  grievous  to  him  that  he  fails,  and  makes  him  cry 
 out,  Rom.  vii.  27,  '  0  wretched  man,'  &c. 
 
 Obj.  Those  are  still  assaulted  by  Satan,  and  hotly 
 pursued  by  him,  so  that  they  are  nowhere  free  from 
 his  temptations,  therefore  not  freed. 
 
 Ans.  It  is  a  sign  they  are  the  rather  freed,  not  be- 
 cause they  are  tempted,  but  because  they  are  so  hotly 
 pursued,  and  have  the  feeling  of  them,  which  before 
 they  had  not ;  and  as  Cyprian  speaks,  the  devil  is 
 therefore  more  fierce,  because  overcome,  and  would 
 fain  conquer  his  conqueror;  so  that  though  he  go 
 about  like  a  roaring  lion,  1  Peter  v.  9,  yet  they  are 
 able  to  resist  him  stedfast  in  the  faith,  and  so  armed 
 with  the  coat-armour  of  God's  Spirit,  and  his  grace, 
 that  though  he  may  by  violence  now  and  then  foil 
 them,  yet  doth  he  not  overcome  them  and  lead  them 
 captive  ;  but  the  more  he  assaults,  the  more  are  they 
 enabled  to  repel  him  and  resist  his  forces,  for  they 
 prove  like  a  city  that  hath  been  once  besieged,  but 
 not  sacked  ;  ever  after  it  will  bo  better  able  to  resist 
 the  like  forces,  yea,  greater,  because  they  will  fortify 
 the  walls  and  breaches,  and  increase  their  munition 
 and  strength.  It  falls  out  with  men  that  enjoy  their 
 lands  in  peace  and  security,  they  look  not  into  their 
 evidences,  only  keep  them  in  a  box  or  chest ;  but  if 
 any  man  lay  claim  to  the  least  part,  and  would  wrest 
 it  from  them,  then  will  they  with  diligence  seek  them 
 forth,  and  look  them  over,  and  consult  with  lawyers, 
 whereby  they  are  able  to  answer  the  plea  of  the  ad- 
 versaries. So  it  is  with  the  spiritual  estate  ;  Satan 
 (as  Chrysostom  speaks)  when  he  sees  he  can  do  no- 
 thing, either  presently  desists,  fearing  lest  he  become  a 
 cause  of  more  glory  to  us  ;  or  if  he  do  continue,  it  is 
 but  to  be  revenged  of  them  by  troubling  and  vexing 
 them,  whom  he  cannot  overcome  ;  so  that  his  assaults 
 prove  that  they  are  freed  from  him,  as  Pharaoh's  pur- 
 suing of  Israel  shewed  they  had  escaped. 
 
 Obj.  These  still  die  ;  how  are  they  then  freed  from 
 it? 
 
 Ans.  They  neither  are  nor  can  be  free,  because  the 
 
 *  Cypr.  de  circums.  1"  Epiph.  iu  hseres.  lxiv. 
 
252 
 
 STOCK  ON  MALACHT. 
 
 [Chap.  IV. 
 
 sentence  is  unchangeable,  Heb.  ix.  27,  but  they  are 
 freed  from  the  dominion  and  tyranny  of  death,  yea, 
 from  the  hurt  and  evil  that  comes  by  it ;  nay,  it  is 
 made  to  bring  them  many  benefits.  It  frees  them 
 from,  first,  the  ahiictions  and  miseries  of  this  life, 
 yea,  though  it  seem  to  come  unto  them  somewhat 
 untimely.  '  The  righteous  is  taken  away  from  the  evil 
 to  come,  he  shall  enter  into  peace,  they  shall  rest  in 
 their  beds,'  Isa.  lvii.  1,  2,  1  Kings  xiv.  13.  Secondly, 
 from  the  fellowship  of  wicked  men,  who  vex  then  souls, 
 as  the  Sodomites  did  righteous  Lot's.  Thirdly,  they 
 are  freed  by  it  from  sin.  Death  is  found  to  be  profit- 
 able to  the  faithful,  because  it  frees  a  man  from  the 
 danger  of  sinning,  and  puts  him  into  a  security  of  not 
 sinning,  saith  St  Augustine.  So  that,  in  bringing 
 death,  is  by  death  destroyed,  as  the  viper  of  her  brood. 
 Death  had  never  entered  but  by  sin,  and  sin  had  never 
 ended  but  by  death.  Fourthly,  they  are  freed  from 
 the  assaults  of  Satan  and  the  world  ;  for  they  by  it 
 do  not  only  fly  into  the  wilderness  to  be  free  for  many 
 days,  as  the  church,  Rev.  xii.  G,  but  as  the  words  are 
 in  the  fifth  verse,  they  are  caught  up  unto  God,  and 
 to  his  throne  ;  and  so  as  favourites  pursued  are  safe 
 when  they  are  in  the  court,  specially  in  the  presence 
 chamber,  so  much  more  here.  Besides  these  free- 
 doms, it  brings  great  benefits.  First,  it  is  their  pas- 
 sage into  the  presence  of  God,  where  is  fulness  of  joy  ; 
 an  unpleasant  gate,  but  to  a  princely  palace.  Secondly, 
 it  is  an  herald  that  fetches  them  to  their  glory  and 
 crowning,  from  these  earthly  cottages,  2  Cor.  v.  1. 
 Thirdly,  it  restores  our  bodies  more  holy  and  pure 
 unto  us.  At  length,  then,  what  is  death  ?  It  is  no 
 more  than  to  put  off  one's  coat ;  the  body  is  as  a  gar- 
 ment, and  we  lay  it  off  but  for  a  while  by  death,  to 
 put  it  on  again  afresh. 
 
 Use.  It  is  comfort  to  as  many  as  find  and  feel  the 
 assaults  of  Satan  and  sin,  tempting,  and  fighting,  and 
 rebelling  in  him,  but  not  reigning  or  ruling  in  him  ;  or 
 though  sometime  foiling  him,  yet  not  leading  him 
 captive,  Rom.  vi.  12,  13.  Such  may  have  comfort 
 that  they  are  redeemed  by  Christ  :  «  Free,  indeed,  be- 
 cause the  Son  hath  made  them,'  John  viii.  36.  They 
 must  not  measure  their  freedom,  and  so  their  com- 
 forts, by  feeling  no  assaults ;  for  as  Jerome  to  Helio- 
 dorus,  then  thou  art  most  dangerously  assaulted,  when 
 thou  knowest  not  that  thou  art  assaulted.  We  have 
 to  fight,  saith  St  Cyprian  (de  mortalit.),  with  covetous- 
 ness,  with  unchastity,  with  wrathfulness,  with  ambi- 
 tion, with  carnal  vices,  and  with  the  enticements  of 
 the  world.  Hereupon,  saith  St  Augustine,  (lib.  ii. 
 contr.  Julian.),  God  forbid  that  we  should  think  holy 
 Cyprian  to  have  been  covetous,  because  he  fought 
 with  covetousness ;  orwrathful,  or  ambitious,  or  carnal, 
 or  a  lover  of  this  world,  because  he  fought  with  them  ; 
 nay,  therefore  was  he  none  of  these,  because  he  fought 
 and  strongly  resisted  these  evil  motions. 
 
 Healing  under  his  icings.  It  implies  sickness  among 
 men. 
 
 Doct.  Every  man  naturally  of  himself,  and  by  him- 
 self, is  sick,  full  of  diseases  and  sores  ;  that  is,  of  sins 
 and  corruptions,  and  of  all  spiritual  diseases,  Ps.  Ii.  5, 
 Ezek.  xvi.,  Rom.  hi.  10,  &c,  Eph.  ii.  3.  And  of 
 every  person  may  that  be  spoken  which  is  spoken  of 
 the  whole  people,  Isa.  i.  6,  '  From  the  sole  of  the 
 foot  to  the  head  there  is  no  soundness,  but  wounds, 
 and  bruises,  and  putrefying  sores.' 
 
 Reason  1.  Because  of  natural  parents  who  com- 
 municate their  sin  and  nature,  and  '  beget  in  their  own 
 likeness,'  Gen.  v.  3,  and  so,  '  that  that  is  born  of 
 flesh  is  flesh,'  John  iii.  6.  It  is  propagated  more  than 
 airy  natural  disease,  and  outgrows  nature,  for  we  find 
 children  sinning  before  they  can  either  go  or  speak. 
 
 Reason,  2.  Because  they  are  without  Christ,  who  is 
 life  ;  as  the  body  without  the  soul,  so  is  the  soul  with- 
 out Christ.  The  soul  departed ,  the  body  is  possessed 
 of  stink,  corruption,  rottenness,  worms,  horror,  and 
 becomes  detestable  ;  so  without  Christ,  the  soul  is  full 
 of  the  stench  of  guilt,  the  corruption  and  rottenness 
 of  sin,  the  worm  of  conscience,  the  horror  of  infidelity. 
 (So  Chrysologus.) 
 
 Reason  3.  Because  they  are  not  regenerate  ;  then 
 that  is  true,  Rom.  vii.  18,  '  In  me,  that  is,  in  my 
 flesh,  dwelleth  no  good  thing.'  And  if  no  good,  then 
 much  evil ;  for  there  is  no  medium  twixt  these,  which 
 are  more  opposite  than  health  and  sickness. 
 
 Use  1.  To  let  every  man  see  what  he  is  by  nature, 
 as  blind  and  darkness,  so  unholy,  and  sickness,  full 
 of  corruption  and  uncleanness. 
 
 Use  2.  This  may  teach  us  why  men  can  so  hardly 
 endure  the  ministry  of  the  word,  specially  that  which 
 reproves  and  threatens,  why  they  account  the  minis- 
 ters grievous  and  offensive  to  them,  and  their  enemies 
 rather  than  friends,  which  labour  to  reform  them.  It  is 
 because  sin  and  corruption  is  natural  to  them ;  and 
 men  can  hardly  endure  to  have  a  natural  sore,  defect 
 or  infirmity,  pointed  at,  or  noted,  much  less  to  be 
 dealt  withal,  when  it  is  not  to  be  cured  or  removed  with- 
 out force,  without  sharp  medicines,  cutting  or  searing, 
 or  the  like.  Is  it  any  wonder  it  should  be  so  here, 
 when  to  deal  with  sin  is  like  pulling  out  a  right  eye, 
 or  cutting  off  an  arm ;  specially  when  custom  is  added 
 to  nature,  and  pleasure  and  profit  to  both  ?  This  makes 
 them,  when  they  hear  of  sin,  not  to  entertain  it  as  an 
 admonition,  but  to  shun  it  as  a  reproach,  and  receive 
 such,  not  as  physicians  that  would  cure  them,  but  as 
 enemies  that  would  kill  them. 
 
 Use  3.  The  reason  why  they  account  the  law  and 
 commandments  of  God  such  a  burden,  and  the  obedi- 
 ence of  them  so  tedious,  is,  because  they  are  sick  men, 
 and  want  health,  and  we  know  small  things  are 
 burdensome  to  the  sick.  St  Paul  complains,  though 
 he  was  in  health,  and  had  an  inward  man,  Rom.  vii. 
 22,  23,  much  more  such  as  have  nothing  but  the  out- 
 ward and  the  carnal  man. 
 
 And  ye  shall  go  foitli.  If  Christ  bring  liberty,  it 
 intimates  a  bondage  before. 
 
Ver.  3.  J 
 
 STOCK  ON  MALACHI. 
 
 253 
 
 Doct.  Every  man  naturally  is  a  slave,  in  captivity 
 and  bondage  to  Satan,  sin,  and  death :  Rom.  vii.  14, 
 '  Carnal,  and  sold  under  sin  ;'  Rom.  vi.  16,  '  To  whom 
 ye  yield  yourselves  servants  to  obey,  his  servants  ye 
 are  to  whom  ye  obey  ;'  John  xii.  31,  '  The  devil  is  the 
 prince  of  this  world,'  2  Cor.  iv.  4,  '  the  god  of  this 
 world,'  2  Tim.  ii.  26,  '  who  takes  men  captive  at 
 his  will.' 
 
 Reason  1.  Because  they  serve  and  obey  sin,  then 
 they  must  needs  be  in  subjection  to  it,  especially  when 
 the  service  they  do  is  willing:  John  viii.  34,  '  Whoso- 
 ever committeth  sin  is  the  servant  of  sin.'  So  Rom. 
 vi.  16,  and  2  Peter  ii.  19,  '  They  are  the  servants  of 
 corruption,  for  of  whom  a  man  is  overcome,  of  the 
 same  is  he  brought  in  bondage.' 
 
 Reason  2.  Because  if  they  be  slaves  to  sin,  then  to 
 Satan  also  ;  for  sin  is  the  work  of  Satan ;  and  also  to 
 death,  for  '  by  sin,  death  entered  into  the  world,'  Rom. 
 v.  12.  Sin  the  only  cause  (saith  one),  which  enlargeth 
 death's  dominions,  and  made  all  the  world  to  become 
 his  tributaries.    Adam  had  not  died,  had  he  not  sinned. 
 
 Use  1.  This  will  teach  us  and  warrant  us  what  to  judge 
 of  those  men,  whom  we  shall  hear,  if  any  man  speak 
 of  liberty  and  freedom,  to  challenge  it  as  much  as  an}r, 
 like  those,  John  viii.  33,  '  We  be  Abraham's  seed,  and 
 were  never  in  bondage.'  And  yet  they  live  very  pro- 
 fanely and  wickedly,  no  iniquity  subdued,  but  sin 
 reigning,  and  they  subjects  to  their  corruption,  3Tea, 
 captives  to  their  lusts,  uncleanness,  ambition,  pride, 
 anger,  &c.  When  they  are  masters  of  families,  magis- 
 trates of  cities,  captains  of  bands,  colonels  of  fields, 
 generals  of  armies,  commanders  of  countries,  yea, 
 princes,  yet  one  base,  ambitious,  or  covetous,  or 
 voluptuous  lust  doth  rule  over  them.  Miserable  slaves  ! 
 And  if  they  feel  not  this,  their  bondage  is  the  greater  ; 
 sin  and  Satan  have  the  surer  possession,  when  things 
 all  are  at  peace.  The  captivity  is  more  dangerous, 
 the  more  willing,  as  the  malignity  of  poison  is  never  the 
 less,  though  it  be  sweet,  if  yet  it  be  poison. 
 
 Use  2.  This  will  confute  the  doctrine  of  popery, 
 who  teach  that  man  hath  free  will  to  good,  or  (to  use 
 Bellarmine's  words)  that  a  man  may  do  things  morally 
 good,  and  keep  or  fulfil  the  law,  according  to  the  sub- 
 stance of  the  things  prescribed,  without  the  help  and 
 assistance  of  special  grace.  But  how  should  this  be, 
 if  he  be  the  slave  of  sin  ?  We  deny  not  to  any  man 
 free  will,  for  else  we  should  make  him  no  man.  But 
 we  must  understand  that  free  will  is  either  good  or 
 evil,  and  so  according  to  the  distinction  of  Bernard. 
 All  that  have  free  will  but  to  evil,  are  their  own  and 
 Satan's  ;  all  that  have  free  will  and  to  good,  are  God's. 
 Gregorius  Ariminensis  is  express,  that  to  affirm  that 
 man  by  his  natural  strength,  without  the  special  help 
 of  God,  can  do  any  virtuous  action,  or  morally  good, 
 is  one  of  the  damnable  heresies  of  Pelagins  ;  or  if  in 
 anything  it  differ  from  his  heresy,  it  is  further  from 
 truth. 
 
 And  grow  up  as  young  calces.     A  further  benefit 
 
 promised  of  growing  up  and  increasing  in  grace  and 
 sanctification  daily  bj7  degrees. 
 
 Doct.  They  who  are  God's  elect  and  called,  shall 
 grow  up  and  increase  in  graces,  as  in  faith,  hope,  love, 
 and  such  like.  As  the  waters  of  the  sanctuary,  they 
 shall  rise  higher  :  Ezek.  xlvii.,  «  They  are  branches  in 
 Christ  that  bear  fruit,  and  are  purged  that  they  may 
 bear  more  fruit.'  John  xv.  2,  Philip,  i.  6,  James  ii. 
 5,  1  Cor.  i.  4,  5. 
 
 Reason  1 .  Because  he  will  restore  in  them  by  Christ 
 that  which  was  lost  in  Adam,  and  by  him  his  ima^e 
 of  righteousness  and  holiness ;  therefore  shall  they 
 increase  and  grow  up  towards  it,  which  must  be  got 
 again  in  long  time  and  divers  progress,  though  it  were 
 lost  in  a  moment. 
 
 Reason  2.  Because  some  doubt  else  may  be,  whether 
 their  graces  they  have  be  true  sanctified  graces,  which 
 generally  ever  increase,  though  some  let  there  may  be, 
 as  a  temptation  or  some  sin  ;  but  they  do  recover  them- 
 selves and  increase  after  the  more,  as  fire  kept  down 
 Mat.  xxv.  21,  26. 
 
 Use  1.  This  may  put  many  a  man  to  a  qucere  with 
 himself,  and  his  own  soul,  if  he  increase  not,  but 
 rather  go  backward,  and  thrive  not  under  good  means, 
 but  shame  their  master,  as  if  they  had  no  good  food, 
 like  the  blasted  ears  and  lean  kine,  that  Pharaoh 
 dreamed  of.  These  may  fear  themselves,  that  if  they 
 approve  themselves  in  this  condition,  and  think  all  is 
 well  with  them,  they  are  not  right ;  but  if  they  dislike 
 their  dulness  and  backwardness  in  profiting  and  grow- 
 ing  on  in  sanctification,  if  they  bewail  their  wants,  and 
 earnestly  use  the  means,  they  may  be  persuaded  that 
 what  God  hath  begun  he  will  perform  in  them  to  the 
 end ;  and  that  he  will  fulfil  the  desire  of  them  that 
 fear  him. 
 
 Use  2.  To  persuade  every  one  to  endeavour  to  go 
 forward,  and  to  grow  in  grace  and  piety,  as  the  wicked 
 grow  worse  and  worse,  2  Tim.  iii.  13,  Philip,  hi.  13, 
 14.  To  press  forward,  like  runners  in  a  race,  who 
 look  not  how  much  they  have  run,  but  how  much  re- 
 maineth.  Upon  which  place  St  Augustine,  he  had 
 said,  I  am  not  already  perfect,  and  yet  afterward  he 
 saith,  as  many  as  be  perfect ;  perfect,  and  yet  not 
 perfect ;  perfect  travellers,  but  yet  not  perfect  com- 
 prehenders.  Let  it  al\va}Ts  be  displeasing  unto  thee  to 
 be  as  thou  art ;  if  thou  meanest  to  attain  at  length  to 
 that  which  yet  thou  art  not, — for  when  thou  thickest 
 well  of  thyself,  thou  goest  no  further  ;  but  if  thou 
 sayest  it  is  well,  thou  art  undone, — forget  what  is  past, 
 look  not  back,  lest  thou  stayest  where  thou  now  art. 
 Remember  Lot's  wife. 
 
 Ver.  3.  And  ye  shall  tread  down  the  wicked ;  for  theu 
 shall  be  dust  under  the  soles  of  your  feet  in  the  day  that  I 
 shall  do  this,  saith  the  Lord  of  hosts. 
 
 And  ye  shall  tread  down  the  iciclced.  The  last  thing 
 promised  to  those  that  belong  to  God,  is  victorv  over 
 their  enemies.  A  comfortable  promise  to  them  that  were 
 
254 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  IV. 
 
 oppressed  and  under  the  wind,  that  God  would  change 
 the  condition,  and  make  them  now  aloft,  and  the  other 
 under.  It  is  usual  with  the  Lord,  when  he  promiseth 
 redemption  and  comforts  to  his,  to  join  also  a  pro- 
 phecy of  the  destruction  of  their  enemies,  lest  they 
 should  be  grieved  with  too  much  emulation  at  their 
 present  prosperity.  Thus  God  works  patience  in  them, 
 seeing  he  would  give  them  after  a  while  cause  of  triumph 
 over  their  enemies,  and  that  they  shall  be  the  Lord's 
 ministers  to  act  this  judgment,  You  shall  tread  down 
 the  wicked,  they  shall  be  made  your  footstool ;  and  it 
 is  added,  they  shall  be  as  dust,  or  ashes,  shewing  their 
 utter  and  ignominious  destruction. 
 
 In  the  day  that  I  shall  do  this.  Which  noteth  the 
 time  spoken  to  restrain  their  desires,  who,  haply  hear- 
 ing it,  would  be  carried  headlong  with  it  in  their  de- 
 sires for  it ;  therefore  by  this  they  are  taught  to  wait 
 with  patience,  till  the  time  come  when  God  will  effect 
 it.  And  this  day  is  partly  in  this  life,  but  fully  and 
 perfectly  in  the  other,  when  they  shall  with  Christ 
 judge  the  wicked  and  tread  upon  them. 
 
 Doct.  1.  The  Lord  he  often  descendeth  to  the  in- 
 firmities of  his,  to  let  them  see  their  desire  upon  his 
 and  their  enemies  for  his  sake,  and  to  see  their  ruin 
 and  destruction.  See  a  like  point  to  this,  chap.  i.  5, 
 '  Your  eyes  shall  see  it.' 
 
 Doct.  2.  The  Lord  ofttimes  destroys  the  wicked, 
 enemies  of  him  and  his  church,  by  the  hands  of  his 
 church,  and  by  their  means.     'Ye  shall  tread,'  &c. 
 
 r  Ver.  4.  Remember  the  law  of  Moses  my  servant,  which 
 I  commanded  unto  him  in  Horeb,  in  cdl  Israel,  with  the 
 statutes  and  judgments. 
 
 Remember  the  law  of  Moses  my  servant.  Here  is  the 
 second  part  of  this  chapter,  the  precept  commanding 
 their  reading  and  remembering  the  law  ;  because  from 
 hence  they  were  to  have  no  more  prophets  till  Christ's 
 coming,  when  John  should  be  his  forerunner  ;  and, 
 therefore,  when  they  were  without  prophets,  they  must 
 give  the  more  diligence  to  read  and  be  exercised  in  the 
 law,  and  to  submit  themselves  to  the  doctrine  of  piety 
 therein  contained.  Now,  by  naming  the  law,  he  doth 
 not  exclude  the  prophets  and  prophecies  that  were 
 written,  his  own  and  others,  but  rather  including  them 
 as  commentaries  of  the  law,  and  interpreters  of  Moses. 
 So  he  leaves  them  not  to  their  own  imaginations,  but 
 restrains  them  to  that  which  was  left  written,  as  being 
 sufficient  to  direct  and  govern  them. 
 
 My  servant.  Moses  was  not  the  author  of  the  law, 
 but  only  the  instrument  of  bringing  it.  Therefore  it 
 is  added, 
 
 Which  I  commanded  unto  him.  He  was  only  God's 
 minister  to  utter  what  he  would  have  him  deliver. 
 
 In  Horeb.  The  place  where  the  law  was  given, 
 which  some  think  to  signify  the  mount  Sinai ;  others 
 think  by  both  is  meant  one  hill,  which  in  respect  of 
 that  part  which  lay  towards  the  east,  was  called  Horeb ; 
 of  that  towards  the  west,  Sinai ;  and  of  this  place  the 
 
 prophet  rather  speaketh,  that  he  may  make  them  call 
 to  mind  the  great  majesty  of  God,  which  he  shewed  in 
 that  place  at  the  giving  of  the  law. 
 
 To  all  Israel.  He  noteth  the  persons  to  whom  he 
 gave  it,  even  to  themselves,  to  make  them  the  rather 
 to  regard  it,  and  obey  it  above  others,  Ps.  cxlvii.  20. 
 And  he  saith  to  all,  that  no  man  might  exempt  him- 
 self ;  whether  learned  or  unlearned,  base  or  noble,  male 
 or  female,  all  ought  to  attend  to  it  and  remember  it. 
 
 With  the  statutes  and  judgments.  This  he  speaks 
 the  rather  to  commend  this  care  to  them,  seeing  the 
 law  is  for  their  profit  and  good,  and  containeth  in  it 
 all  directions  for  public  affairs,  to  teach  men  to  carry 
 themselves  in  all  conditions. 
 
 Doct.  1.  The  people  of  God  must  remember  the 
 whole  law,  the  minister  to  teach  it  and  deliver  it  to 
 the  people,  and  they  to  receive,  learn,  and  know  it. 
 Vide  chap.  ii.  6. 
 
 Doct.  2.  The  people  of  God  must  remember  this 
 wholly  and  only. 
 
 Doct.  3.  The  people  of  God  must  read,  know,  and 
 be  exercised  in  the  law.  This  extent,  and  all  these 
 degrees,  are  contained  in  the  word  remember.  It  is  the 
 character  of  the  blessed  man,  Ps.  i.  2  ;  it  was  David's 
 prayer  and  practice,  Ps.  cxix.  ;  and  Christ  requires  it, 
 John  v.  39  ;  and  St  Paul,  Col.  iii.  16. 
 
 Reason  1.  Because  some  are  such  as  must  teach 
 others,  and  ought  to  do  it,  Deut.  vii.  7.  No  man  can 
 teach  another  what  he  knows  not  himself. 
 
 Reason  2.  Because  they  cannot  without  it  preserve 
 themselves  from  sin,  ignorance  being  the  fountain  of 
 sin,  which  made  the  Hebrews  call  all  sins  ignorances  ; 
 for  not  knowing  sin,  they  can  no  more  avoid  it  than 
 the  bird  that  sees  not  the  snare  ;  but  the  knowledge 
 of  the  word  will  secure  and  preserve  them,  Prov. 
 vii.  1-5. 
 
 Reason  3.  Because  whatsoever  is  done  in  obedience 
 of  God  cannot  be  good  if  it  want  knowledge,  though 
 it  proceed  from  zeal,  charity,  devotion,  or  good  inten- 
 tion ;  it  is,  howsoever,  but  a  blind  sacrifice,  condemned, 
 Mai.  i.  8. 
 
 Uses  of  this  point,  see  chap.  i.  8. 
 
 Ver.  5.  Behold,  I  will  send  you  Elijah  the  prophet 
 before  the  coming  of  the  great  and  fearful  day  of  the 
 Lord. 
 
 Behold,  I  will  send  you  Elijah.  The  third  pro- 
 phecy in  this  chapter,  touching  the  coming  of  John 
 the  Baptist,  of  his  office,  and  the  fruit  the  church 
 should  have  by  him,  in  this  verse  and  the  last. 
 
 In  this  verse  we  have  his  sending,  and  in  it  we  ob- 
 serve by  whom,  and  who  is  sent,  his  name  and  office, 
 and,  thirdly,  the  time  when. 
 
 1  will  send.  This  is  here  spoken  of  God  the 
 Father,  which,  chap.  iii.  1,  was  spoken  of  the  Son  ; 
 and  to  the  Father  it  is  also  applied,  Mat.  xi.  10. 
 
 Elijah  the  prophet.  Not  that  Elijah  who  was  taken 
 up  in  a  fiery  chariot,  but  John  Baptist,  who  is  here 
 
Ver.  6.] 
 
 STOCK  ON  MALACHI. 
 
 255 
 
 called  Elijah,  for  the  similitude  of  his  mind  and 
 manners,  his  graces,  gifts,  and  office.  If  we  admit 
 an  heavenly  interpreter  to  tell  us  the  meaning,  Luke 
 i.  17,  or  Christ,  Mat.  xvii.  10-12,  who  told  his  dis- 
 ciples that  Elias  was  come ;  and  we  read  in  the  next 
 verse,  ver.  13,  that  •  the  disciples  understood  that 
 he  spake  unto  them  of  John  the  Baptist.'  Yet  Christ 
 revealed  it  at  another  time  more  plainly :  Mat. 
 xi.  13,  14,  'All  the  prophets  prophesied  till  John; 
 and  this  is  Elias  which  was  for  to  come.' 
 
 The  papists  understand  this  of  the  true  Elijah,  and 
 that  he  shall  come  again  in  person.  Ribera  hath  three 
 reasons  for  it  :*  First,  The  authority  of  Chrysostom, 
 Augustine,  Ambrose,  Theodoret,  Cyril,  Aquinas,  &c. 
 We  answer,  one  angel  is  more  than  all  these,  espe- 
 cially Christ,  who  is  our  sole  doctor,  and  hath  other- 
 wise interpreted.  Secondly,  The  Septuagint,  instead 
 of  prophet,  reads  Thesbite.  "We  answer  that  the 
 original  is  prophet  ;  so  Ribera  himself  confesses,  and 
 so  the  king  of  Spain's  Bible  hath  it.  Must  we  then 
 reform  the  fountain  by  the  channel,  or  this  by  that  ? 
 Thirdly,  His  third  reason  is  from  the  last  words  of  the 
 verse,  '  lest  I  come,'  &c,  which  are,  he  saith,  under- 
 stood of  the  second  coming  of  Christ,  because  his  first 
 coming  was  to  save,  not  to  judge  or  destroy.  I  an- 
 swer, It  is  not  Christ  that  speaks  these  words,  but 
 the  Father,  who,  verse  3,  was  called  '  The  Lord  of 
 hosts,'  a  title  not  given  to  Christ.  And  the  words  are 
 not  meant  of  the  destruction  of  the  wicked  at  the  last 
 judgment,  but  of  God's  plaguing  them  in  this  life,  for 
 contemning  of  Christ,  as  their  own .  Montanus  doth 
 also  interpret  it.  Bellarmine  also  would  prove  it  as 
 Ribera  doth,  that  the  words  refer  to  Christ's  second 
 coming,  because  that  day  is  called  '  great  and  fearful,' 
 whereas  Christ's  first  coming  is  acceptable,  and  a  day 
 of  salvation.  I  answer,  that  Christ's  second  coming, 
 in  respect  of  no  other  thing,  nor  to  any  other  persons, 
 is  great  and  fearful  than  his  first  coming  is,  and  e  con- 
 tra, for  his  second  coming,  to  his  own,  is  a  day  of 
 salvation,  and  they  are  bid  to  lift  up  their  heads  when 
 it  approaches ;  but  to  the  wicked  both  the  first  and 
 second  coming  are  fearful,  and  full  of  horror.  There- 
 fore Montanus  interprets  it  thus  :  the  day  is  great  in 
 respect  of  the  good,  and  dreadful  in  respect  of  the 
 wicked,  resembling  this  place  to  that  of  John,  Mat. 
 iii.  12. 
 
 But  the  reason  why  the  papists  contend  it  should 
 be  the  true  Elijah,  is  because  they  prove  that  the  pope 
 is  not  antichrist.  This  is  one  of  Sanders  his  great 
 demonstrations  to  prove  it,  because  Elijah  must  resist 
 antichrist,  but  Elijah  is  not  yet  come  to  do  it.  Ergo, 
 but  what  prophet,  what  apostle,  what  scripture  ever 
 told  them  any  such  thing  ?  Papal  traditions  will  leave 
 nothing  unknown  ;  they  tell  us  things  wherein  God's 
 Spirit  is  silent,  they  tell  us  the  soldier's  name  who 
 pierced  Christ,  the  thieves'  name  who  were  crucified 
 with  Christ,  the  host's  name  in  whose  house  he  cele- 
 *   Eiber.  in  he. 
 
 brated  the  supper,  and  the  names  of  the  two  witnesses, 
 Rev.  xi.  3,  to  be  Enoch  and  Elias,  if  we  will  believe 
 them  ;  but  their  folly  is  made  manifest  to  all  that 
 will  see. 
 
 Before  the  coming,  &c.  Here  is  the  time  when 
 Elias  shall  come,  immediately  before  Christ's  coming ; 
 that  is,  his  first  coming,  which,  though  it  may  seem 
 to  be  described  contrary  when  it  is  said  to  be  accept- 
 able and  gracious,  yet  this  is  spoken  in  respect  of 
 divers  parties  ;  that  whereas  there  were  some  that 
 contemned  and  made  no  account  of  the  mercies  of 
 Christ,  to  them  it  should  be  a  dreadful  day,  but  to 
 the  godly  acceptable  and  gracious. 
 
 Doct.  Thecomingof  Christis  very  terrible  to  all  natu- 
 ral, wicked,  and  impenitent  men ;  that  is,  his  preaching 
 of  the  word,  whether  in  his  own  person  or  by  his  minis- 
 ters. So  Isa.  xi.  4,  '  He  shall  smite  the  earth  with 
 the  rod  of  his  mouth,  and  with  the  breath  of  his  lips 
 shall  he  slay  the  wicked ;'  which  is  again  repeated,  Rev. 
 ii.  16.  And  by  his  ministers  he  doth  it,  2  Thes.  ii.  8, 
 2  Cor.  ii.  15,  16. 
 
 Reason  1.  Because  he  brings  them  by  this  to  the 
 sight  of  sin,  Rom.  iii.  20,  1  Cor.  xiv.  24,  25,  and  so 
 makes  them  to  see,  though  unwillingly,  how  ugly  and 
 filthy  lepers  they  are,  how  defiled  in  nature,  in  soul, 
 body,  mind,  will,  affections,  in  word,  deed,  actions, 
 which  must  needs  trouble  them  and  strike  terror  into 
 them. 
 
 Reason  2.  Because  by  this  he  brings  them  to  the 
 sense  of  that  punishment  which  is  due  for  sin,  so  that 
 though  the  sight  of  sin  last  no  longer  than  they  are 
 looking  into  the  glass  that  discover  them,  yet  the  sense 
 of  the  punishment  may  terrify  them. 
 
 Obj.  By  this  he  also  troubles  his  own,  and  the  most 
 penitent,  as  we  see,  Acts  iii.  37,  38. 
 
 Ans.  He  doth  so  when  he  first  brings  them  to  re- 
 pentance, or  after,  when  they  grow  secure  ;  but  the 
 difference  is,  that  in  these  it  is  to  salvation,  in  the 
 other,  to  their  greater  damnation  and  hardening. 
 
 Other  things  which  might  be  observed  here  are  al- 
 ready noted,  chap.  iii.  1. 
 
 Ver.  6.  And  he  shall  turn  the  heart  of  the  fathers 
 to  the  children,  and  the  heart  of  the  children  to  their 
 fathers,  lest  I  come  and  smite  the  earth  with  cursing. 
 
 And  he  shall  turn  the  heart  of  the  fathers.  In  this 
 verse  is  described  the  end  of  John's  coming  before 
 Christ,  his  office,  which  is  to  convert  the  hearts  of  the 
 fathers  to  the  children,  and  to  bring  them  to  an  holy 
 union  of  faith,  to  work  repentance  in  all,  and  to  turn 
 them  from  iniquity  to  the  living  God.* 
 
 He  shall  turn.  He  shall  be  my  instrument  to  turn 
 or  convert  men  ;  speaking  honourably  of  the  ministry 
 of  the  word,  to  shew  how  powerful  it  is  when  he  work- 
 eth  with  it.     The  ministers  then  convert  when  they 
 
 *  Vide  brevem  expos,  hujus  versus,  apud  D.  Abbot.  An- 
 tich.  Demonstr.  cap.  vi.  p.  133. 
 
250 
 
 STOCK  ON  MALACHI. 
 
 [Chap.  IV. 
 
 are  co-workers  with  God,  1  Cor.  iv.  15,  1  Cor.  xv.  10, 
 but  prevail  not  when  he  denies  assistance,  1  Cor.  iii.  7. 
 
 The  heart  of  the  fathers  to,  &c.  St  Augustine  and 
 Jerome,  by  the  fathers,  understand  Abraham,  Isaac, 
 and  Jacob,  and  the  prophets  ;  and  by  children,  the 
 Jews.  When  by  the  preaching  of  John  the  Jews  should 
 believe  in  Christ,  in  whom  the  fathers  had  believed, 
 then  should  their  fathers'  hearts  be  turned  and  affected 
 towards  them,  which  otherwise  were  averse  from  them. 
 Some  understand  by  fathers  the  Jews,  and  by  chil- 
 dren the  apostles  and  other  Christians,  according  to 
 that  Ps.  xlv.  16.  And  when  the  Jews  were  converted 
 by  Elias,  to  believe  as  the  Christians  did,  then  were 
 the  fathers  and  children  of  one  mind,  consenting  in 
 one  truth.  But  some  understand  by  them  all  ages, 
 orders,  degrees  of  men,  meaning  that  John  should 
 execute  his  office  with  the  like  authority,  gravity,  and 
 power  towards  all,  and  shall  have  and  see  the  fruit 
 of  his  labours  in  all  sorts ;  and  so  it  is  interpreted, 
 Luke  i.  17,  that  John  when  he  came  should  find 
 many  dissensions,  many  strange  opinions  and  dotages, 
 but  he  should  gather  them  to  God,  and  bring  them 
 from  those  dissensions  to  true  unity,  that  they  may 
 grow  together  in  one  faith. 
 
 Lest  I  come  and  smite  the  earth  with  a  curse.  These 
 words  menace  as  many  as  resisted  John's  ministry. 
 There  were  among  this  people  many  obstinate  and 
 wilful,  who  had  need  of  this  rousing  and  awakening  ; 
 a  threatening  also,  not  only  against  particular  men, 
 but  to  destroy  the  whole  nation  of  the  Jews,  by  famine, 
 pestilence,  war,  and  exile. 
 
 Doct.  1.  Kepentance  is  wrought  b}r  the  preaching 
 of  the  word.      Vide  chap.  iii.  7. 
 
 Doct.  2.  The  ministry  of  the  word  works  upon  all, 
 
 old,  young,  rich,  poor,  noble,  base,  &c.  This  was 
 manifest  by  John's  preaching,  Mat.  iii.  5,  Luke  iii. 
 10,  &c.  ;  by  Paul's,  1  Cor.  i.  26,  27.  We  read  of 
 '  noble  Theophilus,'  Luke  i.  1  ;  of  the  shopkeeper, 
 Acts  xvi.  24  ;  of  the  jailor,  ver.  34  ;  of  the  devout 
 Greeks  and  the  honourable  women,  Acts  xvii.  4 ;  and 
 of  the  elect  lady,  2d  Epistle  of  John. 
 
 Reason  1.  Because  God  hath  decreed  to  save  of  all 
 sorts  some ;  then  must  the  word  needs  work  upon 
 them,  it  being  the  means  of  salvation,  1  Tim.  ii.  4. 
 
 Reason  2.  Because  that  when  he  converts  by  it  the 
 wise,  rich,  and  mighty,  he  might  shew  his  power  and 
 the  power  of  the  word  in  the  weakness  of  man,  1  Cor. 
 i.  25,  when  by  it  he  shall  make  them  account  their 
 wisdom  folly,  &c. 
 
 Reason  3.  Because  when  he  calls  of  all  sorts,  it 
 might  appear  that  when  they  are  not  wrought  upon, 
 it  is  not  their  state  and  condition  that  doth  hinder 
 them,  as  if  God  had  given  it  them  to  snare  them, 
 but  it  is  from  the  corruption  of  their  own  hearts  who 
 abuse  them,  seeing  others  their  equals  are  converted. 
 
 Use.  To  encourage  the  ministers  in  the  diversity  of 
 their  hearers,  as  different  in  conditions  as  complexions, 
 in  hearts  as  faces,  yet  to  go  on  and  deliver  the  word 
 with  faithfulness,  expecting  that  the  Lord  shall  make 
 it  profitable  to  the  saving,  though  not  of  all,  yet  of 
 some  of  all  sorts  ;  that  as  he  wrought  effectually  in 
 Peter  towards  the  circumcision,  and  was  mighty  in 
 Paul  towards  the  Gentiles,  Gal.  ii.  8,  so  he  will  this 
 day  be  powerful  to  some  of  the  rich,  the  next  to  some 
 of  the  poor  ;  this  Lord's  day  to  one  of  honour,  the 
 next  haply  to  one  in  disgrace  and  vile ;  to  all  ac- 
 cording to  the  pleasure  of  his  own  working. 
 
A  TABLE  OF  THE  CONTENTS. 
 
 Accepting  of  persons,  a  great  sin,  155. 
 
 Adversity,  195. 
 
 Adultery,  211. 
 
 Adultery  annuls  not  marriage,  170. 
 
 Affection,  how  far  necessary  in  God's  service.  83. 
 
 Affliction,  a  burden,  10  ;  it  befalls  God's  dearest  children, 
 12  ;  why  it  befalls  them,  232,  238. 
 
 Alms  of  oppressors,  113. 
 
 Altar,  what  it  is,  68. 
 
 Anger  of  God,  07. 
 
 Angels,  the  name  to  whom  given,  190. 
 
 Banishment,  a  proof  of  God's  anger,  22. 
 
 Blasphemy,  a  great  sin,  192  ;  it  much  displeaseth  God, 
 193  ;  some  kinds  of  it,  194. 
 
 Blessings  abused,  aggravate  sin,  106. 
 
 Bread,  what  meant  by  it,  68. 
 
 Bondage  of  natural  men,  253. 
 
 Bounty  in  God's  service,  79. 
 
 Bounty  of  idolaters,  221. 
 
 Burden,  what  it  signifies,  10. 
 
 Calling  of  ministers,  132,  142;  faithfulness  in  particular 
 calling,  137  ;  how  children  fo  be  ordered  by  their 
 parents  for  their  callings,  39  ;  sins  against  one's  calling 
 are  more  heinous,  66. 
 
 Catholic  Church,  and  the  members  of  it,  168. 
 
 Children,  their  duty,  35,  et  seq. 
 
 Children  of  God,  their  happy  condition,  232. 
 
 Christ,  to  whom  he  comes,  199  ;  his  coming  desired  by 
 patriarchs,  200  ;  his  coming  promised  long,  ib.  ;  he  is 
 our  prophet,  202  ;  he  purifieth  his  people,  203. 
 
 Church,  now  Catholic,  100  ;  it  is  the  most  excellent  society, 
 204  ;  it  may  err,  148  ;  it  must  be  holy,  161  ;  the  honour 
 and  prosperity  of  it,  233. 
 
 Church  robbers,  222  et  seq. 
 
 Conference  of  godly,  243. 
 
 Creation  binds  us  to  God's  service,  51. 
 
 Creatures  have  all  power  from  God,  125. 
 
 Credit,  not  got  by  sin,  128  ;  it  is  gotten  by  honouring  and 
 maintaining  of  ministers,  233. 
 
 Customs,  injurious  concerning  tithes,  227. 
 
 Dearth  and  famine  from  sin,  126. 
 
 Death,  how  God's  children  freed  from  it,  252. 
 
 Deceivers  in  God's  service,  118. 
 
 Desire  of  Christ,  200. 
 
 Disgrace  brought  by  sin,  foretells  ruin,  without  repent- 
 ance, 129. 
 
 Divorces  for  needless  causes,  178. 
 
 Divorce  may  only  be  by  authority,  176;  unlawful,  but 
 only  for  adultery,  187. 
 
 Dominion  of  sin   251. 
 
 Donatives,  their  original,  228. 
 
 Elijah,  who  he  is,  254. 
 
 Election  binds  us  to  God's  service,  53. 
 
 Error  not  to  be  taught,  138. 
 
 Excellency  of  the  godly,  247. 
 
 Excommunication,  70. 
 
 Executors  of  wills,  their  sin,  214. 
 
 Exhort,  we  must  exhort  one  another,  243. 
 
 Extraordinary  providence  of  God  for  his  people,  233. 
 
 Famine  for  sin,  126. 
 
 Fatherless  children  not  to  be  injured,  214. 
 
 Favour  of  God,  how  to  be  esteemed,  217. 
 
 Fear  of  God,  55  ;  the  want  of  it  causes  sin,  215  ;  differ- 
 
 ences of  filial  and  servile  fear,  56  ;   the  effects  of  God's 
 fear,  ib. ;  servile  fear,  what  it  is,  with  the  effects  of  it,  60. 
 
 Forgetfulness  of  benefits,  20. 
 
 Free  will,  185,  253. 
 
 God,  his  power,  25  ;  his  anger,  97  ;  the  Lord  of  hosts,  25. 
 Godliness  causcth  prosperity,  239. 
 
 Hearing  required,  144. 
 
 Heart  must  be  kept  pure,  185. 
 
 Honour  of  God,  54. 
 
 Honour  lost  by  sin,  128. 
 
 Hopes  of  wicked  men  vain,  28. 
 
 Hosts,  God  the  Lord  of  hosts,  25. 
 
 Husband  may  not  grieve  his  wife,  170. 
 
 Hypocrisy,  82,  209  ;  it  is  a  great  sin,  112. 
 
 Hypocrites  think  all  too  much  for  God,  111  ;  hypocrites 
 justify  themselves  when  under  judgment,  118. 
 
 Idolaters,  liberal  in  their  worship,  221. 
 
 Increase  in  grace,  253. 
 
 Imitation  of  predecessors'  virtues,  147. 
 
 Impropriations  of  churches,  22S. 
 
 Inconveniences  must  not  hinder  obedience  to  God,  142. 
 
 Ingratitude,  a  great  sin,  16,  20,  100. 
 
 Injuriousness  is  against  nature,  157  ;  it  is  against  religion, 
 158. 
 
 Injustice  is  joined  with  irreligion,  191. 
 
 Invocation  of  saints,  201. 
 
 Ir .  ny,  whether  lawful,  87. 
 
 Irreligion,  208. 
 
 Judgments  are  for  sin,  28  ;  they  should  restrain  s'n,  11  ; 
 of  profiting  by  them,  13;  they  profit  not  the  wicked, 
 126 ;  how  wicked  carry  themselves  in  them,  165  ;  how 
 vain  their  course  is,  ib.\  hypocrites  justify  themselves 
 under  them,  118  ;  judgments  may  be  upon  things  be- 
 longing to  men,  as  well  as  upon  their  own  persons, 
 232  ;  no  person  freed  from  judgments,  124  ;  the  causes 
 of  judgments,  165  ;  God  brings  them  not  but  upon 
 known  causes,  208  ;  they  arc  equal,  33 ;  God  will  be 
 justified  in  them,  29,  30  ;  God  hath  glory  by  them,  34  ; 
 God  can  bring  them  with  a  word,  127  ;  the  difference 
 of  them  on  the  godly  and  the  wicked,  29. 
 
 Judging  of  others,  77,  78. 
 
 Kingdoms  disposed  of  by  God,  27. 
 
 Knowledge  of  God,  how  needful,  80  ;  knowledge  excuses 
 
 not   hearing,   122 ;    God   knows   the  wicked  and  their 
 
 ways,  94. 
 
 Lame  service,  82. 
 
 Law,  the  false  pretence  of  it  increaseth  sin,  196. 
 
 Liberality  of  idolaters,  221. 
 
 Long  life,  a  blessing,  133. 
 
 Love,  the  causes  of  it,  156. 
 
 Love  of  God  to  his  church,  17. 
 
 Magistrates,  when  they  neglect  to  punish,  God  will  do  it, 
 165  ;  how  they  are  to  give  judgment,  208  ;  how  to  be 
 obeyed,  38,  47. 
 
 Maintenance  of  ministers,  222  ;  what  it  is,  ib.  ;  how  ne- 
 cessary, 227  ;  a  blessing  to  such  as  maintain  them,  230. 
 
 Marriage,  how  children  to  submit  to  their  parents  in  it, 
 41  ;  God  is  the  witness  of  marriage,  174  ;  the  descrip- 
 tion of  marriage,  177;  the  author  of  it,  183;  the  end 
 of  it,  184;  marriage  with  contrary  religion,  162,  164; 
 unfaithfulness  in  marriage  is  sin  against  God,  174. 
 
 Married  persons,  their  duty,  177. 
 
 R 
 
258 
 
 TABLE  OF  CONTENTS. 
 
 Mass,  whether  one  may  be  present  at  it,  82. 
 
 Meditation  of  the  word,  121. 
 
 Mercy  of  God  only  keeps  off  judgments,  217. 
 
 Mighty  men  cannot  withstand  God,  249. 
 
 Minclia,  what  it  signifies,  102. 
 
 Ministers,  must  put  difference  between  godly  and  wicked, 
 69,  70 ;  they  sin  if  censure  not  the  wicked,  71  ;  con- 
 tempt of  God's  ministers  and  his  worship  go  together, 
 109;  best  ministers  most  contemned,  110;  they  must 
 apply  doctrine,  120  ;  what  their  care  must  be  concern- 
 ing God's  worship,  123  ;  a  special  covenant  is  made 
 with  them,  131;  they  deliver  whole  truth,  138;  they 
 must  not  corrupt  the  word,  139;  they  must  be  holy, 
 140  ;  they  must  preach  so  as  to  convert  men,  141 ;  they 
 ought  to  be  learned  in  the  Sci'iptures,  142 ;  it  is  a  great 
 corruption,  when  they  occasion  men  to  sin,  151 ;  when 
 they  are  contemned  and  hated  justly,  153  ;  what  they 
 are  then  to  do,  ib.;  they  are  God's  messengers,  199  ;  to 
 defraud  them  of  their  maintenance  is  sacrilege,  222. 
 
 Ministry  of  man  ordinarily  used  by  God,  14 ;  how  to  be 
 esteemed,  ib. ;  none  may  take  it  upon  him  without  a 
 calling,  132  ;  the  efficacy  of  the  ministry,  255. 
 
 Nature  teaches  not  to  wrong  any,  157. 
 
 Obedience,  due  to  God  in  all  things,  126  ;  how  far  due  to 
 parents,  36  ;  how  far  due  to  masters,  44  ;  how  far  due 
 magistrates,  38,  47. 
 
 Old  men,  their  duty,  134. 
 
 Omission  of  duties,  219. 
 
 Oppression,  God  not  pleased  with  sacrifices  of  it,  113. 
 
 Oppressors  not  heard  of  God,  172. 
 
 Original  sin,  179. 
 
 Papists'  plea  of  bounty,  221. 
 
 Parents  to  take  care  of  children's  souls,  180. 
 
 Passion,  20. 
 
 Patience  under  affliction,  11. 
 
 Patience  in  injuries,  171. 
 
 Peace  only  to  the  upright,  141. 
 
 People  of  God  may  be  punished,  12  ;  their  privileges,  21. 
 
 Person  must  be  accepted  before  his  prayers  are,  97. 
 
 Perfection,  whether  in  this  life,  140. 
 
 Perfidiousness,  a  great  sin,  159. 
 
 Piety  brings  prosperity,  239. 
 
 Plenty,  promised  to  the  obedient,  134 ;  promised  to  payers 
 of  tithes,  230. 
 
 Polygamy,  178,  181. 
 
 Popes  may  and  have  erred,  149  ;  their  church  robbing, 
 228. 
 
 Portion,  how  children  to  submit  in  that,  40. 
 
 Povertv  of  ministers,  227. 
 
 Power  of  God,  25. 
 
 Praise,  God  to  be  praised  for  deliverances,  34. 
 
 Prayer  not  heard,  how  great  a  judgment,  87;  when  the 
 season  of  prayer,  88  ;  how  we  must  pray,  89  ;  what  to 
 pray  for,  90  ;  prayer  to  saints  departed,  91  ;  prayers  of 
 wicked  not  profitable,  92 ;  where  to  pray,  102  ;  all  need 
 the  prayers  of  others,  90  ;  prayers  of  God's  people  ac- 
 cepted, 206. 
 
 Preferring  man  before  God,  how,  heinous,  84. 
 
 Priest,  how  the  word  used,  104. 
 
 Professors,  their  sin  most  heinous,  108. 
 
 Profaneness  of  heart,  how  known,  77. 
 
 Prophets,  three  sorts,  14 ;  Christ  our  prophet,  202. 
 
 Prosperity,  195. 
 
 Prosperity  promised  to  piety,  239  ;  no  note  of  true  church, 
 235. 
 
 Providence  of  God  not  to  be  questioned,  196  ;  to  deny  it 
 is  pride  against  God,  236  ;  whence  it  is  that  men  doubt 
 of  it,  237  ;  God's  providence  and  protection  a  bond  of 
 service,  58. 
 
 Public  worship  to  be  attended,  144.    ""— 
 
 Punishment,  God's  own  people  punished,  12 ;  wicked  oft 
 do  escape  unpunished  long,  242. 
 
 Purgatory,  204,  232. 
 
 Redemption  of  the  elect,  251. 
 
 Regenerate,  their  wrorks  holy,  105. 
 
 Reigning  sin,  what,  252. 
 
 Religion  teaches  to  do  no  wrong,  158. 
 
 Remembrance,  God  remembers  our  ways,  244. 
 
 Repentance  only  removes  judgments,  122,  220. 
 
 Reproof,  71. 
 
 Revenge,  the  desire  of  it,  31. 
 
 Reward  to  obedience,  134. 
 
 Riches,  the  way  to  attain  them,  134;  whether  fit  for 
 ministers,  227  ;  wicked  oft  increase  in  riches,  240. 
 
 Righteousness  cannot  be  without  religion,  248 ;  right- 
 eousness inherent,  250. 
 
 Sacraments,  their  efficacy,  75  ;  the  ministers  of  them,  133. 
 
 Sacrifices  of  New  Testament,  76  ;  what  sacrifices  required 
 of  Christians,  103. 
 
 Sacrilege,  221,  et  seq. 
 
 Sanctification  of  God's  elect,  250. 
 
 Scoffing  speeches,  whether  lawful,  87. 
 
 Senselessness  under  judgments,  10. 
 
 Separation  may  not  be  from  a  church  for  theabuses  of  it,  93. 
 
 Servants,  their  duty,  44. 
 
 Service  of  God  must  be  with  best,  80,  95. 
 
 Sick  service,  83. 
 
 Temple,  people  not  bound  to  it  in  prayer,  101. 
 
 Tempting  of  God,  what,  229. 
 
 Tithes,  whether  still  in  force,  223. 
 
 Thoughts  are  known  to  God,  73. 
 
 Toleration  of  Papists,  93. 
 
 Truth,  all  of  it  to  be  delivered,  138. 
 
 Usury,  160. 
 
 Virginity,  how  to  be  esteemed  of,  184. 
 
 Vows  to  be  observed,  118. 
 
 Wages  of  hirelings  not  to  be  detained,  212. 
 
 Wards,  the  abuse,  214. 
 
 Watchfulness  required  of  up,  244. 
 
 Widows  not  to  be  oppressed,  213. 
 
 Wicked,  though  flourish,  shall  be  destroyed,  249. 
 
 Wife  is  husband's  companion,  175  ;  choice  of  a  wife,  188.. 
 
 "Witches  not  to  be  sought  unto,  209. 
 
 Word  of  God,  how  to  be  preached,  11  ;  how  to  be  heard, 
 12  ;  must  be  applied,  131  ;  must  be  all  delivered,  138  ; 
 it  must  be  heard  publicly,  144  ;  it  must  be  sought  after, 
 145  ;  all  things  are  good  or  evil  as  they  are  with  or 
 against  the  word,  159  ;  wicked  not  able  to  abide  the 
 preaching  of  it,  203. 
 
 Works  no  cause  of  justification,  98. 
 
 Worship  of  God  must  be  holy,  68  ;  where  that  is  abused, 
 
 God  is  abused,  73. 
 Worship  of  God  removed  for  contempt,  116  ;  furthered  by 
 maintenance  of  ministry,  228. 
 
 Wrath  of  God,  29. 
 
 Zeal,  83. 
 
 END  OF  STOCK  ON  MAIiACHI. 
 
TOESHELL  ON  MALAOHI. 
 
NOBILISSIMO  AC  HONORATISSIMO  DOMINO, 
 
 D.   EDOUARDO,  COMITI  DORSET,  BARONI  DE  BUCKHURST, 
 
 SERENISSIM.E    DOMING    REGIN.E    DOMINO    CAMERARIO,    PR.ENOBILIS    ORDINIS    PERISCEUDIS    MILITI, 
 ET    SERENISSIMO    DOMINO    REGI    CAROLO,    A    CONCILIIS    SECRETIORIBUS  : 
 
 DEPURATE  ELOQUENTLY  FACILE  PRINCIPI :  INGENUORUM  OMNIUM 
 STUDIORUM  FAUTORI,  M.ECENATI  DIGNISSIMO : 
 
 IN    OMNIBUS    NEGOTIIS    AD    HONOREM    REGIUM    AC    SALUTEM    PUBLICAM    SPECTANTIBUS, 
 VIGILANTISSIMO    AC    PRUDENTISSIMO    CONSILIARIO  : 
 
 HAS  EXERCITATIONES  IN  PROPHETAM  MALACHIAM, 
 
 UT    EXILE    QUIDEM,    AT    DEVOTUM    TAMEN,    PERPETUJE    OBSERVANTEE    ET    MAXIMI    OBSEQUII    TESTIMONIUM, 
 
 D.D.D. 
 
 Sacellanus  ejus  indignus,  humillimus  Servus, 
 
 SAMUEL  TORSHEL. 
 
TO    THE    READER. 
 
 IT  was  not  choice,  but  occasion,  that  cast  me  upon 
 this  subject.  Having  the  original  notes  of  the 
 sermons  of  that  reverend,  learned,  and  godly  divine, 
 Mr  Richard  Stock,  upon  this  prophet  Malachi,  entrusted 
 into  my  hands,  and  upon  perusal  of  them  finding 
 many  necessary  points  most  wholesomely  treated  of, 
 I  thought  it  too  great  an  injury  both  to  his  name  and 
 to  the  public,  to  make  them  only  mine,  and  to  keep 
 them  to  mine  own  use  ;  and  therefore  I  resolved  (not 
 without  the  judgment  and  approbation  of  other  men) 
 to  communicate  them  unto  the  use  of  others.  But, 
 withal,  observing  that  his  aim  being  only  the  edifica- 
 tion of  a  popular  audience,  he  had  only  endeavoured 
 to  apply  the  text  to  the  condition  of  his  present  hearers  ; 
 and  had  left  somewhat  to  be  done  to  make  it  a  com- 
 plete Commentary,  I  set  myself  to  examine  the  ori- 
 ginal, to  confer  translations,  to  inquire  into  the  several 
 glosses  and  expositions  of  the  ancients  and  moderns  ; 
 and  have  thereupon  made  up  what  you  see,  by  way  of 
 exercitation.  Not  out  of  any  opinion  of  mine  own 
 ability,  or  an  ambition  to  be  upon  the  stall,  or  out  of 
 any  more  peculiar  delight  that  I  take  in  this  kind  of 
 study,  which  yet  is  a  study  most  worthy  of  a  divine, 
 and  which  may  exercise  the  most  able  ;  especially 
 these  more  difficile  pieces,  I  mean  the  prophecies, 
 which  according  to  the  Hieroglyphic  of  prophecy,  which, 
 they  say,  doth  hang  among  other  pictures  in  the  Vati- 
 can library  at  Rome,  are  like  matrons  with  their  eyes 
 covered.  In  regard  of  which  difficulty  it  was,  that 
 Paulinus,  bishop  of  Nola  (a  man  much  commended  by 
 St  Augustine  and  St  Jerome,  and  one  that  had  not 
 any  resolution  against  writing,  for  he  wrote  other  tracts 
 as  verses  and  epistles),  would  not  be  drawn  to  write 
 commentaries,  though  he  were  entreated  by  many  of 
 his  friends,  as  deeming  himself  unworthy,  though  he 
 were  indeed  very  able.  I  commend  his  spirit,  though 
 I  follow  not  his  example,  and  I  have  given  you  the 
 excuse  above. 
 
 I  have  everywhere  followed  the  grammatical,  which 
 is  the  lawful  and  genuine  sense*  of  Scripture.  Men 
 have  been  too  wanton  with  allegories.      Origen,  St 
 
 *    lac.  Armin.  Disp.  priv.  Thes.  ix. 
 
 Ambrose,  St  Jerome  himself,  and  others  of  the  ancients, 
 have  been  blamed  for  it  by  learned  men.  It  were 
 easy  to  multiply  instances,  but  it  were  needless.  I 
 have  also  sought  the  most  proper  grammatical  sense, 
 not  always  the  first,  but  the  most  agreeable  to  the 
 nature  of  the  context ;  which,  while  it  hath  not  been 
 observed,  many  absurd  interpretations  have  been  made. 
 Corn,  a  Lapide*  saith,  he  heard  one  preach,  that 
 Moses  died  kissing'  of  God,  because  of  that  place, 
 Deut.  xxxiv.  5,  '  He  died  upon  the  mouth  of  the  Lord  ;' 
 not  observing  the  use  of  that  phrase  among  the  He- 
 brews, which  also  the  Septuagint,  the  Chaldee,  the 
 vulgar  Latin,  our  English,  and  (for  aught  I  know) 
 all  interpreters  do  express,  '  He  died  according  to  the 
 word  of  the  Lord.'  But  I  will  not  enlarge  myself  here, 
 because  I  speak  unto  the  point  in  the  epistle  before 
 Mr  Stock's  Commentary.  I  will  only  request  this  of 
 the  learned  reader  (if  any  such  shall  vouchsafe  to  be- 
 stow his  eye  so  meanly),  that  he  make  a  favourable 
 judgment  of  what  defect  or  other  blemish  he  may  dis- 
 cern in  a  work  of  this  nature,  which  could  not  be 
 smoothly  wrought,  nor  wrought  in  all  things  to  mine 
 own  satisfaction,  having  the  use  of  no  books  but  mine 
 own,  and  living  almost  an  hundred  miles  from  any 
 public  library.  Yet,  such  as  I  have,  I  have  not  neglected 
 to  consult;  willing  to  cast  off  that  untrue  and  slanderous 
 aspersion  which  Francis  Riberaf  hath  thrown  upon 
 protestant  interpretators,  that  they  read  not  the  com- 
 mentaries of  the  holy  fathers,  but  being  furnished  with 
 some  poor  measure  of  knowledge  in  the  tongues,];  they 
 read  the  Scripture  as  if  they  were  to  read  Livy  or 
 Cicero. 
 
 Whatsoever  it  is  that  I  have  done  in  this,  I  submit 
 it  to  the  censure  of  this  Church  of  England,  of  which  I 
 am  a  part  and  member,  and  in  which  I  make  my  daily 
 prayers  unto  almighty  God,  that  truth  and  peace  may 
 still  be  maintained,  and  that  she  may  still  flourish 
 with  prosperity  and  reputation,  notwithstanding  the 
 ill  will  and  ill  opinion  of  all  sorts  round  about  her. 
 
 S.  T. 
 
 *  Corn,  a  Lap.  proleg.  in  proph.  min. 
 
 t  Riber.  Com.  in  Hos.  13,  Num.  12. 
 
 J  Sed  vide  Guil.  Perkinsi  propketicam,  cap.  3. 
 
AN  EXERCITATION  UPON  THE  PROPHECY  OF 
 
 MALACHI. 
 
 IN  the  whole  book  of  Malachi,  which  seems  to  be 
 but  one  prophecy  or  sermon,  we  may  (without 
 any  prejudice  of  others,  whose  opinions  the  reader  may 
 see  in  John  Tarnovius  in  Mai.  proleg.  vi.)  observe  as 
 the  parts  of  it, 
 
 First,  The  inscription  or  the  preface,  ver.  1. 
 
 Secondby,  The  prophecy  itself,  ver.  2,  &c,  ad  fin. 
 proph. 
 
 1.  The  inscription  or  the  preface.  Ver.  1,  The  bur- 
 den of  the  word  of  the  Lord  to  Israel  by  Malachi,  which 
 is  the  title  or  head  of  the  whole  prophecy ;  wherein  we 
 have, 
 
 First,  The  subject:  The  burden  of  the  word. 
 
 Secondly,  The  circumstances  of  the  persons. 
 
 1.  From  whom  :   the  Lord. 
 
 2.  To  whom  :  to  Israel. 
 
 3.  By  whom,  hy  Malachi. 
 
 I.  The  subject  or  the  subject  matter  of  the  whole 
 book,  Tlie  burden  of  the  wort/ ;  so  our  last  translation, 
 the  Geneva  English,  the  Italian  of  Deodate,*  Montan, 
 Winkleman.  The  prophecy,  so  Pagnin  and  Piscator. 
 The  burdensome  prophecy,  so  Tremellius.  The  word 
 is  KtJ'Dj  the  root  in  Hebrew,  nasa,  signifies  to  lift,  or 
 take  up,  to  carry,  to  bear.  According  to  which  we  have 
 a  phrase  in  Scripture,  '  to  take  up  a  proverb.'  And 
 so  whereas  the  Septuagint  sometimes  renders  the  word 
 gSJitta,  verbum,  the  word,  sometimes  ^rifbanapbg,  the 
 oracle  or  divine  answer,  sometimes  oguaig,  the  vision  ; 
 here  they  render  it  A^/x/^a  Xoyov,  the  assumption,  or 
 lifting,  or  taking  up  the  word  of  the  Lord;  and  they 
 have  expressed  the  original,  '  The  lifting  up  of  the 
 word  against  Israel ;'  though  the  Greeks  use  the 
 word  X^/x/xft,  and  especially  the  Latins,  in  another 
 sense,  among  whom  lemma  is  that  word  or  short  sen- 
 tence, which  is  lifted  up  upon  the  head  of  the  dis- 
 course, to  be  the  title  or  summary  argument  of  the 
 rest. 
 
 *  II  carico. 
 
 So  the  titles  of  Epigrams  are  called  Lemmata,  as 
 in  Martial,  Epigri  lib.  xiv. 
 
 Lemmata  si  quceras  cur  sint  adscripta,  docebo  ; 
 Ut  si  malueris,  Lemmata  sola  legas. 
 
 If  why  the  titles  are  o'er-writ,  you  ask  ;  I  say, 
 The  titles  only  if  you'd  rather  read,  you  may. 
 
 And  in  another  place, 
 
 Vivida  componis  epigrammata,  mortua  ponis    ] 
 Lemmata  .  .  . 
 
 The  epigrams  thou  dost  compose  are  quick,  but  dull 
 The  titles  are  .  .  . 
 
 Much  unto  which  purpose  we  usually  call  the  versus 
 intercalaris,  or  the  foot  of  the  ditty  which  ordinarily 
 contains  and  repeats  the  chief  sum,  the  burden  in  the 
 song.  But  we  must  find  more  in  the  use  and  appli- 
 cation of  the  word  burden  here.  The  burden  of  the 
 whole  prophecy  is  against  and  upon  Israel  ;  or,  the 
 inscription,  title,  head,  or  argument  of  this  prophecy 
 carries  its  signification  with  it.  It  is  a  burden  taken 
 up  at  the  command  of  God  by  the  prophet,  to  be  laid 
 upon  Israel,  to  crush  them,  to  make  them  sensible  of 
 their  sin  and  God's  wrath.  And  therefore  the  Tigu- 
 rine  translation  (though  it  have,  as  the  French*  also 
 hath,  mistaken  the  particle  ?N,  which  usually  signifies 
 ad,  to  ;  and  so  both  our  English  translations  have  it, 
 according  to  most  other  translators,  to  Israel,  and 
 never,  t  as  I  can  find,  contra,  against)  hath  expressed 
 unto  us  the  meaning  of  the  prophet's  phrase,  in  ren- 
 dering it,  '  The  burden  against  Israel ;'  and  our  old 
 English  authorised,  before  this  last,  for  the  church, 
 hath  a  marginal  note  (which  short  notes  were  made 
 before  those  of  Geneva)  which  gives  us  the  same  mean- 
 ing, '  the  burden ;'  that  is,  '  The  grievous  and  threaten- 
 ing prophecy  laid  upon  them  as  a  burden.'     So  in 
 
 *  La  charge  contrc  Israel. 
 
 t  See  Schindler  pcntagl.  in  verbo  !"DK. 
 
26  i 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  I. 
 
 2  Kings  ix.  25,  where  the  words  are,  nasa  eth  ham- 
 massa,  which  Schindler  renders,  '  He  lift  up  that  pro- 
 phecy against  him.'  And  so  also  Drusius,  led.  in 
 Nahum  i.  1,  that  we  have  in  our  last  translation,  '  The 
 Lord  laid  this  burden  upon  him.' 
 
 Secondly,  the  circumstances  of  the  persons. 
 
 I.  The  author,  from  whom  :  the  Lord.  The  burden 
 of  the  word  of  the  Lord.  There  is  no  difficulty  in  the 
 words,  but  for  the  emergent  questions  hence ;  one,  that 
 this  book  is  canonical,  and  from  the  Lord,  I  refer  the 
 reader  to  the  commentary  ;  another,  that  prophesying 
 or  divining  is  not  natural,  I  refer  to  Cornel.  aLapide, 
 Canones  in  min.  proph.  Can.  21 ;  and  to  a  much  larger 
 discourse  of  it  in  Gabr.  Pennot.,  Propug.  hum.  libert., 
 lib.  x.  cap.  7,  8,  11. 
 
 IT.  The  object,  to  whom:  to  Israel.  The  Jews 
 returned  from  the  captivity,  principally  Judah  and 
 Benjamin,  with  such  of  the  ten  tribes  as  were  dispersed 
 among  them,  to  which  ten  tribes  the  name  of  Israel 
 did  properly  and  solely  belong  after  the  schism  made 
 by  Jeroboam,  and  till  the  captivity;  but  after  that,  the 
 names  of  Israel  and  Judah  were  used  alike,  and  chiefly, 
 if  not  solely,  for  the  two  other  tribes  of  Judah  and 
 Benjamin ;  an  observation  that  will  give  light  to  main' 
 places.  Of  the  name  Israel,  the  divers  absurd  deri- 
 vations of  it  among  the  fathers,  and  the  true  and  ge- 
 nuine original  of  it,  see  Sixtin.  Amama  in  his  Antibarb. 
 Bibl,  p.  428,  129,  ad  Gen.  xxxii.  28. 
 
 II I.  The  minister,  by  whom:  by  Malachi,  or  by 
 the  hand,  or  in  the  hand  of  Malachi,  or,  as  the  French, 
 bn  the  means*  of  Malachi.  That  is,  by  the  ministry 
 of  Malachi,  by  his  mouth,  the  mouth  being  called  the 
 hand  by  a  catachresis,  see  Exod.  ix.  35,  '  As  the  Lord 
 spake  by  the  hand  of  Moses,'  i.e.  by  his  mouth,  Num. 
 iv.  37,  45.  Accordingly,  the  spirit  of  prophecy  in  the 
 mouth  of  the  prophets  is  called  '  the  hand  of  the  Lord :' 
 2  Kings  iii.  15,  mil*  T,  '  the  hand  of  the  Lord'  (which 
 the  Targum  renders  '  the  spirit  of  prophecy  from  the 
 Lord')  '  came  upon  him;'  Isa.  viii.  11,  'The  Lord 
 spake  to  me  with  a  strong  hand'  (or  in  the  strength 
 of  hand),  '  and  instructed  me.' 
 
 By  Malachi, ''SiftD.  Tremellius  reads  it  Maleaci.  Pis- 
 cator  well  finds  fault  with  that,  because  caph  having 
 not  a  point  in  the  belly  of  it,  sounds  as  ch,  and  reads 
 Maleachi,  and  so  Montanus.  The  Vulgar  Malachias, 
 both  our  English  Malachi.  For  the  signification  of  it. 
 -]X<p,  and  thence  Maleach,  is  the  same  that  ayyeXog, 
 angel,  is  in  the  Greek ;  that  is,  a  messenger,  or  one 
 that  is  sent.  Minshieu  interprets  it  '  the  angel  of  the 
 Lord,'  compounding  it  oiMalacha.iid.Jah  upon  a  mis- 
 take, and  mistaking  his  author  too,  for  he  cites  Isidore. 
 The  place  he  means,  though  he  name  it  not,  is  lib.  vii. 
 cap.  8;  and  the  words  there,  though  somewhat  obscure, 
 seem  to  me  to  carry  another  meaning ;  for,  following 
 the  reading  of  the  LXX,  he  gives  that  sense  of  the 
 word  that  they  do;  not  the  messenger  or  angel  of  the 
 Lord,  but  ayyu.og  [iov,  my  angel,  which  etymon  also 
 *   Par  le  moven  de  Malachie. 
 
 Jerome  gives  in  his  preface  to  Joel,  where  he  derives 
 the  names  of  all  the  prophets  ;  and  he  is  followed  not 
 only  by  the  composer  of  the  table  of  proper  names  to 
 the  Geneva,  and  by  Rob.  F.  Herrey,  the  corrector 
 and  enlarger  of  that  table  printed  with  our  authorised 
 translation,  but  our  last  translators  also  themselves 
 have  so  rendered  the  very  same  word  into  English  in 
 the  text  of  Isa.  xlii.  19,  '  Who  is  deaf  (»3N?»3)  as  my 
 messenger.' 
 
 But  to  leave  this,  the  greatest  a;lo  is,  who  this 
 Malachi  should  be. 
 
 First,  the  LXX  (as  was  said)  turn  it  my  angel. 
 which  reading,  as  the  ancients  generally  follow,  so 
 Origen  took  thence  an  occasion  to  conceive  that  it  was 
 an  heavenly  angel  in  human  conversation  whom  God 
 employed ;  and  Tertullian  seems  to  be  of  that  opinion. 
 
 2.  But  it  is  more  generally  received,  and  upon 
 better  grounds,  that  he  was  a  man.  1.  Some  say 
 some  man  of  another  name,  and  called  an  angel  for 
 his  officer  sake,  and  because  of  his  eminency.  The 
 Jews,  some  of  them  think  he  was  Mordecai,  some  that 
 he  was  Zechariah,  some  (as  Deodate  notes,  because  of 
 that  Hag.  i.  13)  that  he  was  Haggai,  but  the  most  of 
 them  that  he  was  Ezra,  accoi'ding  to  Buxtorfius  in 
 comment.  Masoretico,  cap.  3,  who  having  set  down 
 Elias  Levita  his  preface  in  Hebrew  rhythm,  beginning, 
 Aala  Eezra  hu  Malachi*  upon  occasion  of  that  quotes 
 R.  David  in  loc,  affirming  it  to  be  the  general  opinion. 
 Yet  see  in  his  tenth  chapter,  Abarbanel  and  Maimoni- 
 des  alleged,  who  seem  to  be  of  another  mind,  reckon- 
 ing Malachi  and  Ezra  as  distinct  men  in  the  catalogue 
 of  the  heads  of  the  great  synagogue.  But  the  most  are, 
 that  he  was  the  same  with  Ezra,  a  man  indeed  very 
 eminent,  who,  though  he  were  not  high  priest,  was 
 next  in  dignity,  and  of  great  authority  both  with  his 
 own  and  the  Persians,  of  notable  sanctity,  and  of  that 
 age  that  he  saw  both  temples  (see  the  learned  bishop 
 of  Chichester,  now  of  Norwich,  his  Apparatus  ad  Orig. 
 Eccles.,  app.  vi.  sect.  23)  being  born  to  Saraiah  be- 
 fore the  captivity,  as  appears  Ezra  vii.  1,  compared 
 with  2  Kings  xxv.  18,  21,  and  returned  into  the  land 
 about  the  130th  year  of  his  age,  about  the  time  of  this 
 prophecy,  where  he  dealt  also  in  the  same  subject,  and 
 against  the  same  corruptions ;  which  was  one  argument 
 that  led  the  Jews,  and  after  them  St  Jerome,  Remi- 
 gius,  Rupertus,  and  of  late  Ribera  the  pontifician,  and 
 our  Peter  Martyr  [Loc.  Commun.,  claus.  3,  cap.  15, 
 sect.  48)  to  be  of  that  conceit  that  he  was  Ezra,  or  at 
 least  that  it  is  probable,  as  Luc.  Osiander  and  David 
 Pareus  (vroleg.l,  ad  Bos.).  Who  would  see  the  reasons 
 (such  as  they  are)  for  this  opinion,  I  refer  him  to  the 
 following  commentary,  where  they  are  also  answered. 
 Secondly,  I  follow  those  that  take  this  name  of  Ma- 
 lachi to  be  the  prophet's  own  proper  name ;  and  so 
 besides  that  Aben  Ezra,  quoted  by  Buxtorfius  in  the 
 place  recited,   Athanasius,    Chrysostom,    Theodoret, 
 
 *    Ezra  went  up,  the  same  is  Malachi. 
 
Ver.  1.] 
 
 TORSHELL  ON  MALACHI. 
 
 205 
 
 Augustine,  Lyranus,  Yatablus,  Montanus,  and  Gene- 
 brard  too,  though  he  speak  obscurely,  (Ghro.  p.  180, 
 4),  distinguish  Ezra  and  this  prophet.  It  seems  also 
 to  he  so  taken  by  the  Apocryphal  Ezra,  lib.  ii.  cap.  1, 
 ver.  40,  who  reckons  his  name  among  the  other  pro- 
 phets, and  then  adds  the  signification  of  it;  for  I  assent 
 not  unto  Junius  his  reading  and  his  note  upon  the 
 place,  which  the  reader  may  see.  After  the  captivity, 
 as  they  brought  with  them  from  Babylon  the  names  of 
 angels,  not  proper  names  (as  Jacob  Bonfrerius  dis- 
 courseth  it,  comment,  in  Judic.  cap.  13,  ver.  17,  where 
 he  purposely  handles  the  question,  whether  angels 
 have  any  names),  but  of  their  office,  as  Gabriel, 
 Raphael,  Uriel,  so  it  is  likely  they  might  more  usually 
 call  their  sons  angels,  that  manner  of  language  seem- 
 ing to  be  very  ordinary  with  them ;  and  our  prophet 
 oft  useth  it,  so  he  calls  the  priest,  chap.  ii.  7,  and 
 Christ,  chap.  iii.  1,  and  John  Baptist,  in  the  same  verse. 
 It  was  his  name,  and  I  suppose  given  him,  not  by  the 
 people  (as  Epiphanius  tells  us  in  his  life),  who,  because 
 of  his  comely  form  and  holy  life,  called  him  so,  but  by 
 his  father  at  his  birth  or  circumcision.  It  was  a  com- 
 mendable practice  of  the  Jews  to  give  their  children 
 the  names  of  such  as  had  formerly  excelled  in  virtue 
 (a  custom  imitated  by  Christians,  who  used  to  call 
 such  children  as  were  born  to  them  upon  or  near  the 
 festivals  of  any  of  the  apostles  or  others  by  their 
 names,  which  custom  Philip  Pareus,  in  the  life  of  his 
 father,  David  Pareus,  tells  us  was  observed  in  his 
 country,  and  that  for  that  reason  his  father  had  that 
 name  given  him),  or  for  the  remembrance  of  some 
 event,  or  for  the  foretelling  of  something  to  come  to 
 pass.  But,  however,  usually  they  gave  them  names 
 of  a  good  signification;  which,  though  we  are  not 
 bound  to  imitate  (as  some  do  even  unto  superstition), 
 but  have  a  liberty  to  impose  such  names  as  are  in  use 
 in  our  country,  though  haply  we  know  not  the  signifi- 
 cation of  them,  yet  it  hath  been  also  the  piety  of 
 Christian  churches  to  provide  that  no  unfitting  names 
 be  given  in  baptism;  among  others,  we  have  a  good 
 Constitution  of  John  Pecham,  sometimes  archbishop 
 of  Canterbury.  Attendant  Sacerdates  ne  lasciva  rtomina, 
 ijiK£  scilicet  mox  prolala  sonent  in  lasciviam,  hnponi 
 permittant  parvulis  baptizatis,  sexus  pracipw  fceminini, 
 et  si  contr avium  fiat,  per  conjinnantes  episcopos  corri- 
 gatur.  Let  the  priests  see  that  they  suffer  no  wanton 
 names,  which  sound  lasciviously,  to  be  given  unto  in- 
 fants in  their  baptism,  especially  to  the  female  sex  ; 
 and  if  there  be,  let  the  bishop  change  them  at  their 
 confirmation.  Ltjnchr.  provinc.  lib.  iii.  De  Bapt.  cap. 
 Circ.  Sacramentum.  See  also  the  gloss  there.  But 
 this  only  by  the  way. 
 
 Who  the  father  of  Malachi  was  we  find  not ;  and 
 yet  that  his  father  was  not  a  prophet  is  not  to  be  con- 
 cluded, for  that  rule  of  latter  Hebrews,  that  such  pro- 
 phets whose  fathers  are  named  were  the  sons  of  pro- 
 phets, and  otherwise  not,  is  found  to  be  uncertain  by 
 Burgensis  in  Hos.  i.  and  by  Francis  Ribera  prcelud.  4 
 
 in  Expos,  proph.  and  condemned  also  by  John  Dru- 
 sius,  Lect.  in  Hos.  i.  1. 
 
 The  place  also  of  his  birth  is  as  uncertain,  save  that 
 Epiphanius,  and  out  of  him  Ribera,  prcelud.  5,  tells  us 
 it  was  Sopha,  a  town  of  Zebulun,  a  place  not  at  all 
 mentioned  or  observed  by  Eusebius  or  St  Jerome,  in 
 Bonfrerius  his  Onomasticon,  nor  by  Mr  John  More  in 
 his  exact  map  of  the  land. 
 
 For  the  time  of  his  prophesying  see  the  following 
 commentary,  with  which  I  sit  down  in  this  point,  un- 
 willing to  endeavour  to  reconcile  chronologers  about 
 the  precise  year.  John  Alsted,  in  Thesniuo  Chronol. 
 Titulo,  13,  places  him,  An.  M.  3537.  Our  Isaacson 
 in  that  diligent  and  industrious  work  of  his,  places  him 
 an  hundred  years  sooner,  not  far  from  which  time  the 
 Hebrews  in  their  Seder  Olam  Zuta,  or  briefer  chro- 
 nicle, translated  by  Genebrard,  do  pitch,  setting  his 
 death,  An.  M.  3404  ;  but  the  Sepher  hakkabala  (writ 
 by  R.  Abraham  Davidis,  as  Genebrard  calls  him,  who 
 also  translated  some  part  of  it ;  or  R.  Abraham  Bar- 
 dior,  as  Buxtorfius  names  him  in  Bibliotheca  Rab- 
 binica  litem  P.)  yet  nearer  to  the  year  of  Issaacson, 
 and  our  commentary,  about  A.  M.  3450.  Let  such 
 as  have  leisure,  and  think  it  worth  the  time,  satisfy 
 themselves  farther.  To  me  it  is  plain  by  the  matter 
 that  he  handles,  that  he  prophesied  after  the  temple 
 was  built  (for  he  reproves  their  profaning  of  the  altar) 
 and  a  little  before  the  coming  of  Ezra,  for  he  inveighed 
 against  their  marrying  with  strangers,  which  Ezra  by 
 his  authority  did  remedy.  Epiphanius  tells  us  he 
 was  bom  after  the  captivity,  and  died  young.  As  if  he 
 had  been  an  angel,  only  came  and  told  his  errand,  and 
 presently  returned.  But  thus  much  for  the  inscrip- 
 tion, by  away  of  preface.  We  are  next  to  consider  the 
 prophesy  itself,  from  verse  2  to  the  end  of  the  book. 
 
 IT.  The  prophecy  itself,  which  contains  divers  con- 
 testations with  them  all,  both  priests  and  people,  for 
 many  things  that  were  amiss  among  them.  But  being 
 concise  and  pathetical,  as  most  of  the  prophets  are, 
 and  abounding  in  affection,  he  intermingleth  with  his 
 contestations  and  reproofs  sometimes  persuasions, 
 sometimes  threatenings,  sometimes  promises  ;  yet  (sav- 
 ing the  judgment  of  others  who  have  handled  this  book) 
 I  resolve  the  whole  prophecy  into  eight  contestations. 
 
 First,  For  their  ingratitude  and  contempt  of  God's 
 worship,  from  chap.  i.  ver.  2,  to  chap.  ii.  ver.  10. 
 
 Secondly,  For  their  unequal  and  unrighteous  dealing 
 with  each  other,  chap.ii.  ver.  10. 
 
 Thirdly,  For  their  marrying  with  strangers  and  in- 
 fidels, chap.  ii.  ver.  11,  12. 
 
 Fourthly,  For  their  polygamv,  chap.  ii.  ver.  13,  14, 
 15,  10. 
 
 Fifthly,  For  their  blasphemy  against  God,  and  his 
 providence,  from  chap,  ii,  ver.  17,  to  chap.  iii.  ver.  7. 
 
 Sixthly,  For  their  impenitence,  chap.  iii.  ver.  7. 
 
 Seventhly,  For  their  sacrilege,  chap,  iii.,  ver.  8-12. 
 
 Eighthly,  Again  for  their  blasphemy  and  atheism, 
 from  chap.  iii.  ver.  13  to  the  end  of  the  book. 
 
266 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  I. 
 
 I.  The  First  Contestation.  He  contests  with  the 
 priests  and  the  people,  for  their  ingratitude  and  con- 
 tempt of  God's  worship,  from  chap.  i.  ver.  2,  to  chap, 
 ii.  ver.  10.     In  this, 
 
 1.  He  expostulates  with  them,  chap.  i.  ver.  2  to  9. 
 
 2.  He  threatens  them,  ver.  9  to  the  end  of  chap.  ii. 
 
 3.  He  amplifies  the  former  expostulations  and  threat- 
 enings,  chap.  ii.  ver.  1  to  10. 
 
 1.  He  expostulates  with  them, 
 
 (1.)  For  their  ingratitude,  ver.  2  to  6. 
 
 (2.)  For  their  contempt  and  profaning  of  God's 
 worship,  ver.  6,  7,  8. 
 
 (1.)  He  expostulates  with  them  for  their  ingratitude, 
 ver.  2  unto  ver.  6.  They  did  not  account  of,  nor  so 
 much  as  acknowledge,  God's  love.  The  prophet  there- 
 fore presents  the  Lord  reasoning  with  them,  and  con- 
 vincing them  of  it.     We  have, 
 
 [1.]  The  proposition  of  God's  love. 
 
 [2.J  The  proof  of  it. 
 
 [1.]  The  proposition  of  God's  love:  ver.  2,  '  I  have 
 loved  you,  saith  the  Lord.'  Tremellius  reads  it  in  the 
 present,  '  I  love  you.'  Not  only  as  Jerome,  '  I  have 
 loved  you,'  that  is,  the  Jews.  While  they  loved  me 
 and  kept  my  covenant,  they  had  testimonies  of  my 
 love ;  but  according  to  the  force  of  the  Hebrew,  who 
 by  one  tense  signify  all,  I  have  loved  you,  and  do  love 
 you;  else  they  might  object,  What  is  that  to  us  that 
 thou  hast  loved  our  fathers,  and  hatest  us  ? 
 
 [2.]  The  proof  of  it.     Where, 
 
 First,  The  occasion  of  it.  Their  questioning  with 
 God.  . 
 
 Secondly,  God's  answer  to  it. 
 
 First,  The  occasion  is  their  questioning,  and  un- 
 thankful denial  of  his  love.  Yet  ye  say.  Geneva, 
 And  yet  ye  say;  Vulgate,  And  ye  have  said;  Tremel- 
 lius and  Piscator,  And  ye  say  ;  Vatablus,  And  ye  will 
 say :  so  he,  because  Vau  turns  the  preter  into  the  future ; 
 Chaldee,  And  if  ye  shall  say.  This  variety  yet  alters 
 not  the  sense.  Yet  ye  say,  wherein  hast  thou  loved  us  ? 
 or  dost  thou  love  us  ?  So  Tremellius,  What  testimony  is 
 there  of  thy  love  ?  It  is  the  objection  of  the  people, 
 rising  partly  from  their  oscitancy  and  forgetfulness, 
 partly  from  the  observation  and  sense  of  their  former 
 and  present  miseries. 
 
 Secondly,  God's  answer  to  their  objection,  by  way 
 of  proof  of  his  love. 
 
 First,  That  he  chose  them  before  Esau  and  his 
 posterity.  He  chose  their  family  and  the  father  of  it, 
 and  preferred  him  before  Esau,  though  equal  to  him 
 in  other  respects,  being  his  brother,  his  twin  brother, 
 yea,  his  elder  brother. 
 
 Was  not  Esau  Jacob's  brother  ?  saith  the  Lord  : 
 yet  I  loved  Jacob,  and  I  hated  Esau,  ver.  3.  The 
 sense  is,  I  have  loved  and  chosen  Jacob,  and  you  his 
 posterity,  before  Esau  and  the  Idumeans  ;  which  was 
 true,  first,  when  both  the  fathers  of  these  families  were 
 in  the  womb,  before  any  desert  or  actual  fault.  The 
 history  is,  Gen.  xxv.  23,  '  I  have  hated,'   i.  e.  less 
 
 loved  Esau,*  Jacob  being  before  and  above  him.  So 
 Leah  was  said  to  be  hated,  Rachel  being  preferred  be- 
 fore her,  Gen.  xxix.  31.  And  in  that  sense  Christ 
 will  have  us  hate  father  and  mother  ;  that  is,  he  will 
 be  preferred  before  them,  Luke  xiv.  20  with  Mat. 
 x.  37  ;  see  also  Deut.  xxi.  15,  Prov.  xiii.  24,  and 
 xix.  6,  7,  Mat.  vi.  24.  And  besides,  Esau  is  to  be  taken, 
 at  least  in  this  place,  not  so  much  personally  as  origin- 
 ally, for  some  think  Esau  himself  did  not  fall  awTajr  to 
 idolatry,  though  the  Edomites  afterwards  did  [vide 
 Apparatus  ad  orig.  Eccl.  1,  Appar.  sec.  24) ;  yet  he 
 was  a  profane  person,  and,  if  he  remained  impenitent, 
 was  reprobated  (so  Pareus  ad  Rom.  9,  Dub.  4).  But 
 however  it  were  with  him,  here  the  context  sheweth 
 the  Lord  speaketh  of  the  posterities,  and  their  whole 
 posterities,  the  whole  border  or  nation  ;  but  election 
 is  of  certain  persons,  not  of  any  whole  nation. 
 Secondly,  when  the  Jews  were  preferred  before  the 
 Idumeans.  They  had  the  law  of  God  and  his  ordi- 
 nances, the  temple  and  God's  worship,  the  ministry  of 
 the  prophets,  yea,  and  the  rule  and  dominion  over 
 Edom.  Thirdly,  and  chiefly  at  that  present,  when 
 Malachi  prophesied,  when  the  Jews  were  returned 
 into  their  country,  and  the  Edomites  left  in  captivity. 
 Unto  this  temporal  condition  of  theirs  the  Geneva  note 
 applies  all,  and  so  the  meaning  of  the  place  seems  to 
 be  unto  me,  though  the  apostle  citing  this  place  rises 
 higher,  to  treat  of  predestinations,  Rom.  ix.  11—13. 
 And  what  use  he  makes  of  this  place  to  that  purpose 
 is  more  fit  there  to  inquire,  to  the  commentators  on 
 which  I  do  therefore  refer  the  reader. 
 
 Secondly,  that  he  now  shewed  a  different  dealing 
 toward  them  :  that  wmereas  they  were  now  again  in 
 their  own  land  (which  is  only  intimated  here),  yet 
 Edom  was  left  waste  and  uninhabited.  And  they  might 
 the  rather  consider  this  as  a  testimony  of  God's  love  to 
 them  that  this  was  done  to  Edom  for  their  sake,  for  so 
 we  find  it  in  Obadiah,  ver.  10,  11,  that  their  unmerci- 
 fulness  in  Jerusalem's  destruction  is  paid  home  unto 
 them.  This  desolation  of  Edom  is  set  out  to  be, 
 1,  extreme,  ver.  3;  2,  unrecoverable,  ver.  4;  3, 
 notorious,  ver.  4,  5. 
 
 1.  Extreme:  '  I  hated  Esau,  and  laid  his  mount- 
 ains and  his  heritage  waste,  for  the  dragons  of  the 
 wilderness.'  It  is  a  circumlocution  to  express  that 
 KavokifoioL,  that  total  ruin  of  Edom. 
 
 His  mountains,  i.  e.  the  mountains  of  Seir,  so  named, 
 not  of  Esau,  but  of  Seir  the  father  of  the  Horites,  as 
 Bonfrerius  argues  against  both  Eusebius  and  St 
 Jerome,  in  his  Onomasticou.  A  stony  and  hilly 
 countiy,  being  part  of  Arabia  Petrea,  like  unto  Tirolis 
 or  Helvetia  among  the  Alps,  or  as  our  country  of 
 Wales.  So  it  is  described  to  be  by  all  the  prophets 
 that  mention  it,  and  prophesied  against  it,  as  Jeremiah, 
 Ezekiel,  Obadiah.  A  large  tract  it  is,  though  a  barren, 
 larger  than  Christianus  Adrichomius  hath  described  it 
 
 *  The  anomaly  in  the  word  3HX,  see  in  Amama, — Gram. 
 lib.  i.  c.  10,  Num.  21. 
 
Ver.  3.] 
 
 TORSHELL  ON  MALACHI. 
 
 267 
 
 to  be,  as  Jac.  Bonfrerius  proves  against  him  (Aanot. 
 5,  in  Ohorogr.  Tabiilam.),  because  Elath  and  Ezion- 
 gaber,  which  are  seated  on  tbe  Red  Sea,  were  within 
 it,  as  appears,  Deut.  ii.  8,  1  Kings  ix.  26,  2  Chron. 
 viii.  17.     To  which  also  agrees  Mr  More's  map. 
 
 And  his  heritage.  The  land  which  the  posterity  of 
 Esau  possessed  luereditario  jure,  for  as  God  gave  the 
 Canaanites  to  the  Jews,  so  he  gave  the  Horims,  the 
 old  inhabitants  of  that  part,  into  the  hand  of  the 
 Edomites. 
 
 Waste.  Ruinous  and  desolate.  nftDK',  the  word 
 here,  and  nDOJ^  and  HE^D,  all  signify  the  same  thing, 
 and  when  an  utter  desolation  is  to  be  expressed,  two 
 of  them  are  sometimes  put  together,  as  Ezek.  xxxv.  3, 
 1  0  mount  Seir,  I  will  make  thee  {Shemama  Ume- 
 shamma)  wasteness  and  desolation  ;'  or,  as  our 
 English  reads  it,  '  most  desolate.'  And  ver.  7  of  the 
 same  chapter,  two  more  are  together,  '  I  will  make 
 mount  Seir  {Shimama  Ushemama)  desolation  and  de- 
 solation,' or,  '  wasteness  and  wasteness;'  or,  as  ours, 
 '  most  desolate.'  And  how  that  is  we  see,  ver.  15, 
 '  Thou  shalt  be  desolate,  0  mount  Seir,  and  all 
 Idumaea,  even  all  of  it.'  That  is,  no  place  fit  for  men 
 to  dwell  in,  but,  as  it  is  in  the  next  words  ; 
 
 For  the  dragons  in  the  wilderness.  The  French  and 
 Deodate,  '  exposed  to  dragons.'  Another  phrase  to 
 express  an  utter  desolation  usual  in  the  prophets, 
 Lam.  v.  18,  Isa.  xiii.  19-22.  Which  description  of 
 the  ruining  of  Babylon  will  give  light  to  this  phrase, 
 and  of  which  place  Benjamin,  in  itinerario,  observed 
 and  relates,  that  that  old  Babylon  is  utterly  over- 
 thrown, in  which  Nebuchadnezzar's  stately  ruins  are 
 yet  to  be  seen,  but  inaccessible  for  men,  because  of 
 the  divers  and  harmful  kinds  of  serpents  and 
 dragons  lurking  there.  And  they  are  here  called 
 '  the  dragons  of  the  wilderness,'  either  because  where 
 they  abound  they  will  turn  a  place  into  a  wilderness, 
 by  driving  men  from  their  habitations,  or  because  they 
 do  usually  breed  and  live  in  such  uncouth  and  forlorn 
 places,  or  (which  we  may  observe)  because  it  was  the 
 wilderness  uf  this  country  of  Edom,  where  the  Israel- 
 ites were  stung  with  fiery  serpents  ;  this  country,  a 
 great  part  of  it,  being  wilderness  and  abounding  natur- 
 ally with  serpents,  they  should  swarm  and  possess  the 
 rest  of  the  land,  which,  how  great  a  judgment  it  is,  we 
 have  notably  and  excellently  set  forth  by  Lucan  in  his 
 Pharsalia,  lib.  9,  describing  Cato's  dangerous  pass- 
 age through  the  Lybian  desert.  But  for  this  utter 
 wasteness  of  Edom,  see  more  in  the  prophets  Jer. 
 xlix.  9,  13,  Ezek.  xxv.  13,  Obad.  3,  4,  5. 
 
 2.  Unrecoverable.  '  Whereas  Edom  saith,  We  are 
 impoverished,  but  we  will  return  and  build  the  deso- 
 late places  ;  thus  saith  the  Lord  of  hosts,  They  shall 
 build,  but  I  will  throw  down,'  ver.  4.  Their  endea- 
 vours shall  be  vain  and  to  no  purpose  to  repair  their 
 ruins,  for  I  will  cross  their  designs  ;  and  though  they 
 obtain  liberty  of  those  in  whose  land  they  are  held 
 to  return  and  restore  things,  yet  they  shall  not  be 
 
 able.     A  like  passage  we  have,  Isa.  ix.  9-11  ;  see 
 the  place. 
 
 Whereas  Edom  saith.  So  ours  and  Montanus; 
 '  Though  Edom  say,'  so  Geneva ;  '  If  Edom  shall 
 say,'  so  Pagninus,  Piscator,  and  the  Italian,  the 
 particle  *3  will  bear  all  these,  and  the  sense  differs  not. 
 Edom.  A  name  of  Esau,  which  his  father  or  some- 
 body else  gave  him  upon  his  greedy  desire,  or  mocking 
 his  intemperance,  which  made  him  double  the  word 
 through  earnestness  :  Gen.  xxv.  30,  '  Esau  said  to 
 Jacob,  Feed  me,  I  pray  thee  {min-haadom  haadom), 
 with  that  red,  that  red  pottage :  therefore  his  name 
 was  called  Edom.'  But  it  is  here  taken  for  the 
 country,  or  rather  the  inhabitants  of  the  country, 
 Edomites. 
 
 [N,B. — The  Rabbins  (cited  by  Galatinus,  de  Arcan. 
 lib.  iv.  c.  28)  usually  by  Edom  understand  Rome,  and 
 so  render  divers  places,  as  Lam.  iv.  21,  '  0  daughter 
 of  Edom  (the  Targum  reads  it  Ny^"l  ''Oil,  Boma  im- 
 pia,  wicked  Rome)  the  cup  also  shall  pass  through  unto 
 thee.'  They  say  also  that  Julius  Caasar  and  the  suc- 
 ceeding emperors  were  originally  of  Edom.  St  Jerome 
 on  Isa.  xxi.  11,  where  Edom  is  called  Duma,  gives  us 
 the  reason  of  the  Jewish  error,  their  mistaking  *I  for  1, 
 and  -1  for  1,  and  so  read  Roma  for  Duma.  But  their 
 error  hath  more  malice  in  it  than  mere  mistaking,  as 
 will  appear  by  their  applying  of  all  places  mentioning 
 Edom,  against  the  Christians,  under  the  name  of 
 Romans.     See  Ribera  in  Obad.,  ver.  1.] 
 
 We  are  impoverished.  So  ours  ;  the  Geneva,  Chal- 
 dee,  Pagninus,  Montanus,  Vatablus,  'We  are  de- 
 stroyed;' so  Vulgate,  Russasnu,  ad  extremani  inopiam 
 mlucti,  brought  to  extreme  want.  KMI  is,  jwssessiove 
 destitutus,  cxterminatus  fuit,  put  out  of  all ;  or,  as  we 
 use  to  say,  thrust  out  of  house  and  home,  their  towns 
 of  trading  and  fields  yielding  increase  being  destroyed. 
 
 But.  Van  is  sometimes  adversative,  though  usually 
 copulative,  as  Montanus  and  Piscator  do  render  it  here, 
 and. 
 
 We  will  return  and  build.  Piscator  puts  it  into  one 
 word,  reccdijicabimus,  'we  will  rebuild,'  as  if  31^'  here 
 in  construction  wiih  another  verb  were  used  adverbi- 
 ally for  Bursas,  again.  The  LXX,  siriffrgi-^uftev  xa! 
 avoiKbdo/jbfieupsv.    We  will  turn  again  and  build  again. 
 
 The  desolate  places.  Vulgate,  Those  things  which 
 were  destroyed,  Hharabot,  Solitudes,  Wastes  ;  so  the 
 word  is  used,  Isa.  Ixi.  4.  A  metonymy,  of  the  form  ; 
 wastes,  that  is,  waste  places  ;  solitudes,  solitary  or  de- 
 solate places. 
 
 Thus  saith  the  Lord  of  hosts.  The  Lord  God  of 
 hosts.  So  Piscator.  But  Elohe,  God,  is  not  in  the 
 text.  About  the  name  Jehovah  there  hath  been  much 
 ado  about  the  writing,  pronouncing,  and  use  of  it.  It 
 would  too  much  enlarge  these  notes  here  to  undertake 
 the  examination.  I  refer  the  reader  to  Menasseh  ben 
 Israel  his  Conciliator,  Qumst.  iii.  in  Exod.  ;  Drusius, 
 Heb.  Quwst.  lib.  1,  qu.  56,  lib.  2,  qu.  68,  69  ;  lib.  3, 
 qu.  6,  a.b.,  but  especially  lib.  de  Tetrag ;  Mr  Brough- 
 
2C8 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  I. 
 
 ton,  consent  of  Scrip.,  p.  l,anJ  ad  An.  mundi,  2741; 
 Beza,  Annotat.  Majores,  in  Apoc.  i.  4  ;  Sixtin.  Amama 
 his  Dissertatio  de  Keri,  p.  26,  and  De  recta  lectione, 
 lib.  5,  p.  57,  but  especially  bis  Dissertatio  de  Norn. 
 Tetragram.  in  bis  Antibarb.  Biblicus,  at  page  473,  &c. ; 
 Mr  Selden,  De  dis  Syris,  1,  Syntagm.  2  chap,  i.  p.  110, 
 111,  117  ;  tbe  lexicons  of  Buxtorfius  and  Scbindler 
 in  tbe  word  nin. 
 
 Tbe  French  Bibles  constantly  render  Jehovah  eter- 
 nal* somewhat  answering  tbe  signification  of  tbe 
 word  Jehovah  ;  but  Mr  Deodate,  in  bis  Italian,  doth 
 still  express  it  according  to  their  usual  speaking, 
 Signore,  which  is  the  same  with  the  Spanish  Senor, 
 and  Don,  and  tbe  English  Lord. 
 
 The  Lord  of  hosts.  Many  interpreters  retain  the 
 Hebrew  word  in  their  translation,  Dominus  Zebaoth ; 
 so  doth  the  LXX  most  usually,  /cug/oj  <ra/3/3aw0,  (and  the 
 New  Testament  from  them,  as  Rom.  ix.  29).  But  in 
 this  place,  and  so  tbroughout  the  prophecy,  (which  may 
 be  noted  here  once  for  all  ;  see  Conrad.  Kircheri 
 Concord.  Gr.)  tbey  render  it,  xvoiog  «aroxga7wj,  tbe 
 Lord  Omnipotent.  Only  the  fragment  of  Aquila,  ruv 
 orottTsvfidraiv,  and  so  ours,  '  Lord  of  hosts.'  Zaba  is 
 an  army  or  an  host  set  in  order ;  the  plural,  Zebaoth, 
 Gen.  ii.  1.  And  the  Lord  is  thus  called,  having  the 
 command,  first,  of  the  angels;  secondly,  of  tbe  stars  ; 
 thirdly,  of  all  creatures  on  the  earth.  This  is  his 
 name,  as  it  is  Amos  v.  27,  '  Saith  the  Lord,  whose 
 name  is  the  God  of  hosts.' 
 
 They  shall  build,  but  I  will  destroy.  You  are  re- 
 paired, but  not  they  ;  then*  labour  is  vain.  Here  the 
 LXX  again  use  avoixodo/jjar-uai,  they  shall  rebuild. 
 
 I  will  destroy.  Tbe  LXX,  zaragori^oo,  subvert.  I 
 will  throw  down  what  they  build ;  1  Kings  xix.  10, 
 '  Tbey  have  thrown  down  thine  altars.'  The  same 
 word  that  is  here.  We  have  an  English  word  from 
 the  French  harasser,  of  the  same  sound  with  the  Hebrew, 
 and  much  of  the  same  sense,  to  harass.  Thus  their 
 desolation  is  set  out  to  be  extreme  and  unrecoverable, 
 and  in  the  last  place,  notorious. 
 
 3.  Notorious.  It  is  now,  and  shall  be  taken  notice 
 of  to  after  times,  that  Edom  your  enemy  is  under  my 
 indignation.  Notorious,  1,  to  the  world,  to  all;  2, 
 to  you  the  Jews. 
 
 First,  To  the  world.  '  And  they  shall  call  them,'  or, 
 '  They  shall  be  called.'  An  impersonal  locution,  as 
 we  say  ;  that  is,  all  that  pass  shall  hiss  and  point  at 
 them,  and  shall  call  them. 
 
 The  border  of  wickedness,  and  the  people  against  whom 
 the  Lord  hath  indignation  for  ever.  The  calamity  of 
 Edom  shall  go  for  a  proverb.  It  shall  lose  its  old 
 name  among  men,  and  carry  a  name  of  infamy,  and  a 
 mark  of  divine  vengeance. 
 
 The  border  of  wickedness.  A  poor  cursed  land  laid 
 waste  for  sin. 
 
 The  border.  That  is,  the  land  of  wickedness,  or,  the 
 wicked  land.  French,  *  the  country  of  wickedness,' 
 *    L'Eternel. 
 
 and  so  the  Italian  contrada  d1  empieta,  '  the  street,  pre- 
 cinct, or  country  of  wickedness,'  the  border,  or  term, 
 or  limit,  heing  put  for  the  land  itself;  or  it  is  so  ex- 
 pressed, because  men  shall  only  come  to  the  border 
 or  marches,  and  standing  there  and  entering  no  farther 
 on,  shall,  as  it  were,  point  and  say,  Ah  wicked,  ah 
 wicked  place. 
 
 And  the  people  against  whom  the  Lord  hath  indig- 
 nation for  ever.  LXX,  ■Tragarsraxra/,  the  people  against 
 whom  the  Lord  fights  ;  the  people  whom  he  abhorreth 
 and  despisetb.  For  the  original  signifies  to  abhor  and 
 contemn,  as  well  as  to  have  indignation  against. 
 
 For  ever.  D?W,  which  usually  is  translated  ever, 
 siguifies  a  long  time,  or  a  time  whose  duration  is  hid 
 from  us  ;  for  the  root  of  it  is  alum,  to  hide.  Yet,  ac- 
 cording to  our  use  and  sense  of  the  word,  it  is  true 
 that  Edom,  though  it  were  a  people  again  after  this 
 time  (as  appears  by  Josephus,  Antiq.  lib.  xiii.  cap. 
 16,  17,  and  Belli  Judaici,  lib.  vi.  cap.  7),  yet  the  Lord 
 had  indignation  against  it  for  ever  ;  for,  first,  their 
 captivity  was  never  revoked  by  any  degree.  Some 
 relics  only  stayed  in  some  few  unobservable  places  of 
 Idumea,  and  those  few,  and  other  colonies  that  came  in 
 (because  the  land  was  open)  increased  somewhat,  and 
 were  called  Idumeans,  though  they  were  Mista  natio. 
 Secondly,  and  these  also,  such  as  they  were,  were 
 subdued  shortly  by  Hircanus,  the  Jewish  high  priest, 
 and  received  (or  as  Ludov.  Capellus  Hist.  Apost.  p.  93, 
 were  forced  to  receive)  circumcision,  and  were  made 
 Jews,  so  their  estate  was  changed  for  ever.  Thirdly, 
 after  the  Jewish  war,  their  very  name  by  degrees 
 perished,  no  memory  of  them  being  left  in  posterity. 
 
 Secondly,  Notorious  also  in  special  to  the  Jews,  the 
 church,  the  people  of  God.  '  And  your  eyes  shall  see,' 
 ver.  5,  (the  Italian  supplies  lo,  it,  in  a  smaller  character, 
 'shall  see  it'),  'an  dye  shall  say,  The  Lord  will  be  magni- 
 fied from  tbe  border  of  Israel.'  French, '  above  all  that 
 are  upon  the  frontiers  of  Israel.'  This  Tremellius  reads 
 otherwise,  '  which  your  eyes  shall  see  from  the  border 
 of  Israel,  and  ye  shall  say,'  &c,  The  Hebrew,  '  from 
 the  border'  or  '  upon'  or  'from  upon.'  The  border, 
 that  is,  the  region  of  Israel  is  opposed  to  the  border 
 or  region  of  wickedness.  God  had  indignation  at  that, 
 but  here  they  shall  see  that  God  will  make  his  name 
 great.  Through  his  goodness  towards  them,  or,  as 
 John  Tarnovius,  he  will  manifest  his  goodness  from 
 above,  from  heaven,  upon  their  border  ;  see  Ps.  cxxvi. 
 2,  3,  Joel  ii.  21.  The  Chaldee  thus,  '  Let  the  glory  of 
 the  Lord  be  multiplied,  for  he  hath  enlarged  the  bor- 
 ders of  Israel ;'  to  wit,  the  Idumeans  being  subdued, 
 and  made  Jews'  by  Hircanus  ;  or  as  some,  the  Lord 
 will  be  magnified  by  enlarging  the  Jews'  borders  over 
 other  nations.  Picsator  seems  to  incline  to  this  (how 
 much  God  enlarged  their  borders,  see  in  Ribera  com- 
 ment, in  Obad.  ver.  19  fully).  Or  as  Osiander,  let  the 
 Lord  be  praised  who  hath  again  restored  and  made 
 our  land  to  flourish  ;  or  as  others,  in  a  yet  different 
 sense,  the  Lord  will  be  magnified  from  beyond  tbe 
 
Ver.  4.] 
 
 TORSHELL  ON  MALACHI. 
 
 269 
 
 borders  of  Israel,  through  the  world.     Thus  much  of 
 their  ingratitude.     In  the  next  place, 
 
 2.  He  expostulates  with  thern  for  their  contempt  and 
 profaning  of  God's  worship,  ver.  6-8,  in  which  we 
 have, 
 
 1.  God's  accusation  of  them,  ver.  G. 
 
 2.  The  debating  of  the  accusation,  ver.  6-8. 
 
 1.  God's  accusation  of  them  (1)  more  tacit  and  im- 
 plied, (2)  more  open  and  expressed. 
 
 (1.)  First,  God's  accusation  of  them  is  more  tacit 
 and  implied,  in  laying  a  ground  of  discovery  of  their 
 contempt ;  which  ground  is  an  axiom  in  nature.  '  A 
 son  honours  his  father,  and  a  servant  his  master.'  ver. 
 6.  A  son  honours,  i.e.  loves,  reverences,  obeys,  and 
 if  need  be,  sustains  and  relieves  his  father.  '  He  will 
 honour,'  so  Montanus  and  Piscator,  that  is,  lionorare 
 salet.  Not  only  the  divine  law,  but  human  reason  and 
 nature  teaches  him  it,  and  he  doth  it ;  '  And  the  servant 
 his  inastei\'  Here  is  an  ellipsis  of  the  verb,  supplied 
 by  Piscator,  reveretur;  he  fears  or  reverences  '  his  mas- 
 ter ;'  the  Hebrew,  '  his  masters  or  lords.'  So  Joseph 
 is  called,  Gen.  xlii.  33,  '  The  lords,'  '  And  the  man 
 (adone  haarets,  domini  terras,  the  lords)  the  lord  of 
 the  country  spake  unto  us.'  A  verb  singular  is  in 
 construction  with  a  noun  plural,  and  it  is  observed 
 to  be  ordinary  in  this  word,  honoris  gratia,  to  carry 
 with  it  the  dignity  of  the  person. 
 
 (2.)  Secondly,  His  accusation  of  them  is  more  open 
 and  express. 
 
 [l.J  In  the  application  of  that  natural  law,  '  If  then 
 I  be  a  father,  where  is  my  honour '? '  that  is,  which  is 
 due  to  me,  you  confessing  me  to  be,  and  calling  me 
 father.  '  And  if  I  be  a  master'  (Adohim,  plural,  as 
 before.  If,  as  Tarnovius,  it  have  not  a  farther  mean- 
 ing to  set  out  the  mystery  of  the  Trinity),  '  where  is 
 my  fear,  my  reverence?'  So  Tremellius,  ^fcntft,  Moral, 
 of  N"i\  to  fear  and  to  reverence,  and  to  venerate  and 
 worship.  But  of  jure  there  are  two  nouns  :  ijra,  which 
 is  that  timer  by  which  we  religiously  worship  God,  and 
 mora,  that  fear  wereby  we.  are  in  awe  of  one  that  is 
 terrible  ;   and  that  is  the  word  here. 
 
 [2.]  The  accusation  is  expressed  in  the  direct 
 accusation,  where, 
 
 First,  Who  accuseth  ?  It  is  God.  '  Where  is  my 
 fear  ?  saith  the  Lord  of  hosts  ;'  see  ver.  4. 
 
 Secondly,  Who  are  accused  ?  The  priests.  '  Unto 
 you,  0  priests.'  The  Italian  supplies,  '  unto  you,  0 
 priests  I  speak.'  St  Jerome,  Theodoret,  Rernigius, 
 Hug*,  &c,  think  all  the  people  are  reproved  for  nf  gleet 
 of  God  and  his  service.  And  they  are  so  afterwards  ; 
 but  here  it  is  more  specially  directed  to  the  priests,  God's 
 primo-geniti,  his  sons,  peculiar  to  him,  which  heightens 
 the  accusation.  Chohen  is  a  minister  in  politicis,  as 
 well  as  in  sacris,  2  Sam.  xx.  26,  '  Ira  the  Jairite  was 
 [chohen)  a  prince  or  chief  ruler  about  David.'  See 
 Menas.  ben  Israel,  conciliator,  Qii.  29  in  Exod.  But 
 here  the  whole  context  is  clear  for  interpreting  it  priests. 
 
 Thirdly,  The  crime  they  are  directly  charged  with, 
 
 1  you  that  despise  my  name.'  This  is  the  general 
 head  under  which  the  particulars  after  mentioned  are 
 comprehended.  The  LXX,  6i  -^avXiZovn g  to  oVo/xa  /xou, 
 ye  that  esteem  my  mame  at  a  low  rate.  The  French, 
 ye  misprized  my  name.  '  My  name,'  that  is,  me,  my 
 (/lory,  or  fame  and  dignity.  Renowned  men  are  called 
 '  men  of  name,'  Gen.  vi.  4.  In  opposition  to  which, 
 base  men  are  called  (beli  shem)  men  of  no  name,  Job. 
 xxx.  8.     Thus  God  accuseth  them.     We  have  next, 
 
 2.   The  debating  of  that  accusation. 
 
 First,  They  traverse  it.  They  put  him  to  the  proof. 
 1  And  ye  say '  (or,  as  the  Vulgate,  '  And  ye  have  said '), 
 '  Wherein  have  we  despised  thy  name  ? '  Do  we  con- 
 temn thy  name  ?  so  Tremellius.  The  Tigurine  here  is 
 rather  a  paraphrase  than  a  translation.  In  what  thing 
 have  we  counted  thy  name  vile,  and  is  it  disregarded 
 by  us  ? 
 
 Secondly,  God's  reply  to  convince  them,  ver.  7, 
 '  Ye  offer  polluted  bread  upon  my  altar.'  The  Italian 
 supplies  it,  '  Inasmuch  as  ye  offer,'  etc.  Such  as 
 offer  polluted  bread  upon  my  altar,  despise  my  name. 
 But  you  do  so ;  therefore  you  despise  my  name. 
 
 Ye  offer.  So  Pagninus  also  turned  it,  and  it  is  agree- 
 able to  the  mind  of  the  place ;  though  that  of  Mon- 
 tanus's  correction  be  more  to  the  letter,  '  Ye  cause  to 
 come;'  or  that  of  Tremellius,  'Ye  bring,'  for  so  the 
 word  signifies.  Maggishim  of  Nagash  to  come  near, 
 or,  to  bring. 
 
 Bread.  St  Jerome,  Remigius,  Lyranus,  Hugo, 
 understand  the  shewbread,  being  not  wheaten  and  un- 
 leavened, but,  contrary  to  the  law,  of  barley,  branny, 
 and  leavened ;  and  therefore  called  polluted,  which 
 was  brought  and  set  on  the  table  of  shewbread,  for 
 that  they  also  mean  by  the  altar.  But  bread  here 
 seems  to  be  the  same  with  the  sacrifices  mentioned 
 ver.  8,  so  that  here  is  a  synecdoche,  bread,  that  is, 
 the  meat  of  the  sacrifices,  or  polluted  sacrifice.  For 
 Qll^  signifies,  as  well  as  bread,  all  sorts  of  food.  There- 
 fore afterwards,  ver.  12,  it  is  called  meat.  So  also  in 
 the  other  original  doth  ag-o;  signify,  Mat.  vi.  1 1,  Luke 
 xiv.  i.  This  is  also  observed  by  Stephen  Menochius 
 in  his  short  notes.  Deodate  here  renders  it  food  in 
 his  Italian,  and  his  margin  refers  to  Lev.  iii.  11, 
 where  he  saith,  the  sacrifices  were  called  the  food  of 
 the  Lord. 
 
 Polluted  bread,  or  unclean.  The  sacrifices  are  so 
 called,  either  being  not  according  to  the  law,  Lev. 
 chaps,  i.-iii.,  and  chap.  xxii.  20,  &c,  Deut.  xv.  21, 
 or  being  polluted  through  the  impiety  of  the  offerers  ; 
 or  that  they  brought  Idolothytes  for  sacrifices,  which  in 
 the  New  Testament,  Acts  xv.  20,  are  callled  dXiayrj- 
 /xara  rcuv  e/OwXwv,  '  pollutions  of  idols,'  and  that  is  the 
 word  of  the  LXX  here,  cigrovg  ri>.i6yrjiii\ovg.  And  it 
 seems  Daniel  was  afraid  lest  if  ho  had  eaten  of  the 
 king's  portion  he  might  eat  of'  the  meat  prepared  in 
 the  feasts  of  the  idols  whom  the  king  worshipped  and 
 sacrificed  unto,  and  so  be  polluted,  Dan.  i.  8. 
 Upon  my  altar.     The  altar  of  burnt- offerings. 
 
270 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  I; 
 
 Thirdly,  The  people's  answer  again,  '  "Wherein  have 
 we  polluted  thee]?'  The  LXX,  ev  r/'w  rf).iGyi]Ga{iiv  6%. 
 But  whatsoever  it  is  that  we  bring  or  offer,  yet  where- 
 in have  we  polluted  thee  ? 
 
 Fourthly,  God's  farther  reply  for  the  proving  of  the 
 assumption  of  the  last  syllogism  which  they  denied, 
 and  to  shew  them  how  hear  they  touched  himself  in 
 their  profaneness  :  '  In  that  ye  say,  The  table  of  the 
 Lord  is  contemptible  ;'  or  as  the  Geneva,  '  not  to  be 
 regarded.'  As  if  it  were  no  matter  what  they  brought 
 and  laid  upon  it. 
 
 The  table  of  the  Lord.  So  he  calls  the  altar,  be- 
 cause the  sacrifice  is,  as  it  were,  a  feast  to  the  Lord, 
 and  for  the  priests.  And  so  the  altar  is  expressly 
 called,  Ezek.  xli.  22,  '  The  altar  was  three  cubits,  and 
 he  said  unto  me,  This  is  (vrb^n)  *ne  table  that  is  be- 
 fore the  Lord.'  And,  no  doubt,  the  Lord's  table  may 
 also  be  called  an  altar,  in  that  harmless  sense  in  which 
 the  fathers  used  it,  before  transubstantiation  was 
 hatched  or  thought  of.  John  Alsted,  Paratitla  Theol. 
 in  verbo,  propositions  mensa,  observes  that  the  Greeks 
 use  both  names,  but  not  for  the  same  table.  They 
 have  two  tables,  one  upon  which  the  bread  and  wine 
 stands  before  the  consecration,  which  they  call  irgoiusiv, 
 and  the  table  ;  and  another  to  which  the  elements  are 
 carried  from  thence,  where  they  are  also  consecrated, 
 and  that  they  call  uyiov  firjfia,  the  holy  seat,  and 
 §'joiu07rpov,  the  altar.  But  the  fruitless  logomachy  in 
 this  point  which  hath  been  already,  hath  been  but  too 
 much.  The  table  is  put  for  the  altar  (a  metaphor), 
 being  like  a  table,  the  Lord  being  feasted  at  his  altar. 
 The  metaphor  is  clear:  Isa.  lxv.  11,  'Ye  are  they  that 
 prepare  a  table  for  that  troop,'  i.  e.  that  make  an  altar 
 and  sacrifice  to  good  fortune,  as  Mr  Selden  interprets 
 it  in  his  learned  book,  De  dis  Syris.  Syntag.  1,  cap.  i. 
 p.  4.  Such  is  that  of  the  apostle  when  he  calleth  the 
 fiu/Mlg  the  ara  (which  we  have  not  a  fit  English  word 
 for,  but  we  usually  though  unfitly  call)  the  altar  of 
 devils,   '  the  table  of  devils,'  1  Cor.  x.  21. 
 
 Ye  say,  TJie  table  is  contemptible.  The  LXX  here 
 have  the  same  word  again,  rgavrs^a  jcug/ou  ^X/ffyjj/xevjj 
 sen.  But  it  is  in  the  Hebrew,  as  ours  have  rendered 
 it,  '  contemptible.'  Either,  1,  they  saw  the  sacrificing 
 to  be  despised,  slighted  through  such  long  disuse,  by 
 reason  of  the  seventy  years'  captivity  they  had  not  re- 
 covered the  fervour  of  former  time  to  be  so  frequently 
 before  the  Lord  ;  or,  2,  they  looked  scornfully  on  the 
 mean  building  and  ornaments  of  the  temple,  for  it  did 
 not  answer  the  glory  of  the  former  house ;  so  Tarno- 
 vius ;  or,  3,  because  the  Jews  were  newly  returned, 
 and  were  yet  but  poor,  and  could  not  bring  such  rich 
 oblations,  therefore  the  priests  grew  cold  and  careless 
 in  attending  on  the  altar ;  or,  4,  because  they  saw 
 what  was  brought  consumed  with  fire,  they  thought 
 anything  good  enough  for  the  fire,  good  enough  to  be 
 burnt.  The  truth  is,  the  low  and  cheap  opinion  of 
 God's  worship  hath  ever  made  a  greater  waste  upon 
 religion  than  an  over-high ;  and  there  is  less  danger, 
 
 though  there  be  danger,  in  superstition  than  in  pro- 
 faneness. Hence  it  was,  that  the  piety  of  ancient 
 Christian  times  was  so  much  in  their  reverent  de- 
 meanour in  God's  house,  though  otherwise  their  devo- 
 tion had  much  feculency  and  dross  admixed.  Among 
 the  many  canons  to  this  purpose  of  other  churches, 
 and  our  own,  everywhere  obvious,  I  cannot  but  here 
 insert  that  very  devout  one  which  fell  into  my  observa- 
 tion at  the  time  of  the  collecting  of  these  notes,  which 
 Sir  Henry  Spelman  hath  imparted  to  the  world  out  of 
 Bennet  College  manuscript,  non  debere  ad  ecclesiam, 
 &c.  :  '  We  ordain,  that  men  come  not  to  the  church 
 for  any  other  cause  than  to  praise  God,  and  to  do  him 
 service  ;  but  contendings,  tumults,*  and  vain  talkings, 
 and  all  other  like  actions,  let  them  by  no  means  be 
 suffered  in  that  holy  place.  For  there  where  God's 
 name  is  called  upon,  and  sacrifice  offered  unto  God, 
 and  where  no  doubt  the  angels  are  frequent,  it  is  dan- 
 gerous to  do  or  say  any  such  thing  as  agrees^not  to 
 that  holy  place.  For  if  the  Lord  cast  those  out  of 
 the  temple  which  bought  or  sold  such  victims  as  were 
 to  be  offered  to  himself,  how  much  more  offended  will 
 he  cast  out  them  who  pollute  that  place  set  apart  for 
 divine  worship,  with  vain  leasings,  mirths,  and  such 
 like  kys  ?'  The  place  is,  inter  capitula  incertce  edl- 
 tionis,  chap.  x. ;  in  concil.  pam.  brit.,  p.  591,  where  j'ou 
 shall  find  it  both  after  the  Latin  and  the  Saxon  copy.  A 
 devout  canon  of  that  ancient  but  well  nigh  most  corrupt 
 age  since  Christ,  if  it  were  made,  as  Sir  Henry  Spel- 
 man seems'to  guess  by  his  placing  it,  about  a.d.  1050. 
 And  indeed  all  ages  of  the  church  have  been  tender  in 
 this  point  but  ours.  But  what  a  diseased  mind  is  it 
 to  find  fault  with  the  serving  of  God  with  comeliness 
 and  honour,  and  that  it  will  not  be  endured  that  we 
 should  be  splendid  at  our  own  tables  and  sordid  at 
 God's  ?  As  Bellarmine  f  also  complained,  even  in 
 that  overdoating  and  superstitious  church,  of  some  pre- 
 lates, that  they  would  provide  rich  wines  for  their 
 own  tables,  and  cared  not  what  tap -lash  was  served  at 
 God's  ;  an  instance  that  we  may  easilier  complain  of 
 than  have  remedied,  at  least  in  our  country  parish 
 churches. 
 
 This  profaneness  is  argued  to  be,  1,  against  God's 
 law ;  2,  against  the  rule  of  common  honesty  and 
 comeliness,  ver.  8. 
 
 First,  Against  God's  law.  '  And  if  ye  offer  the  blind 
 for  sacrifice  (or,  to  sacrifice),  is  it  not  evil  ?  And  if  ye 
 offer  the  lame  and  sick,  is  it  not  evil  ?'  Thus  also 
 the  LXX.  and  the  Chaldee,  and  Tremellius  read  it  by 
 an  interrogation  ;  but  Yatablus,  with  the  Tigurine  on 
 which  he  noted,  as  Cornelius  a  Lapide,  proem,  in  min. 
 proph.  p.  6,  affirms,  which  I  have  not  seen,  but  only 
 those  notes  of  his,  which  being  taken  from  his  mouth 
 by  Bertinus,  who  succeeded  him  in  his  professorship 
 at  Paris,  were  set  out,  together  with  the  Vulgar  and 
 Pagnin's  version,    by  Robert    Stephens,   a.d.    1556, 
 
 *    Pleadings  and  matters  of  arbitrament, 
 t  Bellarmin.  in  Gemitu  Columbce. 
 
Ver.  4.] 
 
 TORSHELL  ON  MALACHI. 
 
 271 
 
 (which  I  note  here  only  by  the  way,  and  once  for  all) ; 
 and  Pagninus  and  Montanus,  the  French,  the  English 
 of  Geneva,  and  John  Tarnovius,  who  here  and  usually 
 follows  Luther,  they  read  it  affirmatively,  '  When  ye 
 offer  the  blind,  Sec,  it  is  not  evil.'  The  authorised 
 English  before  our  last,  and  Piscator  supply  it,  '  When 
 ye  offer  the  blind,  ye  say,  It  is  not  evil.'  That  is,  it 
 is  well  enough,  though  it  be  blind  or  lame.  It  is  not 
 evil  in  your  opinion,  who,  rather  than  you  would  lose 
 any  gain,  say,  Melius  est  il  quam  nil,  it  is  Lucas 
 Osiander's  rhyme  upon  this  place,  not  mine ;  better 
 that  which  is  ill  and  bad  tban  nothing  at  all.  But 
 the  sense  is  much  clearer  in  the  interrogative,  '  Is  it 
 not  evil  ?'  That  is,  it  is  evil  ;  and  so  it  is  the  first 
 argument  against  their  profaneness.  See  the  par- 
 ticulars explicated  in  the  commentary.  The  second 
 is,  that  it  is, 
 
 Secondly,  Against  the  rule  of  common  honesty  and 
 comeliness.  '  Offer  it  now  unto  thy  governor,'  or,  as 
 the  Geneva, '  to  thy  prince,'  '  will  he  be  pleased  with  it?' 
 or,  as  the  Geneva,  will  he  be  content  with  thee,  '  or 
 accept  thy  person  ?  saith  the  Lord  of  hosts.'  That  is, 
 he  will  be  displeased  with  thee,  he  will  not  accept  it 
 at  thy  hand,  much  less  will  I,  saith  the  Lord. 
 
 Thy  governor.  The  LXX  and  the  Vulgate,  '  thy  cap- 
 tain ;'  the  Geneva,  '  thy  prince.'  Those  that  ruled  in 
 the  time  of  the  second  temple  were  not  called  D^'PO, 
 kings,  but  JTinS,  captains  or  governors,  because  they 
 were  then  under  the  power  of  other  nations,  and  were 
 not  kings  or  supreme  princes,  but  had  prefecture 
 granted  unto  them.  Such  an  one  Nehemiah  was,  Neh. 
 v.  14,  and  Zerubbabel  and  others,  who,  as  Deodate 
 observes,  had  their  provision  of  beasts  and  other  food 
 brought  in  for  their  use,  and  the  maintenance  of  their 
 house  by  the  people,  to  which  this  present  text  seems 
 to  allude.  Yet  such  a  one,  much  less  a  king,  will 
 not  be  well  pleased  with  a  sorry  worthless  present,  or 
 a  neglective  service. 
 
 Accept  thy  person.  Vulgate  and  Pagninus,  '  accept 
 thy  countenance,'  or  'face;'  Hebrew,  'thy  faces;'  but 
 it  is  to  be  translated  in  the  singular,  for  pane,  the 
 singular,  is  out  of  use  ;  and  it  is  here  taken  for  the 
 person,  and  so  it  is  otherwhere,  as  2  Sam.  xvii.  11, 
 1  Go  to  battle  in  thine  own  person  ;'  or,  I  counsel  thee 
 that  thy  face  or  presence  go. 
 
 Accept  thy  face,  or,  will  he  lift  up  thy  face  ?  For 
 NL*'M  here,  is  of  N^'J,  as  was  said  upon  the  first  verse  ; 
 but  when  nasa  is  used  de  facie  alterius,  it  signifies  to 
 honour  one,  or  to  do  somewhat  for  his  sake.  Will  he 
 honour  thee,  as  great  ones  use  to  do  such  as  bring 
 them  presents  that  they  like?  will  he  gratify  thee  with 
 his  favour  ?  will  he  be  benevolent  toward  thee  ?  He 
 will  not. 
 
 Lucas  Osiander  here  takes  this  occasion  gravely  to 
 apply  this  passage  against  their  sin,  who  destinate  unto 
 God's  ministry  such  as  are  of  dull  wit,  and  of  defective 
 or  blemished  bodies,  as  if  any  were  good  enough  and 
 fit  enough  for  God.     The  papacy,  which,  as  Cardinal 
 
 Allen,  Apolog.  chap,  vi.,  saith,  is  discreetly  managed, 
 is  wise  in  this  point,  doing  as  the  master  of  the  eunuchs 
 under  the  king  of  Babylon,  who  chose  out  of  the 
 Israelites  such  children  as  were  without  blemish,  well- 
 favoured,  wise,  and  skilful,  and  had  ability  in  them, 
 that  they  might  be  taught  in  the  art  and  tongue  of  the 
 Chaldeans,  Dan.  i.  3-5.  We  have  this  place  notably 
 applied  and  enlarged  by  Dr  Rainolds  in  his  preface 
 to  the  Conference.  It  were  to  be  wished,  that  that 
 order  which  the  ingenious  Spaniard  Huarte,  in  his 
 Examen.  de  ingeniis,  in  the  dedication  to  King  Philip 
 speaketh  of,  were  taken,  that  some  men  of  great  wis- 
 dom were  deputed  to  discover  each  one's  propension 
 in  his  youth,  and  so  accordingly  to  dispose  of  them  ; 
 that  they  be  not  set  to  the  study  of  divinity  that  are  fit 
 only  for  carpenters  or  tailors  ;  for,  as  he  well  observes, 
 they  are  such  as  have  not  a  wit  for  divinity  that  de- 
 stroy Christian  religion.  See  his  10th  chapter.  But 
 of  this  by  the  way.  And  so  much  of  God's  expostu- 
 lating with  them  in  the  next. 
 
 Secondly,  He  threatens  judgments  against  them, 
 ver.  9  to  the  end  of  the  first  chapter;  judgments,  1, 
 privative,  ver.  9  to  14  ;  positive,  ver.  14. 
 
 1.  Privative  judgments.  (1.)  The  rejecting  of  their 
 prayers,  ver.  9  ;  (2.)  the  rejecting  of  their  sacrifices, 
 ver.  10  ;  (3.)  the  removal  of  his  worship,  ver.  11-13. 
 (1.)  First,  He  threatens  the  rejecting  of  their 
 prayers  :  ver.  9,  '  And  now  I  pray,  beseech  God  (or 
 the  face  of  God)  that  he  will  be  gracious  unto  us  ; 
 this  hath  been  by  your  means  (or  from  your  hand). 
 Will  he  regard  your  person?  saith  the  Lord  of  hosts.' 
 Many  do  take  this  as  an  wholesome  counsel  to  the 
 priests,  or  a  serious  advice  that  they  would  repent, 
 and  fly  to  God's  grace  to  avert  his  wrath,  and  to  pray 
 unto  him  that  he  would  be  reconciled.  So  St  Jerome, 
 and  they  that  usually  follow  him,  Theodoret,  Rupertus, 
 Lyranus,  Haymo,  Menochius,  as  also  Jo.  Piscator,  and 
 the  Geneva  note.  But  I  incline  to  Montanus,  Junius, 
 Deodate,  and  the  author  of  this  following  commentary,* 
 that  it  is  an  irony  :  Try  now,  I  pray,  beseech  God, 
 see  if  you  can  prevail.  You  have  reason  to  try  what 
 you  can  do,  for  you  are  they  that  have  provoked  God, 
 but  you  shall  not  be  accepted. 
 
 Beseech.  -ITTI,  Weary  God  with  your  prayers.  It 
 comes  of  TOT\t  to  be  grieved,  to  be  sick,  to  be  weak ; 
 and  when  it  is  joined  with  Panim,  as  it  is  here,  Hhallu 
 nd  Pene-el,  it  is  to  weary  one  with  prayer,  to  depre- 
 cate. The  Geneva  is,  '  Pray  before  God,'  which  our 
 commentary  follows,  and  gives  this  sense  :  Pray  be- 
 fore him  in  the  place  of  his  worship.  But  the  Hebrew 
 is  as  our  margin,  '  Beseech  the  face  of  God  ;'  the  face 
 of  your  God,  so  the  LXX. 
 
 That  he  will  be  gracious  unto  us.  That  he  may  have 
 mercy  upon  us  ;  so  the  Geneva  and  Italian.  It  is  the 
 same  phrase  which  is  used  in  that  form  of  prayer  or 
 blessing  which  was  ordered  for  the  priests,  Numb.  vi. 
 
 *  Stock  on  Malachi,  to  which  he  seems  to  have  originally 
 intended  to  prefix  his  Excrcilation. — Ed. 
 
272 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  I. 
 
 25,   and   haply   this   place    alludes   to   that.      (See 
 Maimonides,  alleged  by  Ainsworth  ad  loc. 
 
 TJtis  hath  been  by  your  means,  or,  '  from  your 
 hand.'  So  Hebrew,  Chaldee,  LXX,  the_,Tigurine,  and 
 Tremellius.  '  This  evil  hath  been  done  by  your  means ;' 
 so  our  old  authorised  English  doth  express  it,  and  it 
 seems  to  answer  to  the  interpretation  of  St  Jerome 
 and  his  followers  :  This  hath  not  been  so  much  your 
 fathers'  sin  as  yours  ;  not  so  much  the  people's  as 
 yours,  the  priests'  ;  therefore  you  that  have  angered 
 the  Lord,  do  you  pray. 
 
 Will  he  regard  your  persons  f  We  had  the  same 
 phrase  in  the  former  verse  ;  see  it  there.  Only  the 
 Vulgate,  taking  this  whole  verse  for  a  counsel,  not  an 
 irony,  reads,  '  If  by  any  means  he  may  receive  you.' 
 Others,  If  by  any  means  he  may  take  his  face  ;  i.  e. 
 his  anger  from  you.  And  the  word  will  bear  that  too, 
 for  nasa  is  auferre  as  well  as  suscipere.  Theodoret 
 yet  otherwise,  '  Do  you  think  God  will  receive  .you  to 
 favour  without  repentance  and  prayer  ?'  Others, 
 '  Will  he  regard  you  more  than  the  rest  ?  will  he  be 
 partial  ?'     No  ;  you  shall  smart  also. 
 
 (2.)  Secondly,  He  threatens  the  rejecting  of  their 
 sacrifices  :  ver.  10,  '  Who  is  there  even  among  you 
 that  would  shut  the  doors  (for  nought)  ?  neither  do 
 ye  kindle  (fire)  on  my  altar  for  nought.  I  have  no 
 pleasure  in  you,  saith  the  Lord  of  hosts,  neither  will 
 I  accept  an  offering  at  your  hand.'  Winkleman 
 thinks  he  passes  here  to  a  new  reproof,  to  condemn 
 their  a i anoxia ftua,  seeking  dishonest  gain  even  in 
 minutissimis.  And  so  it  seems  the  composer  of  the 
 short  notes  in  our  old  large  English  Bibles  thought, 
 whose  margin  hath  only  this,  '  Against  all  those  that 
 follow  religion  for  lucre's  sake.'  St  Cyril  and  St 
 Jerome  seem  to  take  it  as  a  provocation  of  them  to  serve 
 God  better.  You  do  nothing  in  my  service,  but  .you 
 get  by  it ;  why  then  do  you  neglect  it?  If  nothing  else, 
 the  reward  might  make  you  diligent.  But  most  take 
 it  as  a  rejecting  of  their  sacrifices,  though  they  go  not 
 the  'same  way,  because  they  differ  in  the  reading  of 
 the  text :  '  Who  is  there  among  you  that  would  shut 
 the  doors,  that  ye  might  not  kindle  mine  altar  in  vain  ?' 
 So  the  Chaldee,  LXX,  Theodoret,  Vatablus,  '  I  would 
 somebody  would  shut  the  doors,  that  they  might  not 
 offer  these  polluted  sacrifices  to  no  purpose.'  '  Who 
 is  there  that  would  shut  the  doors,  and  kindle  not  fire 
 on  my  altar  in  vain  '?'  So  the  Geneva,  and  their  note 
 is,  God  desires  they  would  rather  shut  the  doors,  than 
 receive  and  burn  such  offerings.  The  author  of  the 
 following  commentary  follows  that,  in  which  I  must 
 depart  from  him ;  because  we  in  our  last  (and  the  best 
 English)  translation,  read  the  words  otherwise,  as 
 above.  We  supply  the  word  EOfl  (for  nought),  out  of 
 the  following  sentence,  as  Piscator  also  doth,  '  Who 
 is  there  that  would  shut  the  doors  for  nought  ?'  Unto 
 which  I  will  offer  a  double  sense  :  1 .  There  are  none 
 of  you  that  would  or  did  serve  me  without  recom- 
 pence  ;  and  therefore  being  so  engaged  to  serve  me, 
 
 and  yet  withal  so  unthankfnl,  I  have  no  pleasure  in 
 you  or  your  sacrifices.  Or,  2.  Who  is  there  even 
 among  you,  any  of  you  (for  I  will  even  make  yourselves 
 the  judges),  that  would  so  far  gratify  the  people,  as  to 
 open  the  doors  of  the  temple  to  pray  for  them ;  or  to 
 kindle  the  altar  to  sacrifice,  to  make  atonement  for 
 them,  and  yet  not  be  respected  by  them,  but  do  all 
 this  for  nought,  they  bringing  you  the  refuse  tithes, 
 poor,  mean,  and  corrupt  offerings,  as  good  as  if  they 
 brought  none  at  all  ?  But  so  ye  deal  with  me,  and 
 despise  my  name,  therefore  I  have  no  pleasure  in  you, 
 nor  will  accept  your  offering. 
 
 Who  u'ould  shut  the  doors,  i.e.  of  the  temple.  The 
 word  is  DTltH,  the  double  doors.  The  difference  be- 
 ween  ml,  Janua,  and  nns,  ostium;  see  in  Gen.  xix. 
 6,  '  Lot  went  out  at  the  door  (ad  ostium,  id  est,  apertu- 
 ram,  the  doorplace)  and  shut  the  door  (Januam,  the 
 opening  door)  after  him.'  The  Greek  expresseth  the 
 difference  more  clearly  :  Lot  went  out,  'ttpos  to  Kgodugov, 
 to  the  porch  (or  outward  door),  and  shut  rr\v  'Svguv, 
 the  door  (the  inner  door)  after  him.  But  to  return  to 
 the  text  in  hand  ;  these  two-leaved  doors  of  the  temple 
 were  daily  to  be  opened  by  the  priests  of  the  family 
 of  Korah,  where  they  waited,  as  it  were,  to  watch 
 their  watches  there.  See  1  Chron.  xvi.  38,  xxvi.  1, 
 2  Chron.  xxxv.  15,  and  Henr.  Molterus  in  Psalmum 
 lxxxiv.  ver.  11. 
 
 Neither  do  ye  kindle  fire  on  my  altar.  *  Illustrate  my 
 altar,'  so  Tremellius  ;  or  as  Montanus  hath  it,  '  cause 
 my  altar  to  shine,'  which  is  also  to  the  sense  of  our  trans- 
 lation ;  because  things  kindled  or  set  on  fire  do  shine. 
 According  to  that  of  Virgil:  Collucent  ignes ;  and 
 Msenia  respiciens,  quas  jam  infelicis  Elizse 
 Collucent  ilammis. 
 
 The  LXX  render  it  as  we  do,  avd-^zn,  '  ye 
 kindle.'  The  Chaldee  paraphrase  expresseth  the 
 meaning  too,  '  Ye  offer  upon  my  altar.' 
 
 I  have  no  pleasure  in  you.  The  Italian,  'I  do  not 
 esteem  you  a  jot.' 
 
 /  will  not  accept  an  offering,  &c.  The  word  here 
 is,  Minhha,  of  which  see  the  next  verse,  in  which, 
 
 (3.)  Thirdly,  He  threatens  the  removal  of  his  wor- 
 ship, ver.  11-13;  where  we  consider, 
 
 [1.]  The  translation,  in  the  word  of  illation,  for. 
 Tremellius  reads  it  hut,  and  Piscator  therefore  would 
 have  it  to  be  *3  for  EX"1 3.  But  we  need  not  so  sup- 
 ply the  original,  in  which  we  have  a  clear  context,  in 
 which  God  passeth  from  the  former  threatening  to 
 this,  as  alleging  this  as  a  reason  of  the  former  :  I 
 will  not  accept  their  offering,  for  I  have  other  people 
 that  more  reverence  me. 
 
 [2.]  The  threatening  itself,  set  down  by  a  compari- 
 son of  dissimilitude  between  the  Jews  and  the  Gentiles ; 
 where, 
 
 First,  The  proposition,  shewing  the  Gentiles'  care 
 of  his  worship,  ver.  11. 
 
 Secondly,  The  reddition,  shewing  the  Jews'  neglect 
 and  profaning  of  it,  ver.  12,  13. 
 
Vee.  11.] 
 
 TORSHELL  ON  MALACHI. 
 
 273 
 
 First,  The  proposition  shewing  the  Gentiles'  care  of 
 God's  worship,  and  respect  unto  it:  ver.  11,  '  From 
 the  rising  of  the  sun  to  the  going  down  of  the  same, 
 my  name  (shall  be)  great  among  the  Gentiles,  and  in 
 every  place  incense  (shall  be)  offered  unto  mine  name, 
 and  a  pure  offering ;  for  my  name  (shall  be)  great 
 among  the  heathen,  saith  the  Lord  of  hosts.'  I  will 
 abolish  your  sacrifices,  impure,  and  bounded  in  one 
 narrow  land ;  my  name  and  my  worship  shall  not  be 
 confined  in  Judea,  but  the  whole  world  shall  be  my 
 temple,  and  all  nations  shall  worship  with  pure  offer- 
 ings, for  my  name  shall  and  will  be  magnified  among 
 them  everywhere. 
 
 From  the  rising  of  the  sun,  to  the  going  down;  that 
 is,  everywhere,  from  east  to  west.  And  what  if  these 
 western  parts  of  the  world  be  particularly  prophesied 
 of  to  enjoy  the  worship  of  God  after  the  Jews  which 
 were  in  the  east ;  or  what  if  these  islands  of  ours  that 
 lie  in  the  sea,  into  which  the  sun  is  said  to  go  down, 
 which  is  an  expression  of  the  old  Greek  poets  (see 
 John  Scapula  in  Them.  Avoj),  and  the  prophet  here 
 useth  such  a  word  in  the  other  original,  when  the  west 
 is  called,  according  to  the  vulgar  conceit,  the  sunset, 
 or  the  sun's  going  down,  or  going  in,  introilus  solis, 
 N12D  of  N13,  to  he  down,  or  go  in. 
 
 My  name  great.  The  Geneva  supplies  is,  we  supply 
 it  shall  be  great.    God's  name,  what  it  is,  we  saw  ver.  6. 
 
 Shall  be  great.     LXX,  dido^asrai,  '  glorified.' 
 
 Among  the  Gentiles  (in  the  end  of  the  verse  they 
 are  called  the  heathen,  but  the  same  word,  D*U).  The 
 Jews  themselves  are  also  ordinarily  called  Gojim : 
 Isa.  ix.  3,  '  Thou  hast  multiplied  the  nation  (Hagoi). 
 The  Targum  there,  '  the  people  of  the  house  of  Israel :' 
 Ezek.  ii.  3,  '  I  send  thee  to  the  children  of  Israel,  to 
 a  rebellious  nation'  [Gojim,  nations),  called  so  in  the 
 plural,  because  though  they  were  but  one  people,  they 
 were  many  tribes,  or  divided  into  many  factions.  But 
 when  the  word  is  opposed  to  the  Jews  (as  here),  it 
 denotes  other  people  that  are  not  of  the  seed  of  Abra- 
 ham, who  in  the  New  Testament  are  called  Uvri,  as 
 Mat.  x.  5,  '  Go  not  into  the  way  of  the  Gentiles,'  hg 
 odov  eSvuv  :  Rom.  xv.  11,  '  Praise  the  Lord,  all  ye  Gen- 
 tiles,' vdvTct  rd  ifori,  This  word  the  LXX  use  here, 
 h  rcTg  ifasoi,  though  this  word  also  be  used  for  the 
 Jews  even  in  the  New  Testament:  Luke  vii.  5,  dya^d 
 rh  'idvog  rjfiu/v,  '  He  loveth  our  nation ;'  that  is,  the 
 Jews.  But  the  Jews  used  the  word  ordinarily  to  sig- 
 nify another  people,  and  a  people  of  another  worship, 
 and  to  this  day  they  use  to  call  a  Christian  Goi,  a 
 Gentile ;  as  we  now  also  do  use  the  words  heathen, 
 Gentiles,  pagans,  for  such  people  as  are  without  Christ, 
 or  are  without  the  covenant ;  as  in  the  apostles'  time 
 they  ordinarily  called  all  such  as  were  not  of  the  church 
 (or  which  used  to  be  called  Gentiles)  eXXrjveg,  Greeks, 
 because  the  greatest  part  of  the  east  country  spake 
 Greek,  and  that  people  were  the  principal  among  the 
 Gentiles  which  were  known  unto  the  Jews.  But  the 
 Syriac  of  the  New  Testament,  instead  of  Grecians, 
 
 usually  turns  it  Aramceans  (see  Tremell.  Marg.  ad  Act. 
 xx.  21,  xxi.  28,  Rom.  ii.  9) ;  and  the  difference  of 
 the  Grecian  and  Grecist  in  the  language  of  the  New 
 Testament,  see  in  Goodwin,  Mos.  et  Aar.  lib.  i.  cap.  3. 
 
 And  in  every  place  incense  offered.  So  also  the 
 LXX,  Arabic,  Syriac,  Pagninus,  the  Tigurine,  Arias 
 Montanus ;  for  Kitter  and  Ktora,  and  Ktoreth,  and 
 the  word  that  is  here,  Muktar,  do  all  signify  incense 
 or  perfume.  It  is  spoken  in  the  language  of  the  Levi- 
 tical  law  (which  is  ordinary  with  the  prophets),  to  set 
 out  the  spiritual  worship  of  God  under  the  time  of 
 the  gospel.  Yea,  under  the  law  itself,  prayer  was 
 resembled  by  the  psalmist  unto  incense,  Ps.  cxli.  2 ; 
 and  the  same  resemblance  is  used  in  the  New  Testa- 
 ment, Rev.  v.  8. 
 
 Offered ;  and  so  the  LXX,  Pagninus,  Tigurine ;  '  put,' 
 so  the  Syriac  ;  the  Arabic  of  Antioch,  '  made  ;'  but  the 
 other  Arabic  reads  it  '  brought :'  all  agreeable  both  to 
 the  signification  of  the  word  muggash  of  nagash,  to 
 draw  near,  or  to  come  near  (that  which  is  offered  it 
 draws  near  unto  God),  and  to  the  use  of  incensing. 
 Only  the  Vulgar  Latin  translates  it  '  sacrificed,'  but  im- 
 properly ;  yet  the  popish  interpreters  make  use  of  that 
 translation  for  their  purpose  in  the  interpreting  of  the 
 next  words,  of  the  sacrifice  of  the  mass,  though  with- 
 out reason,  as  we  shall  see. 
 
 And  a  pure  offering.  This,  I  say,  the  pontificians 
 interpret  of  the  mass,  for,  say  they,  the  word  here, 
 nrtiD,  Mincha,  signifies  specially  that  offering  of  fine 
 flour,  Lev.  ii.  1,  which  was,  say  they,  a  type  of  the 
 eucharist.  But,  1,  mincha  doth  not  always  signify  a 
 sacrifice,  as  we  shall  see  afterwards ;  and,  2,  the  words 
 of  the  prophet  cannot,  xard  to  gnrbv,  literally  be  under- 
 stood of  the  mass,  for  the  popish  priests  do  not  offer 
 fine  flour,  and  oil,  and  frankincense,  which  go  all  to 
 the  making  of  this  mincha,  of  which  see  the  place, 
 Lev.  ii.  1,  2,  and  Maimonides,  Tr.  de  Sacrif.,  cap.  13, 
 sec.  5.  And  for  farther  answer  to  this  interpretation 
 see  the  following  commentary  fully,  together  with 
 Chemnit.  Examen.  part  2a,  lib.  vi.  de  Missa,  arg.  8. 
 
 There  are  divers  other  interpretations.  The  root 
 of  this  Hebrew  word  is  manahh,  an  Arabic  verb  sig- 
 nifying to  give,  and  minhha  is  any  solemn  gift  or  pre- 
 sent: to  man,  as  Gen.  xxxii.  13,  '  Jacob  took  (mincha) 
 a  present  for  Esau  ;'  so  Gen.  xliii.  11,  1  Sam.  x.  27, 
 and  2  Sam.  viii.  G,  '  The  Syrians  became  servants 
 to  David, and  brought  gifts;'  Heb.  mincha,  Gr.  *!goms 
 |eW.  But  especially  it  is  a  present  or  gift  to  God, 
 which,  when  it  is  of  cattle,  it  is  called  korban,  and 
 when  of  things  inanimate,  as  flour,  cakes,  wafers,  &c, 
 it  is  called  mincha;  so  Gen.  iv.  3,  'Cain  brought  of 
 the  fruit  of  the  ground  (mincha)  an  offering  to  the 
 Lord.'  But  most  strictly  it  signified  those  particular 
 kinds  of  meat  offerings  mentioned  Lev.  ii.  There  were 
 five  kinds  of  them  in  that  chapter,  and  among  them 
 that  of  fine  flour,  which  was  to  be  offered  every  morn- 
 ing and  evening,  Exod.  xxix.  38-41.  This  Mincha 
 was  primarily  a  figure  of  Christ's  oblation,  who  gave 
 
 S 
 
274 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  I. 
 
 himself  for  '  an  offering  to  God  for  us,'  Eph.  v.  2  ;  so 
 Heb.  x.  5,  &c.  The  apostle  openeth  the  40th  Psalm, 
 a  type  of  Christ,  but  not  of  the  eucharist.  Secondly, 
 it  figured  the  persons  of  Christians,  who  through  Christ 
 are  sanctified  to  be  pure  oblations  to  God ;  prophesied 
 of,  Isa.  lxvi.  20,  '  The  Gentiles  shall  be  brought  for 
 an  offering  (mincha)  to  the  Lord.'  To  which  place,  or 
 rather  to  this  of  the  prophet  Malachi,  the  apostle  seems 
 to  allude,  Rom.  xv.  16,  where  he  calls  the  conversion 
 of  the  Gentiles  through  the  gospel  '  an  oblation,'  or 
 '  offering,'  or  '  sacrificing  of  the  Gentiles  unto  God,'  in 
 which  respect  also  he  calls  his  preaching  a  sacrifice, 
 as  Erasmus  reads  it  also,  sacrijicans  erangelium,  though 
 the  phrase  be  obscure.  Hugo's  interpretation  here 
 was  of  the  proselytes,  who  should  be  an  offering  to  the 
 Lord  to  the  temple,  ex  omni  loco,  '  from  every  place.' 
 But  it  is  not  so  in  the  text,  but  '  in  every  place.'  And 
 this  sense  agrees  better  with  the  conversion  of  us  the 
 Gentiles.  Thirdly,  it  figured  the  fruits  of  grace  and 
 good  works,  particularly  prayer.  The  Jewish  inter- 
 preters say  this  pure  offering  is  meant  of  the  prayers 
 of  the  holy  Jews  everywhere  dispersed.  So  the  Chal- 
 dee  paraphrase,  '  I  will  receive  your  prayers,  and  it 
 shall  be  like  a  pure  offering  before  me.'  But  the  place 
 speaks  of  the  Gentiles ;  therefore  it  is  that  Tertullian 
 occasionally,  and  Vatablus  and  Calvin  ad  loc,  under- 
 stand it  of  Christians  their  performing  of  worship  to 
 God  in  the  duties  of  holiness  and  love.  Hence  duties 
 of  love  are  called  sacrifices,  Heb.  xiii.  16,  Philip,  iv. 
 18,  but  chiefly  the  duties  of  holiness,  praises  of  and 
 prayers  unto  God,  when  everywhere  there  is  a  '  lifting 
 up  of  pure  hands  to  the  Lord,'  1  Tim.  ii.  8.  And  it 
 is  observable  that  the  time  of  the  mincha,  which  was 
 daily  morning  and  evening,  wras  the  time  of  set  prayer 
 among  the  Jews:  Dan.  ix.  21,  '  While  I  was  speaking 
 in  prayer,  Gabriel  touched  me,  about  the  time  of  the 
 evening  oblation'  {mincha).  This  is  that  which  the 
 Rabbins  c&Utephilla  mincha,  the  prayer  of  the  evening 
 sacrifice,  which  was  about  three  of  the  clock  in  the 
 afternoon,  called  in  Scripture,  according  to  the  Jews' 
 reckoning  of  the  time,  '  the  ninth  hour,'  which  is  said 
 to  be,  Acts  iii.  1,  oC'ga  rJjg  rrgoasvyfig,  '  the  hour  of 
 prayer.' 
 
 Secondly,  the  other  part  of  the  comparison,  or  red- 
 dition,  shews,  on  the  contrary,  the  Jews'  neglect  and 
 profaning  of  that  worship  which  the  Gentiles  would  so 
 reverently  entertain,  vers.  12,  13.     This  is  set  down, 
 
 I.  Generally,  ver.  12,  But  ye  have  profaned  it.  But 
 ye  priests  and  others,  that  have  reason  to  entertain 
 and  reverence  my  name  and  worship,  ye  have  polluted 
 it.  LXX,  (3i(3yi\oiits  uvrb,  ye  have  dishonoured  it. 
 And  so  Pagninus,  the  Geneva,  and  Deodate's  margin. 
 
 II.  Particularly,  1,  in  their  thoughts;  2,  in  their 
 words;  and  3,  in  their  deeds. 
 
 First,  in  their  thoughts,  or  base  conceit;  for  it  is 
 not  so  likely  that  they  uttered  it  in  words.  '  In  that 
 ye  say,  The  table  of  the  Lord  is  polluted,  and  the  fruit 
 thereof,  even  his  meat,  is  contemptible.'     They  had  a 
 
 base  conceit  and  profane  of  God's  altar  and  the  sacri- 
 fices. 
 
 The  table;  that  is,  the  altar.     See  before,  ver.  7. 
 
 And  the  fruit  thereof,  even  his  meat.  Our  old  autho- 
 rised English  hath  it  '  the  fruit,'  and  in  the  margin, 
 '  or  the  word.'  It  is  true  that  213,  fructus,  fruit,  is  by 
 a  metaphor  transferred  to  speech,  which  is  the  fruit 
 of  the  tongue,  as  Isa.  lvii.  19,  '  I  create  (213)  the  fruit 
 of  the  lip.'  Where  the  Targum  is  mamlal,  and  the 
 LXX  Xoyov,  and  tbe  sense  seems  to  be  so,  I  create 
 speech,  or  the  word  of  the  lips.  But  here  it  is  in  its 
 proper  signification,  the  fruit;  the  Septuagint,  tcc 
 iniTide/Aivu,  which  the  Vulgate  follows,  '  That  which  is 
 put  upon  it,  with  the  fire  that  doth  consume  it.'  So 
 the  Vulgate,  mistaking  the  original  word,  as  if  it  were 
 V?21N,  comedens  ilium;  but  the  word  is  1P3K,  cibus  ejus, 
 his  meat ;  the  Chaldee,  '  The  table  of  the  Lord  is  de- 
 spised, and  the  gifts  thereof.'  The  Tigurine,  '  The 
 provision  thereof  is  vile,'  because,  as  Vatablus  notes, 
 the  fat  and  entrails  that  were  offered  were  vile.  St 
 Jerome  otherwise,  '  the  fruit,'  that  is,  the  fire,  '  and 
 the  meat  of  the  fire,'  that  is,  the  victim  or  sacrifice. 
 I  rather  take  it  as  our  translation  hath  expressed  it, 
 for  two  nouns  put  absolutely,  or,  as  we  say,  per  appo- 
 sitionem,  both  the  altar  and  the  fruit,  even  the  meat 
 upon  it,  were  despised  by  them.  '  The  revenue,  the 
 income  of  it,'  so  the  Italian  in  the  text;  or  '  the  fruit,' 
 so  in  the  margin. 
 
 Secondly,  injheir  words:  ver.  13,  'Ye  said  also, 
 Behold  what  a  weariness  is  it.'  Besides  what  conceit 
 ye  have  cherished,  ye  have  also  uttered  enough  to  dis- 
 cover your  hypocrisy  and  profaneness. 
 
 Behold  uhat  a  weariness  is  it;  or,  as  the  Geneva, 
 '  It  is  a  weariness  ;'  the  Vulgate,  '  Behold,  this  out  of 
 our  labour.'  Somewhat  like  to  that  of  the  LXX,  '  Be- 
 hold these  out  of  our  affliction.'  We  are  returned 
 poor,  and  this  is  as  much  as  our  labour  or  poverty  can 
 allow.  But  it  is  not  nx*?)"!^  de  labore,  of  labour;  but 
 as  Pagninus  and  Vatablus  observe,  and  as  it  is  in  our 
 best  copies,  nfrOn^  matlaa,  either  there  is  a  double 
 heemantic  (as  they  call  it),  or  it  is  iwo  words,  as 
 Rabbi  Abraham  would  have  it  read,  HN?n  fiD,  and  so 
 also  Sixt.  Amama  ad  loc.  in  his  Anomal.  Special.  Quis 
 Labor  !  Oh  how  I  am  weary !  How  I  pant  in  bring- 
 ing it,  it  is  so  fat  and  heavy !  or,  how  are  we  tired 
 and  spent  in  God's  service!  This  I  take  to  be  the 
 sense.  There  are  other  interpretations,  as  that  of 
 Winkleman,  '  the  beast  is  not  faulty,  but  only  it  is 
 weary ;'  the  priests  so  hypocritically  excusing  them- 
 selves, in  taking  any  offering  that  came  to  hand ;  or 
 as  some  others,  who  also  make  these  the  words  of  the 
 priest,  some  one  of  them  taking  up  the  shoulder  or 
 the  breast  of  some  carrion  sheep,  saying,  See  what  we 
 have  for  our  labour,  what  a  weariness  is  it  to  serve  so 
 fruitlessly.     But  I  rest  in  the  sense  before. 
 
 Thirdly,  in  their  deeds,  expressed, 
 
 1.  More  darkly. 
 
 2.  More  clearly. 
 
Ver.  13.] 
 
 TORSHELL  ON  MALACHI. 
 
 275 
 
 First,  More  darkly.  '  And  ye  have  snuffed  at  it ;'  or, 
 '  Whereas  ye  might  have  blown  it  away.'  Your  very 
 carriage  hath  expressed  your  hypocrisy,  and  pride, 
 and  contempt. 
 
 iniN  Dnnsni.  Huntly,  the  Scottish  Jesuit,  con- 
 tends from  Galatinus  that  for  1H1N  was  formerly  read 
 *niK.  For  the  vindication  of  the  uncorrupted  reading 
 of  which  place,  see  Solom.  Glassius,  Philol.  Sacr.,  lib. 
 i.  tr.  i.  p.  50. 
 
 Ye  have  snuffed  at  it.  '  Behold  what  a  labour,  and 
 ye  throw  it  down.'  So  Pagninus.  As  if  they  would 
 take  breath,  pretending  to  be  weary  in  the  carrying  of 
 it,  being  so  fat  and  weighty.  Ye  say,  Oh  how  weary  ! 
 because  the  beast  is  fat  and  heavy,  whereas  ye  might 
 have  blown  it  away,  being  so  thin  and  light.  So 
 Tremellius  expresseth  it,  and  John  Tarnovius  ;  or,  It 
 is  worthy  to  be  blown  away ;  so  Jerome,  Rernigius, 
 Lyranus,  you  pant  as  if  it  "were  weighty,  but  I  blow  it 
 away  with  scorn.  So  also  Jerome  and  Theodoret.  The 
 Septuagint,  in  editione  Romana,  read  it,  l^efpueqea,  '  I 
 have  blown  it  away.'  But  Cornelius  aLapide  tells  us 
 that  in  the  edition  of  the  LXX  in  Bibliis  Regiis,  which 
 I  had  not,  '  Ye  have  puffed  or  blown.'  John  Winkle- 
 man  gives  a  singular  sense,  that  the  priests,  by  a  kind 
 of  writhing  of  their  mouths  and  drawing  in  their 
 breath,  would,  though  in  a  scornful  way,  extenuate 
 and  lessen  their  fault  in  receiving  corrupt  offerings. 
 '  Why,  the  beast  is  not  faulty,  but  only  weary ;  is 
 this  such  a  matter  ?  As  if  forsooth,'  &c.  I  rather  will 
 propound  this  sense  ;  you  blow  and  pant  as  if  tired, 
 and  think  all  too  wearisome,  and  snuff  and  shew  dis- 
 like at  it,  snuffing  or  puffing  with  the  breath  being 
 a  sign  of  dislike  and  contempt,  and  pride.  So  the 
 soldier  in  Plautus :  Quojus  tu  legionis  difflavisti.  Quasi 
 ventus  folia  out  peniculum  tectorium.  So  God  shews 
 his  contempt  of  his  enemies :  Ps.  x.  5,  '  As  for  all  his 
 enemies,  he  puffeth  at  them ;'  so  Prov.  xxix.  8,  '  Scorn- 
 ful men  bring  a  city  into  a  snare,'  or,  '  set  a  city  on 
 fire,'  that  is,  with  their  breath;  or difflant  civitatem, 
 as  Drusius  renders  it  {Hebraic  Qutrst.,  lib.  iii. 
 qu.  22). 
 
 Secondly,  More  expressly.  '  And  ye  brought  that 
 which  was  torn,  and  the  lame,  and  the  sick  ;  thus  ye 
 brought  an  offering :  should  I  accept  this  at  your 
 hand  ?  saith  the  Lord.'  Ye  cared  not  what  you 
 brought  or  offered.  Thus  ye  brought,  mincha  (ob- 
 serve that  that  word  is  used  here  too,  as  well  as  verse 
 11,  where  the  papists  so  much  contend  for  it)  an 
 offering  indeed,  such  as  it  is,  but  such  as  I  cannot  nor 
 will  accept. 
 
 That  which  was  torn.  That  which  you  got  by  rapine 
 and  oppression,  so  the  Vulgate.  Ye  say,  ye  afford  it 
 out  of  your  labour,  but  ye  lie  ;  it  is  what  you  steal, 
 and  of  that  too  not  of  the  best.  So  that  here  are 
 three  sins  discovered  together,  rapine,  irreligion,  and 
 lying,  and  thus  St  Jerome,  Remigius,  and  Lyranus 
 understand  it.  '  That  which  was  rent  and  torn  ;' 
 so    Tremellius ;    and    therefore    Calvin    understood 
 
 it,  that  they  bought  sheep  that  were  worried  ;  but 
 they  brought  the  beasts  always  alive,  therefore  the 
 former  exposition  is  received  by  most,  that  which  you 
 snatched  away  by  oppression.  But  how  doth  this 
 agree  with  the  description  of  the  offering  in  the  next 
 wTords,  lame  and  sick  ?  I  therefore  incline  to  Calvin's, 
 and  it  might  be  worried  and  torn,  and  yet  alive. 
 Deodate,  in  his  Italian,  gives  both  senses,  and  leaves 
 it  to  the  reader's  choice.  Thus  much  of  the  threaten- 
 ing of  judgments  privative.     We  have  in  the  next, 
 
 II.  A  positive  judgment  threatened,  ver.  14,  where, 
 
 First,  The  judgment  threatened,  a  curse.  '  But 
 cursed  be  the  deceiver  ;'  cursed  with  curses  temporal, 
 spiritual,  and  eternal.  LXX,  ift/xardgaroc,  forespoken 
 or  execrated.  The  ordinary  word  of  the  LXX,  Deut. 
 xxvii.  15,  &c. ;  and  of  the  New  Testament,  as  Gal. 
 iii.  13. 
 
 Secondly,  The  sin;  1,  generally  ;  2,  in  particular. 
 
 First,  Generally  set  down,  '  The  deceiver,'  deceit- 
 ful against  the  faith  of  religion  and  against  ordinary 
 justice.  Tremellius  calls  him  machinator,  he  that  can 
 devise  ways  of  deceit  covertly ;  the  crafty  deceiver. 
 The  LXX,  05  h  Bwurbg,  '  Who  was  able,'  taking  the 
 word  in  the  text,  nochd,  to  come  of  jachal,  potuit, 
 whereas  it  is  of  nachal,  to  deal  perfidiously. 
 
 Secondly,  In  particular.  '  Which  hath  in  his  flock  a 
 male,  and  voweth  and  sacrificeth  to  the  Lord  a  corrupt 
 thing.'  That  hath  better,  for  if  he  had  not  ability,  God 
 would  not  require  at  his  hands,  but  he  should  be  more 
 blameless,  and  yet  thinks  the  worst  good  enough  for 
 God.  He  must  have  a  flock,  and  a  male  in  it,  that 
 is,  a  sacrifice  fit,  perfect,  and  without  blemish  accord- 
 ing to  the  law  ;  or  else  God  doth  not  require  or  so 
 strictly  expect  from  him. 
 
 And  voweth  and  sacrificeth  to  the  Lord  a  corrupt 
 thing  ;  that  is,  that  voweth  a  perfect  or  sound  thing, 
 for  they  were  by  the  law  to  vow,  Lev.  xxii.  23,  males 
 and  perfect,  but  comes  short  of  his  vow  and  sacrificeth 
 a  corrupt,  not  answerable  either  to  the  purpose  of  his 
 vow,  or  to  the  law.  There  was  no  man  that  would  vow 
 a  corrupt  thing,  though  through  fraud  he  sacrificed  or 
 offered  such  a  one.  Therefore  the  Greeks  have  ex- 
 pressed this  sense,  '  Cursed  be  the  deceiver  that  hath 
 a  male,  and  his  vow  being  upon  him,  sacrificeth  a  cor- 
 rupt thing.'  And  accordingly  the  Vulgar  Latin, 
 '  That,  making  a  vow,  sacrificeth  a  weak  thing.' 
 
 A  corrupt  thing.  Vulgate,  a  weak ;  Pagninus,  a 
 spotted  or  blemished  ;  the  Tigurine,  a  faulty.  The 
 Hebrew  word  maschat  is  weakened,  gelded,  maimed, 
 corrupt. 
 
 To  the  Lord.  Hebrew,  Adonai.  This  is  the  first 
 time  in  this  prophet  that  God  is  directly  named  by 
 any  other  name  than  Jehovah.  Adon  is  a  lord,  who 
 as  a  foundation  or  a  column  sustains  his  people  ;  and 
 it  is  applied  to  God,  who  is  the  Lord  of  the  whole 
 earth,  who  is  called  Adon :  Exod.  xxiii.  17,  '  All  thy 
 males  shall  appear  before  (Adon)  the  Lord  God.' 
 But  of  this  appellative  there  is  formed  a  proper  name 
 
270 
 
 TORSHELL  ON  MALACHL 
 
 [Chap.  II. 
 
 or  epithet  of  God,  Adonai,  with  Cametz,  having  the 
 same  points  with  Jehovah. 
 
 Thirdly,  The  reason  both  why  the  deceiver  is  cursed, 
 and  to  assure  him  he  shall  be  so.  '  For  I  am  a  great 
 King,  saith  the  Lord  of  hosts,  and  my  name  is  dreadful 
 among  the  heathen.'  The  Italian,  '  For  as  much  as  I 
 am  a  great  King.'  The  sense  is,  It  will  not  stand 
 with  my  glory  to  suffer  my  people  to  profane  and 
 despise  that  name  which  the  heathen  magnify  and  fear. 
 
 Dreadful.  Arias  and  the  Geneva,  '  terrible :'  the 
 Vulgate,  'horrible;'  Tremellius,  'reverend;  the  Chal- 
 dee,  '  potent.'  Only  the  LXX  render  it  sviipavls, 
 'illustrious,'  as  if  the  word  here  KTU  were  of  n&O,  to 
 see,  but  it  comes  of  KT,  to  be  afraid.  And  this  verse 
 seems  to  refer  to  the  sixth,  '  If  I  be  a  master,  where 
 is  my  fear  ?'  The  very  heathen  acknowledge  me  to 
 be  so  by  their  dread  and  fear  of  my  name.  Thus 
 having  expostulated  with  them,  and  threatened  them 
 for  their  ingratitude  and  contempt,  in  the  next  place, 
 in  the  former  part  of  the  next  chapter, 
 
 III.  He  amplifies  the  former  expostulation  and 
 threatenings,  chap.  ii.  ver.  1  to  the  10th,  where, 
 
 First,  To  whom  he  chiefly  applies  his  speech  :  ver. 
 1,  '  And  now,  0  ye  priests,  this  commandment  is  for 
 3'ou.'  The  French,  '  is  addressed  unto  you  ;'  and  so 
 Deodate's  Italian  also  supplies  it.  He  here  returns 
 his  speech  to  the  priests,  whose  avarice  and  profane- 
 ness  had  been  the  fountain  of  much  other  evil  and 
 profaneness  among  the  people.  '  Cursed  be  the  de- 
 ceiver, whoever  he  be :  but  to  you,  0  priests,  it  is 
 principally  to  be  applied.  My  name  is  dreadful  even 
 among  the  heathen  ;  if  it  be  profaned  by  you,  that  are 
 near  me  in  attendance  and  service,  the  curse  is  chiefly 
 against  you.' 
 
 And  now ;  or,  as  Tremellius,  '  Now  therefore.' 
 Their  objection  is  prevented  ;  all  that  hath  been  said 
 touches  the  people,  not  us.     Yes, 
 
 This  commandment  is  for  you  ;  or,  as  Montanus, 
 '  to  you.'  This  commandment,  this  increpation,  this 
 intimation  of  my  mind,  is  for  you.  Or,  this  command- 
 ment is  for  you  ;  that  is,  of  you  I  principally  re- 
 quired and  expected  to  be  honoured  at  my  altar,  in  my 
 sacrifices. 
 
 Secondly,  The  matter  of  the  speech,  mixed  of  con- 
 testations and  threatenings,  or  a  conditional  threaten- 
 ing of  many  judgments  unless  they  repented.  We 
 will  consider,  ver.  2, 
 
 1.  The  conditions  of  exemption  from  his  judgments: 
 '  If  you  will  not  hear,  and  if  you  will  not  lay  it  to 
 heart,  to  give  glory  to  my  name,  saith  the  Lord  of 
 hosts.'  Here  are  three  conditions  of  exemption  :  to 
 hear  God  ;  to  lay  his  commandment  or  their  duty  to 
 heart ;  to  give  glory  to  God's  name.  The  sum  of 
 them  is  repentance. 
 
 Lay  to  heart.  The  phrase  is  usual  and  frequent. 
 The  Geneva,  '  Consider  it  in  your  heart ;'  Chaldee 
 paraphrase,  '  Unless  ye  put  my  fear  upon  your 
 heart.' 
 
 Lay  it.  What  ?  My  precepts,  so  Yatablus  ;  your 
 duty,  so  Tremellius  ;  my  glory,  so  others. 
 
 2.  The  things  that  are  threatened, 
 
 Set  down  more  largely,  vers.  2-8. 
 
 Repeated  again  with  more  brevity,  ver.  9. 
 
 1.   Set  down  more  largely. 
 
 (1.)  In  general,  ver.  2. 
 
 (2.)  In  particular,  vers.  8-8. 
 
 (1.)  In  general,  '  I  will  even  send  a  curse  upon  you.' 
 The  Vulgate,  '  I  will  even  send  want  upon  you.'  And 
 they  translate  it  so,  because  that  curse  wras  usual  to 
 the  Jews;  and  now  being  so  lately  returned,  and  as 
 yet  not  very  warm  in  their  nests,  would  be  the  greater 
 curse,  and  because  it  would  suit  with  their  covetous- 
 ness.  To  say  a  little  more  for  the  Vulgar  Latin  in 
 the  rendering  of  this  place  ;  it  is  a  saying  of  the  an- 
 cient Hebrews,  that  all  benedictions  are  amplifications, 
 and  all  curses  are  diminutions.  Which  Dan.  Heinsius 
 hath  observed  upon  s-j-^apisryigavroog,  in  the  text  of  John 
 vi.  23,  in  his  Aristarchus  Sacer,  parte  secund,  cap. 
 viii.,  where  the  reader  shall  find  more  to  this  purpose, 
 to  whom  I  refer  him.  But  mxo,  of  Arar  or  Ar,  to 
 speak  against,  or  execrate.  The  LXX,  Chaldee,  Va- 
 tablus,  Pagninus,  and  both  our  English  do  render  '  a 
 curse,'  leaving  the  explicit  meaning  to  the  expositor. 
 '  I  will  execrate  you,'  or  '  pronounce  a  curse  against 
 you.'     This  is  amplified  further  three  ways. 
 
 [1.]  By  an  explication.  '  And  will  curse  your  bless- 
 ing.' It  is  the  same  word  again,  TTnNl,  vearothi,  '  I 
 will  execrate,'  or  '  imprecate,'  as  the  Targum  express- 
 eth  it  by  another  word,  vcalut,  '  And  I  will  lay  an  oath ' 
 upon  you,  as  if  it  were  a  curse  laid  on  with  an  oath. 
 So  it  is  Zech.  v.  3,  '  This  is  (haala,  '  the  oath,' 
 where  it  is  in  our  last  English)  the  curse  which  is 
 gone  forth.'  I  will  lay  an  oath  upon  your  blessings. 
 You  shall  not  prosper.  It  may  be  expounded  either, 
 first,  I  will  deprive  you  of  what  you  have  and  enjoy, 
 or  are  like  to  enjoy,  so  that  you  shall  reap  sparingly, 
 2  Cor.  ix.  6,  so  Cyril,  Remigius,  Vatablus ;  or,  secondly, 
 I  will  curse  and  blast  what  you  bless,  as  your  beasts, 
 houses,  fields ;  so  the  Chaldee,  '  I  will  curse  your 
 benediction  and  will  execrate  it.'  And  this  St  Jerome 
 also  follows. 
 
 [2.]  By  the  certainty  of  it,  being  even  begun  already. 
 'Yea,  I  have  cursed  them  already.'  Tremellius,  '  I  have 
 cursed  them  every  one.'  The  Chaldee  and  Vulgate 
 make  it  but  a  repetition  of  the  same  thing,  '  I  will 
 curse  your  blessings,  and  I  will  curse  or  execrate 
 them.'     But  Vatablus  and  Pagninus  reads  it  as  we  do. 
 
 [3. J  By  the  cause  briefly  and  anticipately  inserted, 
 '  Because  ye  do  not  lay  it  to  heart,'  of  which  see  be- 
 fore in  the  condition. 
 
 (2.)  The  things  that  are  threatened  are  set  down 
 in  particular  ;  vers.  3-9. 
 
 [1.]  Famine,  ver.  3. 
 
 [2.j  Shame,  ver.  3. 
 
 [3. J  God's  breaking  covenant  with  them,  vers.  4-8. 
 
 [1.]  Famine :  ver.  3,   '  Behold  I  will  corrupt  (or 
 
Ver.  4.] 
 
 TORSHELL  ON  MALACHT. 
 
 277 
 
 reprove)  your  seed,'  Goer  Lacliem  eth  hctzzerah.  The 
 uncertain  interpretation  of  "ti^  and  JHT  have  caused 
 variety  of  exposition.  ~iyj  is  to  ■  reprove  or  reprehend 
 with  sharp  words  and  much  noise,'  especially  when  it 
 is  in  construction  with  2,  as  Gen.  xxxvii.  10.  TM,1 
 12,  '  His  father  rebuked  him.'  But  when  it  is  in  con- 
 struction with  an  accusative,  it  is  to  curse,  or  corrupt, 
 or  destroy,  as  Ps.  ix.  5,  gaarta  yojim,  '  Thou  hast  re- 
 buked the  heathen ;'  or,  as  the  meaning  there  is, 
 1  Thou  hast  destroyed  them,'  as  the  next  words  do 
 plainly  shew.  And  so  that  word  is  taken  here.  The 
 other  word  JHT,  if  it  be  written  ITU,  it  is  seed ;  if  it  be 
 written  JTft,  it  is  an  arm  of  a  man.  So  it  seems  the 
 LXX  read  it.  And  hence  the  ancient  fragment  of 
 Aquila,  '  I  will  reprove  you  with  mine  arm,'  as  a 
 soldier,  or  in  resemblance  to  whom,  an  orator  casts  or 
 stretches  forth  his  arm  when  he  is  vehement  (as  Cicero 
 speaks,  Brachium  procerius  projectum  est  quasi  quod- 
 dam  telum  orationis).  St  Jerome,  and  Lyranus,  and 
 Meuochius,  much  otherwise,  '  I  will  throw  away  the 
 right  arm  or  shoulder  of  the  offering,'  which  was  the 
 priest's  due,  Lev.  vii.  32  ;  that  is,  1  will  deprive  you 
 of  your  maintenance  and  strength.  Montanus  and 
 De  Castro  take  it  as  a  threatening  of  rejection  both 
 of  priest  and  sacrifice ;  I  will  cast  away  both  the  arm  by 
 which  ye  offer,  and  the  seed  (the  mincha),  the  offering 
 also.  Most  of  these  and  the  Vulgate  follow  the  LXX, 
 who,  mistaking  Noer  for  Goer  by  reason  of  the  like- 
 ness of  J  and  3,  read  it  apog/£w.  And  for  such  as  read 
 the  other  word,  zera,  seed,  some  understand  it  of  their 
 seed,  that  is,  their  posterity,  that  God  threatens  to 
 destroy  them  and  their  issue.  Some  understand  it  of 
 the  seed  cast  into  the  ground, — and  that  sense  I  have 
 given, — that  they  should  sow  but  not  reap  plentifully, 
 which  is  a  threatening  of  famine.     The  next  is, 
 
 [2.  j   Secondly,  Shame  and  ignominy.     •  And  I  will 
 spread  (or  scatter)  dung  upon  your  faces,  even  the 
 dung  of  your  solemn  feasts,  and  one  shall  take  you  away 
 with  it,'  or,  '  it  shall  take  you  away  to  it.'     So  our 
 last,  together  with  the  marginal  reading.    The  French, 
 '  And  ye  shall  bear  it ;'  Osiander,   '  And  it  shall  stick 
 unto  you.'     The  Vulgar  Latin,  and  the  Geneva  Eng- 
 lish, and  the  commentary  following,   '  which  used  it,' 
 are  here  dark.     The  Chaldee  first  offers  us  light  to 
 this  place,  I  will  reveal  the  confusion  or  shame  of  your 
 sins  to  your  own  faces.     The  LXX  (though  mistak- 
 ing 6JH3  for  EHB,  and  reading  it  ivvorgov,  the  belly,  in 
 which  the  excrement  or  dung  lies,  which  belly  was 
 part  of  the  priest's  due)  have  given  us  also  another 
 hint  of  interpreting.     Because  ye  despise  me,  and  offer 
 ye  care  not  what,  ye  shall  also  be  despised ;  the  people 
 shall  throw  you  the  belly,  which  is  your  due,  in  the 
 time  of  your  solemn  feasts,  but  with  the  dung  or  ex- 
 crements in  it,  so  that,  in  the  throwing  of  it,  the  dung 
 shall  fly  in  your  faces,  that  being  so  sprinkled  ye  shall 
 be  laughed  at  by  all ;  and  you  shall  be  so  like  dung, 
 your  faces  being  fouled  with  it,  that  he  that  comes  to 
 cleanse  the  place  shall  offer  as  if  he  would   throw  you 
 
 out  with  it,  or  take  you  also  upon  his  dung  fork ;  or  as 
 Deodate,  you  shall  be  vile  as  dung,  which  is  removed 
 away  into  a  place  remote  from  the  temple.  So  this  is 
 the  threatening  of  shame  and  confusion  to  them,  even 
 in  their  solemn,  their  rejoicing  feasts.  Hhaggechen  of 
 hhagag.  Or  else,  hhag  is  taken  here  synecdochically 
 for  the  sacrifice  itself  offered  in  the  feast,  as  it  is 
 sometimes  taken,  Exod.  xxiii.  28,  Amos  v.  21,  Isa. 
 xxix.  1.  The  dung  of  the  sacrifices  ;  see  John  Tar- 
 novius,  Exercit.  Biblic,  p.  127,  par.  4,  edit.  2a.  How- 
 soever the  same  sense  stands  good.     The  next  is, 
 
 [3.]  Thirdly,  God's  breaking  covenant  with  them, 
 which  is  implied,  ver.  4,  '  And  ye  shall  know  that  I 
 have  sent  this  commandment  unto  you,  that  my  cove- 
 nant might  be  with  Levi,  saith  the  Lord  of  hosts.' 
 Wherein  we  have  three  points:  1,  I  intended  it  should 
 have  stood ;  2,  but  it  doth  not  or  shall  not  stand  ; 
 3,  and  that  because  ye  are  unanswerable  to  it.  Upon 
 this  he  takes  occasion  to  remember  them  of  the 
 covenant  with  Aaron  or  Phinehas  and  the  tribe  of 
 Levi,  and  now  their  falling  from  it,  and  therefore 
 God's  justice  in  forsaking  them.  So  we  have  here, 
 First,  The  parts  of  the  covenant, ver.  5. 
 Secondly,  The  answering  the  conditions  of  the  cove- 
 nant by  the  former  priests,  vers.  0,  7. 
 
 Thirdly,  The  degenerating  of  these  priests,  ver.  8. 
 First,  The  parts  of  the  covenant  between  God  and 
 Levi,  ver.  5. 
 
 First,  On  God's  part,  a  gracious  promise  and  per- 
 formance of  life  and  peace  :  '  My  covenant  was  with 
 him  of  life  and  peace,  and  I  gave  them  to  him.'  God 
 promised  prosperity,  and  performed  a  long,  prosperous, 
 and  happy  life  to  some  of  them  ;  as  to  Aaron,  who 
 lived  103  years,  and  to  Phinehas  (mentioned  by  Vata- 
 blus  in  his* notes),  who  lived  300  years  as  it  is  thought, 
 and  as  some  chronologers  do  observe  (yea,  it  is  the 
 conceit  of  Peter  Damian,  from  some  Jewish  trifiers, 
 that  he  lives  still,  taking  him  for  Elias),  and  to  Joshua 
 or  Jesus,  the  son  of  Josedech,  who  (according  to  Hel- 
 vicus)  lived  110  years  in  the  office  of  the  high  priest- 
 hood. To  these  and  others  was  expressly  fulfilled  a 
 covenant  (D^nn,  vitarum,  as  it  is  in  the  original) 
 of  lives,  that  is,  of  long  life,  and  of  peace,  and 
 would  have  been  ready  to  have  performed  it  to  these 
 to  whom  Malachi  prophesies,  had  they  kept  covenant 
 with  him. 
 
 Secondly,  On  Levi's  part,  for  fear  and  humility: 
 '  For  the  fear  wherewith  he  feared  me,  and  was  afraid 
 before  my  name.'  Fear  and  humility  were  the  two 
 conditions  for  which  God  did  this  for  them.  Their 
 fear  of  God,  which  was  to  be  seen  in  Aaron,  Phinehas, 
 Onias,  and  other  good  priests.  And  their  being 
 troubled,  and  affrighted,  and  grieved,  when  they  saw 
 God's  name  to  be  contemned  and  abused,  see  Exod. 
 xxxii.  2G,  Num.  xxv.  7,  8. 
 
 The  Vulgar  Latin  and  the  Geneva  read  it  in 
 another  sense,  '  And  I  gave  him  fear,  and  he  feared 
 me  ;'  but  not  so  agreeable  to  the  original.    Tremellius 
 
278 
 
 TOESHELL  ON  MALACHI. 
 
 [Chap.  II. 
 
 renders  the  last  words,  '  because  of  my  name.'  It 
 (that  is,  the  tribe  of  Levi)  was  broken.  And  Junius 
 his  note  is,  that  Levi  was  deprived  of  life  and  peace, 
 because  he  sanctified  not  God's  name.  But  the  whole 
 context  is  against  that  reading  and  interpretation,  finj 
 (which  is  an  anomaly,  and  according  to  the  rule 
 should  be  rinj)  is  the  prseter  tense  in  niphal  of  finn, 
 which  is,  to  be  dejected,  broken,  cast  down,  &c,  and  so 
 metaphorically  it  is  used  to  signify,  to  be  amazed, 
 affrighted,  trembling,  humbled.  Wherefore  we  decline 
 that  of  Junius,  and  rest  in  the  sense  offered  by  our 
 last  translation.  See  further  in  John  Tarnovius  ad 
 locum.  Thus  of  the  parts  or  the  conditions  of  cove- 
 nant.    Nest  see  we, 
 
 Secondly,  The  answering  of  the  conditions  of  the 
 covenant  by  the  former  priests,  vers,  6,  7 ;  which  is, 
 First,  Particularly  set  down,  ver.  6. 
 Secondly,  Amplified  by  a  theorem,  ver.  7. 
 First,  Particularly  set  down,  ver.  6,  as  it  had  been 
 more  generally  in  the  former  verse. 
 
 (First)  That  they  were  studious  in  the  law  and  skil- 
 ful in  it :  '  The  law  of  truth  was  in  his  mouth.'  Aaron 
 and  others  taught  truly. 
 
 The  law  of  truth.  HON  for  flJOX  (vide  plura  de  hoc 
 nomine  apud  Valent.  Schindlerum  in  Pentagl.  in  verbo 
 |DN),  or  '  the  law  of  righteousness,'  for  this  is  opposed 
 to  unrighteousness  or  iniquity  in  the  next  member, 
 '  iniquity  not  found  in  his  lips.'  The  law,  the  mys- 
 teries of  righteousness,  is  called,  '  the  truth,'  Dan. 
 viii.  12. 
 
 (Secondly)  That  they  seduced  none  to  error  :  '  And 
 iniquity  was  not  found  in  his  lips  ;'  Chaldee,  '  no 
 falseness.'  No  lie,  error,  fraud,  hypocrisy,  or  flattery. 
 (Thirdly)  That  they  lived  conscionably  in  peace  and 
 equity :  '  He  walked  with  me  in  peace  and  equity.' 
 Aaron  kept  God's  precepts,  lived  honestly  and  peace- 
 ably and  justly  ;  and  so  did  others  of  them. 
 
 He  walked  ivith  me.  To  walk,  is  a  known  phrase 
 in  Scripture,  used  to  signify  a  man's  manner  of  living, 
 as  Ps.  i.  1,  and  Ps.  cxix.  1.  But  'to  walk  with  God,' 
 or  '  before  God,'  signifies,  to  lead  a  life  unblameable, 
 as  Gen.  v.  24,  and  xvii.  1 ;  only  1  Sam  ii.  30,  it 
 signifies  barely  \  to  minister ;'  and  so  the  Targum  in 
 that  place  renders  it,  using  \"\W2&,  <  should  minister,' 
 for  p>nn\  '  should  walk.'  '  The  Lord  said,  that  the 
 house  of  thy  father  should  walk  before  me  for  ever ;' 
 that  is,  minister  unto  me,  or  before  me.  But  usually, 
 and  here,  it  notes  the  holiness  and  integrity  of  the 
 service,  as  well  as  the  service  itself. 
 
 (Fourthly)  That  they  brought  others  to  God  by  their 
 example  and  teaching,  '  and  did  turn  away  many  from 
 iniquity  ;'  that  is,  they  did  cause  many  to  return.  To 
 which  agrees  the  Septuagint,  noXkovs  etreargs-^kv,  '  He 
 converted  many  from  iniquity,'  \Wn,  from  their  crooked- 
 ness or  crooked  ways  into  which  the}'  had  turned  aside. 
 It  comes  of  njy,  to  be  crooked  or  contort,  which  by  a 
 metaphor  is  used  to  signify  sin.  So  we  call  evil  man- 
 ners curvos  mores,  crooked  manners.     We  translate 
 
 itiniquity;  the  LXX,  unrighteousness,  a-rrb  adixiag.  Thus 
 the  former  priests  did  ;  and  this  is, 
 
 Secondby,  Amplified  by  a  theorem,  that  so  it  should 
 be  with  all  other  priests  :  ver.  7,  '  For  the  priest's  lips 
 should  preserve  knowledge,  and  they  should  seek  the 
 law  at  his  mouth  ;  for  he  is  the  messenger  of  the 
 Lord  of  hosts.'     'The  priest's  lips  should  preserve 
 knowledge.'    The  Vulgar  Latin  and  our  old  authorised 
 English  Bible  read,  '  shall  preserve.'     And  the  ponti- 
 ficians  omit  not  the  advantage  of  the  translation,  in 
 the  question  of  the  church's  (but  in  the  final  resolu- 
 tion of  the  point),  of  the  pope's  infallibility  in  interpret- 
 ing of  the  Scripture.    To  this  question,  besides  others 
 that  have  dealt  in  it,  see  Hist,  of  Council  of  Trent ; 
 Engl.  lib.  2,  p>agel58  ;  Episcop.  Dunelm.  Antidotum 
 de  merito,  &c. ;  Epist.  dcdic,  pages  9, 10,  11  ;  and  fully 
 to  the  point  and  to  this  place  Ilelig.  of  Protest,  in  the 
 preface,  pages  7,  8,  and  part  1,  chap.  ii.  sect.  1,  84, 
 &c.  93,  &c.  110,  &c.     See  also  Dr  Jackson,  the  trip- 
 licity  of  Romish  blasphemy,  sect.  3,  chap.  1,  parag. 
 6,  <£c.     And  the  present  most  learned  bishop  of  Salis- 
 bury, Determin.  quest.  5,  which  reference  I  make, 
 that  I  may  not  enlarge  these  shorter  notes  with  the 
 controversy.      Only,  observe   for   the  clearing  of  the 
 present  text,  what  Amama  and  Casaubon,  and  before 
 them  Drusius  and  others,  acquainted  with  the  Hebrew 
 speaking,  have  observed,  that  among  the  Hebrews  the 
 future  is  often  made  to  denote  not  so  much  what  shall 
 be,  as  what  ought  to  be,  as  2  Sam.  xiii.  12,  'No  such 
 thing  shall  be  ;'  that  is,  '  ought  to  be  done  in  Israel.' 
 Like  that,  '  There  shall  be  no  poor  among  you  ;'  that 
 is,  there  ought  to  be  none,  but  ye  should  provide  for 
 them.     So  it  is  here  :  the  priests'  lips  shall,  that  is, 
 ought  to  preserve  knowledge      Which  also  is  observed 
 by  Francis  Ribera  the  Jesuit. 
 
 Knowledge ;  that  is,  knowledge  of  the  law,  as  ap- 
 pears by  the  next  member.  The  priest's  duty  is  to 
 be  both  furnished,  and  to  bring  out  of  his  treasure 
 things  new  and  old,  to  be  much  in  preaching  to  the 
 people.  Accordingly  it  is  thought  that  some  of  the 
 Christian  fathers  preached  every  day.  However,  it 
 was  provided  for  by  canons,  that  they  should  preach 
 frequently.  Such  a  canon  we  have  in  the  Excerptions 
 of  Egbert,  Archbishop  of  York,  anno  750.  JJt  omnibus 
 festis  et  diebus  dominicis,  unusquisque  sacerdos  evan- 
 gelium  Christi  prcedicet  populo,  that  every  priest 
 preach  the  gospel  of  Christ  unto  the  people  upon  all 
 holy  days  and  the  Lord's  days ;  and  especially  for  the 
 Lord's  day,  in  the  canons  under  King  Edgar,  anno 
 967.  Docemus  etiam,  ut  sactrdotes  in  qualibet  die 
 solis  popxdo  pradicent.  We  require  also  that  the 
 priests  preach  unto  the  people  every  Sunday.  Since 
 the  Reformation,  men  have  been  frequent  in  this  duty, 
 many  bishops  being  also  exemplary  to  their  clergy. 
 The  publishers  of  the  lives  of  Dr  Jewell,  sometimes 
 lord  bishop  of  Sarum,  and  of  the  late  reverend  and 
 godly  bishop  of  Bath  and  Wells,  have  made  it  one  of 
 the  heads  of  their  commendation,  their  assiduity  in 
 
Ver  8.] 
 
 TORSHELL  ON  MALACHI. 
 
 279 
 
 preaching.  But  especially  the  care  of  the  ancients 
 was  much  for  catechising.  Of  St  Mark's  catechising 
 at  Alexandria,  and  then  Clement's,  and  after  him  Ori- 
 gen's,  the  histories  are  known.  We  have  Cyril  of 
 Jerusalem's  catechisms,  and  the  Catecheses  Mysta- 
 gogicce,  which  are  printed  with  them  ;  which,  if  they 
 were  not  his,  are  yet  of  some  ancient  author.  We 
 have  a  tract  of  St  Augustine's,  de  G'atechizandisrudibus .; 
 and  another,  de  Symbolo  ad  Catechumenos,  and  heside 
 the  practice  of  the  fathers,  many  councils  ordaining 
 it.  But  the  care  of  no  church  hath  been  greater  than 
 that  of  ours,  even  in  ancient  times.  In  a  council 
 held  at  Clyfte,  anno  747,  it  was  provided  that  every 
 priest  should  instruct  his  people  in  the  Lord's  prayer, 
 the  creed,  and  the  sacraments  in  the  English  tongue. 
 Canon  10 :  (see  Sir  H.  Spelman's  margin  ad  locum) 
 this  canon  is  inserted  afterwards  by  Egbert  into  his 
 Excerp.  6.  See  also  the  ecclesiastical  laws  of  Canutus, 
 cap.  22,  apud  Spelman,  page  549,  an  excellent  and 
 serious  exhortation  to  this  purpose,  but  too  long  here 
 to  transcribe  ;  and  the  Canon  23  of  ^Elfric,  page  578. 
 Yea  it  seems  by  the  capitula  incertcc  editionis  (which 
 by  Sir  H.  Spelman's  placing  of  them  should  be  about 
 anno  1050),  cap.  28,  to  have  been  the  custom  of  our 
 bishops  here,  when  they  met  in  their  synods  with  their 
 clergy,  to  examine  them  in  the  manner  of  their  teach- 
 ing, and  how  they  profited  their  people.  After  these 
 times  catechising  was  not  much  heard  of  till  after 
 Luther's  preaching,  when  perceiving  that  the  Pro- 
 testant churches  won  much  ground  by  this  kind  of 
 diligence,  the  practice  was  renewed  by  a  decree  of  the 
 Council  of  Trent  in  the  Bomish  church.  For  our 
 part,  what  ground  we  got  by  catechising,  we  are  most 
 likely  to  keep  and  hold  it  by  the  same  course,  and  to 
 lose  it  all  again  by  the  neglect,  which  was  the  observa- 
 tion of  our  judicious  King  James,  that  the  cause  why 
 so  many  fell  to  popery  and  other  errors  was  their  un- 
 groundedness  in  points  of  catechism.  Upon  such  a 
 reason  as  this  it  was  that  an  elder  article  of  a  former 
 synod  was  renewed  in  the  synod  at  Dort,  that  all 
 pastors  should  catechise  in  the  afternoon  on  the  Lord's 
 day  (Acta  Synodi,  sess.  14  and  15).  The  very  same 
 with  his  majesty's  injunctions  to  the  clergy  of  Eng- 
 land, and  which  is  provided  for  by  canon,  and  in- 
 quired into  by  the  Articles  of  Visitations,  but  on  all 
 hands  too  too  much  neglected ;  which  hath  given  me 
 occasion  to  transgress  my  purpose  in  these  shorter 
 notes,  and  to  enlarge  this  discourse,  which  yet  I  can- 
 not leave  till  I  have  noted  that  observable  passage  of 
 the  present  reverend  bishop  of  Exeter,  in  his  preface 
 to  his  Old  Religion,  that  there  is  nothing  whereof  he 
 repents  so  much,  as  that  he  had  not  bestowed  more 
 hours  in  public  catechising;  and  that,  in  regard  hereof, 
 he  could  quarrel  his  very  sermons.  And  his  sermons 
 are  excellent  ones,  as  all  know  that  know  them.  To  two 
 of  them,  namely,  his  Columba  Noee  preached  to  the  Eng- 
 lish clergy  in  their  convocation  here  in  England  ;  and 
 to  another  upon  Eccles.  vii.  16,  preached  to  the  divines 
 
 at  Dort,  at  their  16th  session,  I  refer  the  reader, 
 where  he  shall  find  an  eloquent  and  zealous  exhorta- 
 tion in  this  matter.  But  of  this  point  enough.  I 
 return  to  the  text. 
 
 And  they  should  seek  the  law  at  his  mouth.  Here 
 the  Vulgate  reads  as  before,  as  if  it  were  a  promise  of 
 their  infallibility.  But  it  is  only  an  intimation  of  the 
 people's  duty.     And  the  reason  follows. 
 
 For  he  is  the  messenger  of  the  Lord  of  hosts.  *1X?0. 
 The  LXX  and  the  Vulgate  read,  the  angel.  The  priest 
 is  called  so,  1,  because  he  ministers  to  God  as  the 
 angels  do  before  him,  who  stand  before  him  and  praise 
 him  ;  but  2,  specially  and  here,  because  he  is  God's 
 messenger  to  men  from  God,  and  from  men  to  God. 
 Accordingly,  the  Tigurine  here,  '  He  is  God's  legate 
 or  ambassador.'  And  that  learned  knight  in  his  Glos- 
 sary or  Arclueology  hath  observed  to  us  out  of  Ekke- 
 hard,  that  the  name  hath  been  given  even  to  the 
 ambassadors  of  kings,  cedamus  angelo  imperii.  We 
 have  seen  how  the  former  priests  carried  themselves. 
 The  next  is, 
 
 Thirdly,  The  degeneration  of  these  priests  from  the 
 practice  of  their  fathers,  in  regard  of  their  covenant, 
 verse  8,  in  three  particulars. 
 
 First,  That  they  were  gone  from  their  piety  :  '  But 
 ye  are  departed  out  of  the  way,'  or,  '  out  of  that  way,' 
 as  the  article  is  in  the  Hebrew ;  that  is,  either  out  of 
 my  way,  or  out  of  that  way  in  which  your  fathers 
 walked.  You  have  diverted  or  turned  out,  or  as  the 
 LXX,  s'^ixXimrs,  declined.  Your  course  is  opposite 
 to  that  of  your  fathers.  They  caused  many  to  return 
 to  me  ;  you  are  returned  and  gone  from  me.  But 
 this  opposition  is  more  direct  in  the  next  member. 
 
 Secondly,  That  they  caused  many  to  fall,  by  their 
 example  partly,  and  partly  by  their  corrupt  glosses : 
 1  Ye  have  caused  many  to  stumble  at  the  law,'  or  '  to 
 fall  in  the  law.'  The  Geneva  reads  it '  by  the  law ;'  the 
 Vulgate,  '  ye  have  scandalised  many  ;'  Montanus,  '  ye 
 were  a  stumbling-block,  or  an  offence;'  others,  'ye 
 have  caused  that  men  should  stumble  at  the  law,'  or 
 'go  against  the  law,'  and  so  fall  into  sin,  and  conse- 
 quently into  calamities.  So  Piscator,  LXX,  r^OsvrjffaTe, 
 '  ye  have  weakened  many  in  the  law ;'  ye  have  offended, 
 snared,  caused  to  strike,  or  dash  or  stumble,  for  all 
 these  Ugjjj  will  bear. 
 
 Thirdly,  That  they  had  in  sum  broken  the  cove- 
 nant :  '  Ye  have  corrupted  the  covenant  of  Levi,  saith 
 the  Lord  of  hosts.'  Geneva,  '  Ye  have  broken ;' 
 Vulgate,  '  Ye  have  made  void.'  The  LXX  read  as 
 we  do,  dietpSii^an,  '  corrupted.' 
 
 The  covenant  of  Levi ;  that  is,  the  covenant  made 
 with  Levi :  a  metonymy  of  the  efficient.  Thus  we 
 have  seen  the  threatenings  more  largely. 
 
 Those  threatenings  are  repeated  more  briefly  again, 
 together  with  the  justness  of  them,  shewed  also  in  the 
 repetition  of  the  causes,  verse  9,  where  we  have, 
 
 1.  The  judgments:  '  Therefore  have  I  also  made 
 you  contemptible,  and  base  before  all  the  people.' 
 
280 
 
 TORSHELL  ON  MALACHT. 
 
 [Chap.  II. 
 
 The  Geneva,  •  to  be  despised  and  vile  ;'  to  be  abject 
 and  humble,  not  in  affection,  but  condition. 
 
 2.  The  causes.  According  as  ye  have  not  kept  my 
 ways,  but  have  been  partial  in  the  law. 
 
 According.  TtW  *S3  for  TBtG ;  for  in  this  place 
 *Q  is  not  os,  the  mouth,  as  Pagninus  and  Tremellius, 
 &c,  render  it,  secundum  os,  &c. ;  but  an  expletive 
 particle,  which  useth  to  be  added  to  the  servile  letters 
 5  and  3,  to  make  them  distinct  words,  as  ''M  is  here  and 
 elsewhere;  as  Num.  vi.  21,  Jobxxxiii.  6,  xxx.  18;  and 
 '££>,  Exod.  xvi.  18,  Gen.  xlvii.  12 ;  and  then  they  sig- 
 nify, as  not  only  our  translators  in  all  those  places  and 
 here,  but  the  LXX  also  have  expressed  it  by  av6'  <Zv, 
 propterea  quod,  because  that,  or  according  as. 
 
 Ye  have  not  kept  my  ways,  or  •  watched  my  ways,' 
 or  been  (as  it  is  in  the  text,  D^OE*)  watchful  or 
 watching  to  keep  my  way ;  for  so  the  word  is,  Isa. 
 lxii.  6. 
 
 But  have  been  partial  in  the  law,  or  lifted  up  the 
 face  against  the  law,  or  accepted  faces  in  the  law. 
 The  first  of  these  is  the  text  reading  of  our  English 
 Bibles,  the  two  latter  are  in  the  margin.  To  the  last 
 of  these  agree  the  LXX,  Vulgate,  and  Pagninus,  and 
 Deodate's  Italian,  «  Ye  have  regard  to  the  quality  of 
 the  person  in  the  law ;  to  the  second,  Montanus. 
 Most  agree  in  the  sense :  You  priests,  that  should 
 judge  according  to  the  law,  you  accept  persons,  you 
 respect  the  rich,  you  deal  partially  in  the  law  in  ex- 
 pounding of  it,  making  it  pinch  the  poor  and  favour 
 the  rich.  '  You  flatter  the  rich  ;'  so  Vatablus.  You 
 accept  the  rich  man's  sacrifice,  and  have  an  evasion 
 for  it  in  some  gloss  ;  but  ye  reject  the  poor's,  and  are 
 precise  in  the  letter.  To  this  purpose  Theodoret,  the 
 Syriac,  and  both  the  Arabics  (which  I  find  in  Corn,  a 
 Lapide  ad  loc,  who  also  in  proocm.  ad  Proph.  Min.  p.  5, 
 tells  us  that  the  double  Arabic  version,  one  of  Alex- 
 andria, the  other  of  Antioch,  are  at  Rome,  both  in 
 the  Vatican  and  in  the  library  of  Cardinal  Medices, 
 translated  into  Latin  by  Sergius  Risius,  archbishop  of 
 Damascus).  Ye  accepted  or  took  the  law  in  the  face 
 of  it,  ye  look  but  to  the  shell  and  skin  of  the  law,  and 
 are  hypocritical  in  it,  wresting  the  law  to  serve  men. 
 So  the  pharisees  dealt  with  Christ.  The  law  allowed 
 circumcision  on  the  Sabbath,  that  they  approved ; 
 Christ  did  but  heal  a  poor  diseased  man  on  the  Sab- 
 bath, and  that  in  him  they  condemned,  as  if  it  were 
 against  the  law.  Therefore  Christ  bids  them  not  to 
 judge  xar'  o-^iv — our  translation  is,  '  according  to  ap- 
 pearance,' I  understand  it  thus — according  to  the  face, 
 with  respect  of  persons,  but  to  judge  righteous  judg- 
 ment, John  vii.  24.  And  I  am  confirmed  by  the 
 learned  Heinsius,  whom  I  consulted  after  the  collect- 
 ing of  these  notes,  in  his  Aristarchus  Sacer.,  pt.  ii. 
 cap.  viii.,  where  he  paralleleth  this  very  place  of  our 
 prophet  with  that  of  John. 
 
 Thus  we  have  seen  the  first  contestation  largely, 
 for  that  supply  which  Tremellius  makes  unto  the  text, 
 by  adding  the  word  saying,  so  to  join  this  to  the  fol- 
 
 lowing verse,  is  both  needless  and  obscures  the  sense. 
 In  the  next  verse  we  proceed  to  a  new  head. 
 
 II.  The  second  contestation. 
 
 This  second  contestation  is  only  in  the  10th  verse, 
 wherein  he  contests  with  them  for  their  unequal  and 
 unrighteous  dealing,  arguing  it  to  be  against  nature 
 and  religion. 
 
 First,  Against  nature.  All  being  of  one  flesh — 
 '  Have  we  not  all  one  Father  ?'  God  (saith  Deodate), 
 or  Abraham  according  to  others,  and  so  he  takes  it — 
 we  come  all  of  Jacob,  or  at  least  of  Abraham,  or  at 
 least  of  Adam. 
 
 Secondly,  Against  religion.  Being  all  of  one  church 
 — •  Hath  not  one  God  created  us,'  or  •  made  us  ?' — 
 we  serve  the  same  God,  the  Creator. 
 
 Thirdly,  Another  evidence  against  nature.  We  are 
 brothers  of  the  same  stock  :  «  Why  do  we  deal  treach- 
 erously every  man  against  his  brother  ? ' 
 
 Why  do  ice.  The  prophet  includes  himself,  that 
 his  reproof  may  be  the  milder ;  a  rhetorical  commu- 
 nicating :  •  Why  do  we,'  that  is,  '  Why  do  ye  ?' 
 
 Deal  treacherously.  The  Geneva,  •  Why  do  we 
 transgress  every  one  against  his  brother  ?'  Our  old 
 English,  '  Why  is  every  one  deceived  of  his  brother  ?' 
 and  so  Montanus ;  but  Pagninus  otherwise,  '  Every 
 one  despiseth  his  brother.' 
 
 Fourthly,  Another  evidence  that  their  dealing  was 
 against  religion  :  •  by  profaning  the  covenant  of  our 
 fathers.'  They  broke  or  violated  the  covenant  that 
 their  fathers  and  ancestors  entered  into,  to  which  they 
 should  have  had  regard,  and  been  answerable  unto  it 
 in  all  equal  and  righteous  conversation. 
 
 St  Jerome  and  some  others  take  this  verse  as  a 
 particular  reproof  of  their  injurious  dealing  with  their 
 wives  and  taking  others  ;  and  that  here  two  arguments 
 are  brought  to  reconcile  their  love,  the  communion  of 
 blood,  and  the  communion  of  religion.  And  that  it  is 
 the  violation  of  the  particular  covenant  of  marriage, 
 or  the  covenant  against  marrying  of  strangers  which 
 is  here  reproved,  that  they  dealt  treacherously  against 
 their  brethren,  that  is,  either  the  brethi-en  of  their 
 wives,  or  their  wives  themselves,  the  females  also 
 among  the  Hebrews  being  included  under  the  term  of 
 brethren.  But  I  rest  in  the  sense  above,  which  is  that 
 also  which  Deodate  in  his  margin  prefers,  though  he 
 give  the  other  also,  which  is  that  of  St  Jerome,  and 
 comes  in  the  next  verse  to  be  considered.  The  reader 
 may  find  another  interpretation  in  the  learned  Tarno- 
 vius  the  younger,  which  to  me  gives  no  satisfaction ; 
 let  the  reader  judge.  And  thus  much  of  the  second 
 contestation. 
 
 III.  The  third  contestation. 
 
 Thirdly,  He  contests  with  them  for  their  marrying 
 with  strangers  and  infidels.     Vers.  11,  12  we  have, 
 
 1.  The  sin  discovered,  ver.  11. 
 
 2.  The  sin  threatened,  ver.  12. 
 
Ver.  12.] 
 
 TORSHELL  ON  MALACHT. 
 
 281 
 
 1.  The  sin  discovered :  the  marrying  the  daughter 
 of  a  strange  god,  ver.  11.  It  is  discovered  in  many 
 aggravations, 
 
 (1.)  From  the  persons. 
 
 (2.)  From  the  subject  place. 
 
 (3.)  From  the  quality  of  the  sin. 
 
 (4.)  From  the  effect. 
 
 (1.)  First,  From  the  persons:  '  Judah  hath  dealt 
 treacherously,  and  an  abomination  is  committed  in 
 Israel  and  Jerusalem."  He  exaggerates  the  same  with 
 more  and  sharper  words,  for  Israel  was  now7  no  other 
 than  Judah.  Judah,  that  is,  the  Jewish  people,  the 
 people  of  the  return  from  the  captivity  of  whatsoever 
 tribe,  as  Esther  ii.  5.  Mordecai,  though  of  the  tribe 
 of  Benjamin,  is  called  W,  Judceus,  a  Jew.  The 
 word  is  here  in  the  feminine  gender,  it  being  usual  to 
 compare  a  nation  to  a  woman,  and  hence  that  ordinary 
 phrase,  'the  daughter  of  Tyre,'  'the  daughter  of 
 Zion,'  &c.  The  aggravation  from  the  persons  here  is 
 this,  Judah,  the  son  of  praise  or  confession  (as  we 
 find  the  reason  of  the  name  in  the  imposition,  Gen. 
 xxix.  35,  of  rmn,  confessus  e*t,  laudavit),  he,  even 
 Judah,  the  son  of  praise,  and  he  in  whom  I  am  well 
 known,  Ps.  lxxvi.  2,  he  hath  done  that  which  is  unto 
 my  dishonour. 
 
 (2.)  Secondly,  From  the  subject  place.  '  In  Israel 
 and  Jerusalem.'  Of  Israel,  see  verse  1.  Jerusalem  was 
 the  metropolis  of  Judea.  It  was  first  called  Salem, 
 where  Melchisedec  was  called  king,  Gen.  xiv.  18. 
 Afterwards  it  was  called  Jebus,  Judges  xix.  10,  being 
 in  the  hands  of  the  Jebusitcs  (which  made  our  Min- 
 sheiu  compound  it  of  Jebus  and  Salem,  as  if  the 
 name  were  Jebusalem,  and  for  better  sound  the  b 
 changed  into  r).  But  when  David  got  it  out  of  the 
 Jebusites'  hands  he  called  it  Jerusalem,  of  IK"1'1  and 
 Dl1?^',  videbunt  pacem,  '  They  shall  see  peace.'  And  I 
 the  rather  assent  to  this  derivation  (than  to  that  of  G. 
 Pasor  in  his  Etyma  Norn.  Propr.,  at  the  end  of  his 
 Lexicon  in  Nov.  Testament,  would  derive  it  of  WV,  and 
 CftU>\  Timete  Schalemum,  Fear  ye  Salem,  a  name,  as 
 he  thinks,  given  by  the  Jebusites  to  the  place  out  of 
 the  confidence  of  their  strength,  which  cannot  be 
 made  evident,  neither  do  his  other  reasons  hold.  See 
 the  place  in  verbo,  ' Ispo667.v;j.u) — I  the  rather,  I  say, 
 assent  to  the  former  derivation,  because  David  built 
 to  the  old  city  of  Jebus  or  Salem  a  new  addition  unto 
 mount  Zion,  which  was  mount  Moriah,  lying  in  the 
 midst  betwixt  Zion  and  Salem,  the  very  place  which 
 Abraham  long  before  had  named  Jireh,  will  see,  as  it 
 is  Gen.  xxii.  14,  '  He  called  the  name  of  that  place 
 Jchovah-jireh,  The  Lord  will  see.'  Which  haply  is 
 reason  why  the  name  of  this  city  hath  a  dual  form 
 (DwW,  but  ordinarily  without  jod,  as  it  is  here, 
 P?B>W),  though  it  be  singular,  because  it  was  made 
 up  of  two  parts  or  two  cities,  the  upper  and  lower. 
 Concerning  the  situation,  see  I.  Weemse,  Expos,  of 
 Moses's  Laws,  vol.  2  lib.  1,  Exercit.  6,  7,  and  Lud. 
 Capell.  Hist  Apost.  p.  146,  &c.     The  meaning  of  the 
 
 place,  as  it  is  an  aggravation  of  their  sin,  is  clear 
 enough  of  itself. 
 
 (3.)  Thirdly,  From  the  quality  of  the  sin.  '  Judah 
 hath  dealt  treacherously,  an  abomination  is  committed, 
 and  hath  married  the  daughter  of  a  strange  God.' 
 Their  marrying  of  strange  women,  the  worshippers  of 
 an  heathen  idol,  was  a  treachery  against  the  wives  of 
 their  own  tribes,  and  against  God,  and  an  abomination 
 or  an  hateful  thing  in  God's  sight,  a  thing  that  he 
 loathes.  Concerning  the  question,  de  disparitate  cul- 
 tus  (whether  it  be  to  be  reckoned  inter  impedimenta 
 matrimonii),  besides  what  we  shall  find  in  the  follow- 
 ing commentary,  I  refer  to  Reginald  praxis  Fori.  lib. 
 31,  cap.  21,  Num.  1G8,  and  other  casuists,  who 
 answer  negatively.  So  do  the  Geneva  divines  in  their 
 answer  to  the  eight  questions  proposed  to  them,  which 
 are  inserted  among  Zanchy's  epistles  lib.  1,  ad  Jincm 
 Epistolce  58,  and  Lucas  Osiander  ad  hunc  loc.  This 
 question  divided  St  Augustine  and  St  Jerome,  as  P. 
 Martyr  affirms,  Comment,  in  1  Reg.  iii.  1,  where  he 
 hath  a  very  large  discourse  against  marriage  con- 
 tracted by  those  of  diverse  religions,  yet  allows  it  in 
 conclusion,  so  that  both  parties  do  meet  in  the  belief 
 of  the  main  articles  of  the  creed,  which  he  saith  he 
 puts  in  for  the  mitigation  of  the  severer  sentence, 
 which  yet  was  the  sentence  of  the  ancients,  admitting 
 no  marriage  with  any  of  another  faith,  as  is  collected 
 by  Gratian,  causa  28,  qu.  1,  Cave,  &c,  and,  non  oportet, 
 &c.     But  of  this  obiter. 
 
 Hath  married,  *?V2 .  The  Yulgate,  '  hath  had  ;  ' 
 Pagninus,  '  hath  had  to  do  with  ; '  Montanus,  '  hath 
 took  to  wife  ; '  Piscator,  '  hath  had  an  husbandly 
 dominion  over  ;'  the  LXX,  riyd-zriosv,  '  hath  loved  ; ' 
 Schindler,  deamavit,  '  hath  greatly  beloved.'  The 
 word  will  bear  all  these  and  more,  but  ours  have 
 translated  it  according  to  the  prime  and  most  used 
 signification  of  the  word. 
 
 The  daughter  of  a  strange  god.  They  are  called, 
 1  Kings  xi.  1,  'strange  women;'  as  the  heathen 
 idols  are  called,  Gen.  xxxv.  2,  ~>^i"l  sn?H  '  strange 
 gods.'  No  nation  formerly  but  the  Jews  did  worship 
 the  true  God,  so  that  any  woman  of  another  nation 
 might  be  called,  the  daughter  of  a  strange  god,  which 
 I  suppose  was  the  reason  of  Deodate'snote,  '  a  woman 
 of  a  strange  nation  or  religion.'  The  LXX  here  take 
 no  notice  of  02,  filia,  or  seem  to  have  mistaken  it  for 
 some  other  word,  and  have  rendered  the  place  s'zsttj. 
 Seuaev  hi  3soi)g  aXXoreicv;,  '  hath  been  diligent  towards 
 other  gods.' 
 
 (4.)  Fourthly,  The  last  aggravation  of  their  sin  is 
 from  the  effect  of  it:  'For  Judah  hath  profaned  the 
 holiness  of  the  Lord  which  he  loved,  or  ought  to  love.' 
 Kodesch.  The  holiness,  that  is,  the  holy  and  separate 
 land  of  Judah,  the  country  that  God  had  chosen  to  be 
 holy  and  peculiar  to  him,  they  had  defiled,  and  their 
 own  dignity,  who  were  a  people  holy  unto  the  Lord 
 and  beloved.  This  interpretation  is  given  by  the 
 commentarv,  which  is  that  also  of  St  Jerome,  Remi- 
 
282 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  IT. 
 
 gius,  Hugo,  &c.  There  are  others :  the  Vulgate 
 reads,  '  the  sanctification  ;'  Pagninus  aud  the  Tigurine, 
 '  the  holy  place  ;  '  the  Chaldee  paraphrase,  '  they  have 
 denied  their  own  soul,  which  was  sanctified  to  the 
 Lord,  or  before  hini,  and  beloved  of  him  ;  the  LXX, 
 *  the  holy  things.'  Some  understand  the  temple,  so 
 Osiander  ;  some,  the  law ;  some,  their  religion  and 
 the  worship  of  God  ;  some,  as  Vatablus,  Piscator,  and 
 many  others,  the  holy  or  sanctified  ordinance  of  mar- 
 riage made  by  the  Lord.  I  assent  to  St  Jerome,  as 
 above. 
 
 2.  The  sin  thus  discovered  is  threatened:  verse  12, 
 '  The  Lord  will  cut  off  the  man  that  doth  this,  the 
 master  and  the  scholar,  out  of  the  tabernacles  of 
 Jacob,  and  him  that  offereth  an  offering  unto  the  Lord 
 of  hosts.'  He  threatens  an  utter  dispersion  even  of 
 t  he  whole  families  of  such. 
 
 The  Lord  loill  cut  off.  The  Lord  will  scatter  him, 
 so  the  LXX,  s^oXoOpsvgsi,  or  cut  down,  or  lop  off  his 
 boughs.  Piscator  expresseth  it  thus,  '  The  Lord  will 
 cut  off  his  children  that  doth  thus,  the  children  that 
 he  begets,  of  the  daughter  of  a  strange  god.'  Haply 
 he  had  respect  to  those  rabbins  who  interpret  this 
 phrase,  '  to  be  cut  off,  to  die  without  children,'  which 
 the  reader  may  see  in  a  peculiar  discourse  of  Sixtin. 
 Amama,  Antib.  Blbl.  appendice  ad  Genes,  xvii.  14, 
 p.  951,  &c,  where  there  is  more  of  this  phrase.  Our 
 commentary  makes  it  a  metaphor  from  the  use  of 
 physicians,  who  cut  off  rotten  members,  or  of  the 
 sword  or  axe  which  cuts  off  the  head,  and  so  we  have 
 the  word,  1  Sam.  xxxi.  9,  im^l,  <  They  cut  off  his 
 head.' 
 
 The  man  that  doth  this,  i"lJE>y\  The  word  is  femi- 
 nine, but  used  neutrally,  and  so  it  is  by  all  interpreted. 
 The  LXX,  in  the  plural,  rov  woioivra  ravru,  he  that 
 doth  such,  or  these  things,  but  it  is  meant  particularly 
 of  this  sin  of  marrying  idolater's. 
 
 The  master  and  the  scholar,  or  him  that  wakeneth, 
 and  him  that  ansivereth,  H3JN  "iy.  ;  The  master  and 
 the  servant,'  so  the  Geneva;  '  The  raiser  up'  (or,  the 
 question-mover),  and  the  answerer,'  so  our  old  Eng- 
 lish Bible ;  '  He  that  is  the  author,  and  he  that  fol- 
 lows him,'  so  the  Tigurine  ;  '  He  that  wakeneth,'  that 
 is,  he  that  studiously  observes  strange  women,  that  he 
 may  marry  where  he  likes  ;  '  and  he  that  defends,' 
 that  is,  that  defends  this  kind  of  marriage ;  so  Piscator. 
 The  French,  '  As  well  him  that  begins  as  him  that 
 answers  ; '  the  Italian,  '  Him  that  wakes  or  watches, 
 and  him  that  answers,'  which  Deodate  in  his  margin 
 understands  of  the  keepers,  porters,  and  singers  of  the 
 temple  (who  answered  in  course  in  singing  according 
 to  the  order  of  that  sacred  music),  who  had  polluted 
 themselves  with  such  marriages.  Others  express  it 
 otherwise.  I  incline  to  St  Jerome,  Montanus,  Tar- 
 novius,  and  our  commentary,  as  I  have  given  it  above, 
 that  it  is  meant  of  a  dispersion  even  of  the  whole  fami- 
 lies of  such,  one  and  other,  priest  and  people,  master 
 and  scholar,  which  seems  to  be  so  out  of  the  following 
 
 words,  '  Out  of  the  tabernacles  (or  tents)  of  Jacob.' 
 And  what  if  it  were  a  proverbial  and  ordinary  phrase 
 among  the  Jews,  to  which  the  prophet  might  haply 
 allude  and  make  use  of  it,  but  I  submit  the  conjec- 
 ture. Only  here  the  interpretation  of  the  Septuagint 
 seems  to  be  singular,  '  I  will  cut  off  him  that  doth 
 these,  until  he  be  brought  low  out  of  the  tents  of 
 Jacob,  taking  "IV,  adusque,  xintil,  for  "W,  and  miss- 
 ing the  sense  of  the  other  word,  ruy,  signifying  both 
 to  answer  and  to  bring  low. 
 
 And  him  that  offereth  an  offering.  That  is,  I  will 
 cut  him  off,  yea,  though  he  be  a  priest,  that  is  faulty 
 in  this  kind  ;  so  the  Chaldee  and  Cyril.  Or,  though 
 he  offer  an  offering  to  reconcile  me  to  him  again,  being 
 displeased  with  such  marriages  ;  so  others.  And  thus 
 much  for  the  third  contestation. 
 
 IV.  The  foubth  contestation. 
 He  contests  with  them  for  their   polygamy,  ver. 
 13-16,  where  consider, 
 
 1.  The  reproof  of  the  sin,  ver.  18-15. 
 
 2.  A  dehortation  from  the  sin,  ver.  15,  16. 
 
 1.  The  reproof  of  the  sin,  ver.  13,  14,  and  part  of 
 the  15th,  where, 
 
 (1.)  The  sin.  That  they  took  other  wives  of  the 
 daughters  of  strangers  to  their  lawful  wives.  This  is 
 not  expressed  in  so  many  terms,  or  in  that  term  poly- 
 gamy, by  which  divines  do  now  ordinarily  call  it,  but 
 easy  to  be  collected  from  the  context  of  those  three 
 verses  named  before. ! 
 
 (2.)  The  aggravations  of  this  sin. 
 
 [1.]  Injurious  to  their  lawful  wives. 
 
 [2.]  Hurtful  to  themselves. 
 
 [3.]  Against  the  ordinance  of  God. 
 
 [1.]  First,  the  first  aggravation  of  this  their  sin  is, 
 that  it  is  injurious  to  their  lawful  wives,  who  were 
 thereby  grieved.  '  This  ye  have  done  again,  covering 
 the  altar  of  the  Lord  with  tears,  with  weeping,  and 
 with  crying  out.'  That  is,  this  sin  you  have  added, 
 that  by  bringing  in  strange  wives  you  have  vexed  and 
 grieved  your  lawful  ones,  so  that  you  have  caused 
 them  to  run  unto  the  altar,  to  complain  and  to  weep 
 there. 
 
 This  you  have  done  again.  '  Furthermore,  this 
 you  have  added,'  so  the  Tigurine.  '  This  you  have 
 done  secondly,'  so  the  Chaldee  and  Pagninus.  '  This 
 second  crime'  (the  word  is  feminine,  but  put  neutral), 
 Montanus.  Ye  have  not  only  taken  strange  wives, 
 but  have  taken  them  even  to  your  other  wives  to  vex 
 them.  The  LXX  here,  '  ye  have  done  (a  i/^iffow, 
 qua  oderam)  such  things  as  I  hate.'  It  seems  they 
 had  respect  to  SUt#,  to  hate,  and  mistook  it  for  rTOt?, 
 secondly  or  second. 
 
 Covering  the  altar  of  the  Lord  with  tears.  The 
 Geneva  note  is,  ye  cause  the  people  to  lament,  because 
 God  doth  not  regard  their  sacrifices,  so  that  they  seem 
 to  sacrifice  in  vain,  so  referring  this  to  the  former  con- 
 testations with  the  priests,  an  exposition  singular,  and 
 
Ver.  13.] 
 
 TORSHELL  ON  MALACHI. 
 
 283 
 
 wide  of  the  whole  present  context,  and  the  matter  that 
 the  prophet  hath  in  hand.  That  of  Lyranus  also  seems 
 to  miss  the  sense  :  you  continuing  in  your  sin  go  to  the 
 altar,  and  weep  there  to  beg  pardon,  but  in  vain.  That 
 of  St  Jerome,  Cyril,  Theodoret,  which  our  commen- 
 tary follows,  is  more  agreeable  :  you  so  vilely  use 
 your  other  former  wives  that  they  fly,  or  you  cause 
 them  to  fly,  to  the  temple,  and  weep  before  the  altar. 
 See  Lev.  xviii.  18,  and  1  Sam.  i.  6,  10,  which  texts 
 will  give  light  to  this.  But  for  the  phrase,  to  cover 
 the  altar  with  tears,  it  is  either  to  weep  plentifully  or 
 to  weep  over  the  altar  ;  to  throw  themselves  blubbered 
 and  swollen  with  tears,  even  embracing  it  as  it  were, 
 which  was  also  the  use  of  other  nations  in  their  calami- 
 ties, solemn  oaths,  and  supplications,  to  lay  hold  on 
 the  altars.  So  Arsinoe,  in  her  extreme  calamity  and 
 suspicion  of  her  brother  Ptolemy's  fraud  and  cruelties, 
 causes  him  to  come  and  lay  hold  on  the  altars  in  the 
 holiest  temple  in  Macedon,  for  her  further  assurance 
 and  safety  when  she  received  his  oath,  as  Justin 
 describes  the  ceremony,  lib.  24.  Thus  Virgil,  JEneid, 
 lib.  4,  brings  in  Hiarbas,  the  Lybian  king,  imploring 
 Jupiter — 
 
 Talibus  orantem  dictis,  arasque  tenentem 
 Audiit  Omnipotens. 
 
 And  of  iEneas,  Mncid,  lib.  6 — 
 
 Talibus  orabat  dictis,  arasque  tenebat. 
 
 With  such  words  prayed  he,  and  the  altar  held. 
 
 Upon  this  necessity  of  laying  hold  upon  the  altars 
 when  they  addressed  themselves  to  the  deity,  Robert 
 Stephanus,  in  his  Thesaurus,  alleges  Varro,  that  the 
 old  Latin  word  for  altars  was  ansce  (the  ears  or  handles 
 of  a  pot),  and  afterwards  changed  into  arce. 
 
 The  altar  of  the  Lord.  This  is  an  amplifying  of 
 their  grief.  Their  injury  was  extreme,  that  they  are 
 driven  to  the  last  refuge  ;  men  repair  unto  the  altar 
 when  all  help  fails.  And  further,  at  the  altar  they 
 should  rejoice  before  the  Lord,  as  the  custom  was  when 
 they  came  up  with  their  wives  to  the  temple,  1  Sam.  i., 
 yet  there,  even  there,  they  are  caused  to  weep.  It 
 is  called  the  altar  of  the  Lord  ;  it  is  his  standing- 
 place,  the  ordinary  residence  of  God,  where  these  dis- 
 tressed women  were  confident  to  find  him  and  to 
 complain  themselves  to  him  ;  that  is,  more  solemnly, 
 and  for  a  public  witness  of  their  misery,  for  else  God, 
 who  is  everywhere,  doth  everywhere  observe  the  tears 
 of  them  that  are  oppressed. 
 
 With  tears,  with  weeping,  and  with  crying  out. 
 Several  words  are  used  for  the  further  amplification  of 
 their  grief.  They  wept,  yea,  they  roared  out,  and 
 made  great  clamour  and  noise,  or  sent  out  deep  groans; 
 so  the  word  is  translated,  Jer.  li.  52. 
 
 [2.J  Secondly,  the  second  aggravation  of  their  sin 
 is,  that  thereby  they  did  also  hurt  themselves,  in  that 
 they  made  their  own  offerings  not  tobe  accepted  :  '  In- 
 somuch that  he  regardeth  not  the  offering  any  more, 
 or  receiveth  it  with  good  will  at  your  hand.'     The 
 
 tears  and  groans  of  your  wives  move  God  more  than 
 your  sacrifices  do,  so  that  he  regards  them  not,  he 
 will  not  look  at  them,  or  turn  his  face  towards  them. 
 The  adverb  of  denying  is  not  here  in  the  latter  mem- 
 ber, but  it  is  to  be  repeated,  awb  xotvou,  from  the  former 
 member,  and  so  to  be  supplied  as  serving  in  common 
 to  both  ;  he  regards  not  nor  receives. 
 
 [3.]  Thirdly,  the  third  aggravation  of  this  sin  is  in 
 ver.  14,  15,  that  it  is  against  the  ordinance  of  God. 
 Where  observe, 
 
 First,  The  transition,  ver.  14,  or  the  manner  of  the 
 prophet's  passing  from  the  former  head  of  aggravation 
 unto  this.  God  regards  not  your  offering.  '  Yet  ye 
 say,  Wherefore  ?  '  the  Vulgate,  '  And  ; '  Montanus, 
 '  But,'  '  But  ye  say,  Why  not  regard  it  ?  '  an  objection 
 it  is,  proceeding  from  their  blindness  or  petulancy,  not 
 willing  to  be  convinced.  But  the  answer  is  ready, 
 because  the  Lord  hath  seen  that  you  have  gone 
 against  his  ordinance,  as  it  is  in  the  next  words. 
 
 Secondly,  The  matter  which  he  urges  against  them: 
 ver.  15,  '  Because  the  Lord  hath  been  witness  between 
 thee  and  the  wife  of  thy  youth,  against  whom  thou 
 hast  dealt  treacherously  :  yet  she  is  thy  companion, 
 and  the  wife  of  thy  covenant.  And  did  not  he  make 
 one  ?  Yet  had  he  the  residue  of  the  Spirit.  And 
 wherefore  one  ?  That  he  might  seek  a  godly  seed.' 
 This  was  their  sin,  that  they  dealt  treacherously 
 against  their  wives  in  taking  others,  whereas  the  Lord 
 had  appointed  and  they  had  made  promise  to  one  an- 
 other in  marriage,  and  only  to  one  another,  as  God  had 
 ordained  in  the  very  first  institution  of  marriage,  when 
 he  could  have  made  many  women  for  one  man,  but  he 
 made  only  one  for  one.  This  is  the  sum,  but  there 
 are  many  particular  arguments  against  polygamy, 
 which  we  shall  observe  in  the  examination  of  the  words 
 in  the  order  as  they  lie. 
 
 Because  the  Lord  hath  been  ivitness  between  thee  and 
 thy  wife.  He  alludes  to  the  use  of  contracting  Deo 
 teste,  God  being  called  to  witness,  and  his  name  being 
 called  upon  in  the  action.  And  he,  as  it  were,  protested 
 then  (the  word  is  "Wl,  and  that  is,  as  Montanus,  of 
 "liy,  protestatus  or  obtestatus  est),  that  his  mind  and 
 will  was  that  marriage  should  be  insoluble  to  you  two, 
 and  you  two  should  remain  solely  to  each  other.  This 
 sense  St  Jerome  gives,  and  those  that  usually  follow 
 him,  Theodoret,  llemigius,  Lyranus,  Hugo,  but  most 
 clearly  Ribera. 
 
 The  wife  of  thy  youth  ;  Heb.  of  thy  youths.  '  Thy 
 young  wife,'  so  Piscator.  Or  thy  wife  whom  thou 
 didst  marry  when  thou  wert  young.  In  whom  thy 
 first  love  did  rejoice.  Dniyj  is  that  whole  age  of  ado- 
 lescence or  youth,  from  infancy  till  the  25th  year. 
 
 The  wife.  The  LXX,  everywhere  yuvr\,  '  the  woman.' 
 We  render  it  here  wife,  and  that  rightly  ;  for  HK'X,  a 
 woman,  when  a  genitive  follows,  is  written  nc^X,  as  it 
 is  here  and  presently  after,  and  then  it  constantly 
 signifies  a  woman,  a  wife,  and  it  is  so  written  once, 
 Ps.  lviii.  9,  though  not  in  construction. 
 
2Si 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  II. 
 
 Against  whom  thou  hast  dealt  treacherously.  The 
 Geneva,  '  transgressed  ;'  the  Chaldee,  •  lied  ;'  Mon- 
 tanus,  '  prevaricated,  dealt  cunningly  and  falsely ;' 
 the  LXX,  iy/.ariXi-ic,  '  leavest  or  forsakest,'  that  is, 
 treacherously  for  another. 
 
 Yet  is  she  thy  companion.  Vulgate,  •  thy  partner ;' 
 Pagninus,  '  thy  fellow;'  the  Tigurine,  '  thy  consort ;' 
 the  name  (as  Menochius  observes)  by  which  the 
 Italians  called  their  wives.  So  Eve  was  made  for 
 Adam,  that  he  might  not  be  alone,  Gen.  ii.  18.  The 
 LXX,  Koivuvoi  (here  used  by  them  in  the  feminine), 
 she  partakes  with  thee  in  common. 
 
 And  the  wife  of  thy  covenant.  The  wife  with  whom 
 thou  didst  covenant.     HEW,  as  before. 
 
 And  did  not  he  make  one?  TWT3  IfttfWI.  Here 
 is  *0  for  fcOH.  The  note  of  interrogation  is  wanting, 
 which  is  usual  in  Scripture,  2  Sam.  xiii.  26,  2  Kings 
 v.  26,  Job  ii.  10.  As  ou  and  o:j%  for  ovyj,  and  ;i,y\  for 
 ,uqTi,  usually  also  in  the  New  Testament,  Mat.  vi.  26, 
 and  xvii.  24,  Mark  vi.  3,  and  xi.  17,  1  Cor.  ix.  8,  9, 
 2  Thes.  ii.  5.  So  also  the  Latins  speak,  as  Virgil, 
 Eclogue,  iii. 
 
 Non  ego  te  vidi  Damonis  pessime  caprum 
 Excipere  insidiis  ? 
 
 Non  for  nonne.  But,  besides,  the  various  interpreta- 
 tion of  this  hath  made  the  place  very  obscure.  The 
 Vulgate,  '  Did  not  one  thus  ?'  Pagninu3  boldly  in- 
 serted Abraham  here,  '  Did  not  one  Abraham  thus  as 
 you  do  ?'  Montanus,  in  his  correction  of  Pagninus, 
 leaves  out  Abraham,  yet  seems  to  understand  it  in  the 
 same  manner  ;  so  doth  Vatablus.  Hence  many  stum- 
 bling at  this  stone  interpreted  it  as  a  prevention  of  an 
 objection  that  they  might  make  for  their  own  excuse, 
 that  they  did  but  as  Abraham  did,  who  had  Sarah  to 
 his  wife,  yet  he  took  Hagar  also.  But  Abraham  did  it, 
 having  an  excellent  spirit,  and  knowing  what  he  did, 
 expecting  the  promise  of  God  concerning  a  blessed 
 seed,  and  not  knowing  that  he  should  receive  him  of 
 Sarah,  therefore  took  Hagar,  that  the  promise  might 
 not  be  void ;  and  he  took  Hagar  with  Sarah's  con- 
 sent. He  had  no  children  by  Sarah,  as  you  have ;  he 
 despised  not  Sarah,  as  ye  do ;  so  that  his  fact  and 
 yours  are  much  unlike.  The  Chaldee  paraphrase 
 seems  to  have  laid  this  stone,  and  led  to  this  exposi- 
 tion, and  most  of  them  that  use  the  Vulgate  follow  it; 
 and,  among  the  protestants,  Winkleman  and  Osian- 
 der,  Lutherans.  But  St  Jerome  found  out  a  righter, 
 and  Theodoret,  Lyra,  Remigius  ;  and  of  moderns, 
 Junius,  Tarnovius,  the  Italian  of  Deodate,  both  in  the 
 text  and  margin,  the  Geneva,  our  old  and  our  last 
 English,  do  entertain  it.  '  Did  not  he  (that  is,  God) 
 make  one '?'  God  made  one  Eve  for  Adam,  and 
 therefore  the  first  sanction  of  unity  in  marriage  is  not 
 to  be  infringed.  This  sense  also  Menochius  gives, 
 though  the  translation  that  he  is  tied  unto  will  not 
 yield  it. 
 
 Yet  had  he  the  resilue  of  the  spirit,  or  the  excellence, 
 
 so  our  margin.  But  I  am  not  satisfied  why  our  most 
 learned  translators  have  put  it  in  ;  for  I  find  not 
 1KB'  in  that  signification  ;  yet  I  will  not  conceal  that 
 the  Tigurine,  Vatablus,  and  Pagninus  so  translate  it; 
 and  not  only  a  Lapide,  but  Conrad.  Kircher  (in  his 
 Greek  Concordance,  who  in  the  roots  usually  follows 
 Forster,  but  in  this  Sanct.  Pagninus,  at  the  root  "1XK>) 
 tells  us,  that  *1XB>  signifies  both  remainder  or  residue, 
 and  excellency.  However,  the  text  reading  of  our  last 
 translation  is  here  (as  for  aught  I  know  everywhere 
 else)  to  be  preferred  before  the  marginal  ;  and  the 
 meaning  is,  God  made  but  one  woman  for  Adam, 
 though  he  had  the  remainder  of  the  spirit  or  breath, 
 so  that  he  could  have  made  many.  He  gave  part  to 
 Adam  and  the  rest  to  Eve,  and  made  no  more  in  that 
 extraordinary  way,  though  it  had  been  easy  unto  him  ; 
 as  our  old  English  and  the  Geneva  express  it,  '  he  had 
 abundance  of  spirit;'  that  is,  that  spirit  or  breath 
 which  he  breathed  into  man. 
 
 And  wherefore  one  ?  (HO  for  HD?)  That  he  might  seek 
 a  godly  seed,  or,  a  seed  of  God.  That  is,  God  requires 
 you  should  cleave  to  your  wives,  and  not  take  the 
 daughters  of  a  strange  god,  lest  your  seed  be  edu- 
 cated in  idolatry  ;  so  St  Jerome  :  but  I  suppose  there 
 is  more  in  it.  The  very  issue  of  polygamy  is  spu- 
 rious in  some  sense.  It  is  not  a  godly  seed,  or  the 
 seed  of  God,  that  is,  which  he  appoints,  but  accursed. 
 Thus  every  member  of  these  two  verses  have  afforded 
 several  arguments  against  polygamy ;  but  all  this  is 
 to  be  understood  to  be  against  simultaneous  polygamy, 
 but  not  successive ;  against  the  having  two  wives  at 
 once,  not  against  second  marriages,  though  troops  of 
 the  ancients  (as  Mr  Gataker  speaks  in  his  Treat,  of 
 Lots,  cap.  viii.  sect.  18),  have  condemned  them  ;  yet, 
 as  he  saith,  what  divine  or  other  doth  now  make  doubt 
 of  them  ?  Not  protestants ;  see,  instead  of  all,  that 
 sermon  which,  upon  this  verse,  the  late  reverend  and 
 godly  bishop  of  Bath  and  Wells,  Dr  Lake,  preached 
 and  applied  at  the  penance  of  a  man  that  had  two 
 wives  together ;  to  which  sermon  I  refer  the  reader 
 for  more  upon  this  15th  verse.  Nor  papists;  see 
 Gregor.  Tholosanus,  Syntag.  Juris,  lib.  ix.  cap.  29  ; 
 Guil.  Cantarell.  Var.  Qucest.  in  Decal.  lib.  i.  cap.  98, 
 num.  426,  427  ;  and,  if  you  will,  that  great  pretender 
 to  devotion,  Nicholas  Causin,  the  French  Jesuit,  in  his 
 Holy  Court,  part  i.  lib.  iii.  sect.  37.  Though  he  dis- 
 course a  long  while  upon  this  argument  like  a  Monta- 
 nist,  as  indeed  all  the  church  of  Rome  have  a  little 
 tang  of  Montanism,  in  that,  1,  they  deny  a  blessing  in 
 the  church  to  second  marriages  (see  Canones  JElfrici, 
 can.  9,  apud  Spelman.  Cone.  p.  574  ;  but  whether  it 
 be  agreeable  to  the  canon  of  Concil.  Neocassar.,  quoted 
 by  Gratian,  caus.  31,  qu.  1,  De  his  qui  frequenter,  let 
 the  reader  compare  the  places  with  the  gloss  at  the 
 letters  m  and  o,  and  judge)  ;  and,  2,  that  they  put 
 bigamy  (even  successive  bigamy)  among  '  irregulari- 
 ties,' as  it  is  to  be  seen  in  their  casuists  and  canonists. 
 See  Exccrptiones  Egberti,  ad  An.  Dom.  750,  excerp. 
 
Ver.  14.] 
 
 TORSHELL  ON  MALACHI. 
 
 285 
 
 82  and  89,  apitil  D.  H.  Speltn.  in  Cone.  Pambrit.  p. 
 261.  The  reason,  such  as  it  is,  we  have  in  Peter 
 Damian,  a  devout  author  in  a  most  corrupt  time, 
 Lib.  cui  titulus,D(yMiiius  Nobiscum,  cap.  xii.  apud  Job. 
 Cochlai  Speculum,  p.  15G,  who  yet  speaks  of  it  with 
 a  quis  non  miretur,  that  bigamy  (successive  bigamy  he 
 speaks  of),  allowed  by  the  ancient  ecclesiastical  canons, 
 should  be  a  greater  irregularity  and  sin  than  fornica- 
 tion, expressly  condemned  in  holy  writ ;  but  of  this 
 also  enough,  being  only  obiter.  And  thus  much  of  the 
 reprof  of  the  sin.     We  have  next, 
 
 2.  A  dehortation  from  this  sin,  in  the  latter  part  of 
 the  15th  verse,  and  verse  16,  which  is, 
 
 (1.)  Propounded. 
 
 (2.)  Kepeated. 
 
 (1.)  First,  the  dehortation  is  propounded:  yer.  15, 
 '  Therefore  take  heed  unto  your  spirit,  and  let  none 
 deal  treacherously  against  the  wife  of  his  youth.  For 
 the  Lord,  the  God  of  Israel,  saith,  that  he  hates  put- 
 ting away  ;  lor  one  covereth  violence  with  his  gar- 
 ment, saith  the  Lord  of  hosts.' 
 
 Take  heed  to  your  spirits.  The  Geneva,  '  keep  your- 
 selves in  your  spirit.'  Remigius  and  Lyra,  '  keep 
 your  spirit;'  your  wife  is  the  residue  of  your  spirit, 
 keep  and  cherish  her.  The  Tigurine,  '  keep  and  pre- 
 serve and  tender  your  wives  as  dearly  as  you  do  your 
 own  souls.'  Corn,  a  Lapide,  '  Take  heed  to  your 
 breath  ;'  you  breathe  on  one  another,  breathe  not  on  a 
 stranger,  keep  thyself  solely  to  thy  wife.  Conceited 
 interpretations.  Arias  Montanus  came  nearer  the 
 sense,  '  Be  wary,  and  not  rash.'  I  like  best  that  of 
 our  commentary,  '  Be  sober  and  contain  yourselves,' 
 keep  a  watch  upon  your  spirits  and  affections,  to  con- 
 tent yourselves  with  your  lawful  wives. 
 
 And  let  none  deal  treacherously,  or  unfaithfully. 
 That  is,  in  taking  other  wives ;  and  when  you  are 
 convinced  of  the  sinfulness  of  keeping  two  wives,  deal 
 not  treacherously  to  put  away  your  old,  pretending 
 law  for  divorces,  and  that  you  may  safely  do  it ;  for 
 the  Lord  hates  this  treachery  in  making  needless 
 divorces,  and  thereby  cloaking  your  sin.  And  this  I 
 take  to  be  the  meaning  of  these  and  the  next  words. 
 
 For  the  Lord,  the  God  of  Lsrael,  saith,  That  he  hates 
 putting  away,  for  one  covereth  violence  with  his  gar- 
 ment,  saith  the  Lord.  Deal  not  treacherously  with 
 your  wives,  after  your  vexing  them  by  taking  other 
 wives  unto  them,  then  to  put  them  away,  and  pre- 
 tend that  the  law  allows  you  to  give  them  bills  of 
 divorce ;  for  this  is  but  the  covering  of  your  violence 
 and  injury  with  that  garment  or  cloak ;  but  the  Lord 
 is  so  far  from  allowing  divorces  in  such  cases,  that  he 
 hates  them. 
 
 The  L^ord  hateth  putting  away,  or  to  put  away.  The 
 younger  Tarnovius  gives  here  the  same  sense  with 
 us.  The  Lord  hates  your  n^>  dimitte  (the  imperative 
 in  Piel).  You  have  dimitte,  dimitte,  much  in  your 
 mouths,  put  her  away,  put  her  away  ;  but  the  Lord 
 hates  your  dimitte.-     So  it  is  an  ironical  repetition  of 
 
 their  own  usual  word,  which  the  Lord  rejects  with 
 indignation ;  or  else  he  takes  it  for  the  infinitive  in 
 Piel,  put  for  a  noun,  •  he  hates  to  put  away,'  that  is, 
 '  putting  away ;'  and  so  is  our  text  reading.  Our 
 margin,  indeed,  is,  '  If  he  hate  her,  put  her  away.' 
 Pagninus  otherwise,  '  If  she  (that  is,  thy  wife)  hate 
 thee  (that  is,  be  perverse),  put  her  away.'  The  Ge- 
 neva and  our  old  English,  '  If  thou  hatest  her,  put 
 her  away ;'  and  so  doth  Zanchy  read  it  in  that  dis- 
 course of  divorces,  which  he  wrote  upon  occasion  of 
 Andreas  Pizzardus  his  divorce,  as  indeed  agreeing 
 best  with  the  matter  he  undertook  to  defend  ;  and 
 so  read  the  Vulgate,  Vatablus,  and,  among  others, 
 Michael  Walther,  a  Lutheran,  in  his  Harmonia  Scrip- 
 tunc,  lib.  ii.  sect.  185,  follows  this  reading  of  the  Vul- 
 gate, and  therefore  takes  a  needless  pains  in  recon- 
 ciling this  place  to  that  of  Christ,  Mat.  xix.  11,  for 
 reading  it  aright,  according  to  our  last  and  approved 
 translation,  there  is  no  fovrikoyia,  at  all  between  them. 
 And  Montanus  tells  us,  that  Rabbi  Hauanus,  a  Jewish 
 interpreter,  interprets  it  also  as  we  do,  '  God  hates 
 him  who  puts  awa}r  his  wife.' 
 
 For  one  covereth  violence  with  his  garments.  The  Vul- 
 gar Latin,  '  But  iniquity  will  cover  his  garment.' 
 Cornelius  a  Lapide,  who  is  bound  to  follow  it, 
 labours  much  to  make  good  sense  of  it.  First,  he 
 tells  us  we  must  take  his  for  thine  ;  put  her  away,  but 
 iniquity  will,  or  shall,  cover  thy  garment.  But  how 
 is  that  meant  ?  1.  Iniquity,  that  is,  the  punishment 
 of  thy  iniquity,  shall  cover  thy  garment ;  that  is,  shall 
 be  upon  thy  body  in  regard  of  diseases,  &c.  2.  Upon 
 thy  garment ;  that  is,  thou  shalt  be  punished  in  thy 
 clothing,  naked,  ragged,  &c.  3.  Punishment  shall  be 
 upon  thee,  the  garment  taken  for  the  man  ;  thou  shalt 
 be  openly  punished.  Thus  he  from  others  for  the 
 Vulgate,  of  which  translation  Stephen  Menochius,  a 
 latter  Jesuit,  gives  another  sense.  The  Jews  excuse 
 themselves,  Why  do  you  reprehend  us,  seeing  the  law 
 permits  us  to  put  away  our  wives  ?  If  thou  hate  her,  put 
 her  away  ;  but  (which  he  makes  the  prophet's  answer) 
 your  iniquity  shall  thereby  so  abound  and  swell,  that 
 no  garment  will  be  able  to  cover  it ;  the  law  per- 
 mitting it  only  for  the  hardness  of  your  hearts,  but  not 
 freeing  you  from  sin,  if  rashly  and  without  cause  you 
 put  them  awa}'.  A  better  sense  than  that  of  a  Lapide, 
 but  for  which  he  is  fain  to  take  his  farewell  of  the 
 authorised  vulgar  translation.  •  If  thou  put  her  away, 
 give  her  some  part  of  thy  garments  to  cover  her,'  some- 
 thing to  live  on.  So  Luther  occasionally  expounds  it, 
 which  sense  Osiander  follows  :  give  her  a  good  dowry, 
 that  if  she  be  put  away,  she  may  marry  another.  Let 
 him  put  her  away,  for  while  he  keeps  her  he  covers 
 his  injury,  and  makes  as  if  he  loved  her;  so  the  Geneva, 
 and  Winkleman.  Much  like  to  the  Chaldee  para- 
 phrase, '  Put  her  away,  and  cover  not  thy  hatred  with 
 a  pretence  that  thou  lovest  her  and  keepest  her,'  and 
 makest  her  a  drudge.  Vatablus  is  singular,  as  if  their 
 fault  were  that  they  put  away  their  wives  and  covered 
 
286 
 
 TOESHELL  ON  MALACHI. 
 
 [Chap.  III. 
 
 their  iniquity  under  a  garment,  that  is,  discovered  not 
 their  fault,  as  the  law  required  they  should  ;  and  so 
 wanting  a  formal  bill  of  divorce  they  were  made  un- 
 capahle  of  a  second  marriage,  and  so  they  added  to 
 the  injury.  Some  take  it  for  an  irony  :  Put  her  away, 
 do  so,  hut  thy  sin  shall  overtake  thee.  All  these  mis- 
 take the  sense.  I  rest  in  that  above.  The  Lord 
 hates  needless  divorces,  and  the  more  when  the  law  is 
 pretended  ;  for  one,  that  is,  the  man  that  doth  this, 
 doth  but  daub,  and  colour,  and  cloak  his  sin. 
 
 His  iniquity.  DE>n,  oppression,  or  injury,  or  wrong. 
 So  Gen.  xvi.  5.     '•DQn  '  My  wrong  be  upon  thee.' 
 
 2.  The  dehortation  is  again  repeated  :  '  Therefore 
 take  heed  to  your  spirit,  that  ye  deal  not  treacherously ;' 
 of  which  before.  And  thus  much  of  the  fourth  contes- 
 tation. 
 
 V.  The  fifth  contestation. 
 
 Fifthly,  he  contests  with  them  for  their  contumely 
 and  blasphemy  against  God  and  his  providence,  as  if 
 God  were  not  just,  or  took  no  notice  of  the  affairs  of 
 men,  ver.  17  to  ver.  7  of  chap.  iii.  where  observe, 
 
 1.  Their  blasphemy,  ver.  17. 
 
 2.  The  answer  that  is  made  unto  it,  chap.  iii.  ver. 
 1-6. 
 
 (1.)  First,  Their  blasphemy  and  unworthy  contume- 
 lies against  God  :  ver.  17,  'Ye  have  wearied  the 
 Lord  with  your  words,  yet  ye  say,  Wherein  have  we 
 wearied  him  ?  When  ye  say,  Every  one  that  doth  evil 
 is  good  in  the  sight  of  the  Lord,  and  he  delighteth  in 
 him,  or,  Where  is  the  God  of  judgment  ?'  You  have 
 added  this  sin  to  the  rest,  that  by  your  atheistical  con- 
 ceits and  blasphemous  speeches  ye  have  wearied  and 
 vexed  me,  saith  the  Lord  ;  in  that  you  call  in  question 
 my  being,  and  my  justice,  and  my  providence. 
 I  YehaveiceariedtheLord.  LXX,  'provoked;'  Chaldee, 
 '  molested  or  cumbered.'  The  Tigurine  and  Arias, 
 '  wearied  and  toiled  ;'  Vatablus,  '  troubled.'  We  have 
 the  same  word,  Isa.  xliii.  24,  "onyJin,  •  Thou  hast 
 wearied  me  with  thine  iniquities  ;'  which  is  further  set 
 out  in  the  words  next  before,  '  Thou  hast  made  me  to 
 serve  with  thy  sins.'  So  here,  ye  have  wearied  and 
 toiled  me  that  I  am  weary,  I  cannot  bear  your  words. 
 
 Ye  say,  He  that  doth  evil  is  good  in  the  sight  of  the 
 Lord.  That  is,  accepted  and  approved  of  him  ;  an 
 usual  phrase  among  the  Hebrews,  which  is  clear  by  the 
 next. 
 
 And  he  delighteth  in  him.  An  high  accusation  of 
 God  for  injustice,  that  he  should  justify  the  wicked, 
 nay  more,  take  pleasure  in  him. 
 
 Or  where,  &c.  Or  is  either  a  new  accusation  of  God  ; 
 ye  say  thus,  he  delights  in  the  wicked,  or  ye  say  thus, 
 '  Where  is  the  God,'  &c.  ;  or  else  it  is  their  proof 
 that  they  bring  of  their  former  accusation  of  God's 
 justice ;  he  delights  in  the  wicked,  or  else  where  is  the 
 God  of  judgment?  or  as  the  French,  otherwise  where 
 is  the  God  of  judgment  ?  If  he  did  not  delight  in  him, 
 he  would  punish  him. 
 
 Where  is  the  God  of  judgment  ?  BBUTSit,  of  that 
 judgment.  n  demonstrative,  hath  great  emphasis, 
 where  is  the  God  of  that,  i.e.  of  that  great,  exact, 
 free,  just,  precise,  impartial  judgment,  which  respects 
 neither  persons  nor  gifts,  but  only  justice,  (as  his  cha- 
 racter is  usually  given  by  the  prophets),  where  is  he  ? 
 LXX,  '  The  God  of  righteousness  ;'  Chaldee,  '  The 
 God  who  doth  judgment.'  This  was  their  sin,  their 
 blasphemy  against  God.  We  have  in  the  next 
 chapter, 
 
 2.  Secondly,  the  answer  that  is  made  unto  their  blas- 
 phemy, chap.  iii.  ver.  1  to  the  7th.  Ye  say,  where 
 is  the  God  of  judgment  ?  It  shall  appear,  saith  the 
 Lord,  that  I  am  the  God  of  judgment,  when  the  Messiah 
 shall  come  into  the  world  (as  he  shall  come  shortly), 
 who  shall  dispense  mercy  and  comfort  to  the  godly, 
 but  judgment  and  evil  to  evil  men.  St  Jerome  also 
 and  Theodoret  allow  of  this  context  and  resolution. 
 We  have  this  laid  down  in  a  prophecy  of  Christ  and  his 
 forerunner,  the  coming  of  them  both. 
 
 (1.)  The  coming  of  the  forerunner,  the  Baptist. 
 
 (2.)  The  coming  of  the  Messiah. 
 
 (1.)  The  coming  of  the  forerunner,  part  of  the  first 
 verse,  where, 
 
 [l.J  His  coming. 
 
 [2.]  His  work. 
 
 [1.]  His  coming  :  '  Behold  I  will  send  my  messen- 
 ger.' Behold,  to  the  question  which  (it  appears  by  n 
 the  demonstrative)  they  would  have  to  be  taken  notice 
 of ;  they  receive  an  answer  which  carries  with  it  a 
 note  of  pregnancy,  used  by  the  prophets  concerning 
 things  eminent  and  certain,  to  make  men  attent. 
 
 I  will  send.  It  may  be  taken  to  be  the  speech  of 
 Christ  himself,  according  to  that  of  Luke  i.  76,  where 
 John  Baptist  is  called  his  prophet,  or  the  speech  of 
 God  as  it  is,  Mat.  xi.  10. 
 
 My  messenger  or  angel,  for  so  it  is  in  the  Hebrew,  of 
 which  see  before,  chap.  i.  1,  chap.  ii.  7.  See  also  Dan. 
 Heinsius  his  E.rercit.  Sacra;,  lib.  5,  cap.  4  in  Acts 
 vii.  53,  in  which  place,  and  Gal.  iii.  19,  and  Heb.  ii.  2, 
 by  angels  he  understands  the  prophets  ;  as  he  doth 
 I  also,  1  Tim.  iii.  16,  Exercit.  lib.  14,  cap.  iii.  To  me  (I 
 confess)  a  new  exposition  of  those  places,  having  some- 
 time heretofore,  in  a  brief  comment  on  some  part  to  the 
 Galatians,  given  another  interpretation,  which  the 
 reader,  if  he  please,  may  there  see,  though  I  have  there 
 also  noted  that  the  exposition  which  is  now  offered  by 
 that  most  learned  Heinsius,  was  anciently  St  Ambrose 
 his.  [If  any  shall  vouchsafe  to  see  my  reasons  for 
 interpreting  the  word  angels  properly  in  that  place  of 
 Gal.  iii.  19,  let  him  please  also  to  correct  an  error 
 in  the  same  page  163,  where,  whether  it  were  through 
 the  mistake  of  the  printer  or  transcriber  of  my  copy, 
 The  same  ephtler  is  put  for  The  same  apostle,  a  title 
 most  unworthy  of  that  great  and  chosen  vessel,  being 
 that  which  we  use  for  sorry  and  worthless  letter- 
 scribblers.  But  this  only  by  the  way,  because  I  would 
 not   leave   any  title  of  diminution  upon  that  great 
 
Vee.  1.] 
 
 TORSHELL  ON  MALACIII. 
 
 287 
 
 apostle.]  To  return  to  the  text.  This  messenger  or 
 angel  is  John  the  Baptist,  as  the  exposition  is  put  out 
 of  all  controversy  by  Christ,  Mat.  xi.  10,  '  This  is  he 
 of  whom  it  is  spoken,  Behold,'  &c.  None  doubt  but 
 it  is  meant  of  John;  but  who  John  should  be  hath  been 
 some  doubt.  He  is  called  an  angel,  and  Origen  thought 
 he  was  one,  and  so  thought  the  latter  Jews,  because 
 of  his  hermitical  life  ;  but  St  Jerome  concludes 
 sounder,  he  was  an  angel  in  office,  not  in  nature.  In 
 nature  he  was  a  man,  and  we  know  whose  son  he  was  : 
 'A  man  sent  from  God,'  John  i.  G.  From  God  he  had 
 his  instruction  :  we  find  no  other  teaching  he  had. 
 Some  take  messenger,  Sylleptice  for  all  the  prophets,  if 
 any,  between  Malachi  and  Christ ;  but  that  it  must  be 
 meant  of  one,  see  Junius  his  Parallel,  lib.  1,  par.  50. 
 Thus  of  the  coming  of  John. 
 
 [2.]  His  work :  '  He  shall  prepare  the  way  before 
 me.'  The  French,  '  accoutre  or  dress  the  way.'  It  is 
 a  metaphor  from  the  use  of  kings,  who  when  they  go 
 in  progress,  their  messengers  and  harbingers  go  before 
 them  to  fit  and  make  all  ready  ;  and  in  the  way,  the 
 greatest  ministers  of  state  go  next  before  the  king. 
 Many  prophets  went  before  Christ;  but  John  the 
 Baptist  went  next  him,  before  his  face,  hard  by,  near 
 before  him,  as  St  Chrysostoni  speaks  on  Mat.  xi. ;  and 
 therefore  Christ  calls  him,  in  respect  of  other  prophets, 
 '  the  greatest  born  of  women.'  He  came  as  the  dean 
 of  the  choir,  ehormn  prophetarum  claudens.  He  was 
 born  a  little  before  Christ  was  born.  It  was  the  sixth 
 month  with  Elizabeth  when  the  blessed  virgin  con- 
 ceived ;  and  so  he  came  into  the  world  but  a  little  be- 
 fore his  master,  to  prepare  the  way  by  preaching 
 repentance,  by  baptizing,  by  giving  testimony  unto 
 Christ,  by  taking  up  lodgings  in  the  hearts  of  men  for 
 Christ.  '  He  shall  sweep  the  way;'  soPagninus.  H3D, 
 is  to  remove  all  obstacles  and  impediments,  and  all  filth 
 out  of  the  way  and  out  of  sight.  Zeph.  iii.  15,  it  is 
 rendered,  cast  out :  '  He  hath  cast  out  thine  enemy  ; ' 
 Ps.  lxxx.  9,  'to  make  room.'  Tremellius  reads  it, 
 1  to  clear  the  way ;'  that  is,  to  take  out  all  stumbling- 
 blocks  and  obstacles  ;  see  Isa.  lvii.  14,  and  Isa.  Ixii.  10. 
 And  what  John  was  to  do,  see  Isa.  xl.  3,  Luke  i.  76-78. 
 Let  me  also  observe  here,  that  because  of  this  otfice 
 of  his  to  go  before  Christ,  and  to  serve  for  a  time  or 
 season  till  the  appearing  of  Christ,  who  rose  as  the 
 sun  doth  in  the  morning  (and  so  he  is  called  •  the  sun ' 
 in  the  next  chapter),  that  for  this  reason,  I  say,  John 
 is  called  '  a  burning  and  a  shining  light,'  in  whose 
 light  the  Jews  did  '  rejoice  for  a  season,'  as  it  is  John 
 v.  35.  Lights  and  candles  are  of  good  use,  and  do 
 service  till  the  morning  appears  or  the  sun  rises ;  and 
 therefore  lamps  were  kept  burning  in  the  temple  till 
 the  morning,  as  we  find,  1  Sam.  iii.  3,  where  it  is  said, 
 that  the  Lord  called  to  Samuel,  '  before  the  lamp  of 
 God  went  out  in  the  temple ; '  that  is,  before  it  was 
 morning.  So  in  the  dark  night  of  things  under  the 
 law,  the  prophets  were  lights,  and  especially  John  was 
 a  '  burning  light  for  that  season,'  till  that  Christ  mani- 
 
 fest himself,  and  then  it  was  day.     And  thus  much  of 
 the  coming  and  office  of  the  forerunner. 
 
 2.  The  coming  of  Christ  the  Mess!ah.     We  have, 
 
 (1.)  His  person,  ver.  1. 
 
 (2.)  His  coming,  ver.  1. 
 
 (3.)  His  power,  ver.  2. 
 
 (4.)  The  effects  of  His  coming,  ver.  8-6. 
 
 (1.)  First,  His  person:  'The  Lord  whom  ye  seek, 
 the  messenger  of  the  covenant  whom  ye  delight  in.' 
 Christ  the  Messiah  is  set  out  unto  them  by  these  two 
 names. 
 
 The  Lord,  JIINii,  Ule  Dominus.  The  Lord  by  an 
 excellence,  6  zvgtog,  Dominator,  as  the  Vulgate.  (Of 
 this  appellative  Adon,  see  before,  chap.  i.  ver.  14.) 
 Some  Hebrews,  whom  Remigius  also  follows,  under- 
 stand by  the  messenger,  Elias;  and  by  the  Lord,  the 
 Dominator,  antichrist ;  but  the  following  words  declare 
 the  unsoundness  of  this  interpretation,  where  he  is 
 called  '  the  angel  of  the  covenant.'  Theodorus 
 Mopsuestenus,  infected  with  the  heresy  of  the  Ebion- 
 ites,  who  denied  the  divinity  of  Christ  (as  Arius  after), 
 understood  by  the  Lord  here,  Ezra,  or  some  such 
 person  who  should  restore  the  Jewish  worship,  which 
 error  was  damned  by  the  fathers  of  the  fifth  general 
 council,  and  about  the  same  time  at  Rome  under 
 Vigilius.  Of  late  Eniedenus  the  Socinian  (in  explic, 
 he.  V.  et  N.  Test.)  hath  quarrelled  such  texts, 
 in  which  the  title  of  Lord  is  given  unto  Christ,  as 
 John  xx.  28,  for  the  vindication  of  which  and  the  like 
 texts,  see  that  late  industrious  divine,  Gasp.  Brock- 
 man,  System,  tow.  i.  art.  v.  cap.  2  qu.  3.  The 
 Rabbins  also  pervert  such  places  ;  see  John  Alstedi, 
 paratitla  theo.  in  verho  Dominus. 
 
 Whom  ye  seek.  They  had  a  certain  notion~of  the 
 Messiah,  and  were  in  expectation  of  him.  But  the 
 most  part  had  hope  and  expectation  of  corporal  de- 
 liverance only  by  him,  as  John  Deodate  notes. 
 
 TJie  angel  or  messenger  of  the  covenant.  Christ  is 
 here  set  out  by  his  sacerdotal  office.  He  that  was 
 covenanted  for,  or  promised  ;  or  he  that  should  ad- 
 minister the  covenant. 
 
 Whom  ye  delight  in.  They  delighted  in  his  day, 
 though  afar  off,  according  to  that  ^  John  viii.  56.  See 
 the  elder  Tarnovius,  in  Dub.  ad  iv.  partem,  c.  viii. 
 Joh.  qu.  18.  The  Geneva,  '  whom  ye  desire.'  We 
 have  that  phrase,  Haggai  ii.  8.  He  was  four  thousand 
 years  desired,  and  earnestly,  see  Gen.  xlix.  18,  Isa. 
 lxiv.  1. 
 
 (2.)  Secondly,  His  coming  :  '  Ho  shall  suddenly 
 come  to  his  temple  :  Behold  he  shall  como,  saith  the 
 Lord  of  hosts.' 
 
 Suddenly.  It  is  the  same  word  that  is  used  Ps. 
 lxiv.  7,  and  Isa.  xxx.  13.  The  Geneva,  '  speedily  ; ' 
 yet  it  was  500  years  after  Malachi  before  Christ  was 
 born ;  a  short  time  in  respect  of  the  long  expectation 
 of  the  patriarchs.  But  after  John,  Christ  came  sud- 
 denly; he  was  conceived  speedily  within  a  few  months 
 after  John,  and  born  speedily  after  John's  birth,  and 
 
288 
 
 TORSHELL  ON  MALA.CHI. 
 
 [Chap.  III. 
 
 taught  publicly  speedily  after  Johu's  preaching  and 
 baptizing. 
 
 He  shall  come  to  his  temple.  Pagninus  bad  ren- 
 dered it  so ;  but  Montanus  in  bis  correction,  '  to  bis 
 palace.'  ^n  signifies  a  palace  or  a  court,  1  Kings 
 xxi.  1.  Naboth's  vineyard  was  hard  by  the  palace  of 
 Ahab  (Hecal  Ahab).  And  though  the  word  be  used 
 for  the  temple,  yet  peculiarly  for  that  part  of  the  temple 
 which  is  called  the  palace  or  the  court,  which  was  the 
 greater  part,  the  middle  part  between  the  porch  and 
 the  oracle ;  answerable  to  which,  vaog,  a  temple,  in  the 
 restrained  use  of  the  word,  is  now  only  taken  for  the 
 body  of  the  church ;  but  the  whole  temple  is  here 
 called  by  that  name,  as  Christians  also  have  called  the 
 churches  or  houses  of  God,  Basilica:.  See  Stephen 
 Duranti,  De  Bitibus  Eccl.  lib.  i.  cap.  i.  sec.  8,  9.  To 
 the  material  temple,  and  in  the  literal  sense,  Christ 
 was  to  come,  as  to  the  solemn  place  of  his  appearance, 
 as  when  the  Lord  came  to  or  among  the  people  of  old. 
 He  came  into  and  '  filled  his  house  with  bis  glory.' 
 So  Christ  came  to  his  temple,  when  he  was  presented 
 there  a  child,  Luke  ii.  So  the  church  of  Rome  seems 
 to  understand  this,  by  appointing  in  her  liturgy  (which 
 we  had  :  Missale  sec.  usum  Sarum  ;  in  ofjic.  propriis, 
 page  12),  these  words  for  the  day  of  the  purification. 
 But  especially  he  came  thither  when  afterward  he 
 preached  and  wrought  miracles  there  ;  for  we  cannot 
 understand  by  the  temple,  either  the  womb  of  the 
 virgin,  as  St  Cyril ;  or  the  flesh  and  incarnation  of 
 Christ,  according  to  that  John  ii.  19,  as  Theodoret 
 and  St  Augustine,  and  to  which  the  learned  Heinsius 
 (though  he  also  give  that  other  sense  of  the  material 
 temple),  seems  to  me  to  incline,  hxeicit.  Sucra\,  cap. 
 ii.  in  John  ii.  19.  Yet  I  shall  easily  agree  with  the 
 reverend  author  of  the  following  commentary,  wherein 
 also  I  think  be  follows  St  Jerome,  that  the  end  of 
 Christ's  coming  is  also  at  least  intimated,  that  Christ 
 comes  to  make  up  a  spiritual  temple  or  church  of 
 Christians.  To  which  agrees  the  margin  of  the 
 Italian  Bible,  '  He  shall  come  to  the  temple  at  Jeru- 
 salem, the  figure  of  the  church.' 
 
 (3.)  Thirdly,  His  power :  ver.  2,  '  But  who  may 
 abide  the  day  of  his  coming  ?  and  who  shall  stand 
 when  he  appeareth  ?  for  he  is  like  a  refiner's  fire,  and 
 like  fuller's  soap.'  The  power  and  majesty  of  Christ 
 is  here  discovered  by  variety  of  expression. 
 
 Who  may  abide  the  day  of  his  coming  f  Yulgate, 
 'Who  can  think?'  that  is,  who  can  think  of  all  the 
 glory,  graces,  benefits  of  that  day ?  The  LXX  and 
 the  Chaldee,  '  Who  can  sustain  ?'  That  is,  who  can 
 endure  the  light  of  it,  we  being  as  owls  unto  the  sun. 
 Who  will  not  be  astonished  and  melt  ?  Vatablus  bis 
 note  is,  Who  will  endure  the  tribulations  of  Christians 
 that  will  follow  upon  his  coming  ?  Winkleman,  Who 
 will  be  able  to  stand  in  the  reformations  that  Christ 
 will  proceed  upon?  Our  comment,  the  wicked  will 
 not  be  able  to  abide  Christ's  preaching,  but  will  be 
 destroyed  by  it.     WD  in  Piel  is,  to  comprehend,  con- 
 
 tain, sustain,  bear.  I  suppose  the  word  is  to  be  taken 
 here  in  that  sense  that  it  is  Prov.  xviii.  14,  '  The 
 spirit  of  a  man,  l?3l?3,)  will  sustain  bis  infirmity.' 
 
 And  who  shall  stand  when  he  appeareth?  The  Ge- 
 reva,  '  who  shall  endure.'  Who  is  so  hard  and  flinty, 
 or  so  made  of  iron,  whom  that  sight  will  not  break  ? 
 who  so  rebellious  that  will  not  be  wrought  upon  ?  So 
 Sanchez  in  loc.  But  others  take  the  place  as  com- 
 paring Christ's  coming  to  the  sun  in  his  rising,  at 
 whose  magnificence  and  brightness  all  are  dazzled  and 
 amazed.  So  the  LXX,  Chaldee,  Vulgate,  Vatablus, 
 Pagninus.  There  are  that  understand  this  whole 
 period  of  Christ's  coming  to  judgment,  and  among 
 others  Gerard  Vossius  upon  Epbraem's  sermon,  De 
 secundo  adventu  Domini.  But  most  understand  it  of 
 Christ's  coming  in  the  flesh,  the  several  interpretations 
 of  which  place,  Dan.  Chamier,  Panstr.  torn.  3,  lib. 
 26,  cap.  4,  hath  plentifully  collected,  where  he  clears 
 this  place,  especially  the  latter  part  of  the  verse,  from 
 the  fingers  of  such  as  pervert  it  to  establish  purgatory. 
 
 For  he  is  like  a  refiner's  fire.  Geneva,  '  a  purging 
 fire  ;'  the  LXX,  '  the  fire  of  a  forge ;'  Vulgate,  '  a 
 forging  fire ;'  Deodate's  Italian,  '  as  the  fire  of  him 
 that  founds  metal?.'  So  we  have  the  word  where  the 
 same  metaphor  is  followed,  Isa.  xlviii.  10,  "pn5"nx,  '  I 
 have  refined  thee  ;  I  have  chosen  thee  in  the  furnace 
 of  affliction.'  And  Judges  vii.  4,  'I  will  try  them.' 
 A  boiling  or  melting  fire,  so  Pagninus ;  as  it  is  Isa. 
 i.  26,  '  I  will  purge  away  thy  dross,  and  take  away  thy 
 tin.'  So  also  Jer.  ix.  7 ;  see  in  Corn,  a  Lapide  five 
 reasons  why  Christ  is  compared  to  fire. 
 
 And  like /idler's  soap.  LXX,  '  as  washer's  herb  ;' 
 Vulgate,  '  as  fuller's  herb  ;'  and  so  the  Tigurine  from 
 St  Jerome  in  Jer.  ii.  22,  •  Though  thou  wash  thee 
 with  nitre,  and  take  thee  much  (J"*'"!"1)  soap  ;'  who  saitb 
 there  that  borith  is  an  herb  growing  in  springing  and 
 moist  places  of  Palestine,  and  of  the  same  use  with 
 nitre.  That  which  we  call  saponaria,  in  English  soap- 
 weed  or  soapuvrt,  Deodate's  Italian  in  the  text  renders 
 it,  •  the  herb  which  scoureth  cloth.'  In  the  margin, 
 '  cudwoort  or  cottonweed,'  which  the  fullers  use. 
 Vatablus,  Pagninus,  Tremellius  render  it  '  soap.'  Arias 
 leaves  the  Hebrew  word  untranslated,  '  like  fuller's 
 borith.''  The  word  comes  of  "1*13,  to  make  pure, 
 clean,  or  white.  Thence  IIS  and  JVQ,  anything  that 
 bath  force  to  cleanse  garments  from  spots  or  stains. 
 Therefore  the  Chaldee,  'He  is  like  that  by  which  clothes 
 are  made  white.'  But  our  last  translation  renders  it 
 soap  here,  and  Jer.  ii.  22 ;  which,  what  it  is,  besides 
 the  ordinary  knowledge  of  it  now-a-days,  appears  by 
 that  of  Pliny,  lib.  28,  c.  xii.  7.  Prodest  et  sapo  ; 
 Gallorum  invention  ex  sevo  et  cinere.  Both  the  Ara- 
 bics read  sulphur,  not  (as  I  suppose)  according  to 
 Cornelius  a  Lapide  bis  conjecture,  taking  TV12  for 
 i"V")DJ,  which  indeed  signifies  sulphur  in  the  Chaldee, 
 but  upon  a  much  easier  mistake  in  unpointed  Hebrew, 
 where  the  word  is  "V"Q3,  and  in  the  Arabian  1"P"03  is 
 sulphur.     But  I  submit  this  also  as  a  conjecture 
 
Ver.  o.] 
 
 TORSHELL  ON  MALACHI. 
 
 289 
 
 (3.)  The  effects  of  Christ's  coming,  vers.  3-6. 
 
 [1.]  In  respect  of  the  godly,  vers.  3,  4. 
 
 [2. J  In  respect  of  the  wicked,  vers.  5,  6. 
 
 [l.j  In  respect  of  the  godly,  the  effect  of  his  com- 
 ing is  very  salutary  and  comfortable,  vers,  3,  4  ;  where 
 consider, 
 
 First,  His  work,  ver.  3. 
 
 Secondly,  The  end  of  his  work,  ver.  4. 
 
 First,  His  work :  ver.  3,  '  And  he  shall  sit  as  a  re- 
 finer and  purifier  of  silver  :  and  he  shall  purify  the 
 sons  of  Levi,  and  purge  them  as  gold  and  silver.' 
 Christ  comes  to  cleanse  and  purify  his  people. 
 
 He  shall  sit.  Geneva,  'He  shall  sit  down  to  try.' 
 Some  refer  it  to  express  Christ  as  a  judge,  who  sits  to 
 inquire  and  discern  right  from  false.  But  the  phrase 
 rather  notes  the  accurate,  serious,  and  assiduous  doing 
 of  a  thing.     Deodate  gives  both. 
 
 As  a  refiner.     Vulgate,  '  As  a  melter  in  a  forge.' 
 
 And  purifier.  "1HD  is  most  ordinarily  used  for  to  be 
 clean  or  pure  from  sin.  And  thence  tahor  is  pure,  in- 
 nocent, or  hoh/.  But  it  is  used  also  as  here.  God  is 
 compared  to  a  refiner  and  purifier,  as  the  priests  are 
 in  the  next  words  to  silver  and  gold. 
 
 And  he  shall  purify  the  sons  of  Levi  and  purge  them. 
 Christ  will  make  the  priests  brighter.  The  French, 
 'He  shall  make  neat,'  or  'clean  the  sons  of  Levi.' 
 Vulgate,  colabit ;  he  shall  strain  them,  as  some  liquor 
 or  liquid  matter  is  transmitted  or  strained  through  a 
 narrow  vessel,  sieve,  or  cloth,  so  that  the  purer  part 
 may  go  through,  and  the  dreggy  may  be  left.  The 
 LXX,  '  He  shall  pour  forth  '  as  metal  which  is  melted. 
 Pagninus,  '  He  shall  melt  them.'  Montanus,  '  He 
 shall  boil  them.'  The  Chaldee  reads  as  we  do,  '  He 
 shall  purge  them.'  Theodoret  understood  this  of  the 
 conversion  of  many  Levites  to  the  faith  of  Christ,  as 
 Jose?,  Acts'  iv.  36,  and  many  priests,  Acts  vi.  7.  St 
 Jerome,  Remigius,  Rupertus,  Lyranus,  &c,  understand 
 it  of  a  new  order  of  Levites  to  be  instituted  for  the  ser- 
 vice of  the  gospel.  And  we  know  that  the  ministers 
 of  the  gospel  are  prophesied  of  under  that  name,  and 
 of  priests,  Isa.  lxvi.  21.  See  the  learned  Conference 
 with  Hart,  chap.  8,  division  4,  page  470.  But  John 
 Deodate  interprets  it  of  all  true  Christians,  and  refers 
 to  Rev.  i.  6,  Rom.  xii.  1.     Him  I  assent  to. 
 
 Secondly,  The  end  of  his  work  in  purging  them. 
 '  That  they  may  offer  unto  the  Lord  an  offering.'  The 
 Geneva,  '  That  they  may  bring  offerings.'  The  word 
 is  mincha  here  too,  of  which  see  before.  He  still 
 speaks  in  the  prophetical  phrase.  They  shall  be 
 purged,  that  they  may  serve  God  purely  and  accept- 
 ably, or  offer  an  offering  pure  and  acceptable. 
 
 First,  A  pure  offering.  '  That  they  may  offer  an 
 offering  in  righteousness ;'  that  is,  holily  and  purely 
 performed,  according  as  is  required.  See  the  phrase, 
 Ps.  li.  19. 
 
 Secondly,  An  acceptable  offering :  ver.  4,  '  Then 
 shall  the  offerings  of  Judah  and  Jerusalem  be  pleasant 
 to  the  Lord.     And  so  the  Vulgate,  '  acceptable  ;'  so 
 
 the  Geneva,  Chaldee,  '  shall  be  entertained  freely  ;' 
 Vatablus  and  Pagninus,  '  shall  be  sweet.'  So  we  have 
 rendered  it,  Jer.  vi.  20,  '  Nor  your  sacrifices,  ^"IVlJ?, 
 sweet  unto  me.'  That  the  place  is  meant  of  the  ser- 
 vice of  the  church  as  it  is  now,  I  doubt  not ;  but  that 
 Judah  is  the  Latin  church,  and  Jerusalem  Rome,  as 
 Ribera  would  have  it,  I 'pass  as  a  partial  fancy  of  a 
 Romish  interpreter. 
 
 As  in  the  days  of  old,  and  in  the  former  or  ancient 
 times.  As  acceptable  as  were  the  sacrifices  which  Abel, 
 Noah,  Melchisedec,  Abraham,  Moses,  Aaron,  &c, 
 offered. 
 
 [2.]  The  effects  of  his  coming  in  respect  of  the 
 wicked,  exitial  and  terrible,  vers.  5,  6 ;  where  we  may 
 consider, 
 
 First,  The  judgment,  ver.  5. 
 
 Secondly,  The  certainty  of  the  judgment,  verse  6. 
 
 First,  The  judgment,  verse  5,  where, 
 
 First,  What  it  is. 
 
 Secondly,  Against  whom. 
 
 First,  What  the  judgment  is.  '  And  I  will  come 
 near  to  you  in  judgment,  and  I  will  be  a  swift  witness 
 against,'  &c.  You  said,  Where  is  the  God  of  judg- 
 ment ?  I  will  make  it  appear  unto  you  that  I  am  he. 
 The  Tigurine,  '  I  will  come  and  I  will  draw  near  :'  a 
 phrase  like  that  Gen.  xviii.  21,  'I  will  go  down  and 
 see,'  that  I  may  punish.  A  metaphor  from  the  cus- 
 tom of  itinerary  justices,  or  judges  that  hold  assizes 
 in  their  circuits.  I  know  that  most  interpreters,  an- 
 cient and  others,  who  understand  the  former  of  Christ's 
 first  coming,  do  think  this  is  meant  of  his  second  ;  for 
 which  I  cannot  see  reason,  but  rather  think  this  to  be 
 the  sense.  Though  the  coming  of  the  Messiah  bring 
 so  much  comfort  along  with  it,  and  bring  salvation  to 
 the  world,  yet  against  such  as  continue  in  their  sins, 
 and  thereby  increase  the  guilt  of  them  the  more,  by 
 how  much  more  grace  is  offered  unto  them,  against 
 such  I  will  come  to  judgment,  and  will  be  a  swift  wit- 
 ness against  them.  And  thus  I  make  it  to  be  the 
 speech  of  God  taken  substantialiter  (who  is  in  the  end 
 of  the  verse  again  called,  '  The  Lord  of  hosts,'  as  all 
 along  the  prophecy),  and  not  personaliter,  for  Christ, 
 which  interpretation  notwithstanding  I  do  submit,  as 
 I  do  all  the  rest. 
 
 And  I  will  be  a  swift  witness  against.  '  An  hasty  wit- 
 ness,' so  the  Tigurine  ;  Vatablus,  'ready;'  Tremellius, 
 '  most  speedy.'  The  LXX  as  we,  sso/Mai  /xdgrvg  ra^Cg, 
 '  a  swift  witness.'  The  trope  here  also  is  a  metaphor, 
 and  the  affection  of  the  metaphor  seems  to  be  a  cata- 
 chresis,  witness  being  put  for  judge.  I  will  soon,  upon 
 the  evidence  of  your  fact,  give  judgment  against  you. 
 Among  men,  the  witness  and  the  judge  must  be  dis- 
 tinct. That  of  JohnBodin,c/e  Eepubl.  lib.  G  page  1185, 
 is  generally  received.  If  the  fact  be  only  known  to 
 the  judge,  he  may  be  a  witness  of  it,  but  a  judge  he 
 cannot  be.  And  to  the  question,  whether  a  judge  be 
 bound  to  give  sentence  secundum  allegata  et  probata  ? 
 the  canons  speak  affirmatively  (Gratian.  Cans.  2,  qu. 
 
 T 
 
290 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  in. 
 
 1  et  7,  Plerunijite,  dr.).  And  so  also  (to  omit  others)  it 
 is  determined  by  the  learned  Henry  Bocerus,  de  Juris- 
 dict,  cap.  6,  sect.  34,  and  lw  John  Weemse,  Exercit, 
 vol.  2,  lib.  2,  cap.  17.  And  there  is  reason  it  should 
 be  so  among  men.  But  God,  being  infinitely  present, 
 an  eye-witness  of  every  fact;  and  infinitely  wise,  free 
 from  all  possibility  of  error  ;  and  infinitely  holy,  out 
 of  all  suspicion  of  being  corrupted  ;  may  be,  and  is, 
 both  witness  and  judge.  See  for  further  light,  Gen. 
 xxxi.  50,  Judges  xi.  10,  1  Samuel  xii.  5,  Job  xvi.  19, 
 Jeremiah  xxix.  23,  John  viii.  16,  17,  18.  See  also 
 John  Buxtorfius,  in  Comment.  Masoret.  cap.  14,  in 
 Litera  \     We  have  seen  thus  what  the  judgment  is. 
 
 Secondly,  Against  whom  it  is.  Against,  1,  sorcerers  ; 
 2,  adulterers  ;  3,  false  swearers  ;  4,  oppressors  of  hire- 
 lings ;  5,  oppressors  of  widows  and  fatherless;  6,  op- 
 pressors of  strangers  ;  7,  such  as  fear  not  God. 
 
 First,  '  Against  the  sorcerers.'  The  LXX.  Wi  roug, 
 (paofiaxo'jg,  sorcerers  or  poisoners.  But  of  pliarmaci, 
 tpaoiMaziia,  see  Rhodigin,  Antiqu.  led.  lib.  6,  cap. 
 12,  lib.  9,  cap.  23.  The  Hebrew  is  *&?£>,  and  that 
 is,  he  that  exercises  delusions  and  juggling  sleights,  so 
 that  a  thing  is  made  to  appear  otherwise  unto  one's 
 eyes  than  indeed  it  is,  Exodus  vii.  11,  12,  upon  which 
 two  verses  the  reader  may  satisfy  himself  in  the  second 
 disputation  and  the  nine  following,  of  Ben.  Pere- 
 rius  in  cap.  7,  Exod.,  to  whom,  and  to  Delrio  and 
 Wierus,  I  refer  him  for  curiosities  of  this  argument. 
 The  word  is  here  translated,  '  a  sorcerer,'  but  usually 
 '  a  witch,'  as  Exodus  xxii.  18,  2  Chronicles  xxsiii. 
 6,  Deut.  xviii.  10,  in  which  one  text  are  reckoned  up 
 the  several  sorts  of  divinations  that  are  forbidden,  all 
 which  are  fully  explicated  by  Mr  Gataker  in  his 
 Treatise  of  Lots  ;  and  all  which  are  to  be  understood 
 here  under  this  one  head.  Concerning  which,  and 
 the  several  cases  about  them,  besides  the  popish 
 casuists,  Cajetan  Peccat,  Summ.  in  verbo,  divinatio  ; 
 Silvester,  in  eod.  Tit.  ;  Toilet,  instruct io  Sacerd.  lib.  4, 
 cap.  14, 15  ;  Guil.  Cantarell,  Yar.  Qucest.  lib.  2  num. 
 474  ;  Bizozerus,  Sum.  Cas.  part  2,  cap.  4,  mem.  5,  6  ; 
 Fumi,  Armil.  Aurea,  verbo  divinatio;  Reginald, praxis 
 fori  pcenit,  lib.  17,  cap.  16,  17;  Martin  Bresser,  de 
 consc.  lib.  6,  cap.  21  ;  and  ours,  Mr  Perkins,  of 
 Witchcraft;  John  Alsted,  Theol.  Cas.  cap.  13,  sect.  11  ; 
 Andrew  Rivet,  Prided,  in  Exodus  xx.  page  30 ;  Gasper 
 Brockmond,  System.  Theol.  torn.  2,  art.  18,  cap.  18, 
 cas.  11,  12,  13,  ad  20  ;  see  also  many  things  to  the 
 purpose  of  this  place,  in  Gabriel  Pennot,  Propugnac. 
 hum.  libert.  lib.  10  ;  John  Wolphius,  in  addit.  ad 
 Pet.  Mart.  2,  in  reg.  21,  page  404 ;  and  in  "Weemse, 
 Degen.  sons,  The  Magician. 
 
 Secondly,  '  And  against  the  adulterer.'  The  LXX 
 translate  it  into  the  feminine,  /Moi^aXidag,  adulteresses. 
 It  is  the  masculine  in  the  Hebrew.  Under  this  head 
 also  may  be  referred  all  the  sins  usually  treated  of  by 
 divines  and  casuists  under  the  seventh  commandment, 
 a  sin  sentenced  and  severely  punished  by  the  laws  of 
 nations,  even  the  very  heathen.     For  the  Athenians, 
 
 Lacedaemonians,  Romans,  see  Plutarch,  in  Parall.  pas- 
 sim. For  other  nations,  Alex.  ab.  Alex.  Genial.  Dier. 
 lib.  4,  cap.  1,  and  Rhodigin,  led.  Antiqu.  lib.  21,  cap. 
 45,  47.  For  the  old  French,  it  is  a  notable  story 
 which  is  related  by  John  Tritenhemius,  de  Orig.  Eran- 
 corum,  page  304  (in  the  first  tome  of  the  Opus  Histo- 
 ricum  at  Basil,  collected  by  Simon  Schardius,  as  is 
 thought  and  conjectured  by  the  printer)  of  Basan  the 
 king  and  high  priest  of  the  Sicambri,  who  were  ances- 
 tors to  the  French,  that  as  his  laws  were  severe  against 
 adultery  and  other  like  crimes,  so  he  also  was  so  strict 
 in  the  execution  of  them,  that  he  caused  a  sword  and 
 an  halter  to  be  carried  before  him  withersoever  he 
 went;  and  finding  an  accusation  to  be  true  against  his 
 own  son  Sedanus,  that  he  had  committed  adultery, 
 he  judged  him  to  death ;  and  when  his  nobles  entreated 
 him  to  reverse  his  sentence,  he  said,  Strive  not  against 
 justice;  you  may  sooner  restrain  the  windfrom  blowing 
 in  the  air,  than  turn  Basanus's  mind  aside  from  the 
 law ;  and  turning  to  his  son  he  said,  I  kill  thee  not, 
 my  son,  but  the  law  which  thou  hast  broken  ;  and 
 therewithal,  in  zeal  to  justice,  he  slew  him  with  his 
 own  hand.  This  was  about  280  years  before  Christ. 
 But  especially  for  our  own  ancestors,  the  old  Saxons, 
 it  is  an  observable  testimony  which  Corn.  Tacitus, 
 Descr.  Germ.,  gives  of  their  severity  against  this  sin, 
 upon  which  place  Andrew  Althamer,  and  Jodocus 
 Willichius,  in  their  commentaries  upon  Tacitus,  do 
 take  occasion  (and  justly  too  in  my  opinion)  to  con- 
 demn the  remissness  of  this  age  in  punishing  more 
 sharply  what  those  times  of  ignorance  did  abhor. 
 But  I  would  rather  in  this  point  commend  unto  the 
 reader,  that  zealous  and  effectual  epistle  of  our  coun- 
 tryman, Boniface,  archbishop  of  Mentz,  unto  Ethel- 
 bald,  king  of  the  Mercians  here  in  England,  where  he 
 relates  that  severity  of  the  Saxons,  and  urgeth  much 
 against  this  sin.  The  epistle  is  in  the  Magdeburg 
 Centuriators,  Cent.  8,  cap.  9,  and  from  them  in  Mr 
 Fox's  Martyrology.  And  it  seems  there  was  much 
 need  of  sharp  writing  at  that  time,  when  the  people 
 generally  by  the  king's  example  were  given  unto  this 
 sin,  and  like  fed  horses  neighing  after  their  neigh- 
 bours' wives,  as  appears  by  another  epistle  from  the 
 said  Boniface  to  Heresfrid,  a  godly  priest,  who,  as  it 
 seems,  was  sometimes  called  to  preach  in  the  court 
 of  Ethelbald,  and  might  work  upon  him. 
 
 Thirdly,  'And  against  false  swearers.'  LXX,  'that 
 swear  by  my  name  upon  a  lie ' ;  Pagninus,  '  that  swear 
 lyingly  ;'  Vulgate,  '  perjurers.'  What  the  sin  is,  and 
 how  great,  see  the  casuists  and  others  on  the  third 
 commandment.  And  how  God  hath  punished  it,  if 
 there  were  no  other  example,  the  lamentable  issue  of 
 the  battle  at  Varna,  where  Vladislaus  the  king  of 
 Hungary,  and  Julian  the  cardinal,  were  miserably  de- 
 feated by  the  Turk,  will  be  a  sufficient  monument  to 
 all  succeeding  times.  We  have  also  two  pregnant 
 instances  in  Eadmerus  his  Historia  Novorum,  pub- 
 lished by  the  learned  Selden,  lib.  i.  p.  5,  6,  and  lib. 
 
Ver.  5.] 
 
 TORSHELL  ON  MALACHI. 
 
 291 
 
 v.  p.  124,  125.  But  the  sin  here  is  not  only  perjury, 
 when  an  oath  taken  is  not  kept,  but  the  very  taking 
 of  a  false  oath.  So  Piscator,  according  to  the  Hebrew, 
 'that  swear  unto  a  false  thing;'  it  may  be  rendered 
 adverbially,  '  that  swear  falsely,'  and  to  that  sense 
 our  translation.  A  sin  it  is  of  an  high  nature,  for  first 
 there  is  a  lie,  and  then  an  oath  made  upon  a  lie. 
 
 Fourthly,  '  And  against  those  that  oppress  (or  de- 
 fraud) the  hireling  in  his  wages.'  The  Geneva,  '  that 
 wrongfully  keep  back  the  hirelings'  wages  ;'  the  Vul- 
 gate, '  who  make  cavils  to  detain  wages '  ;  the  Chaldee 
 and  LXX,  '  who  take  away  wages  by  violence  ;'  and  so 
 Pagninus.  The  word  PW  will  bear  all  these.  It  is 
 to  defraud  by  calumny,  (euxopavrsTv)  or  by  guile,  or  by 
 force.  This  was  Laban's  sin.  Jacob  complains  of 
 him,  that  he  dealt  hardly  with  him,  and  deceived  him, 
 and  changed  his  wages  ten  times,  Gen.  xxxi.  7,  41. 
 He  changed  his  wages  ten  times,  that  is,  often,  as  the 
 phrase  is  taken,  Num.  xiv.  22,  Job.  xix.  3;  or  it  may  be, 
 he  did  indeed  ten  times  in  Jacob's  six  years'  service 
 change  his  wages,  which  by  agreement  was  to  arise  from 
 the  lambs  that  were  yeaned,  which  in  Mesopotamia 
 (which  was  the  country  where  Jacob  kept  Laban's  flock) 
 yeaned  twice  a-year ;  but  Laban,  partly  through 
 covetousness,  and  partly  through  envy  at  Jacob's 
 thriving,  might  haply  every  half  year  be  altering  the 
 agreement ;  which  was  St  Augustine's  conjecture,  and 
 is  followed  by  Junius  and  Pareus,  though  they  fol- 
 lowed not  his  mistake  occasioned  by  the  Septuagint 
 in  reading  the  place,  '  Thou  hast  deceived  me  of  my 
 wages  in  ten  lambs.'  Of  which,  see  Sixtin.  Amama,  in 
 his  Antibarb.  Biblic,  p.  427,  428,  who  censures  both 
 the  reading  and  the  interpretation.  But  to  me,  what- 
 ever becomes  of  the  reading,  yet  it  seems  the  inter- 
 pretation may  stand  good.  This  sin  cries  in  the  ears 
 of  God,  James  v.  4 ;  and  hath  a  woe  against  it,  Jer. 
 xxii.  13  ;  and  was  specially  provided  against  in  the 
 law  under  Moses,  Deut.  xxiv.  14,  15.  The  wages  of 
 the  labourer  must  be  paid  as  soon  as  he  hath  done  his 
 work,  because  he  '  setteth  his  heart  upon,'  or  '  lifteth 
 his  soul  unto  it ;'  that  is,  he  hath  no  other  livelihood, 
 nothing  else  whereby  to  maintain  his  life,  or  to  trust 
 unto. 
 
 Fifthly,  '  And  against  those  that  oppress  the  widow 
 and  the  fatherless.'  So  I  read  it  with  this  supply, 
 though  the  verb  be  not  again  repeated,  but  is  to  be 
 repeated  from  the  former  member  to  make  the  sense 
 clear.  The  LXX,  '  against  them  who  oppress  widows 
 by  their  power,  and  strike  or  beat  the  fatherless.' 
 
 The  ividoic.  n:07N.  «  The  solitary,  or  silent,  or 
 forsaken,  as  Jer.  li.  5,  '  Israel  hath  not  been  (Hebrew, 
 widowed)  forsaken  ;'  and  Isa.  xiii.  22.  '  Desolate 
 houses  '  are  called  in  Hebrew,  '  widows.'  See  the 
 metaphor,  Lain.  i.  1,  which  is  like  unto  that  of  Virgil, 
 ZEneid,  viii. 
 
 '  Tarn  multis  viduasset  civibus  urbem.' 
 S^e  Gen.  xxxviii.  11-14,  2  Sam.  xx.  3,  Isa.  xlvii.  8; 
 
 or  the  widow  in  the  Hebrew  is  called  silent,  because 
 her  husband  being  dead,  she  cannot  so  well  speak  in 
 her  own  cause,  or  for  her  own  defence.  Therefore 
 God's  care  of  widows  was  always  great,  Exod.  xxii. 
 22,  Deut.  x.  18,  and  xxiv.  17,  Ps.  xlix.  9,  and  lxviii. 
 5,  Jer.  xlix.  11.  And  in  the  Christian  church  the 
 apostles  took  care  of  them,  and  specially  for  their 
 sakes  ordained  deacons,  who  might  see  that  they 
 should  not  be  neglected,  Acts  vi.  1.  A  place  perti- 
 nently observed  and  used  by  the  widow  of  John  Knob- 
 barus  the  printer,  in  her  epistle  dedicatory  to  the 
 bishop  of  Antwerp,  before  the  late  Jesuit  Bresserus 
 his  book,  De  Conscientia.  This  care  was  continued  by 
 St  Paul,  1  Tim.  v.  3,  and  after  by  many  bishops.* 
 Yet  at  last  the  pontifician  law  grew  strait  and  hard 
 towards  them,  wherein,  as  Gregory  Tholosan.  hath  it, 
 Synfag.  Juris.,  lib.  ix.  cap.  xxvi.  s.  14,  it  was  pro- 
 vided, that  the  money  bequeathed  for  pious  uses,  to 
 the  endowing  and  marrying  of  poor  women,  might  in 
 no  case  be  bestowed  upon  widows  marrying  again, 
 though  they  were  poor. 
 
 The  fatherless.  Din1'  is  an  '  orphan,'  a  '  pupil,' 
 destitute  of  father  or  help.  See  it  clearly,  Lam.  v.  3, 
 '  We  are  (Jethomim)  orphans,  and  without  father.' 
 The  LXX,  here  and  constantly,  translate  it,  bgpavbg, 
 but  in  one  place,  namely,  Ps.  lxxxii.  3,  they  render  it, 
 Kruyjg,  poor.  The  fatherless  and  the  widows  are  fre- 
 quently joined  together  in  the  same  texts,  and  so  they 
 are  in  God's  care.  The  ancient  church  was  tender  of 
 them,  thence  it  was  that  Brephotroplu,  as  they  were 
 called,  were  appointed  for  the  charge  of  exposed  in- 
 fants whose  fathers  were  not  known ;  and  Orphano- 
 trophi,  to  see  to  the  bringing  up  of  other  infants ;  a 
 practice  worthily  followed  and  imitated  by  the  rare 
 zeal  and  charity  of  our  blessed  King  Edward  the  Sixth, 
 who,  upon  occasion  of  the  bishop  of  London's  sermon, 
 besides  Bridewell  and  St  Thomas's  Hospital,  disposed 
 to  other  charitable  use?,  was  the  glorious  founder  of 
 Christ's  Hospital,  for  the  relief  of  fatherless  children. 
 It  were  easy  to  outvie  the  popish  and  to  parallel  the  an- 
 cient times  with  examples  of  charity  in  this  kind  since 
 the  Reformation  ;  among  others,  that  honourable 
 and  reverend  prelate,  Dr  Andrews,  lord  bishop  of 
 Winchester,  shines  not  more  in  his  learned  writings, 
 which  yet  make  him  famous  in  the  gates,  than  in  his 
 legacies  to  the  poor,  among  which  this  was  not  the 
 least  commendable,  that  he  gave  fifty  pounds  per  an- 
 num to  the  binding  of  poor  orphans  to  be  apprentices : 
 a  man  deserving  all  the  honour  and  right  which  those 
 honourable  and  learned  personages  have  done  him, 
 who  have  gratified  the  English  church  with  the  his- 
 tory of  his  life.  But  I  must  take  myself  off  from  this 
 argument,  remembering  that  these  excursions  will 
 haply  be  judged  by  some  to  be  too  frequent,  and  not 
 
 *  It  is  a  testimony  of  great  honour,  and  a  character  fit  for 
 a  bishop,  which  Matthew  of  Westminster  gives  to  Gilbert, 
 bishop  of  Chichester,  in  King  Edward  the  First's  time,  that 
 he  was  the  father  of  orphans  and  the  comforter  of  widows. 
 
292 
 
 TORSHELL  ON  MALAOHI. 
 
 [Chap.  III. 
 
 proper  for  these  short  notes.  I  confess  it,  yet  who 
 would  not  be  large,  upon  the  least  occasion  given,  in 
 the  just  commendations  of  those  rare  examples,  espe- 
 cially when  so  many  on  the  contrary  do  build  up  their 
 estates  and  houses  upon  the  ruins  and  distresses  of 
 orphans  and  pupils  committed  to  their  trust  ?  The 
 sin  that  is  here  threatened  in  the  text,  and  question- 
 less a  great  sin,  and  provided  against  fully  in  the 
 ancient  law ;  so  that  in  the  institutions  of  Justinian 
 we  have  fourteen  titles,  IIEPI  EniTPOnHN,  lib.  i.  tit. 
 13,  &c.  And  Gregory  Thosolanus  hath  found  enough 
 to  collect  to  make  two  books,  in  his  Syntagma,  lib. 
 xii.  and  xiii.,  with  whom  I  leave  the  reader. 
 
 Sixthly,  '  And  against  those  that  turn  aside  the 
 stranger  ;'  that  is,  'from  his  right,'  as  our  last  trans- 
 lation supplies  it  even  in  the  text.  The  Geneva  and 
 Vulgate,  '  against  those  that  oppress  the  stranger  ;' 
 the  LXX  and  the  Chaldee,  '  that  pervert  the  judg- 
 ment of  the  stranger.'  See  how  it  is  expressed,  Exod. 
 xxiii.  6,  '  Thou  shalt  not  wrest  the  judgment.' 
 
 TJie  stranger,  "13,  is  he  that  dwells  where  he  was  not 
 born,  or  one  that  hath  dwelt  but  a  while  where  he 
 doth,  and  so,  through  want  of  friends  and  of  acquaint- 
 ance with  the  law,  is  more  easily  to  be  wronged  ;  for 
 whose  defence,  therefore,  God  provided  by  many  laws. 
 See  Exod.  xxii.  21,  and  xxiii.  9,  Deut.  x.  18,  19, 
 Lev.  xix.  33,  34,  Jer.  xxii.  3,  Ezek.  xlvi.  18,  Zech. 
 vii.  10. 
 
 Seventhly,  'And  against  those  that  fear  not  me, 
 saith  the  Lord.'  The  particulars  before  mentioned 
 are  summed  up  in  this,  which  is  the  fountain  also  and 
 head  of  other  sins,  and  that  against  which  the  Lord 
 will  come  near  in  judgment.  As  primus  in  orle  deos 
 fecit  timor,  and  where  the  fear  of  God  is,  it  will  com- 
 mand the  heart  and  restrain  from  sin  ;  so  the  little  or 
 no  fear  of  God,  argues  that  men  cherish  little  or  no 
 belief  of  God  ;  when,  according  to  the  ingenious  con- 
 ceit of  Nicholas  Caussin  the  Jesuit,  in  his  table  or 
 picture  of  worldly  policy,  Holy  Court,  pt.  ii.,  The 
 Statesman,  sect,  ii.,  in  a  chamber  hideously  black,  the 
 study  of  Lucifer,  the  brave  spirits  of  the  time,  under 
 the  regency  of  Herod  and  Tiberius,  do  study  to  find 
 out  the  way  how  to  believe  in  God  no  longer.  The 
 truth  is,  while  most  men,  instead  of  contending  for 
 the  faith,  have  but  wrangled  about  the  differences  of 
 religions,  they  are  grown  irreligious,  and  into  a  dis- 
 position unto  atheism ;  which,  how  it  may  be  dis- 
 covered and  cured,  will  be  worthy  the  labour  of  all 
 such  who  are  set  over  men  for  the  cure  of  their  souls. 
 Thus  we  have  seen  the  judgment  threatened,  and 
 against  whom. 
 
 Secondly,  The  certainty  of  the  judgment:  ver.  6, 
 '  For  I  am  the  Lord,  I  change  not ;  therefore  ye  sons 
 of  Jacob  are  not  consumed.'  Or,  as  the  Vulgate,  and 
 Montanus,  and  the  Geneva  read  it,  '  I  change  not,  and 
 ye  sons  of  Jacob  are  not  consumed.'  It  is  the  reason  of 
 what  was  before  said  and  threatened.  You  say,  I  regard 
 not  to  punish  or  reward,  but  though  I  defer  a  while,  yet 
 
 I  will  come  near  to  judgment,  for  I  constantly  love  good 
 and  hate  evil,  I  change  not.  So  Cyril,  Theodoret, 
 Remigius,  Rupertus,  Hugo,  Lyranus,  Vatablus,  &c. 
 For  the  latter  clause  of  this  sixth  verse,  I  shall,  with 
 submission,  take  leave  to  depart  from  our  learned 
 translators,  and  read  not  as  they,  therefore,  but  as 
 Montanus,  and  as  it  is  in  the  Hebrew,  and  :  I  change 
 not,  and  ye  sons  of  Jacob  are  not  consumed  ;  and, 
 that  is,  and  yet.  Though  I  threatened  you,  and 
 change  not,  yet  my  patience  is  such  that  ye  are  spared, 
 and  not  yet  consumed.  But  I  leave  this  place  to  such 
 as  can  better  search  the  prophet's  mind,  for  here  I 
 confess  I  do  take  off  my  own  unskilful  pen  without 
 clear  satisfaction  in  myself  about  the  coherence  of  this 
 verse,  especially  this  latter  clause,  with  the  verses 
 precedent.  The  reader  may  find  it  somewhat  other- 
 wise expressed  in  Tarnovius.  And  thus  much  of  the 
 fifth  contestation. 
 
 VI.  The  sixth  contestation. 
 
 Sixthly,  He  contests  with  them  for  their  impeni- 
 tence, ver.  7  ;  that  they  had  sinned,  and  continued  in 
 sin,  and  yet  would  not  be  convinced. 
 
 1.  That  they  had  continued  in  sinning  against  God's 
 laws  :  '  Even  from  the  days  of  your  fathers,  ye  have 
 gone  away  from  mine  ordinances,  and  have  not  kept 
 them.'  He  exprobates  their  old  and  inveterate  trade 
 of  sinning. 
 
 '  From  mine  ordinances.'  Vulgate,  a  legitirnis  meis; 
 that  is,  as  they  tell  us,  who,  being  bound  to  receive 
 the  vulgar  Latin  as  authentic,  do  study  to  make  the 
 best  sense  of  it,  a  legibus  meis.  You  are  gone  from 
 my  laws ;  the  Tigurine,  '  my  statutes  ;'  Pagninus, 
 '  my  institutes.'  The  things  which  I  have  described, 
 drawn  out,  constituted,  of  ppn. 
 
 2.  That  they  would  not  yet  be  convinced  ;  which  is 
 urged, 
 
 (1.)  By  a  declaration  of  God's  grace  in  exhorting 
 them  and  encouraging  them  to  repentance. 
 
 [l.J  Exhorting  them,  '  Return  unto  me,  saith  the 
 Lord ;'  that  is,  by  repentance.  31^,  among  many 
 other  uses  that  it  put  unto,  signifies  to  repent,  as  Deut. 
 xxx.  2,  1  Kings  viii.  33,  35,  Lam.  iii.  40,  Hosea  vii. 
 16,  and  in  many  texts.  God,  though  he  might  con- 
 sume them,  offers  them  mercy,  and  shews  them  a 
 means  to  prevent  his  wrath. 
 
 [2.]  Encouraging  them.  '  And  I  will  return  unto 
 you,  saith  the  Lord  ;  that  is,  I  will  shew  you  favour. 
 This  is  another  use  and  signification  of  the  word  31K> 
 when  it  is  applied  unto  God.     So  Zech.  i.  3. 
 
 (2.)  By  their  stiffness  and  difficulty  to  be  convinced. 
 '  But  ye  say,  Wherein  shall  we  return  ?'  As  if  they  were 
 righteous,  and  needed  no  repentance.  This  is  the 
 nature  of  man,  to  make  contradiction  to  God's  grace, 
 and  resistance  to  the  motion  of  God's  Spirit,  either 
 convincing  the  world  of  sin,  or  persuading  to  obedi- 
 ence. And  this  people  did  always  so,  as  St  Stephen 
 testifies  of  them,  Acts  vii.  51,  and  the  apostle,  Rom. 
 
Ver.  8.  j 
 
 TORSHELL  ON  MALACHI. 
 
 293 
 
 x.  21,  '  To  Israel  he  saith,  All  day  long  I  have 
 stretched  forth]  my  hands  (irgog  Xaov  a<ru9o\Jvra,  xal 
 avn'/.'syovra)  unto  the  disobedient  (or  unpersuadable) 
 and  a  gainsaying  people.'  So  the  translation  of  the 
 Septuagint,  -whom  St  Paul  followed,  did  with  several 
 words  express  that  which  in  the  Hebrew  text,  Isa. 
 lxv.  2,  is  delivered  in  one,  '  A  rebellious  people.'  But 
 thus  much  of  the  sixth  contestation. 
 
 VII.  The  seventh  contestation. 
 Seventhly,  He  contests  with  them  for  their  sacrilege, 
 vers.  8- 12  ;  both, 
 
 1.  Arguing  against  their  sin,  ver.  8  ;  and, 
 
 2.  Expostulating  with  them,  that  it  were  better  for 
 them,  yea,  even  in  their  outward  estates,  to  deal  right- 
 eously with  God,  ver.  9-12. 
 
 1.  He  argues  against  their  sin,  ver.  8. 
 
 (1.)  From  a  ground  of  equity. 
 
 (2.)  By  an  application  of  their  fact  unto  the  ground. 
 
 (1.)  He  argues  from  a  general  ground  of  right  and 
 equity,  '  Will  a  man  rob  God  ?  yet  ye  have  robbed 
 me.'  Will  frail  weak  man  (Adam)  do  violence  unto, 
 or  defraud  (Elohim),  the  great  and  mighty  God  ?  Yet 
 you  have  done  so. 
 
 Rob.  The  French,  '  pillage  ;'  Geneva,  '  spoil :'  will 
 a  man  spoil  God  ?  So  also  Pagninus  and  Yatablus 
 •  crucify,  wound,  or  pierce  ;'  so  the  Vulgar  and  the 
 Tigurine  ;  and  that  is  indeed  the  first  signification  of 
 the  original  word.  So  the  translator  of  the  New  Tes- 
 tament into  the  Syriac  useth  the  word  :  Col.  ii.  14, 
 njnpl,  '  And  nailed  (or  pierced)  it  into  his  cross.'  But 
 by  a  metaphor,  it  signifies  to  oppress,  or  to  rob,  or  to 
 spoil,  as  Prov.  xxii.  53.  The  LXX  here,  taking  V^p  by  a 
 metathesis  for  2J?p,  which  is  to  supplant  or  deceive,  read, 
 '  Will  a  man  supplant  his  God  ?'  But  in  the  sense 
 there  is  an  agreement.  Will  a  man,  or  is  it  fit  that 
 a  man  should  grieve,  defraud,  pierce,  or  spoil  his  God, 
 as  you  do,  who  rob  his  priests  and  ministers  of  their 
 maintenance,  whereby  you  undermine  and  overthrow 
 even  religion  itself,  and  God's  worship  ?  When  the 
 portions  of  the  Levites  were  not  given  them,  the  Levites 
 and  singers  that  did  the  work  of  God's  house  fled  every 
 one  to  his  field ;  and  so  God's  work,  that  is,  his  worship, 
 was  left  undone,  as  Nehemiah  observed,  Neh.  xiii.  10. 
 The  truth  is,  when  the  ministers  of  God  are  kept  under 
 the  burden  of  poverty,  the  Lord's  work  is  either  not 
 done,  or  done  deceitfully ;  when  the  priests  are  forced 
 to  comply  with  their  humours,  from  whom  they  expect 
 their  maintenance,  and  so  serve  not  God,  but  them  ; 
 flattering  them  that  feed  them,  as  it  is  Micah.  iii.  5, 
 '  They  bite  with  their  teeth,  and  cry,  Peace,'  which  I 
 interpret  according  to  the  Chaldee  paraphrase,  he  that 
 maketh  them  a  feast  of  flesh,  to  him  they  preach  peace ; 
 '  but  he  that  putteth  not  into  their  mouths,  they  even 
 prepare  war  against  them,  and  so  they  make  the  people 
 to  err.'  And  it  cannot  be  otherwise,  whiles,  as  it  is  in 
 the  eleventh  verse  of  that  chapter,  '  the  priests  teach 
 for  hire,  and  the  prophets  divine  for  money ;'  that  is, 
 
 are  fain  to  maintain  themselves  with  sordid  and  un- 
 worthy flatteries.  To  prevent  which,  it  was  a  most 
 pious  and  commendable  care  in  King  Hezekiah,  which 
 is  recorded,  2  Chron.  xxxi.  4,  '  He  commanded  the 
 people  that  dwelt  in  Jerusalem,  to  give  the  portion  of 
 the  priests  and  Levites'  (that  they  might  attend  upon 
 the  law  of  the  Lord,  so  the  Vulgate  ;  '  That  they  might 
 confirm  themselves  in  executing  the  law  of  the  Lord,' 
 so  Tremellius  ;  but  as  we  read),  '  that  they  might  be 
 encouraged  in  the  law  of  the  Lord.'  Dependency  and 
 expectation  of  arbitrary  maintenance  is  a  great  allay 
 to  the  purer  temper,  and  spirit,  and  zeal,  that  ought 
 to  be  in  them  that  serve  at  the  Lord's  altar  ;  in  whom 
 (according  to  the  usual  apophthegm  of  a  reverend  divine 
 of  ours)  innocency  and  independency  breeds  the  best 
 courage ;  and  by  such  is  God  best  served.  The 
 scandals  that  are  given  by  ministers  do  much  diminish 
 the  reputation  of  religion,  and  undermine  it ;  but  scan- 
 dalous livings  are  a  great  cause  of  scandalous  ministers, 
 which  was  the  observation  of  a  learned  gentleman, 
 and  worthy  member  of  the  House  of  Commons,  in  the 
 Parliament  anno  1G28,  who  also  promised  that  he 
 would  never  give  over  soliciting  the  cure  and  remedy 
 of  this,  while  parliaments  and  he  should  live  together. 
 And  well  may  he  or  some  other  effectually  pursue  it, 
 especially  having  so  much  encouragment  in  it,  by  the 
 piety  and  tenderness  of  our  present  religious  and  most 
 gracious  sovereign,  who  (according  to  the  example  of 
 his  royal  father,  for  planting  a  settled  competency  for 
 the  churches  throughout  Scotland)  hatb  shewed  so 
 much  readiness  and  gracious  disposition  this  way,  that 
 (as  he  deserves  it)  I  doubt  not  but  such  as  shall 
 deliver  his  reign  hereafter  to  posterity  will,  among  his 
 other  virtues,  give  him  this  title,  the  patron  and  father 
 of  his  poor  and  injured  clergy  ;  and  will  mention  that 
 great  counsellor  of  his  in  ecclesiastical  matters,  with 
 his  due  honour,  for  promoving  it  in  him  with  so  much 
 zeal  to  the  welfare  of  this  church.  But  of  this  obiter 
 and  currente  calamo. 
 
 (2.)  He  argues  against  their  sin,  by  an  application 
 of  their  fact  unto  that  ground  of  general  right.  '  Yet 
 ye  have  robbed  me ;  but  ye  say,  Wherein  have  we 
 robbed  thee  ?  In  tithes  and  in  offerings.'  They  deny 
 the  assumption,  and  he  proves  it,  that  they  robbed 
 him,  because  they  dealt  deceitfully  about  the  portion 
 of  his  priests,  the  tithes  he  had  of  old  assigned  unto 
 them.  There  were  three  sorts  of  tithes:  The  first  were 
 given  to  the  Levites  for  their  alimony  ;  this  was  called 
 maaser  rishon,  the  first  tithe.  The  second  was  that 
 which  every  man  set  apart  against  his  going  up  to  Jeru- 
 salem to  feast  with  the  Levites  and  priests ;  this  was 
 called  maaser  sheni,  the  second  tithe.  And  lest  that 
 should  be  omitted,  the  tithe  of  the  third  year  was  to  be 
 given  to  the  poor,  to  Levites,  to  widows  and  orphans, 
 and  this  was  called  maaser  shlishi,  the  third  tithe,  and 
 maaser  aani,  the  poor  man's  tithe,  m-ru^obsxadai. 
 See  these  three  sorts  mentioned,  Tobit  i.  7,  8  ;  and 
 besides,  and  before  all  these,  the  fiftieth  part  was  given 
 
294 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  III. 
 
 to  the  priests,  which  was  called  reschit,  the  first  fruit, 
 and  terumah  gdola,  the  great  offering.  Tithes  were 
 intended  much  unto  the  same  use  in  the  Christian 
 church ;  one  part  for  the  bishop,  another  for  the  clergy, 
 a  third  for  the  poor,  a  fourth  for  the  repair  of  the 
 church,  according  to  Walafrid.  Strabo,  deexord.Eccles. 
 cap.  27,  published  by  John  Cochkeus  in  Speculo  Antiq. 
 Devot.  The  distribution  is  somewhat  otherwise  in  the 
 excerptions  of  Egbert,  archbishop  of  York,  which  the 
 learned  Sir  H.  Spelman,  in  his  late  diligent  collections 
 of  our  British  councils  and  decrees,  hath  communi- 
 cated, ad  annum  Christi,  750,  the  fifth  excerption. 
 Let  the  priests  receive  the  tithes,  and  set  out  the  first 
 part  for  the  adorning  of  the  church  ;  the  second  for  the 
 use  of  poor  and  strangers ;  the  third  part  let  the  priests 
 reserve  to  themselves.  The  very  same  order  we  find 
 in  the  canons  of  Alfrick  (bishop  of  York,  as  Sir  H. 
 Spelman  guesseth  at  it,  an.  1052)  can.  24.  He  that 
 would  see  more  concerning  the  care  of  our  ancient 
 kings  about  tithes,  may  satisfy  himself  in  that  indus- 
 trious and  learned  author,  in  Concil.  Calchuth,  ad  an. 
 787,  where  in  the  seventeenth  canon,  et  Decimic  juste 
 solvantur,  this  very  place  of  our  prophet  Malachi  is 
 alleged,  as  it  is  also  in  the  Constitutions  of  Odo,  arch- 
 bishop of  Canterbury,  an.  943,  cap  10.  He  may  see 
 also  King  Offa's  gift,  an.  793,  p.  308 ;  KingEthelwulph's 
 gift  in  the  council  at  Winchester,  an.  855,  p.  348; 
 King  Alured's,  Eccles.  lairs,  cap.  ix.  p.  377  ;  King 
 Edward's  the  elder,  cap.  vi.  p.  392;  King  iEthelstan's, 
 cap.  i.  p.  402  ;  King  Edmund's,  cap.  ii.  p.  420  ;  King- 
 Edgar's,  cap.  iii.  p.  444,  and  the  canons  of  his  time, 
 can.  liv.  p.  454.  Tithes,  they  are  God's  portion  ; 
 hence  when  the  Jews  tithed  their  flocks,  as  the  young 
 passed  through  the  door  of  the  fold,  the  Levite  stood 
 with  a  rod  in  his  hand,  and  marking  the  tenth  that 
 came  out,  said,  '  This  tenth  is  the  Lord's,'  accord- 
 ing to  that  Lev.  xxvii.  32,  '  Whatsoever  passeth 
 under  the  rod,  the  tenth  shall  be  the  Lord's.'  And  so 
 they  have  ever  been  accounted,  although  the  church 
 have  sometimes  taken  liberty  to  assign  them  to  other 
 uses;  as  those  TJecima;  Saladinides,  which  the  council 
 of  Paris  granted  to  Philip  of  France  for  his  war  against 
 Saladin  the  Mahomedan,  an.  1189,  which  (as  Mat- 
 thew Paris,  monk  of  St  Albans,  writeth)  Richard  I., 
 the  king  of  England,  obtained  also  for  the  same  pur- 
 pose the  next  year,  and  others  since,  though  the 
 pretence  were  altered.  But  see  the  liberty  of  the 
 ancienter  church  concerning  tithes,  in  Gratian,  Cans. 
 i.  qu.  3,  pervenit  ad.  cans.  xiii.  qu.  1,  2,  cans.  xvi. 
 qu.  1  ;  Si  quis  Laicus,  and  Eecleskc  antiquitus,  and  in 
 canonibus  in  Gangrensi,  and  qu<rst.  7,  Decimas  quas. 
 And  for  ours,  for  the  times  he  writ  of,  and  collected, 
 see  Wilhelm.  Lyndewood,  Constitut.  lib.  i.  p.  13  z., 
 p.  14  f,  p.  15  o,  &c,  and  largely,  de  Decimis,  lib.  iii. 
 p.  101,  &c.  Concerning  the  question,  quo  jure,  be- 
 sides the  skirmishes  of  our  men  about  it,  and  which 
 you  shall  find  in  the  reverend  and  godly  author  of  the 
 following  commentary,  pertinent  and  full,  I  do  refer 
 
 to  Bellarmine,  torn  2,  de  Clericis,  lib.  i.  cap.  25. 
 Against  whom  in  that  place,  Guillaume  Amesius  says 
 nothing,  and  John  Alstedus,  in  his  Supplement  of  a 
 fifth  Tome  to  Daniel  Chamierus,  panstrat.  lib.  iv. 
 cap.  10,  par.  2,  confesses  in  a  manner,  that  to  object 
 against  him  in  this,  is  to  seek  a  knot  in  a  bulrush.  See 
 Dr  Thomas  Ridley  his  learned  discourse  of  Tithes,  in 
 his  Vieiv  of  the  Civil  and  Ecclesiastical ]  Law,  p.  124,  &c. 
 
 And  in  offerings.  Terumah,  the  oblation,  elevation, 
 offering,  or  first  fruit,  did  also  belong  to  God  ;  the 
 Terumah  gdolah,  the  great  oblation,  and  the  Bikkurim. 
 The  several  sorts,  and  other  matters  worth  knowing, 
 concerning  as  wTell  tithes  as  these  oblations,  see  in 
 John  Weemse,  Christian  synag.,  lib.  i.  cap.  6,  sect.  4 
 par.  2,  3 ;  and  more  fully  in  our  own  Goodwin,  Mos. 
 and  Aar.  lib.  6,  cap.  2,  3.  And  thus  having  argued 
 against  their  sin, 
 
 2.  He  expostulates  with  them  their  unreasonable- 
 ness in  this  thing,  and  that  it  were  better  for  them  to 
 deal  righteously  in  the  maintenance  of  God's  priests, 
 both 
 
 (1.)  For  the  avoiding  of  evil,  ver.  9,  and 
 
 (2.)  For  the  procuring  of  good,  vers. 10-12. 
 
 (1.)  In  defrauding  God  of  tithes,  they  brought 
 themselves  under  the  curse :  '  Ye  are  cursed  with  a 
 curse,  for  ye  have  robbed  me,  even  this  whole  nation.' 
 Not  one,  or  few,  but  all  dealt  ill  with  God  in  the  mat- 
 ter of  tithes  ;  and  therefore  God  brought  a  curse  upon 
 the  whole  nation.  The  Vulgate  and  others  take  it  for 
 a  curse  of  penury  and  scarcity  of  victuals ;  a  great 
 curse  in  that  land.  Meerah,  of  Arar,  signifies  penury, 
 want,  or  barrenness.  Winkleman  derives  the  word 
 of  maar,  to  gnaw  or  pill ;  but  not  so  soundly.  The 
 LXX  here  take  the  word  to  come  of  nX"i;  and  upon 
 that  mistake  render  the  place,  xai  avofiXsKovTzg  vfnTg 
 &To[3}.s>7rtTi.  (Of  the  anomaly  in  the  word  D'lfcM  in  the 
 text,  see  Sixtin.  Amama,  in  Anom.  Spec,  ad  locum.) 
 
 (2.)  In  bringing  of  tithes  justly,  they  should  find, 
 
 [l.J  Their  estates  blessed,  vers.  10,  11. 
 
 [2.]  Their  reputation  cleared,  ver.  12.  So  there 
 are  here  two  promises. 
 
 [1.]  First,  a  blessing  on  their  estates  :  ver.  10,  11, 
 '  Bring  ye  all  the  tithes  into  the  storehouse,  that  there 
 may  be  meat  in  mine  house ;  and  prove  me  now  here- 
 with, saith  the  Lord  of  hosts,  if  I  will  not  open  unto 
 you  the  windows  of  heaven,  and  pour  you  out  a  bless- 
 ing, that  there  shall  not  be  room  enough  to  receive  it. 
 And  I  will  rebuke  the  clevourer  for  your  sakes,  and  he 
 shall  not  destroy  the  fruits  of  your  ground ;  neither 
 shall  your  vine  cast  her  fruit  before  the  time  in  the 
 field,  saith  the  Lord  of  hosts.'  A  place  often  and 
 pertinently  applied  and  pressed,  by  such  as  have  had 
 occasion  to  declaim  on  this  subject,  and  surely  of  great 
 force  to  such  as  have  faith  in  the  promises  of  God.  A 
 place  which  had  well  deserved  more  than  a  bare 
 marginal  note,  from  the  late  author  of  the  profitable 
 Treatise  of  Divine  Promises,  lib.  iii.  p.  231. 
 
 Bring  ye  all  the  tithes.     Our  old  authorised  English , 
 
Ver.  11.] 
 
 TORSHELL  ON  MALACHT. 
 
 295 
 
 '  Bring  ye  every  tithe.'  Men  have  made  distinctions 
 of  tithes  (and  some  of  their  own  coining,  to  save  some- 
 thing from  God) ;  but  rank  them  under  what  heads  you 
 will,  all  must  be  brought,  and  of  every  kind.  \ 
 
 Into  the  storehouse.  Vulgate,  'into  the  barn.'  The 
 tithe-barn.  So  the  word  is,  Joel  i.  17,  '  The  garners 
 are  laid  desolate,  the  barns  are  broken  down.'  But 
 it  is  usually  rendered  '  treasury,'  beth-haozar,  '  the 
 house  of  treasure  or  store.'  It  seems  they  had  a 
 'standing-place'  for  tithes  as  it  is  called,  Neh.  xiii.  11- 
 13,  see  the  place,  and  1  Chron.  xxvi.  20. 
 
 That  there  may  be  meat  in  my  house.  Vulgate, 
 '  that  there  may  be  spoil,'  and  the  Hebrew  tereph 
 signifies  so  much.  It  is  a  synecdoche,  and  the  affec- 
 tion of  trope  is  a  catachresis.  '  Spoil,'  that  is,  '  meat,' 
 there  is  the  catachresis,  the  spoil  which  the  beast 
 makes  to  get  food  being  put  for  meat ;  and  then  the 
 synecdoche,  meat,  put  for  all  necessary  provision. 
 
 Meat  in  my  house.  That  is,  in  the  storehouse  for 
 the  use  and  necessity  of  my  house ;  that  is,  of  my 
 priests  and  Levites  that  serve  in  my  house,  my  temple. 
 And  prove  me  now  herewith,  saith  the  Lord  of  hosts. 
 Manasseh  Ben-Israel,  Quwst.  3  in  Deut.,  makes  the 
 doubt  how  these  words  may  be  reconciled  to  those  in 
 Deut.  vi.  16,  '  Ye  shall  not  tempt  the  Lord  your  God,' 
 and  answers  well,  that  Malachi's  words  are  not  to  be 
 understood  causaliter,  but  consecutive,  namely,  that 
 they  should  indeed  find  by  experience,  that  if  they 
 offered  their  tithes,  they  should  find  the  Lord  gracious 
 and  bountiful.  See  him  more  fully  in  the  place  cited, 
 in  his  Conciliator.  So  that  here  the  promise  of  good 
 things  follows.  In  which,  let  us  observe  the  artifice 
 used  in  persuading. 
 
 Prove  me,  &c,  if  I  will  not  open  you  the  windows 
 of  heaven.  '  Whether  I  will  not.'  Piscator  and  our 
 commentary  make  this  form,  '  if  I  will  not,'  an  oath. 
 Which  cannot  be  clear  without  some  supply  to  the 
 text  to  make  up  the  sense,  which  needs  not,  but  the 
 sense  doth  facilely  offer  itself  thus,  I  will  open  them 
 unto  you,  and  pour  you  out  so  much  rain  (a  great 
 blessing  in  those  hot  and  dry  countries),  as  if  the  win- 
 dows of  heaven  were  opened.  A  phrase  noting  great 
 plenty,  2  Kings  vii.  2, 
 
 The  windows  of  heaven.  Vulgate,  '  The  cataracts 
 of  heaven.'  Cataracts  are  gushings  down  of  much 
 water  with  violence,  of  xarasiarrs/i/,  dejluere,  such  as 
 those  outrageous  streams  of  fresh  water  (which  Peter 
 Martyr  of  Milan,  a  councillor  to  the  king  of  Spain, 
 describes  in  his  Decades  of  the  New  World,  Dec.  1, 
 lib.  vi.)  which  so  violently  issue  and  fall  headlong  into 
 the  sea,  that  they  drive  back  the  salt  water  a  good 
 way,  though  rough  and  forced  with  contrary  winds. 
 They  rush  down  from  the  tops  of  the  mountains  of 
 Paria,  which  Christopher  Columbus,  the  first  dis- 
 coverer, was  strongly  conceited  of  to  be  the  seat  of 
 paradise.  The  French  translate  it  here,  '  the  shuts.' 
 Menochius  expresseth  the  Vulgar  'cataracts'  by  the 
 '  portcullises,'  the  sluices  or  dams  of  heaven.     And 
 
 so  Cffil.  Rhodiginus,  Lect.  Antiqua.,  lib.  xxiii.  cap.  24, 
 doth  express  it,  taking  occasion  to  interpret  that  place 
 in  Gen.  vii.  11.  Upon  which  place,  and  Gen.  viii.  2, 
 see  John  Piscator's  Scholia.  The  clouds  are  the 
 windows  or  flood-gates  of  heaven,  in  the  sense  of  this 
 place. 
 
 And  pour  you  out,  or,  empty  you  out,  a  blessing  ; 
 that  is,  a  shower  of  rain,  bringing  a  blessing  with  it  of 
 plenty.  Among  the  Hebrews,  a  blessing,  as  when  it  is 
 used  concerning  words,  it  signifies  a  salutation  or  good 
 wish ;  so  when  it  is  used  concerning  things,  it  denotes 
 some  real  good  or  gift,  as  Gen.  xxxiii.  11,  '  Take,  I 
 pray  thee  (TD-Q)  rny  blessing,  which  is  brought  unto 
 thee,'  that  is,  my  gift.  So  Judges  i.  15,  '  Give  me 
 a  blessing.'  The  Chaldee  reads,  '  a  possession;'  and 
 that  appears  to  be  her  meaning  by  the  next  words, 
 '  Give  also  springs  of  water.'  She  desired  some  low 
 grounds.  And  we  also  in  our  use  of  speaking  have 
 such  a  meaning,  when  we  speak  of  a  mother's  blessing. 
 
 That  (there  shall)  not  (be  room)  enough  (to  receive 
 it).  The  Hebrew,  being  concise,  hath  only,  that  not 
 enough.  The  rest  our  English  translation  hath  sup- 
 plied. The  Geneva,  '  I  will  pour  you  out  a  blessing 
 without  measure.'  The  Vulgate,  '  A  blessing  even  to 
 abundance.'  The  LXX,  '  Till  it  snfiiceth.'  The 
 Chaldee,  '  So  that  ye  shall  say,  It  is  enough.'  The 
 French,  '  As  much  as  you  can  have  no  more.'  The 
 sense  of  all  this  variety  of  expression  is  the  same  and 
 clear.  Your  storehouses,  rooms,  and  vessels,  shall  not 
 be  able  to  hold  and  contain  the  plenty  ;  like  as  the 
 prophet  dealt  with  the  widow,  whose  history  we  have, 
 2  Kings  iv.  3-6. 
 
 A)id  I  will  rebuke  the  demurer  for  your  sake  ;  that 
 is,  the  locusts  or  other  harmful  worms  or  creatures. 
 When  there  is  much  rain  and  plenty,  many  times 
 insects  eat  up  all,  as  we  see  Joel  i.  4,  and  in  the 
 history  of  the  plagues  of  Egypt.  It  is  among  the 
 most  wonderful  stories  and  most  lamentable  which  the 
 historians  do  relate  of  the  plague  of  locusts  in  France, 
 about  the  year  852.  Wheresoever  they  fell,  they 
 pitched  their  camp  as  it  were,  and  devoured  all  for 
 twenty  miles'  space  in  a  day.  And  still  a  small  com- 
 pany went  about  a  day's  journey  before  the  rest,  as 
 harbingers  and  guides  of  the  rest,  to  choose  where  the 
 whole  multitude  should  alight,  which  accordingly  would 
 follow,  and  devour  all  before  them. 
 
 Some  countries  have  been  almost  laid  waste  by  them. 
 Pliny  saith  that  in  the  isle  Lemnos,  the  magistrates 
 were  fain  to  take  it  into  their  care,  to  appoint  unto 
 every  inhabitant  what  measure  of  them  to  destroy,  so 
 to  keep  them  under.  Yea,  Scaliger,  Exer.  excii. 
 sect.  3,  tells  us  of  a  kind  of  insects  that  usually  in  the 
 northern  parts  of  Norway  fall  in  showers  of  rain,  which 
 if  they  be  opened  as  soon  as  they  fall,  have  raw  and 
 indigested  herbs  within  them  ;  and  when  and  where 
 they  alight,  they  bite  and  eat  up  all  that  is  green. 
 i  Against  these  devourers  the  Lord  promises  to  provide 
 and  to  secure  them. 
 
296 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  III. 
 
 And  he  shall  not  destroy,  or  corrupt,  the  fruit  of  your 
 ground,  neither  shall  your  vine  cast  her  fruit  before  the 
 time  in  the  field.  Vulgate,  Geneva,  and  the  French, 
 '  your  vine  shall  not  be  barren  ;'  or,  '  abortive,'  so 
 others.  The  buds  and  grapes  shall  not  fall  off  unripe. 
 They  are  called  orbi  palmites  among  the  Latins,  that 
 bear  not.  The  word  is  used  Gen.  xxxi.  38,  '  Thy  she- 
 goats  bave  not  cast  their  young.'  And  Gen.  xlii.  36, 
 '  Me  have  ye  bereaved  of  my  children,'  Drtofc?. 
 
 [2.]  Secondly,  A  blessing  of  reputation  or  good 
 name  :  ver.  12,  And  all  nations  shall  call  you  blessed, 
 for  ye  shall  be  a  delightsome  land,  saith  the  Lord 
 of  hosts.  All  sball  speak  of  your  blessedness,  shall 
 magnify  and  praise  you.  So  the  sense  is  in  Job 
 xxix.  11,  '  When  the  ear  heard  me,  it  blessed  me  ;' 
 that  is,  it  praised  me.    And  thus  the  LXX,  fj.axa^oveiv. 
 
 For  ye  shall  be  a  delightsome  land.  Vulgate,  '  a  de- 
 sirable ;'  Geneva,  '  a  pleasant  land.'  Your  land  shall 
 be  green  and  flourishing,  so  Cyril.  You  shall  inherit 
 a  fertile  land,  so  Vatablus  ;  I  rather  take  it  as  St 
 Jerome.  All  nations  shall  desire  to  live  in  your  land  ; 
 a  fruit  of  that  reputation  they  should  have  if  they 
 honoured  God  with  their  substance.  And  to  this  sense 
 the  LXX,  and  our  following  commentary.  Ye  shall  be 
 as  a  pleasant  land,  praised  and  commended  by  all  that 
 pass  by  you.     Thus  much  of  the  seventh  contestation. 
 
 VIII.  The  eighth  and  last  contestation. 
 
 Lastly,  He  contests  with  them  for  their  blaspheming 
 of  God's  providence,  for  tbeir  atheism,  and  stubborn 
 perverse  contempt  of  God's  worship,  and  of  repent- 
 ance, ver.  13  to  the  end  of  the  prophecy.     We  have, 
 
 1.  Tbeir  blasphemous  atheism  proposed,  ver.  13-15. 
 
 2.  Answered,  ver.  16,  &c,  ad  fin. 
 
 1.  Their  blasphemous  atheism  is  proposed  and  set 
 down. 
 
 (1.)  In  general,  ver.  13. 
 
 (2.)  In  particular,  ver.  14,  15. 
 
 (1.)  First,  In  general  :  ver.  13,  'Your  words  have 
 been  stout  against  me,  saith  the  Lord  ;  yet  ye  say, 
 What  have  we  spoken  so  much  against  thee  ?  '  They 
 thought  and  spake  proudly  of  and  against  God. 
 
 Your  words  have  been  stout.  LXX,  '  troublesome ;' 
 Vulgate,  '  they  have  prevailed  over  me,'  against  me  ; 
 Chazku,  your  words  are  strong,  confirmed,  or,  as  the 
 French  hath  it,  '  enforced  against  me.'  You  persist 
 stoutly  and  clamorously  in  your  blasphemy,  soLyranus ; 
 your  words  are  troublesome,  and  press  me  as  a  load- 
 stone, so  St  Jerome,  Remigius,  &c.  Your  words  over- 
 come me  and  mine,  you  pervert  more  than  my  pro- 
 phets can  prevail  with  to  the  contrary  by  your  saying, 
 It  is  in  vain  to  serve  the  Lord,  &c,  so  the  Tigurine. 
 
 Yet  ye  say,  What  have  ire  spoken  so  much  against 
 thee  ?  They  deny  the  accusation.  The  Geneva, 
 '  What  have  we  spoken  against  thee  ? '  But  there  is 
 more  in  the  word.  U"Q*TJ  in  Niphal  signifies  a  con- 
 tinual speech,  as  our  translators  have  well  expressed, 
 What  have  we  spoken  so  much  against  thee  ?   And  so 
 
 the  Targum  or  Chaldee  paraphrase,  '  In  what  have  we 
 multiplied  speech  against  thee  ?  ' 
 
 (2.)  Secondly,  In  particular  :  ver.  14,  15,  'Ye  have 
 said,  It  is  vain  to  serve  God;  and  what  profit  is  it,  that 
 we  have  kept  his  ordinance,  and  that  we  have  walked 
 mournfully  before  the  Lord  of  hosts  ?  And  now  we 
 call  the  proud  happy  ;  yea,  they  that  work  wickedness 
 are  set  up  ;  yea,  they  that  tempt  God  are  even  de- 
 livered.' This  is  the  proof  of  the  accusation  against 
 them.     These  were  their  stout  words  against  God. 
 
 Ye  have  said,  It  is  vain  to  serve  God.  Vulgate,  '  He 
 is  vain  who  serveth  God.'  There  is  nothing  got  by  it. 
 A  profane  atheistical  conceit,  now-a-da}7s  also  enter- 
 tained of  many. 
 
 And  what  jvofit  is  it  that  we  have  kept  his  ordinance, 
 or  his  observation,  saith  our  margin.  The  Geneva, 
 'his  commandment.'  The  Hebrew  is,  shamarnu  mish- 
 marto,  that  we  kept  his  custody  or  his  ward  ;  that  is, 
 the  office  imposed  by  him  upon  us.  So  Isa.  xxi.  8, 
 '  I  am  set  (mishmarti)  in  my  ward  whole  nights  ;' 
 1  Chron.  ix.  23,  '  They  had  oversight  by  wards ' 
 (mishmaroth).  The  priests  were  divided  in  twenty- 
 four  mishmaroth,  custodies,  or  wards,  which  they 
 entered  upon  by  their  turns  every  Sabbath.  To  which 
 here  seems  to  be  an  allusion. 
 
 And  that  we  have  walked  mournfully  (or  in  black) 
 before  the  Lord.  Pagninus  and  the  Geneva,  '  that  we 
 have  walked  humbly  ;'  the  LXX,  '  suppliant ;'  the 
 Chaldee,  '  with  a  spirit  cast  down  ;'  Piscator,  '  mourn- 
 fully before,'  that  is,  '  for  fear  of  Jehovah,  that  we 
 might  reconcile  him  unto  us' ;  the  French,  '  that  we 
 have  walked  in  poor  estate.'  The  wrord  is  JV3"np?  ob- 
 scurely, in  mourning,  or  in  black.  We  have  the  word 
 1  Kings  xviii.  45,  '  The  heavens  (Hithkadderu)  were 
 black  with  clouds.'  And  Ps.  xxxv.  14  (Koder),  '  I 
 bowed  down  heavily  as  one  that  mourneth  for  his 
 mother.'  Black  is  the  colour  of  mourning.  Our  com- 
 mentary gives  this  sense,  What  profit  have  we  that  we 
 have  walked  humbly ;  that  is,  that  we  have  not  re- 
 sisted nor  revenged  ourselves,  but  referred  all  to  God; 
 what  have  we  got  by  it  ? 
 
 Now,  then  (or  therefore),  we  call  the  j^roud  happy. 
 They  who  tread  upon  honest  men,  and  raise  themselves 
 high,  and  work  their  own  ends  confidently  and  daringly, 
 they  thrive,  and  therefore  them  we  call,  that  is,  count 
 happy.  Jerome  here  calls  them  arrogant  men.  Boil- 
 ing, raging  men,  swelling  and  presumptuous.  Zedim 
 comes  of  a  root  that  hath  all  these  significations. 
 
 Yea,  they  that  work  wickedness  are  set  up,  or  built 
 up;  that  is,  they  have  children,  houses,  lands,  and 
 honours,  &c.  Chaldee,  '  they  are  established  ;'  the 
 LXX,  awixodofLouvrui,  '  are  re-edified.'  They  prosper, 
 and  have  all  things  well  about  them.  As  the  word  is, 
 Job  xxii.  23,  '  If  thou  return  to  the  Almighty  (i"l32nj 
 thou  shalt  be  built  up  ;'  that  is,  thou  shalt  prosper. 
 
 Yea,  they  that  tempt  God  are  even  delivered.  The 
 grudging  and  blasphemous  speeches  of  these  wicked 
 men  are  still  continued  ;  those  that  continue  in  sinning, 
 
Ver.  17.] 
 
 TORSHELL  ON  MALACHI. 
 
 297 
 
 and  add  sin  to  sin,  and,  as  it  were,  dare  God  to  try 
 what  he  will  do,  or  how  he  will  deal,  yet  they  are  de- 
 livered ;  we  see  them  to  be  safe,  secure,  bold,  and 
 prosperous.     See  Ps.  xcv.  9. 
 
 2.  This  blasphemy  of  theirs  thus  discovered  is 
 answered, 
 
 First,  By  opposing  the  contrary  discourse  of  the 
 godly,  ver.  16. 
 
 Secondly,  By  shewing  God's  taking  notice  of  both, 
 ver.  16,  latter  part. 
 
 Thirdly,  By  declaring  God's  gracious  promise  to 
 deal  well  with  the  godly,  ver.  17. 
 
 Fourthly,  By  warning  the  blasphemers  that  God's 
 dealings  shall  be  manifest,  even  in  their  eyes,  ver.  18. 
 
 Fifthly,  By  a  further  amplification  of  that  point  of 
 God's  manifest  dealing,  chap.  iv.  ver.  1,  ad  Jin. 
 
 First,  Their  atheism  and  blasphemy  is  answered  by 
 opposing  to  these  blasphemous  conceits  and  words  of 
 wicked  men,  the  contrary  opinion  and  discourse  of  the 
 godly  :  ver.  16,  '  Then  they  that  feared  the  Lord 
 spake  often  one  to  another.'  In  the  greatest  apparent 
 ataxy  and  disorder,  and  in  the  time  of  the  stoutest 
 language  and  behaviour  of  ungodly  men,  they  that 
 feared  the  Lord,  being  acquainted  with  his  ways  and 
 manner  of  working,  spake  often  for  their  mutual  en- 
 couragement, and  otherwise  to  one  another,  that  there 
 would  come  a  day,  or  that  God  is  righteous,  or  that 
 he  only  defers,  or  such  like  things  they  spake,  whereby 
 they  defended  the  cause  of  God  against  wicked  atheists. 
 This  I  conceive  to  be  the  sense  of  these  words,  but  for 
 the  manner  of  the  prophet's  bringing  them  into  his  dis- 
 course interpreters  have  not  satisfied  me.  I  conceive 
 him  in  the  midst  of  his  discourse,  wherein,  in  the 
 person  of  God,  he  bends  and  directs  his  speech  all 
 this  while  to  them  that  were  before  him,  the  wicked 
 whom  he  laboured  to  convince.  Now  he  breaks  off, 
 and  turns  his  speech  to  God,  or  to  his  own  soul,  or  to 
 the  godly,  yet  with  an  intention  in  a  fine  and  insinuating 
 way  to  instruct  the  wicked  blasphemers  that  heard 
 him.  In  this  manner  your  words  have  been  stout;  ye 
 have  said,  It  is  in  vain  to  serve  God,  that  men  thrive 
 most  by  wicked  courses ;  but,  0  my  God,  thou  knowest ; 
 or,  0  thou  my  soul,  thou  knowest ;  or,0  ye  that  fear  God, 
 ye  know,  whatever  these  blind  and  profane  men  use 
 to  think  and  say,  yet  then  in  the  greatest  seeming  dis- 
 orders, yet  then  they  that  feared  God  have  other  con- 
 ceits, and  encourage  one  another,  and  speak  otherwise ; 
 and  thou,  0  God,  takest  notice  of  them;  or,  0  my  soul, 
 thou  knowest ;  or,  0  ye  that  fear  God,  ye  know  that 
 the  Lord  hearkens  and  hears,  and  sets  down  all  in  his 
 book,  &c.  But  this  conceit  upon  the  place  I  do,  with 
 all  submission,  leave  to  the  judgment  of  those  that 
 can  more  clearly  and  with  more  facility,  give  satisfac- 
 tion to  themselves  about  the  coherence  of  these  words. 
 
 Secondly,  He  answers  their  blasphemy  by  shewing 
 God's  taking  notice  of  the  different  speeches  and  car- 
 riages of  men:  ver.  16,  the  latter  part  of  it,  '  Then 
 the  Lord  hearkened  and  heard  it,  and  a  book  of  re- 
 
 membrance was  written  before  him,  for  them  that  feared 
 the  Lord,  and  that  thought  on  his  name.'  I  take  not 
 these  to  be  the  words  of  the  godly,  as  Tremellius, 
 Tarnovius,  and  generally  all,  understands  them,  by 
 supplying  the  text  with  the  word  '  saying :'  '  They 
 that  feared  the  Lord  spake  to  each  other,  saying,  The 
 Lord  hearkened,'  &c.  But  I  conceive,  as  I  said  in  the 
 former  member  of  the  verse,  that  they  are  the  wTords 
 of  the  prophet,  who  answers  their  blasphemy  by  tell- 
 ing them  (in  that  way  of  rhetoric  that  I  have  expressed 
 above)  that  God  is  not.so  regardless  as  theyimagine  and 
 speak  ;  but  he  hears  both  their  atheism,  and  likewise 
 what  defence  the  godly  do  make,  and  puts  it  down  as 
 it  were  for  a  remembrance,  to  reward  it  in  them.  I 
 herein  follow  St  Jerome,  and  desire  leave  to  depart 
 from  the  reverend  author  of  our  commentary,  who  in- 
 terprets them  as  the  speeches  of  the  people,  according 
 to  the  supply  in  the  Tremellian  Bible. 
 
 And  a  book  of  remembrance  was  written  before  him 
 for  them,  &c.  It  is  a  metaphor  from  the  use  of  kings 
 to  set  down  the  good  services  done  unto  them ;  as  we 
 have  an  instance  of  that  custom,  Esther  vi.  1,  where- 
 in Mordecai's  service  was  remembered  ;  and  Corn,  a 
 Lapide  tells  us,  that  the  pope  hath  a  book  of  the  merits 
 of  his  prelates,  whom  he  promotes  accordingly.  The 
 prophet  speaks  anthropologic^,  not  that  God  needs  any 
 memorial,  but  because  men  do  keep  such  books  ;  and 
 the  Lord  will  as  surely  remember  to  reward  his,  as  if  they 
 were  written  in  a  register,  Sepher  Ziccaron.  The  LXX, 
 f3ij3\!ov  pvrifjboG-jvMv,  'a  book  of  memorials,'  a  chronicle, 
 an  history.  As  God  hath  a  bottle  for  his  people's 
 tears,  so  he  hath  a  chronicle  for  their  sufferings. 
 
 Thirdly,  He  answers  their  blasphemy  by  declaring 
 God's  gracious  promises  of  dealing  well  witb  the  godly, 
 and  such  as  fear  him  :  ver.  17,  '  And  they  shall  be 
 mine,  saith  the  Lord,  in  that  day  when  I  make  up  my 
 jewels ;  and  I  will  spare  him  as  a  man  spareth  his 
 son  that  serveth  him  ;'  a  text  of  most  sweet  and  com- 
 fortable contents.  But  for  the  choice  and  practical 
 notions  which  it  doth  afford  for  the  encouraging  and 
 supporting  of  the  soul,  I  do  refer  to  a  discourse  upon 
 this  verse  by  that  excellent  preacher,  my  reverend  and 
 worthy  friend,  Dr  Bichard  Sibbes,  now  with  God. 
 
 They  shall  be  mine.  Vulgate  and  Geneva,  '  They 
 shall  be  to  me.'  In  that  day  when  1  make  up  my 
 jewels.''  Vulgate,  '  They  shall  be  to  me  in  the  day  in 
 which  I  do  '  (that  is,  do  judgment,  as  they  that  follow 
 the  Vulgar  make  good  the  sense  as  well  as  they  can) 
 '  for  peculiar.'  The  Geneva,  '  They  shall  be  to  me  in 
 that  day  that  I  shall  do  this  for  a  flock.'  The  old 
 authorised  English  Bible,  '  They  shall  be  to  me  in  the 
 day  that  I  shall  do  judgment,  a  flock.'  And  pecnliiun, 
 the  word  of  the  Vulgar  Latin,  sometimes  signifies  a 
 flock  ;  as  in  Plautus,  Asinar  : 
 
 Quanquam  ego  sum  sordidatus, 
 
 Frugi  tamcn  sum,  ncc  potest  pcculium  numerari. 
 
 But  properly  it  is  that  part  of  the  flock  which  the 
 
298 
 
 TOKSHELL  ON  MALACtJI. 
 
 [Chap.  IV. 
 
 fathers  granted  their  children,  or  the  masters  to  their 
 servants,  as  a  stock  whereon  to  exercise  their  indus- 
 try. According  to  Hottoman,  a  stock  of  cattle  pecu- 
 liar ;  and  so  it  somewhat  agrees  with  the  Hebrew, 
 segulla,  a  select  portion.  So  Deut.  vi.  G,  '  The  Lord 
 hath  chosen  thee  to  be  [segulla)  a  special  people  unto 
 himself.'  But  it  is  properly  some  rare  or  dear  trea- 
 sure, a  brooch  or  rich  tablet,  or  pendant,  a  jewel,  a 
 rich  and  peculiar  treasure  ;  as  Eccles.  ii.  8,  'I gathered 
 me  [segullath  melachim)  the  peculiar  treasure  of  kings;' 
 Exod.  xix.  5,  '  Ye  shall  be  a  peculiar  treasure  unto 
 me  above  all  people ;'  LXX,  Xabg  Tsgiovaog,  '  a  pecu- 
 liar people.'  The  Lord  promiseth  to  take  such  care 
 of  the  godly,  and  to  lay  them  up  so  safely  as  one 
 would  a  special  jewel. 
 
 And  I  will  spare  him  as  a  man  spareth  Ms  son  (the 
 Geneva,  his  own  son)  that  serveth  him.  I  will  be  in- 
 indulgent  towards  and  have  pity  upon  the  godly  ;  I 
 will  deal  tenderly,  pardon,  and  remit  their  punishment ; 
 see  2  Sam.  xxi.  7,  David  spared  Mephibosheth  ;  or 
 I  will  have  compassion.  So  the  word  is  ordinarily 
 translated  ;  as  1  Sam.  xxiii.  21,  DflPDn,  <  Ye  have  com- 
 passion on  me.' 
 
 Fourthly,  He  answers  their  blasphemy  by  warn- 
 ing them  that  God's  dealings  and  judgments  shall 
 be  so  manifest  even  in  their  own  sight,  that  they 
 shall  be  clearly  discerned  from  the  godly :  ver.  18, 
 '  Then  shall  ye  return  and  discern  between  the  right- 
 eous and  the  wicked,  between  him  that  serveth  God, 
 and  him  that  serveth  him  not.'  You,  0  wicked  blas- 
 phemers, shall  change  your  opinion  ;  and  whereas 
 you  said  the  wicked  prosper,  and  it  is  in  vain  to  serve 
 the  Lord,  ye  shall  see  a  great  difference  between 
 them,  and  how  much  they  gain  by  it  that  serve  the 
 Lord  ;  so  St  Jerome,  &c.  See  the  point  wholesomely 
 and  profitably  handled,  in  a  treatise  of  Dr  Preston's  on 
 Eccles.  ix.  1-4,  annexed  to  his  treatise  of  The  new 
 covenant. 
 
 Fifthly,  and  lastly,  He  answers  by  a  further  ampli- 
 fication of  that  which  was  proposed  before,  to  shew 
 God's  different  dealing  with  the  righteous  and  the 
 wicked.  By  an  hystcwsis,  the  righteous  were  first  named 
 in  the  proposition,  ver.  18 ;  but  the  wicked  are  first 
 treated  of  in  this  amplification,  chapter  iv.  ;  as  the 
 Hebrew  Bibles  that  we  now  use,  and  the  Latin,  and 
 our  English,  and  most  others  do  distinguish  it,  which 
 yet  Tremellius,  and  Piscator,  and  some  others  do  con- 
 tinue to  the  former  chapter,  making  but  three  chap- 
 ters of  this  prophecy,  and  so  the  first  verse  of  this 
 chapter  to  be  the  nineteenth  verse  of  the  third,  and 
 so  on. 
 
 Where  let  me  take  occasion  by  the  way  to  note  it, 
 that  all  antiquity  was  ignorant  of  the  division  of 
 the  Bible  that  we  now  use,  which  was  made  about 
 the  year  1250.  The  work  (as  Genebrard  thinks)  of 
 those  schoolmen  who  assisted  Hugh  the  cardinal 
 in  gathering  the  concordances,  and  an  invention 
 so   useful   and    so   much    approved,  that  the    Jews 
 
 themselves  after  followed  it  in  the  Hebrew  Bibles. 
 The  ancients,  indeed,  had  their  titles,  and  chapters  or 
 versicles  too  ;  but  not  so  as  we  divide  them,  but  usually 
 in  shorter  periods  ;  as  appears  by  that  of  Cresariu?,  We 
 have  (saith  he)  four  Gospels,  which  consist  of  one  thou- 
 sand one  hundred  sixty-two   chapters.     And  Euthy- 
 mius,  quoting  Mat.   xxvi.   58,  calls  it  the  sixty-fifth 
 title  ;  and  quoting  Mat.  xxvi.  74,  calls  it  the  sixty-sixth 
 title.     Their  titles   were  as   our  chapters,  and   their 
 chapters  much  what  as  our  verses.     For  instance,  St 
 Matthew,  which  we  divide  into  twenty-eight  chapters, 
 they  divided  into  sixty-eight  titles,  and  three  hundred 
 and   fifty-five   chapters.       But   all  distinguished   not 
 alike.     As  the  Jews  had  their  Parschiot,  as  namely, 
 Bereschit,  Noah,  &c.  according  to  which  they  cited  the 
 scripture  of  the  Old  Testament.     So  the  fathers ;  some 
 of  them   divide  books   according  to  the  histories,  as 
 Cyrus  Prodromus  makes  his  first  title,  In  the  beginning 
 was  the  word  ;  his  second  title,  There  teas  a  marriage 
 in  Cana  ;  his  third  title,  Christ's  night  disciple,  Nicode- 
 mus,  &c.j  Some  divided  them  according  to  the  miracles, 
 as  Gregory  ;  one  title,  Of  the  marriage  in  Cana  ;  an- 
 other, Of  the  fire  loaves,  &c.    Cyril,  as  he  wrote  twelve 
 books   upon  John,  so  he   divides  the   evangel  ;    the 
 first  begins   at  John  i.  1  ;  the  second  at  John  i.  29  ; 
 the  third  at  John  v.   35,  &c.     St  Augustine  makes  a 
 period  in   every  tract,  and   St   Chrysostom  in  every 
 homily.     St  Jerome,  on  these  small  prophets,  oft  be- 
 gins a  book  in  the  middle  of  a  chapter,  as  we  have 
 them  now  divided.     In  fficumenius  his  Enarrations  he 
 hath  forty,  where  we  make  twenty- eight  chapters,  on 
 the  Acts  ;  he  hath  twenty,  where  we  make  but  sixteen 
 in  the  epistle  to  the  Romans,  &c.     Many  of  them,  in- 
 deed, oft  end  their  paraphrases  and  discourses  where  our 
 chapter  end ;  but  that  is  because  the  matter  in  hand 
 breaks  off  there.     The  truth  is,  distinguishing  of  the 
 Bible  into  chapters  and  verses,  much  helps  the  reader  ; 
 but  it  is  so  divided  as  sometimes  obscures  the  sense, 
 as  we  oft  find  in  reading  the  Bible,  and  of  which  the 
 learned  Isaac  Casaubon  complained.     In  many  places 
 those  things  are  now  divided,  which  were  better  to  be 
 read  together  ;  for  example,  Mat.  xx.  is  ill  divided  ; 
 for  the  first  sixteen  verses  do  manifestly  agree  with  the 
 former  chapter.     So  this   fourth  chapter  of  Malachi 
 were  haply  better  to  be  continued  to  the  former.     Yet 
 I  will  not  presume  to  alter  in  these  notes  what  our 
 own  Bibles  direct  me  unto,  though  I  consent  to  the 
 judgment  of  those  great  men,  I  mean  Casaubon  and 
 Heinsius,  that  we  are  not  superstitiously  to  adhere  to 
 our  late  division.     Casaubon  wished  that  some   great 
 divine   would  take  the  pains  to  restore   the   ancient 
 division,  and   Heinsius,  prolegom.   ad  Exercit.  p.  20, 
 though  he  take  no  notice  there  of  Casaubon's  desire, 
 wishes  too  that  it  were  done  exactly,  and  promises  to 
 do  it ;  which  surely  will  be  of  great  use,  for  much  de- 
 pends upon  a  right  division,  else  the  sense  may  be 
 much  darkened.     But  of  this  enough,  and  too  much 
 by  way  of  digression,  unless  the  nature  of  Essay  or 
 
Ver.  2] 
 
 TOllSHELL  ON  MALACII1. 
 
 299 
 
 Exercitation  (which  this  poor  labour  of  mine  is)  will 
 Lear  it  out  and  allow  it.  But  I  return  to  the  text, 
 wherein  the  different  dealing  of  God  with  the  wicked 
 and  the  godly  is  set  out  by  evident  comparisons.  For, 
 1.  To  the  wicked,  the  day  of  the  Lord  shall  be  ter- 
 rible :  ver.  1,  '  For,  behold,  the  daycometh,  that  shall 
 burn  as  an  oven  ;  and  all  the  proud,  yea,  and  all  that 
 do  wickedly,  shall  be  stubble  :  and  the  day  that  cometh 
 shall  burn  them  up,  saith  the  Lord  of  hosts,  that  it 
 shall  leave  them  neither  root  nor  branch.'  The  word 
 for  shews  the  inference  of  this  upon  the  proposition  in 
 the  former  verse,  Ye  shall  discern  between  the  right- 
 eous and  the  wicked,  for  the  day  comes  that  will  be 
 terrible  to  the  wicked,  as  to  the  godly  it  shall  be  com- 
 fortable. This  coherence  St  Jerome  and  the  ancient 
 expositors  allow.  The  coming  of  Christ,  which  is  pro- 
 phesied of,  even  his  first  coming,  in  regard  of  the  issue 
 of  it,  and  upon  men's  unthankfulness  and  unbelief  and 
 refusing  of  mercy,  shall  be  terrible.  So  it  is  also  de- 
 scribed to  be,  Mat.  iii.  12,  John  ix.  39.  Christ,  who 
 is  s/g  avaeraeiv,  '  for  the  rising  again  of  many  in  Israel,' 
 is  also  s/';  Tram,  '  for  the  fall  of  many,'  that  is,  of  un- 
 godly and  unbelievers,  Luke  ii.  34. 
 
 The  day  cometh  that  shall  burn  as  an  oven  ;  that  is, 
 the  day  shall  be  when  wicked  men  shall  be  burned  ; 
 as  we  use  to   say  the  grand  assizes  will  hang  many, 
 and  make  a  gaol  delivery ;  that  is,  the  judges  at  their 
 assizes.    Now,  whether  this  burning  signify  only  Christ 
 the  judge's  wrath,  as  Jerome  and  Remigius,  or,  pro- 
 perly and  ultimately,  that  fire  which  shall  burn  the 
 world,  and  afterward  in  hell,  as  Lyranus,  Vatablus,  &c, 
 to  me  is  not  material ;  for  though  I  understand,  with 
 Montanus,  the  whole  course  of  the  prophecy  contained 
 in  this  period,  and  that  of  it  which  is  of  most  difficulty, 
 ver.  5,  to  be  meant  of  Christ's  first  coming,  yet  the 
 execution  also  of  Christ's  wrath  upon  unbelievers  in 
 the  very  day  of  judgment  maj7  be  looked  at,  without 
 any  prejudice  to  the  safe  and  unwarrantable  interpre- 
 tation of  these  things,  as  Christ  himself  applies  them, 
 Mat.  xi.  14,  and  xvii.  10-12,  to  his  first  coming,  as 
 we  shall  see  when  we  come  to  the  fifth  verse  ;  and 
 therefore  I  interpret  it,  without  any  respect,  only  in 
 this  general  sense,  as  a  prophecy  of  God's  judgments 
 against  the  wicked,  who  will  not  receive  Christ  when 
 God  shall  send  him  for  the  restoration  of  the  church. 
 And  all  the  proud,  yea,    and   all   that  do  wickedly, 
 shall  be  stubble.     Though  in  this  life  they  be  iron  and 
 brass,  stout  and  proud  against  God,  yet  they  shall  be 
 weak  and  unable  to  make  resistance  against  him.    See 
 Isa.  xlvii.    1-4,  '  They   shall  be  as   stubble  (Chaldee, 
 hludlashim  chekash,  '  weak  as  stubble,')  the}r  shall  not 
 deliver  themselves  from  the  flame.'     As  little  straws 
 and  small  sticks,  stubble,  that  by  reason  of  its  light- 
 ness may  be  driven  with  the  wind,  Jer.  xiii.  24. 
 
 And  the  day,  rfc,  shall  bum  them  up,  due.;  it  shall 
 leave  them  neither  root  nor  branch.  It  is  an  amplifica- 
 tion, to  shew  the  full  and  utter  destruction  of  the 
 wicked,  as,  when  the  root  is  stocked  up,  the  tree  can 
 
 grow  no  more,  which,  I  say,  may  not  unsafely  be  un- 
 derstood of  the  day  of  judgment  upon  Christ's  coming 
 the  second  time,  though  Winkle  man,  Osiander,  and 
 some  others  do  think  the  place  fulfilled  in  the  destruc- 
 tion of  Jerusalem,  and  the  calamities  that  came  upon 
 the  unbelieving  Jews  upon  their  refusal  of  Christ  in 
 his  first  coming,  which  is  also  a  probable  exposition. 
 2.  To  the  godly  the  day  of  the  Lord  shall  be  full 
 of  comfort  and  an  happy  day  :  ver.  2,  3,  '  But  unto 
 you  that  fear  my  name  shall  the  Sun  of  righteousness 
 arise  with  healing  in  his  wings ;  and  ye  shall  go  forth 
 and  grow  up  as  calves  of  the  stall.  And  ye  shall  tread 
 down  the  wicked  ;  for  they  shall  be  ashes  under  the 
 soles  of  your  feet  in  the  day  that  I  shall  do  this,  saith 
 the  Lord  of  hosts.' 
 
 But  unto  you.  That  adversative  form  shews  the 
 opposition  of  these  to  them  that  were  mentioned  before, 
 and  the  manifest  difference  of  God's  dealing. 
 
 Shall  the  sun  (our  old  English  Bible,  that  sun)  of 
 righteousness  arise.  In  his  first  coming  (according  to 
 Theodoret  and  Montanus),  Christ  arose  a  Sun  of 
 righteousness.  He  came  forth  as  the  sun  doth,  as  a 
 bridegroom  out  of  his  chamber,  in  his  nativity,  and  as 
 a  giant  to  run  his  course,  in  the  course  of  all  his  con- 
 flicts and  sufferings ;  he  went  under  a  cloud  in  his 
 passion,  and  brake  forth  in  his  resurrection,  and.  darts 
 forth  beams  of  righteousness  ;  for  he  came  to  justify 
 the  world,  to  enlighten,  to  enliven  all  believers.  And 
 in  his  second  coming  also  (according  to  Jerome  and 
 others),  he  will  be  full  of  majesty  and  brightness  ;  he 
 will  declare  hid  things,  the  secrets  of  all  hearts,  and, 
 after  a  long  time  of  gloomy  weather,  will  break  out 
 to  the  cheering  and  refreshing  of  his  saints,  to  the 
 driving  away  of  all  darkness,  sin,  and  error,  to  make 
 ever  after  a  continual  daylight,  and  to  astonish  and 
 dazzle  the  eyes  of  his  enemies.  As  I  said,  I  see  not 
 but  Malachi  might  respect  all  this,  and  prophesy  of 
 Christ's  whole  administration  from  his  nativity  till  his 
 rendering  of  the  kingdom  to  his  Father. 
 
 The  sun.  Christ  is  called  BW,  Schemesch,  the  mini- 
 ster of  God  ;  the  Sun,  which  ministers  and  imparts 
 light  and  heat ;  for  the  word  is  of  Schamasch,  to  serve 
 or  minister  to  God  or  men,  according  as  the  Syriac 
 version  of  the  New  Testament  useth  this  word,  Mat. 
 xx.  28,  '  The  Son  of  Man  came  not  (Syr.  deneschtam- 
 masch,  biaxovriO^vai),  that  he  might  be  ministered  unto, 
 but  (daneschemmesch,  biuxovqaai)  that  he  might  mini- 
 ster.' So  Christ  is  the  Sun  of  righteousness,  because 
 he  doth  benignly  impart  righteousness  or  goodness ; 
 for  I  explicate  one  word  by  another,  as  it  is  Ps. 
 xxiv.  5,  '  He  shall  receive  the  blessing  and  righteous- 
 ness (that  is,  goodness)  from  the  God  of  his  salva- 
 tion ;'  and  Ps.  ciii.  17,  where,  for  righteousness,  the 
 LXX  have  iXe)N*offuvjjv.  See  our  last  translation  in 
 the  margin,  at  Joel  ii.  23.  In  the  prophet,  Zech.  iii.  8, 
 where  Christ  is  called  the  Branch,  the  LXX  read 
 amro7,n  ;  and  Junius  (Paral.  lib.  i.  par.  50)  parallels 
 this  place  of  Malachi  with  Luke  i.  78,  where  Christ  is 
 
300 
 
 TOBSHELL  ON  MALACHI. 
 
 [Chap.  IV. 
 
 called  uvoltoXy]  iz,  v-^svg,  '  The  day-spring  from  on 
 high.'  So  ours :  The  orient,  or  east,  Mat.  ii.  2,  and 
 Mat.  xxiv.  27.  But  dvarrX7j,  the  east,  or  rising,  is, 
 by  a  metonymy  of  the  adjunct,  put  for  the  sun  in  that 
 place  ;  the  east  from  on  high,  that  is,  saith  George 
 Pasor  {Lex.  in  Nov.  Test,  ad  Thema,  t'sXXu)  ;  6  rjXiog 
 /jbsffi^Q^id^oov,  the  noon-tide  sun  ;  or  6  anariXXuv  rjXiog, 
 the  sun  itself  rising,  as  Dan.  Heinsius  (Exercit,  lib.  iii. 
 cap.  1,  ad  Luc.  i.  68.)  Of  this  glorious  snn,  Samson 
 was  the  type  ;  as  in  other  things,  so  in  his  name, 
 whether  it  signify  their  Sun,  as  St  Jerome  interprets 
 it,  and  as  it  is  interpreted  in  the  rhyme  or  church 
 prose  : — * 
 
 Samson  dictus,  Sol  eorum  ; 
 Ohristus  lux  est  electorum, 
 Quos  illustrat  gratia, 
 
 Samson  their  Sun  did  hight, 
 
 Christ  to  th'  elect  is  light, 
 
 On  whom  he  shines  with  grace. 
 
 or  whether  it  signify  a  Little  Sun,  as  seemed  rather 
 to  Mercerus  and  to  Bonfrerius.  And  truly,  Samson, 
 though  he  warmed  and  cheered  the  hearts  of  men  in 
 that  dark  time  of  idolatry  and  hard  time  of  affliction 
 and  oppression,  especially  in  his  noon  of  full  strength, 
 yet  he  was  but  a  little  sun  in  respect  of  him  whom  he 
 did  type,  who  is  the  Sun  of  righteousness,  full  of  glo- 
 rious beams,  able  to  dazzle  the  beholders  with  his 
 brightness,  so  exceeding  great  that  God  thought  fit  to 
 inure  the  people's  eyes  by  looking  first  on  a  lesser 
 light,  John  the  Baptist,  that  shining  light,  which  came 
 before  Christ  arose.  This  point  the  reader  may  find 
 not  inelegantly  expressed  (if  he  think  it  worth  his 
 pains  to  look  into  such  forgotten  books),  in  the  Order 
 of  the  Breviary  or  the  Ordinarium  Divin.  Ofjic.  Secun- 
 dum usum  Sarum,  in  the  fifth  lection  appointed  for  the 
 Feast  of  John  the  Baptist,  which  is  folio  xlix.  And  I 
 the  rather  note  it,  because  the  response  and  versicle 
 appointed  together  with  this  lection  are  the  words  of 
 the  angel  to  Zacharias  concerning  John,  Luke  i.  17, 
 whereby  we  may  guess  that  the  Church  of  Rome  also 
 interpreted  the  two  last  verses  of  this  chapter  (to  which 
 that  in  St  Luke  refers)  concerning  John.  And  so  I 
 have  prepared  a  little  light  for  those  verses  before  I 
 come  unto  them. 
 
 The  Sun,  &c,  with  healing  in  his  wings.  The  Geneva, 
 '  And  health  shall  be  under  his  wings.'  As  health  or 
 healing  is  said  to  be  in  the  sun's  beams,  because  by 
 them  it  warms  and  cherisheth  all  things,  dries  up  cold 
 moistures  offensive  to  the  creatures,  excites  and  quick- 
 ens plants,  beasts,  and  men  in  the  springtime,  and  re- 
 vives all  that  which  seemed  well-nigh  dead  in  the  winter, 
 so  doth  Christ  bring  life  into  the  world,  and  came  and 
 preached  life;  therefore  the  Syriac  and  Arabic  tran- 
 
 *  Concerning  the  signification  of  this  name,  see  my  Lord 
 Primate  of  Ireland,  in  his  most  learned  History  of  the  Anti- 
 quities of  the  British  Churches,  chap.  v.  p.  84,  by  occasion  of 
 the  mentioning  of  Samson,  Bishop  of  St  David's,  in  Wales. 
 
 slate  it '  health  upon  his  tongue.'  But  in  the  text  it  is, 
 '  in  his  wings,'  as  Christ  is  compared  to  the  sun,  and  the 
 beams  of  the  sun  are  called  wings,  partly  because  of  its 
 swift  dissparkling  of  them  in  motion,  and  partly  because 
 it  spreads  its  light  in  its  risings,  as  wings  ;  whence 
 i  Homer  calls  the  sun  ^eusoxofiog,  the  yellow-haired  or 
 golden-haired  sun ;  and  the  Scripture  so  speaks,  Joel 
 ii.  2,  'The  morning  spread  upon  the  mountains;'  and 
 Ps.  cxxxix.  9,  '  If  I  take  the  wings  of  the  morning.' 
 Thus  in  regard  of  spreading,  Virgil,  jEneid,  viii., 
 speaks  of  the  night  also, — 
 
 Nox  ruit,  et  fuscis  tellurem  amplectitur  alis. 
 
 So  Christ,  in  regard  of  his  imparting  of  himself,  and 
 of  health  and  virtue  from  him,  is  said  to  have  wings ; 
 Cornelius  a,  Lapide  would  have  it  to  point  at  a  fur- 
 ther mystery,  that  as  Christ  is  a  sun,  so  he  is  the 
 true  bird  of  the  sun,  as  it  is  called,  the  true  phoenix, 
 for  thus  he  saith  the  metaphor  of  having  wings  doth 
 best  befit  him.  Let  me  note  thus  much  to  further 
 his  conceit,  that  canaph,  a  iring,  is  of  canaph,  to  (father 
 and  cherish,  as  a  brood-hen  doth  her  young  ;  so  Christ 
 useth  it,  Mat.  xxiii.  37  ;  and  David  alludeth  to  it, 
 Ps.  xvii.  8,  '  Hide  me  under  the  shadow  of  thy  wings.' 
 But  of  the  phoenix,  see  Pliny's  Hist.  Natur.  lib.  x. 
 cap.  2,  who  speaks  doubtful!}- ;  others,  as  Jonston, 
 Thaumatogr.  Nat.,  cl.  vi.  cap.  27,  coufidently  of  it, 
 that  it  is  a  fable  ;  yet  Maiola,  Dier.  Canic,  torn.  i. 
 Tit ul.  Ares.,  disputes  largely  that  all  is  true  which 
 is  reported  of  it.  And  John  Alsted,  Theolog.  Natur., 
 part  i.  p.  217,  and  part  ii.  p.  474,  seems  to  me  to 
 believe  it,  and  so  it  seems  Tertullian  and  Vatablus 
 did,  who  think  they  have  Scripture  for  it;  for  so  that 
 place  in  Job  xxix.  18,  which  in  the  Vulgate  is,  •  I 
 shall  die  in  my  nest,  and  multiply  my  da)Ts  as  a 
 palm ;'  and  in  our  translation,  '  I  shall  multiply 
 my  days  as  the  sand  ;'  they  turn  thus,  '  1  shall  die 
 in  my  nest,  and  multiply  my  days  as  a  phoenix.' 
 But  Cornelius  a  Lapide  doth  not  believe  so,  but  takes 
 the  story  for  a  fable  ;  and  I  think  he  had  good  reason 
 to  do  so  ;  yet  of  the  enigmatical  use  of  if,  see  him, 
 ad  hunc  locum,  and  in  his  Proem  to  the  Minor  Pro- 
 phets, p.  23  and  44.  How  Asterius  applies  this  place, 
 see  Dan.  Heinsius,  Exercit,  lib.  i.  cap.  5,  and  his  cen- 
 sure. 
 
 And  ye  shall  go  forth,  and  grow  up  as  calves  of  the 
 stall.  Such  as  understand  this  prophecy  of  Christ's 
 second  coming  only,  give  this  sense,  Ye  shall  go  out 
 of  the  prison  of  this  life  into  the  other,  so  St  Jerome, 
 Remigius,  Vatablus ;  or  out  of  the  grave,  as  calves 
 loosed  from  the  stall  where  they  are  tied,  so  Tertul- 
 lian, Lib.  de  Besur.,  chap,  xxxi.,  where  he  quotes  this 
 place.  And  they  make  this  growing  up,  or  skipping  of 
 fat  calves,  to  signify  the  sanity  and  vigour  of  the  godly, 
 at  and  after  the  resurrection  ;  their  agility  and  great 
 joy  together  with  the  heavenly  choirs,  and  their  strange 
 and  sudden  leap  (as  it  were)  from  mortality.  I  incline 
 rather  to  that  of  our  cormnentary,  that  it  signifies  the 
 
Ver.  k] 
 
 TORSHELL  OX  MALACHI. 
 
 501 
 
 increase  of  grace  and  the  Spirit  from  Christ  upon  the 
 godly,  or  their  liberty  and  increasing  in  the  joy  of  the 
 Spirit,  or  their  spiritual  joy  here,  and  perfected  in 
 heaven. 
 
 Grow  up  as  calces  of  the  stall.  Vulgate,  '  shall  leap.' 
 The  LXX,  s%igT7i<5iTi,  skip  and  be  wanton.  Chaldee, 
 '  Ye  shall  thrive,  or  grow  fat.'.  And  so  the  Tigurine, 
 Paguinus,  '  Ye  shall  be  multiplied.'  D JIB'S  (an  ano- 
 maly, Hiric  being  put  for  Palhach)  is  of  "B'lS,  and 
 hath  all  those  significations,  to  {/row,  to  multiply,  to 
 grow  fat,  to  expatiate,  to  be  wanton,  to  leap  and  frisk. 
 
 As  calves  of  the  stall.  Chaldee,  Tigurine,  Pagninus, 
 the  French,  the  Geneva,  '  as  fat  calves.'  The  LXX, 
 '  like  calves  at  liberty.'  Vulgate,  '  as  calves  out  of  the 
 herd,'  that  feed  and  pasture  together  among  the  rest, 
 and  grow  fat  at  grass,  as  it  is  Jer.  1.  11.  But  Marbek 
 is  Saginarium,  the  place,  stable,  or  as  our  English 
 hath  it,  the  stall  where  calves  are  fatted.  Jer. 
 xlvi.  21,  '  Her  hired  men  are  like  bullocks  of  the  stall.' 
 So  the  Hebrew,  and  the  margin  there  agreeable  to  it : 
 1  Sam.  xxviii.  24,  '  The  woman  had  a  calf  of  the 
 stall.'  Our  translators  render  it  according  to  the 
 Chaldee,  '  a  fat  calf.' 
 
 And  ye  shall  tread  down  the  wicked.  DJ11DJP  of  DDJ/ 
 a  word  used  nowhere  else  in  the  Bible.  The  Chaldee, 
 '  you  shall  thresh.'  The  LXX,  and  Tertullian  (quot- 
 ing this,  Lib.  de  Besur.),  Vulgate,  Pagninus,  ours, 
 &c,  '  }Tou  shall  tread  upon,'  or  '  tread  down  the 
 wicked,'  that  is,  you  shall  be  over  them.  A  plain 
 difference  then  shall  be  found  between  you  and  them, 
 notwithstanding  men's  profane  conceits  to  the  contrary. 
 
 For  they  shall  be  ashes  under  your  feet.  Montanus 
 and  Geneva,  'dust  under  the  soles  of  your  feet.' 
 
 In  the  day  that  I  shall  do  this.  What  day  that  is, 
 see  before  upon  ver.  1. 
 
 From  this  prophecy  of  the  approaching  of  Christ's 
 coming,  he  takes  occasion,  in  the  name  of  the  Lord, 
 
 1.  To  exhort  them  to  study  the  law,  ver.  4. 
 
 2.  To  prepare  their  expectation  of  Christ,  by  pro- 
 phesying again  of  his  forerunner,  vers.  5,  6. 
 
 1.  He  takes  occasion  to  exhort  them  (because,  as 
 it  is  very  probable,  he  knew  himself  to  be  the  last  of 
 the  prophets,  and  that  they  should  be  destitute  of  that 
 help  any  longer),  diligently  to  search  and  study  the 
 law  in  the  mean  season,  till  the  coming  of  Christ,  to 
 whom  the  law  in  all  the  parts  of  it  doth  lead.  Ver.  4, 
 '  Ptemember  ye  the  law  of  Moses  my  servant,  which 
 I  commanded  him  in  Horeb  for  all  Israel,  with  the 
 statutes  and  judgments.'  The  law  here  may  be  taken 
 comprehensively  for  all  the  doctrine  of  Moses,  which 
 is  divided,  Deut.  vi.  l,into  HIVE),  commandments  (the 
 moral  law),  D^pn,  statutes  (the  ceremonial  law),  and 
 D^DB'O,  judgments  (the  judicial  law) ;  or  it  may  be 
 taken  principally  for  the  moral,  the  other  two  being 
 afterward  repeated. 
 
 The  law  of  Moses.  It  is  usual  for  writings  to  carry 
 the  names  of  them  that  pen  them,  as  David's  Psalter. 
 And  Moses  was  the  lawgiver  to  Israel  from  God.     He 
 
 hath  his  name  from  that  accident  in  his  infancy  :  Exod. 
 ii.  10,  '  She  called  his  name  Moses  (nB'E,  Mosche, 
 that  is,  drawn  out)  ;  and  she  said,  because  (lnJVB'D) 
 I  drew  him  out  of  the  water.'  In  ancient  time  they 
 wrote  his  name  Moyses,  either  thinking  it  to  be  com- 
 pounded of  the  Egyptian  words,  Mo,  water,  and  Hyses, 
 saved  ;  or,  being  acquainted  with  the  Syrians'  pro- 
 nunciation, Muses  (as  the  Syrians  at  this  day  and  the 
 Turks  do  pronounce  it,  as  Cutlu  Muses,  an  usual 
 name  among  them,  that  is,  Happy  Moses),  and  join- 
 ing ours  with  it,  of  Moses  and  3Iuses,  made  Moyses, 
 but  corruptly.  Thus  Drusius,  in  quasi.  Hebr.  Among 
 the  Egyptians  he  was  called  Mneves,  as  Francis  Junius 
 quotes  it  out  of  Diodorus  Siculus ;  see  his  note 
 ad  Exod.  ii.  10.  John  Weemse  (Christ.  Synag. 
 lib.  i.  cap.  1,  p.  21),  following  Aben  Ezra,  says  they 
 called  him  Munios.  But  see  Junius,  loco  citato. 
 Moses  is  mentioned  by  some  heathen  poets  as  a  law- 
 giver, Juvenal,  Sat.  14  : — 
 
 '  Tradidit  arcano  quodcunque  voluminc  Moses.' 
 And  Arator : — 
 
 '  Non  hajc  jejunia  Moses  condidit.' 
 
 The  law  ivhich  I  gave  unto  him  in  Horeb.  A  moun- 
 tain in  the  country  of  Amalek  and  in  the  wilderness 
 of  Sinai,  so  called  because  of  the  dryness  and  barren- 
 ness ;  2"in,  to  be  dried,  and  to  wither.  It  is  called, 
 1  Kings  xix.  18,  '  Horeb  the  mount  of  God ;  '  not  in 
 regard  of  the  height  of  it,  as  tall  cedars  are  called  the 
 cedars  of  God,  but  because  the  Lord  appeared  there, 
 and  gave  the  law  ;  for  Horeb  is  mount  Sinai,  one 
 mountain  with  two  tops,  the  eastern  called  Sinai,  and 
 the  western  Horeb.  Jac.  Bonfrerius,  in  his  Ono- 
 masticon,  tells  us  he  hath  disputed  this  question  upon 
 Exod.  hi.  1,  which  book  I  have  not,  and  therefore 
 refer  the  reader  to  consult  him  there.  It  is  at  this 
 day  called  Saint  Catharine's  mountain. 
 
 Which  I  yare  linn.  God  gave  Moses  the  moral  law 
 writ  with  his  own  hand,  as  Deut.  x.  2  seems  to  prove. 
 See  Weemse  Expos,  vol.  i.  lib.  i.  exer.  3. 
 
 For  all  Israel.  Pagninus,  '  to ; '  Montanus,  '  upon  ; ' 
 i.e.  for  the  use  of  all  Israel. 
 
 With  the  statutes  and  judgments.  Of  them  before. 
 Only  let  me  not  pass  this  verse  without  notice  of  that 
 which  to  me  seems  very  observable,  that  the  truth  is, 
 commentators  upon  this  place  can  scarcely  make  a 
 clear  and  fair  coherence  of  this  verse  with  the  fore- 
 going ;  but,  as  if  the  prophet  were  full  of  this  neces- 
 sary point,  he  inserts  it  (though  to  our  seeming  some- 
 what abruptly)  rather  than  not  mention  it.  An 
 observation  that  offers  unto  our  thoughts  the  very 
 great  necessity  of  acquainting  ourselves  with  God's 
 law,  the  benefit  of  which  I  refer  the  reader  to  find 
 commended  unto  him  in  a  learned  and  very  fruitful 
 treatise  of  Mr  H.  Mason,  Hearing  and  Doing,  chap.  5. 
 This  point  hath  been  much  beat  upon  by  the  fathers 
 in  their  sermons  or  homilies  to  the  people,  in  their 
 exhortations  and  epistles  to  their  private  and  dear 
 
302 
 
 TORSHELL  ON  MALACHT. 
 
 [Chap.  IV. 
 
 friends.  Many  of  our  men,  in  handling  the  contro- 
 versy about  permitting  the  reading  of  the  Scripture  to 
 the  people,  have  collected  many  and  plentiful  instances. 
 I  spare  them.  Only  I  would  note  the  piety  of  some 
 persons  in  their  assiduous  study  of  God's  law.  It  is 
 a  known  history  which  they  relate  of  Alphonsus,  king 
 of  Aragon.  Let  me  add  what  Herbert  Rosweid  the 
 Jesuit  reports  of  Thomas  a  Kempis,  the  devout  author 
 of  those  books  (which  are  and  deserve  to  be  in  every 
 one's  hand),  De  Imitatione  Ckristi,  that  as  he  spent 
 his  hours  in  reading  the  holy  Scripture,  so  he  wrote 
 out  the  whole  Bible,  divided  into  four  tomes,  fairly 
 and  legibly  with  his  own  hand.  And  yet  a  great 
 scholar  too  he  was,  a  man  wedded  to  his  book,  so 
 much  that  this  was  his  usual  saying,  and  that  which 
 he  was  wont  to  write  in  the  beginning  of  his  books, 
 In  omnibus  requiem  qucesivi,  et  nusquam  inveni  nisi  in 
 aiujulo  cum  libello,  I  have  sought  content  in  all  things, 
 but  never  found  it  unless  with  a  book  in  a  nook.*  But 
 his  most  delight  was  in  the  book  of  God.  How 
 much  was  his  zeal  beyond  the  temper  of  these  times, 
 when  many  think  it  would  hinder  their  scholarship  to 
 read  much  or  oft  in  the  Bible,  which  perhaps  also  is 
 not  to  be  found  in  some  well  furnished  studies.  The 
 neglect  of  which,  and  preferring  the  handmaids  (which 
 yet  are  beautiful,  and  they  blind,  that  do  not  confess 
 so)  before  the  mistress,  hath  been  much  complained  of 
 by  many  pious  and  learned  men.  Who  can  be  large  or 
 full  enough  in  the  praise  of  the  book  of  God  ?  -^v^g 
 rgocpr),  the  soul's  food,  as  St  Athanasius  calls  it ;  zavuv 
 rr)g  aKrikiag  axXiv^g,  the  invariable  rule  of  truth,  as  St 
 Irenteus.  The  aphorisms  of  Christ,  the  library  of  the 
 Holy  Ghost,  the  circle  of  all  divine  arts,  the  divine 
 pandects,  the  wisdom  of  the  cross,  the  cubit  of  the 
 sanctuary,  the  touchstone  of  error ; — but  I  will  take  my- 
 self off  lest  it  be  said  to  me,  '  Who  ever  dispraised 
 Hercules  ?'  Only  let  me  insert  another  instance  for 
 other  kind  of  people,  for  lay  people,  for  women.  Not 
 the  example  of  any  of  those  glorious  women  found  and 
 mentioned  in  St  Jerome's  epistles,  famous  and  re- 
 nowned for  their  piety  this  way ;  but  a  modern  ex- 
 ample, of  Maudlin,  the  wife  of  D.  Pareus,  of  whom, 
 writing  to  John  Newerus,  pastor  of  St  Peter's  church, 
 in  Heidelberg,  to  preach  her  funeral  sermon,  he  re- 
 ports that,  after  she  was  married,  and  more  than  forty 
 years  of  age,  out  of  love  to  the  holy  Scriptures,  she 
 learnt  to  read,  and  took  such  delight  in  it,  and  espe- 
 cially in  the  Psalms,  that  she  got  them  almost  by  heart. 
 So  much  for  this  point,  the  necessity  of  which,  some 
 think,  the  Spirit  of  God  would  teach  us,  by  the  great 
 Zain,  in  the  word  Zicru,  Becordamini,  in  the  text,  in 
 many  Bibles.  See  John  Buxtorfius  in  Comment.  Masor. 
 cap.  14. 
 
 2.  He  takes  occasion  to  prepare  their  expectation  by 
 prophesying  again  of  his  forerunner,  the  Baptist,  ver. 
 5,  6.     We  have, 
 
 *  In  een  hoexken  met  een  boexken. 
 
 (1.)  His  coming,  ver.  5. 
 
 (2.)  His  work  or  office,  ver.  6. 
 
 (1.)  His  coming  :  ver.  5,  '  Behold,  I  will  send  you 
 Elijah  the  prophet,  before  the  coming  of  the  great  and 
 dreadful  day  of  the  Lord.'  The  interpretation  of  this 
 place  bath  very  much  divided  the  expositors.  St 
 Jerome  took  it  once  for  all  the  prophets  that  should 
 come  ;  but  he  goes  almost  alone.  A  far  greater  party 
 understand  it  of  Elijah  the  Tisbbite.  For  so  the 
 LXX  read  the  very  text  (the  Vatican  and  ordinary 
 copies  of  the  LXX,  but  not  that  which  is  in  the  king 
 of  Spain's  Bible) ;  and  so  also  the  Arabic,  which 
 usually  follows  the  LXX  ;  and  some  of  the  fathers  (but 
 not  all  whom  Bellarmine  allegeth,  for  Origen,  Lac- 
 tantius,  Hilary,  Jerome,  who  are  produced  by  him,  are 
 examined  by  Dan.  Chamier,  Panstrat.  torn.  2,  lib.  17, 
 cop.  5,  sect.  17,  18,  and  found  to  bring  him  no  proofs), 
 St  Chrysostom,  Theodoret,  St  Augustine,  and  haply 
 others  of  the  ancients,  being  misled  by  the  corrupt 
 reading  of  the  LXX,  uvoarsXu  ii/xTv  'HXiav  Toi&iofShqv, 
 'I  send  unto  you  Elijah  the  Tisbbite.'  But  this  is 
 not  in  the  Hebrew  text,  which  the  learned  popish  ex- 
 positors know,  and  yet  they  follow  that  of  the  LXX 
 for  another  purpose  than  the  ancients  were  aware  of, 
 as  it  is  sufficiently  known  to  divines  in  the  question  of 
 antichrist.  Benedict  Pererius,  de  Autichristo  Dis- 
 put.  10,  against  John  Annius,  makes  it  one  of  his 
 demonstrations  that  Mahomed  is  not  antichrist ;  and 
 so  doth  Bellarmine,  that  the  bishop  of  Rome  is  not, 
 because  Enoch  and  Elijah  are  not  yet  come,  and  are 
 to  come  in  his  time.  Doctor  Sharp,  a  learned  man  of 
 ours  (De  Antichristo,  part  i.  cap.  31),  doth  hereupon 
 take  occasion  to  compare  Bellarmine  to  a  frantic 
 woman  (whom,  he  saith,  he  knew),  that  pretended  great 
 acquaintance  with  the  angel  Gabriel,  and  tells  us  that 
 surely  Elias  was  the  carrier.  Methinks  too  lightly. 
 I  read  nothing  with  pleasure  that  puts  off  a  learned 
 adversary  with  a  scoff;  but  not  without  offence  him 
 who,  through  his  weakness,  doth  magnify  all  Bellar- 
 mine's  arguments,  as  surely  the  Suffolk  author  of  the 
 Five  Discourses,  ami.  1635,  did,  who,  in  his  Treatise 
 of  Antichrist,  useth  no  other.  I  will  not  take  this  text 
 as  a  sufficient  occasion  to  enter  into  the  question  who 
 that  antichrist  should  be.  Let  the  characters  used  by 
 St  John  and  St  Paul  be  impartially  applied,  and  with- 
 out ends,  and  I  suppose  there  will  be  less  controversy, 
 especially  that  of  St  Paul,  2  Thes.  ii.  For  light  unto 
 which  I  refer  the  reader  unto  Qnirinus  Reuterus  his 
 Supply  to  Zanchy,  who  here,  through  age  and  dimness 
 of  sight,  broke  off,  which  Reuterus  undertook  at  the 
 request  of  Zanchy's  executors,  and  said  much  to  this 
 point,  and  with  much  approbation.  But  to  pass  by 
 the  question  itself,  whether  the  pope  be  antichrist, 
 which  the  interpretation  of  this  place,  however  it  be, 
 doth  not  conclude,  the  cardinal's  arguments,  that  the 
 Tisbbite  is  prophesied  of,  are  not  unanswerable. 
 
 Obj.  1.  This  day,  before  which  this  Elijah  is  to  come, 
 is  the  great  and  dreadful  day  of  the  Lord.     Therefore 
 
Ver.  6.  J 
 
 TORSHELL  ON  MALACHI. 
 
 303 
 
 the  day  of  the  second  coming  of  Christ ;  for  his  first 
 coming  was  an  acceptable  time  and  a  day  of  salvation. 
 
 Ans.  1.  The  Hebrew  may  be  rendered,  '  Before  the 
 day  of  the  great  and  dreadful  Lord  come.'  And  so 
 the  Chaldee  reads  it.  2.  By  granting  it  as  we  read  it, 
 yet  N113  of  K^  is  not  properly  terribile,  but  timendum, 
 to  be  feared  or  dreaded.  Now  fear  is  either  from 
 terror  or  from  reverence  ;  so  it  is  Gen.  xxviii.  17, 
 '  How  dreadful  is  this  place  !  '  saith  Jacob  ;  that  is, 
 reverend,  because  of  the  signs  of  the  divine  presence  ; 
 see  also  Ezek.  i.  21.  Thus  even  the  day  of  Christ's  first 
 coming  is  to  be  entertained  with  an  awful  dread  and 
 reverence.  3.  That  day,  though  a  day  of  salvation  to 
 believers,  yet  was  to  others  terrible,  as  it  was  described 
 to  be  in  the  former  chapter,  ver.  2,  and  is  oft  described 
 so  in  the  New  Testament,  Luke  ii.  34,  Luke  iii.  9, 17, 
 Luke  xix.  44,  Mat.  xxi.  44.  See  Casp.  Blockmond, 
 Si/stem.  Theol.  vol.  2,  artic.  28.  p.  831. 
 
 Obj.  2.  It  is  added,  '  lest  I  come  and  smite  the 
 earth  with  a  curse.'  But  Christ's  first  coming  was 
 not  to  judge,  but  to  be  judged. 
 
 Ans.  1.  It  may  be  understood  with  Montanus  and 
 Winkleman,  of  the  destruction  of  Jerusalem,  and  the 
 calamity  that  came  upon  the  Jews  upon  Christ's  first 
 coming.  2.  But  I  have  all  the  way  interpreted  this 
 chapter  comprehensive,  even  of  the  day  of  judgment 
 also,  and  the  sentence  then  to  be  given  by  Christ, 
 Yet  it  follows  not  but  the  place  may  be  meant  of  John 
 Baptist's  coming  before  Christ,  to  prepare  men  to  be- 
 lieve, lest  hereafter  for  their  infidelity  they  be  con- 
 demned. It  follows  not  that  he  must  come  presently 
 before  that  day. 
 
 Obj.  3.  Christ  speaking  of  Elias,  Mat.  ii,  14,  saith, 
 '  This  is  Elias  [qui  venturus  est)  which  is  for  to  come  ;' 
 but  John  was  come  already. 
 
 Ans.  The  Greek  6  [x,'sX\wv  tg%t<r§ai  is  qui  venturus 
 erat,  '  which  was  for  to  come,'  speaking  of  him  whom 
 (from  Malachi's  prophecy)  they  expected,  and  so  might 
 well  be  said  of  one  that  was  already  come,  as  we  have 
 the  same  phrase  Mat.  ii.  4,  '  He  demanded  where 
 Christ  should  be  born.'  Yet  was  Christ  born 
 already. 
 
 Obj.  4.  John  was,  indeed,  allegorically  Elias,  but  not 
 literally  ;  therefore  Christ  speaking  in  the  same  place, 
 Mat.  xi.  14,  of  John,  saith,  '  If  ye  will  receive  it,  this 
 is  Elias  ;  that  is,  Elias  is  indeed  for  to  come  ;  yet  if 
 you  will  have  one  now  also  in  this  my  first  coming, 
 this  John  is  he.'  But  to  shew  that  this  is  a  mj^stery, 
 he  adds,  '  He  that  hath  ears  to  hear,  let  him  hear.' 
 
 Ans.  John  was  Elias  literally,  that  is,  in  the  pro- 
 phet Malachi's  literal  sense  ;  but  because  the  scribes 
 had  another  conceit  (not  of  another  time,  as  the 
 papists,  but  of  another  person),  that  it  must  be  the 
 Tishbite  ;  he  tells  them  they  mistake  it  in  that,  for 
 the  prophet  in  his  literal  sense  meant  John  (as  the 
 prophet  Jeremiah,  Jer.  xxx.  9,  meant  the  Messiah 
 literally,  as  it  is  confessed,  not  David  the  son  of 
 Jesse,  when  he  saith,  '  They  shall  serve  David  their 
 
 king  ').     And  therefore  he  saith,   '  If  ye  will  receive 
 him,'  and  adds,   '  He  that  bath  ears,  let  him  hear.' 
 
 Obj.  5.  Elias  is  prophesied  of  again,  Rev.  xi.  3, 
 one  of  the  two  witnesses. 
 
 Ans.  Besides  the  fuller  meaning  of  that  place,  for 
 which  let  the  reader  consult  expositors,  and  especially 
 Mr  Joseph  Mede's  learned  commentaries  upon  in  his 
 i'lavis  Apoc.  ;  there  is  there  no  mention  at  all  of  Elias. 
 It  is  but  a  begging  to  urge  that  text. 
 
 Obj.  6.  Why  else  were  Enoch  and  Elias  rapt  up 
 before  death,  and  do  still  live  in  their  mortal  flesh  to 
 die  again,  but  that  they  are  for  that  service  before  the 
 last  coming  of  Christ  ? 
 
 Ans.  That  they  live  in  their  bodies  in  heaven  is  not 
 doubted  (see  Sixtin.  Amama,  Antibarb.  Bibl.  lib.  iii., 
 Syrach.,  cap.  xliv.  p.  947,  &c),  but  that  they  live  in 
 their  mortal  bodies,  and  that  they  shall  die,  there  is 
 no  scripture  for  it,  neither  is  it  likely,  seeing  the 
 Scripture  saith  of  Enoch,  Heb.  xi.  5,  '  He  was  trans- 
 lated that  he  should  not  see  death.'  See  Joseph 
 Scaliger's  note  upon  Mat.  xvii.  11,  among  those  few 
 short  notes  of  his  which  John  Bill  the  king's  printer 
 hath  carefully  collected  at  the  end  of  his  impression  of 
 the  New  Testament,  Greek,  at  London,  1622.  But 
 why  they  were  rapt  up,  we  must  be  content  to  be 
 ignorant,  and  it  beseems  us  most  to  be  so.  More  of 
 this  point  you  have  well  treated  of  in  the  following 
 commentary. 
 
 Being  thus  rid  of  this  interpretation,  we  have 
 another  which  interprets  the  place  of  Christ's  first 
 coming  ;  and  we  have  St  Mark's  authority  for  it,  who 
 makes  the  last  words  of  Malachi  to  be  the  first  words 
 of  his  gospel,  and  therefore  leads  us  to  understand  by 
 Elias  in  the  prophet,  John  Baptist  in  his  Gospel;  and 
 that  we  may  be  further  out  of  doubt,  we  have  the  text 
 clearly  so  expounded,  Luke  i.  16,  17.  See  Laurentius 
 Valla,  his  Castigation  of  the  Vulg.  Lat.,  according  to 
 the  corrected  edition  of  Jacobus  Rivius,  Mat.  xi.  14, 
 15,  Mat.  vii.  10-13,  which  places  let  the  reader  per- 
 use. The  name  of  Elias  is  given  to  John,  not  propter 
 identitatem  persons,  as  if  Elias  were  redivivus,  ox  by  a 
 metempsychosis  were  entered  into  John's  body,  but 
 propter  identitatem  spiritus  et  virtutis,  because  of  the 
 like  gifts,  calling,  and  ministry.  See  Junius,  parall.  lib. 
 i.  par.  31,  Pet.  Martyr.,  Loc.  Clas.  iii.  cap.  xvi.  sect. 
 21,  22  ;  but  especially  our  late  blessed  king  of  famous 
 memory,  in  his  monitory  preface  before  his  learned 
 Apology  for  the  Oath  of  Allegiance,  p.  77,  78,  whose 
 arguments  are  examined  by  Leonard  Lessius,  Disp. 
 de  Antichr.  Demonslr.  15,  but  stand  good.  And  be- 
 sides ours,  some  learned  and  ingenious  papists,  as 
 Paul.  Burgensis,  Isid.  Clarius,  Benedict,  Arias  Mon- 
 tanus, in  locum,  who  do  all  admit  our  interpretation, 
 and  Bishop  Jansenius  too,  in  chap,  xlviii.  Ecclus.,  as 
 Benedict  Pererius  affirms  of  him,  lib.  xv.,  in  Daniel, 
 p.  223,  D. 
 
 Let  mc  here  note  by  the  way  the  conceit  of  Lucas 
 Osiander,  who,  as  he  yields  the  place  to  be  meant  of  John 
 
304 
 
 TORSHELL  ON  MALACHI. 
 
 [Chap.  IV. 
 
 Baptist,  the  second  Elias before  Christ's  first  coming; 
 so  he  also  interprets  it  of  a  third  Elias  before  Christ's 
 second  coming,  and  that  is,  Martin  Luther  ;  and  ac- 
 cordingly interprets  the  following  words,  and  exhorts 
 to  the  receiving  of  Luther's  doctrine,  lest  God  come 
 and  punish  our  ingratitude.  Luther,  indeed,  was  a 
 man  of  notable  zeal  like  Elias,  fit  for  the  business  he 
 was  employed  in  hy  God,  and  we  have  great  reason  to 
 think  honourably  of  him,  hut  none  to  think  that 
 Malachi  thought  of  him,  or  that  the  Holy  Ghost  meant 
 him  here.     Thus  much  of  the  coming  of  John. 
 
 (2.)  His  work  or  office  is  declared  in  the  last  verse. 
 1  And  he  shall  turn  the  hearts  of  the  fathers  to  the 
 children,  and  the  heart  of  the  children  to  the  fathers, 
 lest  I  come  and  smite  the  earth  with  a  curse.'  For 
 their  interpretation  of  this  who  respect  only  the  second 
 coming  of  Christ,  let  the  reader  see  Cornelius  a  Lapide. 
 I  content  myself  with  that  of  our  following  author, 
 that  whereas  all  was  at  that  time  out  of  order,  full 
 of  corruptions,  and  errors,  and  different  sects  (see 
 Tremellius,  ad  marg.,  Zech.  xi.  8),  John  was  sent  to 
 preach  repentance,  Mat.  in.  2,  and  to  convert  of  all 
 sorts  from  the  error  of  their  way,  and  to  reduce 
 them  to  the  faith  of  the  old  patriarchs.  But  for  the 
 manner  of  the  phrase,  Junius,  parall.  lib.  i.  par.  55, 
 makes  it  parallel  to  Luke  i.  76,  77,  79,  and  so  it  will 
 bring  in  further  light ;  add  also  Luke  i.  17,  where 
 observe  that  the  word  of  the  LXX  is  not  used;  theirs 
 is  aTG-/MTaG-riaai,  but  St  Luke's  is  iff/ffrgs^a/.  The 
 evangelists  and  apostles,  though  usually  they  follow, 
 yet  sometimes  take  liberty  to  depart  from,  the  LXX  ; 
 and  concerning  the  Vulgar  Latin  translation,  John 
 Gagneius,  a  Sorbonnist,  professeth  he  cannot  tell  the 
 meaning  of  it,  but  falls  very  foul  upon  Cardinal  Ca- 
 jetan.  Yet  his  own  conjecture  of  the  misplacing  of  rb 
 ski  there  in  the  original  text,  is  bold.  See  him,  ad 
 loc,  together  with  Beza,  his  larger  annotations  on  the 
 same  place. 
 
 Lest  I  come  and  smile  the  earth  with  a  curse.  The 
 coherence  of  this,  and  the  meaning,  see  before  ob- 
 jection 2,  and  the  answer. 
 
 Lent  1  come.  The  coming  of  Christ  is  not  uncer- 
 tain, but  the  smiting.  I  read  it,  '  Lest  I  smite  when 
 I  come.' 
 
 And  smite  the  earth.  St  Jerome,  earthly  men  ;  not 
 Judea  only,  though  sometimes  ptf  be  taken  for  a  par- 
 ticular region,  as  Gen.  xli.  57,  Isa.  xiii.  5  ;  yet  pro- 
 bably the  calamity  of  the  Jews  may  be  principally 
 respected. 
 
 With  a  curse.  Geneva,  '  cursing  ;'  Chaldee,  '  ex- 
 termination ;'  Pagninus,  'slaughter  ;'  The  LXX,  agdr,v, 
 wholly,  suddenly,  Trara^w  rqv  yr,v  ugBrjv,  '  Lest  I  smite 
 the  earth  with  utter  destruction.'  D~in  is  an  utter 
 curse,  or  devoting  to  ruin,  which  cherem,  the  Rabbins 
 say,  doth  enter  into  the  members  of  the  body,  the 
 number  of  which  they  observe  to  be  according  to  the 
 numeral  letters  of  this  word.  The  Jews  had  three 
 sorts  of  anathemas :  1.  Niddui,  rejection  or  removing; 
 
 he  that  was  menuddelh,  was  removed  out  of  the  syna- 
 gogue, avoouvuyuyog,  John  ix.  22.  Thus  they  hold 
 Cain  was  excommunicate,  Gen.  iv.  14,  Isa.  Ixvi.  5. 
 This  was  of  the  nature  of  profligation  or  proscription 
 among  the  Romans.  2.  Cherem,  which  is  more  pro- 
 perly that  which  is  anathema  among  the  Greeks,  which 
 is  the  curse  that  they  laid  upon  him  whom  they  put  out 
 of  the  synagogue,  if  he  mended  not  ;  '  A  giving  over 
 to  Satan,'  1  Cor.  v.  5,  1  Tim.  i.  20.  At  this  they 
 lighted  candles  and  put  them  out  again,  to  note  that 
 such  a  one  was  deprived  of  the  light  of  heaven.  This 
 is  the  word  used  here.  And  this  among  us  is  the 
 highest  ecclesiastical  censure,  according  to  the  tables 
 of  Dr  Richard  Cosin,  who  (Polit.  Eccl.  Anglic.  Tab. 
 V.  A.)  makes  these  degrees:  (1.)  intcrdictio  divi- 
 norum  ;  (2.)  monitio  ;  (o.)  suspensio  vel  ab  ingressu 
 ecclesia',  vel  a  percept ione  sacramentoru,m  ;  (4.)  excom- 
 municatio  ;  (5.)  anathematismus,  contra  hctreticum 
 pertinacem.  3.  There  is  a  third  degree  among  the 
 Jews,  called  sham-atha,  the  extreme  and  highest  degree 
 of  excommunication  ;  the  etymology  of  which  word  is 
 either,  1,  of  Bam,  desolate,  and  attha,  thou  :  '  Thou  art 
 desolate;'  or,  '  Be  thou  desolate.'  2.  Of  sham,  there, 
 and  mita,  death  :  '  There  is  death,'  or  an  excommuni- 
 cation to  death ;  as  1  John  v.  16,  '  There  is  a  sin  unto 
 death.'  Or,  3,  of  shem  or  suma  in  the  Chaldee,  the 
 Lord,  or  the  Name;  that  is,  the  Tetragrammaton, 
 Jehovah ;  and  atha,  he  comes  ;  '  The  Lord  comes.' 
 A  form  of  speech  used  by  them  in  sudden  accidents, 
 as  the  most  learned  Heinsius  observes,  Exercit.,  lib. 
 vii.  cap.  15,  and  especially  by  such  as  suffered  any 
 oppressions,  whereby  they  still  comforted  themselves. 
 This  is  the  same  with  that  which  St  Paul  useth  after 
 the  Syriac,  where  Maran  is  the  Lord;  Maran-atha, 
 '  The  Lord  comes:'  1  Cor.  xvi.  22,  '  He  that  loves  not 
 the  Lord  Jesus,  let  him  be  Anathema  Maran-atha ;' 
 which  curse  they  fetch  from  the  first  words  of  Enoch's 
 prophecy,  Jude  ver.  14.  And  thus  much  for  the  last 
 contestation,  and  for  the  whole  text. 
 
 For  the  close,  we  may  take  notice  of  a  double  ob- 
 servation. 
 
 1.  That  in  many  copies  (though  not  here,  in  Mon- 
 tanus  his  Interim.,  nor  in  two  others  that  I  have) 
 the  last  verse  but  one  in  Isaiah,  Ecclesiastes,  Lamen- 
 tations, and  this  prophecy  of  Malachi,  is  repeated 
 again  after  the  text  but  without  points,  because  all 
 these  books  have  sad  closes,  and  therefore  the  scribes 
 thought  fit  to  leave  the  verse  before  to  be  last,  for 
 the  recreating  the  spirits  cf  the  reader,  as  contain- 
 ing more  comfortable  matter.  See  John  Buxtorhus, 
 de  Abbrev.  Hebraic,  in  PP^\ 
 
 2.  That  all  the  prophets,  except  Jonah  and  Nahum, 
 expressly  end  in  some  prophecy  concerning  Christ,  he 
 being  the  mark  at  which  all  of  them  chiefly  aimed  ; 
 and  let  him  be  our  aim  likewise.  Blessed  is  he  who 
 carefully  expects  his  second  appearance.  '  Come, 
 Lord  Jesus,  come  quickly  !' 
 
A  TABLE  OF  THE  DIGRESSIONS. 
 
 Of  Malachi,  who  he  was,  his  country  and  parentage,  i.  1. 
 A  discourse  about  the  names  of  angels,  i  1. 
 A  dicourse  about  the  giving  of  names  to  children,  i.  1. 
 A  discourse  concerning  the  name  of  altar,  i.  7,  ii.  13. 
 Concerning  the  honour  due  to  God's  house  and  service,  i.  7. 
 Concerning  the  admitting  of  such  only  into  sacred  orders 
 
 as  are  fit  and  worthy,  i.  8. 
 A  discourse  about  preaching  and  catechising,  ii.  7. 
 Concerning  the  question  whether  disparitas  cultus  be  an 
 
 impediment  to  matrimony,  ii.  11. 
 Concerning  polygamy,  and  the  distinction  of  bigamy,  ii.  15. 
 Of  the  question  whether  a  judge  b3  bound  to  give  sentence 
 
 secundum  allegata  ei  probata,  iii.  5. 
 
 A  discourse  of  the  ancient  severity  against  adulterers,  iii.  5 
 
 A  discourse  of  the  care  of  widows  and  orphans,  iii.  5. 
 
 A  discourse  of  the  discovery  of  atheism,  iii.  5. 
 
 Of  the  ill  consequence  of  keeping  the  clergy  poor,  iii.  8. 
 
 Of  tithes — their  kinds,  use,  and  how  due,  iii.  8. 
 
 A  discourse  of  the  division  of  the  Bible  into  chapters  and 
 
 verses,  iv.  1. 
 A  discourse  of  the  Phoenix,  and  the  enigmatical  use  of  it, 
 
 iv.  2. 
 A  discourse  of  Samson,  how  in  his  name  a  type  of  Christ, 
 
 iv.  2. 
 A  discourse  of  the  necessity  and  benefit  of  acquaintance 
 
 with  God's  law,  iv.  4. 
 
 A  CATALOGUE  OF  THE  AUTHORITIES  HERE  CITED. 
 
 Abarbenel  apud  Buxtorfium,  i.  1. 
 
 Aben  Ezra,  i   1. 
 
 Abraham,  Rab.,  i.  13. 
 
 Abraham  Davidis,  Rab.,  seu  Abr.  bar  Pior.,  i.  1. 
 
 Acts  and  Monuments  of  English  Martyrs,  iii.  5. 
 
 Adricomius,  Christ.,  in  Deser.  Ter.  S  ,  i.  3. 
 
 iEthelstani  regis  leges,  iii.  8. 
 
 Ainsworth,  II  ,  in  Pentateuch,  i.  9. 
 
 Allen,  Card.,  Apolog.,  i.  8. 
 
 Alex,  ab  Alex.  Genial.  Dier.,  iii.  5. 
 
 Alstedi.,  Jo.  II.,  Thesaur.  Chronol.,  i.  1  ;  Paratitla  Theo- 
 
 log.,  i.   7,  iii.   1  ;  Theologia  Naturalis,  iv.  2  ;  Theolog. 
 
 Casuum,  iii.  5;  Supplem.  ad  Chamieri  Panstr.  iii.  8. 
 Aluredi  regis  leges  ecclesiasticse,  iii.  8. 
 Amamae,  Sixtini,  Gramm.  Ilebr.,  i.  2;  Anomal.  Speciales, 
 
 i.  13,  iii   9  ;  Antibarbarus  Biblicus,  i.  1,  4,  ii.  12,  iii.  5, 
 
 iv.   5  ;  Dissertatio  de  Keri,  i.  4 ;    De  recta  lect.  L.  S., 
 
 i.  4  ;  Dissertatio  de  nom.  Tetragr.,  i.  4. 
 Amesii,  Guil.,  Anti-Bellarm.,  iii.  8. 
 Ambrosius,  S.,  iii.  1. 
 
 Ahhamerus,  Andr  ,  in  Tacit.  Germ.,  iii.  5. 
 Andrewes,  Pane,  Bishop  of  Winchester,  his  life,  iii.  5. 
 Annius,  Job.,  de  Antichristo,  iv.  5. 
 Aquila,  i.  4,  ii.  3. 
 Articles  of  Visit.,  ii.  7. 
 Arator,  iv.  4. 
 
 Arabica  vcrsio,  Alex,  et  Antiochena,  i.  11,  ii.  9,  iii.  2. 
 Asterius,  in  Biblioth.  Patium,  iv.  2. 
 Athanasius,  i.  1,  iv.  4. 
 Augustinus,   S.,  passim,  et  De  Catechis.  rudibus,  ii.  7 ; 
 
 De  Symbolo  ad  Catechum  ,  ii.  7. 
 
 Bellarmin  ,  Gemitus  Columbte,  i.  7 ;  Controvers.,   iii.   8, 
 
 iv.  5. 
 Benjamin  in  Itinerario,  i.  3. 
 Bertinus,  i.  8, 
 
 Bezse,  Theod.,  Annotat.  majores,  i.  4,  iv.  0. 
 Bibliotheca,  Yaticana,   Medicea,   ii.  9;    Benedict.  Colleg. 
 
 Cantabr ,  i.  7. 
 Billii,  Job.,  Nov.  Test.  Gr.,  iv.  5. 
 Bizozeri,  Summa  Casuum,  iii.  5. 
 
 Bocerus,  Henr.,  de  Juris. lictione,  iii.  5. 
 
 Bodinus,  Joh.,  de  Republica,  iii.  5. 
 
 Bonifacii  Episc.  Mogunt.  Epist.,  iii.  5. 
 
 Bonfrer.  Jac,  In  Judic.  Comment.,  i.  1,  iv.  2;  Onomasti- 
 
 con,  i.  13,  iv.  4 ;  Annotat.  in  Chrorogr.  Tabul.,  i,  3. 
 Breviarii,  Ordo,  secund.,  Usum  Sarum,  iv.  2. 
 Bresserus,  Mart.,  de  Conscientia,  iii.  5. 
 Brockmond,  Gasp.,  System.  Theol.,  iii.  1,  iii.  5,  iv.  5. 
 Broughton,  Hugh,  Consent  of  Script.,  i.  4. 
 Burgensis  in  Hoseam,  i.  1,  iv.  5. 
 Buxtorfii,  Joh.,  Lexicon,  i.  4;  Comment.  Masoretbus,  i.  1; 
 
 iii.  5,  iv.  4;  Biblioth.  llabbinica,  i.  1 ;  De  Abbreviat. 
 
 Ilebr.,  iv.  G. 
 
 Cajetani,  Peccatorum  Summula,  iii.  5  ;  Comment,  in  S. 
 
 Luc,  iv.  6. 
 Calvinus,  2)assim. 
 Catecheses  Cyrilli,  ii.  7. 
 Catecheses  Mystagogicee,  ii.  7. 
 Canones,   Joh.    Pecham,    Archiep.   Cant.,    i.    1;    Incertse 
 
 editionis,  apud  Spelman,  i.  7  ;  Egberti  Archiep.  Ebora- 
 
 cens  ,  ii.  7,  iii.  8  ;  Sub  Edgaro  rege,  ii.  7,  iii.  8  ;  Concil. 
 
 Cloveshoviensis,   ii.   7 ;    Canuti   Regis,   ii.    7 ;    JElfrici, 
 
 ii.    1,  ii.  15,  iii.   8 ;    Eccles.  Anglicange,   ii.   7 ;  Concil. 
 
 Neocccsar.,  ii.  15;  Concil.  Calcuthens.,  iii.   8;  Odonis 
 
 Archiep.  Cantuar.,,  iii.  8 
 Cantarelli,  Guil.,  Var.  Qucest,  ii.  15,  iii.  5. 
 Charles,  King,  Injunctions,  ii.  7,  iii.  8. 
 Chaldea  Paraphrasis,  ^>assim. 
 Castro,  Christoph.  a,  in  proph.,  ii.  3. 
 Chrysostomus,  Sanct.,  i.  1,  iv.  1. 
 Capell.,  Ludov.,  Histor.  Apostolica,  i.  4,  i:.  11. 
 Casaubon,  Is.,  ii.  7,  iv.  1. 
 
 Capitula  Incertas  editionis,  apud  Spelman,  i.  7,  ii   7. 
 Canuti  Regis  leges  Eccles.,  ii.  7. 
 Caussin,  JS?ic  ,  Holy  Court,  ii.  15,  iii.  5. 
 Chamier,  Dan.,  Panstrat.,  iii.  2,  iv.  5. 
 Caesarius,  in  Biblioth.  patrum,  iv.  ] . 
 Concilium  Cloveshoviense,  ii.  7  ;  Tridentinum,  ii.  7  ;  Neo- 
 
 ccesariense,  ii.  15;  Quintum  Generale,  iii.  1  ;  Romanum, 
 
 U 
 
306 
 
 A  CATALOGUE  OF  AUTHORITIES. 
 
 iii.  1 ;  Calcuthense,  iii.  8 ;  Wintoniense,  iii.  8 ;  Parisiense,    | 
 
 iii.  8  ;   Dordrechtanum,  ii.  7. 
 Constitutions  and  Canons,  an.  1603,  ii.  7. 
 Cochlaei,  Joh.,  Speculum  Antiq.  Devot.,  ii.  15,  iii.  8. 
 Cosin.,  Rich.,  Tabulae  polit.  Eccl.  Angl.,  iv.  0. 
 Chemnitii,  examen  Cone.  Trid.,  i.  11. 
 Chillingw.,  W.,  Relig.  of  Protest.,  ii.  7. 
 Cicero,  ii.  3. 
 
 Cyrillus,  i.  10,  ii.  2,  7,  12,  iii.  1,  iv.  1. 
 Cyrus  prodromus,  in  Biblioth.  patr.,  iv.  1. 
 Clarius,  Isid.,  in  Proph  ,  iv.  5. 
 
 Damian,  P.,  apud  Chocloeum,  ii.  5,  15. 
 
 Davenanti,  Joh.,  Episc.  Sarish.  Determin.,  ii.  7. 
 
 David,  Rah ,  i.  1. 
 
 Delrio,  iii.  5. 
 
 Deodat.,  Joh  ,  Ital.  Biblia.  passim. 
 
 Diodorus  Siculus,  iv.  4. 
 
 Dordrechti,  Acta  Synodi,  habitoe,  ii.  7. 
 
 Drusii,  Joh,  Lect.  in  Hoseam,  i.  1 ;  Quoest.  Hebraic,  i.  4,  13, 
 
 iv  4;  Tract,  de  Tetragram.,  i.  4. 
 Duranti,  Steph.,  de  ritibus  Ecclesite,  iii.  1. 
 
 Eadmeri  Histor.  Novorum,  iii.  5. 
 
 Edmundi  regis  leges,  iii.  8. 
 
 Edwardi  Senioris  Leges,  iii.  8. 
 
 Edgari  regis  leges,  iii.  8. 
 
 Egberti  Erchiep.  Eborac  Excerptiones,  ii.  7,  18,  iii.  8. 
 
 Ekkehard,  ii.  7. 
 
 Elias  Levita,  i.  1. 
 
 Eniedeni  Loc.  V.  et  N.  Test.,  explic,  iii.  1. 
 
 Epiphanius,  i.  1. 
 
 Ephroem.,  S.,  Serm.  de  2d.  Adven.,  iii.  2. 
 
 Erasmi  paraph,  in  Evang.,  i.  11. 
 
 Eusebius  de  locis  Hebraicis,  i.  1. 
 
 Euthymius,  iv.  1. 
 
 Forsteri  Lexicon,  ii.  15. 
 Foxi,  Joh.,  Martyrol.,  iii.  5. 
 French  Bible,  passim. 
 Fumi  Armilla  aurea. 
 
 Gataker,  Thos.,  Treat,  of  Lots,  ii.  15,  iii.  5. 
 Gagneius,  Joh.,  in  Evang.,  iv.  6. 
 Galatinus,  de  Arcanis,  &c,  i.  4,  13. 
 Genevenses  Theologi  apud  Zanchium,  ii.  11. 
 Geneva  Translation,  passim. 
 Genebrardi,  Gilb.,  Chronolog.,  i.  1,  iv.  1. 
 Glassii,  Solom.,  Philolog.  Sacra,  i.  13. 
 Goodwin,  Thos.,  Mos.  et  Aar.,  i.  11,  iii.  8. 
 Gratian,  Decret.,  ii.  11,  15,  iii.  5,  8. 
 
 Hall,  Jos.,  Bishop  of  Ex.,  Old  Religion,  ii.  7 ;  Columba 
 
 No?e.,  ii.  7  ;  Serm.  at  Dort.,  ii.  7. 
 Hanafius,  Rab.,  ii.  16. 
 Heinsii,  Dan.,  Aristarch.  Sacer,  ii.  9  ;  Exercitat.  Sacrte, 
 
 ii.  2,  9,  iii.  1,  iv.  1,  2,  6. 
 Ilerrey,  Rob.  F.,  Table  of  Proper  Names,  i.  1. 
 Hilvici,  Christ.,  Chronolog.,  ii.  5. 
 Ilieronymus,  St., passim,  et  in  Joelem,  i.  1,  3  ;  in  lsaiam, 
 
 i.  4;  Epist.,  iv.  4. 
 Ililarius,  St,  iv.  5. 
 
 Historicum  opus,  Basil,  editum,  iii.  5. 
 Hi;- tor.  Gallic,  iii.  11. 
 Hist,  of  the  Council  of  Trent,  English  by  St  Nathaniel 
 
 Brent,  ii.  7. 
 Homerus,  iv.  2. 
 Hottoman,  iii.  16. 
 Iluart,  Joh.,  Examen.  de  Ingen.,  i.  8. 
 
 Hunttai,  Gordon.,  Epit.  Controvers.,  i.  13. 
 Hugo,  Cardinalis,  i.  6,  <fcc. 
 
 Isaackson,  H.,  Saturn.  Ephem.  or  Chronol.,  i.  1. 
 
 Isidor.  Etymolog.,  i.  1. 
 
 Irenoeus,  St,  iv.  4. 
 
 James,  King,  monit.  preface,  ii.  7,  iv.  5. 
 
 Jackson,  Th.,  Triplicity  of  Rom.  Blasphemy,  ii.  7. 
 
 Jansenius,  Corn.,  in  Sirac.,  iv.  5. 
 
 Jewel,  Dr,  Bishop  of  Salisb-  his  Life,  ii.  7. 
 
 Jonstoni,  Job.,  Thaumatogr.  Nat.,  iv.  2. 
 
 Joseph.,  Fl.,  Antiquit.  Jud.,  i.  4;  Bell.  Judaic,  i.  4. 
 
 Junii,  Fr.   notge  margin,  i.  1,  ii.  5,  iv.  4;  Parallel,  iii.  1, 
 
 iv.  2,  5,  6. 
 Justiniani  Imper.  Institutiones,  iii.  5. 
 Justin.  Histor.,  ii.  13. 
 Juvenalis,  iv.  4. 
 
 Kempis,  Tho.  a,  de  Imit.  Christi,  iv.  4. 
 Kercheri,  Conradi,  Concordantise  Gr.,  i.  4,  ii.  15. 
 Knobbari,  Job.,  vidua^,  Epist.  ad  Episc.  Antuer.,  iii.  5. 
 
 Lactantius,  iv.  5. 
 
 Lake,  Arth.,  Bishop  of  B.  and  W.,  his  Life,  ii.  7  ;  Ser- 
 mons, ii.  15. 
 Lapide,  Corn,  a,  passim,  et  proocm.  in  proph.,  i.  8. 
 Leigh,  Edw.,  Treat,  of  Promises,  iii.  10. 
 Lessius,  Leonard.,  de  Antichristo,  iv.  5. 
 Lucani  Pharsalia,  i.  3. 
 Luther,  M.,  i.  8,  ii.  16. 
 Lyranus  passim. 
 Lyndwood.,  Guil.,  provinc  Constit.,  i.  1,  iii.  8. 
 
 Matth.  Westmonast.,  iii.  5. 
 
 Maimon.  Tr.  de  Sacrif.,  i.  9,  11. 
 
 Margin  of  the  Old  English  Bible,  i.  10 ;  of  Geneva,  i.  2, 
 
 10,  ii.  13. 
 Magdeburg.  Centuria?,  iii.  5. 
 Majola,  Dier.  Canicul.,  iv.  2. 
 Mason,  H.,  of  Hearing  and  Doing,  iv.  4. 
 Martial,  Epigr.,  i.  1. 
 
 Martyr,  Pet.,  Virmill.  Loc.  Com.,  i.  1,  ii.  11,  iv.  5. 
 Martyr,  Pet.,  of  Milan,  Decads  of  Ind.,  iii.  10. 
 Mede,  Jos.,  Comment,  ad  Clavem  Apoc ,  iv.  5. 
 Menasseh  Ben  Israel,  Conciliator,  i.  4,  6,  iii.  10. 
 Mercerus,  iv.  2. 
 Menochius,  Steph.,  passim. 
 Minshsai,  Joh.,  Ductor  in  Ling.,  i.  1,  ii.  11. 
 Missale  sec.  usum  Sarum,  iii.  1. 
 Mollerus,  II.,  in  Psalm,  i.  10. 
 Montanus,  Arias,  passim. 
 Mortoni,  Tho.,  Episc.  Dunelm.  Antidot.  de  mer.,  ii.  7. 
 
 Odon.,  Archiep.  Cant.  Constit.,  iii.  8. 
 
 CEcumenii  Enarrationes,  iv.  1. 
 
 OflVe  regis  Donatio,  apud  Spelmau.,  iii.  8. 
 
 Ordinarium  Div.  Offic  sec  usum  Sarum,  iv.  2. 
 
 Origen,  i.  1. 
 
 Osiander,  Lucas,  passim.,  iii.  1,  iv.  5. 
 
 Plauti  Comoed.,  i.  13. 
 
 Pagnini  Versio,  passim,  et  Lexicon,  ii.  15. 
 
 Pareus,  David,  in  Romanos,  i.  2;  Proleg.  ad  IIos..  i.  1. 
 
 Pareus,  Phil,  in  vita  Patris,  i.  1,  iv.  4. 
 
 Pasor.,  G ,  Etyma.  nom.  propr.,  ii.  11,  iv.  2. 
 
 Paris,  Matth.,  Hist.,  iii.  8. 
 
 Pennoti,  Gabr.,  propugnac.  hum.  libert.,  i.  1. 
 
 Percrius,  Bencd.,  in  Exod.,  iii.  5  ;    in  Daniel,  iv.   5 ;    de 
 
 Antichristo,  iv.  5. 
 Perkins,  W.,  of  witchcraft,  iii.  5. 
 
A  TABLE  OF  TEXTS. 
 
 307 
 
 Piscator,  Job.,  passim. 
 Prosa  seu  sequential  Eccl.  iv.  2. 
 Plin.  Hist.  Natural.,  iii.  2,  11. 
 Plutarchi,  Parallel.,  iii.  5,< 
 Preston,  Rich.,  New  Gov.,  iii.  18. 
 
 Rainolds,  Doctor,  Confer,  with  Hart,  i.  8. 
 
 Reginaldi,  praxis  fori  pcenitent,  ii.  11,  iii.  5. 
 
 Remigius,  i.  1. 
 
 Reuteri,  Quirin.,  Supplem.  ad  Zanch.  in  Thessal.,  iv.  5. 
 
 Risii,  Sergii,  Archiep.  Daniasc.  Arab.  Versio,  ii.  9. 
 
 Rivet.,  Andr.,  prpelect.  in  Exod.,  iii.  5. 
 
 Ridley,  Doct.  Tho.,  view  of  Civil  and  Canon  Law,  iii.  8. 
 
 Ribera,  Fr.,  passim,  et  in  Obadiam,  i.  4,  5  ;    Pra?lud.  in 
 
 min.  proph.,  i.  1. 
 Rhodigini,  Coel.,  Lect.  Antiq.,  iii.  5,  10. 
 Rosweyd.,  Herebert.,  in  vitfe  Tho.  a  Kempis,  iv.  4. 
 Ruddiard,  Sir  Benjamin,  Sp.  in  Parliam.,  iii.  8. 
 Rupertus,  passim. 
 
 Sanchez  in  proph.,  iii.  2. 
 
 Scaligeri,  exercitationes,  iii.  11. 
 
 Scaliger,  nota?  apud  Billianam  N.T.  in  press.,  iv.  5. 
 
 Shelford  of  Antichrist,  iv.  5. 
 
 Simon.  Schardi,  Hist.,  iii.  5. 
 
 Scapula?,  Joh.,  Lexic.  Gr.,  i.  11.  • 
 
 Scharpius  de  Antichristo,  iv.  5. 
 
 Schindleri,  Valent.,  Pentaglot.,  i.  1,  4,  ii.  6,  11. 
 
 Seder  Olam  Zuta,  i.  1. 
 
 Sepher  Hakkabala,  i.  1. 
 
 Selden.,  Joh.,  de  Dis  Syris,  i.  4,  7. 
 
 Septuag.  Versio,  passim. 
 
 Sibbes,  Rich.,  Sermons,  iii.  10. 
 
 Silvest.  Prier.  Summa,  iii.  5. 
 
 Spelman.,  Dom.  II.,  Concil.  Pam.  Brit.,  i.  7  ;  Arcluvolog., 
 ii.  7. 
 
 Stephani,  Rob.,  Thesaur.  Ling.  Lat.,  i.  8. 
 
 Stock,  Rich..  Comment,  on  Malachi,  passim. 
 
 Syriaca  Versio,  i.  11. 
 
 Taciti  Descr.  Germ.,  iii.  5. 
 
 Thargum.,  i.  4,  11,  12. 
 
 Tarnovii,  Joh.,  excertation.  Biblic,  ii.  3. 
 
 Tarnonii,  Paul.,  Comment,  in  Joh.  iii.  1. 
 
 Tertullian,  i.  1, 11. 
 
 Tigurina  Versio,  passim. 
 
 Theodoret.,  i.  1. 
 
 Theodor.  Mopsvestenus,  iii.  1. 
 
 Tholosani,  Greg.,  Syntag.  Juris,  ii.  15. 
 
 Toilet.  Instructio  Sacerd.,  iii.  5. 
 
 Tremel.,  Eman.,  passim,  et  in  Marg.  ad  Zach.,  iv.  0. 
 
 Tiitenhem,  Joh.,  de  Orig.  Franc,  iii.  5. 
 
 Usher,  Jac,  Archiep.  Armachan.  Antiq.  Eccl.  iv.  2. 
 
 Valla1,  Laur.,  Castigat.  Vulg.  Lat.,  iv.  5. 
 
 Vatablus,  Fr.,  passim. 
 
 Vigilius  Papa,  iii.  1. 
 
 Virgil,  i.  10. 
 
 Vossius,  Gerard.,  iu  Serm.  S.  Ephr.,  iii.  2. 
 
 Vulg.  Lat.  Versio,  passim. 
 
 Walafridus  Strabo  de  exord.  Eccle.,  iii.  8. 
 
 Waltheri,  Mich.,  Harmonia,  S.  Scr.,  ii.  1G. 
 
 Weemse,  Joh.,  Exposit.  of  Moses'  Law,  ii.  11,  iv.  4  ;  Chris- 
 tian Synagogue,  iii.  8  ;  Degenerate  sons,  iii  5. 
 
 Willichius,  Jodoc,  in  Taciti  German.,  iii.  5. 
 
 Winkleman,  Joh.,  passim. 
 
 Wierus,  de  praestig.  Daemon.,  iii.  5. 
 
 Wolphius,  Joh.,  in  addit.  ad  P.  Mart,  in  Reg.,  iii. 5. 
 
 Zanchius  in  Epistol.,  ii.  11  ;  De  Divortio,  ii.  10. 
 
 A  TABLE  OF  ALL  SUCH  TEXTS  OF  SCRIPTURE* 
 
 AS  ARE  OCCASIONALLY  QUOTED  OR  ILLUSTRATED  IN  THE  EXPOSITION  OF  THIS  PROPHECY. 
 
 CJenes'S      ii.  1, 
 ii.  18, 
 iv.  3, 
 iv.  14, 
 v.  24, 
 vi.  4, 
 vii.ll, 
 nil  12, 
 xiv.  18, 
 xvi.  5, 
 xvii.  1, 
 ?:viii.  21, 
 xix.  6, 
 xxii.  14, 
 xxv.  23, 
 xxv.  30, 
 xxviii.  17, 
 xxix.  31, 
 xxxi.  7, 
 38, 
 41, 
 50, 
 xxxii.  13, 
 xxxiii.  11, 
 xxxv.  2, 
 xxxvii.  10, 
 x  xxviii.  11, 
 
 Mai.  i.  4 
 ii.  14 
 
 i.  11 
 iv.  6 
 ii.    6 
 
 i.  6 
 iii.  10 
 iii.  10 
 
 ii.  11 
 
 ii.  16 
 
 ii.  6 
 iii.    5 
 
 i.  10 
 ii.  11 
 
 i.    3 
 
 iv. 
 
 4 
 
 5 
 i.    2 
 
 iii.  5 
 iii.  11 
 iii.  5 
 iii.    5 
 
 i.  11 
 iii.  10 
 ii.  11 
 
 ii.  3 
 iii.    5 
 
 Gen.  xxxviii.  14, 
 
 xxxix.  35, 
 
 xli.  5-7, 
 
 xxiv.  33, 
 
 36, 
 
 xliii.  11, 
 
 xlvii.  12, 
 
 xlix.  23, 
 
 E\odus      ii.  10, 
 
 iii.  1, 
 
 vii.  11,  12, 
 ix.  35, 
 x.  2, 
 
 xvi.  18, 
 xix.  5, 
 
 xxii.  18,21,22 
 xxiii.  6-9, 
 xxiii.  17, 
 xxiii.  18, 
 xxix.  38-41, 
 xxxii.  26, 
 Lev.  i,  ii,,iii. 
 
 ii.  1, 
 iii.  11, 
 vii.  32, 
 xviii.  18, 
 xix.  33,  34, 
 
 This  Table  refers  to  Stock's  Exposition,  as 
 
 Mai.  iii.    5 
 
 ii.  11 
 
 iv.    6 
 
 i.    6 
 
 iii.  11 
 
 i.  11 
 
 ii.    9 
 
 iii.    1 
 
 iv.    4 
 
 iv.    4 
 
 iii.    5 
 
 i.    1 
 
 iv.    4 
 
 ii.    9 
 
 iii.  17 
 
 i.  14 
 
 ii.    3 
 i.  11 
 
 i.    7 
 
 i.  11         1  Sam. 
 
 i.  7 
 ii.  3 
 ii.  13 
 iii.    5 
 
 well  as  to  Torshell's  Ercrcitation. — Ed 
 
 Lev.      xxii.  20, 
 xxii.  23, 
 xxvii.  32, 
 Numbers  iv.  37-45,     . 
 vi.  21, 
 vi.  25, 
 xiv.  22, 
 xxv.  7,  8, 
 Deut.         ii.  8, 
 vi.  1, 
 16, 
 x.  18,  19,    . 
 xv.  21, 
 xviii.  10. 
 xxi.  15, 
 xxiy.  14,15,17, 
 xxvii.  15, 
 xxx.  2. 
 Judges        i.  15, 
 vii.  4, 
 xi.  10, 
 xix.  10. 
 i.  6-10,      . 
 ii.  30, 
 iii.  3. 
 
 x.  10-27,     . 
 xii.  15, 
 
 Mai.  i.  7 
 
 i.  14 
 
 iii.  S 
 
 i.  I 
 
 ii.  9 
 
 i.  9 
 
 i.  s 
 iv.  4 
 iii.  10 
 iii.    5 
 
 i.  7 
 iii.     5 
 
 i.  2 
 iii.    5 
 
 i.  14 
 iii.  7 
 iii.  10 
 iii.  2 
 iii.  5 
 ii.  11 
 ii.  13 
 ii.  6 
 iii.    1 
 
 i.  11 
 iii.    5 
 
308 
 
 A  TABLE  OF  TEXTS. 
 
 1  Sam.  xxiii.  21, 
 
 .    Mai.  iii.  17 
 
 Isa.   xiii.  19-22, 
 
 .     Mai.  i 
 
 3 
 
 Mat.     x.  5, 
 
 .      Mai.  i.  11 
 
 xxviii.  24,           . 
 
 iv.    3 
 
 xxi.  11, 
 
 i 
 
 4 
 
 x.  37, 
 
 i.    2 
 
 xx  xi.  9, 
 
 ii.  12 
 
 xxviii.  1, 
 
 iii 
 
 14 
 
 xi.  10, 
 
 iii.    1 
 
 2  Sam.     viii.  6, 
 
 i.  11 
 
 xxix.  1, 
 
 ii 
 
 3 
 
 xi.  14,  15, 
 
 iv.  15 
 
 xiii.  12, 
 
 ii.    7 
 
 xxx.  13, 
 
 iii 
 
 1 
 
 xvii.  10-12, 
 
 iv.  15 
 
 xiii.  26, 
 
 ii.  15 
 
 xl.  3, 
 
 iii 
 
 1 
 
 xvii.  24, 
 
 ii.  15 
 
 xvii.  11, 
 
 i.    8 
 
 xiii.  19, 
 
 i. 
 
 1 
 
 xix.  11, 
 
 ii.  16 
 
 xx.  3, 
 
 iii.    5 
 
 xliii.  24, 
 
 ii. 
 
 17 
 
 XX. 
 
 iv.    1 
 
 26, 
 
 i.    6 
 
 xlvii.  8, 
 
 iii. 
 
 5 
 
 xx.  28, 
 
 iv.    2 
 
 xxi.  7, 
 
 iii.  17 
 
 xlvii.  14, 
 
 iv 
 
 1 
 
 xxi.  44, 
 
 iv.    5 
 
 1  Kings  viii.  33,  35,     . 
 
 iii.    7 
 
 xlviii.  10, 
 
 iii. 
 
 2 
 
 xxiii.  37, 
 
 iv.    2 
 
 ix.  26, 
 
 i.    3 
 
 lvii.  14, 
 
 iii. 
 
 1 
 
 xxiv.  27, 
 
 iv.    2 
 
 xi.  1, 
 
 ii.  11 
 
 lvii.  19, 
 
 i. 
 
 12 
 
 xxvi.  58,  74, 
 
 iv.    1 
 
 xviii.  45, 
 
 iii.  14 
 
 Ixi.  4, 
 
 i. 
 
 4 
 
 Mark      i   1, 
 
 iv.    5 
 
 xix.  8, 
 
 iv.    4 
 
 lxii.  6, 
 
 ii. 
 
 9 
 
 vi.  3, 
 
 ii.  15 
 
 10, 
 
 i.    4 
 
 lxii.  10, 
 
 iii. 
 
 1 
 
 xi.  17, 
 
 ii.  15 
 
 xxi.  1, 
 
 iii.    1 
 
 lxiv.  1, 
 
 iii. 
 
 1 
 
 i.  16,  17, 
 
 iv.2,5 
 
 2  Kings     iii.  15, 
 
 i.    1 
 
 lxv.  2, 
 
 iii. 
 
 7 
 
 i.  76-78, 
 
 iii.    1 
 
 iv.  3-6, 
 
 iii.  10 
 
 lxv.  11, 
 
 i. 
 
 7 
 
 Luke    ii.  22, 
 
 iii.    1 
 
 v.  26, 
 
 ii.  15 
 
 lxvi.  5, 
 
 iv. 
 
 6 
 
 ii.  34, 
 
 iv.1,5 
 
 vii.  2, 
 
 iii.  10 
 
 lxvi.  20, 
 
 i. 
 
 11 
 
 ix.  9,  17, 
 
 iv.    5 
 
 ix.  25, 
 
 i.    1 
 
 lxvi.  21, 
 
 iii. 
 
 3 
 
 vii.  5, 
 
 i.  11 
 
 xxv.  18-21,     . 
 
 i.    1 
 
 Jer.     ii.  22, 
 
 iii. 
 
 2 
 
 xiv.  1, 
 
 i.    7 
 
 1  Chron.   ix.  23, 
 
 iii.  14 
 
 vi.  20, 
 
 iii. 
 
 4 
 
 xiv.  20, 
 
 i.    2 
 
 xvi  38, 
 
 i.  80 
 
 ix.  7, 
 
 iii. 
 
 2 
 
 xix.  44, 
 
 iv.    5 
 
 lxii.  1-20,       . 
 
 iii.  10 
 
 xxii.  3,  13, 
 
 iii. 
 
 5 
 
 John      i.  1, 
 
 iv.    1 
 
 2  Chron.  viii.  17, 
 
 i.    3 
 
 xxix.  23, 
 
 iii. 
 
 5 
 
 i.  6, 
 
 iii.    1 
 
 xxxi.  4, 
 
 iii.    8 
 
 xxx.  9, 
 
 iv. 
 
 5 
 
 i.  29, 
 
 iv.    1 
 
 xxxiii.  6, 
 
 iii.    5 
 
 xlvi.  21, 
 
 iv. 
 
 3 
 
 ii.  19, 
 
 iii.    1 
 
 xxxv.  15, 
 
 i.  10 
 
 xlix.  9,  18, 
 
 i. 
 
 13 
 
 v.  25,  37, 
 
 iv.    1 
 
 Ezra         vii.  1, 
 
 i.    1 
 
 xlix.  11, 
 
 ...» 
 in. 
 
 5 
 
 vi.  23, 
 
 ii.    2 
 
 Nehemiah  v.  14, 
 
 i.    8 
 
 1.  11, 
 
 iv. 
 
 3 
 
 vii.  24, 
 
 ii.    9 
 
 xiii.  10, 
 
 iii.    8 
 
 li.  5, 
 
 iii. 
 
 5 
 
 viii.  16-18, 
 
 iii.    5 
 
 xiii.  11-13,     . 
 
 ri.  10 
 
 li.  52, 
 
 Iii. 
 
 13 
 
 viii.  56, 
 
 iii.    1 
 
 Esther        ii.  5, 
 
 ii.  11 
 
 Lam.     i.  1, 
 
 iii. 
 
 5 
 
 ix.  22, 
 
 iv.    6 
 
 vi.  1, 
 
 iii.  15 
 
 iii.  40, 
 
 iii. 
 
 7 
 
 ix.  39, 
 
 iv.    1 
 
 Job             ii.  10, 
 
 ii.  15 
 
 iv.  21, 
 
 i. 
 
 4 
 
 xx.  28, 
 
 iii.    1 
 
 xvi.  19, 
 
 iii.    5 
 
 v.  3, 
 
 iii. 
 
 5 
 
 Acts     iii.  1, 
 
 i.  11 
 
 xix.  3, 
 
 iii.    5 
 
 v.  18, 
 
 i. 
 
 3 
 
 iv.  36, 
 
 iii.    2 
 
 xxii.  23, 
 
 iii.  15 
 
 Ezek.  i.  22, 
 
 iv. 
 
 5 
 
 vi.  2, 
 
 iii.    5 
 
 xxix.  11, 
 
 iii.  12 
 
 ii.  3, 
 
 i. 
 
 11 
 
 vi.  7, 
 
 iii.    2 
 
 xxix.  18, 
 
 iv.    2 
 
 xxv.  13, 
 
 i. 
 
 3 
 
 vii.  53, 
 
 iii.    1 
 
 xxx.  8, 
 
 i.    6 
 
 xxxv.  3,  7, 15, 
 
 i. 
 
 2 
 
 xv.  20, 
 
 i.    7 
 
 xxx.  18, 
 
 ii.    9 
 
 xli.  22, 
 
 i. 
 
 2 
 
 xx.  21, 
 
 i.  11 
 
 xxxiii.  6, 
 
 ii.    9 
 
 xlvi.  18. 
 
 iii. 
 
 5 
 
 xxi.  28, 
 
 i.  11 
 
 Psalms        i.  1, 
 
 ii.    6 
 
 Daniel  i.  3-5, 
 
 i. 
 
 8 
 
 Rom.     ii.  9, 
 
 i.  11 
 
 ix.  5, 
 
 ii.    3 
 
 i.  8. 
 
 i. 
 
 7 
 
 ix.  11-13, 
 
 i.    2 
 
 x.  8, 
 
 i.  13 
 
 viii.  12, 
 
 ii. 
 
 6 
 
 ix.  29, 
 
 i.    4 
 
 xvii.  8, 
 
 iv.    2 
 
 ix.  21, 
 
 i. 
 
 11 
 
 x.  21, 
 
 iii.    7 
 
 xxiv.  5, 
 
 iv.    2 
 
 Hoseavii.  16, 
 
 iii. 
 
 7 
 
 xii.  1, 
 
 iii.    3 
 
 xxxv.  14, 
 
 iii.  14 
 
 Joel       i.  4, 
 
 iii. 
 
 11 
 
 xv.  11,  16, 
 
 i.  11 
 
 xlix.  9, 
 
 iii.    5 
 
 17, 
 
 iii. 
 
 10 
 
 1  Cor.    ii.  5, 
 
 iv.    6 
 
 li.  19, 
 
 iii.    3 
 
 ii.  2, 
 
 iv. 
 
 2 
 
 ix.  8,  9, 
 
 ii.  15 
 
 lviii.  9, 
 
 Hi.  14 
 
 ii.  21, 
 
 i. 
 
 5 
 
 x.  21, 
 
 i.    7 
 
 lxiv.  7, 
 
 iii.    1 
 
 ii.  23, 
 
 iv. 
 
 2 
 
 xvi.  22, 
 
 iv.    6 
 
 lxviii.  5, 
 
 iii.     5 
 
 Amos    v.  21, 
 
 i. 
 
 3 
 
 2  Cor.  ix.  6. 
 
 ii.    2 
 
 Ixxvi  2, 
 
 ii.  11 
 
 v.  27. 
 
 i. 
 
 4 
 
 Gal.     iii.  13, 
 
 i.  14 
 
 b,  xx.  9, 
 
 iii.    1 
 
 Obad.  3,  4,  5, 
 
 iii. 
 
 3 
 
 iii.  19, 
 
 iii.    1 
 
 lxxxii.  3, 
 
 iii.     5 
 
 10,  11, 
 
 ii. 
 
 2 
 
 Eph.    'v.  2, 
 
 i.  11 
 
 lxxxiv.  11, 
 
 i.  10 
 
 Micih  iii.  5,  11, 
 
 iii. 
 
 8 
 
 Philip,  iv.  18, 
 
 i.  11 
 
 xcv.  9, 
 
 iii.  15 
 
 Haggai  i.  13, 
 
 i. 
 
 1 
 
 Col.       ii.  14, 
 
 iii.    8 
 
 ciii.  17, 
 
 iv.    1    j 
 
 ii.  8, 
 
 iii. 
 
 1 
 
 2  Thes.  ii. 
 
 iv.     5 
 
 cxxvi.  2,  3, 
 
 i.    5 
 
 Zeph.  iii.  15, 
 
 ii. 
 
 2 
 
 ii.  5, 
 
 ii.  15 
 
 cxxxix.  9, 
 
 iv.    2 
 
 Zech.      i.  3, 
 
 iii. 
 
 7 
 
 1  Tim.   i.  20, 
 
 iv.    6 
 
 cxli. 
 
 i.  11 
 
 iii.  8, 
 
 iv. 
 
 2 
 
 ii.  8, 
 
 i.  11 
 
 Proverbs  xiii.  24, 
 
 i.    2 
 
 v.  3, 
 
 ii 
 
 2 
 
 iii.  16, 
 
 iii.    1 
 
 xviii.  14, 
 
 iii.    2 
 
 vii.  10, 
 
 iii. 
 
 5 
 
 v.  3, 
 
 iii.    5 
 
 xix.  6,  7, 
 
 i.    2 
 
 xi.  8, 
 
 iv. 
 
 6 
 
 Heb.     ii.  2, 
 
 iii.    1 
 
 xxii.  23, 
 
 iii.    1 
 
 2Esdrasi.  40, 
 
 i. 
 
 1 
 
 x.  5, 
 
 i.  11 
 
 xxix.  8, 
 
 i.  13 
 
 Tobit      i.  7,  8, 
 
 iii. 
 
 8 
 
 xi.  5, 
 
 iv.    5 
 
 Eceles.        ii.  8, 
 
 iii.  16 
 
 Mat.      ii.  2, 
 
 iv. 
 
 2 
 
 xiii.  16, 
 
 i.  11 
 
 Isaiah          i.  26.           .            . 
 
 iii.    2 
 
 ii.  4, 
 
 iv, 
 
 5 
 
 James  v.  4, 
 
 iii.    5 
 
 viii.  11, 
 
 i.    1 
 
 iii.  2, 
 
 iv. 
 
 6 
 
 1  John  v.  16, 
 
 iv.    6 
 
 ix.  3, 
 
 i.  11 
 
 iii.  12, 
 
 iv. 
 
 1 
 
 Jude  14, 
 
 iv.    6 
 
 ix.  9-11,      . 
 
 i.     4 
 
 vi.  11, 
 
 i. 
 
 7 
 
 Rev.       i.  6. 
 
 iii.    3 
 
 xiii.  5, 
 
 iv.    6 
 
 vi.  24, 
 
 i. 
 
 2 
 
 v.  8, 
 
 i   11 
 
 xiii.  22, 
 
 iii.    5 
 
 vi.  26, 
 
 ii. 
 
 15 
 
 xi.  3, 
 
 iv.    5 
 
 END    OF    TOES  11 L,  ,    ON    MALACHI. 
 
BERNARD  ON  RUTH. 
 
RUTH'S  RECOMPENCE: 
 
 OR, 
 
 A  COMMENTARY  UPON  THE  BOOK  OF  RUTH 
 
 DELIVERED   IN   SEVERAL  SERMONS; 
 
 THE  BRIEF  SUM  WHEREOF  IS  NOW  PUBLISHED  FOR  THE  BENEFIT 
 
 OF  THE  CHURCH  OF  GOD. 
 
 / 
 
 RICHARD    BERNARD, 
 
 PREACHER  OF  GOD'S  WORD  AT  BATCOMBE  IN  SOMERSETSHIRE. 
 
 EDINBURGH  :  JAMES  NICHOL. 
 LONDON  :  JAMES  NISBET  AND  CO.     DUBLIN  :  G.  HERBERT. 
 
 M.DCCC.LXV. 
 
RICHARD    BERNARD. 
 
 c.^sOyr^^XS'^j 
 
 THOSE  who  have  anything  to  do  in  the  shape  of  researches  among  the  old  Literature 
 of  England,  are  somewhat  puzzled  about  the  identity  of  a  very  frequently  recur- 
 ring name,  to  wit,  Richard  Bernard.  Only  other  two  Richards— the  authors  of  'The 
 Saint's  Everlasting  Rest '  and  of  *  The  Bruised  Reed,'  Richard  Baxter  and  Richard  Sibbes— 
 turn  up  in  so  many  title-pages.  But  there  is  this  difference  with  Richard  Bernard  from  the 
 other  two,  and  indeed  from  all  the  numerous  Richards  we  know,*  that  it  is  found  in  the  most 
 opposite  kind  of  title-pages,  the  one  as  unlikely  to  represent  the  other  as  if  Richard  Baxter  or 
 Richard  Sibbes  appeared  here  to  a  '  Book  of  Jests'  and  there  to  a  '  Sermon.'  You  find  Richard 
 Bernard  now  as  the  quaint  and  racy  translator  of  Terence,  and  now  as  author  of  the  oddest  of 
 odd  treatises  on  '  Witchcraft ;'  again  fronting  a  little  volume  that  Sir  Philip  Sidney  might  have 
 written  on  the  '  Bible  Battles,'  and  anon  you  have  it  to  some  rich,  '  savoury,'  quickening,  practical 
 book,  exalting  Christ.  But  as  you  are  perplexed  over  these,  you  have  still  again  the  name  of 
 Richard  Bernard  at  these  two  widely  sundered  poles,  on  a  curious  tractate  demanding  respect  to 
 conscience,  and  with  biting  sarcasm  exposing  the  High  Church  claims  of  the  Prelates,  and  the 
 like  ;t  and,  on  the  other  hand,  you  have  it  to  at  least  two  volumes  angrily  denouncing  all 
 
 *  It  may  be  remarked  in  a  footnote,  since  the  thing  comes 
 up,  that  the  name  '  Richard '  is  singularly  frequent  among 
 our  old  Divines  and  Worthies.  We  offer  our  note  of  some 
 of  them  as  a  contribution  to  the  Literature  of  '  Names  '  now 
 being  so  largely  augmented.  Of  the  Puritans  and  '  Ejected  ' 
 proper  there  were  Richard  Adams,  Richard  Blackerby, 
 Richard  Alleine,  Richard  Capel,  Richard  Clifton,  Richard 
 Astley,  Richard  Crackenthorp,  Richard  Avery,  Richard 
 Denton,  Richard  Batchelor,  Richard  Crick,  Richard  Batten, 
 Richard  Gawton,  Richard  Babbington,  Richard  Greenham, 
 Richard  Culmer,  Richard  Davis,  Richard  Bickle,  Richard 
 Binmore,  Richard  Mather,  Richard  Proud,  Richard  Chan- 
 tyre,  Richard  Blinman,  Richard  Clayton,  Richard  Buress, 
 Richard  Byfield  (Shakespeare's  minister),  Richard  Rothwell, 
 Richard  Rogers,  Richard  Stocke,  Richard  Sedgwick,  Richard 
 Taverner,  Richard  Vines,  Richard  Cook,  Richard  Cooper, 
 Richard  Coore,  Richard  Wavel,  Richard  Whitehurst, 
 Ritchard  Whiteway,  Richard  Wooley,  Richard  Worts, 
 Richard  Wyne,  Richard  Martyn,  Richard  Herring,  Richard 
 Kennet,  Richard  Mayo,  Richard  More,  Richard  Morton, 
 Richard  Serjeant,  Richard  Smith,  Richard  Southwell, 
 Richard  Steel,  Richard  Stretton,  Richard  Swift,  Richard 
 313 
 
 Swynfen,  Richard  Symmonds,  Richard  Eeds,  Richard  Thorpe, 
 Richard  Thorp,  Richard  Dowley,  Richard  Dyer,  Richard 
 Fairclough,  Richard  Farrant,  Richard  Fincher,  Richard 
 Flavel,  Richard  Fowler,  Richard  Gilpin,  Richard  Holbrook, 
 Richard  Hawes,  Richard  Heath,  Richard  Hopkins,  Hichard 
 Taylor,  Richard  Turner,  Richard  Dowler,  Richard  Down, 
 Richard  Drayton,  Richard  Frankland,  Richard  Garret, 
 Richard  Vin,  Richard  Goodwin,  Richard  Gyles,  Richard 
 Hilton,  Richard  Hincks,  Richard  Hook,  Richard  Jennings, 
 Richard  Kentish,  Richard  Lawrence,  Richard  Maudesley, 
 Richard  Moor,  Richard  Northam,  Richard  Parr,  Richard 
 Penwarden,  Richard  Perrot,  Richard  Rand,  Richard  Res- 
 bury,  Richard  Roberts,  Richard  Saddler,  Richard  Saunders, 
 and,  finally,  there  is  Richakd  Hooker.  It  weie  easy  to  ex- 
 tend the  roll.  What  is  the  explanation  of  this  former  plenty, 
 as  compared  with  the  modern  scarceness  of  Richards  ? 
 
 +  'Twelve  arguments  proving  that  the  Ceremonies  imposed 
 upon  the  Ministers  of  the  Church  of  England,  by  the  Pre- 
 lates, are  unlawful ;  and,  therefore,  that  the  Ministers  of  the 
 Gospel,  for  the  bare  and  sole  omission  of  them,  for  con- 
 science' sake,  are  most  unjustly  charged  with  disloyalty  to 
 his  majesty.' 
 
VI  RICHARD  BERNARD. 
 
 '  Separation,'  and  treating  tlie  Nonconformists  as  if  they  were  the  '  offscouring  of  the  earth,'  and 
 thereby  fetching  down  upon  himself  the  mailed  hand  of  John  Robinson  of  the  '  Mayfloiver ' 
 Pilgrim   Fathers,  aud  the  no  less  powerful  Henry  Ainsworth,  not  to  speak  of  the  termagan 
 ribaldry  of  John  Smyth. 
 
 You  read  the  present  reprint  of  an  exposition  of  '  Ruth ;'  and  as  you  feel  refreshed  as  with 
 the  blowing  of  bean-blossom-scented  breezes  in  your  evening  walk,  3rou  fancy  its  author  as  a 
 '  gentle  spirit,'  living  apart  from  the  crowd  in  cloistered  piety,  the  pastor  of  some  small  rural  flock, 
 bringing  the  odours  of  kine  and  grass  into  some  antique  village  church  ;  but  as  you  open  the 
 '  Threefold  Treatise  on  the  Sabbath,'  there  looks  out  upon  you  the  leonine  and  craggy  face — 
 recalling  'rare  Ben's' — of  a  man  of  gigantic  mould,  self-evidently  one  to  snuff  the  '  smell  of  battle ' 
 afar  off,  and  to  revel  in  mighty  Controversy,  Papist  or  Brownist.  Yet  again  there  is  put  into 
 your  hand  the  '  Thesaurus  Biblicus,'  second  only  in  laboriousness  to  the  'Concordance '  of  Alex- 
 ander Cruden,  telling  of  immense  midnight  labour  over  the  words  of  The  Bible  ;  and  as  you  put 
 it  gratefulby  down,  you  have  to  turn  next  to  still  another  pastoral  volume,  '  The  Faithful  Shep- 
 herd,'— meet  to  lie  on  the  same  shelf  with  the  Gildas  Salvianus  itself;  or  mayhap  you  are  held 
 as  with  the  'glittering  eye  '  by  that  book  so  far  ahead  of  its  age,  his  'Ready  way  to  Good  Works;' 
 or  not  less  so  with  '  The  Isle  of  Man,  or  Proceedings  in  Manshire,'  which,  if  it  be  not  the  proto- 
 type of  Bunyan's  immortal  Allegory,  is  full  of  wit,  wisdom,  penetration,  and  ineffable  touches,  as 
 of  the  tints  in  sea-shells,  or  in  the  cups  of  flowers. 
 
 And  so  we  might  go  on  through  very  many  more  books,  some  larger,  some  lesser,  some 
 stormy,  some  peaceful,  some  practical,  even  finely  spiritual,  and  some,  alas  !  '  set  on  fire  of  hell ' 
 with  the  wildest  fanatic  fire  of  passion.  And  yet  it  is  certain  the  Richard  Bernard  is  one — a 
 many-sided,  opulent,  remarkable  man,  of  whom  it  were  surely  desirable  to  know  more.  '  The 
 more's  the  pity  '  that,  except  what  his  own  books  supply,  there  are  few  memorials  left  us.  These 
 we  proceed  to  gather  up  ;  and  perchance,  in  this  case  and  the  others,  our  Memoir  may  incite  to 
 inquiry  and  interest,  those  to  whom  more  leisure  is  given  than  to  ourselves. 
 
 Richard  Bernard  was  born  in  the  year  1567,  as  his  age  at  death  informs  us,  which  age  is 
 inscribed  on  the  striking  portrait  already  alluded  to.  But  neither  the  birth-date  exactly  nor  his 
 birth-place  appears  to  be  known.  He  is  not  among  the  'Worthies'  of  any  of  the  Shires  in 
 Fullers  all-embracing  and  never-to-be-made-old  ' History,'  though  placed  by  him  among  the 
 '  learned  writers  '  of  his  College.  Curiously  enough  there  is  no  Bernard  in  all  his  roll.  A 
 Richard  Bernard  appears  in  the  Registers  of  Christ's  College,  Cambridge,  as  proceeding  B.A. 
 1567-68.  He  is  supposed,  but  improbably,  to  have  been  the  father  of  our  Richard.  Though 
 Fuller  and  all  other  authorities  thus  fail  us  in  regard  to  the  birth-place,  an  incidental  expression 
 in  one  of  his  Latin  '  Epistles  Dedicatory '  designates  Nottinghamshire  as  his  'native  soil,'  as  we 
 shall  see  in  the  sequel. 
 
 Our  Richard  Bernard  was,  like  the  other  named,  of  Christ's,  Cambridge.  Though  his 
 matriculation  is  not  now  to  be  found,  he  probably  proceeded  B.A.  1594-5  (but  at  that  period 
 the  University  Registers  are  defective),  and  certainly  passed  M.A.  in  1598.  This  is  all  that 
 our  excellent  friend  Mr  Cooper  of  Cambridge  has  been  able  to  send  us  from  the  Cambridge 
 archives. 
 
 We  learn  from  other  sources  that  when  a  mere  youth,  he  fell  under  the  notice  of  two  ladies, 
 daughters  of  Sir  Christopher  Wray,  Lord  Chief-Justice  of  England,  pre-eminent  even  in  those 
 days  for  Christian  large-heartedness  and  ■  labours  of  love.'  One  of  them  was  the  wife  successively 
 of  Godfrey  Foljambe,  Esq.  ;  Sir  William  Bowes  of  WTalton,  near  Chesterfield  ;  and  of  John,  the 
 good  Lord  Darcy  of  Aston.  The  other  married  Sir  George  Saint  Paul  (spelled  '  Saintpoll ')  of 
 Lincolnshire  ;  and  afterwards,  the  Earl  of  Warwick  :  as  Countess  of  Warwick  appearing  in  very 
 
 314 
 
EICHAKD  BERNARD.  Vll 
 
 many  old  '  Epistles  Dedicatory.'  It  was  these  truly  noble  sisters  who  sent  Master  Richard  to 
 Cambridge,  and  he  is  never  weary  of  acknowledging  their  kindness  to  him.  Thus  it  will  be 
 observed  that  in  the  'Epistle  Dedicatory'  to  his  'Ruth'  to  the  Countess  of  Warwick,  he 
 speaks  very  gratefully  of  all  that  she  had  done  for  him.  Earlier  in  his  '  Dedication '  of  his 
 first  book,  '  Terence/  he  describes  these  two  sisters  as  those  '  to  whom,  next  to  God  and  nature, 
 he  owed  all  that  he  had  ;'  and  in  the  same  of  his  '  Christian  Advertisements  and  Counsels  of 
 Peace,'  addressing  '  Sir  George  Saintpoll  and  his  virtuous  Ladie,'  he  makes  the  same  acknow- 
 ledgment. It  is  pleasing  to  find  that  the  friends  of  his  youth  remained  stedfastly  his  friends 
 in  his  old  age. 
 
 Richard  Bernard  was  living  at  Epworth,  in  Lincolnshire,  in  1598,  whence  he  dated  his  trans- 
 lation of '  Terence.'  Thus  one  noticeable  man  preceded  Samuel  Wesley  in  this  now  famous 
 '  parish/  where  was  born  John  Wesley,  and  later  Alexander  Kilham, — names  venerable  beyond 
 the  pale  of  Methodism. 
 
 One  is  vexed  on  turning  expectantly  to  Archdeacon  Stonehouse's  '  History  of  the  Isle  of 
 Axholm/  within  whose  boundaries  Epworth  lies,  to  find  no  notice  whatever  of  our  Worthy, 
 albeit  the  Smiths,  Browns,  Robinsons,  and  Joneses,  are  superfluously  chronicled. 
 
 From  Epworth  he  was  '  presented  to  the  living,'  which  is  a  vicarage,  of  Worksop,  in  Not- 
 tinghamshire. The  presentation  was  by  a  Richard  Whalley, — whether  of  the  regicide's  family  we 
 know  not, — and  he  received  institution  on  the  19th  of  June  1601.* 
 
 Of  his  Worksop  '  ministry '  it  is  said,  '  he  experienced  great  encouragement  in  his  ministry, 
 and  was  exceedingly  beloved  by  his  people.  As  a  preacher  he  was  much  followed,  and  his 
 labours  were  rendered  a  blessing  to  many/  y 
 
 He  sent  out  several  of  his  books  from  Worksop,  as  the  dates  1605  and  onward  shew.  One 
 of  the  most  memorable  biographically  is  the  following  : — 
 
 '  Christian  Advertisements  and  Counsels  of  Peace.  Also  disuasions  from  the  Separatists  schisme,  com- 
 monly called  Brownisme,  which  is  set  apart  from  such  truths  as  they  take  from  vs  and  other  Reformed 
 Churches,  and  is  nakedly  discoured,  that  so  the  falsitie  thereof  may  better  be  discerned,  and  so  iustly  con- 
 demned and  wisely  avoided.  Published  for  the  benefit  of  the  humble  and  godlie  louer  of  the  truthe.  By 
 Richard  Bernard,  Preacher  of  God's  Word.  Reade  (my  friend)  considerately  ;  expound  charitably  ;  and 
 judge  I  pray  thee,  without  partialitie :  doe  as  thou  wouldest  bee  done  vnto.  At  London,  Imprinted  by 
 Felix  Kyngston.     lG08'(18mo.) 
 
 This  quaint  title-page  recalls  one  of  those  epoch-making  events  in  the  History  of  England  and 
 of  the  World,  which,  in  their  apparent  outward  insignificance  originally,  contrast  astoundingly 
 with  the  greatness,  even  magnificence,  of  their  after-development.  Joseph  Hunter  has  told,  with 
 much  loving  detail,  the  story  of  the  'Church  '  of  Scrooby,  from  whence  went  forth  the  Pilgrim- 
 Fathers,  the  Founders  of  New  England,  and  in  it  of  the  mighty  Republic  of  the  United  States 
 of  America  (which  may  God  deliver  from  its  present  agony  !).  Thither,^  and  to  the  many 
 memorial-volumes  furnished  by  America  itself — for  Scrooby  is  to  Americans  what  Runymede  is 
 to  Englishmen  and  Bannockburn  to  the  Scot — the  reader  is  referred.  Suffice  it  here  that  Richard 
 Bernard  by  his  locale  and  opinions  and  feelings,  was  brought  into  union  and  communion  with 
 the  '  Separatists/  and  treacherously  and  falsely  as  they  alleged,  but  conscientiously  as  he  himself 
 affirmed  and  we  are  bound  to  believe,  withdrew  from  them.     Thereafter  commenced  his  invec- 
 
 *  Collections  concerning  the  Church  or  Congregation  of  j  the  Rev.   Joseph    Hunter,    London.      One  vol.  8vo,   1854, 
 Protestant   Separatists,   formed    at    Scrooby,    in  Notting-  !  p.  37. 
 
 hamshire,  in  the   time  of  King  James  I.,  the  founders  of  I      f  Brook,  Lives  of  the  Puritans,  ii.  p.  460. 
 New  Plymouth,    the  parent  colony   of  New  England.     By  !       J  See  title-page,  supra. 
 315 
 
viii  RICHARD  BERNARD. 
 
 tives  and  their  replies,  through  many  a  passionate,  criminatory  and  recriminatory,  volume  and 
 tractate. 
 
 It  were  pity  to  stir  the  long  cooled  embers  of  this  ancient  Controversy.  Churchman  and  Non- 
 conformist alike  have  admitted  that  while  on  each  side  there  can  be  no  question  of  sincerity  and 
 loyalty  to  what  they  believed  to  be  The  Truth,  nevertheless  the  good  men  were  morbidly  jealous, 
 mutually  exaggerated  difficulties  and  differences,  and  sadly  lacked  that  charity  'which  thinketh  no 
 evil'  in  construing  others'  motives  and  doings.  Bernard  we  may  allow,  briefly,  to  speak  for  himself: 
 — In  his  '  Christian  Advertisements,'  he  says  with  reference  to  the  'Separation  : ' — '  It  grieveth 
 me  much  to  see  this  breach  made  amongst  us ;  loss  it  is  to  the  Church,  gain  to  the  enemy,  and  then 
 what  true  good  to  themselves  1  Many  laugh  at  it,  some  account  it  a  matter  scarce  worthy  thinking 
 upon,  and  so  few  or  none  lament  it.  To  me  hath  it  been  just  cause  of  sorrow,  and  therefore  could 
 I  not  lightly  pass  it  by  ;  but  in  love  to  such  as  yet  abide  with  us,  and  in  desire  to  do  my  best  to 
 recover  again  mine  own  whom  God  once  gave  me,  I  have  published  these  things.'  Again  : — 
 '  Confidence  in  our  cause  (that  here  is  a  true  Church  of  God,  from  which  we  may  not  make 
 separation)  hath  made  me  adventurous  :  and  the  spiritual  injury  which  some  of  late  have  done 
 to  me,  more  than  to  many,  hath  called  me  hereunto.  They  have  taken  away  part  of  the  seal  of 
 my  ministry.'* 
 
 Once  more,  here  are  certain  personal  admissions  : — '  Such  as  have  had  a  little  taste  of  the 
 way,  and  affection  to  the  same,  misled  by  imagined  truths,  and  by  the  honesty  of  the  men  for 
 their  lives,  and  some  former  familiarity  had  with  them  in  an  even  way  (which  indeed  are  the 
 ordinary  baits  by  which  many  are  catched) ;  yet  at  length  perceiving  the  falsehood  thereof,  which 
 is  called  Brownism,  they  have  upon  good  considerations  deliberated,  and  on  deliberation  and 
 searching  found  out  the  errors  thereof,  and  so  left  them.  These,  they  condemn  as  apostates  and 
 what  not.'t 
 
 Further,  in  his  'Plaine  Evidences  The  Chvrch  of  England  is  Apostolicall,  the  Separation 
 Schismaticall.  Directed  against  Mr  Ainsworth  the  Separatist  and  Mr  Smith  the  Se-Baptist : 
 Both  of  them  severally  opposing  the  Book  called  the  Separatist's  Schisme.  By  Richard  Bernard, 
 Preacher  of  the  Word  of  God  at  Worksop.  For  truth  and  peace  to  any  indifferent  iudgment. 
 Printed  by  T.  Snodham  for  Edward  Weaver  and  William  Welby,  and  are  to  be  sould  at  their 
 shops  in  Paules  Churchyard  '  (1610.  4to.),  he  thus  notices  Ainsworth's  sarcastic  and  con- 
 temptuous retort :  '  He  calls  that  light  which  I  knew  of  their  way  ;  but  I  now  judge  it  darkness, 
 through  hwivledge  of  the  truth  now,  whereof  1  was  ignorant  then.  I  see  now  by  the  light, 
 their  darkness,  our  truth,  their  errors,  and  yet  bewail  personal  corruptions.'  J 
 
 We  have  in  these, — a  few  out  of  many  similar  personal  passages, — the  real  state  of  the  case  as 
 between  Bernard  and  his  former  friends  and  associates,  the  despised  '  Separatists.'  Equally 
 with  them  he  was  a  Puritan  in  '  doctrine  '  and  in  life,  and  a  Nonconformist  in  well-nigh  every- 
 thing they  objected  to,  '  carrying,'  in  the  words  of  another,  '  to  an  extreme  length  the  Puritan 
 scruples,  going  to  the  very  verge  of  separation,  and  joining  himself  even  to  those  of  his  Puritan 
 brethren  who  thought  themselves  qualified  to  go  through  the  work  of  exorcism.'§  Not  only  so, 
 but  he  was  c  silenced '  by  the  Archbishop.  Was  it  unnatural  or  unreasonable  that  his  fellow- 
 labourers  expected  that  he  would  '  break '  from  The  Church  ?  But,  as  Mr  Ashton  remarks, 
 1  he  was  a  zealous  and  devoted  minister  of  the  Gospel,  and  a  distinguished  Puritan,  but  defi- 
 cient in  the  moral  courage  requisite  to  constitute  him  a  Reformer.  He  vacillated  between 
 the  Church  and  the  Separation,  often  avowing  his  determination  to  leave  the  Establishment  ; 
 
 *    and -j-  The 'Epistles' to  the  Reader,  &c.,  and  p.  51.       |  J  Page  2.  §  Hunter,  as  before,  p 
 
 316 
 
RICHARD   HKKXAKI).  IX 
 
 and  on  one  occasion  actually  resigned  the  living  of  Worksop,  but  afterwards  repented,  subscribed 
 again,  was  restored  to  hia  preferment,  and  continued  a  Churchman  till  bis  death.'  * 
 
 We  get  a  glimpse  of  him  during  this  vacillating  period,  through  the  lurid  pages  of  John 
 Smyth.  Referring  to  a  particular  place  in  his  book,  this  undoubtedly  ever-vehement  writer, 
 but  loyal  man  to  conscience,  says  : — 'By  this  place  Mr  Bernard  intended  to  sin  against  conscience, 
 for  he  did  acknowledge  this  truth  we  now  profess,  divers  times,  and  was  upon  the  point  of  sepa- 
 ration with  some  of  his  people  with  him  ;  yet  loving  the  world  and  preferment,  as  Naaman  is 
 thought  to  do,  he  chose  rather  to  stay  still  in  the  vicarage  against  his  conscience,  than  to  lose  if. 
 and  to  follow  Christ  with  a  good  conscience.  Do  you  not  remember,  Mr  Bernard,  what  you  sold 
 to  me  and  Mr  Robert  South/worth,  coming  together  from  W[orksop],  that,  speaking  of  the 
 danger  of  walking  in  this  truth  of  Christ  we  now  profess,  you  said  you  could  easily  die  upon  the 
 tree  for  the  truth,  but  you  could  not,  without  great  horror,  think  of  being  burned  as  the 
 martyrs  were  in  Queen  Mary's  days;  and  that  all  the  journey  you  were  casting  how  to  de- 
 spatch your  estate,  and  get  away  with  safety  V *f  On  the  whole,  without  imputing  sin  against 
 conscience  so  harshly  and  recklessly  as  John  Smyth,  and  even  John  Robinson  and  Henry  Ains- 
 worth  did,  it  must  be  conceded  that  Bernard  sought,  according  to  Robinson,  '  rathe)-  to  oppress 
 the  person  of  his  adversary  with  false  and  proud  reproaches,  than  to  convince  (=  convict,  refute) 
 his  tenets  by  sound  arguments. 'J  Sadly  true,  as  might  be  abundantly  illustrated  ;  nevertheless, 
 — so  strange  a  thing  is  conscience  with  an  infirm  will, — we  unhesitatingly  accept  Bernard's  own 
 final  declaration: — 'If  I  were  not  persuaded  in  my  scad  that  here  is  the  true  Church  of  God, 
 I  profess  unfeignedly  (by  Gad's  help),  that  I  would  renounce  my  standing,  whatever  wicked  and 
 uncharitable  hearts  censure  to  the  contrary. '§  Pity  that  the'  excellent  man  could  not  accredit 
 others  with  equal  honesty  and  '  liberty  ! 
 
 RlCHABD  IjKRNARD  remained  at  Worksop  until  about  101.'},  in  which  year  he-  was  called  upon 
 to  transfer  his  services  to  that  place  which  is  most  of  all  associated  with  him,  viz.  Batcombe  in 
 Somersetshire.  Thither  he  was  summoned  by  the  devout,  and  indeed  well-nigh  angelic,  Dr  Bis 
 or  Bisse.  Tins  venerable  man  had  been  himself  pastor  from  tin;  dawn  of  the  Reformation,  and 
 had  purchased  the  advowson  of  his  'living,'  to  present  once  only,  for  £200.  To  his  honour  he  it 
 told,  that  though  he  had  a  son  in  the  church,  he  stedfastly  resolved  to  bestow  it  '  as  the  Lord 
 should  direct  him.'  On  -presenting'  Bernard  to  it,  he  thus,  like  another  Patriarch,  spoke  :  '  1 
 do  this  day  lay  aside  nature,  respect  of  profit,  flesh  and  blood,  in  thus  bestowing  as  I  do  my 
 living,  only  in  hope  of  profiting  and  edifying  my  people's  souls,'  after  which  he  did  not  live  above- 
 three  weeks.     This,  his  last  act,  he  called  his  '  packing-penny  '  between  Cod  and  himself. 
 
 We  have  an  interesting  retrospective  reference  to  the  Worksop  '  ministry  '  in  the  '  Epistle 
 
 *    Works  of  John  Robinson,  vol.   ii.  p.   vi.     We   have  to  have  been  Vicar  of  Gainsborough,  and  all  this  after  your 
 
 these  and  other  similar  data  in  another  passage  from  Smyth:  subscription;  besides,  1  have  carefully  weighed  with  myself 
 
 — '  Master  Bernard,'  he  says,  ;  I  have  sufficient  reason  that  your  steadiness  to  embrace  the  truth  we  profess.'     (T.  5.) 
 
 has  moved  me  to  break  silence  in  respect  of  you,  and  by  f  Quoted  by  Hunter,  as  before,  p.  117. 
 
 this  letter  to  attempt  a  further  trial  of  your  pretended  zeal  J   'The    People's    J'lea    for    the    Exercise   of   Prophecy: 
 
 for  the  truth  and  faith  of  Christ.     I  bare  long  time  observed  against  Mr  John  Yates  his  Monopoly.     By  John  Robinson. 
 
 the  applause  yielded  you   by   the  multitude.     Likewise   I  101*.     l2mo,  p.  vi.                     §  » Plume  Evidences,'  p.  4. 
 
 have  taken  notice  of  your  forwardness   in    leading    to    a  ||  Brook,  as  before,  ii.  p.  400. 
 
 Reformation  by  public  proclamations  in  several  pulpits,  as  Perhaps  by  •  packing  penny '  good  Dr  Bisse  accommo- 
 
 if  you  had   meant,  contrary  to   the  king's  mind,  to  have  dated  the  old  Charon  fee  to  Christian  use.     J  t  reminds  us  of 
 
 carried  all  the  people  of  the  country  alter  you  against  the  the    saying   of  an    obi    Scotchman    upon    his    death  bed. 
 
 ceremonies  and  subscription.     Afterwards,  having  lost  your  Visited  by  his  minister,  and  questioned  as  to  his  stale,  his  rc- 
 
 Vicarage  of  Worksop  for  refusing  subscription  or  conformity,  ply  was,  'I'm  just  packing,  sir,  just  packing,"  i.e.  making  ready. 
 
 J  have  observed  how  you  revolted  back,  and  upon  subserip-  It  is  of  Dr  Bis  or  Bisse  that  Fuller  records  the  punning 
 
 lion  made  to  the  Prelate  of  York,  have  re-entered  upon  epitaph, — 
 
 your  Vicarage.     Again,  I  have  noted  your  vehement  desire  'Big  fuit  hie  natus,  puer  et  Big,  Big  juvenisque. 
 
 to  the  patronage  of  Sowerby,  and  your  extreme  indignation  Big  vir,  Bigque  senex,  Big  doctor,  Bieque  sacer.' 
 
 when  you  were  defeated  of  it ;  further,  your  earnest  desire  Worthies,  as  before,  iii.  p.  107. 
 317 
 
RICHARD  BERNARD. 
 
 Dedicatory'  to  'The  Faithfull  Shepherd  :  Wholly  in  a  manner  transposed  and  made  anew,  and 
 very  much  inlarged,  both  with  precepts  and  examples,  to  further  young  Divines  in  the  studie  of 
 Divinitie.  With  the  Shepherd's  Practise  in  the  end.  By  Richard  Bernard,  Minister  and  Preacher 
 of  God's  Word  at  Batcombe  in  Somerset.  London  :  Printed  for  Thomas  Pavier,  1621  (12mo).'* 
 Addressing  the  Archbishop  of  York,  he  says, — 
 
 '  I  call  to  mind  mine  own  happiness  in  particular,  above  many,  when  I  lived  in  those  parts  :  I  enjoy 
 God's  blessing  (praised  be  bis  name)  where  I  am,  and  it  was  digitus  Dei  that  reached  it  out  unto  me, 
 agnoscunt  qmnes,  qui  norunt :  but  yet  my  then  present  means,  in  the  presence  of  my  many  honourable  and 
 other  good  friends,  and  your  grace's  so  large  provision  for  me  for  the  time  to  come,  should  have  contented 
 me.     My  removing  was  loss,  especially  in  the  want  of  so  gracious  a  diocesan.' f 
 
 Again,  in  the  Latin  '  Epistle  Dedicatory,'  already  mentioned,  he  makes  like  reference  to  the 
 providential  character  of  his  call  from  Worksop  to  Batcombe.  As  stated  before,  too,  he  herein 
 informs  us  that  Nottinghamshire,  in  which  Worksop  is,  was  his  native  county.  The  passage  has 
 been  overlooked,  and  as  it  is  of  interest,  may  here  be  given.  Addressing  the  Bishop  of  Bath  and 
 Wells  (Arthur  Lake,  if  we  err  not, — whose  folio  of  '  Sermons '  is  full  of  riches),  and  gratefully 
 acknowledging  past  goodness,  he  proceeds  : — 
 
 '  Nam,  dum  in  Academia  Cantabrigiensi,  bonis  Uteris  operam  darem,  paupertatem  meam  ille  sublevavit ; 
 ex  quo  autem,  relicta  Academia,  in  publicum  prodirem,  bumanissime  semper  babitum  consilio,  atque  auxilio 
 juvit,  et  cobonestavit ;  pro  sua  demum  singulari  in  me  benevolentia,  ex  natali  solo  evocatum,  baud  vana 
 spe  detinuit:  donee,  numinis  divini  suasu,  vir  ille  venerabilis,  Phil.  Bissus,  sacra?  Theologian  Doctor  (et 
 pastor  vigilantissimus,  quern  hie  etiam  non  possum  non  honoris  gratia  nominare,  Beneficii  sui  cujus  advo- 
 cationem  esset  nactus  successorem  me  diceret,  scriberetque),  tamen  ne  rem  meam  pluris  quam  Ecclesiam 
 Dei,'  &c.J 
 
 The  former  Patron  and  Bishop-Friend  who  is  so  affectionately  remembered  in  this  Epistle 
 and  elsewhere,  was  the  Bishop  of  Winchester,  his  Diocesan  while  at  Worksop,  who  was  a  fellow- 
 student  at  Cambridge  and  brother  to  one  of  his  lady-  friends,  as  he  tells  us  in  his  '  Epistle  Dedi- 
 catory '  to  the  '  Ready  Way  to  Good  Works.'  Addressing  Sir  John  Wray  and  his  Lady,  he  thus 
 recalls  and  combines  the  family  goodness  to  him : — 
 
 '  Who  ever  tasted  more  deeply  than  myself,  of  the  charitable  liberality  and  singular  bounty  of  that  right 
 honourable  lady,  the  Lady  Frances,  Countess  of  Warwick,  Dowager,  lately  deceased,  who  first  sent  me 
 unto,  and  planted  me  in,  the  University  ?  How  bountiful,  likewise,  was  the  hand  of  that  noble  lady, 
 Isabell,  the  Lady  Darcy,  to  many,  and  to  me  in  particular,  while  my  abode  was  in  those  parts,  with  my 
 loving  parishioners  of  Worksop.  I  cannot  but  commemorate  so  transcendent  goodness  of  those  your  right 
 honourable  aunts  to  you,  so  noble-minded  friends  towards  me,  imitating  therein  your  worthy  father  and 
 your  blessed  mother,  sister  to  that  my  honourable  good  lord,  the  right  reverend  father  in  God,  James,  the 
 Lord  Bishop  of  Winchester,  who  when  he  was  Lord  Bishop  of  Bath  and  Wells,  sent  for  me  into  these  parts, 
 whereunto  I  dwell,  not  by  solicitation  of  friends,  but  only  out  of  his  former  remembrance  of  me  in  Cam- 
 bridge, where  he  was  then  to  me  a  liberal  and  memorable  benefactor.' 
 
 Set  clown  in  the  county  of  John  Hooper,  Bishop  and  'Martyr,'  if  Richard  Bernard  shewed 
 not  his  '  striving  unto  blood'  for  the  truth,  he  certainly  sought  to  preach  the  same  '  everlasting 
 Gospel ;'  while  in  his  love  of  '  wise  saws  and  modern  instances,'  he  ranged  himself  with  another 
 Somerset  son,  Thomas  Coryat, — in  whose  extraordinary  farrago-volume  there  is  more  of  wit  and 
 sparkle  than  in  a  score  of  more  reputed  books. 
 
 All  accounts  go  to  shew  that,  not  in  name  only  (and  it  is  his  favourite  name,  as  his  title-pages 
 
 *  It  is  worth  while  to  note  that,  among  others,  '  The  F.  S.'  I  Richard  Barnard,  preacher  of  God's  Word  at  Batcombe  in 
 
 is  dedicated  to  '  Thomas  Adams,'  as  one  of  B.'s  friends.  1  Somerset.     The  contents  ar  (sic)   in  the  next  page  before 
 
 t  Epistle  Dedicatory.  the  booke.      At  London,  imprinted  by  Felix    Kyngston, 
 
 X  Ep.  Ded.  to  '  A  Key  of  Knowledge,  for  the  Opening  of  1C17.'  4to  (Engraved  emblematic  title). 
 
 the  Secret  Mysteries  of  St  Iohn's  Mystical  Revelation.  By 
 
 318 
 
RICHARD  BERNARD.  XI 
 
 evidence),  but  as  a  blessed  reality,  the  'Minister'  of  Batcombe  was  a  '  Preacher  of  God's  Word  ;' 
 faithfully,  earnestly,  anxiously,  in  season  and  out  of  season,  watching  for  souls.  In  spite  of  his 
 unworthy  accusations  and  '  flouting  '  of  the  -  Separatists,'  he  still  '  held  fast '  to  his  objections  to 
 the  '  Ceremonies,'  never  using  them,  never  compromising.  He  was  ■  indulged '  by  the  good 
 Bishop.  The  position  he  took  was  very  much  that  of  Thomas  Cartwright,  who,  it  must  be 
 remembered,  equally  with  him,  wrote  against  the  '  Brownists,'  and  also  against  '  Separation '  from 
 the  Church.  Indeed,  with  all  the  Puritans  the  idea  of  '  Separation  '  was  a  terror  as  well 
 as  a  sorrow.  The  wisest  and  holiest  were  '  driven  '  out  with  bleeding  hearts.  Hence  the 
 reiteration  of  sentiments  such  as  these,  which  we  cull  from  Bernard's  '  Seven  Golden  Candle- 
 sticks:'* '  Be  no  fantastical  Anabaptist;  the  true  Spirit  informeth  the  mind  out  of  the  Word. 
 ...  Be  no  schismatical  Brownist.'  t  Again,  '  Heresy  razeth  the  foundation  ;  schism  cuts  off 
 communion/  J  Therefore,  '  be  not  a  Laodicean  Conformitant,  nor  yet  a  preposterous  Reformi- 
 tant.'  §  Once  more  :  '  Bear  with  lighter  faults  for  a  time  till  fit  occasion  be  offered  to  have  them 
 mended/  and  '  likelihoods  of  evil,  make  them  not  apparent  evil,  by  ill  interpretations,  when 
 neither  the  State  intendeth  it  nor  so  maintains  it.'  ||  Finally,  '  Wholly  condemn  not  that 
 ministry  which  a  godly  man  may  make  for  good/ If  It  is  easy  to  see  how,  conscious  of  his  own 
 integrity,  though  forgetful  to  admit  like  integrity  in  his  opponents,  our  Worthy  reconciled 
 himself  to  adhesion  to  the  Church,  hoping  against  hope  to  '  reform '  from  within,  not  from  with- 
 out. All  very  well ;  if  only  those  who  saw  no  other  course  than  to  '  come  out  and  be  separate, 
 had  been  spared  reviling  and  scorn,  slander  and  injury.  It  is  a  satisfaction  to  know  that  his 
 '  controversies  '  occupied  but  a  small  space  in  the  '  Life  '  of  Richard  Bernard,  that  for  the  days 
 and  pages  devoted  to  them  there  were  long  years  and  many  volumes,  given  with  a  beautiful 
 consecration  to  the  service  of  The  Master ;  for  the  Pastor  of  Batcombe  was  the  antitype  of  his 
 own  '  Faithful  Shepherd/  He  died  in  March  164-1.  It  must  have  been  very  near  to  the  close  of 
 the  month  ;  for  his  '  Epistle  Dedicatory '  to  his  '  Threefold  Treatise  on  the  Sabbath  '  bears  date 
 '  London,  March  20th  1641.'  Fitting  close  to  a  noble  'Life,'  a  Book  on  '  The  Sabbath  ; '  and 
 then  away  to  enjoy  the  '  Everlasting  Rest.'  As  he  had  Robert  Balsom,  one  of  the  saintliest 
 of  the  early  Puritans,  for  '  assistant '  at  Batcombe,  and  afterwards  good  Edward  Bennet,  so 
 his  successor  was  the  great  and  good  Richard  Alleine,  who  was  one  of  the  'Ejected'  in  1662. 
 Conant  has  left  an  excellent  summary  of  his  character  and  labours.     We  may  read  it : — 
 
 •  I  had  for  sundry  years  past,'  he  says,  '  some  intimate  acquaintance  with  him,  during  which  time,  as, 
 hy  the  testimony  of  many  godly  and  learned  persons  long  before,  he  hath  constantly  been  very  laborious  in 
 the  public  exercise  of  his  ministry;  the  fruit  whereof  was  sealed  by  the  conversion  of  many  souls  to  God. 
 His  labours  in  the  ministry  were  bestowed  not  only  in  his  own  congregation,  but  in  several  of  the  adjacent 
 market  towns,  where  weekly  lectures  were  for  many  years  continued,  by  the  free  and  voluntary  assistance  of 
 pious,  godly,  and  orthodox  divines,  until  they  were,  by  the  last  bishop  of  that  diocese,  to  the  great  prejudice 
 of  many  souls,  imperiously  suppressed.  In  his  ministerial  work  he  was  a  leader  and  pattern  to  many, 
 exemplifying  in  his  sermons  that  method  of  preaching  which  many  years  since,  in  his  "  Faithful  Shepherd," 
 he  prescribed,  or  at  least  proposed,  in  writing.  Divers  painful  and  profitable  labourers  in  the  Lord's  vine- 
 yard had  their  first  initiation  and  direction  from  and  under  him,  to  whom  also  many  others  had  recourse, 
 and  from  whom  they  borrowed  no  small  light  and  encouragement.  His  people,  by  his  constant  pains  in 
 catechising  (wherein  he  had  an  excellent  facility),  as  well  as  his  preaching,  were  more  than  ordinary  profi- 
 cients in  the  knowledge  of  the  things  of  God  :  and  the  youth  of  his  congregation  were  very  ready  in  giving 
 a  clear  account  of  their  faith,  whereof  he  would  often  speak  with  much  rejoicing.  That  the  knowledge  of 
 his  people  was  not  merely  speculative,  appeared  by  the  many  liberal  contributions  which,  for  pious  and 
 charitable  uses,  were  made  by  them ;  wherein,  I  suppose,  they  were  not  inferior  to  any  congregation  in  the 
 
 *  '  The  Seavon  Golden  Candlestickes,  England's  Honour.  I  Somersetshire.  London,  Piinted  for  Iohn  Budge,  dwcll- 
 The  Great  Mysteric  of  God's  Mercie  yet  to  Come.  With  j  ing  in  Paul's  Church-yard,  at  the  signe  of  the  Green  Dra- 
 Peace  to  the  pure  in  heart,   aduising  to  Vnitie  among  our  I  gon,  1621.     12mo.  t  Ibid.  p.  2. 
 
 seines.     Bv    Richard   Bernard,    Minister   at   Battonibe   in  J       {  Ibid.  p.  3.     §  Ibid,  p.  4.      ||  Ibid.  p.  5.     f  Ibid.  p.  6. 
 319 
 
Xll 
 
 RICHARD  RERXARD. 
 
 whole  county  wherein  he  lived.' 'His  preaching  and  catechising  were  accompanied  with  zeal, 
 
 frequency,  and  fervency  in  prayer,  wherein  he  was  very  ready  and  powerful,  and  whereby  all  his  other 
 labours  became  the  more  successful.  With  all  these,  his  ordinary  and  more  private  conversation  held  a 
 good  correspondence ;  he  being  bold,  expert,  and  candid  in  admonishing  or  reproving,  as  occasion  pre- 
 sented ;  tender  also  and  cordial  in  comforting  the  afflicted  or  wounded  spirit ;  and,  in  a  word,  he  shewed 
 much  integrity  in  all  his  actions.  He  was,  in  his  private  studies,  according  to  that  strong  constitution 
 wherewith  God  had  blessed  him,  indefatigable ;  the  benefit  whereof  the  church  of  God  enjoyeth,  in  those 
 many  tractates  written  and  printed  by  him,  as  most  men  versed  in  theological  studies  will  give  tes- 
 timony."* 
 
 We  have  already,  in  the  course  of  our  Memoir,  mentioned  the  leading  writings  of  Richard 
 Bernard,  and  also  indicated  their  general  character.  We  place  below  the  title-pages  of  his  rarer 
 books  and  tractates  not  already  given,  or  to  be  given, t  and  would  only  more  specifically  notice 
 three  of  them,  because  of  the  opinions  they  advocate,  and  one  of  the  three,  from  the  reflected 
 honour  cast  upon  it,  as  having  been  regarded  as  the  prototype  of  John  Bunyan's  'Pilgrim's  Progress.' 
 
 First  of  all,  let  it  be  noted,  to  the  honour  of  the  '  minister'  of  Batcombe,  that  on  three  ques- 
 tions that  have  subsequently  received  large  and  enlarging  attention  he  spoke  out  faithfully,  pas- 
 sionately and  compassionately,  when  all  others  were  in  a  manner  silent.  The  '  Epistle  Dedi- 
 catory'  of  his  '  Isle  of  Man '  makes  a  most  arousing  and  generous  appeal  in  behalf  of  'poor 
 prisoners.'  Sure  we  are  John  Howard  had  thanked  Richard  Bernard  for  his  burning  and 
 thrillino-  words.  We  can  only  select  a  few  out  of  many  similar  ones.  '  The  state  of  poor 
 prisoners/  he  says,  '  is  well  known,  and  how  their  souls'  safety  is  neglected  ;  and  yet  our  Saviour 
 o-ave  such  a  testimony  to  a  penitent  thief,  as  he  never  gave  to  any  mortal  man  else  ;  for  he  told 
 him  that  he  should  be  that  day  with  him  in  Paradise.'  Again,  '  How  blessed  a  work  would  it  be 
 to  have  maintenance  raised  for  a  learned,  godly,  and  grave  divine,  that  might  attend  to  instruct 
 them  daily  ?  Twelve  pence  a  quarter  of  one  parish  with  another  in  our  county,  would  encourage 
 some  compassionate  holy  man  thereunto.  And  what  is  this  ?  Not  a  mite  out  of  every  man's 
 purse  to  save  souls.'  There  then  follow  admirable  suggestions  as  to  work  to  be  imposed  and 
 other  arrangements  ;  and  having,  by  name,  brought  up  the  different  magistrates  of  the  county, 
 he  breaks  out,  '  Oh  let  me  be  bold  earnestly  to  beseech  you,  and  in  all  humility  to  crave  your 
 merciful  and  tender  bowels  of  compassion  towards  them.'  Again,  a  most  urgent  appeal  to  judges, 
 sheriffs,  and  all  magistrates,  and  finally  these  affecting  words  :  '  The  work  surely  would  bless  you 
 all.     Alas  !  the  prison  now  is  a  very  picture  of  hell,  and  (more  is  the  pity)  as  the  case  now 
 
 stands,  is  no  less  than  a  preparative  thereto,  for  want  of  daily  instruction.' '  The  Father 
 
 of  our  Lord  Jesus  Christ  persuade  your  well-disposed  hearts  to  such  an  unbegun  ivork,  among 
 so  many  deeds  very  famous  in  this  renowned  nation.'  Surely  in  the  History  of  Philanthropy  in 
 relation  to  the  '  prison-house,'  this  pioneer  to  a  blessed  Reform  deserves  no  stinted  honour. 
 
 *  From  the  '  Epistle '  to  '  The  Reader '  prefixed  to  Ber- 
 nard's posthumous  work,  '  Thesaurus  Biblicus,'  folio, 
 1644,  pp.  2,  3. 
 
 t  The  Fabvlous  Fovndatiou  of  The  Popedome  :  or  a 
 Familiar  Conference  between  two  friends  to  the  truth, 
 Philalethes  and  Orthologvs,  shewing  that  it  cannot  be 
 proved,  That  Peter  was  ever  at  Rome.  Whervnto  is  added 
 a  Chronographicall  Description  of  Paul's  peregrinations, 
 with  Peter's  tra veils,  and  the  reasons  why  he  could  not  be 
 at  Rome,  that  so  the  truth  in  one  view  may  more  fully  and 
 easily  be  scene  of  every  one.  At  Oxford,  Printed  by  John 
 Lichfield  and  James  Short,  for  William  Spier,  An.  Dom. 
 1619.  4to.  ***  Dedicated  to  Dr  Thomas  Goodwin,  Pri- 
 ileaux,  and  Benefield. 
 
 Looke  beyond  Luther:  or  an  Answere  to  tbat  Question 
 so  often  and  so  insultingly  proposed  by  our  Adversaries, 
 asking  vs :  Where  this  our  Religion  was  before  Luther's 
 
 time?  Whereto  are  added  Sovnd  Props  to  Beare  vp 
 honest-hearted  Protestants,  that  they  fall  not  from  their 
 sauing-faith.  By  Richard  Bernard  of  Batcombe  in  Somer- 
 set. London,  Imprinted  by  Felix  Kyngston,  and  are  to 
 be  sold  by  Edmund  Weaver,  at  his  shop  at  the  great  North 
 doore  of  Pauls.  1623.  4to.  ***  The  original  Manuscript  of 
 this,  with  curious  memoranda,  is  in  my  Library. 
 
 The  Bible-Battells  or  The  Sacred' Art  Military.  For 
 the  rightly  wageing  of  warre  according  to  Holy  Writ. 
 Compiled  for  the  vse  of  all  such  valiant  Worthies  and 
 vertuously  Valerous  Souldiers,  as  vpon  all  iust  occasions 
 be  ready  to  affront  the  Enemies  of  God,  our  King,  and 
 Country.  By  Ric.  Bernard,  Rector  of  Batcombe,  Somer- 
 setshire. Printed  for  Edward  Blackmore,  and  are  to  be 
 sold  by  lames  Boler  at  the  signe  of  the  Flowre  de  Luce  in 
 Paule's  Church-yard.     1629.    18mo. 
 
 320 
 
RICHARD  BERNARD.  X11I 
 
 Further :  The  second  portion  of  the  '  Seven  Golden  Candlesticks/  which  is  entitled  '  The 
 Great  Mysterie  of  God's  Mercie  yet  to  Come,'  is  one  earnest  pleading  in  behalf  of  the  Jews. 
 This  too,  when  to  be  a  Jew  was  to  be  the  butt  of  all  scorn  and  insult.  Very  wistful  and  very 
 eloquent,  with  the  fine  eloquence  of  emotion,  is  his  setting  forth  of  the  claims  of  the  '  children  of 
 Abraham.' 
 
 The  third  thing,  wherein  Richard  Bernard  proved  himself  to  be  far  in  advance  of  his  age, 
 is  found  in  one  of  his  very  best  books,  to  wit  the  following  :  'The  Ready  Way  to  Good  Works, 
 or  a  Treatise  of  Charitie,  wherein,  besides  many  other  things,  is  shewed  how  we  may  be 
 always  ready  and  prepared,  both  in  affection  and  action,  to  give  cheerfully  to  the  poor,  and  to 
 pious  uses,  never  heretofore  published.  By  Richard  Bernard,  Rector  of  the  parish  of  Batcombe 
 in  Somersetshire.  London  :  Printed  by  Felyx  Kyngston,  and  are  to  be  sold  by  Edward 
 Blackmore,  at  the  signe  of  the  Angell  in  Paul's  Church-yard.  1635/  (12mo).  The  whole  argu- 
 mentation on  this  vital  subject  is  to  be  found  in  this  little-known  volume.  Its  watchword  is 
 precisely  that  of  our  '  Systematic  Benevolence  Society/  and  the  like.  Here  is  one  sentence ; 
 '  Laying  aside  weekly  every  Lord's  Day  ;  for  the  performance  of  which  duty  I  did  principally 
 set  my  hand  to  this  work.'  We  would  commend  the  sections  '  When  to  lay  aside,'  '  How  to  lay 
 aside/  '  Certain  objections'  '  Quantity,'  to  our  readers.  And  we  may  be  permitted  very  respect- 
 fully to  suggest  that  our  Societies,  such  as  that  just  named,  would  go  far  toward  the  end  they  aim 
 at,  by  a  cheap  reprint  (worthily  edited  and  annotated  from  similar  early  books,  of  which  there 
 are  several)  of  this  treatise.  All  praise  to  Richard  Bernard  for  the  wisdom,  the  unction,  the 
 logical  force,  the  pungent  reproof,  the  awakening  calls,  the  munificent  consecration,  of  his  masterly 
 little  book. 
 
 We  pass  now  to  his  '  Isle  of  Man — Proceedings  in  Manshire.'*  It  were  inexcusable  not  to 
 furnish  a  specimen  of  this  most  original  and  picturesque,  vivid  and  memorable  treatise.  In 
 proceeding  to  submit  this,  however,  we  must  testify  that  a  careful  perusal  of  the  volume,  in 
 common  with  all  the  alleged  sources  of  the  '  Pilgrim's  Progress/  leaves  John  Bunyan's  own 
 averment,  intact, 
 
 1  Manner,  and  matter  too,  was  all  mine  own.' 
 
 The  chief  characteristics,  merits  and  defects,  of  the  book,  are  represented  in  what  now  follows. 
 Marshalling  the  subjects  of  the  '  Proceedings  in  Manshire,'  he  thus  goes  on  : — 
 
 '  Sin  is  the  Thief  and  Robber ;  he  stealeth  our  graces,  spoileth  us  of  every  blessing,  utterly  undoeth 
 us,  and  maketh  miserable  both  body  and  soul.  He  is  a  murderer:  spares  no  person,  sex,  or  age  ;  a  strong 
 thief:  no  human  power  can  bind  him;  a  subtle  thief:  he  beguiled  Adam,  David,  yea,  even  Paul.  The 
 only  watchmen  to  spy  him  out  is  Godly- Jealousy.  His  resort  is  in  Soul's  Town,  lodging  in  the  heart. 
 Sin  is  to  be  sought  in  the  by-lanes,  and  in  Sense,  Thought,  Word,  and  Deed  Streets.  The  hue  and  cry 
 is  after  fellows  called  Outside,  who  nod  or  sleep  at  Church,  and,  if  awake,  have  their  mind  wandering  :  Sir 
 Worldly  Wise,  a  self-conceited  earthworm  ;  Sir  Lukewarm,  a  Jack-on-both-sides  ;  Sir  Plausible  Civil, 
 Master  Machiavel,  a  licentious  fellow  named  Libertine  ;  a  snappish  fellow,  one  Scrupulosity ;  and  one 
 Babbling  Babylonian  ;  these  conceal  the  villain  Sin.  To  escape,  he  pretends  to  be  an  honest  man  ;  calls 
 vices  by  virtuous  names:  his  relations,  Ignorance,  Error,  Opinion,  Idolatry,  Subtilty,  Custom,  Forefathers, 
 Sir  Power,  Sir  Sampler,  Sir  Must-do,  Sir  Silly,  Vain  Hope,  Presumption,  Wilful,  and  Saintlike,  all  shelter 
 and  hide  him.  The  Justice,  Lord  Jesus,  issues  his  warrant — God's  Word — to  the  Constable,  Mr  Illumi- 
 nated Understanding,  dwelling  in  Regeneration,  aided  by  his  wife  Grace  ;  his  sons  Will  and  Obedience,  and 
 his  daughters,  Faith,  Hope,  and  Charity ;  with  his  men,  Humility  and  Self-denial,  and  his  maids,  Temper- 
 
 *  This  appears  to  have  been  not  only  his  most  popular 
 book,  but  one  of  the  most  popular  of  the  age.  We  have 
 seen  a  12th  and  13th  edition  within  a  brief  period  of  publi- 
 cation. The  last  modern  edition  is  this:  '  Sin  Apprehended, 
 Tried  and  Condemned  ;'  being  the  (sic)  reprint  of  a  book  en- 
 
 321  X 
 
 titled,  'The  Isle  of  Man.'  By  D.  F.  Jarman,  B.  A. 
 (Nisbet,  1851.)  This  editor  has  the  impertinence  to  abridge 
 and  change  as  it  suits  him  ;  utter  rubbish :  Jarman  not 
 Bernard. 
 
XIV  RICHARD  BERNARD. 
 
 ance  and  Patience.  Having  got  his  warrant,  he  calls  to  aid  his  next  neighbour,  Godly  Sorrow,  with  his 
 seven  sons,  Care,  Clearing,  Indignation,  Fear,  Vehement  Desire,  Zeal,  and  Revenge :  these  are  capable  of 
 apprehending  the  sturdiest  thief.  He  goes  to  the  common  inn,  an  harlot's  house  called  Mistress  Heart, 
 a  receptacle  for  all  villains  and  thieves,  no  dishonest  person  being  denied  house-room.  Mistress  Heart 
 married  her  own  father,  an  Old-man,  keeping  rest  night  and  day,  to  prevent  any  godly  motion  from  lodging 
 there.  The  house  has  five  doors,  Hearing,  Seeing,  Tasting,  Smelling,  and  Feeling.  Eleven  maids,  im- 
 pudent harlots,  wait  upon  the  guests,  Love,  Hatred,  Desire,  Detestation,  Vain-hope,  Despair,  Fear,  Audacity, 
 Joy,  Sorrow,  and  Anger,  and  a  man-servant  Will.  The  Dishes  are  the  lusts  of  the  flesh,  served  in  the 
 platter  of  pleasure  ;  the  lust  of  the  eyes,  in  the  plate  of  profit ;  and  the  pride  of  life.  The  drink  is  the 
 pleasures  of  sin;  their  bedroom  is  natural  corruption.  "In  this  room  lieth  Mistress  Heart,  all  her 
 maids,  her  man,  and  all  her  guests  together,  like  wild  Irish."  The  bed  is  Impenitency,  and  the  cover- 
 ings Carnal  Security;  when  the  Constable  enters,  He  attacks  them  all  with  "apprehensions  of  God's 
 wrath,"  and  carries  them  before  the  Judge,  who  examines  the  prisoners,  and  imprisons  them  until  the 
 assizes,  in  the  custody  of  the  jailor  New  Man.  "  If  any  prisoner  breaks  out,  the  sheriff — Religion — must 
 bear  the  blame  ;  saying,  This  is  your  religion,  is  it  ?"  The  keepers  and  fetters,  as  vows,  fasting,  prayer, 
 &c,  are  described  with  the  prison.' 
 
 The  second  part  is  the  trial  of  the  prisoner,  and  judgment  without  appeal  : 
 
 '  The  commission  is  Conscience;  the  circuit,  the  Soul;  the  council  for  the  king  are  Divine  Reason  and 
 Quick-sightedness;  the  clerk,  Memory;  the  witness,  Godly  Sorrow;  the  grand  Jury,  Holy  Men,  the  in- 
 spired authors;  the  traverse  jury,  Faith,  Love  of  God,  Fear  of  God,  Charity,  Sincerity,  Unity,  Patience, 
 Innocency,  Chastity,  Equity,  Verity,  and  Contentation ;  all  these  are  challenges  by  the  prisoners,  who  would 
 be  tried  by  Nature,  Doubting,  Careless,  &c,  all  freeholders  of  great  means.  This  the  Judge  overrules; 
 Old-man  is  put  on  his  trial  first,  and  David,  Job,  Isaiah,  and  Paul,  are  witnesses  against  him.  He  pleads, 
 "  There  is  no  such  thing  as  Original  Corruption;  Pelagius,  a  learned  man,  and  all  those  now  that  are 
 called  Anabaptists,  have  hitherto,  and  yet  do  maintain  that  sin  cometh  by  imitation,  and  not  by  inbred 
 pravity.  Good  my  lord,  cast  not  away  so  old  a  man,  for  I  am  at  this  day  5569  years  old."  He  is  found 
 guilty,  and  his  sentence  is  :  "  Thou  shalt  be  carried  back  to  the  place  of  execution,  and  there  be  cast  off, 
 with  all  thy  deeds,  and  all  thy  members  daily  mortified  and  crucified,  with  all  thy  lusts,  of  every  one  that 
 hath  truly  put  on  Christ."  Mistress  Heart  is  then  tried ;  Moses  (Gen.  viii.  21),  Jeremiah  (xvii.  9),  Ezekiel 
 Matthew  (xv.  9),  and  others,  give  evidence,  and  she  is  convicted,  and  sentenced  to  perpetual  imprisonment 
 under  the  jailor,  New  Man.     All  the  rest  of  the  prisoners  are  tried.' 
 
 This  may  suffice.  It  will  be  seen  that  there  is  much  ingenuity,  clever  adaptation  of  Scripture 
 names,  and  admirable  '  keeping '  throughout.  No  doubt  the  Impersonations  are  but  as  the  '  dry 
 bones '  compared  with  Bunyan's  'living  army' of  Spirit-quickened,  breathing,  real  fiesh-and- 
 blood  actors,  whom  we  mourn  or  rejoice  with,  smile,  approve,  disajjprove,  acquit,  condemn.  Still 
 there  is  the  same  '  faculty,'  if  it  be  without  the  indefinable  stamp  of  genius.  The  allusion  to  the 
 Anabaptists  is  unworthy  of  Bernard.  The  '  Separatists/  or  Nonconformists,  who  were  so  slan- 
 dered, held  and  avowed  the  very  doctrine  he  himself  taught ;  none  more  articulately  proclaimed 
 alike  the  'pravity'  and  depravity  of  man.  It  is  painful  to  find  these  plague-spots  in  such  a 
 fine,  quaint,  rich,  old  book ;  and  the  only  palliation  (a  poor  one  enough  certainly)  is  that  in  the 
 rebound  from  '  The  Church'  there  were  fragments  of  the  '  Separation '  who  lifted  up  not  only 
 the  anchors  but  went  adrift  and  struck  on  the  reefs  of  Error.  But  it  was  an  unworthy  trick 
 to  confound  the  '  Separatists '  of  Scrooby,  and  men  like  John  Robinson  and  Henry  Ainsworth, 
 with  such  wanderers  from  '  the  Truth.'* 
 
 The  work  now  reprinted  is  perhaps  as  perfect  an  example  of  all  Bernard's  merits  as  any 
 that  could  be  selected.     It  is  expository,  doctrinal,  practical,  '  savoury,'  and  full  of  living  appH- 
 
 *  The  literature  of  the  Controversy  is  extensive.   Besides  ,  Mr   Francis  Iunius,  Divinitie  Reader   at   Leyden,  in 
 
 the  masterly  'Replies'  of  John  Robinson,  contained  in  his  (  Holland.     The  other  by  the  exiled  English   Church, 
 
 Works  edited  by  Ashton,  3  vols.  12mo  (vol.  ii.),  those  wish 
 ing  to  get  at  the  stand-point  of  '  the  Separatists  '  would  do 
 well  to  study  the  following  : — 
 
 1.  Certayne   Letters  translated   into   English,  being   first 
 written  in  Latine.    Two  by  the  reuerend  and  learned 
 
 abiding  for  the  present  at  Amsterdam,  in  Holland. 
 Together  with  the  Confession  of  Faith  prefixed,  where- 
 upon the  said  letters  were  first  written.  Isaiah  liii.  1. 
 Printed  in  the  yeare  1602.  4to.  Signed  by  F.  John- 
 son, Ainsworth,  &c. 
 
 322 
 
RICHARD  BERNARD. 
 
 IV 
 
 cations  to  everyday  experience  and  life.    It  abounds  with  apophthegms  and  compressed  thoughts 
 that  cleave  to  the  memory.     It  has  hitherto  been  excessively  rare  and  costly. 
 
 Kinross. 
 
 ALEXANDER  B.  GROSART. 
 
 2.  Counterpoyson:  Considerations   touching  the  points  in 
 
 difference  between  the  godly  ministers  and  people  of 
 the  Church  of  England,  and  the  seduced  brethren  of 
 the  Separation.  Arguments  that  the  best  assemblies 
 of  the  present  Church  of  England  are  true  visible 
 Churches.  That  the  Preachers  in  the  best  assemblies 
 of  England  are  true  Ministers  of  Christ.  Mr  Bernard's 
 book  intituled  the  Separatists  Schisme.  Mr  Crashawe's 
 Questions,  propounded  in  his  Sermon  preached  at  the 
 Crosse.  Examined  and  answered  by  H.  A.  [i.  e.  Henry 
 Ainsworth],  Ao.  Di.  1608,  4to.  ***  Name  in  full  to 
 '  Epistle  to  the  Reader.' 
 
 3.  A  Defence  of  the  Holy  Scriptures,  Worship,  and  Mysterie, 
 
 used  in  the  Christian  Churches,  separated  from  Anti- 
 Christ,  against  the  challenge,  cavils,  and  contradictions 
 of  M.  Smyth,  in  his  book  intituled,  The  differences  of 
 the  Churches  of  the  Separation !  Hereunto  are  annexed 
 a  few  observations  upon  some  of  M.  Smythe's  Censures, 
 in  his  answer  made  to  M.  Bernard.  By  H.  A.  [i.  e. 
 Henry  Ainsworth]  of  the  English  exiled  Church  in 
 Amsterdam.  Imprinted  at  Amsterdam,  by  Giles 
 Thorp,  in  the  yere  1609.     4to. 
 
 4.  The  Saint's  Apologie,  or  A  Vindication  of  the  Churches, 
 
 (whichendeavourafterapure  communion),  from  the  odi- 
 ous names  of  Brownists  and  Separatists,  in  a  letter  sent 
 to  an  eminent  Divine  of  the  Assembly,  shewing  that  they 
 separate  not  from  true  Churches,  but  keep  themselves 
 free  from  other  men's  sins.     In  repositing  from  the  cor- 
 ruptions only  which  such  Churches  maintain  in  their 
 externall  communion,  and  from  that  yoke  of  bondage, 
 which  they  subject  themselves  unto,  under  Prelates  and 
 humane   Devices.     London :   Printed   with   order,   by 
 A.   C.      Anno    MDC.XLIV.      4to.      To   the   reader 
 Signed  '  Thos.  S.' 
 J^?-  In  the  Bodleian  Catalogue,  and  in  that  of  Trinity 
 College,  Dublin,  the  following  anonymous  tractate  is  ascribed 
 to  our  Bernard  : — '  A  short  View  of  the  Prelaticall  Church 
 of  England  :  Wherein  is  set  forth  the  horrible  abuses  in 
 Discipline  and  Government,  layd  open  in  tenne  Sections, 
 by  way  of  Quaere  and  Petition,  the  severall  heads  whereof 
 
 are  set  downe  in  the  next  Page.  Whereunto  is  added  a 
 short  draught  of  Church  government.  Printed  in  the  yeare 
 MDCXLL'  4to.  It  is  simply  impossible  that  Richard 
 Bernard  could  have  written  this  very  able  but  unmeasured 
 assault  upon  the  Church  of  England.  Let  one  brief  extract 
 suffice :  'The  Church  of  England  now  so  called,  is  the  Church 
 of  our  Prelates,  and  may  be  rightly  termed  the  Prelatical 
 or  Hierarchical  Church  of  England,  received  from  Rome, 
 the  seat  of  anti-Christ,  and  set  up  here  after  the  Protestants 
 fell  off  from  that  Papal  Church  for  its,  framed  of  Prelates 
 and  also  of  prelatical  Clergy,  and  only  ruled  by  them. 
 Qiuere,  Whether  any  such  Church  was  ever  in  the  Apostles' 
 days,  or  any  time  shortly  after  within  2  or  300  years  ? 
 Whether  any  such  Church  be  among  any  of  the  Reformed 
 Churches ;  or  anywhere  else,  but  under  the  Pope,  the 
 Beast,'  &c.  ? 
 
 Therewasasecondeditionofthis  tractate  published  thesame 
 year  (1641),  '  Newly  corrected  with  additions.'  The  '  addi- 
 tions'consist  chiefly  of  an  address  (onepage),to  'theHonour- 
 able  and  High  Court  of  Parliament.'  This  is  a  bona  fide  new 
 edition  ;  type  different,  and  consists  of  forty-three  pages, 
 whereas  the  other  has  thirty-nine  pages  only.  There  was  a 
 third  edition  published  in  1661,  along  with  Vav.  Powell's 
 well-known  '  Anatomy  of  the  Prayer-Book'  and  other  things. 
 Probably  the  mistaken  ascription  of  the  authorship  originated 
 in  this  reprint,  of  which  the  title  is  as  follows  :  '  A  Short 
 View  of  the  Prelatical  Church  of  England.  Laid  open  in 
 Ten  Sections,  by  way  of  Quere  and  Petition  to  the  High 
 and  Honourable  Court  of  Parliament,  the  several  Heads 
 whereof  are  set  down  in  the  next  two  pages.  Written  a 
 little  before  the  fall  of  that  Hierarchie,  about  the  year  1641, 
 by  Iohn  Barnard,  sometimes  Minister  of  Batcomb  in  Somer- 
 setshire :  Whereunto  is  added,  The  Anatomy  of  the  Com- 
 mon-Prayer. Printed  in  the  year  1661.'  4to.  It  will  be 
 observed  that  name  and  surname  are  blundered,  the  former 
 in  all  likelihood,  because  in  his  '  Bible  Abstract  and  Epi- 
 tome' (folio,  1642),  usually  bound  up  with  the  '  Thesaurus' 
 his  name  is  stupidly  given,  'Pro  Richardo  Barnardo  '  Copies 
 of  the  three  editions  are  in  Trinity  College,  Dublin  :  that  of 
 1661  is  P.  kk.  59. 
 
 32c 
 
ADDENDA  ET  CORRIGENDA. 
 
 We  embrace  the  present  opportunity  of  correcting  and  supplementing  one  or  two  statements  in 
 our  former  Memoirs  : — 
 
 1.  Airay,  p.  xi,  for  6th  read  10th  October,  as  the  date  of  his  death  by  our  reckoning.     Cf.  p.  xii. 
 
 2.  King,  p.  ix,  line  17  from  top  :  It  appears  that  this  was  the  unrenowned  father  of  the  Ralph  Cudworth, 
 
 not  the  metaphysician  himself,  and  that  this  was  not  the  John  Norton  of  New  England,  but  one 
 obscure. 
 
 Rid.  p.  xi,  foot-note  J.  I  gladly  transfer  from  "  Notes  and  Queries  "  the  following  communica- 
 tion from  an  accomplished  correspondent : — 
 
 "  Bishop  King  and  Dr'John  Retinoids. — Mr  Grosart  has  just  edited"  for  Mr  Nichol's  Series  of  Com- 
 mentaries,  the  Lectures  of  Dr  King  on  Jonah,  and  of  Rainolds  on  Obadiah  and  Haggai.  Biographical 
 notices  are  prefixed  to  each.  In  the  first,  reference  is  made  to  the  fiction  which  was  circulated, 
 affirming  that  Dr  King  had  professed  himself  a  Roman  Catholic.  Allow  me  to  add  a  reference  to 
 those  which  Mr  Grosart  has  given.  Some  account  of  the  matter  may  be  found  in  "  The  New  Art 
 of  Lying,  covered  by  Iesuits  under  the  Vaile  of  Equivocation  ;  discovered  and  disproved  by  Henry 
 Mason,  Parson  of  St  Andrew's  Vndershaft,  London,"  12mo,  1634,  p.  206. 
 
 "  The  same  book  also  contains  an  interesting  anecdote  concerning  Dr  Rainolds  (pp.  199-206).  It 
 appears  that  a  stupid  report  was  set  afloat  about  Dr  Rainolds  ;  and  to  prepare  against  anything 
 worse,  his  friends  drew  up  for  him  a  Confession  of  Faith,  which  he  was  too  weak  to  write  himself, 
 but  which  he  signed,  and  which  was  witnessed  by  nine  persons,  May  20.  1607.  You  may  not 
 wish  to  have  the  document,  but  here  are  the  names  :  Henrie  Airay,  vice-chancellor;  Henry  Wilkin- 
 son, Edward  Bilston,  Richard  Taylor,  Henrie  Hindle,  Daniel  Fairclough,  Henrie  Mason,  Alexander 
 Hord,  and  Iohn  Dewhurst." 
 
 Mr  Mason  adds  that  he  was  in  possession  of  the  original,  from  which  he  makes  "  a  faithful  tran- 
 script." Of  this  Henry  Mason  I  have  no  further  information,  except  what  Wood  says  in  Athen. 
 Oxon.  II.  56,  ed.  1691.  B.  H.  C.  (January  28.  1865,  3d  S.  VII.).  It  were  easy  to  sup- 
 plement concerning  this  Worthy,  Henry  Mason,  than  whom  there  are  few  of  our  old  writers  more 
 racy  and  quickening.  It  may  suffice  to  add  that  he  was  chaplain  to  Bishop  King,  that  he  died  in 
 1647,  and  to  refer  to  Dr  Bliss's  A.  O.  III.  219,  220,  and  Fasti,  sub  nomine. 
 
 A.  B.  G. 
 
 *  A  mistake  :  I  am  only  responsible  for  the  Memoirs.  The  Rev.  Thomas  Smith,  M.A.,  Edinburgh,  is  the  alone  Editor 
 of  this  Series,  as  he  is  the  '  General  Editor'  of  the  Series  of  Puritan  Divines,  in  which  only  Sibbcs,  thus  far,  has  been  edited 
 by  me. — G. 
 
 324 
 
TO  THE  RIGHT  HONOURABLE  AND  VERY  VIRTUOUS  LADY, 
 
 THE  LADY  FRANCIS, 
 
 COUNTESS  OF  WARWICK,  DOWAGER, 
 
 The  increase  of  all  saving  graces,  and  the  fruition  of  that  eternal  bliss  with  the  saints  in 
 
 glory,  is  heartily  wished. 
 
 RIGHT  Honourable  Lady, — Though  a  woman  was 
 the  mother  of  all  man's  misery,  yet  of  a  woman 
 came  salvation,  to  bring  us  out  of  that  estate  unto 
 grace  and  glory  ;  and  for  women's  comfort,  God  of 
 his  mercy  hath  been  pleased  to  make  their  sex  re- 
 nowned in  many  examples.  To  some  he  hath  given 
 supernatural  knowledge,  by  enduing  them  with  the 
 spirit  of  prophecy,  as  Miriam,  Deborah,  Huldah,  and 
 Anna.  Upon  other  some  he  hath  bestowed  singular 
 wisdom,  as  upon  the  woman  of  Tekoah,  and  the  wise 
 woman  of  Abel  in  Bethmaacah.  Rare  was  the  faith  of 
 many,  as  the  faith  of  Sarah,  of  Rahab,  of  the  widow 
 of  Sarepta,  and  of  the  Canaanitish  woman  ;  who  have 
 put  on  better  resolutions,  and  greater  courage  for  the 
 church  in  the  time  of  peril,  than  some  men  have  done. 
 Did  not  Deborah  encourage  Barak  to  the  wars,  adven- 
 turing herself  with  him,  when  otherwise  he  without 
 her  was  afraid  to  go  ?  Did  not  Jael,  the  wife  of 
 Heber,  kill  the  great  captain  and  general  Sisera  ? 
 And  who  more  resolved  to  jeopard  her  life  for  God's 
 people  then  beautiful  Esther,  with  her  If  I  perish,  I 
 perish  ? 
 
 Have  there  not  been  of  them  famous  in  many  other 
 things?  For  attention  to  the  word,  as  the  virgin 
 Mary  and  Lydia ;  for  going  far  for  knowledge,  as  the 
 queen  of  Sheba,  to  hear  the  wisdom  of  Solomon  ;  for 
 works  of  charity,  as  Dorcas  ;  for  works  of  piety,  help- 
 ing forward  the  building  of  the  tabernacle,  as  were 
 many  women,  Exod.  xxxv.  21,  22,  29  ;  for  fervency 
 in  prayer,  as  Hannah  ;  for  daily  devotion  in  fasting 
 and  prayer,  as  Anna ;  for  entertainment  of  God's 
 messengers,  as  the  Shunamite,  as  Lydia,  and  one 
 Mary,  Rom.  xvi.  6  ;  for  the  fear  of  God,  as  the  mid- 
 wives  of  Egypt ;  for  courtesy  to  a  mere  stranger,  as 
 Rebekah  ;  for  humility  and  patience,  as  old  Naomi. 
 Who  can  outstrip  Ruth  in  love  ?  Are  there  not  re- 
 corded not  mean  ones  only,  but  also  honourable  per- 
 sonages for  religion  and  grace  ?  as  we  may  read  in  the 
 325 
 
 Acts  xvii.  4,  12.  Will  a  Dionysius  become  a  believer 
 in  an  university  from  among  the  Athenians  ?  You 
 shall  find  a  Damaris  to  second  him. 
 
 In  what  have  men  been  renowned,  wherein  some 
 women  (according,  yea,  and  beyond  the  nature  of 
 their  sex)  have  not  been  remarkable  ?  In  wisdom, 
 faith,  charity,  love  of  the  word,  love  of  God's  mes- 
 sengers, fervent  affection,  and  desire  of  heavenly 
 things  ?  If  men  have  suffered  imprisonment,  cruel 
 persecution,  and  bands  for  Christ,  were  women  be- 
 hind ?     No,  verily,  Acts  viii.  3,  and  ix.  2. 
 
 Nay,  have  they  not  in  somewhat  excelled  men  some- 
 times ?  Who  entertained  Christ  so  much  and  so  often 
 as  Martha  and  Mary  ?  Who  are  noted  to  contribute 
 to  Christ's  necessities  but  women  ?  Luke  viii.  3.  Who 
 (saving  John  the  apostle)  followed  Christ  to  his  cross, 
 lamenting  and  weeping,  but  women  ?  Who  of  all  the 
 ordinary  followers  of  Christ  observed  where  Christ  was 
 buried  but  women  ?  Luke  xxiv.  24.  Who  first  went 
 to  his  sepulchre  with  sweet  spices  to  anoint  Christ's 
 body  but  women  ?  Mark  xvi.  1,2.  We  may  read  of 
 a  congregation  of  women,  to  whom  St  Paul  preached, 
 being  gathered  together  to  the  accustomed  place  of 
 prayer,  Acts  xvi.  13,  as  more  forward  as  it  may  seem 
 at  that  time  than  men. 
 
 It  would  be  tedious  to  repeat  by  name  all  the  not- 
 able women  in  the  holy  Scriptures,  and  their  excel- 
 lent graces  ;  yet  can  I  not  let  pass  Priscilla  her 
 knowledge,  with  her  husband  Aquila  in  the  ministry  of 
 the  gospel,  able  to  teach  an  eloquent  Apollos ;  nor 
 Lois  and  Eunice,  trainers  up  of  the  famous  evangelist 
 Timothy  in  the  holy  Scriptures ;  nor  Persis,  Philip, 
 iv.  3,  which  laboured  much  in  the  Lord,  as  many 
 other  women  did.  Not  to  stand  upon  more  instances, 
 one  thing  for  their  more  worthy  praises  is  to  be  ob- 
 served, and  not  to  be  forgotten ;  I  have  read  of  men 
 well-esteemed  of  to  have  been  apostates,  as  Demas, 
 Alexander,  Phyletus,  and  others,  but  of  never  a  woman 
 
EPISTLE  DEDICATORY. 
 
 by  name,  once  reckoned  among  the  saints  in  all  the 
 New  Testament.     This  is  singular  glory. 
 
 But  the  Lord  hath  not  thought  it  enough  to  honour 
 women  thus,  by  endowing  them  with  excellent  gifts, 
 and  by  their  praiseworthy  works,  but  also  he  hath 
 graced  them  otherwise.  To  whom  did  Christ  first 
 manifest  himself  after  his  resurrection,  but  unto 
 women  ?  Of  what  act  did  ever  Christ  so  speak,  to 
 make  it  perpetually  famous,  as  that  of  the  woman, 
 Mat.  xxvi.  7,  17,  that  poured  upon  him  an  alabaster 
 box  of  ointment,  promising  that  wheresoever  the 
 gospel  should  be  preached  in  the  whole  world,  there 
 should  her  work  be  remembered  ?  Hath  not  also  the 
 Lord  directed  his  penmen,  and  by  name  his  beloved 
 apostle,  to  write  an  epistle  unto  an  '  elect  lady '  ? 
 And  are  there  not  whole  books  of  Scripture  dedicated 
 to  their  names,  as  this  of  Paith,  and  the  other  of  Esther, 
 for  an  eternal  remembrance  of  them  ? 
 
 I  hope,  Right  Honourable  Lady,  therefore,  that  I 
 may  be  bold  to  present  your  Honour  with  this  my 
 Commentary  upon  Ruth,  which  you  may  challenge  of 
 right  before  all  others,  for  your  bountiful  and  liberal 
 contribution  towards  my  maintenance  in  the  univer- 
 
 sity of  Cambridge,  by  the  which  I  am  now  that  I 
 am  ;  and  for  which,  as  also  for  your  Honour's  ever- 
 continuing  favours  to  me  and  mine,  I  remain  ever- 
 lastingly a  debtor. 
 
 Accept,  therefore,  I  humbly  beseech  your  Honour, 
 this  my  best  testimony  of  all  dutiful  services,  and  of 
 the  acknowledgment  of  my  most  thankful  remem- 
 brance of  the  same.  And  my  hearty  and  daily  prayer 
 is,  that  the  Lord  would  bless  your  Honour,  that  as 
 both  you  have  intended  and  also  begun  good  works, 
 so  you  may  go  on  with  increase  therein  to  the  end  ; 
 it  being  the  greatest  honour  before  God  and  men,  to 
 be  great  and  rich  in  good  works,  for  which  you  shall 
 have,  for  the  present,  many  people's  prayers ;  for  the 
 time  to  come,  of  mindful  posterities,  also  great  praises; 
 and  withal  in  heaven  (which  is  the  best  of  all)  reward 
 with  God,  who  ever  preserve  your  Honour  in  all  happy 
 peace  and  prosperity  ! 
 
 Your  Honour's  ever  bounden  to  be  commanded, 
 
 Richard  Bernard. 
 
 Batcombe,  March  22. 
 
 326 
 
RUTH'S  RECOMPENCE: 
 
 OR, 
 
 A  COMMENTARY  UPON  THE  BOOK  OF  RUTH. 
 
 rt^HE  book  of  Ruth.  This  is  the  title  of  this  part  of 
 -*-  Scripture;  and  herebyis  shewed  of  whom  it  chiefly 
 entreateth :  even  of  Huth,  the  virtuous  and  godly  young 
 woman  and  widow,  a  heathen  and  idolater  by  her 
 country  and  birth,  but  by  the  Lord's  call  a  gracious 
 saint  at  length,  a  mother  in  Israel,  and  one  of  whom 
 Christ  came.  The  titles  of  the  books  of  holy  writ, 
 shew  either  the  principal  matter  thereof,  as  Genesis, 
 Exodus,  Leviticus,  Numbers,  Psalms,  Proverbs,  and 
 many  other ;  or  who  were  the  penmen,  as  the  books  of 
 Samuel,  Ezra  ;  or  what  person  chiefly  is  there  spoken 
 of,  as  Job,  Esther,  Nehemiah,  and  Ruth  here ;  who, 
 though  but  a  woman,  and  of  that  weak  sex,  yet  being 
 truly  religious,  see  how  the  Lord  doth  her  honour  to 
 all  posterities  :  a  singular  encouragement  unto  virtue 
 and  godliness. 
 
 Who  penned  this,  is  not  certain  ;  but  certain  it  is 
 by  the  genealogy,  chap.  iv.  18,  22,  that  the  scribe  lived 
 
 in  David's  time,  and  therefore  is  it  held  to  be  Samuel's 
 by  some.  But  it  is  not  necessary  ever  to  know  the 
 penners  of  every  book  of  Scripture,  especially  of  his- 
 torical and  dogmatical,  whose  truth  and  authority 
 depend  not  upon  the  writer  or  speaker,  as  prophetical 
 books  do,  but  upon  the  verity  of  the  things  spoken 
 and  written.  The  scribe's  name  is  concealed ;  the  Lord's 
 pleasure  was  not  to  have  it  mentioned,  and  therefore 
 after  hidden  things  we  will  not  make  further  inquiry, 
 especially  in  a  matter  of  no  more  moment. 
 
 The  book  is  divided  into  four  chapters,  being,  as  it 
 were,  the  parts  of  the  book  :  the  first  sheweth  Ruth's 
 journeying  to  Judah,  with  the  occasions  thereto,  and 
 causes  thereof ;  the  second,  her  entertainment  and  her 
 carriage  and  pains  there ;  the  third,  her  contract  with 
 Boaz,  a  nobleman  of  Bethlehem,  and  how  it  was  pro- 
 cured ;  and  the  fourth,  her  solemn  marriage,  with  the 
 joyful  issue  thereof. 
 
 CHAPTER  I. 
 
 rpHIS  chapter  telleth  us  how  Ruth  came  to  Beth- 
 J_  lehem,  who,  being  married  to  a  man's  son  of 
 Judah,  in  her  own  country,  for  the  grace  of  religion  in 
 her  heart,  and  the  love  she  bare  to  her  mother-in-law, 
 after  the  death  of  her  husband  and  father-in-law,  for- 
 sook her  people,  country,  and  idolatry,  and  went  into 
 the  land  of  Judah,  to  dwell  with  God's  people,  and 
 came  thither  with  her  mother-in-law,  in  the  beginning 
 of  barley  harvest. 
 
 Ver.  1.  And  it  came  to  pass  in  the  days  when  the 
 
 judges  ruled,  that  there  was  a  famine  in  the  land ;  and 
 
 a  certain  man  of  Bethlehem- Judah  went  to  sojourn  in 
 
 the  country  of  Moab,  he,  and  his  wife,  and  his  two  sons. 
 
 327 
 
 This  verse  is  an  entrance  into  the  story,  and  is  the 
 description  of  a  journey  ;  and  therein  note,  when,  upon 
 what  occasion,  from  whence,  whither,  and  who  took  it 
 in  hand,  and  with  what  company  he  finished  it. 
 
 And  it  came  to  pass.  To  wit,  by  the  hand  and  pro- 
 vidence of  God.  Thus  he  beginneth  this  history,  to 
 note  a  special  hand  of  God  in  all  this  business,  be- 
 yond man's  purpose  and  thought,  in  bringing  a  famine, 
 and  in  Elimelech's  going  into  Moab,  to  take  a  wife  for 
 his  son,  even  this  Ruth,  to  make  her  a  mother  in 
 Israel.  And  therefore  are  we  diligently  to  mark  the 
 providence  of  God  in  reading  this  story. 
 
 In  the  days  lohen  the  judges  ruled.  This  telleth  us 
 when  this  happened.    In  historical  narrations,  the  time 
 
BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 with  other  circumstances  are  set  down  for  more  credit 
 to  the  story,  Judges  i.  1,  2  Sam.  i.  1, 1  Kings  i.  1.  As 
 in  human  stories  this  is  observed,  so  here  in  divine. 
 Thus  God  in  mercy  descendeth  to  us,  for  the  better 
 confirmation  of  our  weak  faith,  for  which  he  is  to  be 
 praised.     We  may  note  out  of  these  words, 
 
 I.  That  the  Israelites  were  ever  under  government, 
 under  Moses,  Joshua,  the  judges,  and  then  kings.  This 
 was  needful  to  prevent  disorder  and  confusion  of  state, 
 when  men  are  not  under  rule  and  government ;  for 
 then  will  every  one  do  what  he  listeth,  Judges  xviii. 
 xx.,  which  condemneth  anarchy  and  all  loose  liberty, 
 destruction  to  church  and  commonwealth. 
 
 II.  That  their  government  was  first  by  judges,  that 
 they  might  see  the  Lord's  extraordinary  hand  in  this 
 governing  of  them,*  1  Sam.  viii.  G,  7,  and  that  they 
 might  not  be  as  other  nations,  1  Sam.  viii.  5,  nor  in 
 bondage,  1  Sam.  viii.  9, 18.  These  judges  were  raised 
 up  for  the  most  part  extraordinarily,  to  shew  more 
 fully  the  Lord's  care  of  his  people.  They  were  worthy 
 and  excellent  men  ;  not  all  of  the  same  tribe  and 
 family,  but  sometimes  of  one,  then  of  another ;  they 
 ruled  not  by  tyranny,  or  the  advice  of  man,  but  by  the 
 counsel  and  guidance  of  God ;  they  loaded  not  the 
 people  with  heavy  burdens  to  maintain  great  state. 
 In  their  days  they  sought  the  welfare  of  the  people, 
 the  glory  of  God  ;  not  their  own  wills  and  pleasures,  to 
 rule  after  their  own  lusts.  They  would  not  reign 
 themselves,  but  the  Lord,  as  Gideon  said,  Judges  viii. 
 23,  should  reign  over  the  people.  Thus  happily  did 
 the  Lord  provide  for  his  people,  till  they  did  shake  off 
 his  yoke,  and  brought  themselves  into  bondage.  For 
 so  it  falleth  out,  if  men  like  not  of  God's  choice,  he 
 leaveth  them  to  their  own,  of  which  they  shall  be  sure 
 to  repent. 
 
 III.  That  such  as  be  set  over  a  people  are  to  rule 
 them,  but  yet  in  judgment ;  for  the  Hebrew  word  tran- 
 slated ruled,  is  judged,  and  rulers  were  to  judge,  1  Sam. 
 vii.  15.  And  this  must  they  do,  even  labour  wisely 
 to  rule  and  govern  in  judgment.  They  are  to  rule,  to 
 maintain  their  authority,  which  else  will  lie  through 
 contempt  in  the  dust ;  and  they  must  do  it  in  judgment, 
 that  equity  may  be  upheld,  and  nothing  be  done  rashly, 
 partially,  and  to  the  hurt  of  innocency. 
 
 That  there  was  a  famine.  %  This  might  happen  many 
 ways  :  by  the  incursion  of  foreign  enemies,  by  civil 
 wars  among  themselves,  or  by  restraint  of  seasonable 
 showers  from  heaven.  Howsoever  it  came,  sin  was  the 
 cause  thereof ;  for  we  may  read  in  the  time  of  these 
 judges,  howsoever  they  themselves  did  valiantly  and 
 right  worthily  in  Israel,  yet  the  people  would  run  into 
 many  mischiefs,  so  as  we  by  searching  may  find  these 
 evils  among  them  :  a  toleration  of  idolaters  and  public 
 monuments  of  idolatry,  Judges  i.  21,  27,  29,  30,  and 
 iii.  5  and  ii.  2,  contrary  to  God's  express  commandment 
 by  the  hand  of  Moses.  They  fell  themselves  unto 
 idolatry,  chap.  ii.  11,  12,  13, 17,  and  viii.  27  ;  for  but 
 
 *    Joscphus  in  Antiq.  lib.  iv.  cap.  8. — De  Aristocratia. 
 
 tolerate  it  in  others  first,  then  we  like  it  at  length  in 
 ourselves,  as  many  examples  witness.  They  would 
 defend  it,  and  that  with  bloodshed,  chap.  vi.  30,  for 
 idolaters  are  of  a  murderous  disposition,  as  their  god- 
 devil  is  whom  they  worship,  as  Manasseh,  Joash, 
 Jehoram,  and  other  kings  do  manifestly  declare,  and 
 as  we  have  experimentally  found  at  the  hands  of  papists. 
 See  here  a  toleration  first,  then  an  approbation,  then 
 an  open  defence  of  an  idolatrous  worship  ;  and  when 
 this  is  once  on  foot,  what  darkness  doth  not  over- 
 spread !  They  did  what  themselves  listed,  chap.  xvii. 
 6,  and  xviii.  1,  and  xxi.  25.  They  fell  to  adultery  and 
 filthy  Sodomitry,  chap.  xix.  Thus  they  forgot  the 
 Lord's  mercies,  and  therefore  he  severely  punished 
 them,  as  the  story  of  the  Judges  shew,  in  giving  them 
 into  the  hands  of  their  enemies,  grievously  to  oppress 
 them,  and  here  by  famine  to  plague  them.  From 
 whence  we  may  observe, 
 
 I.  That  sins,  especially  these  aforenamed,  deserve 
 the  judgments  of  God,  Deut.  xxviii.,  1  Kings  viii.  35, 
 36,  37,  because  sins  provoke  and  incense  the  wrath- 
 ful indignation  of  the  Lord  against  men,  as  appeareth 
 by  his  terrible  threatenings,  Ps.  xi.  6,  Rom.  ii.,  and 
 his  inflicted  punishments  upon  evil-doers,  of  which 
 there  want  not  examples  in  the  Scripture  :  as  the  old 
 world,  Sodom,  Israelites,  in  wilderness,  in  Canaan  ; 
 and  therefore  to  escape  plagues,  let  us  take  heed  of  sin, 
 Ezek.  xviii.  31,  Rev.  xviii. 
 
 II.  That  famine  and  dearth  is  a  punishment  for  sin, 
 and  that  a  great  plague,  Ezek.  v.  16  ;  Deut.  xxviii. 
 23,  24  ;  Lev.^xxvi.  19,  20  ;  Amos  iv.  ;  therefore  to 
 avoid  it,  either  prevent  sin,  that  it  be  not  committed;  or 
 if  we  be  overtaken,  repent  of  sin,  and  that  sincerely  and 
 speedily.  And  when  this  hand  of  God  cometh  upon  us, 
 let  us  search  our  ways,  and  let  us  humble  ourselves, 
 2  Chron.  vii.  11,  that  the  Lord  may  heal  our  land,  for 
 it  is  a  terrible  judgment,  1  Sam.  xxiv.  14,  and  without 
 mercy,  2  Kings  vi.  10,  29,  Ezek.  iv.  10.  This  famine 
 men  do  know  ;  yet  there  is  another  famine  which  few 
 know,  or  if  they  know  it,  they  fear  it  not,  the  '  famine  of 
 the  word,'  Amos  viii.  11,  which  the  Lord  threateneth  by 
 that  prophet,  as  a  greater  plague  than  the  famine  of  bread 
 and  water,  the  food  of  the  body ;  and  yet,  alas,  who  feareth 
 it  ?  who  are  touched  with  the  terror  of  this  plague  ? 
 
 III.  We  may  hereby  see  how  God  made  his  word  good 
 upon  them,  and  that  he  dallieth  not  with  his  people, 
 in  denouncing  judgments  against  them  ;  for  Moses  had 
 told  them,  Deut.  xxviii.,  that  God  would  thus  afflict 
 them,  if  they  would  be  rebellious  against  him  :  and 
 here  the  story  telleth  us,  that  in  the  days  of  the 
 judges  this  famine  came  upon  them.  This  Ezekiel 
 verifiethin  chap.  vi.  10  ;  and  the  punishments  inflicted, 
 as  the  Lord  denounced  them,  shew  the  truth  hereof, 
 that  the  Lord  speaketh  seriously.  He  doth  not  jest 
 with  sinners  ;  he  will  certainly  make  good  upon  them 
 what  he  threateneth,  as  may  be  seen  upon  Jezebel, 
 Eli's  sons,  and  upon  his  house,  upon  Jeroboam,  Joa- 
 chim, Zedekiah,  and  on  Jerusalem.     For  the  Lord  is 
 
 328 
 
Ver.  1.] 
 
 BERNARD  ON  RUTH. 
 
 the  God  that  hateth  iniquity,  and  is  just  in  his  word, 
 even  the  God  of  truth,  as  well  in  threats  as  in  pro- 
 mises. And  therefore  let  us  fear  the  lion's  roaring, 
 and  not  he  like  him  that  hlesseth  himself,  and  dreadeth 
 not  the  curse,  Deut.  xxix.  18,  but  presunieth  of  mercy, 
 as  if  God  were  not  also  just  to  punish  offenders.  But 
 such  must  know  they  deceive  themselves,  they  harden 
 their  own  hearts,  they  abuse  God's  mercy,  which  is  to 
 work  fear,  Ps.  exxx.  4,  Jer.  xxx.  iii.  9,  and  obedience, 
 Rom.  xii.  1.  They  spoil  God  of  his  justice  and  truth 
 hi  his  threats,  and  incense  the  Lord's  wrath  to  plague 
 them  in  a  high  degree,  as  he  threateneth  in  Deut.  xxix. 
 19. 
 
 In  the  land.  In  the  land  of  Canaan,  the  kingdom 
 of  Israel,  where  God  had  placed  them,  planted  them, 
 and  promised  to  them  his  blessings  plentifully.  Yet 
 see  now,  for  their  sins,  in  a  land  once  flowing  with 
 milk  and  honey,  Ezek.  xx.  6,  they  find  scarcity. 
 Hence  note, 
 
 I.  That  people  deprive  themselves,  by  their  sins,  of 
 that  which  God  had  given,  and  they  enjoyed,  according 
 to  his  promise.  For  sin  will  deprive  angels  of  heaven, 
 Adam  of  paradise,  Cain  of  his  honour,  Reuben  of  his 
 birthright,  thousands  of  the  land  of  Canaan,  though 
 they  came  out  of  Egypt ;  Jerusalem  of  her  kings,  her 
 temple,  peace  and  prosperity ;  men  of  their  honours, 
 as  Jeroboam,  Haman  ;  of  their  liberty,  as  Manasseh  ; 
 of  health,  as  Uzziah  ;  of  their  lives,  as  Korah  with  his 
 company.  Let  us  then  blame  ourselves  for  our  miseries, 
 and  not  the  Lord,  for  punishing  us  as  we  deserve  ;  and 
 if  we  would  hold  the  blessings  which  we  do  enjoy,  be- 
 ware of  sin,  which  will  rob  us  of  all  we  have. 
 
 II.  That  a  fruitful  land  is  made  barren  for  the 
 sins  of  the  inhabitants  thereof,  Ps.  cvii.,  Lev.  xxvi. 
 19,  20.  And  these  sins  in  particular  procure  this 
 plague  :  the  abuse  of  God's  mercies,  Luke  xv.  14  ; 
 idolatry,  1  Kings  xvii.  1,  2  Kings  iv.  3G ;  the  mur- 
 dering of  innocents,  2  Sam.  xxi.  1  ;  and  the  oppres- 
 sion of  the  poor,  Amos  iv.  1,  6.  Know,  then,  how  to 
 prevent  hereby  scarcity,  and  in  the  time  of  want  turn 
 from  sin  by  repentance,  and  blame  not  the  heavens  or 
 earth  ;  murmur  not  against  unseasonable  weather,  but 
 be  displeased  with  our  sinful  selves. 
 
 III.  Judgment  begins  at  the  house  of  the  Lord, 
 1  Peter  iv.,  Ezek.  ix.  He  will  shew  his  hatred  of  sin 
 upon  the  land  of  the  living,  for  he  cannot  suffer  evil 
 in  his  people ;  if  a  Moses,  an  Aaron,  a  David,  a 
 Josiah  sin,  they  shall  feel  the  smart  of  it.  Now  there- 
 fore, if  judgment  begin  at  God's  house,  what  shall 
 become  of  God's  enemies  ?  If  the  church  feel  wrath, 
 what  may  the  adversaries  expect  ? 
 
 A  certain  man  of  Bethlehem- Judah .  Judah,  the 
 royal  tribe.  And  this  is  added  for  distinction,  because 
 there  was  another  Bethlehem  in  Zobulun,  Joshua  xix. 
 15.  This  Bethlehem  was  called  Ephrata,  Gen.  xxxv. 
 13,  six  miles  from  Jerusalem,  as  some  say.  Here 
 Jacob  fed  his  sheep,  Gen.  xxxi. ;  here  Rachel  died, 
 David  was  born,  and  Jesus  Christ  our  Lord.  It  had 
 329 
 
 the  name  from  plenty,  and  signifieth  the  house  of  bread. 
 So  as  we  see  the  noble  tribe  of  Judah,  and  this 
 honourable  place  of  Bethlehem,  felt  this  scourge  of 
 God.  No  place  is  exempt  from  the  punishment  where 
 sin  is  suffered  to  reign  ;  it  bringeth  famine  upon 
 Bethlehem-Judah,  and  on  the  land  of  Israel ;  it 
 bringeth  the  sword  and  famine  into  Jerusalem.  There 
 is  then  no  place  to  keep  us  free  from  feeling  the  pun- 
 ishment, if  sin  be  not  removed ;  chase  out  this,  and 
 call  home  again  the  Lord's  blessings. 
 
 Went  to  sojourn.  As  a  stranger,  in  another 
 country,  from  his  own  home.  We  here  see  how  God 
 can  remove  by  one  means  or  another  men  out  of  their 
 homes  and  harbour :  David,  through  just  fear  of 
 Absalom,  out  of  Jerusalem ;  Manasseh,  by  force,  out 
 of  his  kingdom  into  prison  ;  others,  by  unthriftiness, 
 cast  out  themselves ;  some  voluntarily  leave  their 
 habitation  and  place  of  abode,  and  return  not  again  ; 
 all  which  came  about  by  the  hand  of  God,  who  hath 
 all  things  at  his  disposing,  that  no  man  may  think 
 himself  securely  settled,  especially  if  he  be  a  Shebnah, 
 Isa.  xxii.  15-17 ;  the  Lord  will  drive  such  out,  Amos 
 iv.  2,  3.  Note  again,  how  fear  of  corporal  wants  will 
 make  men  leave  their  home,  their  native  soil,  their 
 friends  and  kindred,  to  go  into  a  strange  country  :  so 
 forcible  is  nature  for  preservation  of  bodily  life,  which 
 man  so  much  esteemeth  and  loveth.  This  should 
 then  make  men  care  to  keep  the  blessings  providently 
 and  frugally,  also  to  avoid  the  occasions  and  means  of 
 wasteful  misspending,  seeing  fear  of  want  will  thus 
 work.  And  if  the  love  of  corporal  life  be  so  forcible, 
 how  much  more  the  love  of  eternal  life,  for  which  we 
 should  be  willing  to  forsake  all !  But,  alas,  the  least 
 worldly  gain  or  carnal  pleasure  banisheth  this  love  out 
 of  many  men's  hearts,  who  rather  follow  here  Elime- 
 lech,  to  leave  the  people  of  God  to  go  into  Moab  for  the 
 world,  than  Abraham,  to  forsake  his  country  at  the 
 commandment  of  God. 
 
 In  the  country  of  Moab.  This  Moab  was  inhabited 
 by  those  which  came  of  Lot's  eldest  son,  incestuously 
 begotten,  Gen.  xix.  37.  Of  this  was  Balak  king,  who 
 hired  Balaam  to  curse  Israel,  Num.  xxii.  G  ;  who  com- 
 mitted fornication  with  the  daughters  thereof,  to  the 
 destruction  of  thousands.  Over  this  land  reigned 
 Eglon,  who  smote  Israel,  and  possessed  some  part  of 
 the  land,  and  kept  them  in  bondage  eighteen  years, 
 Judges  iii.  12-14.  Some  think  that  Elimelech 
 journeyed  to  Moab  in  his  days.  Howsoever,  by  this 
 we  may  learn  that  wicked  idolaters  may  have  some- 
 times plenty  when  the  people  of  God  are  in  want. 
 Here  Moab  had  plenty  when  Israel  was  under  a 
 famine.  Of  the  prosperity  of  the  wicked,  read  Ps. 
 lxxiii.  4,  and  xvii.  14,  and  xxxvii.  15,  Job  xxi.  7,  13  ; 
 and  of  the  troubles  of  the  godly,  Heb.  xi.  37.  And 
 this  cometh  to  pass  because  the  wicked  are  at  home 
 here  ;  here  their  heaven  and  time  of  rejoicing.  But 
 the  godly  are  not  here  at  home  ;  the  Lord  looketh  for 
 their  coming  to  him,  and  therefore  prepareth  them  by 
 
BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 crosses ;  he  loveth  thern,  and  therefore  doth  he  cor- 
 rect them,  that  they  might  not  be  damned.  Hence, 
 then,  it  followeth  that  we  are  not  to  judge  men's 
 spiritual  estates  by  outward  prosperity  or  adversity, 
 for  the  wicked  have  the  greatest  portion  of  the  things 
 of  this  life  ;  see  it  in  the  parable  of  the  rich  man  and 
 Lazarus.  Why  do  men  then  bless  themselves  for 
 their  wealth  and  honour,  and  despise  their  poor 
 brethren,  in  a  far  better  estate  before  God  than  they  ? 
 Quest.  Whether  did  Elimelech  well  to  go  from 
 Bethlehem  into  such  an  idolatrous  country  ? 
 
 Am.  It  may  seem  not,  because  he  went  of  distrust 
 rather  than  of  present  want,  verse  21,  and  for  that  he 
 left  the  place  of  God's  true  worship,  and  where  the 
 Lord  promised  his  blessing,  Canaan  also  being  a 
 type  of  the  kingdom  of  heaven,  to  go  among  the 
 wicked  idolaters,  whom  the  Lord  by  name  also  had 
 forbidden  to  be  received  unto  his  people,  Deut.  xxiii.  3, 
 Neh.  xiii.  1.  Further,  hereby  he  could  not  but  en- 
 danger his  family  to  be  defiled  by  idolatry,  if  the  Lord 
 had  not  been  more  merciful.  And  to  conclude  this, 
 we  see  how  the  Lord's  taking  both  him  and  his  sons 
 away  may  somewhat  persuade  that  he  did  not  well, 
 seeing  the  Lord  suffered  him  not  to  return  home 
 again.  True  it  is  that  David  went  out  of  Judah  unto 
 idolaters  for  fear  of  Saul,  but  it  was  against  his  will, 
 and  with  much  sorrow  of  heart.  Abraham  he  travelled 
 into  Egypt,  but  it  was  at  God's  bidding,  and  the 
 Shunamite  might  by  the  prophet's  warrant  go  into 
 some  place  out  of  Israel  to  prevent  the  misery  of 
 famine,  2  Kings  viii.  1,  2.  But  what  is  this  to  such 
 as  have  no  such  warrant,  but  such  moving  causes  as 
 here  ? 
 
 He,  and  his  wife,  and  his  two  sons.  This  is  praise- 
 worthy in  him,  for  an  honest  man  careth  for  his  wife 
 and  children  as  well  as  for  himself.  Abraham  took 
 his  wife  with  him  into  Egypt,  Gen.  xii.  18 ;  Jacob, 
 all  his  with  him,  Gen.  xlii.  ;  for  the  wife  is  as  himself, 
 Gen.  ii.,  and  so  to  be  loved,  Eph.  v.,  and  the  children 
 are  bone  of  his  bone.  Reason  and  nature  tied  Eli- 
 melech to  this,  an  example  of  a  loving  husband  and 
 of  a  natural  parent  to  be  imitated,  and  which  condemn- 
 eth  those  which  run  away  from  wife  and  children, 
 and  are  worse  than  infidels,  1  Tim.  v.  8,  yea,  than 
 the  brute  beasts.  This  man  led  them,  they  followed 
 him  ;  so  wives  and  children  ai*e  to  be  companions 
 with  their  husbands  and  parents  in  adversity.  Sarah 
 will  follow  Abraham,  Rachel  and  Leah  Jacob,  from 
 their  country  and  father's  house ;  and  Mary,  the 
 mother  of  Jesus,  will  follow  Joseph  ;  for  the  husband 
 is  the  head,  and  bond  of  law  bindeth  them  thereto, 
 which  checketh  the  contrary,  if  husbands  and  parents 
 do  command  to  be  followed  and  obe}'ed  in  things  law- 
 ful. If  Elimelech,  as  it  may  seem,  did  not  well  to  go, 
 it  may  be  questioned  whether  these  did  well  to  follow 
 him  ?  He  might  do  amiss,  aud  not  they,  being  under 
 his  government,  so  long  as  he  led  them  not  to  do  evil, 
 and  to  commit  idolatry,  but  for  sustentation  of  life, 
 
 and  in  that  country  where  they  were  not  outwardly 
 compelled  to  idolatry,  but  might  serve  God  as  they 
 had  learned  at  home.  If  any  think  otherwise,  either 
 of  Elimelech's  going  or  of  his  company,  I  contend  not. 
 
 Ver.  2.  And  the  name  of  the  man  was  Elimelech, 
 and  the  name  of  his  wife  Naomi,  and  the  name  of  his 
 two  sous  Mahlon  and  Chilion,  Ephrathites  of  Bethle- 
 hem-Judah  :  and  they  came  into  the  country  of  Jiloab, 
 and  continued  there. 
 
 The  historiographer  goeth  on  with  the  former  nar- 
 ration of  the  journeying,  first  expressing  by  name  the 
 man,  the  wife,  and  the  sons,  shewing  plainly  who  they 
 were  ;  then  the  finishing  of  their  journey  ;  and  thirdly, 
 their  abode  there.  Into  these  three  things  this  verse 
 divideth  itself,  the  declaration  of  their  persons,  what 
 they  were  called,  both  in  respect  of  their  names  and 
 place  whence  they  came,  the  perfecting  of  their  jour- 
 ney, and  their  stay  there. 
 
 And  the  name  of  the  man  was  Elimelech.  By  nam- 
 ing the  parties,  and  not  speaking  in  general,  as  before, 
 the  Holy  Ghost  would  have  notice  taken  of  them,  the 
 better  either  to  see  their  graces  or  to  discern  their 
 wants,  and  so  to  have  a  more  certain  knowledge  what 
 to  follow  or  what  to  take  heed  of;  for  the  knowledge  of 
 persons  maketh  the  things  which  they  do  either  more 
 or  less  apparent  to  us.  Elimelech  signifieth  the  T.ord 
 my  Kin;/,  a  man  well  descended.  He  was  of  the  chief- 
 est  tribe,  to  wit,  of  Judah,  a  nigh  kinsman  unto  Boaz 
 the  lord  of  Bethlehem,  and  one  of  note,  as  appeareth 
 by  the  article  in  the  Hebrew,  and  in  the  Greek  Septua- 
 gint  also,  as  likewise  by  the  notice  taken  of  Naomi 
 his  wife  at  her  return,  ver.  19 ;  yea,  he  went  out  of 
 Judah  without  want,  as  may  be  noted  from  verse  21, 
 and  as  learned  men  from  thence  do  collect.  And  if 
 so,  his  going  away  was  more  of  fear  to  want  than 
 present  necessity,  which  sheweth  his  great  weakness, 
 worthy  reproof.  See  here  a  man  well  born,  of  good 
 means,  of  good  note,  and  carrying  a  name  of  trust  in 
 God,  yet  slipped  through  distrust  of  God's  providence, 
 and  too  much  relying  upon  his  own  devised  course, 
 which  yet  failed  him  in  the  end.  Great  birth,  good 
 means,  high  name  and  fame,  save  not  from  falling 
 either  into  sin  or  outward  misery,  if  a  better  blessing 
 than  all  these  be  not  given  men  from  God,  and  there- 
 fore not  to  rest  upon  them. 
 
 And  the  name  of  his  wife  Naomi.  Whose  daughter 
 this  was  the  Scripture  recordeth  not ;  her  name  sig- 
 nifieth my  pleasantness  or  sweetness,  as  wives  should  be 
 such  to  their  husbands,  and  so  husbands  should  ac- 
 count them.  She  was  fair,  a  wise  woman,  of  great 
 note  in  the  city,  and  a  very  godly  and  meek-spirited 
 woman,  full  of  true  love,  patient  in  want,  thankful  and 
 humble,  all  which,  to  be  true,  her  words  and  deeds  in 
 this  history  do  plainly  shew.  So  she  was  fair  inward 
 and  outward,  an  example  and  looking-glass  for  women, 
 the  gallant  dames  which  would  be  Naomis  for  out- 
 ward beauty  and  bravery,  but  are  foul  Marahs  for 
 
 330 
 
Ver.  2.] 
 
 BERNARD  ON  RUTH. 
 
 want  of  grace  and  true  goodness.  Naomi  is  named 
 before  her  children,  both  in  the  former,  as  a  wife  to 
 Elimelech,  and  here  as  a  mother  to  them  ;  and  this 
 reckoning  of  her  name  in  this  order  declareth  her  dig- 
 nity and  place  before  them.  She,  as  a  wife,  is  to  have 
 place  next  Elimelech  the  husband,  who  is  to  prefer 
 wife  before  children,  for  she  is  himself,  and  as  a 
 mother  to  go  before  them  that  be  her  children,  who 
 are  to  honour  their  parents. 
 
 And  the  name  of  his  ttvo  sons.  Why  not  her  son?, 
 for  she  was  not  their  mother-in-law,  but  they  were 
 sons  born  of  her  body  ?  verse  11.  But  they  are  called 
 his  for  the  more  honour,  for  the  father  chiefly  giveth 
 honour  to  the  child. 
 
 Mahlon  and  Chilion.  The  former  signifieth  infir- 
 mity, the  latter  finished.  Why  so  called  is  not  shewed,  I 
 but  they  answer  the  event  of  things  :  the  first,  his  j 
 father's  infirmity  in  going  from  among  God's  people  to  \ 
 live  with  idolaters  for  preservation  of  his  outward 
 estate  ;  and  the  other,  his  father's  death,  being  taken 
 away  in  Moab,  verse  3.  He  was  Mahlon  in  his  leav- 
 ing of  Bethlehem,  and  Chilion  in  abiding  in  Moab. 
 And  here  note  in  all  these  names  how  significant  they 
 be,  which  the  Hebrews  did  ever  observe  in  naming 
 their  children,  yea,  the  Lord  himself  in  giving  a  name  i 
 to  any  one,  as  in  calling  Abram  Abraham,  Sarai  Sarah, 
 which  is  of  us  to  be  imitated,  thereby  expressing  our 
 faith  and  grace  towards  God,  and  admonishing  them 
 of  some  duty.  True  it  is  that  good  names  have  no 
 virtue  in  them  to  make  men  better,  nor  names  without 
 signification  to  make  any  worse  ;  yet  for  reverence  to 
 our  holy  profession,  and  that  blessed  sacrament  of 
 baptism,  at  which  time  names  be  given,  and  in  imita- 
 tion of  the  godly  in  Scripture,  yea,  of  God  himself, 
 who  called  his  first  son  of  men  Adam,  and  his  blessed 
 holy  one  Jesus,  by  the  message  of  an  [angel,  let  us 
 give  our  children  good  names,  significant  and  comely, 
 not  absurd,  ridiculous,  and  impious,  as  some  have 
 done,  out  of  the  spirit  of  profaneness. 
 
 Ephrathites  of  Bethlehem- J  udah.  So  termed,  be- 
 cause Bethlehem  was  called  Ephrata,  Gen.  xxxv.  19, 
 or  for  that  the  country  where  Bethlehem  stood  was  so 
 called,  as  may  appear  in  Micah  v.  2 ;  and  Judah  is 
 added,  not  only  for  a  distinction  of  this  Bethlehem, 
 from  the  other  in  Zebulun,  but  for  to  make  a  differ- 
 ence of  the  Ephrathites  here  from  other  in  the  tribe 
 of  Ephraim  ;  for  Jeroboam  is  called  an  Ephrathite, 
 1  Kings  xi.  26.  By  which  we  see  how  careful  the 
 Holy  Ghost  is  to  make  clear  the  history,  and  to  free 
 it  from  ambiguity  of  speech,  that  the  truth  might 
 better  appear,  and  not  be  mistaken.  The  penmen  of 
 this  and  other  divine  histories  are  faithful  historians  ; 
 and  such  should  others  be,  and  not  full  of  fables,  false- 
 hood, and  deceit,  written  through  fear,  or  favour,  or 
 ill-will. 
 
 And  they  came  into  the  country  of  Moab.     So  they 
 finished  their  journey.     Howsoever  the  man  might  do 
 amiss  in  leaving  Israel  for  Moab,  the  land  of  the  living 
 331 
 
 for  a"  dead  nation,  yet  it  pleased  the  Lord  to  speed 
 his  journey,  to  bring  to  pass  what  he  had  intended 
 for  the  conversion  of  Ruth,  to  make  her  a  mother  in 
 Israel.  Whence  we  see,  that  God,  intending  good  to 
 some,  in  his  secret  counsel,  may  prosper  that  which 
 others  undertake  with  no  good  warrant.  Thus  shall 
 Nebuchadnezzar  prosper  against  Jerusalem ;  Jacob's 
 sons  act  in  selling  Joseph  their  brother  ;  yea,  the 
 enemies  of  Christ  to  put  him  to  death,  as  God  had  de- 
 termined, Acts  iv.  ;  for  the  Lord  can  work  good  out 
 of  evil,  and  can  use  ill  instruments  to  good  purposes. 
 And  therefore  simply  for  the  good  issue  which  God 
 maketh,  we  are  not  to  approve  of  either  the  matter 
 in  hand,  or  the  minds  of  men  which  God  useth  there- 
 in, as  is  apparent  in  the  former  examples  ;  for  God's 
 will  and  work  was  one  thing,  but  theirs  another  ;  he 
 is  to  be  praised,  but  they  are  to  be  reproved.  The 
 word  country  may  be  also  translated  the  field,  as  in 
 the  original  it  is  often  used,  m£>,  Gen.  ii.  5,  Num. 
 xx.  17,  Prov.  xxiv.  3  ;  Septuagint,  tig  uyghv;  and  hence 
 some  conjecture  that  Elimelech  went  not  into  the 
 cities  of  the  Moabites,  but  dwelt  in  tents,  as  did 
 Abraham,  Isaac,  and  Jacob,  and  not  in  the  cities  of 
 the  Canaanites.  If  men  live  where  idolaters  be,  it  is 
 good  to  avoid  the  occasion  of  infection  as  much  as 
 may  be  ;  for  much  conversing  breedeth  familiarity ; 
 this,  love  of  their  persons,  and  so  a  liking  of  their 
 ways,  with  neglect  of  true  religion  at  the  first,  but  it 
 falleth  into  contempt  at  last.  It  is  rare  to  be  a 
 righteous-hearted  Lot  in  Sodom  ;  he  was  but  one, 
 and  one  alone.  Israelites  became  idolaters  in  Egypt. 
 This  is  it  which  made  the  Lord  forbid  communion 
 and  marriages  to  them  with  the  Canaanites,  lest  they 
 should  learn  their  ways.  Let  us  therefore  take  heed 
 of  conversing  with  the  wicked,  and  with  idolatrous 
 people.  It  is  good  that  idle  travellers  should  consider 
 well  hereof. 
 
 And  continued  there.  So  then  they  had  no  repulse, 
 but  were  allowed  to  dwell  there,  and  that  for  a  long 
 time,  as  the  words  in  ver.  4  do  shew;  yet  these  Moab- 
 ites were  formerly  hard-hearted  enough,  Deut.  xxiii. 
 3.  But  by  this  we  see  that  none  are  so  churlish  and 
 unkind  at  one  time  to  some,  but  God  can  incline  their 
 hearts  at  another  time  to  other  some.  The  history 
 of  heathen  emperors  manifesteth  the  truth  of  this  to- 
 wards Christians,  and  the  story  of  the  Israelites  com- 
 ing forth  of  Egypt ;  for  men's  hearts,  yea,  the  hearts 
 of  kings,  are  in  the  Lord's  hands,  to  turn  them  to- 
 wards whom  he  pleaseth,  as  Nehemiah  knew  well, 
 which  made  him  to  pray,  Neh.  i. ;  and  Jacob  also, 
 when  he  feared  the  coming  of  Esau.  When  we  have 
 to  do  with  ill  and  dogged-natured  men,  let  us  go  to 
 God,  who  can  turn  Esau's  bloody  heart,  in  his  com- 
 ing forth,  into  a  kind  welcoming  of  his  brother  at  their 
 meeting ;  he  can  incline  Ahasuerus's  heart  towards 
 Esther,  to  make  him  hold  out  to  her  the  golden 
 sceptre.  Consider  the  promise,  Jer.  xv.  11,  and  xlii. 
 12,  and  let  us  seek  to  please  God,  and  he  will  work 
 
s 
 
 BERNARD  OX  RUTH. 
 
 [Chap.  I. 
 
 us  favour  in  the  eyes  of  men,  Prov.  xvi.  7  and  Job 
 v.  23  ;  let  this  be  our  comfort.  It  may  further  seem, 
 by  the  course  of  this  story,  that  these  Bethlehemites 
 were  not  ouly  suffered  to  dwell  among  the  Moabites, 
 but  also  that  they  were  kindly  used,  in  that  they  would 
 be  content  to  marry  with  them,  which  is  a  commenda- 
 tion to  them,  that  would  thus  welcome  such  as  came 
 among  them  for  succour.  It  is  a  matter  praiseworthy 
 to  be  harboursome  to  strangers.  For  this  were  the  bar- 
 barians commended,  Acts  xxviii.  2,  7,  10,  who  received 
 the  apostle  and  the  rest  into  their  houses,  made  them 
 fires  because  of  the  cold  and  rain  in  winter,  courteously 
 lodged  them,  and  when  they  departed,  being  such  as 
 bad  suffered  shipwreck,  and  were  thereby  in  want, 
 those  barbarians  helped  them  with  necessaries.  This 
 was  humanity  and  mercy;  for  this  Abraham,  and  Lot, 
 and  Job  are  commended  ;  and  this  goodness  we  must 
 learn  to  practise,  for  so  are  we  exhorted,  Heb.xiii.  2 ; 
 and  these  former  examples  lead  us  to  it.  This  duty 
 is  to  be  done,  not  only  to  our  kindred,  to  our  Mends, 
 to  our  known  countrymen,  but  to  strangers,  Heb. 
 xiii.  2  ;  vea,  and  to  our  enemies  in  their  need,  2  Kings 
 vi.  23,  Rom.  xii.  20. 
 
 Yer.  3.  And Elimelech,  Naomi's  husband,  died;  and 
 she  was  left,  and  her  two  sons. 
 
 This  telleth  us  of  the  heavy  cross  which  befell 
 Naomi,  which  was  in  the  death  of  her  husband,  and 
 that,  as  it  may  seem,  very  shortly  after  they  were 
 come  into  Moab,  before  the  sons  did  marry ;  so  she 
 was  left  a  widow  with  two  fatherless  children,  to  take 
 care  for  them  in  a  strange  country.  This  verse  is  a 
 narration  of  an  event,  what  it  was,  and  upon  whom  it 
 fell  to  the  great  heaviness  of  Naomi.  The  event  was 
 death,  and  here  is  shewed  whom  it  took,  and  whom 
 it  left. 
 
 And  Elimelech  died.  His  age  is  not  reckoned.  He 
 could  not  be  very-  old,  if  we  may  guess  his  years  by 
 his  sons  marrying  so  young  women  after  his  death  ; 
 yet  he  dieth,  yea,  and  there  also,  whither  he  went 
 for  food  to  preserve  life.  He  went  first  from  Israel,  the 
 land  of  the  living,  and  led  them  thence,  and  so  he  now 
 goeth  out  of  the  world  before  them  ;  from  whence  note, 
 
 I.  That  death  is  the  end  of  all,  and  it  spareth  none, 
 Josh,  xxiii.  14,  Job  xsi.  33,  Eccles.  vii.  2,  and  vi.  6, 
 1  Cor.  xv.  51,  Heb.  ix.  27;  'for  all  have  sinned,' 
 Rom.  v. ;  and  '  death  is  the  reward  of  sin,'  Rom.  vi.  ; 
 and  therefore  let  all  prepare  to  die. 
 
 II.  That  a  full  supply  of  bodily  wants  cannot  prevent 
 death.  The  man  must  die  in  Moab,  where  was  food 
 enough  ;  the  rich  glutton  must  die  also,  and  the  rich 
 man  with  his  barn  full,  for  the  sentence  of  death  is  irre- 
 vocable, and  man's  life  dependeth  not  upon  the  out- 
 ward means  of  life,  for  then  the  rich  and  mighty  would 
 never  die. 
 
 Let  not  men  in  their  abundance  think  to  escape 
 death  ;  let  them  therefore  not  set  their  hearts  on  their 
 wealth,  for  thev  must  leave  it.     It  is  follv  to  trust  in 
 
 riches,  for  they  cannot  deliver  from  death,  either  or- 
 dinary or  extraordinary,  lingering  or  sudden,  natural 
 or  violent,  as  examples  and  experience  itself  teacheth. 
 
 III.  That  where  men  think  to  preserve  life,  there 
 they  may  lose  it,  as  Elimelech  doth  here,  fleeing  from 
 the  famine  in  Israel,  yet  died  where  plenty  was,  in 
 Moab  ;  for  no  place  is  free  from  death,  and  when  the 
 time  appointed  is  come,  man  cannot  pass  it,  Job  xiv. 
 5.  We  cannot  think  therefore  ourselves  safe  anywhere 
 from  death;  nay,  many  times  where  we  may  think  our- 
 selves secure,  there  death  may  take  us  away. 
 
 Naomi's  Jiusband.  It  is  not  said  her  husband, 
 which  might  well  have  been  spoken  by  way  of  relation 
 to  her,  without  her  name,  because  she  was  named  be- 
 fore, and  no  other  woman.  But  this  woman  was  a 
 very  virtuous  woman,  and  this  was  a  great  cross  to 
 her,  and  therefore,  both  to  express  her  excellency,  and 
 her  begun  misery,  it  is  said,  '  Naomi's  husband  died,' 
 the  husband  of  so  rare  a  wife  died.     Note  hence, 
 
 I.  That  it  is  a  grace  for  some  to  be  called  the  hus- 
 bands of  some  women  ;  their  name  is  a  grace  to  them, 
 if  they  be  virtuous ;  for  such  a  one  is  '  a  crown  to  her 
 husband,'  Prov.  xii.  4.  Now  a  crown  is  high  glory  to 
 a  man,  and  '  her  husband  is  known  in  the  gates,' 
 Prov.  xxxi.  23.  Such  wives  are  to  be  made  much  of, 
 as  rare  birds :  for  too  many  may  sit  down  with  shame 
 and  blush  to  be  named  the  husbands  of  some  wives. 
 Foolish,  though  fair  ;  fair,  but  perhaps  filthy  ;  rich 
 but  withal  retchless  ;  wives,  but  without  government ; 
 husbands,  named  the  head,  but  they  must  be  masters ; 
 sometime  painful,  but  peacock-like  proud ;  often  more 
 mad,  or  sullen  sad,  than  merry ;  if  merry,  it  keeps  not 
 in  with  modesty  ;  if  she  speak,  it  is  loud,  often  heard 
 farther  than  seen,  and  yet  oftener  seen  by  a  quiet  hus- 
 band than  well  liked  of.  In  a  word,  a  wicked  foolish 
 woman  is  '  shame  to  his  person,  and  rottenness  to 
 his  bones,'  Prov.  xii.  4. 
 
 II.  That  grace  in  one  prevents  not  death  in  an- 
 other. Naomi's  husbaud  must  die,  so  Abraham's 
 wife  also ;  Jacob  must  bid  his  Rachel  adieu,  and 
 Ezekiel  the  desire  of  eyes,  Ezek.  xxiv.  16  ;  for  no 
 man's  grace  can  free  himself,  much  less  another,  from 
 death,  Ps.  xlix.  7,  9,  and  married  persons  are  not  ap- 
 pointed the  same  length  of  days.  No  ;  we  come  not 
 together,  and  we  go  not  together.  Let  none  hope  for 
 life  by  the  grace  of  another ;  let  the  nearest  and  dear- 
 est look  to  part  by  death.  Ruth  loved  Naomi  most 
 dearly,  and  saith  that  nothing  should  separate  them 
 but  only  death,  ver.  17,  because  she  knew  that  that 
 must  needs  be  yielded  unto. 
 
 III.  That  it  is  a  great  cross  for  a  woman  to  lose 
 a  good  husband.  This  is  implied,  as  I  said,  in  nam- 
 ing her  by  name  ;  for  in  him  the  wife  loseth  her  head, 
 hei\guide,  her  stay,  and  comfort,  if  he  be  a  virtuous 
 man,  and  a  good  husband.  I  need  not  entreat  good 
 and  loving  wives  to  mourn  for  such ;  sure  enough  they 
 have  cause,  and  wives  cannot  but  mourn,  except  they 
 conceit  a  new  comfort  very  quickly,  as  some  do,  for 
 
Ver.  4.] 
 
 BERNARD  ON  RUTH. 
 
 fear  the  old  grief  should  lie  too  long  at  the  heart  for 
 him  that  is  dead,  and  cannot  be  recalled.  So  with 
 them,  the  living  is  better  to  be  liked  of  than  the  dead, 
 for  they  know  their  husbands  would,  perhaps,  have  so 
 dealt  with  them. 
 
 And  she  teas  left,  and  her  two  sons.  Death  seized 
 only  upon  Elimelech,  and  left  Naomi  and  also  her 
 sons,  that  she  might  not  be  utterly  comfortless  in  a 
 strange  country.  From  this  may  we  note  these  two 
 things  : 
 
 I.  That  albeit  death  is  due  to  all  (inasmuch  as  all 
 have  sinned),  yet  it  seizeth  not  upon  all  at  once  ;  but 
 one  dieth  now,  and  another  hereafter,  as  we  see  in  all 
 ages,  which  cometh  not  to  pass  for  any  good  in  one 
 more  than  in  another.  But  God  will  have  mankind 
 upon  earth  till  the  last  day ;  he  forbeareth  some,  and 
 reprieveth  them  for  their  amendment;  for  the  lengthen- 
 ing of  life  is  for  our  further  repentance,  if  we  be  the 
 Lord's,  or  for  the  greater  condemnation  of  such  as 
 shall  perish.  For  this  mercy  God  is  to  be  praised, 
 for  we  deserve  death  ;  ""and  it  might  seize  upon  every 
 one  at  once,  and  take  us  away,  because  we  are  bora 
 in  sin,  brought  up  therein,  and  none  so  free  ever,  but 
 in  his  highest  pitch  of  well-doing  he  may  be  tainted  of 
 sin,  1  John  i. 
 
 II.  That  the  Lord,  in  afflicting  his  children,  sweet- 
 eneth  the  same  with  some  comforts.  He  wholly  leaveth 
 not  them  without  some  taste  of  his  mercy  and  good- 
 ness, as  we  may  see  in  his  dealing  with  Naomi.  He 
 took  away  her  husband,  and  left  two  sons,  and 
 after  took  them  away,  but  gave  her  an  excellent  daugh- 
 ter-in-law. Elisha  had  an  earthly  power  coming 
 against  him,  2  Kings  vi.  10,  but  he  then  saw  a  great 
 help  from  heaven.  It  was  a  bitter  affliction  for  Joseph 
 to  be  sold  of  his  brethren,  but  it  was  sweetened  with 
 Potiphar's  favour ;  this  at  length  imprisoned  him  un- 
 justly, but  the  Lord  gave  him  favour  in  the  eyes  of 
 the  keeper  of  the  prison,  to  sugar  this  bitter  pill  with. 
 And  this  the  Lord  doth  in  mercy,  that  his  children 
 might  not  be  overwhelmed  with  grief,  and  swallowed 
 up  of  sorrow  ;  therefore  by  one  means  he  casts  them 
 down,  but  by  another  sustaineth  them.  Let  not 
 therefore  men,  which  fear  God,  be  over  sad  when  afflic- 
 tions come  ;  God  will  lay  no  more  than  they  can  bear; 
 he  layeth  on  them  a  burden,  but  he  putteth  under  his 
 hand.  If  we  look  upon  the  alfliction,  let  us  also  con- 
 sider what  cause  of  comfort  we  have  ;  mark  when, 
 for  what,  how  long  or  short,  what  it  is  allayed  with, 
 that  we  be  not  wholly  cast  down. 
 
 Ver.  4.  And  they  took  them  wives  of  the  women  of 
 
 Moab;  the  name  of  the  one  was  Orpah,  and  the  name 
 of  the  oilier  Ilitth :  and  they  dwelt  there  about  ten  year*. 
 This  sheweth  what  course  the  sons  took  after  their 
 father's  death  ;  they  returned  not  home.  This  cross 
 brought  them  not  to  think  of  leaving  that  idolatrous 
 country,  but  they  settled  themselves  to  marry  there, 
 so  as  this  verse  telleth  us  of  two  things  :  the  first  is 
 
 of  a  marriage,  and  herein  who  they  were,  the  men, 
 Elimelech's  sons;  the  women,  who  are  set  out  by  their 
 country,  then  by  their  names ;  the  second  is  of  their 
 abode  in  Moab,  and  time  how  long. 
 
 Note  (before  I  come  to  the  words)  that  every  cross 
 bringeth  not  men  home  again  ;  their  father's  death 
 made  them  not  resolve  to  go  back  unto  God's  people 
 again.  Lot  was  taken  prisoner,  yet  would  he  still 
 abide  in  Sodom  after  his  deliverance.  Jehoshaphat's 
 danger  with  Ahab  made  him  not  wholly  to  forsake 
 that  house ;  but  he  must  have  more  afflictions,  and 
 the  prophet  openly  to  rebuke  him.  And  this  cometh 
 for  want  of  weighing  the  true  cause  of  afflictions,  when 
 they  happen,  or  desire  to  please  other,  or  the  love  of 
 this  world,  or  some  such  corruption  of  our  heart.  To 
 bewail  this  our  perverse  nature  not  easily  reformed ; 
 a  great  affliction  must  work  on  Manasseh,  great  dis- 
 tress the  prodigal  son,  before  they  will  come  to  them- 
 selves, and  turn  to  the  Lord;  yea,  some  are  worse  for 
 afflictions,  as  may  be  seen  in  Ahaz,  2  Chron.  xxviii.  22, 
 in  Anion,  chap,  xxxiii.  23,  in  the  antichrislians,  Rev. 
 xvi.  11,  and  in  the  Jews,  Jer.  v.  3.  ] 
 
 And  they  took  them.  This  may  seem  an  act  of 
 their  own,  as  that  of  Lamech,  Gen.  iv.  19,  and  that 
 of  the  sons  of  God,  Gen.  vi.  2,"  and  not  their  mother's 
 deed,  as  is  said  of  Hagar,  Gen.  xxi.  21.  If  they  did 
 this  with  her  consent,  it  was  as  godly  children  should 
 do,  to  marry  with  consent  of  parents,  for  parents  have 
 authority  in  this  case,  1  Cor.  vii. ;  children  owe  this 
 honour  to  them.  Examples  of  the  godly,  as  in  Isaac, 
 and  Jacob,  and  Samson,  move  to  it,  and  the  contrary 
 is  found  fault  with,  Gen.  vi.  2,  and  in  Esau;  our  laws 
 require  it,  godly  men  and  learned  divines  so  teach  out 
 of  the  word.  Let  children  therefore  herein  take  advice 
 of  their  parents,  they  shall  thrive  the  better :  if  they  do 
 well,  their  parents  will  rejoice;  if  otherwise,  then  chil- 
 dren may  more  boldly  seek  to  parents  for  comfort,  and 
 expect  help  at  their  hands. 
 
 Wives.  So  women  be  called  when  they  be  married 
 unto  men,  or  betrothed.  It  is  as  if  it  had  been  said, 
 They  took  young  women  for  wives  to  live  in  God's 
 ordinance,  and  not  for  wantons  to  live  in  uncleanness. 
 Though  they  were  not  in  Israel,  yet  they  let  not  loose 
 the  unbridled  lust  of  nature,  but  used  marriage,  the 
 ordinance  of  God.  So  men  are  to  take  women  as 
 wives,  to  live  together  in  God's  holy  ordinance,  as  the 
 godly  have  ever  made  conscience  to  do,  and  not  to  live 
 as  brute  beasts,  to  defile  themselves,  as  Hamor  did 
 Dinah,  and  Zimri  did  Cozbi,  in  the  sin  of  fornication. 
 From  this  must  we  fly,  as  the  apostle  cxhorteth,  and 
 from  other  degrees  of  uncleanness,  as  adultery,  which 
 God  severely  punished,  2  Sam.  xxii.  10,  Job  xxxi.9, 11; 
 so  incest,  Gen.  xix.  3G,  1  Cor.  v.  1,  2  Sam.  xiii.  14, 
 and  other  unnatural  pollutions  not  to  be  named,  Horn, 
 i.,  which  God  giveth  reprobate  minds  over  unto. 
 
 Of  the  women  of  Moab.  With  these  they  were  not 
 to  marry,  Deut.  vii.  3,  and  xxiii.  3  Ezra  ix.  1,  2, 
 Neh.  xiii.  23,  25,  2G.    Young  persons  in  their  choice 
 
10 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  J. 
 
 soon  err,  if  they  suffer  lust  to  rule,  aud  follow  not  the 
 law  of  God,  Gen.  vi.  2.  Herein  wise  Solomon  was 
 overtaken,  Neh.  xiii.  26,  1  Kings  xi.  1.  Therefore 
 men  are  to  bridle  appetite  and  lust,  and  let  the  Lord 
 rule  them ;  religion  and  reason  guide  them  herein. 
 The  children  of  God  are  not  to  marry  with  the 
 daughters  of  men ;  it  is  condemned,  Gen.  vi.  2,  the 
 contrary  commanded,  Deut.  vii.  3,  4.  See  there  the 
 reason  and  equity  thereof.  Ever  such  marriages  are 
 not  made  in  the  Lord  as  they  ought,  1  Cor.  vii.  36, 
 and  God  hath  punished  such  matches ;  see  in  Solomon, 
 1  Kings  xi.,  and  in  Jehoshaphat,  in  rnarrying  his  son 
 to  Athaliah,  2  Chron.  xxi.  6.  If  Rahab  be  a  believer, 
 Salmon  may  take  her  to  wife,  and  so  Boaz  may  marry 
 Ruth ;  and  if  there  were  none  other  to  match  with 
 in  the  world,  Abraham  may  take  one  out  of  another 
 country  for  Isaac,  and  Jacob  may  marry  Laban's 
 daughter ;  but  there  is  no  such  want,  but  that  the 
 sons  of  Abraham  may  match  with  the  daughters  of 
 Abraham  now. 
 
 The  name  of  the  one  was  Orpah,  and  the  name  of  the 
 other  Bath.  This  was  the  wife  of  Mahlon,  chap, 
 iv.  10,  the  elder  brother,  and  Orpah  the  wife  of 
 Chilion,  the  younger;  whether  sisters  or  no,  or  of  what 
 parents  these  came,  is  not  mentioned.  These  heathen 
 people  refused  not  in  those  days  to  match  with 
 strangers.  Jethro  giveth  his  daughter  to  Moses,  which 
 must  be  for  his  virtue  and  not  for  his  wealth,  for  he 
 had  none ;  he  was  brought  up  like  a  prince,  but  he 
 humbled  himself  to  keep  sheep,  and  so  obtained  his 
 wife.  Men's  manhood,  virtues,  and  painfulness  in  those 
 days  got  them  wives.  Caleb  will  marry  his  daughter 
 for  the  man's  virtue's  sake,  and  valorous  spirit ;  Saul 
 will  pretend  as  much  towards  David,  but  that  was  pre- 
 tended in  policy,  not  in  truth  ;  Laban  the  worldling 
 will  marry  his  daughters  for  the  world,  and  sell  them 
 for  gain ;  but  a  godly  man  preferreth  grace  before 
 goods,  and  wisdom  before  the  world ;  though  where 
 grace  is,  if  goods  may  come  with  it,  it  is  a  blessing, 
 and  the  better  to  be  liked  of,  for  help  to  uphold  the 
 burden  of  marriage. 
 
 And  they  dwelt  there  about  ten  years.  Whether  this 
 time  beginneth  at  their  first  coming,  or  after  this 
 marriage,  is  not  certain,  but  it  is  ten  years  before 
 Naomi  hears  of  the  Lord's  visiting  of  Israel  with 
 plenty.  It  is  a  long  time  for  a  godly  woman  to  be 
 kept  from  God's  people,  and  public  service  of  his 
 name.  David  lamented  it  much,  Ps.  cxx.  5,  and  de- 
 sired the  presence  of  God  and  his  tabernacle,  Ps. 
 lxxxiv.  1,  4.  In  Moab  was  corporal  plenty,  but  not 
 spiritual ;  for  the  one  the  other  was  neglected.  Such 
 is  our  corruption,  a  common  sin  now  ;  I  wish  it  had 
 not  taken  possession  of  the  best.  But  besides  this,  we 
 may  further  note,  how  a  heavy  calamity  may  long  rest 
 upon  God's  people;  we  may  read  of  a  famine  three 
 years  and  a  half  in  Ahab's  days,  three  years  in 
 David's  time,  2  Sam.  xxi.  1,  1  Kings  xvii.  1,  Luke 
 iv.  25,  and  seven  years  at  another  time,  2  Kings  i., 
 
 and  here  also  for  a  great  many  of  years.  And  this 
 cometh  through  men's  obstinacy  in  sin,  and  for  that 
 such  things  are  not  reformed,  as  God  commandeth,  or 
 for  that  some  evils  are  not  punished  as  they  ought  to 
 be,  as  for  innocent  bloodshed,  1  Sam.  xxi.  1,  for  open 
 idolatry,  and  murdering  of  the  saints,  as  in  Ahab's 
 days.  We  are  in  such  continuing  judgments,  to  look 
 to  our  ways,  and  bewail  our  sins ;  also  seeing  thus  God's 
 hand  against  his  people  so  long,  we  may  learn  patience 
 in  the  years  of  scarcity,  and  bless  God  that  never  thus 
 afflicted  us  in  any  of  our  remembrances  ;  for  such  a 
 famine  would  in  these  northen  parts  be  most  intoler- 
 able, far  more  unsufferable  than  in  hot  countries, 
 where  people  could  humble  themselves  with  fasting 
 many  days  together. 
 
 Ver.  5.  And  Mahlon  and  Chilion  died  also  both  of 
 them  ;  and  the  woman  teas  left  of  her  two  sons  and  of 
 her  husband. 
 
 This  verse  sheweth  a  further  grief  which  befell  good 
 Naomi,  which  was  the  death  of  both  her  sons ;  and  so 
 to  be  left  a  heavy  soul  in  solitariness  in  a  strange 
 country,  where  she  could  have  no  spiritual  comfort,  and 
 where  now  she  had  lost  her  chiefest  corporal  comfort. 
 
 And  Mahlon  and  Chilion.  died  also  both  of  them. 
 These  enjoyed  their  young  wives  for  some  space,  and 
 had  time  to  have  returned  home  to  the  Lord's  people, 
 but  they  for  bodily  maintenance,  and  new  friends 
 gotten  b}7  their  marriages,  would  not ;  the  Lord  there- 
 fore took  them  away  in  this  strange  land.  Many 
 things  may  be  noted. 
 
 I.  That  the  Lord  gave  them  time  to  marry,  and  to 
 enjoy  their  marriage  for  some  space,  though  they 
 made  no  better  use  of  their  father's  death.  Thus  good 
 and  patient  is  God  unto  men,  for  their  bettering,  if  it 
 would  be  ;  for  which  praise  him. 
 
 II.  That  when  God  hath  proved  men  in  patience, 
 and  they  .will  not  make  right  use  thereof,  then  will  he 
 take  them  away,  for  he  will  not  always  strive  in  mercy. 
 Here  the  abusers  of  God's  goodness  may  learn  to  take 
 heed. 
 
 III.  That  God  can  and  will  cut  off  sometimes  young 
 men  in  the  flower  of  their  youth.  Thus  he  took  away 
 Nadab  and  Abihu,  Hophni  and  Phinehas,  Amnon  and 
 Absalom,  two  gallant  young  princes ;  so  here  these 
 two,  though  some  by  violent  death,  and  other  by 
 natural  death.  And  this  is  sometime  a  punishment 
 for  sin,  Ps.  Iv.  23,  1  Sam.  ii.  31,  but  not  ever;  for 
 God  in  mercy  will  take  some  from  the  evils  of  the 
 world,  as  he  did  Josiah.  Let  none  because  of  youth 
 put  far  off  the  day  of  death.  Death  respecteth  no  age, 
 no  strength,  no  beauty :  '  Remember  thy  Creator  in 
 the  days  of  thy  youth,'  Eccles.  xii.  1.  Thy  own  sin 
 may  cut  thee  off  in  youth,  as  it  did  Absalom,  and  so 
 the  rest ;  or  thy  father's  sin,  as  David's  child  was 
 taken  away,  2  Sam.  xii.  14,  and  the  ten  tribes  from 
 Rehoboam,  1  Kings  xi.  12,  and  xii.  6,  and  the  sons 
 of  Saul. 
 
 334 
 
Vek  6.] 
 
 BERNARD  ON  RUTH. 
 
 11 
 
 And  the  woman  was  left  of  her  two  sons  and  her 
 husband.  This  is  added  to  aggravate  the  affliction  of 
 Naomi,  and  doth  teach,  that  neither  few  nor  light 
 afflictions  sometime  hefall  the  godly.  Naomi  lost  her 
 husband,  then  not  one  but  both  her.  sons,  and  left 
 their  widows  without  children,  so  as  Naomi  had  none 
 of  his  blood  remaining  in  Moab.  And  as  she  was  thus 
 afflicted,  so  was  David,  who  had  proud  and  scornful 
 brethren,  a  bloodily-minded  father-in-law,  a  mocking 
 Michal  to  his  wife,  lewd  and  unnatural  children,  be- 
 sides many  other  great  trials.  What  shall  I  speak  of 
 Job's  trials,  Jeremiah's  troubles,  and  Paul's  persecu- 
 tions ?  Yet  God  thus  suffers  his  to  be  tried,  to  make 
 them  know  themselves,  to  shew  them  their  graces  and 
 their  imperfections,  which  in  affliction  they  will  mani- 
 fest, to  twean  them  from  the  world,  to  the  love  of  a 
 better  life,  to  whip  them  from  their  sins,  and  to  make 
 our  vile  natures  tame,  to  submit  to  his  yoke.  Let  us 
 look  therefore  for  them,  let  us  be  contented  and  patient 
 under  them,  and  consider  the  troubles  of  others  of  old, 
 and  in  the  primitive  church,  and  of  later  times.  Let 
 us  not  think  our  condition  the  worse  before  God,  but 
 rather  the  better,  if  instruction  be  with  correction,  for 
 God  loveth  us  then.  It  is  a  fault  to  murmur  at  him, 
 it  is  an  error  to  think  our  estate  to  be  evil  before  God, 
 because  of  sundry  and  great  crosses,  for  many  are  the 
 afflictions  of  the  righteous  ;  he  saith  not  of  the  wicked, 
 yet  then  righteous  when  they  be  afflicted  ;  this  is  com- 
 fort against  despair. 
 
 Note  again  that  he  saith,  the  woman  was  left.  He 
 saith  not  now,  Naomi,  as  before  and  after,  to  express 
 her  dejected  condition  ;  for  a  widow,  poor,  alone,  with- 
 out friends,  and  in  a  strange  country,  is  in  an  afflicted 
 estate  and  contemptible.  It  is  then  not  Naomi,  but  the 
 woman  in  distress  and  misery.  And  lastly  observe, 
 that  when  death  calleth,  friends  must  part,  and  one 
 leave  another,  husbands  their  wives,  children  their 
 parents,  and  parents  their  children  ;  as  here,  no  band 
 of  love  can  keep  them  then  together,  death  must  be 
 welcome,  and  unto  dearest  friends  we  must  bid  fare- 
 well. 
 
 Yer.  6.  Then  she  arose  with  her  daughters-in-law, 
 that  she  might  return  Jrom  the  country  of  Moab :  for 
 she  had  heard  in  the  country  of  Moab  how  that  the  Lord 
 had  visited  his  people  in  giving  them  bread. 
 
 Here  is  at  the  length  the  return  of  Naomi,  with 
 whom,  from  whence,  and  the  reason  drawing  her  mind 
 homeward. 
 
 Then  she  arose.  She  had  long  abode  in  Moab  ;  now, 
 after  such  crosses,  she  ariseth  to  go  thence,  unto  the 
 church  and  people  of  God.  When  the  Lord  thus 
 afflicted  her,  when  she  saw  herself  destitute  of  her 
 husband  and  children,  and  had  none  to  go  unto  and 
 to  converse  with  but  idolaters,  the  Moabites,  then  she 
 arose  to  leave  those  coasts.  Note  how  affliction  shall 
 follow  affliction,  to  bring  home  such  as  be  the  Lord's : 
 if  one  cross  will  not  do  it,  another  shall,  as  we  see  in 
 
 the  prodigal  son,  and  God's  dealing  with  Manasseh  ; 
 for  the  Lord  is  loath  to  lose  his  own  ;  and  therefore  if 
 one  affliction  happen,  make  good  use  thereof,  else 
 another  shall  follow,  yea,  and  another  after  that,  till 
 we  return  home.  Again,  mark  that  it  is  then  time  to 
 leave  the  place  of  our  abode,  when  the  godly  are  taken 
 away,  and  none  left  but  wicked  to  converse  with. 
 Thus,  and  for  this  cause,  many  left  Israel  in  Jero- 
 boam's days,  2  Chron.  xi.  13,  16,  for  the  godly 
 should  delight  in  the  fellowship  of  the  godly.  David's 
 delight  was  in  the  saints.  It  is  also  dangerous  for 
 the  godly  to  frequent  the  company  of  the  wicked,  as 
 a  lamb  to  be  among  wolves.  David  will  not  dwell  in 
 the  tents  of  the  wicked,  neither  sit  among  them,  Ps. 
 xxvi.,  and  it  is  a  good  man's  property  to  avoid  them, 
 Ps.  i.  I,  and  therefore  let  us  flee  the  fellowship  of 
 idolaters,  1  John  v.,  2  Cor.  vi.,  and  the  society  of  evil 
 persons.  For  such  as  can  live  with  delight  among 
 them  are  like  them,  are  no  true  converts  to  God;  and 
 yet  not  a  few  which  will  be  held  religious  can  make 
 themselves  merry  with  vain  persons,  and  condemn 
 others  for  too  stoical,  too  censorious,  for  that  they 
 cannot  away  with  fleshly  and  carnal  delights. 
 
 With  her  daughters-in-law.  It  appeareth  that  these 
 two  did  voluntarily  accompany  her  of  their  own  minds, 
 and  not  by  Naomi's  entreaty.  This  appeareth  out  of 
 vers.  8  and  11.  What  moved  them  hereto  but 
 Naomi's  virtues  ?  So  as  we  may  see  that  the  truly 
 virtuous  are  of  an  attractive  power,  even  as  the  load- 
 stone, to  draw  others  unto  them,  partly  by  instruction, 
 partly  by  their  godly  conversation.  Both  which  means 
 we  may  think  she  used  towards  these  while  she  abode 
 in  Moab ;  for  the  religious  cannot  but  incite  others 
 unto  piety.  This  is  worthy  imitation  in  Naomi ;  if 
 practice  shew  our  religion,  it  will  win  others,  1  Pet. 
 iii.  1,  without  which  even  the  most  glorious  profession 
 in  words  hath  no  operation,  no  power  to  persuade. 
 And  here  also  was  a  mercy  of  God  to  this  poor  old 
 woman,  that  she  lost  not  all  outward  comfort ;  she  had 
 some  to  keep  her  company  in  her  adversity.  It  is  a 
 good  grace  to  be  content  to  bear  the  poor  company  in 
 a  miserable  estate  :  they  be  true  friends  which  will  sit 
 down  upon  a  dunghill  with  Job  to  mourn  with  him. 
 Well,  here  were  two  daughters  of  Moab  which  would 
 accompany  Naomi,  poor  and  afflicted  Naomi.  A  re- 
 proof to  counterfeit  friends,  of  which  now  the  world  is 
 full,  never  more. 
 
 That  she  might  return  from  the  country  of  Moab. 
 This  is  the  end  why  she  arose,  that  is,  left  the  parti- 
 cular place  of  her  dwelling,  not  to  go  into  some  other 
 place  in  Moab,  as  hoping  of  better  success  there,  but 
 quite  to  forsake  the  country.  The  kindness  received 
 there  could  not  hold  her,  when  she  perceived  the  Lord 
 to  call  her  home,  partly  by  afflictions  in  Moab,  and 
 partly  by  mercies  now  in  Israel.  Outward  kindness 
 of  worldlings  cannot  keep  the  godly  with  them,  when 
 God  calleth  them  away  from  them  either  by  afflictions 
 or  by  check  of  conscience,  or  by  falling  into  sin  by 
 
12 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 them,  or  by  feeling  the  want  of  the  godly  and  the  use 
 of  God's  public  service,  or  else  by  seeing  or  hearing 
 of  God's  favour  to  his  people.  When  these  or  such 
 like  do  call  upon  the  godly  to  come  away,  they  cannot 
 by  any  wordly  pleasure,  profit,  or  familiar  acquaint- 
 ance, or  kind  entertainment,  stay  with  such  men ; 
 they  be  like  Abraham's  servant,  Gen.  xxiv.,  which 
 could  not  be  held  with  rest  and  good  cheer  to  stay  in 
 Bethuel's  house,  nor  David  in  Ziklag,  when  he  had 
 liberty  to  go  into  Judah,  2  Sam.  ii.  2  ;  for  their  spirits 
 differ,  so  as  they  cannot  truly  affect  one  another ;  and 
 the  godly  find  crosses  among  the  wicked  to  hunt  them 
 out  from  their  society,  and  they  cannot  but  fear,  in 
 a  godly  jealousy,  to  be  made  the  worse  by  them,  for 
 that  they  know  their  own  weakness.  And  therefore 
 let  us  labour  for  this  grace,  to  leave  the  society  of 
 the  ungodly,  lest  we  be  ensnared  by  them  ;  and  if  we 
 be  with  them,  let  it  be  by  warrant  of  our  calling,  or 
 of  necessity,  and  only  so  long  as  we  have  hope  to  do 
 them  good,  and  to  win  them ;  but  if  they  be  found 
 obstinate,  forsake  them,  Jer.  Ii.  9. 
 
 For  she  had  heard  in  the  country  of  Moab.  That 
 is,  while  she  did  stay  in  that  country,  news  was  brought 
 of  plenty  in  Israel.  As  the  famine  did  drive  her  from 
 thence,  so  now  food  being  there,  and  the  crosses  she 
 found  in  Moab,  moved  her  to  return  back  again.  As 
 adversity  maketh  many  to  leave  the  church,  so  the 
 prosperity  thereof  bringeth  man}'  unto  it;  some  in 
 truth  and  love,  as  Naomi  here,  others  for  the  world, 
 or  for  fear,  Esther  viii.  17.  Let  us  then  pray  for  the 
 church's  prosperity;  yet  not  then  are  we  to  trust  all 
 that  come  within  her  lap.  Note  again  how  Naomi, 
 in  her  greatest  distress,  heard  of  comfort  to  her  coun- 
 try, to  bring  her  home  again.  God  is  often  the  nearest 
 in  mercy  to  help,  when  in  man's  reason  he  seemeth 
 to  be  furthest  off.  Thus  was  God  with  Jonah  in  the 
 whale's  belly,  and  with  the  three  children  in  the  fur- 
 nace, with  Daniel  in  the  den,  with  David  to  help 
 against  most  present  danger,  1  Sam.  xxiii.  26,  27. 
 Peter,  the  very  night  before  his  intended  death  by 
 Herod,  must  be  delivered ;  and  so  the  gunpowder  plot 
 here  be  discovered.  And  God  thus  suffereth  his  so 
 long,  and  to  come  to  so  narrow  a  strait,  before  he  set 
 them  free,  and  shew  himself;  to  humble  them,  to  beat 
 them  out  of  confidence  in  themselves,  to  shew  his 
 power  and  mercy  the  more,  that  they  may  see  more 
 fully  his  goodness  to  them,  to  make  them  thankful, 
 obedient,  and  the  more  in  utmost  perils  to  rely  upon 
 him.  We  are  not  to  despair  in  the  greatest  dangers, 
 nor  to  think  ourselves  forgotten  in  great  extremities, 
 but  then  seek  to  God,  trust  in  him,  and  doubt  not  of 
 comfort.  God  will  have  Lazarus  in  the  grave  before 
 Christ  restore  him  to  life,  and  Isaac  bound  upon  the 
 altar  before  he  forbid  Abraham  to  slay  him.  Till  the 
 ship  be  ready  to  sink,  Christ  will  not  awake,  Mat. 
 viii.  25,  26,  for  so  the  Lord  is  more  seen  in  his  power 
 and  rnercy  towards  his. 
 ~\How  the  Lord  had  visited  his  people  in  (jiving  them 
 
 bread.  By  bread  is  meant  all  necessary  food,  but  espe- 
 cially corn,  of  which  bread  is  made.  Here  the  Lord 
 is  made  the  giver  thereof  to  the  Israelites,  called  '  his 
 people,'  whom  in  mercy  he  visited,  to  bestow  his 
 blessings  upon ;  for  so  is  visited  here  taken,  and  in 
 Gen.  xxi.  1,  Luke  i.  68,  Jer.  xxix.  10.  Note  from 
 hence  these  things  : 
 
 I.  That  God  seeth  his  people  in  adversity  and  want, 
 and  cometh  in  his  due  time  to  help  them,  Exod.  iii. 
 7,  8,  which  is  from  his  mere  mercy,  and  the  stability 
 of  his  love  and  promise  to  his  people  ;  and  therefore 
 we  may  learn  patience  in  affliction,  and  not  be  impa- 
 tient, as  if  God  had  forgotten,  nor  murmur,  lest  the 
 Lord  punish  us,  Ps.  xiii.  1,  1  Cor.  x. 
 
 II.  That  God  hath  ever  had  more  specially  a  people 
 for  his  own,  called  '  his  people.'  Thus  were  certain 
 called  the  sons  of  God,  Gen.  vi. ;  thus  after  were  the 
 Israelites  his,  Deut.  vii.  6,  and  xxvi.  18  ;  and  such  be 
 now  true  Christians,  1  Pet.  ii.  9,  Rev.  xviii.  4.  These 
 he  chose  not  for  any  merit  in  them,  but  of  his  mere 
 love,  Deut.  vii.  8,  Eph.  i.  4.  This  should  make  us 
 to  examine  ourselves  how  we  be  God's  people,  whe- 
 ther according  to  creation,  or  after  the  work  of  rege- 
 neration ;  for  these  differ  from  the  other  greatly,  in 
 the  graces  of  God's  Spirit  and  holy  conversation,  Ezek. 
 xi.  19,  and  xxxvi.  26,  27,  Ps.  xv. ;  in  glorious  titles, 
 Deut.  xxvi.  19,  Exod.  xix.  6,  1  Pet.  ii.  9,  Rev.  i.  6 ; 
 and  in  heavenly  prerogatives,  as  in  peace  with  God, 
 Rom.  v.  1 ;  in  free  access,  with  a  holy  boldness  to  God 
 in  Christ,  Heb.  iv. ;  in  having  God  ever  with  them, 
 Mat.  xviii.  20  ;  in  this  blessing,  that  '  all  things  work 
 together  for  the  best  to  them,'  Rom.  viii. ;  and  in  being 
 a  'communion  of  saints,'  to  whom  is  belonging  '  the 
 forgiveness  of  sins,  the  resurrection  of  the  body,  and 
 life  everlasting.'  We  are  therefore  to  labour  to  be  of 
 this  sort  of  God's  people. 
 
 III.  That  corporal  food  and  the  necessaries  of  this 
 life  are  God's  gift,  Lev.  xxvi.  4,  5,  Deut.  xi.  14,  15, 
 Hos.  ii.  8,  9,  Joel  ii.  19.  It  is  he  that  maketh  the 
 earth  fruitful,  he  giveth  rain,  and  withholds  it,  Hos. 
 ii.  8,  9,  Amos  iv.  7,  and  man  without  him  can  do 
 nothing,  Ps.  exxvii.  2,  Hag.  i.  6,  Deut.  viii.  18.  Praise 
 him  for  these  blessings,  Joel  ii.  26 ;  in  the  want  of 
 them,  acknowledge  it  from  God,  and  go  to  him,  pray 
 to  him,  Mat.  vi.;  and  this  must  be  done  in  an  humi- 
 liation of  ourselves  for  the  affliction,  2  Chron.  vii.  14, 
 Joel  ii.  16,  17,  19.  If  we  look  for  these  blessings, 
 we  are  to  serve  him,  because  they  be  his  gift,  and  to 
 such  hath  he  promised  them,  Lev.  xxvi.  3,  Deut.  xi. 
 13,  16.  Let  this  reprove  such  as  forget  God,  do  not 
 praise  him,  nor  serve  him  for  these  blessings,  and  let 
 it  confute  such  as  ascribe  them  to  the  heavens,  or 
 to  the  industry  of  man,  never  remembering  the  pre- 
 cept of  Moses,  Deut.  viii.  18,  and  that  saving  in  Job, 
 xxxi.  26,  27. 
 
 Ver.  7.  Wherefore  she  went  forth  out  of  the  place 
 where  she  was,  and  her  two  daughters-in-law  with  her  • 
 
 33G 
 
Ver.  8.] 
 
 BERNARD  ON  RUTH. 
 
 13 
 
 and  they  went  on  tlieir  way  to  return  unto  the  land  of 
 Judah. 
 
 In  the  former  verse  was  Naomi  her  preparation  for 
 her  journey  ;  here  is  her  setting  forward,  noting  from 
 whence,  with  whom,  and  whither. 
 
 Wherefore.  That  is,  because  she  heard  of  plenty 
 in  her  country  :  which  giveth  us  this  to  understand, 
 which  before  I  noted,  that  the  church's  welfare  pro- 
 cureth  friends,  and  draweth  her  old  acquaintance  to 
 her;  for  prosperity  is  of  an  attractive  virtue,  and  men 
 are  affected  with  it.  This  will  make  Abimelech  to 
 seek  to  Isaac,  Gen.  xxvi.  26,  and  Job's  friends  gather 
 unto  him,  Job  xlii.  11.  This  should  make  us  seek 
 the  church's  prosperity,  yea,  and  make  men  frugal  to 
 preserve  their  estates  ;  for  prosperity  gets  friends 
 (though  not  a  few  counterfeit),  and  adversity  maketh 
 men  to  be  forsaken  ;  and  yet  many,  which  might  live 
 well,  bring  themselves,  by  prodigality  and  lewd  courses, 
 unto  misery  ;  unworthy  they  be  of  pity. 
 
 She  departed  out  of  the  place  where  she  ivas.  In 
 what  particular  place  of  Moab  she  was  in,  is  not 
 named,  though  here  to  be  understood  by  the  name 
 ■place.  There  was  food  here,  as  well  as  in  Judah,  yet 
 she  would  not  stay,  though  she  was  an  old  woman, 
 having  poor  and  weak  attendance,  the  journey  some- 
 what long  for  her,  her  estate  wasted,  and  therefore 
 was  she  to  return  in  a  base  estate,  which  other  perhaps 
 might  cast  in  her  teeth  for  leaving  Judah,  and  going 
 into  that  idolatrous  Moab ;  but  all  these  things  did 
 not  withhold  her  from  her  godly  purpose.  And  two 
 reasons  may  be  given  for  this  :  the  love  of  her  own 
 country,  and  her  piety,  esteeming  highly  of  the 
 means  of  salvation.     Whence  may  be  noted, 
 
 I.  That  there  is  a  love  naturally  in  every  one  to 
 their  own  country.  See  it  in  Jethro,  Exod.  xviii.  27, 
 Num.  x.  29,  30,  and  Barzillai,  2  Sam.  xix.  27.  Jacob 
 would  return  into  Canaan  out  of  Mesopotamia,  where 
 he  had  gotten  great  riches.  And  this  love  unto  their 
 country  made  men  to  adventure  their  lives  in  defence 
 thereof,  2  Sam.  x.  12.  Therefore  such  are  unnatural, 
 who  will  seek  the  destruction  thereof. 
 
 II.  That  corporal  means  cannot  keep  the  truly 
 religious  from  the  place  where  God  is  worshipped,  if 
 they  may  enjoy  the  means  of  life  in  a  poor  measure. 
 Naomi  would  not  stay  in  Moab,  though  she  in  Judah 
 had  nothing  to  maintain  her,  but  her  hands,  and 
 that  Ruth  must  glean  for  bread,  when  they  came 
 thither.  What  a  change  Moses  made  we  all  do  know  ; 
 a  crust  of  bread  for  the  body  is  better,  with  the  food 
 of  the  soul,  than  all  carnal  abundance  without  it. 
 And  therefore  if  the  choice  of  our  dwelling  be,  either 
 where  bodily  plenty  is,  without  the  word,  or  a  poor 
 estate  for  the  body,  and  plentiful  instructions  for  the 
 soul's  safety,  let  us  choose  this  rather  than  the  other. 
 Seek,  saith  our  Saviour,  for  the  food  which  endureth 
 unto  eternal  life,  which  perisheth  not,  John  v. 
 
 And  her  two  daughters-in-law  with  her.     This  their 
 accompanying  of  her,    argueth  Naomi  her  singular 
 337 
 
 good  carriage  towards  them  while  her  sons  lived ;  for 
 if  she  had  been  proud,  froward,  and  unkind,  as  some 
 mothers-in-law  have  been,  they  would  have  despised 
 her,  and  shaken  her  off;  but  we  see,  first,  how  good 
 carriage  procureth  love ;  and,  secondly,  how  true 
 love  sheweth  itself  in  the  adversity  of  a  friend,  Prov. 
 xvii.  17,  for  these  two  forsake  not  poor  and  old 
 Naomi  in  this  her  contemptible  estate.  Thus  Jonathan 
 shewed  his  love  in  David's  trouble,  and  Job's  friends, 
 when  they  sat  down  by  him  ;  for  true  love  is  not  tied 
 to  outward  respects.  Such  love  is  false  and  hollow- 
 hearted,  the  love  of  these  times.  We  must  imitate 
 God  in  love,  to  love  ever,  and  chiefly  in  adversity  ; 
 for  either  love  then  or  not  at  all.  Be  not  as  the 
 shadow  which  sheweth  itself  only  in  sunshine  ;  nor 
 as  the  swallow  which  chatters,  and  sings  over  thy 
 chimney  in  warm  summer,  but  cannot  be  seen  in 
 winter.  Friends  only  in  appearance  shape  their  love 
 like  to  the  devil,  who  only  maketh  a  show  of  love  to 
 man,  and  is  ever  sinister  in  the  intendment. 
 
 And  they  went  on  their  way  to  return  to  Judah.  It 
 seemeth  by  this,  that  the  two  women  came  out  to 
 return  with  Naomi,  who  only  is  properly  said  to 
 return,  because  she  came  out  of  Judah;  and  they  had 
 a  purpose  to  go  through  with  her  to  the  end,  and  to 
 leave  their  own  native  soil,  their  parents  and  friends, 
 which  was  a  great  degree  of  love ;  but  yet  we  may  read 
 that  Orpah  afterwards  gave  over.  To  begin  well,  and 
 to  make  an  onset  to  goodness,  is  easy  to  many;  but  to 
 go  on  to  the  end,  is  of  special  grace.  Cain  began  and 
 made  an  onset  to  godliness,  so  did  Joash  king  of 
 Judah.  Jehu  did  valiantly  for  a  while.  Judas 
 seemed  to  be  approved  by  his  fellows,  and  to  live 
 without  suspicion  for  a  time.  The  same  may  be 
 said  of  Ananias  and  Sapphira,  of  Simon  Magus,  of 
 Demas,  Hymeneus,  Alexander,  and  Philetus,  with 
 many  more ;  but  their  calling  was  not  effectual.  Called 
 they  were,  but  not  elected ;  their  hearts  were  full  of 
 hypocrisy,  which  will  at  length  break  out.  Therefore 
 let  none  think  well  of  themselves  for  fair  beginnings, 
 because  '  they  that  continue  to  the  end  shall  (only)  be 
 saved.' 
 
 Ver.  8.  And  Naomi  said  unto  her  two  daughters-in- 
 law,  Go,  return  each  to  her  mother's  house :  the  Lord 
 deal  kindly  with  you,  as  you  have  dealt  with  the  dead, 
 and  with  me. 
 
 Naomi  seeth  their  kindness,  and  weighing  afore- 
 hand  all  circumstances,  beginneth  to  make  trial  of  the 
 fondness  of  their  love,  and  to  know  upon  what  ground 
 it  standeth,  as  appeareth  out  of  the  verses  11-13. 
 The  words  consist  of  an  exhortation,  and  a  petition  to 
 God  for  them,  rendering  a  reason  thereof. 
 
 And  Naomi  said  unto  her  two  daughters-in-law. 
 To  this  place  there  is  no  mention  of  any  speech 
 of  Naomi,  but  only  what  she  did :  First,  in  following 
 her  husband  into  Moab,  ver.  1,  2,  and  then  of  her 
 leaving  that  country  to  return  into  Judah,  ver.  6,  7. 
 
14 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 Hitherto  her  story  is  of  her  walking,  and  not  of  her 
 words  and  talking ;  it  seemeth  her  tongue  did  not 
 hang  loose,  to  be  upon  every  touch  tolling,  as  some 
 women's  be.  And  this  her  silence  commendeth  her 
 virtue  therein,  and  also  giveth  us  to  know,  that  she 
 did  not  solicit  her  daughters  to  go  with  her,  but  that 
 they  voluntarily  undertook  the  journey  ;  for  if  she 
 had  requested  them,  their  love  had  not  so  appeared, 
 neither  could  she  have  tried  them,  by  entreating  them 
 to  return  back. 
 
 Go  and  return.  How  far  on  the  way  they  were 
 come  is  not  noted  ;  but  on  the  way  they  were  before 
 she  spake  thus  to  them  ;  which  she  did  not,  as  care- 
 less of  their  souls,  or  of  any  doubt,  whether  God 
 would  provide  for  them,  who  would  forsake  their 
 country,  and  become  proselytes ;  but  two  reasons 
 may  be  alleged  why  she  exhorteth  them  to  return  home 
 again.  First,  was  her  love  to  them,  for  their  kind- 
 nesses formerly  to  her  and  hers,  as  appeareth  by  her 
 prayer,  and  therefore  she  might  now  seem  to  be  loath 
 to  trouble  them,  tbough  their  company  in  the  way 
 might  have  been  comfortable,  except  she  had  known 
 certainly  how  to  have  recompensed  their  love.  Tak- 
 ing tl\is  for  one,  we  learn,  that  a  true  lover  is  loath  to 
 disadvantage  a  friend  or  friends  for  private  respects  to 
 himself;  for  true  love  seeketh  also  the  good  of  a 
 friend  beloved ;  and  a  sound-hearted  friend  will  follow 
 the  apostle's  advice,  1  Cor.  x.  24,  not  seek  his  own, 
 but  his  friend's  welfare.  But  this,  alas  !  is  contrary 
 to  our  times,  when  now  men  are  all  for  themselves, 
 which  self-love  is  contrary  to  Christ's  commandment 
 to  love  our  neighbour  as  ourselves  ;  it  is  against  the 
 communion  and  fellowship  of  Christians,  as  '  mem- 
 bers one  of  another  ; '  it  is  contrary  to  the  end  of  our 
 labour  in  our  callings,  2  Cor.  xii.  14,  Eph.  iv.  28, 
 which  is,  to  do  good  to  others ;  contrary  to  that  care 
 which  God  commandeth,  for  the  preservation  of  other 
 men's  estate,  Deut.  xxii.  2,  4,  Exod.  xxiii.  4,  5  ; 
 contrary  to  Abraham's  practice,  Gen.  xxiii.  9,  whose 
 children  we  must  be,  and  whose  works  we  must  do. 
 This  self-love  is  the  original  of  all  bribery,  extortion, 
 usury,  deceit,  fraud,  oppression,  and  unjust  dealings 
 among  men ;  tbis  maketh  men  envious,  that  they 
 cannot  rejoice  in  other  men's  welfare ;  and  this  maketh 
 men  without  compassion  in  another  man's  misery,  if 
 they  themselves  live  at  ease.  This  root  of  bitterness 
 must  be  rooted  out. 
 
 The  second  reason  was  her  want  of  means  to  give 
 them  comfort  in  the  world,  to  provide  for  them  ne- 
 cessaries or  convenient  matches,  as  her  words  imply 
 in  verses  12,  13.  She  knew  them  to  have  friends 
 and  parents  in  Moab,  but  none  in  Judah,  and  there- 
 fore she  was  loath  to  make  them  worse,  and  to  carry 
 them  to  an  unknown  place,  except  she  could  better 
 have  provided  for  them  with  some  certainty.  True 
 love  will  not  make  worse  where  it  cannot  make  better. 
 But  here  it  may  be  demanded,  whether  Naomi  did 
 well  to  persuade  them  to  return  ?     I  answer,  if  she 
 
 had  done  it  in  carelessness  of  their  souls,  or  in  a  cold- 
 ness of  religion,  she  had  offended  ;  but  it  was  partly 
 in  her  love  to  them  for  their  outward  estate,  not  know- 
 ing how  to  pleasure  them,  if  they  should  take  such 
 pains  to  go  with  her,  and  leave  their  own  country  ;  and 
 partly  out  of  her  wisdom,  to  try  them  whether  indeed 
 they  fully  resolved  to  go  with  her,  let  fall  out  what 
 might  fall  out.  And  this  was  praiseworthy  in  her 
 thus  to  try  their  soundness,  for  hereby  she  found  one 
 rotten  at  the  core,  and  the  other  most  sound.  And 
 thus  should  we  also  do  in  these  deceitful  days,  try 
 before  we  trust  such  as  offer  themselves  to  come  among 
 the  godly,  as  also  did  our  Saviour,  Luke  ix.  57,  58, 
 lest  when  they  hastily  entertain  religion  they  as  sud- 
 denly fall  back,  to  the  reproach  of  the  gospel  and 
 blemish  of  such  as  admitted  them  without  trial. 
 
 If  any  ask  why  she  persuaded  them  not  to  stay  at 
 home  whilst  they  were  there,  but  to  let  them  go  on  the 
 way,  and  then  to  will  them  to  return  back  ?  I  answer, 
 it  may  be  that  she  took  their  coming  forth  to  be  of 
 courtesy  to  take  leave  of  her,  after  she  had  gone  some- 
 what on  her  journey,  which  kindness  there  was  no 
 reason  to  refuse ;  but  perceiving  that  they  -would  go 
 on,  she  then  fell  to  make  trial  of  them,  and  to  under- 
 stand what  might  lead  them  thereto.  And  this  was 
 better  done  in  the  way  than  at  home,  to  discern  more 
 fully  of  their  resolution.  In  the  trial  of  others,  it  is 
 then  best  done,  when  the  same  may  most  appear ;  this 
 is  wisdom. 
 
 Each  to  her  mother  s  house.  Here  is  an  argument 
 to  move  them  to  return  back,  because  they  had 
 natural  parents  alive,  and  she  but  a  mother-in-law. 
 She  trieth  them  with  this  first,  to  see  whether  nature 
 wrought  more  than  grace.  This  she  knew  to  be  a 
 strong  pull-back,  and  that  nature  must  first  be  sub- 
 dued to  follow  soundly  the  course  of  godliness.  We 
 must  forsake  father  and  mother  for  the  gospel,  saith 
 Christ,  yea,  and  deny  ourselves.  If  thus  we  can  do, 
 then  are  we  to  be  admitted  into  the  fellowship  of  the 
 faithful.  These  words  shew  they  were  not  natural 
 sisters,  because  Naomi  willeth  each  of  them  to  go 
 to  her  mother's  house,  as  having  either  of  them  a 
 mother.  In  that  Naomi  thus  speaketh,  we  may  further 
 note, 
 
 I.  That  of  either  parent  children  are  drawn  with 
 most  affection  to  their  mothers,  because  all  children 
 have  most  of  their  mothers,  being  conceived  in  them, 
 long  borne  of  them,  and  nursed  by  them  ;  also,  for  that 
 mothers  are  more  tender-hearted  towards  them,  and 
 most  familiar  with  them :  therefore  here  is  their 
 mothers'  house  named,  though  afterwards  Ruth's 
 father,  chap.  ii.  11.  And  yet  some  children  we  see 
 ready  enough  to  despise  their  mothers,  which  is  con- 
 trary to  nature,  contrary  to  the  commandment,  Exod. 
 xx.,  Prov.  i.  8.  Yea,  it  is  great  ingratitude  to  requite 
 so  the  great  pains  in  conception,  in  bearing,  in  nurs- 
 ing, which  a  child  can  never  recompense,  and  therefore 
 a  curse  is  pronounced  against  such  children,  Deut. 
 
 338 
 
Ver.  9.] 
 
 BERNARD  ON  RUTH. 
 
 15 
 
 xxvii.  16,  Prow  xx.  20  ;  and  of  this  the  prophet  Ezekiel 
 complaineth,  chap.  xxii.  7. 
 
 II.  That  poor  widows  are  to  be  maintained  of  their 
 able  parents  when  they  be  left  alone,  and  cannot 
 maintain  themselves,  Lev.  xxii.  13,  1  Tim.  v.  16. 
 The  law  of  nature,  and,  we  see,  the  law  of  God  leadeth 
 thereto,  and  Naomi  knew  not  whither  else  to  send 
 them.  And  whither  should  children  go  but  unto  their 
 parents  ?  If  this  be  so,  then  let  parents  see  to  the 
 well  matching  of  their  children,  to  prevent  their  po- 
 verty if  it  may  be,  and  a  second  charge  of  them.  Let 
 children  be  then  ruled  of  their  parents  in  taking  mar- 
 riage upon  them,  seeing  parents  are  to  be  troubled 
 again  with  them  if  need  require.  Yea,  and  let  hus- 
 bands have  care  when  they  have  received  their  wives' 
 portions,  so  to  husband  the  same  that  they  may  leave 
 them  to  live  after  them,  and  not  to  be  again  chargeable 
 to  their  friends. 
 
 The  Lord  deal  kindly  with  you.  Her  prayer  for 
 them,  which  was  her  best  recompence  for  their  love, 
 being  now  poor,  and  not  otherwise  able  to  requite 
 them  their  kindness.     Note  hence, 
 
 I.  That  it  is  a  duty  to  pray  for  those  which  do  either 
 us  or  ours  good.  So  doth  Naomi  here  ;  so  Boaz  for 
 Ruth,  chap.  ii.  12  ;  David  for  Abigail's  good  counsel, 
 1  Sam.  xxv.  33 ;  and  Saul  for  David  sparing  his  life, 
 1  Sam.  xxiv.  19.  And  this  duty  lets  us  perform,  as 
 Christ  in  the  form  of  prayer  hath  taught  us,  Mat.  vi., 
 and  not  pray  only  for  ourselves,  as  worldlings  do,  nor 
 to  think  a  favour  done  is  requited  with  1  thank  you 
 only,  and  that  prayer  for  a  blessing  upon  them  is  not 
 required,  especially  if  they  be  superiors ;  and  yet  we 
 see  here  the  practice  of  superiors  to  inferiors. 
 
 II.  That  at  parting  friends  are  to  pray  one  for 
 another,  as  we  may  see  the  practice  of  it  in  Isaac, 
 Gen.  xxviii.  1,  3  ;  Laban,  Gen.  xxxi.  55  ;  Jacob,  Gen. 
 xliii.  14  ;  and  in  Paul,  Acts  xx.  36.  It  is  very  Chris- 
 tian-like, an  argument  of  love,  and  desire  of  their  own 
 welfare,  which  cannot  be  without  God's  protection. 
 Put  this,  therefore,  into  practice.  True  it  is  that  men 
 now  do  it,  but  it  is  not  with  that  reverence,  nor  ex- 
 pressed with  that  earnest  desire,  as  is  meet  and  befit- 
 ting in  such  a  case. 
 
 III.  That  the  godly  are  persuaded  that  the  Lord  is 
 a  merciful  rewarder  of  the  duties  of  love  which  one 
 doth  towards  another.  This  Naomi  her  prayer  to 
 God  for  them  here  teacheth,  for  the  godly  know  that 
 the  Lord  hath  commanded  such  duties  ;  and  what  he 
 commandeth  to  be  done,  that  will  he  reward  in  the 
 doer.  And  hereof  let  us  be  well  persuaded,  this  will 
 make  us  do  our  duties  cheerfully,  though  men  requite 
 not  our  pains,  because  God  will.  By  this  reason  St 
 Paul  encourageth  servants  to  their  duties,  and  to  do 
 what  they  ought  heartily,  Col.  iii.  24. 
 
 IV.  That  children  should  so  well  deserve  of  parents, 
 yea,  though  but  parents-in-law,  as  they  may  be  moved 
 heartily  to  pray  for  them,  as  Naomi  doth  in  this  place. 
 A  good  carriage  is  a  duty  towards  all,  then  much  more  to 
 
 339 
 
 parents  ;  and  the  prayers  of  parents  is  a  means  to  put 
 a  blessing  upon  their  children.  But  some  children 
 are  so  far  from  doing  their  duties  to  their  parents  to 
 procure  a  blessing,  as  they  with  Ham  deserve  a  curse. 
 Such  a  one  was  rebellious  Absalom,  bloody  Cain  ;  such 
 a  one  was  Reuben,  Simeon,  and  Levi,  whom  the  Lord 
 punished. 
 
 V.  That  God  will  not  only  barely  reward,  but  so 
 deal  with  us  as  we  deal  with  others.  This  Naomi 
 begs  for,  this  the  Lord  in  mercy  will  do,  Mat.  vii.  2, 
 for  our  encouragement  to  well-doing ;  he  will  reward 
 us  according  to  our  works.  This  should  stir  us  up  to 
 do  our  duties  unto  our  brethren,  knowing  that  as  we 
 do  we  shall  be  done  unto. 
 
 As  ye  have  dealt  with  the  dead  and  with  me.  Here 
 Naomi  acknowledgeth  their  loving  obedience  and  good 
 carriage  towards  their  husbands  when  they  were  alive, 
 and  now  to  her,  they  being  dead  ;  and  this  maketh  her 
 to  pray  thus  for  them. 
 
 Note  here,  first,  that  daughters  of  a  bad  race  may 
 prove  good  wives,  and  good  children-in-law  sometime, 
 as  these  daughters  of  idolaters  did,  when  God  re- 
 straineth  nature  and  giveth  grace  withal.  For  many 
 times  there  are  tractable  and  gentle  natures,  where 
 religion  is  not  grafted  ;  these  by  good  instruction  and 
 God's  blessing  may  prove  excellent  wives.  Children, 
 therefore,  are  not  ever  to  be  censured  according  to 
 their  parents,  though  it  is  dangerous  to  graft  in  a  bad 
 stock,  for  an  hundred  to  one  but  a  Michal  will  make 
 a  David  know  that  she  is  a  Saul's  daughter.  But 
 here  women  Christians  are  taught  to  shew  themselves 
 good  wives  and  children,  or  else  these  daughters  of 
 the  heathen  will  condemn  them,  whom  Naomi  com- 
 mendeth  for  good  wives.  Now,  to  be  a  good  wife,  a 
 woman  must  know  her  duty,  and  be  very  desirous  to 
 do  it,  which  stands  in  love  unfeigned,  in  fear  to  offend, 
 in  cheerful  obedience,  in  meekness  of  spirit,  and  in 
 sympathising  with  her  husband  in  prosperity  and  ad- 
 versity, Eph.  v.  22,  Col.  iii.  18,  1  Peter  iii.  But 
 where  is  the  woman  ?  where  is  this  Sarah,  this  Re- 
 bekah  ?  She  will  answer,  perhaps,  Where  there  is  an 
 Abraham  and  an  Isaac,  for  a  good  husband  will  make 
 a  good  wife ;  a  good  John  a  good  Joan.  The  body 
 will  obey  where  the  head  knoweth  how  to  rule  well. 
 
 II.  That  good  and  truly  loving  wives  love  their  hus- 
 bands' parents  for  their  husbands'  sake,  as  these  did 
 Naomi.  For  the  wife  and  husband  are  one,  and  should 
 be  of  one  heart,  and  the  one  love  where  the  other 
 liketh  ;  and  a  good  wife  striveth  to  please  and  content 
 her  husband  in  shewing  love  to  his  friends.  She  will 
 not  be  like  such  lewd  wives,  women  not  worthy  to  be 
 wives,  which  hate  their  husbands'  kindred,  and  brow- 
 beat them  out  of  their  houses. 
 
 Ver.  9.  The  Lord  grant  you  that  you  may  find  rest, 
 each  of  you  in  the  house  of  her  husband.  Then  she 
 hissed  them:  and  they  lift  vp  their  voice  and  irept. 
 
 Naomi  her  continuing  in  prayer  for  them,  as  before 
 
16 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 in  general,  now  in  particular,  for  a  special  blessing. 
 This  verse  containeth  a  petition,  an  act  of  a  valedic- 
 tion, and  the  passion  which  it  wrought. 
 
 The  Lord  grant  you  that  you  may  find  rest,  each  of 
 you  in  the  house  of  her  husband.  She  prayeth  here  for 
 their  second  marriage,  and  that  the  same  might  be 
 blessed  of  the  Lord,  the  chief  marriage-maker,  so  as 
 it  might  procure  them  rest,  and  be  a  quiet,  contented 
 marriage  to  their  comfort.     Note  hence, 
 
 I.  That  godly  and  wise  friends  pray  not  only  in 
 general,  but  in  particular,  as  they  know  them  to  stand 
 in  need,  for  whom  they  do  pray,  as  here  Naomi  for 
 good  husbands  for  her  daughters-in-law  ;  for  we  should 
 take  notice  of  our  friends'  wants,  and  so  pray  for 
 them,  and  not  rest  in  generals. 
 
 II.  Godly  mothers-in-law  are  hearty  well-wishers 
 to  their  children-in-law,  whether  they  be  such  by  a 
 former  husband  departed,  or  by  another  husband  liv- 
 ing, or  by  the  marriage  of  their  children,  as  Naomi  is 
 here  mother  to  these  ;  for  the  love  they  bear  to  their 
 husbands,  and  because  godly  women  know  themselves 
 to  be  stepmothers,  stepped  in  to  be  instead  of  natural 
 mothers,  and  therefore  do  make  conscience  to  supply 
 their  want;  which  if  it  be  so,  or  ought  to  be  so,  it  re- 
 proveth  those  stepdames  which  are  unkind  and  cruel 
 to  their  children-in-law,  and  cannot  endure  the  sight 
 of  them. 
 
 III.  That  second  marriages  be  lawful,  1  Tim.  v. 
 11,  14.  The  reason  is  given  by  the  apostle,  1  Cor. 
 vii.  9,  36,  which  confuteth  such  heretics  as  in  former 
 times  have  denied  this,  contrary  to  the  apostle's  doc- 
 trine, and  the  example  of  Abraham,  in  marrying 
 Keturah. 
 
 IV.  That  husbands  are  to  be  their  wives'  rest,  chap. 
 Hi.  1 ;  and  they  are  so  called,  because  of  the  desire  of 
 women  to  marry,  and  because  they  seek  rest  in  their 
 marriage,  and  for  that  loving  wives  take  rest  and  con- 
 tentment in  their  own  husbands,  who  ought  therefore 
 to  be  rest  unto  them ;  which  shall  be  if  they  do  love 
 them  as  they  ought,  Eph.  v.  22,  if  they  wisely  govern 
 them,  1  Peter  Hi.  7,  if  they  provide  and  allow  them 
 what  is  meet,  according  to  their  ability,  in  all  decency 
 and  honest  contentment ;  if  they  keep  their  faith 
 plight,  and  rejoice  in  them,  and  with  them,  they  can- 
 not but  find  rest.  But  unloving  and  fierce  natures, 
 Lantech-like  husbands,  a  word  and  a  blow,  or  terrible 
 threats,  miserable  and  niggardly  Nabals,  so  prodigal 
 and  unthrifty,  drunken  or  adulterous  husbands,  are  so 
 far  from  being  poor  women's  rest,  as  they  make  them 
 weary  of  their  lives.  But  now  if  husbands  must  be 
 their  wives'  rest,  and  that  they  look  for  it,  then  wives 
 must  care  to  make  their  husbands  so  to  them,  by  will- 
 ing obedience,  by  meekness  of  spirit,  very  acceptable  to 
 God,  1  Peter  Hi.  4,  by  seeking  to  please  them,  by 
 speaking  to  them  in  a  loving  reverence,  and  to  keep 
 silence  when  words  may  offend,  or  not  do  good,  as  wise 
 Abigail  did,  by  a  wise  frugal  course,  and  good  house- 
 wifery, as  the  woman   in  the  Proverbs,  chap.  xxxi. 
 
 Speak  not  foolishly,  as  Job's  wife,  to  thy  husband  in 
 his  grief;  nor  mock  him  not,  like  a  barren  Michal ; 
 nor  abuse  him  not,  as  Potiphar's  wife  would  have  done 
 her  husband ;  nor  be  impatient  for  not  having  thine 
 own  will,  as  Rachel  was ;  but  rest  in  his  will,  and 
 thou  shalt  find  him  thy  rest.  Here  is  also  an  use  for 
 parents,  to  match  so  their  daughters,  as  they  inay  get 
 husbands  as  rests  for  them  ;  and  this  will  be,  when 
 they  marry  their  daughters  betime  to  men  of  wisdom, 
 fit  for  years,  not  unfit  for  birth  and  estate,  well  agree- 
 ing in  qualities  and  good  conditions,  and  in  religion. 
 
 V.  That  it  is  God's  blessing  to  be  peaceably 
 married,  Prov.  xviii.  22,  and  xix.  14.  He  is  the  mar- 
 riage-maker, whosoever  are  the  means  ;  and  he  is 
 the  disposer  and  framer  of  their  hearts  one  to  another  ; 
 therefore  let  God  herein  be  sought  unto,  and  let  him 
 receive  praises  and  thanks  for  such  a  blessing,  the 
 gi*eatest  corporal  comfort  in  this  world. 
 
 Then  she  kissed  them.  This  action  we  may  find 
 fourfold  :  carnal,  as  in  fleshly  lust  ;  hypocritical,  as 
 was  Joab's  and  Judas's  kiss  ;  holy,  of  which  the 
 apostle  speaks,  1  Cor.  xvi.  20  ;  or  civil,  as  here.  This 
 was  used  at  the  meeting  of  friends,  Gen.  xxix.  11,  and 
 xxxiii.  4  ;  at  their  departing,  Gen.  xxxi.  55,  2  Sam. 
 xix.  39,  Acts  xx.  37.  This  was  used  between  men 
 and  men,  Gen.  xlv.  15,  Exod.  iv.  27,  2  S:im.  xix.  39  ; 
 between  women  and  women,  as  here  in  this  place  ;  and 
 between  some  men  and  some  sort  of  women,  as  between 
 husband  and  wife  in  meeting  and  departing,  parents 
 and  children  and  nigh  kinsfolk,  Gen.  xxix.  11,  but  not 
 strangers,  nor  others  not  of  kindred,  to  avoid  the  sus- 
 picion of  wantonness.  It  was  honestly  used  to  testify 
 love  and  unity,  as  Isaac  did  to  Jacob,  Gen.  xxvii.  26; 
 and  therefore  in  the  primitive  church,  before  they 
 received  the  sacrament,  they  thus  saluted  one  another.* 
 
 And  they  lift  up  their  voice  and  wept.  Here  was  an 
 answerable  affection  to  the  kindness  of  her  action  ; 
 her  sign  of  love  was  not  without  love  again  to  her: 
 for  it  was  not  a  few  silent  tears  from  the  eyes,  but  a 
 passion  of  the  heart,  breaking  forth  into  wailing  and 
 weeping,  so  as  their  voice  of  mourning  was  heard, 
 an  argument  of  love  and  true  affection  towards  her. 
 This  is  rare  love  between  mothers-in-law  and  daughters- 
 in-law,  in  these  days.  But  concerning  weeping,  it  is 
 used  in  Scripture, 
 
 I.  To  express  sorrow,  as  at  the  parting  of  friends  : 
 Joseph,  at  his  father's  departing ;  Abraham,  at  Sarah's  ; 
 Joash,  at  Elisha's,  2  Kings  xiii.  14  ;  and  when  friends 
 must  leave  one  another,  though  death  separate  them 
 not,  as  when  Jonathan  and  David  parted,  1  Sam.  xx. 
 41.  And  who  can  but  weep,  if  true  love  be  there, 
 when  friends  must  bid  adieu  one  to  another,  and  espe- 
 cially for  ever,  as  we  may  see  in  Acts  xx.  37  ? 
 
 II.  For  very  joy,  as  Joseph's  sight  of  his  brethren, 
 Gen.  xlv.  14;  and  so  Jacob  at  Joseph's  coming  to 
 him,  Gen.  xlvi.  29 ;  so  did  Jacob  in  meeting  with 
 Rachel,  Gen.  xxix.  11.     Such  true  loving  natures  have 
 
 *    Just.  Apol.  2.     T3eza  on  2  Cor.  xiii. 
 340 
 
Veil  11.] 
 
 BERNARD  ON  RUTH. 
 
 17 
 
 been  in  the  godly  in  former  times,  but  now  men  are 
 lovers  of  themselves,  without  natural  affection,  1  Tim.  iii. 
 
 III.  In  pity  and  compassion,  from  a  merciful  heart, 
 to  behold  the  miseries  of  others,  as  Job  did  for  the 
 poor,  chap.  xxx.  25  ;  Isaiah  for  the  people,  xxii.  4  ; 
 so  Jeremiah,  chap.  iv.  19,  and  ix.  1,  and  xiii.  17 ;  Christ 
 Jesus  for  the  Jews,  Luke  xix.  41.  Tbis  is  a  chari- 
 table and  a  holy  weeping,  when  men  can  weep  for  the 
 miseries  of  other,  corporal  but  chiefly  spiritual,  as 
 David  did,  because  men  kept  not  God's  law,  Ps.  cxix. 
 
 IV.  Sometimes  some  will  weep  in  the  apprehension 
 of  the  kindness  shewed  to  them,  where  none  but  ut- 
 most extremity  is  deserved,  1  Sam.  xsiv.  16.  Now, 
 if  David's  forbearing  of  Saul  wrought  in  Saul  this 
 passion,  how  should  we  be  moved  to  consider  of 
 Christ's  love  to  us,  and  our  cruelty  against  him  ! 
 
 Ver.  10.  And  they  said  unto  her,  Surely  ive  will  re- 
 turn with  thee  unto  thy  people. 
 
 Before  was  noted  their  affection,  here  is  set  down 
 their  resolution,  which  was  to  accompany  her,  and  also 
 how  far. 
 
 An  I  they  said  unto  her.  All  this  while  they  heard 
 her,  they  accompanied  her,  but  no  mention  of  any 
 speech  hitherto  made  unto  her.  But  now  necessity 
 eompelleth  them  to  break  silence ;  which,  though  it 
 be  a  special  jewel  in  women,  who  are  too  tongue-ripe, 
 yet  sometime  necessity  enforceth  them.  If  this  might 
 be  the  only  key  to  make  them  speak,  they  then  speak- 
 ing were  worthy  attention,  if  withal  they  would 
 speak  in  wisdom,  and  within  compass,  knowing  when 
 again  to  keep  silence. 
 
 Surely  ice  will  return.     That  is,    dissuade   us  not 
 thus  to  leave  thee,  for  we  are  resolved  to  go  with 
 thee  in  this  thy  return  home.     Where  note,  that  an 
 earnest  affection  suffereth  not  easily  a  separation  from 
 the  party  affected.     For  the  truth  of  this,  see  it  in 
 any  sort  of  love  :  as  in  carnal  love,  between  Samson 
 and  Delilah,  Judges  xvi.  ;  in  natural,  between  David 
 and  Absalom  ;  in   friendly   love,    between  Jonathan 
 and  David,  and    Mephibosheth    to   David    also ;    in 
 Christian  love,  as  in  Paul  to  the  Jews,  Romans  ix.  13, 
 and  in  Moses  to  the  Israelites  ;   and  in  divine  love, 
 as  of  God's  to  us,  and  of  blessed  martyrs  towards  God 
 again.     In  all  these,  what  provocations  were  there  to 
 break  off,  except  it  be  in  God's  behalf  towards  us, 
 who  offereth  no  occasion  to  make  us  leave  him  ?    Yet 
 where  affection  is  settled,  there  will  hardly  be  a  sepa- 
 ration ;  for  true  love  liveth  in  the  party  beloved,  and 
 can  no  more  forsake  him  than  himself.     It  is  also  full 
 of  patience  to  put  up  wrongs,  and  taketh  everything 
 in  the  best  part,  and  hopeth  of  better  in  the  worst 
 things.     Let  us  hereby  try  our  love,  which  is  ever 
 with  peace  and  unity;  for  where  discord  is,  there  is  no 
 love.     Such  then    are  hollow-hearted  friends,  which 
 profess  love,  and  yet  upon  every  trifle  break  out  into 
 manifest  signs  of  hatred. 
 
 With  thee.     As  if  they  had  said,  Though  thou  beest 
 341 
 
 our  mother-in-law,  and  art  but  one,  and  a  poor  woman, 
 3Tet  thy  grace  and  virtue  is  such  as  we  are  content  to 
 forsake  our  country  and  carnal  kindred  for  thee  ;  with 
 thee  will  we  therefore  go.  And  indeed  it  is  better  to 
 have  the  company  of  one  sound  Christian,  than  to 
 enjoy  the  fellowship  of  a  world  of  wordlings.  Good 
 Jonathan  took  more  delight  in  one  David,  than  in  the 
 society  of  all  his  father's  house  ;  for  the  fellowship  of 
 the  godly  is  comfortable  and  very  joyous  to  the  soul 
 of  such  as  be  godly,  but  the  company  of  worldlings 
 vain  and  unfruitful  to  God-ward.  The  godly  are 
 worthy  to  be  affected  and  loved ;  they  be  the  children 
 of  the  Most  High,  and  the  world  is  not  worthy  of 
 them,  no,  not  when  they  be  in  the  basest  condition  in 
 the  judgment  of  men,  Heb.  xi.  38.  And  the  godly 
 are  such  as  with  whom  God  is  for  ever,  who  go  the 
 way  to  eternal  life,  which  whosoever  looketh  for  must 
 keep  them  company  thither.  And  therefore  let  us 
 join  ourselves  to  them,  sit  down  with  them,  delight  in 
 them,  Ps.  ci.  6,  and  xvi.  3,  and  cxix.  63,  79  ;  and 
 avoid  others,  Prov.  xxiii.  1,  Ps.  xxvi.  4,  5,  and  ci.  3, 
 4,  7,  8. 
 
 Unto  thy  people.      Thus  they  call  the   people  of 
 Israel,  God's  people  and  God's  church,  to  shew  that 
 there  is  a  right  in  every  particular  member  to   the 
 church,  as  in  the  church  to  every  member,  and  all  to 
 Christ,  and  Christ  to  them,  1  Cor.  xii.  12.     For  the 
 church  is  as  a  body,  whereof  Christ  is  the  head,  and 
 every  one  one  another's  members.     We  may  therefore 
 claim  a  right  in  one   another,  to  care  for  and  watch 
 over  one  another ;  we  may  claim  a  right  in  all  the 
 church's  rites  and  divine  ordinances  of  God  belonging 
 thereto  for  our  salvation  ;  and  therefore  should  every 
 member  care  for  the  preservation  of  the  whole,  and 
 the  whole  for  every  member,  and  take  their  wrongs  to 
 heart.     Lastly,  note  out  of  this  verse,  that  both  the 
 women,  in  their  passion,  speak  the  same   thing,  but 
 yet,  upon  more  deliberation,  one  of  them  calleth  back 
 her  word.     By  which  we  may  see  that  in  passionate 
 affection  more  will  be  spoken  than  acted  ;  as  we  may 
 here  see  in  Orpah  her  promise,  in  Saul  also,  1  Sam. 
 xxiv.   16,   17,  and  xxvi.  21,  and  in  David's  heat  of 
 spirit,  1  Sam.  xxv.  32.     For  passion  causeth  men  to 
 speak  unadvisedly,  and  more  than  they  would  if  they 
 did  consider  thereof;  yea,  in  passion  men  are  not 
 themselves,  neither  can  the  hypocrisy  of  the  heart  be 
 discerned,  no,  not  of  the  parties  themselves  at  the 
 present  instant  of  time,  which  maketh  such  to  speak 
 better  than  they  either  can  or  will  do  afterwards ;  as 
 appeareth  here  in  Orpah,  and  in  Saul.     We  are  not  to 
 value  words  uttered  in  passion,  nor  to  regard  them, 
 either  to  advantage  ourselves  or  to  harm  the  speaker, 
 as  many  do,  who  catch  men  in  their  sudden  speeches, 
 sometime  to  gain  by  them,  sometime  to  trouble  them. 
 This  ought  not  to  be  ;    charity  would  teach  better 
 things. 
 
 Ver.  11.  And  Naomi  said,  Turn  ayain,  my  dauyh- 
 
BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 ters ;  why  will  you  go  with  me?  Are  there  yet  more 
 sons  in  my  womb,  that  they  may  be  your  husbands  f 
 
 Naomi's  reply  unto  their  speech  and  second  trial  of 
 them ;  wherein  is  an  exhortation  and  a  double  inter- 
 rogation :  the  first  moving  to  a  more  serious  examina- 
 tion of  their  resolution,  and  the  second  a  reason  of 
 her  continued  exhortation. 
 
 And  Naomi  said.  She  maketh  a  second  essay  upon 
 them,  though  she  saw  their  passion  and  heard  their 
 resolution,  for  she  knew  that  a  sound  trial  is  not  made 
 at  once.  We  see  Orpah  withstood  the  first,  and  made 
 as  good  a  show  as  Ruth,  both  in  her  tears  and  talk,  yet 
 soon  after  she  gave  over.  With  these  fair  onsets 
 Satan  was  well  acquainted ;  and  therefore  both  with 
 Job  and  Christ,  though  he  prevailed  not  at  the  first, 
 yet  hoped  to  overcome  at  the  last.  Constancy  stand- 
 eth  not  in  one  act,  neither  is  therein  to  be  discerned  ; 
 and  therefore  let  none  think  they  have  sufficient  trial 
 of  any  because  they  have  made  once  an  essay  with 
 them  in  any  matter ;  neither  let  any  man  think  that 
 he  hath  done  valiantly  because  he  hath  resisted  a 
 temptation  once,  and  could  not  be  overcome,  for  thou 
 mayest  be  set  upon  again  and  again  ;  and  if  after  many 
 thou  beest  overcome,  thou  hast  lost  thy  glory  in  the  rest. 
 
 Turn  ay  a  in,  my  daughters.  Of  the  exhortation  be- 
 fore in  the  8th  verse.  Here  Naomi  kindly  calleth 
 them'';  her  daughters,  which  she  might  do  both  for  her 
 ancientness  in  years  and  also  for  that  she  was  their 
 mother  by  marriage.  This  is  a  term  of  love  which 
 here  she  doth  express  to  shew  that  her  exhortation 
 came  not  for  want  of  love,  but  even  in  love  she  did  it, 
 as  before  is  noted,  and  as  appeareth  plainly  in  the  last 
 words  of  the  ver.  13.  And  herein  is  a  point  of  godly 
 discretion,  which  is,  that  in  giving  counsel  to  or  fro, 
 it  is  good  so  to  speak  as  may  declare  love  and  respect 
 to  the  parties,  as  she  doth  here,  Abigail  to  David, 
 Jethro  to  Moses,  yea,  and  Lot  to  the  very  abominable 
 Sodomites  ;  because  the  manifesting  of  love  in  advis- 
 ing, exhorting,  admonishing,  or  reproving,  doth  make 
 way  in  the  heart  of  the  party  advised  and  reproved, 
 and  the  contrary  shuts  up  men's  hearts  and  ears,  as 
 experience  doth  shew.  And  therefore  in  such  cases 
 let  us  shew  love  by  using  good  and  loving  terms,  by 
 protesting  our  true  affection,  if  so  need  require,  by 
 giving  good  reasons  thereof  that  may  fully  shew  it, 
 and  by'  being  ready  to  do  them  good,  offering  them  to 
 do  it  if  there  shall  be  occasion  of  it.  Note  more,  that 
 it  was  a  custom  among  the  Jews  for  parents  and  chil- 
 dren to  speak  most  commonly  one  to  another  in  the 
 nearest  and  dearest  terms  of  love,  by  the  name  of 
 father,  mother,  son,  daughter,  and  not  by  calling  them 
 only  by  their  names,  as  parents  do  children  now. 
 See  this  in  Gen.  xxii.  7,  and  xxvii.  1,  and  xlviii.  19, 
 and  in  many  other  places,  which  argued  meekness  of 
 spirit,  entire  affection,  and  a  loving  natural  kindness, 
 worthy  imitation. 
 
 Why  will  you  go  with  me  ?  This  question  is  pro- 
 pounded to  draw  them  to  a  consideration  of  some 
 
 reasons  within  themselves  why  they  should  resolve  to 
 go  with  her;  as  if  she  had  said,  I  love  jo\\  as  a  mother 
 her  daughters,  therefore  I  advise  you  to  consider  seri- 
 ously of  your  resolution  aforehand,  and  weigh  with  your- 
 selves what  may  so  lead  you ;  for  I  can  see  no  reason 
 in  worldly  respects  (for  such  only  she  urged  both  here 
 and  in  the  verses  following)  why  you  should  go  with 
 me.  And  by  this,  as  she  taught  them,  so  we  may  learn, 
 that  it  is  a  point  of  wisdom  to  ask  ourselves,  why 
 we  will  do  this  or  that  thing,  before  we  undertake 
 it  or  resolve  upon  it.  And  hereunto  our  Saviour 
 advised,  Luke  xiv.  28,  for  that  is  well  begun  which  is 
 laid  upon  good  grounds  and  sound  reasons  ;  it  is  a 
 wise  proceeding,  it  will  prevent  the  after  Had  1  wist, 
 and  future  repentance.  Let  us  therefore  learn  this 
 wisdom,  and  not  be  foolishly  rash  in  our  attempts. 
 
 Are  there  yet  any  sons  in  my  womb  that  they  may  be 
 your  husbands  ?  Naomi  now  beginneth  to  bring  in 
 her  reasons  why  she  would  have  them  to  return,  all 
 drawn  from  the  world,  in  which  respect  she  giveth 
 them  no  comfort  to  follow  her  ;  and  it  is  as  if  she  had 
 said,  If  you  will  go  with  me  for  any  worldly  respect, 
 alas,  I  cannot  pleasure  you,  I  am  old,  I  have  no  sons 
 to  marry  you  again  unto  ;  and  as  for  an  outward 
 estate,  you  see  me  very  poor.  In  thus  speaking 
 plainly,  and  dissuading  only  by  worldly  reasons  to  try 
 them,  we  may  learn, 
 
 I.  That  the  true  honest-hearted,  and  such  as  fear 
 God,  in  the  kind  offers  of  their  friends,  deal  truly 
 with  them,  and  will  not  lead  them  into  vain  hopes. 
 Thus  Naomi  dealeth  ;  thus  did  our  Saviour,  Mat. 
 viii.  20,  for  they  would  not  deceive  them.  We  must 
 labour  for  this  plain  dealing,  and  not  only  look  to  our- 
 selves, and  what  present  benefit  we  may  get  to  our- 
 selves, as  most  do  in  these  deceitful  times,  which  is 
 contrary  to  our  Christianity,  1  Thes.  iv.  6,  to  true 
 love,  1  Cor.  xiii.,  and  to  the  comfort  of  our  own  con- 
 sciences. Men  now-a-days  gladly  make  gain  of  all 
 proffers  of  love,  without  any  respect  to  their  friends  ; 
 because  men  are  false-hearted  and  like  such  as  David 
 was  troubled  with,  Ps.  xli.  6. 
 
 II.  That  worldly  respects  are  not  the  motives  which 
 should  induce  any  to  join  themselves  with  God's  people, 
 for  they  want  these  things  often.  Of  this  our  Saviour 
 telleth  the  lawyer,  Luke  ix.  57.  The  godly  here  have 
 their  least  share  in  the  things  of  this  life,  because  they 
 have  a  better  portion  provided  for  them  in  the  life  to 
 come.  We  are  not,  then,  to  become  professors  of 
 religion  with  others  for  these  worldly  things.  Naomi 
 telleth  thee  this  is  not  a  good  reason.  Christ  telleth 
 thee  he  is  poor,  and  such  as  follow  him  must  take  up 
 their  cross,  must  suffer  affliction,  saith  Paul,  2  Tim. 
 iii.  12,  for  to  the  godly  it  is  given  to  suffer  for  him, 
 Philip,  i.  29.  Beware  of  a  Judas  mind,  to  come  for 
 the  bag  ;  or  a  Demas-like  disposition,  to  come  before 
 thou  hast  shaken  off  the  love  of  the  world  :  for  if  thou 
 doest  not,  thou  wilt  sell  Christ  for  the  world,  and  bid 
 the  gospel  adieu  for  goods. 
 
 342 
 
Ver.  12.] 
 
 BERNARD  ON  RUTH. 
 
 19 
 
 Quest.  Why  is  it  said  that  she  had  no  sons  more 
 for  them  to  marry  ?  Why  should  she  thus  speak  to 
 them  ?  We  must  know  that  it  was  a  law  among  the 
 Jews,  that  a  brother  should  raise  up  seed  to  a  brother 
 who  left  a  wife  and  died  childless,  Deut.  xxv.  5,  Gen. 
 xxxviii.  8,  11 ;  to  which  law  and  practice  her  speech 
 alludetb.  And  by  this  we  may  think  it  very  likely, 
 that  these  women  were  taugbt  in  the  law  of  God,  and 
 made  acquainted  with  the  practice  of  God's  people. 
 This  is  very  probable,  because  Naomi  was  so  godly  a 
 matron,  and  it  appeareth  by  Ruth's  virtues ;  which 
 being  so,  it  commendeth  the  care  of  Naomi  and  her 
 sons,  for  the  souls  of  these  young  women,  born  of 
 idolaters  out  of  the  church,  to  teach  them  the  law  of 
 the  true  God.  A  good  example  for  parents  to  follow, 
 and  for  husbands ;  for  fathers  and  mothers,  see  Prov. 
 iv.  3,  4,  Deut.  vi.  7,  Eph.  vi.  4,  Deut.  xi.  19,  Prov. 
 xxxi.  1,  2,  2  Tim.  i.  5  and  iii.  15  ;  and  for  husbands, 
 read  1  Cor.  xiv.  35.  But,  alas,  many  are  so  ignorant 
 as  they  cannot  teach  them,  and  many  so  careless  as 
 tbey  neglect  them,  many  so  wretched  as  they  will  not, 
 and  some  so  profane  as  they  mock  at  it,  and  hold  it 
 no  dut}r  for  them,  but  for  the  priest  (as  in  scorn  they 
 call  the  minister  of  Christ)  to  perform. 
 
 Ver.  12.  Turn  again,  my  daughters;  go  your  way; 
 for  I  am  too  old  to  have  an  husband.  If  I  should  say, 
 1  have  hope,  if  I  should  have  an  husband  also  to-night, 
 and  should  also  bear  sons. 
 
 Naomi's  third  motion  to  have  them  to  return,  using 
 still  the  same  exhortation,  with  the  like  kind  terms 
 of  love,  and  adding  another  reason  to  move  them  to 
 return. 
 
 Turn  again,  my  daughters;  go  your  way.  Naomi 
 ceaseth  not  to  urge  them  still,  to  try  them  to  the 
 utmost,  not  in  want  of  zeal  to  gain  them  to  God,  but 
 in  a  godly  jealousy,  fearing  their  constancy,  if  they 
 should  go  on  with  her ;  of  this  before  at  large,  and 
 therefore  here  I  omit  the  instructions. 
 
 For  I  am  too  old  to  have  an  husband.  This  reason 
 is  a  preventing  of  an  objection  to  her  former  reason  ; 
 for  they  might  say,  Though,  mother,  you  be  not  with 
 child  now,  yet  you  may  many  and  have  children. 
 To  tbis  Naomi  answereth,  that  she  is  too  old  to  have 
 an  husband.  From  this  we  learn,  that  there  is  a  time 
 when  women  are  too  old  to  marry,  by  the  opinion  of 
 godly  Naomi.  Now,  if  any  ask  when  that  is,  I  answer, 
 as  I  suppose,  when  a  woman  is  about  sixty  years  of 
 age  ;  and  therefore  St  Paul  alloweth  such  a  one  for  a 
 widow,  but  not  under,  giving  leave  to  otbers  to  marry ; 
 for  under  sixty  women  have  had  children,  but  none 
 above,  but  Sarah's  extraordinary  blessing.  And  it  is 
 fit  for  women  after  sixty  to  follow  the  praise  of  blessed 
 Anna,  Luke  i.  37.  We  read  not  in  the  Scripture  of 
 the  marriage  of  such  ;  and  if  they  be  poor  among  us, 
 and  do  marry,  we  dislike  it,  and  speak  against  it ;  if 
 they  allege  the  ends  of  marriage,  they  are  easily 
 answered.  For  the  first  is  for  procreation  of  children, 
 343 
 
 which  in  them  is  past ;  the  other  is  to  avoid  fornica- 
 tion, which  they  should  be  far  from,  seeing  the  body 
 is  dead,  the  heart  should  not  grow  rank  with  filthy 
 lust :  the  lecherous  old  person  is  hated  of  God.  If 
 they  allege  to  marry  for  mutual  comfort,  I  ask,  with 
 whom  will  she  marry  for  such  comfort  ?  If  with  a 
 young  man,  she  may  perhaps  comfort  herself  in  him, 
 but  not  he  himself  with  her ;  for  young  men  marry 
 old  women's  goods  and  lands,  but  not  their  persons ; 
 there  is  in  nature  no  accord  between  them.  Her 
 wanton  heart  may  seek  her  pleasure  in  matching  with 
 him,  but  he  will  take  no  contentment  in  her  but  for 
 what  she  hath.  If  with  an  old  man,  where  is  comfort 
 when  two  froward  old  persons  meet  together.  Old 
 age,  all  know,  is  hard  to  please,  and  therefore  old 
 persons  can  hardly  afford  kind  comforts  one  to  an- 
 other. Lastly,  marriage  bringcth  cares  and  troubles, 
 1  Cor.  vii.,  saith  St  Paul.  Now,  it  is  time  for  old 
 women  to  lay  aside  the  cares  of  this  world,  and  to 
 give  themselves  to  fasting  and  prayer,  and  to  do  good 
 works,  and  to  shew  their  care  for  the  world  to  come ; 
 and  therefore  let  such  widows  continue  widows,  and 
 betake  themselves  to  God  and  his  divine  worship,  as 
 best  befitteth  them. 
 
 If  I  should  say,  I  have  hope.  To  wit,  to  have  chil- 
 dren, and  so  might  take  an  husband  ;  implying  thus 
 much,  that  while  a  woman  hath  hope  of  children  she 
 may  marry,  for  the  first  and  chiefest  end  of  marriage 
 such  a  one  is  not  deprived  of ;  and  therefore  let 
 child-bearing  women  use  their  liberty  and  mam7,  if 
 they  cannot  abstain,  1  Cor.  vii.,  1  Tim.  v.  28 ;  yea, 
 though  they  be  poor,  neither  may  any  be  offended 
 thereat. 
 
 If  I  shoidd  have  an  husband  also  to-night.  This 
 circumstance  of  time  is  noted,  that  these  women  had 
 gone  nigh  one  day's  journey  with  Naomi  at  the  least. 
 So  they  shewed  herein  great  kindness  to  travel  so  far 
 with  her,  or  that  it  was  far  on  the  day  before  they  came 
 forth,  if  this  was  the  first  night;  or  else  she  speaketh 
 thus,  for  that  marriage  was  consummated  at  night. 
 Here  some  may  ask,  Why  needed  Naomi  thus  to  speak 
 of  her  having  an  husband  and  bearing  of  children,  see- 
 ing she  knew  that  the  next  kinsman  was  to  do  the  office 
 for  the  dead?  chap.  iii.  1,  2.  She  might  have  said, 
 Your  husbands  have  kinsmen,  which  by  our  law  are 
 to  marry  you,  if  you  will  go  with  me,  though  I  have 
 no  sons  myself.  Naomi  knew  this  well  enough,  as  it 
 appeareth  afterwards ;  but,  first,  she  will  not  draw 
 them  to  the  Lord's  people  with  such  carnal  reasons. 
 Again,  she  knew  not  perhaps  now  whether  such  were 
 dead  or  alive  :  if  alive,  yet  they  might  be  married, 
 and  so  could  not  take  tbem  for  wives;  if  unmarried, 
 she  yet  knew  not  whether  they  would  submit  to  the 
 law  in  that  case.  For  we  see  that  what  God  com- 
 manded was  not  ever  obeyed,  and  the  story  telleth  us 
 that  one  kinsman,  chap,  iv.,  refused  her,  and  why  not 
 another  ?  And  therefore  because  she  could  not  speak 
 anything  of  certainty  on  which  they  might  depend,  she 
 
20 
 
 BERNARD  ON  RUTH. 
 
 [Char  I. 
 
 mention eth  no  such  thing;  shewing  this,  that  the  wise 
 will  not  make  promises  rashly  for  others,  nor  persuade 
 to  more  than  they  well  know,  lest  they  be  deceived, 
 and  so  also  deceive  others  relying  upon  their  word. 
 This  reproveth  all  rash  undertakers  for  others,  though 
 reason  and  religion  should  bind  those  for  whom  they 
 so  undertake  to  perform  the  same. 
 
 And  should  also  bear  sons.  Naomi  speaketh  first  of 
 having  a  husband,  and  then  of  bearing  children ;  for 
 childbirth  is  to  be  the  fruit  of  lawful  marriage  only. 
 God  first  joined  man  and  woman,  and  made  them  1 
 man  and  wife,  and  then  said,  Increase  and  multiply. 
 Naomi  was  not  of  that  mind  to  make  herself  a  mother 
 out  of  marriage,  as  many  wantons  and  light-skirts  do, 
 making  themselves  whores  and  their  children  bastards, 
 and  all  for  satisfying  the  rage  of  present  lust,  though 
 after  they  repent  with  grief  and  shame. 
 
 Ver.  13.  Would  ye  tarry  for  them  till  they  were 
 grown  ?  would  ye  stay  for  them  from  having  husbands  ? 
 nay,  my  daughters ;  for  it  grieveth  me  much  for  your 
 sakes,  that  the  hand  of  the  Lord  is  gone  out  against 
 me. 
 
 Naomi  here  dissuadeth  them  from  staying  for  hus- 
 bands from  her,  if  it  were  granted  that  now  she  had 
 born  sons ;  and  having  thus  spoken,  she  breaketh 
 forth  into  a  sorrowful  complaint  of  her  inability  to  do 
 them  good,  for  their  sakes.  The  dissausion  is  set 
 out  by  a  double  interrogation,  for  more  vehemency  of 
 speech,  and  by  an  answer  made  thereto.  In  the  com- 
 plaint she  sheweth  her  grief,  and  that  for  whose  sake 
 chiefly,  and  how  it  came  upon  her. 
 
 Would  ye  tarry  for  them  till  they  were  grown  ?  As 
 if  she  had  said,  If  I  had  now  young  sons,  you  could 
 not  marry  them  till  they  were  of  sufficient  years,  they 
 must  be  grown  up  to  marriage  before  they  do  marry; 
 marriage  is  for  them  that  are  grown  up  for  it,  and  are 
 marriageable.  God,  when  he  made  our  first  parents, 
 made  them  of  years  fit  for  procreation  of  children 
 before  he  married  them.  And  this  is  to  be  observed 
 for  the  due  accomplishment  of  marriage,  and  for  reve- 
 rence to  God's  ordinance,  which  checketh  those  parents 
 who,  for  other  ends  than  the  ends  of  marriage,  do  match 
 their  children  together  before  they  be  marriageable. 
 Here  parents  abuse  marriage,  for  this  is  no  conjunc- 
 tion for  procreation  of  children,  nor  to  avoid  fornica- 
 tion. These  parents  take  away  their  children's  liberty, 
 which  is  to  marry,  or  not  to  marry,  when  they  come 
 to  years  of  discretion.  They  are  cruel  and  merciless 
 parents,  who  bind  their  children  in  an  inseparable 
 knot  and  indissoluble  bond,  before  they  understand 
 what  they  do.  Such  matches  are  commonly  cursed 
 of  God,  one  forsaking  another  when  they  come  to 
 years,  or  hating  one  another,  living  in  the  gall  of 
 bitterness  all  their  days ;  and  so  parents'  expectation 
 is  frustrate,  and  children  undone,  with  sorrow  to  friends 
 on  all  sides  :  a  just  punishment  of  God,  and  reward  of 
 their  sin. 
 
 Would  ye  stay  for  them  from  having  husbands?  As  if 
 she  had  said,  You  are  young  women,  and  there  are  men 
 now  fit  husbands  for  you ;  it  is  not  meet  you  should 
 therefore  stay  so  long  for  little  children,  and  so  be 
 unfitly  matched  with  them  so  young  and  you  so  old. 
 It  is  not  good  for  such  as  intend  to  marry  to  defer  off 
 too  long.  This  is  it  which  Naomi  here  teacheth  her 
 daughters  ;  and  this  counsel  is  good  if  the  parties 
 cannot  abstain,  and  that  fit  matches  be  offered.  Let 
 them  yield  to  the  good  hand  of  God's  providence,  and 
 not  refuse  an  honest  offer  either  of  pride  or  of  foolish 
 fantasy,  or  of  some  nicety,  or  other  light  and  idle 
 womanish  reason,  against  good  reason  and  sound  per- 
 suasion of  godly  and  wise  friends. 
 
 Nay,  my  daughters.  This  answer  sheweth  Naomi 
 her  meaning  in  the  former  interrogations,  that  she 
 could  not  approve  of  their  deferring  off  to  marry,  but 
 that,  being  young,  they  should  not  refuse  to  marry 
 again  when  God  should  send  them  fit  husbands.  A 
 godly  and  wise  mother-in-law  like  Naomi  can  not  only 
 be  willing,  but  also  will  persuade  her  children-in-law 
 should  marry  again  ;  for  they  know  this  liberty  is 
 granted  them  of  God,  and  in  their  own  conscience 
 they  know  it  reasonable,  and  perhaps  in  others  of 
 necessity.  She  was  not  like  those  mothers-in-law 
 which,  after  the  death  of  their  own  children,  cannot 
 endure  to  hear  of  the  second  marriage  of  their  chil- 
 dren-in-law, whether  sons  or  daughters. 
 
 For  it  grieveth  me  much.  Here  is  the  reason  given 
 why  she  willeth  them  to  return  and  to  take  husbands 
 again,  even  for  the  grief  of  her  heart ;  for  that,  seeing 
 them  as  poor  widows  as  herself,  and  remembering  her 
 sons  and  how  little  she  could  do  for  them,  she  heavily 
 sustained  the  grief,  and  therefore  persuaded  them  to 
 take  husbands  again,  in  whom  they  might  have  com- 
 fort. Note  here  how  the  most  godly  sometime  do  take 
 their  afflictions  very  heavily,  as  Naomi  here,  so  Job, 
 chap,  iii.,  Jer.  chap.  xx.  9,  12,  which  cometh  through 
 weakness  of  faith,  want  of  patience,  want  of  humility, 
 through  also  the  strength  of  corruption  and  the  aggra- 
 vating of  the  affliction,  ever  looking  upon  it  but  not 
 weighing  the  will  of  God,  the  necessity  of  the  cross, 
 and  the  good  which  might  come  thereby.  Well,  yet 
 if  the  best  may  be  much  cast  down,  then  let  not  such 
 as  be  free,  not  under  the  cross,  not  knowing  how  they 
 can  bear  it,  censure  others  for  their  weakness  under 
 the  burden,  but  rather  take  notice  thereof,  and  be  a 
 staff  of  comfort  to  them,  help  to  bear  the  burden 
 with  them,  and  pray  for  their  patience.    • 
 
 For  your  sakes.  Afflictions  are  the  more  grievous 
 for  friends  wrapped  therein,  so  as  one  cannot  well  help 
 another.  Naomi  was  greatly  afflicted,  but  the  more 
 (she  saith)  for  her  daughters'  misery  with  her,  who, 
 losing  her  sons,  made  also  them  poor  widows.  Abi- 
 melech's  destruction  increased  David's  sorrows  and 
 troubles,  Ps.  Hi. ;  Elijah  not  a  little  grieved  for  the 
 widow's  sorrow  with  whom  he  sojourned,  1  Kings 
 xvii.   20,  21  ;  and  so  was  Luther  for  the  Duke  of 
 
 344 
 
Vkr.  14.] 
 
 BERNARD  ON  RUTH. 
 
 21 
 
 Saxony  ;*  and  the  reason  hereof  is  true  love,  which 
 taketh  to  heart  a  friend's  affliction  in  their  own  trou- 
 bles, as  David  did  Abiathar's,  1  Sam.  xxii.  22.  This 
 grace  of  true  friendship  is  much  to  be  wished  ;  for 
 men  now-a-days  care  not  much  for  their  friends' 
 misery  if  they  be  in  prosperity,  or  if  in  adversity 
 with  them  how  they  themselves  may  get  out,  though 
 they  leave  their  friends  as  a  pawn  for  themselves  ; 
 yea,  such  villany  is  in  some  men  that  they  will  pur- 
 posely bring  their  friends  into  misery  to  do  themselves 
 a  pleasure,  cozen  them  to  enrich  themselves,  over- 
 throw them  to  set  up  themselves. 
 
 That  the  hand  of  the  Lord.  Thus  she  calleth  her 
 affliction  the  hand  of  the  Lord,  because  all  afflictions 
 come  by  the  power  and  providence  of  God  as  by  an 
 hand  upon  us,  Job.  i.  21  and  xvi.  12,  Lam.  i.  12,  17, 
 Amos.  iii.  6  and  iv.  6,  7,  11,  2  Chron.  xv.  6,  Isa. 
 xlv.  6,  7.  For  '  afflictions  come  not  out  of  the  dust, 
 neither  do  troubles  spring  out  of  the  ground,'  Job  v.  6. 
 Let,  then,  all  afflictions  be  acknowledged  to  be  God's 
 hand,  not  as  chance  with  the  Philistines,  not  of  the 
 devil,  witches,  and  ill  instruments.  If  we  acknowledge 
 them,  with  Job,  from  God,  we  will  go  to  him,  humble 
 ourselves  before  him,  pray  for  pardon  and  deliverance 
 by  him,  as  who  only  can  deliver  us ;  yea,  this  will 
 make  us  patient  under  the  cross,  this  will  work  some 
 contentment,  and  say,  '  It  is  the  Lord,  let  him  do 
 what  seemeth  him  good.'  This  will  make  us  quiet 
 towards  the  ill  instruments,  as  David  was  towards 
 Saul  and  towards  Shimei.  This  will  comfort  us  under 
 the  affliction,  when  we  know  it  to  be  God's  hand,  and 
 that,  out  of  his  fatherly  mercy,  he  will  lay  no  more 
 upon  us  than  we  shall  be  able  to  bear. 
 
 Is  (june  out  against  me.  This  good  woman  applieth 
 the  whole  cross  to  herself.  The  godly  in  common 
 calamities  take  themselves  to  be  especially  chastised  ; 
 they  put  not  off  the  cause  to  others,  but  take  it  to 
 themselves,  as  David  did,  1  Chron.  xxi.  17,  2  Sam. 
 xxiv.  27  ;  they  think  upon  their  own  sins,  and  not  on 
 other  men's  misdeeds.  This  is  that  which  humbleth 
 them,  and  this  is  it  which  would  humble  us  ;  which 
 grace  we  must  labour  for. 
 
 Ver.  14.  And  they  lift  up  their  voice,  and  wept  again  ; 
 and  Orpdh  kissed  her  mother-in-law,  but  Ruth  clave  unto 
 her. 
 
 Here  is  the  event  and  effect  of  Naomi's  speech 
 again,  first  jointly  in  both,  which  was  again  their  pas- 
 sion, and  then  distinctly  shewed  in  contraries,  in 
 Orpah's  valediction,  and  Ruth  remaining  still  with 
 her  mother-in-law. 
 
 And  the;/  lift  up  their  voice,  and  wept  again.  Again 
 their  passion  of  tears  is  recorded,  both  alike  in  passion 
 of  affection,  but  far  differing  in  the  truth  of  the  action, 
 the  best  demonstration  of  the  heart,  for  in  both  was  a 
 like  show  of  love  in  their  weeping,  yet  not  the  like 
 constant  conjunction  of  heart  towards  Naomi  ;  for  the 
 *  Acts  and  Mon.,  p.  773  a. 
 345 
 
 one  forsook  her,  and  the  other  abode  and  went  on  with 
 her :  whence  we  may  see  that  all  outward  sorrow  giveth 
 not  certain   witness   of  the  soundness  of  the   heart. 
 This  is   plain  by  this  example,  and  by  Saul's  weeping 
 to  David.     As  this  is  true  in  men,  so  more  in  women, 
 who  have  tears  at  command.    Do  we  not  read  how  the 
 Israelites  would  weep  on  one  day,  and  be  in  rebellion 
 another  ?    Was  not  Ishmael  in  his  very  weeping  a  very 
 deep  dissembler,  the  like  never  heard  of?*     We  are 
 not  easily,  therefore,  to  be  persuaded  of  inward  hearty 
 affection  from  weeping  and  shedding  of  tears.     This 
 deceived  the   fourscore  men  which  met  Ishmael,  and 
 were  most  of  them  slain  by  him.     Some  can  shed  tears 
 at  will,  and  all  weeping  doth  not  come  from  the  like 
 cause,   though  many  weep   together,   and  in   appear- 
 ance have  the  same  reason.     There  be  that  will  weep 
 for   company,  because  they  see   others  to  weep,  never 
 inwTardly  moved  from  the  cause,  but  most  from  the  out- 
 ward passion  of  the   parties ;  yet,  though  there  be  a 
 weeping  not  commendable,  as  that  which  is  counterfeit, 
 that  which  is   upon  every  light  occasion,  or  which  is 
 upon  just  cause,  but  in  excess,  yet  it  is  sometime  a 
 matter  praiseworthy,  when  it  is  from  a  natural   affec- 
 tion, as  in  Joseph  to  his  brethren  and  father  ;  from 
 sound  love  to  a  friend,  as  Jonathan's  and  David's  weep- 
 ing ;  and  when  it  is  from  a  gracious  heart  for  a  man's 
 own  sins,  as  Peter's  weeping  was  ;  or  for  the  sins  of 
 others,  as  David's,  Ps.  cxix.  ;  Jeremiah's,  chap,  xiii ; 
 and  Jesus  Christ  his  weeping  over  Jerusalem,  Luke 
 xix.  41.     Blessed  are  these  mourners,  for  they  shall 
 be  comforted  ;  these  tears  are  put  into  the  Lord's 
 bottle,  Ps.  lvi.  8.     And  such  as  be  so  doggedly  hard- 
 hearted, and  want  natural  affection  and  sound  love,  so 
 as  neither  for  friend  nor  kinsman,  nor  the  nighest  of 
 blood,  they  can   weep  for,  are  very  unnatural,   and 
 worse  than  brute  beasts  which  bleat  and  low  for  their 
 own  kind  ;  so  also   they  which  can  perhaps  weep  for 
 the  world,  for  departure  of  friends,  for  loss  of  parents, 
 children,  husband,   or  wife,  yet  not  for   sin,  not  for 
 God's   dishonour,  not  for  the  affliction  of  Joseph,  not 
 for  the  want  of  the  word  and  the  taking  away  of  the 
 righteous ;     are    worldlings,    are    destitute    of   divine 
 grace,  of  the  true  love  of  God  and  goodness  ;  for  men 
 can  and  will  mourn  for  such  things   as   be   ever  near 
 and  dear  unto  them,  and  which  they,  indeed,  take  to 
 heart. 
 
 And  Orpah  kissed  her  mother-in-law.  As  Naomi  did 
 by  this  act,  in  ver.  9,  take  her  farewell  of  Orpah  with 
 Kuth,  so  now,  Orpah  departing,  thus  taketh  leave  of 
 her.  She  wept  in  love,  and  kissed  her  in  token  of 
 love  and  as  loath  to  depart,  yet  voluntarily  leaveth  her, 
 because  she  perceived,  by  Naomi  her  words,  that  she 
 could  not  receive  worldly  contentment  if  she  should 
 go  with  her.  So  here  were  signs  of  love  only,  but 
 not  the  truth  of  it.  It  is  easy  to  make  signs  of  love, 
 but  not  to  shew  the   true  fruits  of  love.     These  be 
 
 *  That  is,  Ishmael  the  son  of  Nethaniah,  Jer.  xli.-   Er>. 
 
22 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 chargeable,  the  other  cost  nothing,  therefore  they  are 
 afforded  very  cheap  ;  and  where  only  outward  signs 
 of  love  be,  and  not  a  hearty  union,  their  worldly  losses, 
 or  the  fear  of  such  losses,  or  not  the  hope  to  gain  the 
 things  of  this  life,  will  soon  separate  such  friends,  as 
 we  see  in  this  woman.     Note  further, 
 
 I.  That  worldly  respects  are  great  hindrances  in 
 the  course  of  godliness.  The  world  keepeth  from  the 
 entertaining  of  the  truth,  Mat.  xxii.  5  ;  it  hindereth  in 
 the  receiving  of  it,  Mat.  xiii.  ;  it  pulleth  men  from  it 
 which  have  somewhat  gone  forward  in  it,  as  we  may 
 see  here  in  Orpah,  in  Jehu,  Judas,  Demas,  and 
 Henry  IV.,  the  last  king  of  France  ;  and  this  cometh 
 from  the  exceeding  love  of  it,  and  our  chiefest  care  for 
 the  body  and  the  things  of  this  life.  But  let  us  take 
 heed  of  this  world,  for  such  as  love  it,  the  love  of  God 
 the  Father  is  not  in  them,  1  John  ii.  15  ;  and  many 
 for  love  of  the  world,  forsaking  religion,  have  felt  the 
 woe  thereof,  and  have  lost  that  which  they  loved. 
 Kemember  Judas,  he  had  the  money,  but  what  was  he 
 the  better  ?  It  did  not  comfort  him,  neither  did  it 
 continue  with  him,  neither  he  long  in  the  world.  And 
 yet,  wretched  caitiffs  that  we  be,  like  Gadarenes,  we 
 will  lose  Christ  rather  than  our  swine ;  and  with  Eve, 
 lose  paradise  for  an  apple. 
 
 II.  That  an  unsound  heart  roay  for  a  time  make  a 
 fair  show  in  the  way  to  Canaan,  but  yet  turn  back  at 
 the  last,  as  Orpah  doth  here,  and  as  we  may  see  in 
 Jehu,  Judas,  Demas,  Hymeneus,  Alexander,  Philetus, 
 and  many  other  in  all  ages,  falling  back  from  the  truth, 
 which  they  indeed  did  never  soundly  love,  and  yet  will 
 such  make  so  fait'  an  entrance.  And  this  is  by  rea- 
 son, first,  of  certain  general  motions  of  religion,  which 
 maketh  them  in  general  to  approve  of  the  same;  again, 
 the  general  esteem  of  the  very  name  of  religion ;  all 
 holding  this,  that  it  is  a  good  thing  to  be  religious, 
 and  that  none  can  find  fault  with  a  man  for  that. 
 Further,  the  working  of  the  word,  moving  the  heart 
 in  some  sort  to  entertain  it.  And  lastly,  the  desire  of 
 praise  and  good  esteem  with  men :  these  will  make 
 hollow  hearts  to  set  on  a  while  to  heavenward,  but 
 shall  not  be  able  to  enter.  Therefore  we  are  not 
 easily  to  entertain  men  for  sincere,  because  they  have 
 made,  and  do  make,  fair  shows  in  religion  for  a  time, 
 seeing  they  may  be  unsound,  and  after  fall  away. 
 And  this  should  make  us  to  examine  our  own  hearts, 
 lest  secret  hypocrisy  lurk  therein,  and  it  break  out  at 
 the  length  to  our  shame. 
 
 III.  That  such  as  want  soundness  towards  God  for 
 religion,  may  yet  have  otherwise  commendable  parts 
 in  them.  For  Orpah  is  commended  for  a  kind  wife, 
 as  well  as  Ruth  by  Naomi,  and  for  a  kind  daughter- 
 in-law,  ver.  8 ;  and  she  shewed  good  humanity  in 
 going  on  the  way  with  her  mother-in-law,  yea,  a  good 
 natural  affection  in  weeping  so  at  parting.  What 
 shall  I  speak  of  Joab's  valiant  and  hardy  spirit,  of  the 
 great  wisdom  of  Ahithophel  in  all  worldly  affairs,  and 
 of  moral  men  among  the  heathen  ?     Many  which  had 
 
 no  part  nor  portion  in  Christ  have  done  worthily  in 
 the  things  pi'aisewortby  among  men,  by  a  restrained 
 nature,  by  the  power  of  conscience,  from  the  law  of 
 nature  written  in  their  hearts,  and  by  the  common 
 gifts  of  the  Spirit.  And  therefore  not  to  judge  our- 
 selves or  others  soundly  religious  and  regenerate  by 
 God's  Spirit,  for  our  commendations  in  mere  moral 
 virtues,  or  common  gifts  of  the  Spirit;  for  the  heathen 
 have  surpassed  many  true  Christian  hearts  herein. 
 And  many  by  a  mere  civil  education,  and  orderly 
 bringing  up  in  the  laudable  fashions  of  men,  and 
 good  carriage  of  themselves,  as  men  among  men, 
 attain  to  great  commendations  in  and  for  their 
 courtesy,  affability,  discretion,  and  many  qualities  in 
 learning  and  arts,  which  they  affect  for  praise  with 
 men,  for  their  private  profit,  for  advancement  in  the 
 world ;  and  not  that  they  do  good  things  for  goodness' 
 sake,  from  the  power  of  grace  and  godliness  in  their 
 hearts,  which  was  as  yet  never  engrafted  in  them,  as 
 appeareth  by  their  little  knowledge  in  the  word  of 
 God,  by  their  demeaning  of  themselves  like  statists, 
 indifferently  between  two  religions,  by  neglecting  the 
 examination  of  their  wa}Ts  by  the  word,  but  keeping 
 company  with  all  sorts  alike,  so  far  as  worldly  dis- 
 grace come  not  thereby,  by  never  caring  for  the 
 growth  of  religion  in  themselves  or  in  others,  to 
 make  the  least  opposition  for  it  against  the  common 
 stream.  By  all  which,  and  by  many  good  things 
 wanting  in  them,  as  a  holy  zeal,  fervency  in  prayer, 
 the  love  of  the  truth  for  the  truth's  sake,  and  such  as 
 love  it,  delight  in  meditating  of  God's  word,  and  con- 
 ferring thereof;  sorrow  for  the  afflictions  of  God's 
 people,  and  joy  in  the  overthrow  of  the  enemies 
 thereof  (which  graces  mere  moralists  are  quite  desti- 
 tude  of) :  we  may  see  that  the  life  of  religion,  and  that 
 heavenly  light  of  true  grace  is  not  engrafted  in  them, 
 which  is  more  worth  than  all  the  rest,  which  yet  are 
 commendable  ;  but  these  ought  chiefly  to  be  our 
 praises,  and  yet  not  leave  the  other  undone  ;  for  the 
 one  makes  a  man,  but  the  other  a  Christian.  And 
 these  together,  I  mean  good  carriage,  and  civil  be- 
 haviour, learning,  arts,  and  other  good  qualities,  make 
 an  excellent  Christian  man. 
 
 But  Ruth  clave  unto  her.  Though  Orpah  gave 
 occasion  for  Ruth  to  fall  off  from  Naomi,  yet  her 
 example  moved  not.  A  well-grounded  affection  is  not 
 removed  by  the  inconstancy  of  others,  John  vi.  68 ; 
 for  true  love  is  fixed  upon  the  thing  beloved,  and  is 
 not  tied  to  any  by-respects.  Their  love,  then,  is  to 
 be  reproved,  who  fall  off  for  company,  their  affections 
 were  never  well  settled ;  but  Ruth's  love  was  most 
 firm  ;  her  person  was,  as  it  were,  glued  unto  Naomi, 
 as  the  force  of  the  Hebrew  word  is,  to  be  knit  as  man 
 and  wife  inseparably.  So  the  word  is  used,  Gen.  ii.  24, 
 Mat.  xix.  5.  Thus  should  the  love  of  God's  people  be 
 one  to  another,  hearty  and  constant. 
 
 Ver.  15.  And  she  said,  Behold,  thy  sister-in-law  is 
 
 346 
 
Ver.  15.] 
 
 BERNARD  ON  RUTH. 
 
 25 
 
 gone  back  unto  her  people,  and  unto  her  gods:  return 
 thou  after  thy  sister-in-law. 
 
 This  is  Naomi  lier  last  trial  of  Ruth ;  and  these 
 words  shew  plainly  all  was  to  try  her,  because  she 
 telleth  Ruth  of  Orpah's  going  back,  not  only  to  her 
 people,  but  also  to  her  gods,  which  Naomi,  a  good 
 woman,  could  not  but  hate,  and  could  not  so  ill  re- 
 spect Ruth,  and  shew  so  great  coldness  in  religion, 
 and  honour  of  the  true  God,  as  to  dissuade  Ruth  from 
 the  same  God  of  truth,  to  return  unto  idols. 
 
 This  verse  is  an  exhortation  pretended  then,  but 
 not  intended,  with  the  motive  thereto  propounded, 
 which  was  the  apostasy  of  Orpah,  shewing  what  she 
 was  to  Ruth,  and  whither  she  returned  back. 
 
 And  she  said.  Naomi,  upon  Orpah's  departure,  for 
 farther  trial  of  Ruth,  taketh  her  example,  and  pro- 
 pounded the  same  to  her;  for  as  she  now  saw  Orpah's 
 inconstancy  for  all  her  former  resolution  and  tears,  so 
 she  had  hereby  some  cause  to  make  further  trial  of 
 Ruth  this  one  time.  "'.-.  The  falls  of  some  may  justly 
 bring  others  into  the  trial,  though  not  wholly  to  doubt 
 of  their  constancy.  As  if  none  could  be  good  be- 
 cause some  are  bad ;  for  some  may  fall  from  grace, 
 when  other  may,  through  God's  mercy,  continue  to 
 the  end. 
 
 Behold,  thy  sister-in-law  is  gone  back.  These  words 
 shew,  as  soon  as  Orpah  had  kissed  her  mother-in-law, 
 she  went  back;  with  whom,  or  with  what  company,  is 
 not  mentioned.  Of  her  sister-in-law,  Ruth,  she  tak- 
 eth no  leave,  as  supposing  she  would  come  after ;  for 
 we  commonly  judge  others  by  ourselves,  though  we  be 
 deceived,  as  Orpah  was  of  Ruth.  In  Orpah's  leaving 
 Naomi  upon  such  light  reasons,  we  see  that  a  feeble 
 heart,  not  truly  settled,  with  weak  reasons  of  worldly 
 wants,  is  soon  drawn  from  a  right  way  of  well  doing. 
 Silly  wTere  the  reasons  which  Naomi  used  to  put  her 
 to  the  proof,  which  sheweth  that  all  her  former  words 
 in  ver.  10  were  but  a  flourish,  and  were  uttered  more 
 of  a  sudden  passion  than  out  of  any  settled  resolution ; 
 yet  this  was  not  her  only  weakness,  but  she  left  it  to 
 posterity.  For  we  may  find  her  followers,  such  as 
 upon  light  motions  will  soon  turn  from  goodness, 
 which  shew  that  they  are  not  settled  truly  in  their 
 affections  before  they  begin,  but  lightly  undertake  the 
 way  towards  heaven,  as  did  Orpah  to  Canaan,  and  as 
 easily  give  it  over  :  a  misery  to  be  bewailed,  and  by 
 a  well-grounded  resolution  aforehand,  to  be  prevented. 
 Again,  in  this,  that  Naomi  trieth  Ruth  with  this  her 
 sister's  example,  saying,  Behold,  she  is  gone  back,  it 
 teacheth  that  examples  of  kindred,  friends,  and  old 
 acquaintance,  declining  from  goodness,  are  trials  of 
 others,  to  see  whether  they  will  abide,  and,  indeed,  no 
 small  inducements  to  pull  others  after  them.  Adam 
 was  soon  drawn  by  Eve ;  Rehoboam's  heart  was 
 easily  led  after  the  advice  of  his  familiars  ;  the  women 
 of  Judah,  by  their  husbands,  easily  fell  to  idolatry, 
 Jer.  xliv.  19 ;  which  often  is  done  upon  foolish  affec- 
 tion to  those  whom  they  follow,  and  not  of  judgment; 
 347 
 
 sometime  of  fear  to  offend,  sometime  in  flattery,  some- 
 time through  an  ignorant  persuasion  that  others  do 
 well  in  that  they  do,  especially  if  tbe  example  before 
 them  be  of  persons  of  place,  learning,  honour,  and 
 great  for  outward  estate,  for  they  fondly  think  that 
 such  cannot  do  amiss.  Well,  seeing  examples, are  so 
 forcible,  let  them  be  well  examined  before  they  be 
 imitated,  be  the  persons  whatsoever ;  for  precepts, 
 and  not  examples,  are  rules  to  live  by.  Very  excel- 
 lent persons  have  often  done  amiss  and  gone  out  of 
 the  way  ;  and  as  for  kindred  and  acquaintance,  we  are 
 not  to  love  them  before  religion,  Luke  x.  52,  53,  and 
 xiv.  2G,  which  should  make  a  division  between  them 
 and  us  if  they  take  not  the  right  way,  aud  make  us 
 forsake  them,  remembering  that  one  day  God  will 
 divide  acquaintances,  Mat.  xxiv.  40,  41,  Luke  xvii.  34. 
 And  if  yet  men  will  here  stick  to  them  in  evil,  and  not 
 willingly  separate  themselves,  they  shall  then  perish 
 altogether,  and  too  late  wilt  thou  then  repent,  which 
 wast  led  away  with  their  company,  complaining  of 
 thy  folly,  and  curse  the  time  that  ever  thou  didst 
 know  them. 
 
 Unto  her  people.  That  is,  to  the  Moabites,  of  whom 
 she  wras,  and  among  whom  she  was  born.  She  was 
 going  to  God's  people,  but  she  runneth  back  to  idola- 
 ters, because  she  was  of  them ;  there  born,  as  I  say, 
 and  acquainted  with  them.  It  is  hard  to  forsake  our 
 native  country,  where  we  are  born  and  brought  up. 
 This  may  we  see  in  Orpah,  and  in  the  mixed  company 
 which  came  out  of  Egypt ;  thither  would  they  have 
 returned  again,  though  there  they  had  lived  in  bond- 
 age ;  and  this  is  first  from  a  natural  instinct  in  every 
 one,  even  as  the  heathen  man  witnesseth.*  Again, 
 there  is  better  hope,  as  is  supposed,  in  wants  to  be 
 relieved  among  friends,  kindred,  and  acquaintance  in 
 their  own  country,  than  elsewhere  in  a  strange  place. 
 And,  lastly,  the  very  thorough  acquaintance  and  know- 
 ledge of  the  country,  the  people,  their  nature  and 
 conditions,  and  their  own  bringing  up  there  like  unto 
 them,  is  a  great  means  to  keep  the  affection  and  heart 
 towards  the  same ;  but  from  this,  in  case  of  religion, 
 we  must  labour  to  wean  ourselves,  and  follow  Abra- 
 ham, Heb.  xi.  8,  and  religious  proselytes,  Hittai,  and 
 Uriah,  with  many  others  ;  yea,  and  of  later  times, 
 blessed  exiles  from  their  native  countries  for  the  gos- 
 pel's sake,  considering  that  one  day  we  must  bid  fare- 
 well to  all  the  world. 
 
 And  to  her  gods.  This  is  a  check  unto  Orpah  :  in 
 which  Naomi  doth  closely  shew  unto  Ruth  her  sister's 
 misery  in  going  back,  which  was  to  worship  idols  and 
 devils,  with  the  people  of  her  country,  seeing  she  now 
 had  none  to  keep  her  back  from  the  same.  Hence 
 note  briefly, 
 
 I.  That  to  leave  God's  people,  to  go  to  dwell  among 
 idolaters,  is  even  to  become  an  idolater ;  for  the  love 
 
 *    Ovid,  lib.  i.  de  Ponto  : — 
 
 Ncscio  qua  natale  solum  dulccdinc  cunctos 
 Ducit,  et  immemores  non  sinit  esse  sui. 
 
24 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 of  idolaters  'will  bring  to  the  love  of  their  idols.  See 
 it  in  Solomon,  and  in  Jehoram,  Jehosbaphat's  son  ; 
 for  such  have  daily  provocations  to  that,  which,  in- 
 deed, they  be  of  their  own  natures  prone  unto ;  and 
 therefore  the  Lord  did  forbid  his  people  to  have  any 
 fellowship  with  the  nations,  lest  they  should  become 
 idolaters.  Therefore  let  us  not  come  among  idola- 
 ters, if  we  would  not  be  like  them.  We  may  not  pre- 
 sume of  our  own  strength,  nor  think  by  our  grounded- 
 ness  in  religion,  to  take  our  liberty  to  marry  with  them, 
 to  dwell  with  them,  or  long  to  travel  among  them ;  for 
 we  see  daily  by  experience  the  vanity  of  this  confidence. 
 
 II.  That  which  the  idolaters  worship,  that  they  take 
 to  be  God,  and  so  offer  divine  worship  to  it.  This 
 is  plain  by  Naomi  her  speech,  calling  the  idols  of  the 
 Moabites  gods ;  and  we  find  that  all  idolaters  gave  to 
 their  idols  the  name  of  God.  See  this  in  wicked  Je- 
 roboam, 1  Kings  xii.  28,  and  in  the  Israelites,  Exodus 
 xxxii.  8 ;  and,  therefore,  we  may  here  see  the  palpable 
 blindness  with  which  God  striketh  such,  to  make  us 
 avoid  them,  and  yet  bemoan  them,  as  also  to  fear 
 where  such  be,  lest  God's  wrath  seize  upon  us,  for  their 
 so  robbing  the  true  God  of  his  honour. 
 
 III.  That  idolaters  have  more  gods  than  one,  as 
 these  Moabites  had  Baal  Peor,  Num.  xxv.,  and  Che- 
 mosh,  1  Kings  xi.  The  Grecians  had  thousands  of 
 gods,  and  the  heathen  Romans  not  a  few  ;  for  leaving 
 or  not  knowing  the  true  God,  they  wander  they  know 
 not  whither  ;  they  have  no  certainty  whereon  to  rest, 
 they  follow  what  they  either  imagine,  or  other  do  de- 
 vise, or  what  by  others'  examples  are  practised  before 
 them.  See  it  in  the  Israelites'  forsaking  the  Lord,  and 
 in  the  idolatrous  papists  at  this  day ;  for  idolatry  is 
 as  whoredom,  which  maketh  the  adulterer  to  range 
 abroad  in  unsatiable  lust,  not  content  with  one,  no, 
 nor  with  many.  No  more  do  the  spiritual  adulterers 
 rest  with  one  false  god,  but  are  mad  upon  all  they  see, 
 Ezek.  xvi.  24,  25,  28.  Oh,  therefore,  let  us  praise 
 our  God,  who  hath  opened  our  eyes  to  see  and  know 
 him,  and  hath  delivered  us  from  this  miserable  sla- 
 very of  idolaters,  who  serve  so  many  !  They  must 
 needs  be  in  great  fear  ;  for  they  be  as  servants  serving 
 many  masters,  all  tyrants,  and  all  of  several  qualities. 
 How  should  they  then  ever  rest  in  peace  ?  Note  be- 
 fore I  conclude,  how  these  Moabites,  filthy  idolaters, 
 were  the  children  of  Lot,  begotten  in  incest  upon  one 
 of  his  own  daughters  in  his  drunkenness.  Whence 
 we  may  see,  that  the  ill-begotten  children  of  the  godly 
 are  rather  left,  under  the  curse  of  their  fathers'  sin, 
 than  made  partakers  of  any  of  their  virtues,  as  appear  - 
 eth  both  in  Moabites  and  Ammonites,  and  in  Abirue- 
 lech,  the  bastard  son  of  Gideon ;  to  shew  the  Lord's 
 hatred  of  all  filthiness  in  his  people,  and  to  strike  fear 
 into  their  hearts  for  offending  this  way.  Let  parents 
 note  this,  to  take  heed  they  be  not  fathers  of  an  unlaw- 
 ful issue,  if  it  be  not  for  their  own  sakes,  yet  for  those 
 they  shall  beget,  whom  they  bring  under  a  curse  for 
 their  sin.     Let  bastards   here   learn  to  bewail  their 
 
 birth,  and  labour  by  a  new  birth  according  to  the 
 Spirit,  to  wipe  out  the  stain  of  their  parentage  ac- 
 cording to  the  flesh. 
 
 Tarn  thee  after  thy  sister-in-law.  This  exhortation 
 cannot  be  taken  as  seriously  meant ;  for  would  Naomi 
 persuade  Ruth  to  idolatry,  and  turn  her  from  going  to 
 God's  people  and  the  true  God,  to  go  to  the  society 
 of  idolaters  and  devils  ?  We  may  not  possibly  think 
 so  uncharitably  of  her  ;  and  the  18th  verse  putteth 
 it  out  of  controversy,  where  it  is  said,  When  she  saw 
 Ruth  stedfastly  minded,  she  left  off  to  speak,  as 
 having  found  out  what  she  sought  for,  and  till  then 
 she  ceased  not  to  make  trial ;  for  where  just  suspi- 
 cion of  unsoundness  is,  there  trial  may  be  made  to  the 
 utmost  till  the  doubt  be  removed  :  for  this  is  not  to 
 beat  the  parties  from  goodness,  but  to  see  their  un- 
 feigned love  of  goodness,  that  they,  being  tried,  may 
 be  well  approved  of.  Let  not  any  be  offended,  then, 
 at  such  trials ;  for  if  thou  beest  sound,  the  oftener 
 thou  art  brought  to  the  touchstone,  the  more  purer 
 gold  thou  wilt  appear  to  be. 
 
 Ver.  16.  And  Ruth  said,  Entreat  me  not  to  leave 
 thee,  or  to  return  from  following  after  thee  :  for  whither 
 thou  goest,  I  tuill  go  ;  and  where  thou  lodgest,  I  will 
 lodge  :  thy  people  shall  be  my  -people,  and  thy  God,  my 
 God. 
 
 Ruth's  answer  unto  Naomi :  wherein  is  her  request 
 unto  her,  and  a  reason  expressing  her  full  resolution, 
 partly  in  this  verse  and  partly  in  the  next  verse  fol- 
 lowing. 
 
 And  Ruth  said.  In  this  answer  following,  Ruth 
 sheweth  most  plainly  that  she  was  of  a  very  constant 
 resolution,  and  not  a  whit  moved  with  the  scandal  of 
 her  sister-in-law's  departure,  and  leaving  of  her  alone. 
 For  the  well-settled  souls  are  not  to  be  removed  from 
 their  resolution  to  do  good,  for  any  lets  which  Satan 
 and  his  instruments  may  cast  before  them,  and  in 
 their  way.  The  wrath  of  Nebuchadnezzar  cannot 
 make  the  three  children  start  back ;  the  plots  of 
 princes  against  Daniel  cannot  make  his  heart  to  faint, 
 neither  to  neglect  to  pray  unto  his  God  three  times 
 a-day;  neither  four  hundred  flatterers,  nor  fear  of 
 Ahab's  wrath,  can  make  Micaiah  dissemble,  nor  halt 
 in  the  message  of  the  Lord.  A  world  of  wicked  ones 
 cannot  make  a  righteous  Noah  the  worse,  nor  corrupt 
 righteous  Lot  in  the  midst  of  Sodom.  They  may  vex 
 him,  but  never  gain  him  to  their  wickedness.  What 
 can  afflictions  work  upon  St  Paul  ?  Surely  nothing  : 
 they  may  draw  him  nearer  to  God,  but  never  pull 
 such  a  one  from  God.  Lastly,  let  backsliders  revolt : 
 will  Orpah's  example  move  Ruth  ?  Will  the  falling 
 away  of  some  from  Christ  make  the  disciples  to  leave 
 him  ?  No,  no  ;  they  are  built  on  the  rock,  and  not 
 on  the  sand.  Therefore  we  are  not  to  fear  their  fall ; 
 they  make  God  their  strength,  and  he  upholdeth 
 them,  so  as  none  can  pluck  them  out  of  his  hands, 
 John  x.  27,  28. 
 
 348 
 
Ver.  16.] 
 
 BERNARD  ON  RUTH. 
 
 25 
 
 Entreat  me  not  to  leave  thee.  These  words  may  be 
 read  two  ways  :  first,  thus,  '  Be  not  against  me ;'  * 
 and  so  reading,  we  learn,  that  they  are  against  us  who 
 use  reasons,  or  do  exhort  us  to  turn  back  from  well- 
 doing. Therefore  Christ  called  Peter,  Satan,  that  is, 
 adversary,  one  that  was  against  him,  when  he  gave 
 him  counsel  to  do  otherwise  than  his  Father  had  ap- 
 pointed, and  otherwise  than  according  to  the  end  he 
 came  for  ;  and  so  should  Eve  have  thought  of  the  ser- 
 pent's counsel,  and  Israel  of  Jeroboam's ;  for  such 
 withhold  men  from  pleasing  God,  from  the  comfort  of 
 conscience,  which  is  only  gotten  by  well-doing,  and 
 from  the  hope  of  the  blessed  reward  which  is  promised 
 to  well-doing.  Let  us  then  hold  such  for  our  adver- 
 saries, and  not  think  as  the  men  of  the  world  do,  who 
 hold  all  their  kind  friends  which  any  way  pleasure  the 
 body,  though  they  be  adversaries  to  their  souls,  in 
 hindering  them  in  the  way  to  life  and  salvation,  by 
 persuading  them  to  pleasures  unlawful,  to  unjust  gain, 
 to  a  false  religion  and  idolatrous  worship,  as  popery 
 is ;  but,  in  these  thiugs,  because  they  be  blind  and 
 see  not  their  harm,  they  therefore  think  not  that  such 
 be  against  them,  when  yet  there  be  no  greater  adver- 
 saries than  these.  The  second  reading  is  as  it  is 
 translated,  '  Entreat  me  not  to  leave  thee ;'  and  thus 
 taking  the  words,  we  learn  from  this  godly  young 
 woman,  that  the  godly  have  a  desire  not  to  be  hindered 
 in  a  good  course.  Ruth  was  going  from  idolaters  to 
 the  church  of  God,  and  was  in  love  with  Naomi,  whom 
 she  would  accompany  thither,  and  would  not  be  en- 
 treated to  forsake  her ;  no  more  would  Elisha  leave 
 Elijah.  The  godly  are  like  to  Ahimaaz,  who  would 
 not  be  let  for  running  to  David  ;  for,  indeed,  thej'  set 
 their  hearts  on  the  Lord's  ways,  and  have  a  full  reso- 
 lution to  do  well,  by  God's  help,  and  do  rejoice  in  the 
 way  of  well-doing  ;  and  finding  therein  comfort,  like 
 Abraham's  servant,  will  not  be  stayed,  but  do  hasten 
 home  to  their  heavenly  country.  This  grace  let  us 
 labour  for,  to  have  a  desire  not  to  be  hindered  in  a 
 good  course,  nor  to  be  withdrawn  from  good  purposes, 
 but  stand  fast  in  our  honest  resolutions ;  which,  if 
 indeed  we  do,  then  will  we  shew  it :  we  will  pray  to 
 God  to  further  us,  and  to  remove  all  lets  that  may 
 hinder  ;  we  will  check  such  as  are  against  us,  Mat. 
 xvi.  23 ;  we  will  prevent  all  hindrances,  and  betimes 
 avoid  the  occasions  which  might  draw  us  back,  as  did 
 St  Paul,  Gal.  i.  15  ;  we  will  withstand  the  lets,  as 
 Paul  also  did,  Acts  xxi.  13 ;  and  as  David  did,  when 
 he  had  a  mind  to  encounter  Goliath  ;  his  brethren's 
 contempt  of  himself,  the  Israelites'  fear  of  Goliath,  the 
 words  of  Saul,  nor  the  Philistine's  greatness  nor  brags, 
 could  hinder  him,  he  would  follow  his  resolutions.  So 
 should  we  in  all  good  things. 
 
 Or  to  turn  from  following  after  thee.  As  if  she  had 
 said,  Use  no  more  words  to  hinder  my  honest  intend- 
 ment, but  go  on  that  I  may  follow  thee  ;  let  my  sister- 
 
 *  Trem.  Junius,  Moutan.     So  in  the  margin  of  the  new 
 translation. 
 
 349 
 
 in-law  go  to  her  people  and  gods  too ;  her  example 
 moveth  me  not  one  whit,  I  will  go  with  thee  to  thy 
 people  and  to  thy  god.  I  have  tasted  by  thee  of  true 
 religion,  the  power  whereof  and  thy  virtues  so  bind  me, 
 as  I  can  leave  all,  country,  kindred,  and  friends,  and 
 old  acquaintances,  to  follow  thee,  my  mother.   See  here, 
 
 I.  How  religion  and  grace  maketh  such  as  be  of 
 several  nations  to  love  one  another;  to  love  foreigners, 
 being  religious,  better  than  friends,  kindred,  and  old 
 acquaintance  not  religious.  Ruth  is  in  love  with 
 Naomi,  a  Jew,  and  esteemeth  not  of  Orpah  her  coun- 
 trywoman ;  for,  indeed,  religion  maketh  a  more  sure 
 conjunction,  in  a  more  blessed  kindred  than  nature, 
 having  God  for  our  father,  the  church  for  our  mother, 
 the  saints  for  our  brethren,  the  Spirit  of  God  for  the 
 bond  of  our  union,  which  maketh  us  to  desire  to  live 
 and  die  together.  Labour  for  this  love,  the  love  of 
 the  brethren,  before  natural  love  of  friends  not  reli- 
 gious ;  for  this  is  a  true  sign  of  our  eternal  salvation, 
 and  that  we  be  translated  from  death  to  life,  1  John  iii. 
 
 II.  A  heart  truly  in  love  with  the  godly,  will  not 
 easily  be  removed  to  forsake  them,  by  the  falling  away 
 of  others,  as  we  may  see  by  this  example :  by  Jonathan's 
 cleaving  to  David,  and  the  disciples'  continuing  with 
 Christ,  though  others  forsook  him,  John  vi.  And 
 this  is,  because  their  love  is  well  grounded  ;  for  they 
 know  the  godly  to  be  in  their  persons  honourable  ; 
 how  basely  soever  the  slaves  of  Satan  esteem  of  them, 
 they  know  them  to  be  kings  and  priests  unto  God. 
 They  discern  of  their  graces,  and  are  in  love  with  them 
 for  the  same  ;  yea,  they  having  the  same  Spirit,  do  by 
 the  force  thereof  knit  themselves  to  them,  and  do 
 know  that  their  end  is  happiness,  Ps.  xxxvii.  37,  what- 
 soever their  present  estate  be  in  this  vale  of  misery. 
 Let  us  cleave  then  to  these,  though  others  do  fall 
 away  ;  and  that  we  may  so  do,  let  us  not  take  offence  at 
 their  weaknesses  and  frailties,  bat  consider  of  their  love 
 with  God,  of  their  excellent  graces,  and  how  that  Holy 
 Spirit  of  God  dwelleth  in  them,  that  they  be  such  as  be 
 co-heirs  with  Christ,  and  shall  reign  with  him  in  glory. 
 
 For  whither  thou  f/nest,  I  will  go ;  and  where  thou 
 lodgest,  I  will  lodge.  This  is  the  reason  of  Ruth's  re- 
 quest to  Naomi,  from  her  resolution,  which  is,  not  to 
 forsake  her  company,  but  to  go  with  her,  and  to  lodge 
 with  her,  wheresoever  she  shall  lodge  ;  this  is  her 
 resolution,  which  made  her  continue  with  Ruth,*  and 
 not  start  back.  Whence  note,  that  the  putting  on  of 
 a  strong  resolution  will  make  one  withstand  all  oppo- 
 sitions and  hindrances  which  may  lie  in  the  way  to  be 
 lets  from  well-doing.  This  made  Micaiah  to  do  faith- 
 fully the  Lord's  message,  2  Kings  xxii.  This  made 
 St  Paul  to  go  on  to  Jerusalem  without  daunt  of  spirit, 
 Acts  xx.  24,  with  xxi.  31  ;  for  a  grounded  resolution  is 
 such  a  settling  of  thy  heart  as  it  cannot  easily  be  re- 
 moved. Let  us  therefore  pat  on  this  resolution  in 
 making  an  onset  to  goodness,  and  in  every  good  action, 
 seeing  there  may  be  many  hindrances  in  the  way ;  and 
 *    Qu.  'Naomi'? — Ed. 
 
26 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 to  do  this,  that  our  hearts  start  not  back,  we  must 
 make  our  resolution  strong  by  these  things  ;  we  must 
 see  that  the  thing  we  take  in  hand  be  good  and  law- 
 ful, then  whether  lawful  to  us,  and  what  calling  we 
 have  thereto.  Thirdly,  to  weigh  the  circumstances  of 
 time  and  place,  so  that  it  may  be  done  seasonably  and 
 fitly.  This  is  prudence,  which  will  much  commend 
 the  deed.  Fourthly,  note  with  ourselves  the  end, 
 God's  glory,  public  good,  discharge  of  our  duty,  and 
 beware  of  sinister  respects.  Lastly,  forecast  all  rubs 
 which  may  happen  in  the  way,  for  such  foresight  fore- 
 warneth,  and  he  which  is  fore-warned  is  half  armed, 
 and  will  not  repent  with  an  Had  I  wist,  neither  will 
 be  moved  with  such  lets,  Acts  xx.  14.  Note  again 
 from  hence,  that  Ruth  excepteth  not  against  any  con- 
 dition which  may  befall  Naomi  ;  but  will  go  with  her, 
 and  take  such  part  as  she  taketh,  whether  the  lodging 
 be  good  or  bad,  whether  the  place  be  comfortable  or 
 otherwise,  whither  Naomi  shall  go.  Which  example 
 telleth  us,  that  such  as  truly  love  the  godly  both  can 
 and  will  give  themselves  to  them,  to  accompany  them 
 in  every  estate,  not  only  in  prosperity,  but  in  adver- 
 sity, as  did  Moses ;  because  they  know  that  God  is 
 with  them,  Zech.  viii.  23,  they  account  themselves  one, 
 and  are  of  one  heart ;  and  having  given  themselves  to 
 the  Lord,  they  cannot  but  give  themselves  to  his  people, 
 2  Cor.  viii.  5.  And  therefore,  if  we  do  love  the  godly, 
 keep  them  company,  and  forsake  them  not  in  their 
 adversity. 
 
 Thy  people  shall  be  my  people.  She  loveth  a  good 
 woman,  her  mother-in-law  Naomi,  and  thereby  giveth 
 herself  to  the  love  of  all  God's  people  ;  for  they  that 
 love  one  godly  person  for  godliness'  sake,  cannot  but 
 affect  all  the  Lord's  flock ;  for  there  is  the  like  reason 
 to  all  as  to  one  in  that  respect ;  and  the  same  Spirit 
 that  uniteth  the  heart  of  one  godly  person  to  another, 
 uniteth  the  same  to  all  the  rest,  as  being  together 
 members  of  Christ's  mystical  body.  This  may  try  our 
 true  love  to  every  godly  person,  by  our  true  love  upon 
 the  same  ground  to  all  the  rest ;  for  else  that  particular 
 love  will  not  be  found  to  be  other  than  sinister. 
 David's  delight  was  not  in  one  saint,  but  '  in  the 
 saints  that  dwell  upon  the  earth.'  True  it  is,  that  by 
 a  private  familiarity  and  particular  acquaintance  with 
 one  more  than  another,  the  love  may  more  shew  itself, 
 as  in  reason  it  must  and  will ;  yet  such  a  love  upon 
 occasion  will  truly  shew  itself  to  all  others,  which  are 
 united  in  the  profession  of  the  same  truth,  and  will  be 
 ready  to  do  them  good  when  such  are  known,  as  it 
 ever  doth  wish  you  well,  before  there  be  any  acquaint- 
 ance at  all.  And  if  one  godly  person  by  a  virtuous 
 life  may  not  only  procure  love  to  him  or  herself,  but 
 also  to  all  other  of  God's  people,  this  should  make  us 
 so  to  demean  ourselves,  every  one  of  us,  as  we  may  so 
 win  others  to  us,  as  also  the  same  persons  unto  the 
 rest  which  fear  God,  for  the  increase  of  God's  king- 
 dom, and  so  the  hastening  of  Christ's  appearing. 
 
 And  thy  God  my  God.     As  she  leaveth  her  own 
 
 people,  being  idolaters,  for  God's  people,  so  she  re- 
 nounceth  her  idols  for  the  true  God ;  for  they  which 
 truly  for  godliness'  sake  embrace  God's  people,  cannot 
 but  then  entertain  the  true  God  and  leave  their  idols, 
 1  Thes.  i.  G,  9,  as  Ruth  did  here,  and  Rahab  also ; 
 because  the  love  of  godliness  in  men  ariseth  from  the 
 love  of  God  himself,  the  author  of  that  goodness  in 
 his  people.  The  Corinthians  gave  first  themselves  to 
 the  Lord,  then  to  his  servants,  2  Cor.  viii.  5  ;  and 
 Zechariah,  chap.  viii.  23,  foretelleth  that  the  heathen 
 having  heard  of  the  Lord  to  be  among  the  Jews,  they 
 will  then  come  and  desire  to  be  with  them.  Try  our 
 love  to  the  godly  by  a  sound  entertainment  of  their 
 religion,  else  the  love  is  but  carnal,  worldly,  or 
 counterfeit ;  for  in  differing  religions,  there  neither  is 
 nor  can  be  any  true  concord,  2  Cor.  vi.  14;  and  there- 
 fore let  us  not  thiuk  that  either  idolaters,  atheists,  or 
 irreligious  persons  can  be  any  faithful  lovers  of  the 
 truth.  Note  again,  that  godly  persons  may,  by  their 
 godliness,  draw  others  unto  the  embracing  of  the  true 
 God,  either  by  instruction  or  by  a  holy  conversation, 
 or  rather  both  together,  Mat  v.  16,  1  Peter  iii.  1,  and 
 ii.  11.  And  therefore  let  us  labour  by  our  godliness 
 in  doctrine  and  life,  so  to  set  forth  the  Lord's  praises 
 as  we  may  gain  others  unto  him.  This  is  our  duty, 
 Mat.  v.  16  ;  this  is  Christian-like  carriage  which  be- 
 cometh  well  the  saints;  this  will  win  souls  to  God,  and 
 so  cover  the  multitude  of  sins,  be  an  advancement  to 
 the  Lord's  name,  and  bring  comfort  to  our  own  souls 
 in  the  day  of  Jesus  Christ.  It  may  be  some  will  ask, 
 Whether  for  mere  love  to  the  person  of  any,  if  one 
 entertain  religion,  he  may  be  justified  in  so  doing  ? 
 Surely  no.  One  may  occasion  another,  or  be  a  motive 
 thereto,  and  so  perform  a  good  office  on  his  part;  but 
 religion  is  to  be  beloved  and  embraced  for  itself,  and 
 not  for  man's  sake.  The  person  on  whom  a  man  relieth 
 may  die  or  turn  back  from  the  truth,  and  become  such 
 a  ground  as  the  sand,  on  which  a  house  being  built, 
 soon  decayeth,  and  the  fall  thereof  is  great. 
 
 Ver.  17.  Where  thou  dlest,  will  I  die,  and  there  will 
 I  be  buried  :  the  Lord  do  so  to  me,  and  more  also,  if 
 aught  but  death  part  thee  and  me. 
 
 Ruth  continueth  her  speech  to  Naomi,  touching  her 
 resolution,  which  she  had  begun  to  shew  in  the  for- 
 mer verse  ;  and  in  this  confirmeth  it  with  an  oath,  so 
 that  Naomi  need  not  doubt  of  her  constancy. 
 
 Where  thou  diest.  Ruth  speaketh  of  her  mother's 
 death,  and  also  of  her  own.  It  is  a  principle  in 
 nature  to  know  and  to  be  persuaded  that  all  shall  die, 
 Job  xxi.  33,  Heb.  ix.  27,  1  Kings  ii.  1,  Joshua 
 xxiii.  14,  1  Cor.  xv.  51,  Eccles.  vii.  2  and  vi.  6,  for 
 death  goeth  over  all,  inasmuch  as  all  have  sinned, 
 Rom.  5.  Then  let  all  prepare  to  die  at  one  time  or 
 another,  which  stands  in  seeking  reconciliation  with 
 God  in  Christ,  and  in  endeavouring  to  keep  a  good 
 conscience  before  God  and  man,  Acts  xxiv.  16,  wait- 
 ing the  time  of  dissolution,  which  the  men  of  pleasure, 
 
 350 
 
Ver.  17.] 
 
 BERNARD  ON  RUTH. 
 
 27 
 
 as  Dives  ;  the  worldly-minded,  as  the  rich  man  ;  the 
 drowsy  protestant,  like  the  five  foolish  virgins,  and 
 such  as  go  on  securely,  as  those  in  the  old  world,  and 
 in  Sodom,  Mat.  xxiv.  37-39,  do  not.  All  know  they 
 must  die,  yet  most  neglect  to  prepare  to  die,  and  to 
 provide  for  themselves  a  better  habitation,  which  men 
 on  earth  will  do,  when  they  know  they  must  out  of 
 their  dwellings ;  they  will  not  be  to  seek  to  the  very 
 day  in  which  they  know  they  shall  be  put  out. 
 
 /  will  die.  I  mean  to  end  my  days  with  thee,  my 
 mother ;  I  will  not  return  again  into  my  country,  but 
 will  make  my  end  in  what  place  soever  thou  shalt  die. 
 The  true  love  of  the  godly  one  towards  another  is  a 
 continuing  and  enduring  love  to  death.  So  was  the 
 love  of  these  two,  and  the  love  of  Jonathan  and 
 David,  2  Sam.  i.  26,  because  their  love  is  not  grounded 
 upon  temporary  and  mere  worldly  respects,  as  the 
 love  of  others  be;  nor  upon  mere  nature,  as  that  of 
 parents  and  children ;  but  upon  such  reasons  as  the 
 alteration  of  outward  estate  here  cannot  disannul,  or 
 make  void.  They  love  one  another  for  their  graces 
 in  heavenly  respects,  and  therefore  by  a  spiritual  bond 
 they  are  united  in  heart,  and  made  one.  Thus  should 
 we  love,  and  thus  settle  it,  that  it  may  abide  to  death ; 
 and  that  we  may  so  love,  let  us  remember,  that  we  be 
 children  of  one  Father,  we  be  brethren,  we  be  very 
 members  of  the  same  body,  and  Christ  Jesus  our 
 head,  we  also  are  here  strangers ;  and  if  we  love  not 
 one  another,  who  will  love  us  ?  for  the  world  hateth  us, 
 John  xv.  19.  There  be  which  would  be  held  Chris- 
 tians, and  yet  cannot  love  such  as  be  so  indeed.  Cain 
 cannot  love  Abel,  though  his  brother,  nor  Esau  a 
 Jacob.  Some  profess  to  love  the  godly,  but  it  is 
 sinisterly,  not  simply  for  their  graces  and  virtues,  as 
 Ruth  here  loved  Naomi,  for  no  other  cause  of  love 
 could  there  be  ;  for  Ruth  was  young,  and  Naomi  old, 
 and  very  poor.  What  power  in  natural  and  worldly 
 reason  could  then  lead  Ruth  thus  to  love  Naomi  ? 
 Other  some  love  them  for  their  virtues,  but  their 
 virtues  must  be  such  as  must  make  their  persons 
 without  exception  every  way  pleasing  to  them,  else 
 they  will  fall  off  from  their  love ;  they  cannot,  forsooth, 
 bear  with  infirmities,  all  must  be  in  perfection.  But 
 such  do  not  look  into  themselves  with  a  single  eye,  or 
 else  with  too  much  self-love  behold  themselves  ;  for 
 otherwise  they  would  love  a  godly  Christian,  as  such 
 a  one,  though  accompanied  with  some  infirmities,  from 
 which  in  this  life  none  can  be  wholly  freed. 
 
 A)id  there  will  I  be  buried.  Ruth  spoke  before  of 
 their  death,  and  now  of  their  burial  together ;  so  as 
 neither  in  life  nor  death  she  would  be  separated  from 
 her  mother.     By  this  it  appeareth, 
 
 I,  That  burial  was  a  duty  performed  to  the  dead 
 then  as  now,  and  therefore  she  speaketh  of  it  as 
 hoping  that  it  would  be  performed  to  them,  as  men 
 always  have  done  one  for  another  successively : 
 Abraham  for  Sarah  ;  Isaac  and  Ishmael  for  Abraham 
 their  father  ;  bo  Esau  and  Jacob  for  Isaac.  Yea,  we 
 351 
 
 read  how  God  himself  buried  Moses  ;  and  with  what 
 solemnities  burials  were  performed,  we  may  see  by 
 the  embalming  of  Jacob,  and  his  carrying  into  Canaan 
 with  such  troops,  and  the  mourning  there  made  for 
 him  divers  days.  The  godly  would  not  neglect  this 
 to  John  Baptist  beheaded,  to  Christ  crucified,  and  to 
 Stephen  stoned.  It  is  humanity,  it  is  an  honest  and 
 good  respect  unto  the  dead,  and  done  by  believers  also 
 in  the  hope  of  the  resurrection.  It  was  esteemed  a 
 mercy  to  be  buried,  and  the  contrary  was  threatened 
 as  a  punishment,  as  we  may  see  in  1  Kings  xiii.  30, 
 2  Kings  ix.  22,  and  xxii.  20,  Deut  xxviii.  26,  Jer. 
 xviii.  Yet  we  must  know,  that  a  Dives  may  be  buried 
 with  pomp,  and  yet  go  to  hell ;  and  a  poor  Lazarus 
 be  exalted  to  heaven,  yea,  many  saints  and  martyrs 
 drowned,  torn  of  beasts,  and  burnt  to  ashes,  yet 
 received  the  crown  of  glory,  which  I  speak  to  shew, 
 that  although  the  godly  should  want  burial,  yet  that 
 hindereth  not  their  happiness. 
 
 II.  We  may  see  hence,  that  the  godly  and  loving 
 friends  have  an  affection  to  be  buried  together.  Jacob 
 would  lie  where  Abraham  was  buried ;  and  the  old 
 prophet  would  have  his  bones  laid  by  the  other  pro- 
 phet, 1  Kings  xiii.  31.  And  it  was  in  former  times  an 
 honour  to  be  buried  in  the  sepulchre  of  their  fathers, 
 2  Sam.  xix.  37.  And  therefore  the  loving  affection 
 of  such  is  not  to  be  blamed  as  altogether  idle  and 
 foolish,  which  desire  to  be  buried  by  their  beloved 
 friends,  especially  if  they  were  godly  and  virtuous. 
 
 The  Ijord  do  so  to  me,  and  more  also.  When  Ruth 
 saw  Naomi  so  earnest  to  have  her  to  return  back,  as 
 she  thought,  for  her  better  satisfaction  and  assurance, 
 she  thus  breaketh  forth  into  this  speech,  ascertaining 
 her  that  her  words  came  from  a  true  affection  and  a 
 constant  resolution  of  her  heart.  This  is  a  form  of 
 an  oath  among  the  Hebrews ;  for  so  it  is  said  that 
 Solomon  swore,  1  Kings  ii.  23.  And  thus  swore 
 Saul,  ,1  Sam.  xiv.  44  ;  Jonathan,  1  Sam.  xx.  13  ; 
 and  Abner,  2  Sam.  hi.  9;  and  David,  2  Sam.  xix.  13; 
 but  it  is  not  a  bare  oath,  but  an  execration  withal, 
 
 1  Sam.  iii.  17.  Yet  is  not  the  curse  particularly 
 named,  but  left  unto  God.     Hence  we  learn, 
 
 I.  That  it  is  lawful  to  take  an  oath,  Heb.  vi.  13, 
 Rev.  x.  6  ;  it  is  warranted,  Deut.  vi.,  and  a  part  of 
 God's  worship  which  he  will  give  to  none  other;  it  is 
 necessary  sometime  to  decide  a  controversy,  as  Exod. 
 xxii.  11,  and  to  give  satisfaction  and  assurance  to  the 
 mind  of  others,  in  great  and  necessary  matters  which 
 otherwise  would  not  be  credited,  as  here  ;  therefore 
 the  anabaptists  err,  which  hold  it  altogether  unlawful ; 
 for  it  is  lawful  to  swear,  being  thereto  called  before  a 
 a  magistrate.  So  Abraham  made  his  servant  to  swear, 
 Gen.  xxiv.,  and  Asa  made  his  subjects  to  take  an  oath, 
 
 2  Chron.  xv. ;  so  Ezra,  chap,  x.,  and  Nehemiah,  chap, 
 xiii.  It  is  lawful  to  swear  for  confirmation  of  a  truth 
 in  weighty  matters  one  to  another,  as  the  spies  swore 
 to  Rahab  ;  David  and  Jonathan,  one  to  another ; 
 David  to  Bathsheba  ;  Ruth  here  to  Naomi ;  and  Saint 
 
28 
 
 BERNARD  OX  RUTH. 
 
 [Chap.  I. 
 
 Paul  did  often  call  God  to  witness,  for  the  glory  of  God, 
 and  the  furtherance  of  the  gospel.  "We  mar  therefore 
 lawfully  take  an  oath,  so  it  he  in  truth,  not  a  lie,  not 
 with  an  equivocation,  or  mental  reservation  to  deceive; 
 in  righteousness,  that  the  matter  he  just ;  and  in  judg- 
 ment, knowing  well  the  thing,  and  upon  mature  deli-  ' 
 Deration  and  settled  persuasion  of  the  truth.  Beware 
 of  common  and  usual  swearing ;  the  custom  thereof 
 rnaketh  it  worse,  and  proclaimeth  the  man  to  be  unre- 
 formed  in  his  heart,  yea,  though  the  thing  be  true 
 which  he  sweareth.  A  man  should  be  so  honest,  and 
 his  word  in  such  esteem,  as  his  oath  should  not  need 
 in  ordinary  matters  ;  and  as  we  must  take  heed  of 
 common  swearing,  so  when  we  are  to  swear,  let  it  be 
 in  truth,  righteousness,  and  judgment ;  take  heed  of 
 perjury,  which  God  will  revenge,  Ezek.  v.  ;  yea,  he 
 sweareth  to  revenge  it,  Ezek.  xvii.  16,  19. 
 
 II.  That  the  godly,  when  they  swear,  they  swear  by 
 God  ;  if  they  do  otherwise,  it  is  their  fault.  When 
 the  angel  sware,  Rev.  x.  6,  it  was  by  God  ;  so  was  the 
 oath  of  David,  Jonathan,  and  others.  We  are  taught 
 by  God  himself  to  swear  by  himself,  Heb.  vi.  and  this 
 will  give  satisfaction  ;  for  that  God  can  bear  witness, 
 and  the  calling  of  him  to  witness,  worketh  a  credit  in 
 the  party  to  whom  another  doth  swear  :  such  is  the 
 reverence  of  God's  name  in  men's  hearts.  He  can 
 revenge  perjury,  and  it  is  his  will  that  we  should  swear 
 only  by  him,  Dent.  iv.  10,  Exod.  xxiii.  We  are  not 
 therefore  to  swear  by  false  gods,  as  did  Jezebel  by  her 
 gods,  1  Kings  xix.,  Josh,  xxiii.  7,  Ps.  xvi.  4,  Zeph.  i. 
 5  ;  nor  by  them  that  are  no  gods,  Jer.  v.  7,  Amos  viii. 
 14 ;  nor  by  the  creatures,  Mat.  v.  35,  36  ;  for  such 
 swearers  take  God's  honour  from  him,  and  make  these 
 things  by  which  they  swear  idols  ;  they  break  the 
 Lord's  commandment,  and  provoke  God's  wrath  against 
 them.  Ruth,  a  new  convert,  would  not  swear  by  the 
 idols  of  her  country  ;  for  if  she  had,  it  would  not  have 
 satisfied  Naomi,  and  she  had  shewed  that  she  had  not 
 been  converted  to  the  true  God  ;  whereas  now  she 
 declared  that  she  worshipped  the  true  God. 
 
 III.  That  every  oath  is  with  an  execration,  either 
 understood  or  expressed,  as  here  in  general  terms,  and 
 elsewhere  they  are  conjoined,  Neh.  x.  29  ;  for  an  oath 
 is  a  calling  of  God  to  witness  in  a  matter,  so  to  bless 
 him  if  he  speak  truth,  or  to  plague  him  if  he  speak  the 
 contrary.  This  should  make  men  take  heed  how  they 
 do  swear,  lest  they  bring  a  curse  upon  themselves,  as 
 Zedekiah,  and  Yladislaus  king  of  Hungary,  and  Ro- 
 dolphus  duke  of  Suabia,  when  he  rebelled  against 
 Henry  the  emperor,  his  lord  and  master,  by  the  in- 
 stigation of  Pope  Gregory  the  Seventh. 
 
 IV.  That  in  imprecations^and  forms  of  cursing,  it  is 
 best  to  pass  over  with  silence  the  special  kind  of  the 
 judgment,  and  not  to  name  it,  but  to  leave  that  to 
 God,  as  Ruth  doth  here,  and  Solomon,  1  Kings  ii.  23, 
 Saul,  Jonathan,  Abner,  Eli,  and  others  ;  and  not  to 
 say,  as  now  many  will,  I  pray  God  I  may  never  stir  ; 
 that  I  may  be  hanged ;  that  this  bread  and  drink  may 
 
 never  go  through  me  ;  that  I  may  be  damned  ;  that 
 the  devil  may  fetch  me  ;  and  a  thousand  of  such  fear- 
 ful wishes,  too  boldly  uttered  from  a  presumptuous 
 spirit,  not  fearing  the  terror  of  God,  especially  when 
 we  do  consider  what  dreadful  examples  there  have  been 
 of  this  kind,  that  even  as  men  have  wished,  so  hath 
 the  judgment  fallen  out,*  and  therefore  let  us  not  be 
 rash  with  our  mouths  herein,  lest  the  Lord  make  us 
 examples  of  his  justice. 
 
 If  aught  but  death  part  thee  and  me.  This  is  that 
 which  she  sealeth  with  an  oath,  even  to  be  constant  to 
 death,  and  this  is  the  praise  of  her  action.  Many  can 
 begin  well,  but  they  hold  not  on  to  death,  as  did  this 
 Ruth.  Of  constant  love  I  have  spoken  before.  Not 
 further,  that  though  nothing  else  can,  yet  death  will 
 divide  friends  asunder  ;  therefore  Ruth  doth  not  except 
 against  anything  but  death,  which  cannot  be  avoided. 
 This  will  separate  Abraham  and  Sarah,  Jacob  aud 
 Rachel,  Aaron  and  Moses,  Jonathan  and  David,  and 
 this  Ruth  from  Naomi,  but  nothing  else  shall,  so 
 firmly  are  faithful  friends  united  and  made  one.  I  will 
 not  complain  here  of  the  levity  of  this  age,  of  the  in- 
 constancy of  men's  hearts,  and  how  for  every  trifle 
 they  that  seemed  to  be  one  become  two  of  a  sudden ; 
 they  will  prevent  death,  and  sever  themselves  before. 
 But  so  much  shall  suffice  for  this  verse,  and  the  con- 
 stant resolution  of  Ruth. 
 
 Ver.  18.  When  she  saic  that  she  was  stedfastly  minded 
 to  go  with  her,  then  she  left  of  speaking  unto  her. 
 
 Here  is  the  force  and  effect  of  Ruth's  resolution  upon 
 Naomi,  and  withal  the  very  drift  of  Naomi  her  speeches 
 to  Ruth,  concerning  her  going  back,  only  for  trial  of 
 her  constancy,  wdrich,  when  she  saw,  she  ceased  to 
 speak  thereof  any  more  unto  Ruth.  So  as  here  is  to 
 be  noted,  first,  the  silence  of  Naomi ;  secondly,  the 
 cause  thereof.  This  is  in  the  first  place,  the  other 
 followeth  in  the  last  words  of  the  verse. 
 
 When  she  saic.  That  is,  when  she  perceived  her 
 full  resolution,  then  she  admitted  of  her  fellowship,  but 
 not  before  ;  whence,  and  from  whose  wisdom  we  learn, 
 that  the  godly  wise  are  wary  in  their  admittance  of 
 others  into  their  company,  till  they  well  know  them. 
 We  see  the  wisdom  of  Nehemiah,  chap.  vi.  2, 11,  12  ; 
 of  Jacob,  when  Esau  offered  him  kindness ;  and  of 
 David  towards  Saul :  though  he  both  wept  and  spoke 
 him  fair,  he  kept  off  from  him.  Neither  would  our 
 Saviour  commit  himself  to  all  his  followers,  John  ii. 
 24,  for  man's  heart  is  deceitful,  and  a  show  may  be 
 made  of  that  which  is  not  in  the  heart  indeed.  There- 
 fore should  we  learn  Christ's  counsel,  to  be  as  wise  as 
 serpents,  with  a  dove's  innocency,  lest  like  a  well-mean- 
 ing Gedaliah,  without  suspicion  of  evil  in  others, 
 because  we  intend  none  evil  in  ourselves,  we  perish  by 
 hypocritical  Ishniaels,  Jer.  xli.  6.  Let  us  in  these 
 fraudulent  times  try,  know,  and  to  approve  and  admit, 
 or  dislike  and  leave  men. 
 
 *   See  the  book  called  the  Theatre  of  God's  Judgments. 
 
 352 
 
Ver.  19.J 
 
 BERNARD  ON  RUTH. 
 
 29 
 
 That  she  wv;  stelfastly  minded  to  go  with  her.      This 
 is  it  which  held  Ruth's  stedfast  spirit ;  she  was  not 
 of  a  light  and   unstable  heart.     But  how  saw  Naomi 
 this  in   her  ?      By  Ruth's  constant  abiding   by  her 
 promise  expressing  her  mind,  and  by  her  solemn  oath 
 confirming  the  same  promise.     So  then,  words  with 
 an   oath,  and  actions   agreeing,   sufficiently  may  per- 
 suade us  of  the  stedfastness  of  the  heart,  and  the  in- 
 ward disposition  of  the  mind  of  such  as  shew  them- 
 selves virtuous.    And  with  this  should  we  rest  satisfied, 
 as  Naomi  doth  here,  as  it  followeth  in  the  next  words, 
 for  charity  bindeth  us  to  think  the  best  of  such  testi- 
 monies, of  promises,  oaths  and  actions   concurring. 
 True  it  is,  that  all  these  may  be  feigned,  for  wicked 
 men  will  promise,  swear,  and  in  some  sort  do,  but  yet 
 not  so  as  they  be  free  from  guile  therein  ;  they  will 
 promise  what  they  truly  intend  not  ;  they  will  swear, 
 to  be  the  better  credited,  and  less  distrusted,  even  when 
 they  mean  to  deceive,  because  they  fear  not  God  ;  and 
 in  some  things  they  will  be  doing,  in  such  things  as 
 may  rather  delude  than  indeed  effect  what  they  pre- 
 tend, but  not  what  they  secretly  intend.     Such  Ma- 
 chiavellians, or  rather  matchless  villains,  there  be  in  the 
 world.     But  I  spake  before  of  such  as  fear  God,  who 
 are  to  be  believed,  when  they  take  an  oath  to  shew  the 
 truth  of  the  heart,  in  that  which  they  do  speak.     But 
 that  we  may  rest  satisfied  with  an  oath,  we  must 
 observe  these  things  in  the  party  ;  first,  see  to  his  life, 
 whether  such  a  one  fear  God  :  then,  whether  he  make 
 conscience  of  an  oath,  or  be  an  ordinary  swearer,  not 
 regarding  an  oath  ;  and  thirdly,  what  doth  make  him 
 to  swear,  whether  it  be  hope  of  gain,  some  coming  to- 
 wards him,  or  fear,  or  some  sudden  passion,  and  not 
 a  religious  ground  ;  as  these  concur,  so  may  we  be- 
 lieve or  doubt.     The  words  translated  was  stedfastly 
 minded,  are  in  Hebrew,  she  strengthened  herself,  to  wit 
 by  her  oath.     By  which  we  may  learn  that  an  oath  is 
 the  strengthening  of  the  mind  of  him  that  sweareth,  to 
 do  that  which  he  hath  sworn  to  do,  if  it  be  lawful,  and 
 that  the   oath  was  not  rashly  taken.     Thus  Elijah 
 strengthened  himself  not  to  leave  Elisha  till  he  was  taken 
 up,  and  Micaiah  to  perform  faithfully  his  ministry, 
 before  and  unto  Ahab,  when  he  came  thither,  where 
 he  was.     And  this  is  lawful   sometime  in  great   and 
 weighty  affairs ;  wherein  we  may  fear  the  fainting  of  our 
 hearts,  then  with  prayer  to  God  to  vow  our  obedience, 
 and  if  just  cause  require,  to  witness  by  oath  our  reso- 
 lution, as  Ruth  doth  here,  and  the  rest  before  named. 
 But  when  we  have  sworn  lawfully,  then  let  us  look  to 
 it  that  we  do  not  break  it,  Ps.  xv.  Josh.  ix.  19,  for 
 God  will  require  it  at  our  hand,  except  it  be  like 
 Herod's  oath  ;  it  is  then  better  broken,  and  to  be  re- 
 pented of,  rather  than  kept. 
 
 Then  she  left  speaking  unto  her.  To  wit,  of  her  re- 
 turning back  again,  and  of  willing  her  to  go  after  Orpah 
 unto  her  own  country  and  people  ;  and  she  left  off 
 because  she  saw  that  Ruth  was  resolved  to  go  with 
 her,  without  sinister  and  by  respects,  for  that  Ruth 
 353 
 
 could  not,  by  such  reasons  as  she  had  laid  before  her, 
 be  made  to  depart  from  her,  being  an  old  poor  woman 
 and  stranger,  albeit  Orpah  did  leave  her.  So  then 
 hence  note,  that  there  is  no  reason  to  make  further 
 trial  where  an  honest  resolution  is,  or  may  be  well 
 discerned  ;  for  this  were  folly,  and  also  uncharitable- 
 ness,  to  call  still  into  question  that  which  is  out 
 of  question,  and  to  suspect  an  honest  mind,  which 
 fully  sheweth  itself  as  far  as  it  can  for  the  present. 
 Let  us,  then,  learn  this  wisdom,  so  to  try  before  we 
 trust,  and  then  to  trust  after  sound  trial ;  for  this  is 
 the  end  thereof.  Again,  where  we  see  the  mind  settled 
 to  well-doing,  let  us  not  put  it  to  further  trial  than 
 need  is,  lest  we  do  weaken  the  party's  faith,  and  bring 
 the  mind  into  wavering,  but  leave  him  to  his  honest 
 resolution,  Acts  xxi.  14,  1  Cor.  xvi.  12. 
 
 Yer.  19.  So  they  two  went  until  they  came  to  Beth- 
 lehem. And  it  came  to  pass,  when  they  were  come  to 
 Bethlehem,  that  all  the  city  was  moved  about  them  ;  and 
 they  said,  Is  this  Naomi  ? 
 
 In  the  sixth  verse  they  took  their  journey,  and  after 
 stood  parleying  by  the  way ;  now  they  go  forward  till 
 they  came  to  the  end  thereof ;  so  as  here  is  shewed 
 how  long  they  did  journey,  and  whither,  and  then  what 
 was  the  event  when  they  came  there. 
 
 So  they  two  went  until  they  came  to  Bethlehem. 
 When  Naomi  had  tried  her,  she  took  her  to  her ;  and 
 so  she,  poor  woman,  returneth  unto  her  country, 
 left  of  all  except  this  one.  She  was  forsaken,  but  not 
 of  all ;  one  goeth  with  her,  and  they  two  poor  women 
 go  together,  and  left  not  off  till  they  did  come  unto 
 Bethlehem.     Whence  observe, 
 
 I.  That  they  are  to  be  admitted  into  our  fellowship, 
 whom  we  find  to  be  constant  in  a  good  course,  and 
 true  lovers  of  goodness,  whatsoever  they  were  before. 
 Naomi  thus  admits  of  Ruth,  no  doubt,  with  great 
 comfort.  Thus  Paul  alloweth  of  Mark,  2  Tim.  iv.  11, 
 though  before  he  had  refused  him,  Acts  xv.  38,  and 
 willeth  others  to  entertain  him,  Col.  iv.  10,  11.  For 
 thus  God's  angels  deal  with  us;  they  will  account  us 
 their  fellow-servants  when  we  turn  to  God,  though 
 before  we  were  never  so  lewd  ;  yea,  they  will  rejoice 
 over  us,  and  will  lovingly  attend  us.  Let  us  then  admit 
 of  such,  as  God  also  himself  doth  accept  of  us. 
 
 II.  That  God  leaveth  not  his  in  distress,  or  alto- 
 gether comfortless.  Naomi  went  out  with  husband 
 and  children,  and  lost  them  ;  she  returneth  not  alone, 
 but  God  sent  her  one  to  accompany  her,  and  to  com- 
 fort her.  And  where  man's  company  to  help  and 
 comfort  faileth,  there  God  will  send  his  angels,  as  with 
 Jacob  in  his  travel  to  Mesopotamia,  and  with  the  three 
 children  in  the  furnace  ;  yea,  God  will  stand  by  Paul, 
 when  all  men  forsake  him,  2  Tim.  iv.,  because  he 
 knoweth  our  frailty  and  weakness,  and  therefore  will  not 
 leave  his  altogether  comfortless,  that  their  faith  should 
 not  fail ;  which  to  think  upon,  is  not  a  small  comfort 
 unto  God's  people  in  their  affliction  and  troubles. 
 
 Z 
 
30 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 III.  That  a  true  resolution  will  shew  itself  in  a  full 
 execution.  She  resolved  to  go  wTith  Naomi,  and  so 
 she  did,  till  she  came  to  Bethlehem.  Jacob  vowed, 
 and  so  resolved  in  his  return  from  Mesopotamia,  to 
 build  an  altar  to  God  at  Bethel,  and  so  he  did,  Gen. 
 xviii.  and  xxxv.  Yet  this  is  so  to  be  understood,  if 
 forcible  impediments  hinder  not,  as  we  may  see  in 
 Paul's  will  to  go  to  the  Thessalonians,  which  yet  he 
 did  not  then,  because  Satan  hindered  him,  1  Thes. 
 ii.  18.  By  this  may  we  learn  to  know  the  dif- 
 ference between  solid  resolutions  and  sudden  flashes, 
 raw  and  undigested  purposes,  between  true  resolu- 
 tions and  such  as  be  made  in  show,  but  in  substance 
 prove  nothing  so,  never  seen  in  the  effects. 
 
 IV.  In  this  their  travel  to  Canaan,  and  therein  to 
 Bethlehem,  note  three  things :  their  unity,  fervency, 
 and  'constancy.  They  went  together  lovingly,  they 
 ceased  not  to  go  on,  they  did  not  linger,  they  took  no 
 by-paths,  neither  forgat  they  whither  they  were  going, 
 till  they  came  unto  Bethlehem  in  Canaan.  As  these 
 thus  went  to  Canaan,  so  should  we  unto  the  spiritual 
 Canaan  and  heavenly  Bethlehem  ;  we  must  go  in  unity, 
 1  Cor.  i.  10,  and  be  of  one  heart,  Acts  i.  14,  and  ii. 
 1,  46,  and  iv.  24,  in  a  godly  fervency,  Rom.  xii.  11, 
 Titus  ii.  14,  Ezek.  iii.  14,  as  Elijah,  Nehemiah,  the 
 angel  of  Ephesus,  Rev.  ii.  1,  2,  and  as  our  Saviour, 
 whom  the  zeal  of  God's  house  had  eaten  up.  And  we 
 must  go  in  a  constant  spirit,  and  not  be  weary  of  well- 
 doing, Gal.  vi.,  for  'he  that  continueth  to  the  end 
 shall  be  saved.' 
 
 To  conclude  the  observations  from  these  words, 
 note  how  Bethlehem,  the  house  of  bread,  yea,  Canaan, 
 a  land  flowing  with  milk  and  honey,  and  no  lack  in  it, 
 Deut.  vii.  8,  9,  and  xi.  9,  11,  12,  and  xxvii.  3,  was 
 made  so  barren,  as  Naomi  was  fain  to  go  into  Moab 
 for  relief,  and  yet  now  is  made  fruitful  again,  answer- 
 able to  the  name.  Whence  see  how  the  Lord  can 
 make  a  fruitful  land  barren,  Ps.  cvii.  33,  34,  for  the 
 sins  of  the  people,  and  again  can  turn  barrenness  into 
 plenty,  of  his  mercy  and  goodness,  vers.  35,  36. 
 Therefore,  to  have  the  continuance  of  God's  mercies, 
 take  heed  of  sin ;  when  we  enjoy  them,  praise  him  for 
 them,  and  when  we  be  in  scarcity,  seek  to  him,  be- 
 cause God  can  help;  Ps.  lxv.  10-12,  and  he  hath 
 promised  to  give  a  blessing,  Isa.  xli.  17,  18,  2  Chron. 
 vii.  14,  and  beware  of  murmuring  in  want,  1  Cor.  x., 
 remember  there  the  judgment ;  yet  is  this  a  common 
 thing  amongst  us  now-a-days,  upon  any  unseasonable 
 weather,  or  worldly  crosses,  to  repine,  which  yet  easeth 
 us  nothing,  but  doth  the  more  provoke  God  to  punish 
 us. 
 
 And  it  came  to  pass,  when  they  were  come  to  Beth- 
 lehem. These  words  are  a  repetition  of  the  former 
 words  immediately  before.  Thus  plainly  speaketh  the 
 Holy  Ghost,  declaring  the  matter  not  in  curiousness 
 of  speech,  but  in  evidence  of  the  truth. 
 
 That  all  the  city  was  moved  about  them  ;  that  is,  all 
 the  inhabitants  of  the  city.     A  figurative  speech,  as 
 
 in  Mat.  ii.  3,  there  was  a  general  coming  together  to 
 see  them.  Such  a  moving  is  sometime  for  fear,  Mat. 
 ii.  3,  sometime  for  joy,  1  Kings  i.  45,  Mat.  xxi.  10, 
 and  of  a  wonderment,  Acts  ii.  6.  All  this  noteth  that 
 Naomi  was  not  an  obscure  person  before,  but  a  woman 
 of  fame  before  she  went ;  and  therefore  was  this  ob- 
 servation of  her  return,  when  she  now  was  come  to 
 Bethlehem.  By  which  we  may  understand  that  the 
 more  renowned  any  be  in  prosperity,  the  more  re- 
 markable are  they  in  a  downfall  and  in  adversity. 
 This  experience  sheweth  to  be  true  among  ourselves, 
 by  very  late  instances,  for  the  eminency  of  such  in 
 prosperity  have  the  eyes  of  many  upon  them,  friends, 
 enemies,  equals ;  one  sort  looks  on  with  love,  another 
 with  hatred,  the  last  with  envy  and  disdain  ;  and  as 
 they  be  affected  in  a  man's  days  of  prosperity,  so  will 
 they  speak  and  shew  fully  themselves  in  adversity. 
 This  should  make  such  as  be  set  out  so  to  the  view  of 
 men,  to  behave  themselves  wisely  in  every  estate,  see- 
 ing they  be  so  observable. 
 
 7s  this  Naomi  ?  There  be  three  opinions  of  this, 
 and  it  may  be,  that  the  company  being  mixed,  and  of 
 all  sorts,  they  might  speak  the  same  words,  but  with 
 differing  minds.  Some  think  the  words  spoken  in 
 contempt,  Is  this  Naomi!  She  was  so  fair  and  full, 
 is  she  now  brought  down  ?  If  this  may  stand,  we 
 see,  that  poverty  bringeth  contempt  even  upon  the 
 the  best.  So  was  Job  contemned  by  base  fellows,  chap, 
 xxx.  1,  11.  So  was  David  of  Nabal,  of  Shimei,  yea, 
 our  Saviour  upon  the  cross.  Solomon  speaketh  of 
 the  poor  as  subject  to  scorn  and  contempt,  Prov. 
 xvii.  5,  and  xix.  4,  which  cometh  through  the  want  of 
 heavenly  wisdom,  Prov.  xi.  12,  the  want  of  God's  fear, 
 Job  vi.  14,  and  because  men  in  prosperity  are  proud, 
 and  do  sinisterly  interpret  of  such  as  be  in  adversity. 
 Doth  adversity  bring  contempt  ?  Then  let  us  take 
 heed  how  by  our  own  prodigality,  folly,  and  wicked- 
 ness, we  bring  evil  upon  ourselves;  if  it  be  the  im- 
 mediate hand  of  God,  and  not  thy  fault,  thou  shalt  be 
 censured,  as  Job  was,  how  much  more  when  the  cause 
 is  apparently  from  thyself?  Again,  let  men  in  ad- 
 versity prepare  to  bear  contempt,  and  not  be  im- 
 patient, nor  take  it  to  heart,  for  Job,  David,  Christ 
 Jesus  suffered  it  patiently.  If  men  learn  not  patience 
 in  this,  it  will  make  them  lay  violent  hands  upon 
 themselves,  as  Saul,  1  Sam.  xxxi.  4,  who  could  not 
 endure  contempt,  and  therefore  would  prevent  it  by 
 killing  himself;  for  impatient  proud  hearts  take  con- 
 tempt in  adversity,  to  be  worse  to  them  than  death 
 itself.  Indeed,  to  mock  or  despise  the  miserable,  is 
 an  argument  of  the  want  of  God's  fear,  and  that  such 
 are  uncharitable,  cruel,  and  void  of  mercy,  for  whom 
 there  remaineth  judgment  merciless ;  yet  howsoever 
 the  wickedly  proud  behave  themselves,  we  must  in 
 adversity  be  content. 
 
 Some  think  the  words  to  be  spoken  with  admiration, 
 Is  this  Naomi !  as  if  it  had  been  said,  Oh  what  an 
 alteration  is  here  !    And  so  taking  the  words,  we  learn, 
 
 354 
 
Ver.  20.] 
 
 BERNARD  ON  RUTH. 
 
 31 
 
 that  strange  alterations  in  men's  estates  make  people 
 to  wonder,  whether  it  be  in  prosperity  or  adversity,  for 
 good  or  evil  in  any  quality.  The  wise  and  learned 
 friends  of  Job  were  astonished  at  the  change  of  his 
 estate.  Saul's  conversion  was  wondered  at,  1  Sam. 
 x.  11.  So  the  gifts  of  the  apostles  and  miracles, 
 Acts  ii.  7,  and  iv.  13,  and  Christ's  wisdom  and  learn- 
 ing, being  but  twelve  years  old ;  for  men  are  more 
 carried  away  with  the  consideration  of  the  outward 
 means  how  things  came  to  pass,  than  of  the  power 
 and  pleasure  of  God  to  make  such  an  alteration. 
 Therefore  in  great  alterations  look  for  wonderings,  and 
 take  no  offence  thereat,  for  it  is  man's  nature  so  to  do 
 at  unusual  things ;  yea,  it  is  a  certain  corruption  and 
 folly  in  the  vulgar  sort,  who  consider  not  the  causes 
 of  things.  It  could  not  but  somewhat  move  Naomi, 
 to  see  such  a  concourse  of  people,  to  come  to  wonder 
 and  gaze  upon  them,  as  people  do  at  strangers,  or  at 
 others  in  a  changeable  estate,  even  among  ourselves. 
 But  these  follies  of  people  we  must  pass  by. 
 
 Some  think  the  words  to  be  uttered  from  pity  and 
 commiseration  towards  her,  as  if  it  had  been  said,  Is 
 this  Naomi  ?  Alas  !  what  a  change  is  in  her  ?  This 
 is  that  good  woman  Naomi,  whom  we  cannot  yet  for- 
 get, though  in  her  estate  she  be  much  altered.  And 
 it  is  most  like  they  spake  in  love  and  compassion, 
 rather  than  in  contempt,  because  she  was  the  kins- 
 woman of  the  chiefest  man  among  them,  who,  it 
 seemeth,  esteemed  much  of  her,  for  he  entertained 
 Ruth  kindly  for  her  sake,  chap.  ii.  6,  11,  and  sent 
 her  corn,  chap.  iii.  17  ;  likewise  the  women  spoke 
 very  comfortably  to  her,  chap.  iv.  14,  16.  Neither 
 doth  Naomi  tax  them  for- contemning  her,  but  rather 
 answereth  to  their  esteem  of  her  name  from  her  for- 
 mer estate ;  and  therefore  this  being  uttered  from  their 
 love  and  pity,  and  good  respect  towards  her,  as  being 
 a  grace  fit  for  God's  people  to  shew  to  them  which  are 
 in  adversity,  we  learn,  that  good  and  godly  people  do 
 nothing  less  esteem  of  the  virtuous  for  their  outward 
 low  estate  and  poverty.  These  call  her  still  Naomi, 
 and  so  acknowledge  her ;  and  Boaz  esteemed  well  of 
 her,  even  in  this  poor  estate.  Jonathan  did  nothing 
 less  esteem  of  David  because  he  was  out  of  the  king's 
 favour,  neither  did  Joseph  of  Arimathea  less  reverence 
 or  honour  Jesus  Christ  because  he  was  condemned 
 and  executed  as  a  malefactor  among  thieves ;  for  out- 
 ward crosses,  afflictions,  and  miseries  of  this  life,  are 
 no  stain  to  true  piety,  when  the  crosses  fall  upon  good 
 men  for  righteousness'  sake,  or  for  the  trial  of  their 
 faith  and  patience,  Let  us  not,  then,  for  outward  ad- 
 versity, like  the  godly  worse  when  we  have  loved  them, 
 or  made  show  of  love  in  their  prosperity,  but  in  ad- 
 versity shew  greater  tokens  of  love ;  and  do  not  as 
 Job's  friends,  sit  down  and  censure  him,  nor  as  Christ's 
 friends  and  St  Paul's,  which  forsook  them  in  their 
 troubles.  An  healthful  member  of  the  body  is  be- 
 loved, but  when  it  is  in  distress,  then  love  of  all  the 
 rest  of  the  members  most  sheweth  itself;  and  should 
 355 
 
 not  our  love  appear  to  the  godly  in  adversity,  which 
 be  members  with  us  of  the  same  body  in  Christ  ? 
 
 Ver.  20.  And  she  said  unto  them,,  Call  me  not  Na- 
 omi, call  me  Mara  :  for  the  Almighty  hath  dealt  very 
 bitterly  with  me. 
 
 This  is  Naomi  her  answer  unto  the  multitude  flock- 
 ing about  her,  calling  her  Naomi,  containing  a  dissua- 
 sion for  so  calling  her,  and  shewing  what  name  they 
 should  give  her,  with  the  reason  thereof  drawn  from 
 her  present  poor  estate,  which  she  setteth  out  partly 
 in  this  verse  and  partly  in  the  next. 
 
 And  she  said  unto  them,  Call  me  not  Naomi.  This 
 name  signifieth  pleasant  and  merry,  which  in  her  ad- 
 versity she  thought  did  not  befit  her,  and  therefore 
 she  did  not  rejoice  in  it.  Adversity  inaketh  the  afflicted 
 nothing  to  regard  worldly  names  and  titles  of  a  better 
 condition  and  estate,  while  they  be  in  misery,  and 
 have  lost  their  former  outward  comforts,  if  they  be 
 wise  and  truly  humbled,  for  such  as  be  humbled 
 indeed  are  not  vainly  in  love  with  goodly  names  and 
 titles  to  which  their  estate  is  not  answerable.  Which 
 checketh  the  foolish  pride  of  such  as  being  in  a  base 
 beggarly  condition,  living  almost  of  alms,  hanging 
 upon  this  and  that  friend,  yet,  forsooth,  will  brag  of  their 
 name,  their  house,  and  gentility ;  or  rather,  indeed,  to 
 call  it,  as  they  make  it,  gentilism,  through  their  lewd 
 and  vain  conversation. 
 
 Call  me  Mara.  That  is,  bitter,  one  in  a  heavy  and 
 distressed  estate.  The  truly  humbled  desire  to  be 
 accounted  as  they  be,  and  not  as  they  be  not,  as  Na- 
 omi here  is  willing  to  be  called  Mara,  because  her 
 estate  was  answerable.  She  was  not  proud,  she  sub- 
 mitted herself  to  God's  hand,  and  therefore  she  refused 
 not  a  name  according  to  the  nature  of  her  present 
 condition.  Whose  humility  may  check  the  pride  of 
 such  as  would  have  better  names  than  they  deserve, 
 seeking  the  name  of  goodman,  when  goodness  is  far 
 from  them ;  of  master,  when  their  gentlemanship  did 
 hardly  creep  out  of  a  dunghill ;  of  worshipful,  esquire, 
 right  worshipful,  and  many  such  vain  titles,  which 
 every  upstart  now  in  these  days  do  eagerly  affect,  not 
 for  any  desert  of  virtue,  but  for  that  they  have  gotten 
 some  money  to  put  to  usury,  or  procured  some  office 
 basely  by  their  monejr,  or  a  little  better  outward  estate 
 by  illiberal  and  base  scraping,  pinching,  and  niggardly 
 sparing,  or  by  depending  upon  some  person  in  autho- 
 rity, by  whose  countenance  they  may  domineer  over 
 their  poor  neighbours,  or  by  some  such  way  and  means 
 whereof  this  now  present  age  affordeth  instances 
 enow ;  yet  are  such  far  enough  off  from  the  true 
 causes  of  gentry,  worship,  and  due  honour.  This 
 good  woman's  humility  and  patience  may  also  check 
 the  pride  and  impatience  of  such  as  cannot  endure  a 
 name  like  their  nature ;  they  can  be  content  to  be 
 usurers,  but  not  so  to  be  called ;  they  can  live  as 
 misers,  but  will  not  so  be  accounted  ;  the  denomina- 
 tion from  their  sinful  practices  is  worse  to  them  than 
 
32 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  I. 
 
 the  sins  which  they  do  commit,  for  that  they  more 
 are  touched  with  the  shame  of  the  evil  before  men 
 than  with  the  offence  thereby  committed  against  God. 
 Here,  it  may  be  demanded,  whether  any  may  be  called 
 by  any  other  name  than  formerly  they  have  been 
 called  by  ?  We  see  here  that  Naomi  would  be  called 
 Mara ;  Jacob  was  after  called  Israel ;  Abram,  Abra- 
 ham ;  Sarai,  Sarah ;  and  many  such  instances  in 
 Scripture,  as  Saul  called  after  Paul,  and  Joseph  called 
 Barsabas,  Acts  i.  23,  which  may  be  to  express  some 
 grace  in  them  for  which  they  be  praiseworthy,  as  Jacob 
 being  called  Israel  because  he  wrestled  and  prevailed 
 with  God  ;  so  Joses  called  Barnabas,  '  the  son  of  con- 
 solation,' Acts  iv.  36,  for  his  rare  love  to  the  church, 
 and  for  giving  such  an  example  thereof  to  the  apostles. 
 Simon  must  be  called  Peter  for  his  constancy ;  so  to 
 express  some  notorious  evil,  on  the  other  side  Bar- 
 jesus  was  called  Elymas,  Acts  xiii.  G,  8,  and  Pashur, 
 Jer.  xx.  3,  must  be  named  Magor-missabib.  And  we 
 see  by  ancient  practice  for  greater  honour  men  were 
 called  by  other  names  than  from  their  fathers'  families, 
 which  they  purchased  as  a  title  of  their  honour,  and 
 for  the  reward  of  virtue,  to  encourage  men  to  noble 
 achievements  worthy  of  honour,*  being  by  others  put 
 upon  them  for  the  praise  of  their  virtues,  without  flat- 
 tery and  vain  glory ;  and  some  names  also  were  in- 
 vented for  disgrace  of  vice  in  such  as  deserved  the 
 same,  but  they  also  without  scorn,  derision,  malice, 
 and  evil  will  to  the  party,  otherwise  than  to  beat  him 
 out  from  his  sin,  which  may  not  be  for  such  sin  as  he 
 committeth  of  infirmity,  but  for  open  and  notorious 
 enormities,  and  from  which  he  will  not  be  hardly  re- 
 claimed without  some  note  of  infamy. 
 
 For  the  Almighty  hath  dealt  very  bitterly  with  me. 
 The  reason  why  she  would  be  called  Mara,  because 
 of  her  bitter  affliction  which  the  Lord  Almighty  hath 
 laid  upon  her.     Whence  we  may  learn  these  lessons, 
 
 I.  That  the  Lord  is  almighty,  Gen.  xvii.  1,  for  he 
 can  do  what  he  will  in  heaven  and  in  earth,  Ps.  cxv.  3. 
 This  should  work  confidence  in  his  word,  for  what  he 
 saith  he  will  do  he  can  do,  his  power  can  effect  it. 
 This  must  make  us  humble  ourselves  under  his  mighty 
 hand,  1  Peter  v.  6  ;  he  is  able  to  destroy  and  cast  into 
 hell,  Mat.  x.  28.  By  this  let  us  be  encouraged  to  do 
 what  he  commandeth,  for  he  can  bear  us  out  in  it, 
 and  can  supply  our  wants,  2  Cor.  ix.  7,  8.  Hence 
 may  we  gather  comfort  against  all  that  rise  up  against 
 us  for  the  Lord's  cause,  for  he  is  greater  than  all,  John 
 x.  29.  And  we  may,  to  conclude,  learn  to  hope  well 
 of  others,  though  they  have  long  gone  astray,  for  God 
 is  able  to  save  them,  Rom.  xi.  23. 
 
 II.  That  the  Almighty  can  alter  an  estate  into  the 
 clean  contrary,  as  Naomi  into  Mara,  mirth  into 
 mourning,  sweet  into  sour,  honour  into  dishonour ; 
 and  contrarily,  heaviness  into  joy,  disgrace  into  high 
 esteem,  and  so  forth ;  as  we  may  see  in  Job's  down- 
 
 *  As  with  the  Romans — Cato  Censorinus,  Scipio  Afri- 
 cinus,  sEmilius  Macedonicus,  Antoninus  Pius,  &c. 
 
 fall,  and  also  raising  up  again;  in  Haman's  honour 
 into  extreme  contempt,  in  Mordecai's  base  estate  into 
 great  dignity;  so  in  Joseph's  exaltation  likewise,  and 
 in  many  others  ;  for  every  man's  estate  is  in  the  Lord's 
 hand,  to  alter  it  at  his  will,  1  Sam.  ii.  7,  8.  Let  none 
 be  proud  in  their  prosperity,  for  God  can  cast  them 
 down.  See  it  in  Haman,  Nebuchadnezzar,  Belshazzar, 
 and  Herod,  whom  God  made  spectacles  of  his  displea- 
 sure for  abusing  their  prosperity,  as  we  have  examples 
 of  late  among  ourselves.  And  as'prosperity  should  not 
 make  us  proud,  because  God  can  cast  us  down,  so  ad- 
 versity should  not  make  us  despair,  because  God  can 
 raise  us  up,  as  he  did  Job,  Joseph,  and  Mordecai. 
 
 III.  That  the  godly  feel  a  bitter  taste  in  their  afflic- 
 tions ;  they  are  distasteful  unto  them,  1  Pet.  i.  7 :  for 
 no  affliction  is  joyous  for  the  present,  Heb.  xii.  11, 
 which  maketh  infirmities  appear  in  the  best  in  time  of 
 their  troubles,  as  we  may  see  in  Job,  Jeremiah,  chap. 
 xx.  12,  14,  15,  and  Hannah,  1  Sam.  i.  For  none 
 even  of  the  saints  of  God  are  perfect  in  faith,  love, 
 patience,  and  other  virtues,  which  might  make  us  en- 
 dure afflictions  quietly ;  and  therefore  we  are  not  to 
 marvel  when  we  hear  words  of  impatience  come  from 
 weak  men,  nor  sit  down  and  censure  them,  but  to  judge 
 charitably,  though  they  cannot  bear  afflictions  alto- 
 gether with  cheerfulness,  quietly,  and  without  strug- 
 gling. For  though  the  spirit  be  willing,  yet  flesh  and 
 blood  are  weak,  and  even  the  best  manifest  their 
 weakness,  and  the  bitter  taste  which  they  have  of 
 affliction. 
 
 Ver.  21.  I  went  out  full,  and  the  Lord  hath  brought 
 me  home  again  empty:  why  then  call  ye  me  Naomi, 
 seeing  the  Lord  hath  testified  against  me,  and  the  Al- 
 mighty hath  afflicted  me? 
 
 Naomi  goeth  on  in  her  speech  to  the  people,  so 
 speaking  of  her  as  is  before  noted  ;  first  shewing  how 
 the  Lord  had  dealt  bitterly  with  her,  and  then  why 
 they  should  not  call  her  Naomi,  for  that  the  Lord  had 
 testified  against  her,  and  afflicted  her.  Thus  she  com- 
 plaineth,  and  amplifieth  the  same  by  contraries. 
 
 /  went  out  full.  She  here  speaketh  of  her  former 
 estate,  when  she  went  from  among  God's  people.  The 
 word  is  taken  from  a  full  vessel ;  and  this  is  to  be  un- 
 derstood of  her  outward  estate,  in  which  she  felt  no 
 want,  no  more  than  there  is  want  in  a  full  vessel ;  for 
 she  had  an  husband  and  two  sons,  and  no  doubt  other 
 things  sufficient ;  for  the  words  imply  she  went  not 
 for  want,  but  for  fear  of  want.  If  the  words  be  un- 
 derstood of  her  fulness  in  her  husband  and  children, 
 it  noteth  that  a  good  woman  feeleth  no  want  while  she 
 hath  a  loving  husband  and  obedient  children,  for  she 
 taketh  such  contentment  in  them,  as  she  cannot  feel 
 want,  neither  will  such  an  husband  and  children  see 
 her  to  want.  When  women  are  thus  happy,  let  them 
 bless  God  for  their  full  estate.  If  the  words  be  under- 
 stood of  fulness  for  outward  things  withal,  and  yet 
 could  not  abide  at  home,  we  may  learn  that  in  present 
 
 356 
 
Ver.  21.] 
 
 BERNARD  ON  RUTH. 
 
 33 
 
 fulness  and  plenty  there  may  want  contentment,  either 
 through  a  greedy  desire  which  never  hath  enough, 
 Eccles.  iv.  8,  or  through  a  distrustful  heart  fearing  to 
 want,  with  which  these  were  so  troubled,  as  it  made 
 them  leave  God's  people  for  saving  of  their  goods,  and 
 to  go  among  heathen  idolaters;  for  whither  will  not 
 distrust  of  God  and  love  of  riches  lead  men  ?  They 
 err,  therefore,  which,  being  in  a  poor  estate,  think 
 contentment  to  be  found  in  riches  and  fulness  of  these 
 earthly  things,  when  Solomon  telleth  us  the  contrary, 
 Eccles.  v.  10,  and  daily  experience  from  the  rich  and 
 wealthy  of  the  world  doth  apparently  shew  it. 
 
 And  the  Lord  hath  brought  me  home  again  empty. 
 It  is  not  said  that  the  Lord  sent  her  out  full,  but  she 
 went  out  of  herself,  and  he  brought  her  home  again, 
 but  yet  empty ;  she  lost  what  she  hoped  to  keep.  This 
 good  woman  in  this  speech  giveth  us  to  know  that  she 
 took  notice  of  a  fault  in  voluntarily  leaving  God's 
 people  to  save  her  goods,  for  which  the  Lord  corrected 
 her,  yet  in  mercy  brought  her  home  again,  though  with 
 loss.     Note  hence  these  things  : 
 
 I.  That  it  is  a  fault,  voluntarily,  for  safety  of  goods, 
 through  distrust,  to  leave  God's  people,  and  go  to  live 
 among  idolaters ;  for  such  love  their  bodies  better  than 
 their  souls ;  they  expose  themselves  to  great  dangers, 
 and  deprive  themselves  of  the  public  and  ordinary 
 means  of  life  and  salvation.  If  such  have  warrant,  as 
 the  woman  had  by  Elisha,  2  Kings  viii.  1,  2,  they  may 
 have  hope ;  but  if  they  voluntarily,  distrusting  God, 
 take  such  a  course,  they  may  rather  look  for  a  curse 
 than  expect  a  blessing. 
 
 II.  That  there  is  no  certainty  in  wordly  wealth,  for 
 here  is  mention  of  fulness  and  emptiness  in  Naomi ; 
 and  this  may  we  see  in  the  former  examples  of  Job, 
 of  Haman,  so  in  Solomon  and  his  son  Rehoboam,  in 
 Babylon  and  Tyre,  Isa.  xxiii.  9,  Ezek.  xxvii.  2,  27  ; 
 for  the  preservation  of  outward  estates  is  not  in  the 
 hands  of  the  possessors,  nor  within  their  power,  but 
 in  God,  who  is  the  giver.  And  again,  man  in  his 
 abundance  doth  forget  God,  and  so  causeth  the  Lord 
 to  take  it  from  them,  as  he  did  the  kingdom  from  Saul, 
 the  ten  tribes  from  Solomon's  house,  the  government 
 from  Jeroboam,  and  the  empire  from  Belshazzar.  We 
 are  not  then  to  set  our  hearts  on  our  outward  pros- 
 perity, Ps.  Ixii.  10,  neither  to  glory  in  our  riches,  Jer. 
 ix.  23,  for  outward  glory  is  but  as  a  fading  flower,  and 
 as  the  warm  sunshine  in  a  cold  winter  day,  soon  gone, 
 and  all  the  delight  thereof. 
 
 III.  That  oftentimes  the  way  and  means  which  men 
 take  to  prevent  want,  by  the  same  they  bring  it  upon 
 them,  as  it  fell  out  here  with  Naomi,  whose  husband 
 left  God's  people  to  go  into  Moab,  to  save  their  estate, 
 and  there  lost  all,  so  as  Naomi  returneth  home  in  very 
 great  want,  who  went  out  full.  The  like  befell  Lot  in 
 leaving  Abraham  for  this-worldly  goods,  and  going  to 
 dwell  in  Sodom,  where  he  left  and  lost  all,  and  was 
 glad  to  escape  with  his  life;  for  if  the  means  we  use 
 be  not  good,  it  is  [so]  far  from  helping  or  preserving 
 
 357 
 
 us,  as  by  God's  cursing  thereof  it  turneth  to  our  ruin, 
 for  Jeroboam,  by  his  policy,  lost  his  kingdom.  There- 
 fore in  seeking  to  uphold  or  to  get  an  estate,  look  to 
 the  means,  whether  good  or  evil,  lest  we  come  short 
 of  that  we  do  look  for.  It  is  ill  to  leave  the  means  of 
 the  soul's  safety  for  these  worldly  commodities,  after 
 which  we  must  not  make  haste,  lest  we  come  to  want, 
 Prov.  xxi.  5,  and  xxviii.  22  ;  neither  may  we  use  un- 
 lawful courses  to  get  them,  for  the  treasures  of  wicked- 
 ness profit  not,  but  shall  come  to  an  ill  end,  Prov. 
 xxi.  6,  7,  and  x.  2;  as  they  are  gotten,  so  in  time 
 commonly  are  they  spent. 
 
 IV.  That  such  of  God's  children  as  go  astray  he 
 will  bring  home  again,  but  yet  with  correction,  as  he 
 here  doth  Naomi,  and  as  he  did  the  prodigal  son  ; 
 which  he  doth  in  mercy,  to  make  them  to  know  their 
 error,  and  to  walk  afterwards  more  warily.  It  is  com- 
 fort that  God  will  in  mercy  seek  up  his  children,  and 
 not  lose  one  of  them,  Luke  xv.  4,  John  xvii.,  but  yet 
 fear  to  go  astray ;  for  surely  he  will  scourge  them  for 
 their  outroads  when  he  bringeth  them  home,  though 
 it  be  a  David,  a  Jehoshaphat,  or  a  Josiah. 
 
 Why  then  call  ye  me  Naomi  ?  Hence  learn  that  the 
 humbled  and  afflicted  take  no  pleasure  to  be  remem- 
 bered of  their  former  prosperity  by  names  and  titles, 
 for  it  but  increaseth  sorrow,  and  affordeth  no  comfort. 
 What  comfort  might  it  be  to  tell  Haman  of  his  former 
 honour,  when  he  was  going  to  hanging  ?  What  joy  to 
 Herod  to  hear  of  his  glory  and  the  applauding  of  him 
 before,  when  now  the  judgment  was  upon  him,  and  he 
 eaten  with  worms  for  his  vain  glory  and  pride  ?  The 
 afflicted  are  not  hereby  comforted,  for  Naomi  taketh 
 no  pleasure  in  that  name  whilst  she  is  by  her  estate 
 Mara.  It  is  in  vain  to  mention  to  the  heavy-hearted 
 what  they  have  been,  except  upon  certain  hope  of 
 recovery  to  the  same  again ;  but  their  sorrow  must  be 
 eased  by  better  means  of  comfort,  by  shewing  them 
 the  cause,  the  end,  and  benefit  of  God's  fatherly  chas- 
 tisements, and  so  forth. 
 
 Seeing  the  Lord  hath  testified  against  me.  Note 
 hence, 
 
 I.  That  man's  comfort  is  nothing  able  to  allay  the 
 bitterness  of  God's  discomforts  upon  us.  Their  call- 
 ing her  Naomi  could  do  her  no  good,  while  she  knew 
 herself  called  by  the  Lord  Mara,  and  whilst  he  did 
 witness  against  her.  What  can  it  profit  a  woman  of 
 place,  whilst  she  is  in  the  bitterness  of  her  soul,  and 
 afflicted  by  some  grievous  cross,  to  be  called  Lady, 
 Madam,  and  to  be  spoken  unto  with  terms  of  honour, 
 whilst  under  God's  hand !  This  should  make  the 
 greatest  therefore  take  more  delight  in  seeking  to  please 
 God,  and  to  enjoy  his  favour  and  countenance,  than 
 to  be  dignified  with  the  most  highest  titles  ;  for  these 
 will  afford  no  comfort  when  God  will  not  afford  it. 
 
 II.  That  afflictions  are  commonly  the  Lord's  wit- 
 nesses against  us,  for  something  amiss  in  us  ;  for  the 
 first  cause  of  them  is  sin,  and  the  Lord  threateneth 
 them  for  sin,  which  the  godly  in  affliction  apply  unto 
 
34 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  I.  Ver.  22. 
 
 themselves.  In  affliction  let  us  search  out  our  ways 
 and  repent  of  our  sins,  as  did  David,  Rehoboam,  and 
 as  the  parable  of  the  prodigal  son  teacheth,  and  the 
 exhortations  to  repentance  upon  the  Lord's  afflicting 
 of  his  people.  We  may  not  be  like  those  in  Ezek'el's 
 days,  who  murmured  against  the  Lord's  hand  upon 
 them,  as  not  being  the  guilty  parties,  but  that  others 
 had  sinned,  and  they  unjustly  punished,  Ezek.  xviii.  2. 
 And  the  Almighty  hath  afflicted  me.  This  sheweth 
 how  God  did  witness  against  her,  even  by  afflicting 
 her.  _  He  witnesseth  against  us  by  his  word  written, 
 by  his  messengers  expounding  and  applying  the  word, 
 by  our  own  consciences  accusing,  and  by  his  correc- 
 tions and  rod  punishing.  By  all  which  ways  God 
 speaketh  actually  unto  us  for  our  amendment,  and  the 
 godly  hear  him  speak  unto  them;  they  together  with 
 the^ correction  applying  the  word  unto  themselves,  for 
 their  instruction,  do  make  the  affliction  profitable  unto 
 them.  The  conclusion  which  hence  I  will  note  is 
 this  :  that  the  godly  do  ascribe  all  their  afflictions  to 
 the  Lord,  as  Naomi  doth  here,  and  as  Job  did,  chap. 
 i.  and  vi.  4,  and  xxx.  11,  because  they  know  that  no- 
 thing is  by  chance,  but  by  his  providence,  Amos  iii. 
 6,  2  Chron.  xv.  6,  Isaiah  xlv.  7.  Things  fall  not  out 
 by  mere  natural  causes,  Job  v.  6,  but  as  the  Lord  will ; 
 and  therefore  should  we  learn  patience,  seeing  that 
 afflictions  come  from  God.  This  did  work  patience 
 m  Joseph,  Gen.  xlv.  7,  in  Job,  chap,  i.,  and  in  David, 
 2  Sam.  xvi.  11 ;  and  so  it  will  in  all  such  as  fear  the 
 Lord,  and  submit  themselves  to  his  good  will  and  plea- 
 sure, as  our  Saviour  did  in  the  garden,  saving  to  his 
 Father,  'Not  as  I  will,  but  as  thou  wilt,'  Mat.  xxvi.  39. 
 
 Yer.  22.  So  Naomi  returned,  and  Ruth  the  Moab- 
 itess  her  daughter-in-law  with  her,  which  returned  out  of 
 the  country  of  Moab :  and  they  came  to  Bethlehem  in 
 the  beginning  of  barley-harvest. 
 
 The  conclusion  of  this  chapter,  and  an  introduction 
 into  that  which  followeth.  This  is  a  brief  sum  of 
 their  journey,  shewing  who,  from  whence,  whither, 
 and  at  what  time  of  the  year  it  was. 
 
 So  Naomi  returned,  and  Ruth  the  Moabitess  her 
 daughter-in-law  with  her,  which  returned  out  of  the 
 country  of  Moab :  and  they  came  to  Bethlehem.  Of 
 Naomi  and  Ruth,  and  their  loving  journeying  together, 
 before  hath  been  spoken.  Yet  note  how  the  Holy 
 Ghost,  in  naming  Ruth,  omitteth  net  to  shew  again 
 her  country,  and  that  she  was  a  Moabitess,  and  not 
 an  Israehtess  by  birth,  and  but  daughter-in-law  to 
 Naomi  ;  yet  she  came  with  her  to  Bethlehem,  and  that 
 in  safety.     Whence  note, 
 
 I.  That  grace  can  unite  where  all  outward  means 
 are  rather  hindrances  than  furtherances  thereto,  as 
 country,  education,  and  age.  Ruth  was  of  Moab; 
 she  was  otherwise  brought  up  than  Israelites  were, 
 as  a  Moabitess  woman  ;  she  was  young  and  Naomi 
 old,  and  but  daughter-in-law  to  Naomi,  yet  she  held 
 on  to  the  end.    Labour  we  for  grace,  which  can  make 
 
 us  good  and  acceptable  to  God,  what[ever]  otherwise 
 shall  be  wanting  unto  us  in  worldly  respects. 
 
 IT.  That  the}'  travel  safely  whom  God  conducteth ; 
 for  Naomi  saith  before  that  the  Lord  brought  her 
 home  ;  and  here  is  shewed  their  country.  So  Jacob 
 passed  well  on  to  Mesopotamia,  Gen.  xxviii.  15,  and 
 returned  with  safety,  because  God  was  with  him.  So 
 did  Israel  journey  to  Canaan,  in  which  they  were 
 safely  seated,  because  the  Lord  was  with  them.  For 
 he  loveth  those  whom  he  taketh  care  of;  he  never 
 slumbereth  nor  sleepeth,  and  he  is  almighty,  ever  pre- 
 sent also  to  help  them.  Let  us  then  get  him  for  our 
 guide.  And  this  we  shall  do  if  we  undertake  a  lawful 
 journey,  if  we  pray  with  Moses  that  the  Lord's  pre- 
 sence would  go  with  us,  and  believe,  as  he  hath  pro- 
 mised, that  he  will  neither  fail  us,  nor  forsake  us. 
 
 III.  That  such  as  be  attent  to  their  journey,  and 
 desire  to  come  to  the  end,  make  no  outroads.  These 
 came  from  Moab  to  Bethlehem,  they  had  no  idle  va- 
 garies that  we  read  of.  Old  Naomi  desired  to  see  her 
 country,  and  young  Ruth  was  not  wantonly  disposed, 
 but  constantly  kept  her  company.  These  two  may  be 
 types  of  the  believers,  JewT  and  Gentile  travelling  to 
 heaven,  and  may  teach  us  to  attend  our  journey,  and 
 beware  of  by-paths  and  idle  outgoings,  but  to  keep 
 on  straight,  turning  neither  to  the  right  hand  nor  to 
 the  left,  but  to  remove  our  feet  from  evil. 
 
 In  the  beginning  of  barley-harvest.  This  circum- 
 stance of  the  time  and  season  doth  argue  the  truth  of 
 the  story,  for  shewing  the  certainty  of  that  which 
 Naomi  had  heard  before,  ver.  6,  and  also  to  be  an  in- 
 troduction to  that  which  followeth  in  the  next  chapter. 
 This  harvest  was  in  part  of  March  and  part  of  April ; 
 for  so  much  sooner  is  harvest  there  than  here.  This 
 harvest  time  is  that  which  is  the  time  promised  to  all 
 the  earth,  Gen.  viii.,  but  yet  not  at  one  time  to  all. 
 Now,  note  here  this  writh  ver.  6,  and  we  may  see 
 that  harvest  is  called  God's  visiting  his  people  with 
 bread.  Whence  we  learn,  that  harvest  is  God's  bless- 
 ing, in  his  mercy  giving  bread  to  sustain  man's  life. 
 This  is  his  common  blessing,  Gen.  viii.  22,  and  pro- 
 mised to  the  obedient  with  plenty,  Lev.  xxvi.  5,  10, 
 for  times  and  seasons  are  in  the  Lord's  hand  ;  and 
 this  time  is  the  appointed  time  to  reap  and  gather  in 
 the  corn  for  food,  by  which  man  liveth.  Therefore, 
 first,  let  us  acknowledge  God  to  be  the  Lord  of  the 
 harvest,  as  he  calleth  himself,  Mat.  ix.  38,  and  confess 
 this  blessing  to  be  from  him,  Ps.  cxlvii.  14.  Secondly, 
 to  pray  to  him  for  it,  seeing  it  is  from  him,  Ps.  cxliv. 
 13.  Thirdly,  to  be  thankful  when  we  enjoy  this  bless- 
 ing, and  to  pay  the  due  allotted  for  the  Lord's  service 
 in  testimony  of  thanks,  Exod.  xxiii.  16,  and  xxxiv.  22. 
 In  old  time,  none  appeared  before  the  Lord  empty, 
 Deut.  xvi.  16,  17.  Fourthly,  to  labour  diligently  at 
 this  time,  Prov.  x.  5,  and  vi.  8,  seeing  it  is  the  ap- 
 pointed time  to  gather  in  God's  blessings  ;  and  be  not 
 slothful,  the  ant  will  teach  thee  diligence.  Fifthly, 
 to  take  it  as  a  punishment  from  God,  when  this  har- 
 
 358 
 
Chap.  II.  Ver.  1.] 
 
 BERNARD  ON  RUTH. 
 
 35 
 
 vest  is  taken  from  us,  which  is  done  divers  ways,  as 
 by  cursing  the  fruit  that  it  prosper  not,  or  by  sending 
 unseasonable  weather  to  destroy  the  fruits,  Deut.  xxviii., 
 Joel  i.  11,  12,  2  Sam.  xii.  17,  Prov.  xxvi.  1.  Lastly, 
 note  hence  that  it  was  in  the  very  beginning  of  barley 
 harvest,  which  was  before  their  wheat  harvest,  for 
 they  had  both  wheat-harvest,  as  Gen.  xxx.  14,  and 
 xv.  1,  and  here  barley-harvest,  and  this  also  first,  as 
 
 2  Sam.  xxi.  9,  10.  So  that  Naomi  neglected  no  time, 
 but  took  the  very  beginning,  as  soon  as  ever  she 
 heard  of  the  Lord's  gracious  visitation  and  mercy  to- 
 wards her  people.  Thus  can  we  provide  for  the  body; 
 let  us  care  also  for  the  soul,  that  it  want  not  the 
 food  which  endureth  to  eternal  life.  And  thus  much 
 for  this  first  chapter. 
 
 CHAPTER    II. 
 
 THIS  chapter  setteth  out  how  Ruth  was  enter- 
 tained after  she  came  among  God's  people,  how 
 she  behaved  herself,  and  what  favour  she  found  at  the 
 hands  of  the  chiefest  man  of  the  place,  where  she 
 abode  with  her  mother-in-law. 
 
 Ver.  1.  And  Naomi  had  a  kinsman  of  her  husband's, 
 a  mighty  man  of  wealth,  of  the  family  of  Elimelech,  and 
 his  name  zuas  Boaz. 
 
 Here  is  the  party  set  out,  whom  God  in  his  secret 
 counsel  had  provided  for  Ruth,  who  is  described  by 
 his  affinity  with  Naomi,  and  how  that  was,  then  by  his 
 wealth,  next  by  his  family,  and  lastly  by  his  name. 
 The  drift  is,  to  declare  what  moved  so  great  a  man  to 
 shew  such  kindness  to  Ruth,  a  stranger  and  a  poor 
 woman. 
 
 And  Naomi  had  a  kinsman  of  her  husband's. 
 Naomi  was  not  basely  married,  but  to  one  of  an 
 honourable  stock,  though  now  grown  poor;  yet  this 
 her  affinity  brought  Boaz  to  have  a  good  respect  unto 
 Ruth,  even  for  kindred's  sake,  and  therefore  are  these 
 words  set  down,  as.  is  before  noted.     Here  observe, 
 
 I.  That  rich  and  poor  may  be  nigh  of  kin.  Naomi 
 had  a  great  wealthy  man  to  her  kinsman  by  her  hus- 
 band, and  that  very  nigh  too,  chap.  iii.  1 ;  for  diversity 
 of  outward  estates  doth  not  alter  blood  and  kindred, 
 though  it  make  a  change  in  their  persons.  Let  not 
 therefore  the  rich  disdain  their  poor  kindred,  for 
 poverty  is  no  disgrace  where  there  is  not  want  of 
 honesty.  Christ  was  poor,  and  very  poor,  living  off 
 the  alms  of  others.  God  chooseth  his  people  of 
 such,  James  ii.  None  but  have  poor  kindred,  and 
 the  best  have  in  some  of  their  forefathers  been  mean 
 enough. 
 
 II.  That  even  kindred  either  is  or  should  be  of 
 force  to  move  kinsfolk  to  respect  one  another.  This 
 is  gathered  hence,  for  that  the  scope  of  these  words  is 
 to  shew  how  Boaz  came  to  respect  Ruth,  which  was 
 for  kindred's  sake,  yet  chiefly  for  her  virtues,  as  after 
 shall  be  shewed ;  and  for  love  of  kindred,  see  it  in 
 Rahab,  Josh.  ii.  13,  and  in  the  Shechemites,  Judges 
 ix.  3,  though  in  other  respects,  in  their  choosing  of 
 Abimelech,  they  were  not  to  be  commended.  See  this 
 also  in  Samson's  friends,  Judges  xvi.,  in  Cornelius  to 
 his  friends,  Acts  x.  24.  For  kindred  are  bone  of 
 bone,  as  the  Israelites  spake  of  David,  2  Sam.  v.  1, 
 
 35'J 
 
 and  are  as  the  branches  from  one  root,  and  as  mem- 
 bers of  one  body,  and  therefore  must  love  one  another ; 
 which  reproveth  this  age,  which  careth  not  for  their 
 kindred,  except  they  be  rich,  which  is  the  sin  of  un- 
 naturalness,  2  Tim.  iii. 
 
 A  mighty  man  of  wealth.  Yet  also  a  godly 
 man,  as  appeareth  by  his  godly  behaviour,  his 
 speeches,  his  works  of  mercy,  his  praising  virtue  in 
 others,  and  his  obedience  unto  God's  law  in  taking 
 Ruth  to  wife.  We  see  then  that  a  wealthy  man 
 may  be  a  godly  man  some  time.  Such  a  wealthy 
 man  was  Abraham,  so  Isaac,  Jacob,  Job,  and  Joseph 
 of  Arimathea  ;  for  goods  and  graces  are  not  in  them- 
 selves opposite,  being  both  the  gifts  of  God.  The  one 
 may  help  the  other,  grace  to  guide  and  dispose  well 
 of  goods,  and  goods  well  used,  to  declare  and  set  forth 
 the  graces  of  the  heart  in  alms-deeds,  in  maintenance 
 of  God's  word,  and  in  doing  other  Christian  duties. 
 Grace  humbleth  where  riches  would  puff  up,  yet 
 riches  well  used  bring  grace  in  estimation  before  men, 
 for  they  enable  men  to  shew  forth  godliness,  and  to 
 pass  on  their  time  with  the  more  comfort,  Eccles.  v.  20, 
 and  to  countenance  and  defend  their  poor  Christian 
 brethren  in  well-doing.  Therefore,  if  grace  and  goods 
 go  together,  thou  hast  great  cause  to  bless  God,  for  itis 
 a  most  happy  estate  to  be  rich  towards  the  world  and 
 to  God  too,  to  be  rich  body  and  soul.  But  although 
 this  is  a  very  rare  estate,  yet  we  see  that  they  may  meet 
 together,  and  therefore  we  may  not  think  that  he  which 
 is  rich  cannot  be  religious.  True  it  is  that  it  is  hard 
 for  a  rich  man  to  enter  into  the  kingdom  of  heaven, 
 Luke  xviii.  24,  25,  but  it  is  not  impossible.  If  any 
 ask  me  why  so  few  are  rich  which  be  godly  ?  I  answer, 
 Because  the  Lord  chooseth  most  of  such  as  be  poor 
 for  his  people ;  these  make  conscience  of  getting  goods, 
 and  will  not  follow  the  way  of  evil  men  and  worldlings 
 to  enrich  themselves,  neither  will  the  Lord  make  many 
 of  them  rich,  lest  they  should  wax  in  their  wealth  proud 
 and  forgetful  of  God,  as  men  in  their  abundance  do. 
 Why,  will  some  say,  are  most  rich  men  hardly  reli- 
 gious ?  Because  God  chooseth  few  of  them,  1  Cor. 
 i.  2G  ;  they  be  taken  up  with  the  cares  of  this  life, 
 which  choketh  the  seed  of  the  word  in  them,  Mat. 
 xiii.  ;  they  set  their  hearts  upon  their  riches,  as  they 
 see  them  increase,  and  are  wholly  taken  up  therewith, 
 so  as  they  cannot  set  their  minds  on  better  things ; 
 
36 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 lastly,  they  make  riches  their  god,  so  as  they  cannot 
 serve  God,  because  they  serve  mammon,  Mark  x.  17. 
 
 And  of  the  family  of  Elimelech.  So  as  Boaz  and 
 he  were  both  of  one  house  and  stock,  and  very  nobly 
 born  both  of  them,  chap.  iv.  20,  21,  yet  Elimelech 
 poor,  and  his  wife  in  a  very  mean  estate.  So  as  we 
 hence  may  see,  that  parents  may  provide  for  their 
 posterity  ;  but  which  of  their  children  shall  be  rich, 
 which  poor,  is  of  God's  disposing,  and  not  of  man's 
 forecast,  as  we  may  see  in  these  two,  whose  ancestor 
 Nahshon  was  the  prince  of  Judah,  the  royal  tribe,  and 
 ruled  over  74,000  men  of  war,  Num.  i.  7,  16,  and 
 ii.  3,  4,  or  was  fit  for  it.  Thus  parents  may  have  a 
 goodly  portion,  when  some  of  theirs  may  have  nothing 
 left  them,  Eccles.  v.  14,  for  riches  are  God's  gift ;  he 
 can  bestow  them,  and  he  can  take  them  away  again, 
 which  Job  acknowledged.  If  parents  cannot  make 
 their  children  rich,  then  let  them  not  with  too  much 
 care  vex  themselves  for  them ;  let  them  not  think  that 
 by  their  scraping  together  they  can  make  them  wealthy 
 after  them ;  that  is  God's  blessing,  that  is  his  mercy, 
 for  if  he  bless  it  not,  oh  how  soon  is  that  consumed 
 by  children  which  parents  got  with  great  labour  and 
 care,  and  perhaps  with  an  ill  conscience  too,  which 
 procured  the  curse,  besides  much  infamy  and  hatred 
 of  men  in  their  lifetime  !  Is  it  not  madness  in  parents 
 to  damn  themselves  in  hope  to  make  their  children 
 great,  seeing  they  cannot  effect  what  they  strive  for, 
 except  God  be  so  pleased  to  have  it  ?  And  then  here 
 let  children  look  up  to  God,  and  learn  to  fear  him, 
 and  rest  not  in  their  parents'  gettings,  but  rather  let 
 them  set  themselves  to  honest  callings,  and  learn  how 
 to  be  able  honestly  and  frugally  to  manage  that  which 
 shall  be  given  to  them,  that  when  they  shall  have 
 such  goods  and  lands  in  their  hands  which  their 
 parents  shall  leave  them,  they  may  the  better  be  able 
 to  employ  them,  and  so  preserve  wisely  that  which  is 
 befallen  unto  them  ;  for  let  parents  get  what  they  can, 
 if  they  leave  their  children  without  callings,  idly 
 brought  up,  to  go  bravely  and  to  follow  the  loose  ways 
 of  most  rich  men's  children  in  these  days,  as  not 
 knowing  anything  but  how  to  play  the  gentleman,  as 
 they  call  it,  a  consumption  will  soon  seize  upon  all, 
 and  turn  them  out  of  all,  and  they  become  beggars,  as 
 daily  experience  sheweth. 
 
 And  his  name  was  Boaz.  This  is  added  for  more 
 certain  knowledge  of  the  party  her  kinsman  ;  circum- 
 stances make  histories  more  creditable,  and  therefore 
 are  they  expressed.  This  name  signifieth  strength  or 
 fortitude.  Whose  son  he  was,  and  of  what  house  he 
 came,  is  noted  afterwards  in  the  end  of  the  fourth 
 chapter. 
 
 Ver.  2.  And  Ruth  the  Moabitess  said  unto  Naomi, 
 Let  me  now  go  to  the  field,  and  glean  ears  of  corn  after 
 him  in  whose  sight  I  shall  find  grace.  And  she  said 
 unto  her,  Go,  my  daughter. 
 
 This  verse  is  a  request  made,  and  sheweth,  first,  of 
 
 whom  it  is  made,  then  to  whom  and  for  what,  with 
 the  grant  thereunto,  as  is  apparent  by  the  words. 
 The  scope  is  to  shew  how  great  things  come  to  pass 
 by  poor  and  unlikely  beginnings,  as  we  may  see  in 
 this  of  Ruth,  of  Joseph  coming  to  be  a  prince  in 
 Egypt.  The  like  may  be  seen  in  Moses,  yea,  in  the 
 glorious  advancement  of  Christ's  gospel.  By  all 
 which  God's  power  and  wisdom  is  shewed,  man's 
 wisdom  cast  down,  and  ourselves  encouraged  to  have 
 faith  and  confidence  in  God. 
 
 And  Ruth  the  Moabitess  said  unto  Naomi.  When 
 Ruth  was  come  into  Judah,  she  and  Naomi  dwelt  to- 
 gether, but  yet  in  poor  estate,  and  now  time  serving 
 to  help  themselves  by  labour,  Ruth  bethinketh  herself 
 what  to  do  in  this  case.  She  murmureth  not  against 
 the  God  of  Israel,  as  his  own  people  the  Israelites  did 
 in  the  wilderness,  and  were  ready  to  return  into 
 Egypt ;  she  minded  not  Moab  ;  she  was  not  offended 
 with  Naomi  her  poverty,  nor  with  the  rest  for  not 
 affording  her  plenty ;  but  she  resolveth  to  use  her 
 own  labour  for  her  help  while  the  time  did  serve. 
 From  which  we  may  learn,  that  honest  hearts  truly 
 entertaining  religion  do  not  forsake  it,  or  the  godly,  for 
 worldly  wants.  Ruth  could  not  for  these  things  be 
 made  to  start  back,  nor  Saint  Paul  for  all  his  afflic- 
 tions, for  sincere  hearts  love  religion  for  itself,  and  the 
 godly  for  their  virtues,  not  for  their  outward  estate  ; 
 they  also  do  know  a  reward  of  eternal  happiness  to  be 
 in  the  life  to  come,  which  they  set  before  them,  and 
 therefore  do  not  take  offence  from  the  outward  things 
 of  this  life,  which  they  least  esteem  of,  and  look  to 
 have  the  least  share  in  them  ;  which  reproveth  those 
 that  for  the  wants  of  the  world  bid  farewell  to  the 
 word,  like  Demases.  But  the  apostles  for  Christ 
 forsook  all,  and  Moses  chose  the  poor  estate  of  the 
 godly,  to  live  religiously,  before  the  court  of  Pharaoh, 
 to  live  viciously,  Let  this  check  also  those  which 
 upon  every  want  murmur  against  God,  and  are  ready 
 with  the  rebellious  company  ^in  the  wilderness  to  re- 
 turn into  Egyptian  bondage  of  sin  and  Satan,  for  to 
 enjoy  some  outward  and  worldly  contentment. 
 
 Let  me  now  go  to  the  field.  Though  it  was  honest, 
 good,  and  necessary  which  Ruth  intended,  yet  would 
 she  not  go  abroad  without  her  mother-in-law's  leave 
 and  good  liking  ;  for  godly  children  hold  themselves 
 bound  to  be  at  the  disposing  of  their  parents,  yea,  in  all 
 lawful  and  necessary  things,  though  their  parents  also 
 be  poor,  because  such  children  make  conscience  of  the 
 commandment  of  honouring  their  parents.  Let  chil- 
 dren follow  this  example.  Ruth  was  but  a  daughter  - 
 in  law,  yet  see  her  grace  and  humility,  which  the  Lord 
 rewarded  unto  her;  which  justly  condemneth  the  sauci- 
 ness  of  children-in-law  in  these  days,  who  think  no 
 duty  to  be  due  to  father  or  mother-in-law,  especially 
 if  they  be  poor,  as  was  Naomi  here.  But  what  speak 
 I  of  children-in-law  ?  I  wish  that  a  just  complaint 
 might  not  be  taken  up  against  such  as  by  nature  owe 
 themselves  unto  their  parents.     Are  there  not  Dinah- 
 
 360 
 
Ver.  2.] 
 
 BERNARD  ON  RUTH. 
 
 87 
 
 like  daughters,  which  will  follow  their  delights  till  they 
 return  home  with  shame  ?  Do  not  many  marry  as 
 their  lust  doth  lead,  without  any  respect  to  their 
 parents,  like  the  wanton  sons  before  the  flood  1  Gen.  vi. 
 I  wish  the  seed  of  Esaus  were  not  among  us,  which 
 vex  their  parents.  Children  will  seek  to  be  nourished 
 of  their  parents  when  they  are  young,  or  when  they  be 
 in  need.  But  if  parents  have  need  of  them,  ah  how 
 unnatural  be  they !  Will  they,  like  a  Ruth,  willingly 
 labour  for  them  ?  or,  will  they  not  rather  despise  them, 
 and  get  from  them,  and  labour  for  others  ?  A  strange 
 master's  commandment  shall  be  obeyed,  when  a  word 
 from  poor  parents  will  make  stubborn  children  the 
 more  disobedient.  But  let  children  know  and  remem- 
 ber the  law  against  a  stubborn  son,  Deut.  xxi.  18,  and 
 the  curse  which  is  threatened  against  such  as  despise 
 their  parents,  Deut.  xxvii.  16,  Prov.  xxx.  17,  that 
 they  may  fear  and  tremble,  and  do  no  more  so 
 wickedly. 
 
 And  glean  ears  of  corn  after  him.  Ruth  asketh  not 
 leave  to  run  abroad  to  see  others,  or  to  be  seen,  to  see 
 the  country,  to  get  acquaintance,  to  go  to  wakes,  revels, 
 May-games,  morris-dancings,  and  such  heathenish 
 vanities,  practised  too  commonly  here,  but  not  known 
 among  the  ancient  people  of  God.  No,  no  ;  Ruth 
 desireth  to  go  to  labour  for  her  living,  and  to  help 
 also  her  poor  old  mother-in-law,  yea,  she  was  not 
 ashamed  to  go  to  glean.  Though  she  had  been  the 
 wife  of  one  so  well  descended,  she  scorneth  not  honest 
 labour;  for  honest  minds  will  stoop  to  base  means  (in 
 proud  persons'  conceits)  so  they  be  honest,  to  relieve 
 their  wants  in  their  poor  estate.  Moses  will  not  stand 
 upon  his  education,  the  gifts  of  his  mind,  and  singular 
 learning  in  all  the  wisdom  of  the  Egyptians,  but  will 
 be  content  to  keep  Jethro's  sheep  in  his  need ;  so  will 
 Paul  work  with  his  hands,  and  make  tents  to  maintain 
 himself,  though  he  was  brought  up  as  a  scholar  under 
 learned  Gamaliel.  The  humility  of  these  is  to  be  fol- 
 lowed as  praiseworthy  for  their  virtue  and  piety  herein. 
 It  is  no  shame  to  labour  when  men  are  brought  low, 
 whatsoever  they  be  by  birth,  as  they  call  it,  and  by 
 their  first  education.  The  godly  never  stood  upon 
 these  terms,  as  many  now  do,  who  brag  of  their  gentry, 
 and  yet  are  not  ashamed  to  go  a-begging  or  hang  upon 
 their  richer  kindred  till  they  be  weary  of  them,  or  will 
 run  into  dishonest  courses,  and  all  this  forsooth  be- 
 cause they  hold  labour  a  disgrace.  Work  they  cannot, 
 they  will  not ;  but  it  is  no  shame  for  them  to  live  dis- 
 honestly and  idly,  contrary  to  nature,  contrary  to  God's 
 injunction  that  men  should  labour,  contrary  to  the 
 practice  of  all  the  godly,  and  the  example  of  Christ 
 himself,  who  wrought  in  a  handicraft,  as  may  be  ga- 
 thered by  the  words  out  of  the  Evangelist,  Mark  vi., 
 and  in  that  it  was  said,  '  He  went  home  and  was  obe- 
 dient unto  his  parents.'  Note  further  how  the  truly 
 religious  will  not  live  idly.  This  we  may  see  in  Ruth 
 here,  and  in  Jacob  and  others,  for  they  make  con- 
 science of  the  loss  of  time.  Let  him  or  they  whoso- 
 361 
 
 ever,  which  think  themselves  religious  indeed,  make 
 conscience  to  take  pains  in  some  calling,  and  beware 
 of  living  idly.  What  if  they  can  say  they  have  out- 
 ward means  enough  for  themselves  to  live  upon  ?  Yet 
 they  are  not  to  live  idly,  because  idleness  is  a  great 
 sin,  the  nurse  of  all  vice,  as  we  see  in  those  that  live 
 idly  ;  they  are  made  the  devil's  instruments  to  all  vil- 
 lany.  Neither  is  it  enough  that  a  man  can  maintain 
 himself  and  be  chargeable  to  none,  but  he  must  live 
 to  do  good  to  others,  as  the  apostle  teacheth,  Eph. 
 iv.  28. 
 
 Lastly,  observe  that  gleaning,  as  now,  so  then,  was 
 a  lawful  means  for  the  poor  to  get  corn  for  food,  as  we 
 may  read  in  the  books  of  Moses,  Lev.  xix.  9  and 
 xxiii.  22,  Deut.  xxiv.  19.  And  thus  the  Lord  shewed 
 his  care  for  the  poor,  and  also  taught  the  rich,  in  the 
 midst  of  God's  mercy  and  bounty  toward  them,  to  be 
 mindful  of  the  needy  brethren,  and  not  to  forget  them. 
 The  rich,  therefore,  must  give  the  poor  leave  to  glean, 
 Lev.  xix.  9;  they  may  not  drive  them  out  of  the  field, 
 neither  may  they  glean  up  their  lands  themselves  and 
 so  rob  the  poor  of  their  due,  which  is  the  scatterings  of 
 God's  mercy  towards  them.  And  here  let  the  poor 
 honestly  take  this  liberty  to  glean,  but  first  let  them 
 ask  leave  of  the  owner,  as  Ruth  did,  ver.  7,  then  also 
 to  acknowledge  it  a  favour,  as  she  did ;  thirdly,  to 
 gather  the  scattered  ears,  Deut.  xxiii.  24,  25,  and  not 
 to  cut  off  the  ears  of  standing  corn,  nor  to  steal  whole 
 sheaves,  or  out  of  shocks,  as  many  thievish  people 
 do,  to  the  hurt  of  their  own  souls,  and  the  hardening 
 of  men's  hearts  against  themselves  and  other  poor 
 people  more  honest  than  they. 
 
 In  whose  sight  I  shall  find  favour .  So  she  went  but 
 as  unacquainted.  She  had  liberty  to  glean  by  law, 
 yet  she  speaketh  as  one  that  would  glean  with  leave, 
 and  as  she  that  had  hope  to  find  favour  somewhere, 
 though  she  knew  not  of  whom  to  expect  it  in  particu- 
 lar. Thus  she  goeth,  as  we  say,  at  random,  or  at 
 adventure ;  but  God,  as  he  had  decreed,  so  he 
 directed  her  by  the  hand  of  his  providence  whither 
 she  should  go. 
 
 One  thing  note  here,  that  the  godly,  in  using  lawful 
 means  to  live,  hope  to  find  favour  with  one  or  other 
 for  their  relief.  This  Ruth's  words  here  do  shew  as 
 much  ;  for  they  trust  in  God,  who  hath  the  hearts  of 
 men  in  his  hand,  to  incline  them  as  he  pleaseth,  as  he 
 did  Boaz  towards  Ruth,  and  who  also  hath  promised 
 his  help  to  those  which,  using  lawful  means,  do  de- 
 pend upon  him,  Ps.  xxxvii.  3.  And  therefore,  in 
 doing  our  part,  and  using  the  means,  let  us  in  our 
 wants  hope  well ;  let  us  not  doubt  but  that  he  will 
 bless  our  labours. 
 
 And  she  said  unto  her,  Go,  my  daughter.  See  here 
 how  meekly  and  lovingly  this  good  old  Naomi  answer- 
 eth.  No  doubt  but  it  rejoiced  her  heart  to  see  her  so 
 willing  to  take  pains,  whom  she,  perhaps,  would  have 
 been  loath  to  have  pressed  to  such  a  mean  business. 
 We  may  note  that  requests  are  to  be  granted  of  parents 
 
38 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 unto  children,  when  they  be  lawful  and  fit,  as  Job  did 
 to  his  children  to  feast  together,  David  to  Amnon  his 
 request  to  have  Tamar  sent  to  dress  meat  for  him, 
 2  Sam.  xiii.,  though  yet  villany  was  in  Amnon's 
 heart ;  but  the  request  was  reasonable,  and  therefore 
 yielded  unto  of  David  ;  so  was  Absalom's  desiring  to 
 go  to  Hebron  (as  he  pretended)  to  pay  his  vow,  which 
 he  had  made  unto  God.  Caleb  also  granted  his 
 daughter  her  request,  Joshua  xv.  19,  and  Naomi 
 Ruth's  here,  which  is  to  be  followed  of  loving  parents; 
 but  yet  witbal  with  deliberate  consideration  of  the 
 reasons  upon  which  the  request  is  made,  lest  a  David 
 be  deluded,  and  wickedness  be  committed  by  an  out- 
 rageous Amnon.  Another  thing  may  be  observed, 
 which  is  this,  that  a  meek  and  loving  spirit  giveth  a 
 meek  and  a  loving  answer.  Naomi  saith  not,  Go,  as 
 a  sturdy  speech,  but,  Go,  my  daughter,  for  she  was 
 not  of  a  sturdy,  proud,  and  impatient  spirit,  of  which 
 a  rough  and  churlish  speech  is  a  sign.  And  therefore 
 let  us  learn  to  answer  meekly  and  lovingly,  that  we 
 may  not  be  justly  censured  for  churlish  natures,  proud 
 and  impatient.  Good  speech  is  very  graceful  to  others, 
 and  procureth  love  to  ourselves,  as  the  contrary  doth 
 provoke  unto  wrath,  as  we  see  Nabal's  answer  did  unto 
 David. 
 
 Ver.  3.  And  she  went,  and  came  and  gleaned  in  the 
 field  after  the  reapers  :  and  her  hap  was  to  light  on  a 
 part  of  the  field  belonging  to  Boaz,  who  was  of  the  kin- 
 dred of  Elimelech. 
 
 As  Ruth  craved  leave  and  obtained  it,  so  she  now 
 goeth  abroad,  and  by  God's  good  providence  lighteth 
 on  the  field  of  Boaz.  So  as  here  is  shewed  what  she 
 did  abroad,  'she  gleaned;'  then  how,  'after  the 
 reapers ;'  where  it  was,'  '  in  Boaz's  field,'  who  is  here 
 again  said  to  be  Elimelech's  kinsman,  that  so  the 
 providence  of  God  might  herein  more  clearly  appear. 
 
 And  she  went,  and  came  and  gleaned  in  the  field. 
 She  craved  leave  to  go,  and  when  it  was  granted  her 
 she  accordingly  went.  Honest  motions  and  intend- 
 ments to  well-doing  are  to  be  put  into  practice,  else 
 they  be  nothing  worth.  Paul  had  a  mind  to  visit  the 
 brethren,  and  so  he  did,  Acts  xiv. ;  the  prodigal  son 
 had  a  purpose  to  return  home,  and  he  returned ; 
 Moses  thought  of  going  out  to  visit  his  brethren,  and 
 so  he  did,  Exod.  ii.  If  motions  be  good,  it  is  good 
 to  put  them  in  execution,  and  that  speedily,  if  cause 
 so  require,  as  Ruth  doth  here,  and  not  to  mind,  pur- 
 pose, and  will  to  do  well,  and  yet  never  to  do  as  they 
 so  purpose,  losing  the  fruit  of  good  thoughts.  Again, 
 note  from  this  her  bold  adventure,  and  going  forth  in 
 such  perillous  times,  that  whom  necessity  moveth,  and 
 confidence  in  God  encourageth,  they  do  fear  no  dan- 
 ger. Ruth  went  abroad  among  strangers ;  she  was  a 
 stranger  and  a  young  woman,  yet  trusting  in  God ;  and 
 being  urged  of  necessity  to  use  honest  means  to  live, 
 she  feared  no  peril,  though  in  those  days  every  one 
 did  what  they  listed,  because  there  was  then  no  king 
 
 in  Israel,  Judges  xviii.  Of  such  an  undaunted  spirit 
 was  Ehud,  in  setting  upon  Eglon;  Gideon,  in  destroy- 
 ing Baal's  altar  ;  Elijah,  in  seeing  the  face  of  Ahab  ; 
 and  Micaiah,  in  telling  the  truth  before  two  kings, 
 contrary  to  the  word  of  four  hundred  false  prophets ; 
 for  when  men  have  faith  in  God,  when  the  duty  of 
 their  calling  warranteth  them,  they  grow  courageous 
 and  bold,  and  do  put  on  a  resolution  without  fear. 
 Therefore,  in  our  affairs  to  remove  fear,  let  us  have 
 an  honest  calling  to  that  which  we  go  about,  and  have 
 confidence  in  God,  who  is  able^and  will  stand  by  to 
 help  us. 
 
 After  the  reapers.  She  followed  such  as  cut  up  the 
 standing  corn.  She  thrust  not  herself  in  before,  or 
 among  them,  as  an  impudent,  bold  housewife ;  but 
 followed  after  them,  to  gather  up  the  scattered  ears 
 which  they  did  leave;  and  neither  this  did  she  neither 
 without  leave,  see  verse  7  ;  all  making  to  the  com- 
 mendation of  the  honesty,  modesty,  humility,  and 
 good  behaviour  of  this  virtuous  young  woman,  that 
 her  example  might  be  for  others  to  imitate. 
 
 And  her  hap  was.  That  is,  though  she  went  at 
 unawares,  making  choice  of  no  place,  but  where  she 
 should  find  favour,  yet  she  light  well,  by  God's  good 
 providence,  which  is  here  to  be  understood  in  her 
 good  hap;  which  word  is  spoken  according  to  men, 
 when  things  fall  out  besides  a  man's  purpose,  or  other- 
 wise than  was  intended,  and  whereof  a  man  is  ignorant, 
 before  the  thing  come  to  pass,  then  it  is  counted  hap, 
 or  luck,  Deut.  xix.  4;  or,  as  the  heathen  used  to  speak, 
 fortune.  It  is  not  unlawful  to  speak  according  to  men 
 thus,  It  happened,  it  chanced,  it  was  my  luck,  Luke 
 x.  31 ;  so  it  be  we  understand  thereby  that  which 
 happeneth  beyond  our  purpose  and  expectation,  but 
 yet  guided  by  God's  hand  and  providence,  Mat.  x. 
 29,  30 ;  and  also  that  we  know  and  hold  no  mere 
 chance  and  fortune,  as  the  heathen  have  imagined, 
 Acts  xxvii.  34,  without  the  hand  of  God  acknowledged 
 therein,  as  the  idolatrous  priests  and  diviners  of  the 
 Philistines  once  spoke,  1  Sam.  vi.  9,  if  we  under- 
 standing ourselves  in  this  wise,  there  is  no  scruple  to 
 be  made  of  speaking  as  aforesaid,  always  excepting  in 
 clear  case,  where  the  apparent  hand  of  God  is  seen, 
 for  thus  offended  the  Philistines. 
 
 To  light  on  a  jjart  of  the  fi eld  belonging  iinto  Boaz. 
 God  doth  so  govern  men's  actions,  as  things  fall  out 
 beyond  expectation  as  they  were  to  be  wished.  See 
 it  in  the  success  of  Abraham's  servant,  Gen  xxiv., 
 sent  to  fetch  a  wife  for  Isaac;  in  Elijah  his  coming 
 to  the  poor  widow  of  Sarepta  in  a  most  fit  hour ;  and 
 in  Saul's  coming  into  the  cave  where  David  and  his 
 men  were,  by  which  David  took  occasion  to  clear  his 
 innocency  to  Saul,  which  otherwise  could  never  have 
 been  so  well  demonstrated.  And  this  God  doth,  as 
 foreknowing  and  determining  everything,  and  ruling 
 the  same  by  the  hand  of  his  providence,  as  himself 
 hath  determined  to  bring  things  to  pass.  This  should 
 make  us  to  rely  upon  God's  providence,  as  Abraham 
 
 362 
 
Ver.  4.] 
 
 BERNARD  ON  RUTH. 
 
 39 
 
 did  in  that  tiling,  which  was  to  his  servant  uncertain, 
 Gen.  xxiv.  7,  and  also  to  acknowlege  his  providence 
 in  everything,  in  a  work  of  mercy  to  he  thankful,  and 
 in  any  other  trial  to  learn  patience.  Note  again  hence, 
 that  God  will  prosperously  direct  the  well  minded, 
 which  will  use  honest  means  to  relieve  themselves. 
 So  hath  he  promised,  Ps.  xxxvii.  3 ;  for  their  way  is 
 well-pleasing  to  God  in  such  a  course  and  case.  Let 
 us  therefore  depend  on  God,  and  use  honest  means  to 
 sustain  our  wants;  so  shall  we  assuredly  have  expe- 
 rience of  God's  goodness  towards  us. 
 
 Who  ivas  of  the  kindred  of  Elimelech.  These  words 
 are  again  mentioned,  to  shew  that  it  was  the  same  Boaz 
 mentioned  before,  and  also  to  shew  why  Ruth  had  so 
 quickly  obtained  leave  to  glean  there,  and  why  Boaz 
 did  so  much  respect  her  afterwards,  and  that  of  a 
 sudden,  upon  so  small  acquaintance,  and  to  give  us 
 to  know  what  a  way  hereby  was  made  to  further  the 
 Lord's  intendment  in  matching  Boaz  with  this  Ruth, 
 Elimelech's  daughter-in-law,  and  the  wife  once  of 
 Mahlon,  one  of  his  sons,  which  being  dead,  the  next 
 kinsman  was  to  raise  up  the  name  of  the  dead,  and 
 to  take  the  widow  for  his  wife ;  so  that  Elimelech 
 might  not  want  one  for  his  inheritance  amongst  God's 
 people. 
 
 Ver.  4.  And,  behold,  Boaz  came  from  Bethlehem,  and 
 said  unto  the  reapers,  The  Lord  be  with  you.  And  they 
 answered  him,  The  Lord  bless  thee. 
 
 God  bringeth  Ruth  by  his  hand  unto  Boaz's  field, 
 and  then  he  by  the  same  hand  draweth  Boaz  to  come 
 thither  while  she  was  there,  that  so  the  one  might  be 
 known  to  the  other;  that  by  seeing  and  liking  the 
 match  might  be  made  which  God  in  his  mercy  in- 
 tended for  his  daughter,  this  young  woman.  Here  in 
 this  verse  is  Boaz  going  into  the  field  to  his  reapers, 
 then  his  saluting  of  them,  and  their  resaluting  of  him. 
 
 And,  behold.  This  is  used  to  set  out  a  remarkable 
 thing;  and  is  here  as  if  it  had  been  said,  Take  notice 
 of  God's  providence  herein,  as  a  thing  worthy  obser- 
 vation, that  Boaz  should  now  come  into  the  field  at 
 this  time  unto  his  reapers  ;  and  in  willing  the  reader 
 to  behold  this  we  may  learn,  that  the  provident  hand 
 of  God  is  in  all  things  to  be  diligently  marked  and 
 observed.  For  hereby  we  shall  see  God  in  every- 
 thing, and  so  acknowledge  his  ruling  hand  in  and  over 
 all.  We  shall  see  his  favour  and  help  in  delivering 
 his  children  and  servants,  as  he  did  David  from  Saul, 
 1  Sam.  xxiii.  26,  27 ;  in  furthering  them  to  their 
 honour  and  welfare,  as  here  Ruth ;  and  so  Mordecai, 
 when  the  king  must  in  reading  light  upon  that  place 
 in  his  chronicles  which  concerned  him,  Esther  vi. 
 We  shall,  then,  hereby  see  his  wrath  against  the 
 wicked,  in  bringing  Jezebel  to  Jezreel,  with  Jehoram 
 and  Ahaziah,  to  cut  off  at  once  the  house  of  Ahab,  as 
 he  had  threatened,  2  Kings  viii.  29  and  ix.  15,  1G. 
 Let  us,  then,  observe  wisely  the  hand  of  God's  provi- 
 dence, that  he  may  have  the  glorv  in  all  things,  when 
 3G3 
 
 we  see  his  rule  and  power  either  in  his  works  of  mercy 
 or  works  of  judgment. 
 
 Boas  came  from  Bethlehem  unto  his  reapers,  who 
 were  reaping  in  his  field,  and  so  like  a  good  husband 
 would  have  an  eye  unto  them;  for  good  householders 
 do  oversee  the  affairs  of  their  house  and  family,  and 
 such  also  as  they  set  on  work :  2  Kings  iv.  18,  the 
 Shunamite  would  be  with  his  reapers,  as  Boaz  was 
 here.     This   is  Solomon's  counsel,  Prov.  xxvii.  23. 
 And  the  praise  of  a  good  housewife  also  is,  to  look 
 well  to  the  ways  of  her  household,  because  riches  are 
 uncertain,  Prov.  xxvii.  24 ;  they  abide  not  for  ever. 
 And  it  is  no  less  a  virtue  to  keep  what  we  have  gotten, 
 than  to  get  what  we  had  not.*     Careful  vigilancy  over 
 our  family  is  a  good  means  to  preserve  our  estate.     By 
 this  shall  we  see  who  is  faithful  and  painful,  to  com- 
 mend  and  reward  them,  and   who   is  negligent  and 
 faithless,  to  reprove  and  correct  them,  or  else  to  remove 
 them.     Let  us  therefore  learn  to  play  the  good  hus- 
 bands, as  men  say;  for  it  is  no  fault  for  a  man  to  be 
 thriving,   or  for  the  greatest  to   look  well  to  their 
 charge.     If  any  fault  be,»it  is  in   covetousness  and 
 niggardliness,  and  not  in  provident  circumspection,  and 
 in  a  watchful  eye  over  the  family,  to  keep  them  in 
 honest  labour,  and  to  prevent  wastefulness.     Negli- 
 gent masters  in  this  point  are  worthy  reproof,  they 
 spoil  their  servants,  they  undo  themselves.     And  here 
 such  must  know  themselves  to  be  in  error,  who  think 
 it  a  disgrace  for  men  of  worth  to  see  to  their  servants 
 and  to  be  among  their  workmen.     Indeed,  if  servants 
 were  like  unto  Jacob,  faithful  and  painful,  Gen.  xxxi. 
 38-40;  or  like  Joseph,  to  be  trusted  with  all  that 
 men  have,  Gen.  xxxix.  23 ;  or  like  the  faithful  work- 
 men in  Joash's  and  Josiah's  days,  2  Kings  xii.  15  and 
 xxii.  7  ;  the  eye  of  the  master  might  be  spared.     But 
 many    servants   be   rather   like   false    Ziba,  filching 
 Onesimus  before  his  conversion ;  riotous  like  those 
 in  Mat.  xxiv.  49,  or  runaways  like  Shimei's  servants,! 
 so  that  masters  had  need  to  see  to  thein  ;  yet  must 
 masters  beware  of  a  greedy  mind,  as  thinking  that 
 servants  never  do  enough.     They  must  take  heed  of 
 distrustful  minds,  without  just  cause ;  charity  thinketh 
 no   ill.     Neither  must  they  keep  their  servants  to 
 work  so  hardly,  as  that  they  cannot  afford  them  any 
 time  to  serve  God ;  for  such  masters  are  more  like 
 Turks  than  Christians,  and  use  their  servants  rather 
 like  beasts  than  like  men  endued  with  reason,  and 
 having  souls  to  save.     If  masters  take  time  also  for 
 the  soul  and  for  the  service  of  God,  and  then  be  pro- 
 vident for  the  world,  it  is  praiseworthy,  and  the  fruit 
 thereof  will  appear  in  God's  blessing  falling  upon  the 
 work  of  their  hands. 
 
 And  said  unto  the  reapers,  The  Lord  be  xoith  you. 
 
 Thus  Boaz  speaketh  to  them,  when  he  cometh  into 
 
 the  field;  this  was  his  manner  of  saluting  them,  and 
 
 likewise  of  their  resaluting  him  again  ;  so  that  the 
 
 *  Non  minor  est  virtus,  quam  quarcrc,  parta  tuere. 
 
 t  1  Kings  ii.  39.— Ed. 
 
40 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 form  of  saluting  is  not  one  and  the  same,  as  we  may 
 see  in  Ps.  cxxix.  8,  Mat.  xxvi.  49,  Joshua  xx.  26. 
 Now,  salutations  are  not  only  words  of  courteous  and 
 civil  behaviour,  but  prayers  made  unto  God  one  for 
 another;  and  therefore  we  may  hence  learn, 
 
 I.  That  it  is  a  commendable  thing  for  one  to  salute 
 another  when  they  meet.     This  our  God  and  Saviour 
 did,  John  xx.  26 ;  this  angels  have  done,  Judges  vi. 
 12,  Luke  i.  28;  and  this  we  see  good  men  have  done. 
 It  is  among  men  civility  and  courtesy,  especially  of 
 the  superior  to  the  inferior,  as  here ;  it  also  procureth 
 love,  as  we  may  see  in  Absalom's  courteous  saluting 
 the  people,  by  which  he  stole  away  their  hearts  after 
 him  ;  but  this  was  the   abuse  of  this  commendable 
 practice.     We  must  beware  of  hypocrisy  therein  ;  we 
 must  not  salute  like  Judas,  Mat.  xxvi.  49  ;  not  like 
 Joab,  with  fair  words,  and  foul  hearts   and  hands, 
 2  Sam.  xx.  10;  neither  must  any  neglect  this,  of  pride 
 and  contempt  of  others,  as  too  many  now  do.     If  this 
 be  commendable,  then  surely  the  Anabaptists  do  err, 
 who  hold  it  unlawful  to  salute  such  as  they  meet, 
 objecting  certain  places  of  Scripture,  as  2  lungs  iv.  29, 
 where  the  prophet  commandeth  his   servant  not  to 
 salute  or  resalute  any  that  he  met.     But  this  place  is 
 to  be  understood  only  to  express  the  haste  he  should 
 make,  as  the  commandment  to  gird  up  his  loins  doth 
 shew.     It  doth  not  simply  forbid  to  salute  any  at  all 
 other  occasions  or  times.     Another  place  is  in  Luke 
 x.  4,  where  our  Saviour  Christ  forbiddeth  his  apostles 
 to  salute  any  man  by  the  way.     Neither  is  here  for- 
 bidden to  salute  any,  for  in  verse  5  he  teacheth  them 
 to  salute  others.     But  this  speech  was  to  shew  that 
 they  should  make  speed  in  that  whereabout  they  were 
 sent,  and  to  avoid  the  least  hindrance  that  might  stay 
 them  from  performance  of  their  duty ;  for  by  saluting 
 one  another  sometimes  occasions  are  taken  of  staying, 
 which  here  he  seemeth  to  have  relation  unto,  and  not 
 that  he  would  have  them  neglect  common  and  com- 
 mendable courtesies.     The  third  place  is  2  John  10, 
 where  he  forbids  to  bid  God- speed  to  some;  which  is 
 to  be  understood  of  not  allowing  of  such  as  were  heretics 
 and  false  teachers,  as  far  forth  as  they  were  such,  and 
 therein  not  to  wish  them  prosperity,  which  is  nothing 
 to  ordinary  salutations. 
 
 II.  That  masters  are  to  pray  that  God  may  be  with 
 their  household,  family,  and  workmen.  So  doth  Boaz 
 here  pray,  and  there  is  good  reason  for  it ;  for  if  God 
 be  with  them,  they  shall  prosper ;  as  did  Jacob  and 
 Joseph  in  their  services,  and  Abraham's  servant  in 
 his  business.  It  is  he  that  giveth  them  strength  to 
 labour,  and  without  his  blessing  nothing  can  go  for- 
 ward, Ps.  cxxvii.  2;  for  he  giveth  power  to  get  wealth, 
 Deut.  viii.  18.  And  therefore  let  masters  remember 
 this  duty  to  God  for  their  family  and  servants. 
 
 And  they  answered  him,  The  Lord  bless  thee.  Thus 
 they  religiously  salute  him  again  ;  so  as  they  which 
 do  salute  are  to  be  resaluted.  The  Scripture  teacheth 
 humanity,  and  commendeth  the  same  to  us  in  godly 
 
 men's  practice ;  as  here  in  saluting  one  another,  so  in 
 comely  gestures,  in  reverencing  our  betters,  as  Abigail 
 did  David,  and  Joseph  Jacob,  Gen.  xlviii.  12.  Indeed 
 the  Scripture,  besides  other  things,  is  a  school  of  good 
 manners,  and  therefore  checketh  such  as  be  uncivil  in 
 their  carriage  and  behaviour,  when  civility  and  good 
 manners  are  a  grace  to  a  Christian  profession.  Again 
 note,  that  servants  are  to  pray  for  a  blessing  upon 
 their  masters.  It  is  a  rare  grace  to  play  the  part  of  an 
 Abraham's  servant,  Gen.  xxiv.  ;  but  thus  to  do, 
 argueth  true  love  in  a  servant ;  and  if  a  master  be 
 blessed,  he  is  the  better  enabled  to  do  for  a  good  servant. 
 But  where  are  such  servants  now  to  be  found  ? 
 
 Ver.  5.  Then  said  Boaz  unto  his  servant  that  was  set 
 over  the  reapers,  Whose  damsel  is  this? 
 
 This  is  an  inquiry  after  the  young  woman.  Wherein 
 is  to  be  observed,  who  maketh  the  demand,  of  whom 
 he  inquire th,  and  concerning  whom  the  demand  was 
 made. 
 
 Then  said  Boaz.    He  no  sooner  came  into  the  field, 
 and  had  saluted  his  reapers,  but  his  eye  was  upon 
 Ruth ;  of  her  he  took  special  notice,  and   demanded 
 who  she  was,  and  to  whom  she  did  belong.     Which 
 sheweth  a  guiding  power  of  God  herein,  and  also  that 
 afore  this  time  he  had  not  seen  her.     Old  Naomi  had 
 not  sent  her,  it  may  seem,  to  his  house,  nor  abroad  to 
 be  gazed  upon,  and  yet  was  she  famous  for  her  virtues, 
 chap.  hi.  11,  which  will  spread  themselves  abroad  well 
 enough,  though  the  party  in  person  be  known  to  few. 
 Unto  his  servant  that  was  set  over  the  reapers.     Boaz 
 had  placed  one  as  overseer  to  the  rest,  and  of  this  man 
 doth  he  demand  the  question.     Hence  note,  that  it  is 
 a  point  of  wisdom   in  great  families  to   appoint  an 
 overseer  over  the  rest  in  the  master's  absence.     Thus 
 Abraham  had  Eliezer  his  steward,  so  had  Ahab  his 
 Obadiah,  and  here  Boaz,  the  bailiff  of  his  husbandry  ; 
 for  masters  cannot  always  be  with  their  servants,  and 
 therefore  it  is  necessary  to  have  such  a  one,  to  set 
 every  one  to  their  task,  to  see  what  is  done  to  be  done 
 with  diligence,  and  also  well  and  orderly,  and  to  pre- 
 vent falsehood  and  deceit  as  well  as  they  can,  and 
 further  to  acquaint  their  master  with  his  affairs,  with 
 the  pains  and  labour  of  such  as  be  diligent,  and  con- 
 trarily  to  give  notice  of  such  as  be  not  for  his  service, 
 that  so  the  one  sort  may  be  rewarded  as  they  deserve, 
 and  the  other  put  off,  after  their  wages  be  paid  them, 
 for  the  hire  must  not  be  kept  back ;  which  a  good 
 steward  must  have  care  of  for  his  master's  credit,  and 
 his  own  discharge.     But  yet  here  let  masters,  in  set- 
 ting one  over  the  rest,  make  a  good  choice,  and  see 
 that  the  man  be,  first,   wise  and  skilful  in  that  he 
 undertaketh  ;  secondly,  one  diligent  and  painful  in  his 
 own  person ;    thirdly,   a  man   fearing   God,   as  was 
 Abraham's  servant,  and  Ahab's  steward ;  for  such  a 
 one  will  be  honest  towards  his  master,  careful  to  make 
 others  religious,   and  so  procure   a  blessing  to  the 
 whole  house.  Such  an  one  may  be  trusted,  as  Potiphar 
 
 3G4 
 
Ver.  6.] 
 
 BERNARD  ON  RUTH. 
 
 41 
 
 did  Joseph ;  and  to  such  an  one  authority  may  be 
 committed  to  command  others,  and  to  order  matters 
 among  servants  ;  but  yet  ever  so  as  that  he  be  ready 
 to  give  an  account  of  his  stewardship.  Now  also  hence 
 we  may  infer,  that  if  one  may  be  set  over  another  in 
 a  family,  then  also  in  a  commonwealth,  for  without 
 order  of  superiority  and  inferiority  no  commonwealth 
 can  stand,  1  Chron.  xxvii.,  which  being  true,  over- 
 throweth  the  anabaptistical  anarchy.  Moreover,  in 
 that  the  overseer  is  asked  concerning  this  damsel  by 
 Boaz,  and  not  the  rest,  we  learn,  that  servants  who 
 are  betrusted  with  the  care  and  charge  of  business, 
 are  to  give  account  touching  any  thing  or  person  within 
 their  charge ;  to  them  the  question  is  to  be  made, 
 which  will  make  such  to  look  to  their  charge,  to  be 
 ready  to  answer  according  to  the  trust  committed  into 
 their  hands. 
 
 Whose  damsel  is  this?  This  sheweth  that  Ruth  was 
 yet  but  young,  and  therefore  the  more  commendation 
 to  her,  tbat  came  to  be  so  famous  for  virtue ;  and  in 
 that  Boaz  asketh  not  what,  but  ivhose  damsel  she  is, 
 it  giveth  us  to  know  that  he  thought  her  to  belong  to 
 some,  as  one  of  the  maids  of  Israel,  and  that  she  was 
 not  (as  now  vain  young  women  desire  to  be)  at  their 
 own  hand,  which  is  the  next  way  to  lewdness  and  all 
 looseness.  Such  mistressless  maids  were  not  then  as 
 now  too  common,  which  maketh  them  also  to  become 
 common.  An  evil  not  sufferable  in  a  well  governed 
 state,  to  have  masterless  men  or  mistressless  women. 
 It  is  fit  to  ask  young  people  till  they  be  married, 
 Whose  they  be  ?  to  whom  they  belong  ?  and  whom 
 they  do  serve  ?  Before  I  conclude  this  verse,  another 
 thing  may  be  noted  from  Boaz ;  that  it  is  a  wise  part 
 of  a  householder  to  know  who  they  be  which  come  to 
 his  house  or  into  his  grounds  or  field  to  take  com- 
 modity by  him ;  as  he  doth  here,  finding  her  in  his 
 field  with  his  reapers  ;  lest  a  man  give  countenance  to 
 the  unworthy,  2  Thes.  iii.,  for  men  are  to  be  merciful, 
 but  yet  in  wisdom,  because  some  are  not  to  be  relieved; 
 therefore  let  men  well  know  to  whom  to  give.  In 
 former  times,  amongst  us,  men  have  been  commended 
 for  good  housekeepers  ;  but  if  their  housekeeping  were 
 examined  by  God's  word,  we  should  find  it  nothing 
 less  than  good  housekeeping,  but  rather  such  houses 
 of  riot,  excess,  prodigality,  gluttony,  and  drunkenness, 
 suffering  all  sorts  of  idle,  lewd,  and  licentious  mates  to 
 come  in  to  eat,  drink,  card,  dice,  riot,  and  revel  under 
 a  lord  of  misrule,  especially  at  Christmas,  a  time  pre- 
 tended to  be  spent  in  joy  and  rejoicing  in  the  honour 
 of  Christ,  but  was  indeed  abused  to  his  great  dis- 
 honour, to  the  increase  of  sin,  and  the  pleasing  of 
 Satan. 
 
 Ver.  0.  And  the  servant  that  teas  set  over  the  reapers 
 answered  and  said,  It  is  the  Moabitish  damsel  that  came 
 back  with  Naomi  out  of  the  country  of  Moab. 
 
 The  servant's  answer  unto  his  master,  briefly  and 
 fully,  in  which  he  here  and  in  the  next  verse  praiseth 
 365 
 
 Ruth  also.  He  telleth  here  what  she  was,  whence  she 
 came,  and  with  whom,  and  so  sheweth  whose  she  was, 
 and  to  whom  she  did  belong. 
 
 And  the  servant  that  was  set  over  the  reapers  answered 
 and  said.  By  this  servant's  ready  answer  unto  his 
 master's  demand,  it  appeareth  that  he  had  made  in- 
 quiry of  her  what  she  was.  Faithful  servants  which 
 have  charge  committed  to  them,  should  be  able  to 
 answer  to  their  lord  or  master  concerning  any  person 
 or  thing  which  fall  within  their  charge,  when  the 
 question  is  asked.  This  doth  argue  the  care  and 
 diligent  circumspection  which  is  to  be  used  of  all  such 
 as  be  put  in  trust,  and  it  will  commend  their  faithful- 
 ness and  honesty  ;  and  the  contrary  sheweth  faithless- 
 ness and  dishonesty. 
 
 It  is  the  Moabitish  damsel  that  came  back  with 
 Naomi  out  of  the  country  of  Moab.  This  servant  very 
 briefly  telleth  to  the  full  what  she  was ;  and  here  it  is 
 not  a  bare  declaration,  but  also  a  commendation  of 
 her,  who  being  but  a  young  woman,  would  come  with 
 an  old  poor  woman  from  her  own  country,  into  a 
 strange  land,  which  indeed  was  a  great  praise  to  her, 
 as  I  have  afore  noted ;  and  if  the  servant  spoke 
 this,  as  some  learned  think,  in  the  way  of  commenda- 
 tion, we  may  learn, 
 
 I.  That  as  the  master  was  a  lover  of  virtue,  so  was 
 the  man ;  so  like  happy  master,  like  happy  man. 
 For  as  this  praised  her  to  the  master,  as  it  better 
 appeareth  in  the  next  verse,  so  the  master  greatly 
 commendeth  her,  after  he  took  notice  of  her,  by  which 
 the  love  of  goodness  in  them  both  appeareth.  Which 
 may  set  out  their  happiness ;  and  on  the  contrary  it 
 is  unhappiness  to  an  Obadiah  to  dwell  with  wicked 
 Ahab,  or  a  Jacob  with  a  Laban ;  so  to  an  Hezekiah  to 
 have  his  Shebnah,  or  an  honest  Mephibosheth  his 
 wicked  Ziba. 
 
 II.  We  may  see  that  the  godly  and  well-disposed 
 will  praise  virtue  in  whomsoever  they  see  it,  whether 
 in  strangers  or  home-born,  in  poor  or  rich,  noble  or 
 base  persons,  friend  or  foe,  as  David  did  in  both  Saul 
 and  Abner ;  because  honest  and  virtuous  minds  love 
 virtue  truly  in  every  one,  they  are  not  transported 
 with  an  ill-disposed  heart,  either  through  pride  or 
 envy,  to  disdain  or  malign  graces  in  other,  but  to 
 speak  the  truth,  and  to  praise  them  for  whatsoever  is 
 good  in  them.  This  mark  of  true  love  let  us  shew 
 forth;  this  will  preserve  goodness  and  virtue  in  others, 
 procure  respect  to  ourselves,  and  good  favour  to  such 
 of  them  as  be  poor,  as  we  may  see  here  from  Boaz 
 towards  Ruth.  This  condemneth  such,  first,  as  can- 
 not praise  other  for  well-doing ;  which  argueth  pride, 
 or  envy,  or  malice,  or  all  of  them,  and  by  which  they 
 shew  too  much  self-love  in  themselves,  and  little  love 
 or  none  at  all  to  their  neighbour.  Secondly,  those 
 which  are  so  far  from  praising  men,  as  they  lessen 
 their  virtues,  and  blazon  their  infirmities,  and  so  seek 
 to  disgrace  them,  contrary  to  true  love  and  charity  ; 
 and  yet  a  common  evil  in  these  days  in  most.  Thirdlv, 
 
42 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 those  that  will  commend  perhaps  others,  but  not  before 
 better  than  themselves,  not  to  the  full,  but  with  their 
 ifs  and  ands,  with  words  of  exception,  shewing 
 plainly  they  be  loath  to  give  men  their  due,  falsely 
 supposing  the  praises  of  other  should  derogate  from 
 theinselves,  and  from  their  own  worth;  so  vainly 
 jealous  are  we  of  our  own  reputation. 
 
 III.  We  may  observe  that,  in  praises,  religion  is  to 
 have  tbe  first  place  ;  for  here  is  Ruth  set  out  as  one 
 forsaking  her  heathenish  acquaintance  to  keep  com- 
 pany with  a  virtuous  woman,  and  leaving  her  idola- 
 trous country  for  to  dwell  in  Judah  amongst  God's 
 people;  and  thus. is  Job  set  forth,  Job  i.,  and  Cor- 
 nelius, Acts  x.  2.  For  religion  and  virtue  is  that 
 which  is  in  man  most  excellent,  making  him  more 
 than  a  man,  forasmuch  as  he  becomes  a  spiritual  man 
 of  a  carnal.  Therefore,  here  let  our  commendations 
 begin,  and  not  dispraise  men  for  profession  of  religion, 
 an  argument  of  the  want  of  religion,  nor  judge  them 
 worthy  commendations  which  are  altogether  without 
 religion.  True  it  is  that  many  may  have  such  gifts  of 
 nature  and  art  as  may  much  set  them  out  with  men, 
 but  if  they  want  religion  and  virtue,  their  praise  is 
 more  heathenish  than  Christian  ;  and  therefore  they 
 have  no  cause  to  rejoice  in  abilities  of  nature  or  art, 
 seeing  Satan,  the  enemy  of  all  mankind,  may  therein 
 be  preferred  before  them.  And  in  nothing  can  man 
 be  said  to  be  more  excellent  or  happy  than  a  very 
 devil,  except  in  the  right  use  of  true  religion  ;  in 
 nothing  else  can  he  go  beyond  him,  nay,  in  no  other 
 thing  can  he  equal  him.  Let,  therefore,  true  religion 
 and  undefiled  before  God  the  Father,  which  is,  to 
 visit  the  fatherless  and  widows  in  their  adversity,  and 
 to  keep  ourselves  unspotted  of  the  world,  be  our 
 chiefest  praise. 
 
 Ver.  7.  And  she  said,  I  pray  you,  let  me  glean  and 
 gather  after  the  reapers  amongst  the  sheaves :  so  she 
 came,  and  hath  continued  even  from  the  morning  until 
 now,  that  she  tarried  a  little  in  the  house. 
 
 The  bailiff  proceedeth  still  on  in  the  commendations 
 of  Ruth,  from  her  humility  and  modesty  in  not  pre- 
 suming without  leave,  and  then  from  her  diligence  and 
 constancy  in  her  labour  and  painstaking. 
 
 And  she  said,  1  pray  you,  let  me  glean  and  gather 
 after  the  reapers  amongst  the  sheaves  ;  that  is,  the  ears 
 of  corn  which  lie  scattered  by  the  sheaves  which  yet 
 lay  abroad,  and  not  that  she  did  desire  to  be  med- 
 dling with  the  sheaves.  This  she  desired,  and  Boaz 
 alloweth,  ver.  15,  which  seemeth,  therefore,  to  be  a 
 special  favour  to  her.  It  was  lawful  for  strangers, 
 fatherless,  and  widows,  to  glean,  by  God's  allowance 
 and  commandment  unto  his  people,  Deut.  xxiv.  19 ; 
 yet  she  entereth  not  boldly  upon  that  liberty,  but  asketh 
 leave  humbly  and  modestly.  Whence  we  may  learn, 
 that  although  God  do  bid  the  rich  to  relieve  the  poor, 
 and  to  give  leave  in  this  case  for  them  to  gather 
 scattered  ears,  yet  is  the  same  to  be  obtained  by  leave 
 
 and  the  good  will  of  the  owners,  as  Ruth  here  hath 
 leave.  For  though  the  rich  be  commanded  to  give 
 by  God's  precept,  yet  before  men  they  have  right  to 
 all  they  have,  and  it  is  at  their  liberty  to  dispose 
 thereof  in  that  respect ;  and  they  may  make  choice  of 
 their  poor  as  they  see  them  to  need,  and  to  be  worthy 
 of  relief;  and  therefore,  albeit  a  man  be  poor,  he  may 
 not  (because  God  commands  the  rich  to  relieve  him) 
 be  his  own  carver,  he  may  not  take  from  the  rich  any- 
 thing but  as  it  shall  be  bestowed  upon  him.  Let  the 
 poor  learn  humility  and  modesty,  and  not  be  insolently 
 bold  and  unthankful,  or  false  and  deceitful,  as  many 
 be,  who  make  no  conscience  to  filch  and  steal,  and 
 think  their  poverty  a  reason  sufficient  to  excuse  them, 
 especially  if  it  be  but  in  trifling  things,  as  they  account 
 them,  as  is  the  picking  now  and  then  ears  out  of 
 sheaves,  or  shocks  of  corn,  or  breaking  hedges  for 
 firewood,  or  robbing  of  orchards,  or  the  like.  But  let 
 them  know  that  poverty  excuseth  not  their  sin  ;  it  is 
 theft  in  them,  and  the  thief  is  cursed,  Zech.  v. ;  and 
 thieves  shall  not  inherit  the  kingdom  of  God,  1  Cor.  vi. 
 So  she  came,  and  hath  continued  even  from  the  morn- 
 ing until  now.  After  leave,  she  set  herself  to  work, 
 but  before,  as  it  may  be  seen,  she  went  home  again, 
 and  stayed  a  little  ;  so  as  her  first  coming  was  but  to 
 know  where  to  get  leave,  and  then  forthwith  after  to 
 fall  to  her  labour;  yet  she  made  not  her  mother  ac- 
 quainted with  anything  till  night,  as  apparently  by 
 ver.  19.  The  chief  point  commended  here  to  us  is, 
 that  painfulness  in  our  labour,  with  constancy,  is 
 praiseworthy ;  so  is  it  here  in  Ruth,  as  it  was  in 
 Jacob,  and  blessed  in  them  both  ;  for  this  is  com- 
 manded, Eccles.  ix.  10,  and  the  contrary  forbidden, 
 Rom.  xii.  Let  us,  then,  be  diligent  in  our  labour, 
 and  be  constantly  painful.  So  shall  God  be  obeyed, 
 Eccles.  ix.  10,  Prov.  xxvii.  23,  who  hath  promised  to 
 bless  such,  Prov.  xxviii.  19,  and  xx.  13.  So  it  is 
 gainful,  to  the  body  healthful ;  it  doth  procure  favour, 
 Prov.  xi.  27,  and  honour,  Prov.  xii.  24,  and  maketh 
 rich,  Prov.  x.  4,  with  God's  blessing,  Prov.  x.  22. 
 Beware,  then,  of  sloth,  which  is  forbidden,  Rom. 
 xii. ;  it  bringeth  men  to  follow  vain  company,  Prov. 
 xxviii.  19,  gaming,  Prov.  xxi.  17,  as  experience 
 sheweth,  and  so  hasteneth  poverty,  Prov.  x.  4,  as 
 being  the  punishment  thereof;  for  God  threateneth 
 such  with  scarcity,  Prov.  xix.  15,  and  xii.  24,  and 
 vi.  6 ;  and  we  see  that  such  become  wasteful,  Prov. 
 xviii.  9,  and  their  house  decayeth,  Eccles.  x.  18. 
 There  be  which  labour,  but  not  cheerfully,  not  con- 
 stantly ;  and  therefore  these  may  here  learn  to  amend 
 by  the  example  of  this  Ruth,  and  the  good  housewife 
 in  the  Proverbs,  chap.  xxxi.  13,  which  putteth  her 
 hands  willingly  to  work ;  for  it  is  a  hateful  thing  to 
 be  slothful  in  our  business,  and  forbidden,  as  before 
 is  shewed,  Prov.  x.  26,  xxviii.  9.  In  this,  the  ser- 
 vant "or  day-tale-man  may  rob  their  master;  they  are 
 brethren  to  great  wasters,  saith  Solomon,  and  are  a 
 consumption  to  the  estate  of  such  as  keep  them.    Yet 
 
 -      366 
 
Vek.  8.  J 
 
 BERNARD  ON  RUTH. 
 
 43 
 
 such  make  no  conscience  of  this  deceitful  working, 
 though  perhaps  they  have  a  good  measure  of  know- 
 ledge, and  would  be  held  more  conscionable  than  some 
 others  be.  But  here  it  will  be  asked,  perhaps,  Who 
 may  be  called  slothful  ?  Solomon  will  tell  them  that 
 such  be  slothful,  first,  which  refuse  to  work,  Prov. 
 xxi.  25,  26  ;  secondly,  which  make  idle  excuses  to 
 keep  them  from  daily  labour,  Prov.  xxii.  13,  and 
 xxvi.  13 ;  thirdly,  which  be  subject  to  much  sleep,  for 
 sloth  causeth  sleep,  Prov.  xis.  15  ;  fourthly,  which 
 love  their  beds  too  well,  Prov.  xxvi.  14,  and  xxiv.  33; 
 fifthly,  which  suffer  their  ground  to  lie  uuhusbanded, 
 and  their  house  to  decay,  Prov.  xxiv.  30,  31,  Eccles. 
 x.  18;  sixthly,  which  for  a  little  cold  will  neglect  their 
 profit  and  doing  of  their  duty,  Prov.  xix.  4 ;  seventhly 
 and  lastly,  which  go  lazily,  as  if  they  went  upon  thorns, 
 and  loath  to  hurt  themselves,  Prov.  xv.  19.  These  be 
 Solomon's  marks  of  the  slothful. 
 
 Save  that  she  tarried  a  little  while  in  the  house.  Thus 
 this  servant  is  careful  to  speak  the  truth  in  his  rela- 
 tion to  a  small  circumstance  of  time,  that  he  might 
 not  be  disproved.  Honest  minds  and  lovers  of  the 
 truth  are  careful  to  speak  truly  every  way,  in  every 
 circumstance,  that  they  may  not  be  taxed  in  the  least 
 degree  of  untruth.  For  he  hath  an  high  esteem  of 
 the  truth,  whereupon  he  weigheth  his  words,  and  is 
 careful  in  speaking  only  the  truth.  Oh  that  this  care 
 were  in  every  one  now-a-days,  as  it  should  be  !  We 
 are  commanded  to  speak  truth,  Eph.  iv.  25,  and  not 
 to  lie  one  to  another  ;  and  God,  whom  we  worship, 
 is  the  God  of  truth,  Rom.  iii.  4 ;  Christ  is  truth,  Mat. 
 xxii.  1G  ;  and  the  Holy  Ghost  is  the  Spirit  of  truth, 
 leading  into  all  truth,  John  xiv.  17  ;  the  gospel,  by 
 which  we  believe,  is  the  word  of  truth  ;  and,  lastly, 
 it  is  a  mark  of  one  that  shall  dwell  in  God's  taber- 
 nacle, and  rest  on  his  holy  hill,  to  speak  the  truth, 
 and  that  from  his  heart  too.  If  we  have  such  motives 
 to  press  us  to  this  duty,  then,  first,  justly  are  they  re- 
 provable  which  do  make  no  conscience  of  speaking 
 truth,  but  are  notorious  liars  ;  such  be  of  the  devil, 
 John  viii.  44 ;  they  live  in  one  of  those  sins  which 
 made  the  Lord  to  have  a  controversy  with  the  inhabi- 
 tants of  the  land  in  the  days  of  Hosea,  Hosea  iv.  2, 
 and  the  liar  shall  be  cast  into  everlasting  destruction, 
 Rev.  xxi.  8.  There  are  such  as  seem  to  make  con- 
 science of  common  lying,  but  yet  will  slip  in  the 
 tongue  now  and  then,  as,  first,  to  flatter  otbers ;  so 
 did  the  four  hundred  false  prophets  lie  to  Ahab,  so 
 did  Doeg  to  Saul.  Secondly,  they  that  utter  an  un- 
 truth to  do  another  a  pleasure,  which  is  called  an 
 officious  lie,  as  the  mid  wives  in  Egypt  did,  and 
 Michal  when  she  preserved  David ;  but  we  may  not 
 do  evil  that  good  may  come  thereof,  we  may  not  lie 
 for  God  himself,  Job  xiii.  7,  10.  Thirdly,  they  that 
 by  lying  make  others  merry.  In  all  the  Scripture  I 
 find  not  an  example  hereof.  It  may  be,  though  many 
 then  were  wicked,  yet  it  seemeth  not  one  was  so  lewd 
 as  to  abuse  his  tongue  with  lying  to  make  others 
 3G7 
 
 sport ;  it  is  wickedness  to  make  a  sport  of  sin.  Fourthly, 
 they  that  lie  for  gain  now  and  then,  like  Gehazi,  or 
 as  Ananias  and  Sapphira,  whom  the  Lord  fearfully 
 punished  ;  and  yet  it  is  too  common  for  men  now  to 
 lie  for  gain,  it  is  almost  a  mark  of  a  tradesman. 
 Fifthly,  such  as  lie  of  ill-will,  maliciously,  and  of 
 envy,  as  Haman  against  the  Jews,  scribes  and 
 pharisees  against  Christ,  and  Potiphar's  wife  against 
 Joseph.  Hence  arise  slander  and  backbiting,  which 
 Christians  must  carefully  avoid ;  and  not  only  the 
 hateful  kinds  of  lying,  but  the  other  also,  and  every 
 untrue  speaking  in  any  degree ;  and  to  do  this,  speak 
 ever  with  understanding,  deliberately,  without  hasty 
 passion,  without  by-respects ;  also  avoid  levity,  and 
 beware  of  too  many  words. 
 
 Ver.  8.  Then  said  Boaz  unto  Ruth,  Ilearest  thou 
 not,  my  daughter  ?  Go  not  to  glean  in  another  field, 
 neither  go  from  hence,  but  abide  here  fast  by  my 
 maidens. 
 
 Boaz  having  heard  of  his  servant  who  she  was,  and 
 then  also  taking  notice  of  her  from  that  which  he  also 
 before  had  heard  of  her,  as  it  appeareth  in  ver.  11, 
 he  now  turneth  his  speech  unto  her.  Where  note, 
 who,  to  whom,  how  he  speaketh,  and  what,  even 
 words  of  love  and  kindness,  forbidding  her  to  go  any 
 whither  else,  but  to  abide  by  his  maidens. 
 
 Then  said  Boaz  unto  Ruth.  This  noble  rich  man 
 sheweth  great  kindness  unto  the  poor  woman  and 
 stranger  ;  when  he  knew  what  she  was,  he  vouchsafed 
 to  speak  to  her  and  to  comfort  her  in  her  poor  estate. 
 The  rich  and  the  mighty  are  to  shew  themselves 
 respective  to  the  poor  which  be  godly,  though  strangers, 
 when  they  be  rightly  informed  of  them,  as  Boaz 
 sheweth  himself  to  Ruth  here.  It  is  a  sign  that  they 
 are  godly  which  love  godliness  in  others,  especially 
 the  poor,  themselves  being  rich.  It  greatly  comfort- 
 eth  the  afflicted  spirit,  and  lifteth  up  the  heart  of  such 
 poor,  and  doth  in  some  sort  strengthen  them  in  their 
 well-doing.  Those  rich  men  do  not  well,  then,  who 
 do  in  their  high  esteem  of  themselves  despise  the 
 poor,  and  hold  them  very  dissemblers  in  their  pro- 
 fession, supposing  without  charity  that  the  poor  can- 
 not be  religious,  when  yet  of  tbe  poor  for  the  most 
 part  God  chooseth  his  people,  James  ii. 
 
 Hearest  thou  not,  my  daughter  ?  Thus  lovingly  he 
 speaketh  unto  her.  And  we  find  in  Scripture  that 
 two  sorts  of  persons  thus  spoke  unto  others  :  the 
 elder  unto  the  younger,  as  Eli  to  Samuel,  Boaz  here 
 to  Ruth  ;  and  men  of  authority  to  inferiors,  so  spake 
 Joshua  unto  Achan,  Joshua  vii.,  and  Joab  unto 
 Ahimaaz,  2  Sam.  xviii.  22.  From  this  courteous 
 speech  of  Boaz,  both  as  an  old  man,  and  also  indeed 
 as  a  man  of  authority,  as  appeareth  in  ver.  1  and  chap, 
 iv.  1,  we  learn, 
 
 I.  That  an  humble  and  merciful  man  speaketh 
 kindly  where  he  wisheth  well,  as  also  Joseph  did  to 
 his  brethren,  Jonathan  to  David  in  distress,  and  Job 
 
44 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 to  the  poor.  Humility  is  not  high-minded,  and  mercy 
 is  compassionate,  love  cannot  be  rough-hewed,  and 
 therefore  such  as  have  these  graces  will  be  courteous, 
 and  cannot  but  use  good  terms,  especially  to  the  poor 
 and  needy;  which  condemneth  those  as  void  of  humi- 
 lity, mercy,  and  love,  which  are  like  churlish  Nabals, 
 and  not  like  blessed  Boaz  unto  the  honest  and  painful 
 poor. 
 
 II.  That  the  ancient  in  years,  and  men  in  autho- 
 rity, are  to  behave  themselves  as  fathers  unto  others, 
 for  so  are  they  called,  1  Sam.  iii.  6,  Joshua  vii.  19, 
 1  Sam.  xxiv.  11,  2  Kings  v.  12;  and  this  must  be 
 in  instruction  and  good  example  ;  and  the  magistrate 
 in  correcting,  not  with  rigour,  but  as  a  father  with 
 mercy  and  compassion,  punishing  the  sin  but  loving 
 the  person  as  a  father  doth.  It  is  a  foul  fault  for  the 
 grey-headed  to  be  more  child-like  than  father-like,  and 
 for  a  magistrate  to  shew  rather  cruelty  than  compas- 
 sion. It  were  good  for  such  to  remember  that  they 
 are  as  fathers,  that  the  world  is  unstable,  that  their 
 turn  may  come  to  stand  in  need  of  mercy,  and  they 
 should  think  that  God  made  the  one  as  well  as  the 
 other.  This  made  Job  to  carry  himself  gently  and 
 humbly  towards  his  inferiors,  Jobxxxi.  15.  And  here 
 let  such  as  be  in  authority  be  reverenced  and  loved  as 
 fathers  ;  and  beware  that  the  ancient  in  years  be  not 
 despised,  but  rather  do  them  honour,  Lev.  xix.  32, 
 for  old  age  is  '  a  crown  of  glory  when  it  is  found  in 
 the  way  of  righteousness,'  Prox.  xvi.  31.  Let  the 
 children  devoured  which  mocked  the  old  prophet 
 Elisha  be  a  warning  to  all  such  to  take  heed  ;  and 
 remember  Korah  his  rebellion  against  authority,  and 
 how  the  Lord  punished  it. 
 
 Go  not  to  (/lean  in  another  field,  neither  go  from  hence, 
 hut  abide  here  fast  by  my  maidens.  In  harvest  all  work 
 that  can ;  men  and  women  are  here  sent  into  the  field, 
 and  continued  working.  It  is  the  time  of  reaping  and 
 carrying  in  God's  blessings  given,  and  therefore  may 
 none  be  idle.  To  come  to  the  matter  between  Boaz 
 and  Ruth,  we  see  how  before  he  in  a  loving  term  spake 
 to  her  ;  here  he  expresseth  his  love  in  deeds,  both  in 
 these  and  the  words  following  in  the  next  verse. 
 Note,  that  the  goodness  of  a  merciful  good  man  stands 
 not  only  in  loving  terms,  nor  in  fair  words,  without 
 good  deeds  ;  both  words  and  deeds  are  necessary  to 
 comfort  the  afflicted,  with  both  which  Boaz  declareth 
 his  love  to  Kuth.  He  alloweth  her  to  glean  amongst 
 the  sheaves,  he  warneth  her  not  to  go  any  whither 
 else,  he  willeth  her  to  keep  with  his  maidens,  and  to 
 follow  his  reapers,  to  eat  victuals  with  them.  Thus 
 let  men  shew  mercy  in  word  and  deed,  1  John  iii.  18; 
 we  may  not  do  well  and  speak  uncomfortably,  neither 
 may  we  give  good  words  and  neglect  good  deeds,  as 
 some  in  St  James's  time  did,  James  ii.,  and  too  many 
 now  do.  Another  thing  may  we  hence  note,  that  women 
 are  to  keep  with  women.  This  is  Boaz's  advice  to  her, 
 and  it  is  most  fit  for  sex,  for  safety,  for  preservation 
 of  chastity,  and  a  note  of  woman-like  modesty,  from 
 
 which  such  be  far  as  delight  rather  in  men's  company, 
 a  note  of  wantonness  and  of  an  unchaste  heart. 
 Women  must  company  with  women,  and  yet  some  not 
 with  any*  of  that  sex.  Ruth  must  keep  with  Boaz's 
 maidens,  the  servants  of  a  godly  man.  It  is  danger- 
 ous for  a  Dinah  to  go  to  the  daughters  of  the  land,  a 
 chaste  maiden  to  go  amongst  wanton,  idolatrous  women, 
 or  a  virtuous  woman  amongst  vicious  wantons  and  un- 
 chaste persons.  Therefore  let  her  which  loveth  her 
 honesty  walk  wisely  towards  both  ;  avoid  altogether 
 the  one,  and  be  wise  to  judge  of  the  other. 
 
 Ver.  9.  Let  thine  eyes  be  on  the  field  that  they  do 
 reap,  and  go  thou  after  them :  have  not  I  charged  the 
 young  men  that  they  should  not  touch  thee?  And  when 
 thou  art  atJrirst,  go  unto  the  vessels  and  drink  of  that 
 which  the  young  men  have  drawn. 
 
 Boaz  goeth  on  expressing  his  love  to  Ruth  more 
 and  more ;  and  this  is  here  shewed  in  three  things  : 
 first,  in  willing  her  to  follow  the  reapers  into  every 
 field ;  secondly,  in  his  care  for  her  safety,  in  charging 
 them  not  to  touch  her  ;  thirdly,  in  allowing  to  drink 
 when  she  was  dry  of  that  which  was  drawn  for  them. 
 
 Let  thine  eyes  be  on  the  field  that  they  do  reap,  and 
 go  thou  after  them.  Boaz  had,  it  seemeth  hereby,  a 
 great  harvest ;  for  this  implieth  they  were  to  pass 
 from  field  to  field,  and  he  willeth  her  to  go  after 
 whithersoever,  and  not  to  lose  their  company,  as  de- 
 sirous to  do  her  good  this  way,  and  so  to  be  beholden 
 to  him  as  she  should  not  need  to  go  to  any  other 
 place  to  glean.  See  here  how  bountiful  a  merciful 
 and  loving  man  is.  So  is  true  love  in  whomsoever  it 
 is,  1  Cor.  xiii.  4,  and  mercy  is  not  miserly,  as  appear- 
 eth  in  Job,  chap,  xxxi.,  and  in  Cornelius,  Acts  x.  2. 
 See  this  also  in  the  Lord's  love  towards  his  beloved, 
 his  church,  fetched  from  the  love  of  a  lover  to  his 
 beloved,  Ezek.  xvi.  8,  10-12.  Let  then  our  love  and 
 kindness  appear  by  our  bounty  and  mercy,  as  Joseph 
 shewed  to  his  brethren  and  father,  Gen.  xliii.  34,  and 
 Pharaoh  did  to  them  for  his  love  to  Joseph,  chap, 
 xlv.  17, 18.  Love  where  it  is  cannot  possibly  be  barren ; 
 they  therefore  which  shew  it  not  in  works  of  love  and 
 mercy,  as  need  is  and  their  ability  will  give  leave,  they 
 are  no  true  lovers  of  their  brethren.  People  are  now 
 most  in  saying,  nothing  in  doing ;  they  are  like  the 
 adamant,  drawing  all  to  them,  and  as  the  lion's  den, 
 admitting  in  all  but  suffering  nothing  to  go  out.  It  is 
 rare  to  hear  of  a  Macedonian-like  bounty,  freely  to 
 give  beyond  ability ;  or  of  any  like  a  poor  widow 
 which  gave  her  two  mites,  all  she  had.  If  men  would 
 give  of  their  superfluities,  it  were  well.  Oh  that  we 
 loved  as  well  the  works  of  mercy,  and  our  poor 
 brethren,  and  the  ministr}',  yea,  but  half  so  well  as  we 
 do  dainties  for  our  bellies,  brave  clothes  for  our  backs, 
 and  titles  to  bring  our  persons  into  reverence  with 
 men.     But  thus  much  for  this. 
 
 Have  not  I  charged  tlte  young  men  that  they  should 
 *   Qn.  '  wit';  some,  not  any'? — Ed. 
 368 
 
Ver.  10.] 
 
 BERNARD  ON  RUTH. 
 
 45 
 
 not  touch  thee  J  To  touch,  is  in  any  way  to  wrong 
 another,  Gen.  xxvi.  11,  Ps.  cv.  15,  Zech.  i.  8.  By 
 which  kind  of  speaking  used  by  the  Lord,  we  are 
 taught  that  the  least  wrong  is  not  to  be  offered  to  any, 
 not  so  much  as  to  touch  them  as  by  way  of  offering 
 thereby  injury.  This  care  had  Boaz  for  Ruth,  who 
 not  only  doth  her  good,  but  preventeth  evil  from  her, 
 in  laying  his  command  upon  them  not  to  touch  her. 
 And  in  speaking  by  an  interrogation,  it  is  not  only  to 
 assure  her  of  the  truth,  but  it  implieth  his  authority 
 over  them,  so  as  they  durst  not  offer  her  any  wrong, 
 but  would  quietly  suffer  her  to  be  amongst  them. 
 Whence  note,  I.  Young  poor  women  and  strangers 
 even  then  were  subject  to  abuse,  and  young  men  too 
 wantonly  given  towards  such.  This  Boaz  knew,  and 
 therefore  gave  them  this  charge.  For  youth  is  vanity, 
 as  Solomon  speaketh,  and  lust  is  as  a  commanding 
 law  over  their  hearts,  except  they  have  grace  to  restrain 
 the  same  ;  and  that  must  be  by  ordering  themselves 
 according  to  God's  word,  Ps.  cxix.  9.  Let  youth  take 
 notice  hereof.  II.  That  Boaz  had  a  command  over 
 his  servants,  so  as  they  stood  in  awe  of  his  word,  else 
 what  had  this  been  for  Ruth's  safety?  Neither  would 
 he  have  thus  spoken,  '  Have  not  I  charged  them  ? '  but 
 that  he  knew  his  word  to  be  a  law  to  them.  And 
 such  authority  should  masters  have  over  servants, 
 who  should  be  subject  to  their  masters,  and  not  stub- 
 born and  gainsaying,  without  care  to  shew  obedience, 
 as  too  many  be.  III.  That  Boaz  taketh  care  of  her 
 safety;  for  love  doth  not  only  good,  but  seeketh  to 
 prevent  ill  from  such  as  they  do  love  and  entertain. 
 Such  care  was  in  Lot  towards  his  guests,  Gen.  xix., 
 and  in  the  old  man  of  Gibeah  towards  the  Levite, 
 Judges  xix.  10,  23 ;  for  this  is  a  fruit  of  love,  rand 
 also  of  faithfulness,  when  any  one  hath  taken  another 
 into  his  protection,  and  admitted  among  such  as  he 
 hath  authority  over.  This  is  an  use  for  magistrates, 
 they  should  care  for  the  preservation  of  others  by 
 their  authority,  Job  xxix.  12,  17,  for  therefore  are 
 they  set  in  such  a  place,  Ps.  lxxxii.  3,  4 ;  and  if  they 
 have  not  this  care,  it  is  their  sin,  Prov.  xxxi.  8,  9, 
 xxiv.  11  ;  and  as  they  must  see  to  all,  so  especially 
 to  the  fatherless,  widows,  and  strangers,  and  poor 
 labourers,  Exod.  xxii.,  Mai.  iii.  5,  for  wrong  offered 
 to  these  greatly  displeaseth  God,  which  he  thrcatencth 
 to  revenge.  And  this  should  teach  governors  of  fami- 
 lies so  to  rule  and  order  their  families,  as  they  suffer 
 not  one  to  wrong  another;  that  their  eyes  be  upon 
 them  so  as  they  should  not  dare  to  offend  against 
 honesty  and  chastity,  by  sitting  among  and  dallying 
 with  young  women,  by  filthy  and  wanton  songs,  by 
 any  other  allurements  to  sin,  which  young  women  are 
 to  avoid  as  they  have  a  cave  to  preserve  their  chastity ; 
 and  young  men's  vanity  and  wickedness  herein  must 
 be  restrained  by  their  parents  and  masters.  Yet  are 
 there  some  so  far  from  this,  as  they  can  take  pleasure 
 in  the  light  behaviour  and  wanton  speeches  of  servants 
 and  others,  especially  in  reaping  their  harvest,  allow- 
 309 
 
 ing  them  thus,  as  they  account  it,  to  be  merry  with 
 their  tongues  to  make  their  hands  to  work  the  faster  ; 
 but  this  is  in  comparison  a  light  fault  (though  also  a 
 foul  sin,  Eph.  v.),  for  some  masters  are  authors  of 
 uncleanness,  and  deflower  maidens  themselves,  like 
 lustful  and  foul  adulterers  ;  but  let  such  remember  the 
 wrath  of  God  against  them. 
 
 And  when  thou  art  athirst,  go  unto  the  vessels,  and 
 drink  of  that  which  the  young  men  hare  drawn.  Thirst 
 will  come  upon  the  painful  labourer,  and  it  must  be 
 quenched.  Boaz  therefore  had  provided  for  his  ser- 
 vants vessels  for  water,  which  the  young  men  drew ; 
 of  this  he  giveth  Ruth  leave  to  drink.  It  may  seem 
 a  very  small  kindness  to  vouchsafe  her  liberty  to  drink 
 of  the  water;  but  we  must  know  that  it  was  common 
 drink  for  the  best  as  well  as  the  worst.  Saul  drunk  water, 
 1  Sam.  xxvi.  11;  Siscra  called  for  water,  Judges  iv.  ; 
 Abraham  gave  a  bottle  to  Hagar  for  Ishmael  his  son, 
 Gen.  xxi.  14 ;  and  his  servant  drank  water  at  Rebekah's 
 hand,  Gen.  xxiv.  It  was  not  easy  neither  to  come  by  in 
 such  an  hot  and  high  country,  water  was  not  every- 
 where so  plentiful,  as  appeareth  by  the  strife  of 
 Abimelech's  and  Isaac's  servants,  Gen.  xxvi.  19-21 ; 
 by  Hagar's  lamenting  for  want  of  water ;  by  the 
 miracle  wrought  for  Samson,  Judges  xv.  ;  for  the 
 country  was  hot,  and  the  waters  above  the  earth  soon 
 dried  up,  the  springs  were  hard  to  be  found,  and  wells 
 were  very  deep,  John  iv.  So  as  this  was  a  very  good 
 favour  of  Boaz  to  Ruth;  and  Ruth,  we  see,  in  the 
 next  verse,  took  it  to  be  a  great  kindness,  and  was 
 very  thankful  in  all  humility.  By  this  we  see  that  a 
 work  of  mercy  and  love  may  be  shewed  in  a  small 
 matter,  as  in  a  cup  of  cold  water  sometime,  Mat.  x.  42, 
 which  shall  not  lose  the  reward  ;  for  it  is  mercy  to 
 supply  the  want  of  others  for  an  [hearty  compassion, 
 how  little  soever  the  thing  be.  This  may  teach  men 
 to  be  thankful  for  supply  of  their  want,  though  the 
 matter  be  but  little,  and  not  to  think  mercy  and  kind- 
 ness to  consist  in  great  gifts,  and  good  turns  to  be 
 done  in  things  of  weight  only. 
 
 Ver.  10.  Then  she  fell  on,  her  face,  and  bowed  her- 
 srlf  to  the  ground,  and  said  unto  him,  Why  have  I 
 found  grace  in  thine  eyes,  that  thou,  shouldst  take  know- 
 ledge of  me,  seeing  I  am  a  stranger? 
 
 Ruth's  thankfulness  to  Boaz,  set  out  by  action  and 
 speech.  The  action  was  a  most  humble  and  lowly 
 gesture  ;  the  speech  was  an  acknowledgment  of  favours 
 with  admiration,  with  a  reason  thereof,  for  that  she 
 was  a  woman  of  another  nation. 
 
 Then  she  fell  on  her  face,  and  bowed  herself  to  the 
 ground.  Thus  Ruth  beginneth  to  shew  her  thankful- 
 ness in  a  most  respective  fashion,  which  commendeth 
 to  us  her  good  manners,  to  so  great  a  person.  This 
 manner  of  behaviour  was  much  used  in  those  eastern 
 parts,  as  we  may  see  in  Jacob  to  Esau,  Gen.  xxxiii.  3  : 
 Abraham  to  the  Hittites,  xxiii.7, 12;  David  to  Jonathan, 
 1  Sam.  xx.  41  ;  Abigail  to  David,  and  the  servant  to 
 
 A  a 
 
46 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 his  Lord,  Mat.  xviii.  26.  The  Scripture  often  noteth 
 the  civil  gesture  and  cornel}7  behaviour  of  his  servants, 
 as  worthy  imitation,  and  as  a  just  reproof  to  the  rude 
 and  uncivil.  But  yet  here  is  a  caveat  first  to  them 
 which  use  such  outward  courtesies,  that  the  same  he 
 done  in  humility  of  heart ;  that  it  be  not  a  foolish 
 affection,  an  apish  imitation,  or  mere  courtly  compli- 
 menting, being  but  all  shadows  of  humility,  and  yet 
 indeed  nothing  less,  as  appeareth  in  the  lively  colours 
 and  public  ensigns  of  pride  in  such  persons,  if  they 
 be  observed  aright.  Then,  next,  that  such  as  have 
 these  reverent  gestures  given  them  do  consider  whether 
 they  deserve  them,  for  their  place  and  person;  if  they 
 do  not,  receive  them  not ;  if  they  do,  yet  not  to  wax 
 proud  in  heart  thereby. 
 
 It  may  be  some  will  here  make  some  questions;  as, 
 first,  whether  it  be  lawful  to  give  honour  thus  unto 
 man,  in  such  an  adoring  manner  ?  This  is  answered 
 before  ;  for  the  Holy  Ghost  recordeth  it  as  commend- 
 able. Secondly,  then,  what  difference  between  this 
 which  is  done  to  men,  and  that  which  is  done  to  God 
 almighty  ?  Surely,  in  respect  of  the  outward  act,  no 
 difference  is  there  at  all,  but  of  the  mind,  which  doth 
 conceive  of  God  herein  as  God,  and  so  this  outward 
 humiliation  becometh  divine  adoration  ;  and  of  man, 
 but  as  man,  worthy  of  reverence  and  honour  for  his 
 place,  his  age  and  gifts,  and  so  the  worship  and 
 reverence  done  him  is  only  civil.  Thirdly,  some  per- 
 haps will  ask,  Whether  this  may  be  given  unto  wicked 
 men  ?  Yes,  without  doubt,  as  we  see  Jacob's  reverence 
 to  profane  Esau;  David's,  to  wicked  Saul;  and  Abra- 
 ham's bowing  of  himself  to  the  idolatrous  Hittites  ; 
 for  men  and  their  places  are  to  be  distinguished.  True 
 it  is,  that  Elisha  shewed  little  respect  unto  Jehoram. 
 and  Mordecai  would  do  no  reverence  to  proud  Hainan, 
 but  these  had  (no  doubt)  some  extraordinary  warrant 
 so  to  do,  and  are  not  therefore  for  ordinary  imitation. 
 The  reasons  alleged  for  Mordecai  are  known,  and  there- 
 fore I  will  not  trouble  here  the  reader  with  them,  be- 
 cause they  be  but  weak  conjectures. 
 
 Why  have  I  found  grace  in  thine  eyes,  that  thou 
 shouldst  take  knowledge  of  me,  seeing  I  am  a  stranger  ? 
 This  humble  soul  wondereth  at  his  so  great  kindness, 
 though  it  was  but  to  have  leave  to  glean,  and  to  drink 
 water  out  of  the  vessels.  She  thought  it  strange,  that 
 so  great  a  personage  should  speak  thus  respectively  to 
 her  that  was  but  a  stranger.  From  hence  may  we  observe, 
 first,  that  the  virtuous  and  thankful  persons  take  most 
 kindly  such  favours  as  be  shewed  them,  and  do  wonder 
 rather  thereat  than  make  light  thereof,  though  but  in 
 common  and  mean  things,  especially  if  the  favours  be 
 done  with  cheerfulness,  as  this  virtuous  woman  Ruth 
 doth  here ;  for  such  do  look  into  themselves,  and  their 
 unworthiness,  thinking  with  themselves  what  might 
 rather  withdraw  men's  affections  from  them,  than  win 
 them  to  them.  They  also  look  up  to  God,  and  behold 
 him  in  the  giver,  he  being  as  God's  hand  offering 
 his  mercies  to  them.     These  things  make  them  to  be 
 
 very  thankful,  and  to  express  it  fully.  This  example 
 of  thankfulness  is  to  be  imitated  of  every  one  beholden 
 unto  others,  and  justly  reproveth  the  ungrateful,  of 
 which  there  be  these  sorts  :  first,  such  as  receive 
 favours,  and  will  not  acknowledge  them ;  like  the  nine 
 lepers,  Luke  xvii.  18;  secondly,  such  as  scornfully 
 refuse  kindnesses  offered,  as  they  that  will  not  be 
 beholden  unto  others,  because  they  think  they  can 
 live  ot  themselves  ;  thirdly,  which  will  not  requite  a 
 good  turn  done  them,  but  rather  churlishly  reproach 
 the  party,  as  Nabal  did  David  ;  fourthly,  which  will 
 not  help  in  need  such  as  put  their  very  lives  in  their 
 hands  for  them  and  for  others :  thus  dealt  the  men  of 
 Succoth  with  Gideon ;  fifthly,  which  in  prosperity  for- 
 get their  friends,  and  what  pleasure  was  done  them  in 
 their  adversity,  as  did  Pharaoh's  cup-bearer,  Gen. 
 xl.  23  ;  sixthly,  which  recompense  evil  for  good, 
 Eccles.  ix.  15  ;  as  Joash  did  to  Jehoiada  his  son  ; 
 Hanun  to  David's  messengers,  2  Sam.  x.  4  ;  or  which 
 love  a  man  less,  because  of  his  love  to  them  ;  and  so 
 the  Corinthians  to  Paul :  the  more  he  loved  them,  the 
 less  was  he  beloved,  %  Cor.  xii.  15.  All  these  are 
 ungrateful.  Now,  ingratitude  is  a  foul  sin,  it  is  a 
 stoppage  to  all  favours,  and  drieth  up  the  affection  of 
 men's  hearts;  and  God  punished  it  in  Joash,  2  Chron. 
 xxiv.  25,  andrevenged  it  upon  the  Shechemites,  Judges 
 ix.  16,  20,  56,  57  ;  and  therefore  let  us  not  be  guilty 
 of  a  sin  so  hateful  to  God  and  man. 
 
 II.  We  learn,  that  it  is  a  great  favour  and  grace  for 
 a  rich  inhabitant  to  take  knowledge  of  one  poor,  and  a 
 stranger  too.  This  Ruth  in  her  words  here  confesseth 
 and  admireth.  For  indeed  nothing  but  goodness  in  a 
 man  maketh  him  kind  to  strangers,  especially  poor 
 ones  ;  it  is  not  nature,  nor  worldly  reason.  And 
 therefore  when  strangers  find  favour  where  they  come, 
 let  them  acknowledge  it  a  great  kindness,  and  a  mercy 
 of  God,  and  a  work  of  his  grace. 
 
 III.  That  a  godly  man,  as  Boaz,  will  be  good  unto 
 the  godly  poor,  though  a  stranger.  And  so  should 
 we,  as  the  apostle  commendeth  it  to  us,  Heb.  xiii.  2, 
 and  our  Saviour  in  the  parable  of  the  Samaritan ;  and 
 we  must  consider,  that  we  come  into  strange  places 
 ourselves,  and  need  favour  ;  remembering,  moreover, 
 this,  that  if  such  strangers  be  Christians,  they  be  our 
 brethren  and  sisters  in  Christ,  for  in  him  there  is- 
 neither  Jew  nor  Greek,  but  we  are  all  one,  Col.  iii.  llr 
 Gal.  iii.  28.  Which  condemneth  the  ill  disposition  of 
 such  as  cannot  abide  that  strangers  should  come  among 
 them,  and  that  not  such  as  Ruth,  of  another  nation, 
 but  such  as  be  born  in  the  same  kingdom,  yea,  in  the 
 same  country,  if  they  fear  any  charge  to  come  to  them 
 thereby.  Oh  how  would  they  take  on  in  our  un- 
 charitable days,  if  a  poor  Naomi  should,  after  many 
 years,  return  to  the  place  of  her  former  abode,  and 
 bring  a  poor  woman  with  her,  to  charge  the  parish ! 
 Well,  good  Boaz  did  not  so,  neither  the  inhabitants  of 
 Bethlehem. 
 
 IV.  Note,  how  shamefacedness,  wisdom,  and  humi- 
 
 370 
 
Ver.  11.] 
 
 BERNARD  ON  RUTH 
 
 47 
 
 litv  are  excellent  ornaments  of  praise  in  a  woman,  as 
 they  are  here  in  Ruth.  She  cast  down  her  eyes,  not 
 looking  impudently  upon  him;  she  bowed  to  the 
 ground,  and  shewed  humility  ;  and  her  words  were 
 effectual  and  few,  and  therein  was  her  wisdom.  These 
 three,  shamefaced  countenance,  humble  gesture,  and 
 fewness  of  words  do  grace  a  woman  highly,  and  do 
 win  her  honour,  though  never  so  poor.  And  there- 
 fore let  women  labour  for  them,  more  than  for  a  fair 
 face,  gay  clothes,  and  a  great  portion  ;  these  make 
 them  saleable  with  wantons  and  worldlings,  but  the 
 other  with  the  wise  and  virtuous.  This  reproveth 
 such  as  be  of  a  proud  and  haughty  carriage,  Isa.  iii.  18, 
 which  are  costly  dames,  commanding  mistresses,  but 
 hardly  obedient  wives  ;  such  also  as  be  great  talkers, 
 reproved  by  the  apostle,  1  Tim.  v.  13 ;  these  be 
 shrewd  dames,  often  they  breed  contention  abroad, 
 and  some  disquietness  at  home,  for  want  of  the 
 government  of  the  tongue ;  such  women  as  be  bold 
 without  blushing,  impudent  dames,  which  will  not 
 cover  their  faces  with  Rebekah  for  modesty's  sake,  but 
 will  go  naked  so  far  as  modesty  crieth  shame  upon. 
 But  they  which  have  to  sell  think  they  may  be  allowed 
 to  set  open  their  shop  windows.  But  chaste  minds, 
 seeing  the  deformity  thereof,  will  frame  themselves  to 
 a  more  decent  and  modest  behaviour  ;  such  as  would 
 hold  the  name  of  the  virtuous,  will  not  so  much  labour 
 in  the  outward  show,  neither  go  after  the  fashion  of 
 vain  persons.  Chaste  Penelope,  a  heathen,  will  stand 
 covered  before  her  suitors.  And  will  Christian  women 
 shew  themselves  so  naked,  as  some  do,  to  the  view  of 
 all !  Oh  impudency  !  Oh  immodest  show  of  light- 
 ness and  vanity  ! 
 
 Ver.  11.  And  Boaz  ansivered  and  said  unto  her,  It 
 hath  fully  been  shewed  me  all  that  thou  hast  done  unto 
 thy  mother-in-laiv  since  the  death  of  thine  husband  ;  and 
 how  thou  hast  left  thy  father  and  thy  mother,  and  the 
 land  of  thy  nativity,  and  art  come  unto  a  people  which 
 thou  kneice^l  not  heretofore. 
 
 Boaz  his  reply  unto  Ruth,  giving  her  the  reasons 
 of  his  kindness  towards  her,  a  stranger,  which  was 
 by  relation  made  to  him  before  this  of  her  virtues 
 shewed  in  her  love  to  her  mother-in-law,  and  in  her 
 grace  and  godliness,  leaving  her  own  country  to  come 
 and  dwell  among  God's  people,  though  unknown  to 
 her  aforetime. 
 
 And  Boaz  answered  and  said  unto  her,  It  hath  fully 
 been  shewed  me  all  that  thou  hast  done.  A  good  re- 
 port, and  that  to  the  full,  was  spread  abroad  of  Ruth, 
 of  which  Boaz  had  taken  notice,  and  for  which  he  was 
 so  kind  to  her,  as  he  here  acknowledgeth.  Whence 
 note,  I.  That  virtue  shall  not  want  trumpeters  to 
 sound  out  her  praises  to  the  full,  Ps.  xxxvii.  6.  Ruth 
 was  made  renowned  among  all  the  people,  and  Joseph 
 at  length  throughout  all  the  land  of  Egypt,  which  is 
 God's  mercy  for  encouragement  to  virtue  ;  and  this 
 will  those  do  which  love  virtue  in  others.  Therefore, 
 371 
 
 let  such  as  would  be  renowned^strive  to  be  virtuous ; 
 it  is  the  worthiest  matter  of  praise  and  commendation ; 
 it  procureth  love,  and  that  true  love  of  such  as  never 
 see  us,  as  did  Solomon's  fame,  and  so  Christ's.  It 
 causeth  an  honourable  remembrance  after  death  ;  *  it 
 is  such  goods  as  cannot  be  lost ;  t  but  beauty  may  with 
 sickness  and  age  be  defaced,  strength  also  may  decay ; 
 so  Hainan  may  lose  his  honour,  and  Job  may  be  dis- 
 possessed of  all  his  riches  in  a  moment,  but  virtue 
 abideth  for  ever.  Lastly,  this  is  pleasing  to  God,  to 
 all  good  men,  yea,  and  makes  the  angels  to  attend 
 upon  us,  as  the  Lord  hath  put  the  charge  upon  them. 
 And  }'et  the  praise  hereof  is  least  respected,  but  men 
 seek  praises  which  be  after  man's  wisdom,  earthly  and 
 sensual :  as  Absalom's,  for  beauty  ;  Haman's,  for 
 favour  with  a  king  ;  Ahithophel's,  for  worldly  policy ; 
 others,  for  riches  and  authority  over  their  brethren  ; 
 which  yet  they  are  no  lasting  praises,  soon  lost,  and 
 never  afford  true  love  in  the  hearts  of  men,  as  virtue 
 doth;  which  may  minister  comfort  to  such  as  be 
 virtuous,  who  deserve  true  praises,  and  they  shall  not 
 want  them  ;  they  shall  not  need  to  brag,  as  the  proud 
 hypocritcal  pharisee,  of  their  well-doing.  Grant  that 
 many  now  will  not  give  them  their  due,  some  of  pride, 
 other  through  envy,  and  a  third  sort  of  ill-will  cannot 
 speak  well  ;  yet,  when  they  be  dead,  even  such  as 
 did  dispraise  them  will  then  "praise  them ;  but  howso- 
 ever, they  shall  at  the  last  day  receive  praises  of  Jesus 
 Christ  before  the  angels  and  all  the  world,  and  be 
 everlastingly  rewarded  for  the  same. 
 
 II.  That  well-doing  procureth  favour  to  the  poor, 
 though  strangers,  at  the  hands  of  the  virtuous ;  for  this 
 was  the  cause  of  Boaz's  love  to  Ruth,  as  here  he  ac- 
 knowledgeth ;  and  this  is  true  godliness,  to  love 
 others  for  their  goodness.  Would  you  poor  find 
 favour  ?  Labour  to  be  virtuous,  for  God  will  procure 
 the  liking  of  others,  and  move  them  to  do  you  good,  as 
 God  did  Boaz's  heart  towards  Ruth.  This  is  the  way 
 to  do  you  good,  and  not  to  live  idly,  lewdly,  and  by 
 flattery  and  tale-bearing  to  think  to  prosper,  which  is 
 the  trade  of  too  many  poor  ones.  With  some  for  a 
 while  they  may  find  favour,  but  in  the  mean  space  they 
 procure  hatred  of  some  others,  and  at  length  will  be 
 abhorred  of  all.  And  here  let  the  rich  learn  upon 
 whom  to  bestow  freely  their  kindness,  and  whom  to 
 love  and  'respect ;  even  the  godly  poor,  such  as  be  of 
 the  household  of  faith,  Gal.  vi.  10,  for  in  them  Christ 
 is  relieved,  and  such  shall  not  lose  their  reward,  Mat. 
 xxv.  10.  If  you  ask,  Who  are  these  godly  poor  ?  I 
 answer,  Even  such  as  Ruth,  which  get  a  good  name 
 by  their  virtuous  lives,  their  duty  done  to  their  betters, 
 their  painfulness  in  labour,  their  conscience  of  religion ; 
 these  be  the  godly  poor,  and  not  the  stubborn,  the 
 idle,  the  irreligious,  swearing,  fighting,  railing,  drunken 
 poor,  who  are  more  worthy  of  punishment  than  relief. 
 Unto  thy  mother-in-law,  since  the  death  of  thine  hus- 
 
 *  Vivit  post  tunera  virtus. — Bias. 
 f  Omnia  mea  mecum  rorto. 
 
48 
 
 BERNARD  ON  RUTH. 
 
 [Char  II. 
 
 band.  Thus  Boaz  beginning  to  particularise  her  vir- 
 tues ;  and  the  first  here  is  her  loving  carriage  and 
 praiseworthy  behaviour  unto  her  mother-in-law,  not 
 only  while  her  husband  lived,  but  ever  after,  not  ceas- 
 ing to  love  because  he  was  dead,  for  whose  sake  she 
 first  was  occasioned  to  love  her.  Due  praises  can  be 
 shewed  in  particular  virtues.  See  it  in  the  praises 
 of  Job,  Job  i. ;  Cornelius,  Acts  x.  2 ;  the  angel  of 
 Ephesus,  Rev.  ii.  1,  2.  And,  therefore,  in  praising 
 any,  we  must  be  able  to  instance  in  those  things  which 
 deserve  such  praises,  else  it  is  sottish  ignorance,  or 
 gross  flattery,  or  both.  Again  note,  that  whom  we 
 love  for  our  friends'  sake  being  alive,  if  love  be  un- 
 feigned, it  will  appear  when  they  be  dead.  This  is 
 Ruth's  love  unto  Naomi,  David's  to  Mephibosheth  for 
 Jonathan's  sake.  True  love  is  a  fountain  that  never 
 <can  be  drawn  dry.  This  reproveth  the  loose  love  of 
 many,  who  can  love  and  lightly  turn  it  into  hatred  of 
 the  same  person  upon  small  occasions  ;  such  also  as 
 can  love  their  friend  for  his  time,  but  when  he  is  dead, 
 will  neglect  all  respect  to  every  one  of  his,  whom  in 
 his  days  they  pretended  to  love. 
 
 And  how  thou  hast  left  thy  father  and  thy  mother, 
 and  the  land  of  thy  nativity,  and  art  come  unto  a  people 
 which  thou  knewest  not  heretofore.     This  was  rare  love, 
 and  a  very  great  measure  of  grace,  for  religion's  sake  to 
 forsake  natural  parents  for  a  mother-in-law,  her  own 
 country  for  a  strange  nation  and  people;  she  must 
 needs  be  endued  with  a  strong  faith,  and  an  extra- 
 ordinary measure  of  love  to  religion  and  the  worship 
 of  the  true   God.     By  which  we   see  that  faith  and 
 fervent  love  overcome  all  difficulties,  even  nature  itself; 
 as  here  in  her,  so  in  Abraham,  Heb.  xi.,  when  leaving 
 his  country,  he  travelled  he  knew  not  whither,  Gen.  xii., 
 and  did  offer  up  Isaac  at  God's  bidding,  Gen.  xxii , 
 and  put  away  Ishmael,  Gen.  xxi.,  and  all  three  without 
 gainsaying,  cheerfully.   These  overcame  carnal  reason, 
 and  this  desire  of  pleasing  God,  Gal.  i.  10,  made  StPaul 
 a  zealous  professor  ;  faith  made  Gideon  to  leave  thou- 
 sands behind  him,  and  to  be  content  to  enter  the  battle 
 with  three  hundred  against  many  thousands,*  Judges 
 vii.   7,   12,   and  viii.   10  ;  so  did  Joshua  by  God's 
 direction   command  seven  priests  to  go  seven  times 
 about  the  walls  of  Jericho,  to  beat  them  down  with 
 sound  of  rams'  horns,   Joshua   vi.      This  faith  and 
 love   made  many  proselytes   and  heathen  to  become 
 Christians,  and  Christians  in  the  time  of  bloody  per- 
 secutions   to  forsake    all  for   Christ's  sake  and    his 
 gospel,  as  the  apostles  spake  of  themselves  unto  Christ. 
 This  faith  and  love  of  God  will  vanquish  the  world, 
 1  John  v.  4,  5,  and  will  make  Moses  leave  the  court 
 of  Pharaoh  to  be  with  God's  people  in  affliction,  and 
 will  make  Amaziah  to  separate  himself  from  the  wicked, 
 and  make  light  of  an  hundred  talents  of  silver,  2  Chron. 
 xxv.  6,  9, 10 ;  yea,  so  powerful  is  faith  and  love  of  God, 
 as  they  will  overcome  ourselves,  even  to  make  light  of 
 ourselves  and  our  lives  for  the  Lord's  sake,  as  we  see  in 
 *    135,000. 
 
 the  blessed  martyrs,  suffering  cruel  torments  for  the 
 truth's  sake,  for  the  power  and  faith  of  spiritual  love  is 
 supernatural,  and  is  wrought  and  so  assisted  by  God's 
 Spirit,  as  no  worldly  or  fleshly  impediments  can 
 hinder  them  in  the  wray  to  eternal  life.  Therefore 
 must  we  labour  for  these  graces  above  all  things,  if  we 
 would  be  masters  over  ourselves,  if  we  would  prevail 
 against  all  hindrances  of  our  salvation.  These  will, 
 bridle  lusts,  contemn  vain  honours,  resist  Satan  and 
 his  temptations  ;  and  seeing  they  are  so  powerful,, 
 hence  may  we  see  whether  we  have  this  faith  and  true: 
 love,  if  we  can  overcome  our  corrupt  nature,  carnal] 
 reason,  and  this  evil  world  ;  but  if  these  overmaster; 
 us,  then  want  we  this  faith  and  love  ;  from  which  those- 
 be  far  off,  who  are  led  like  beasts  by  nature,  lil'£> 
 sensual  men  by  lusts,  corrupt  reason,  and  by  this  ua- 
 constant  world,  and  the  vanities  thereof.  Though  ths-y 
 do  bear  the  name  of  Christians,  yet  Christ's  poweu-  is 
 far  from  them.  Note  further,  hence,  why  he  speak&th 
 thus  to  Ruth ;  even  to  give  her  to  know  the  true  c»3suse 
 of  his  kindness  and  good  respect  towards  her,  s>ven 
 her  godliness  and  grace.  Which  may  teach,  that  virtue 
 and  grace  are  the  greatest  motives  to  incite  grea's  men, 
 which  be  also  good  men,  unto  the  works  of  mescy  and 
 bounty  to  the  poor,  as  we  here  see  by  Boaz's  speeches ; 
 for  virtue  is  lovely  to  them  which  are  virtuous,,  though 
 the  parties  be  never  so  poor.  Let,  then,  she  poor 
 labour  for  grace  and  godliness,  that  they  may  find 
 mercy  at  the  hands  of  the  wealthy,  for  if  they  fear 
 God  he  will  be  their  spokesman,  he  wiil  move  the 
 hearts  of  others  to  do  them  good.  Thoragh  this  be 
 the  way  to  procure  favour,  yet  commosly  we  see  the 
 poor  idle  and  too  lewd  of  life,  and  yet  they  murmur., 
 curse,  and  rage  if  they  be  not  relieved  j  for  they  think 
 they  ought  to  be  relieved,  even  because  they  be  poor,, 
 though  never  so  wicked,  though  they  will  hardly 
 labour  to  take  any  pains  to  live,  when  of  such  the 
 apostle  speaketh  that  they  should  not  be  relieved  : 
 '  He  that  will  not  labour,  let  him  not  eat,'  saith  the 
 apostle,  2  Thes.  iii.  As  this  is  for  instruction  ta  the 
 poor,  so  the  rich,  from  Boaz,  may  learn  on  -whom 
 to  bestow  their  favours  and  works  of  mercy  j  even 
 upon  the  godly,  the  household  of  faith,  Gal.  vi.  10; 
 for  in  them  Christ  is  relieved,  Mat.  xxv.  10 ;  in  them 
 they  do  lend  unto  the  Lord,  Prov.  xix.  1?,  who  will 
 repay  them  to  the  full,  and  greatly  reward  them,  Ps;. 
 xli.  1-3.  But  of  this  a  little  before  in  the  beginning 
 of  this  verse. 
 
 Ver.  12.  The  Lord  recompense  thy  work,  and  a  full 
 reward  be  given  thee  of  the  Lord  God  of  Israel,  under 
 tohose  xoings  thou  art  come  to  trust. 
 
 These  words  are  a  prayer  and  blessing  pronounced 
 out  of  the  mouth  of  Boaz  upon  poor  Ruth,  which  doth 
 marvellously  set  out  the  piety  ot  this  man.  Here  may 
 be  noted,  who  makes  this  request,  to  whom,  for  what, 
 for  whom,  and  why. 
 
 The  Lord  recompense  thy  work.     This    rich  Boaz 
 
 372 
 
Ver.  12.] 
 
 BERNARD  ON  RUTH. 
 
 49 
 
 prove th  for  poor  Ruth.  Whence  note,  I.  That  there 
 is  a  recompense  of  reward  from  God,  even  to  the  poor, 
 for  well-doing.  This  the  prayer  of  Boaz  sheweth,  who 
 else  would  not  have  begged  it  at  God's  hand ;  and  we 
 must  know,  that  the  Lord  in  promising  to  reward  well- 
 doing, excepts  against  none,  rieh  nor  poor,  but  will 
 recompense  the  well-doer,  be  he  whosoever ;  with  him 
 is  no  respect  of  persons,  but  he  that  worketh  right- 
 eousness is  accepted  of  him,  Aets  x. ;  and  godliness 
 (in  whomsoever  it  be)  hath  the  promise  of  this  life  and 
 of  the  life  to  come,  1  Tim.  iv.  8-  Let  this  comfort 
 the  poor  in  their  well-doing  and  in  their  works  of 
 virtue  and  godliness. 
 
 Quest.  Here  it  may  be  demanded,  what  good  works 
 can  the  poor  do,  to  expect  reward  from  God,  seeing 
 they  have  no  riches  ? 
 
 Ans.  A  good  work  is  not,  nor  stands  not  only  in  giv- 
 ing alms  and  suchlike  things,  for  then  should  only  the 
 rich  be  doers  of  good  works ;  but  many  other  things 
 are  good  works  and  approved  of  God,  and  which  he 
 will  recompense,,  which  the  poor  that  have  not  one 
 penny  may  do  :  as  to  do  the  duty  of  love  and  obedi- 
 ence to  their  parents,  or  to  others  to  whom  they  owe 
 it ;  to  forsake  idolatry  for  the  true  worship  of  God  ; 
 to  leave  their  country  for  the  Lord's  sake  and  for  his 
 people ;  to  forsake  their  old  heathenish  acquaintance 
 and  kindred ;  all  which  Ruth  did.  And  these  may 
 the  poor  do,  which  works  God  will  recompense ;  and 
 all  other  duties  which  one  oweth  to  another,  in  any 
 sort,  being  done  in  faith,  in  love,  and  in  obedience  to 
 God,  they  are  good  works,  and  the  Lord  will  reward 
 the  same ;  even  the  honest  and  painful  service  of  a 
 poor  servant,  as  the  apostle  teacheth,  Col.  iii.  24. 
 We  see  then  that  the  poorest  may  do  good  works, 
 though  not  such  as  commonly  are  so  called,  to  the 
 doing  whereof  the  world's  wealth  is  required  ;  and  yet 
 herein  a  poor  soul's  two  mites  are  more  acceptable  to 
 God  than  the  superfluities  of  the  rich. 
 
 II.  The  rich,  from  the  example  of  Boaz,  may  not 
 think  scorn  to  pray,  and  that  very  heartily,  for  the 
 poor.  It  is  a  very  rare  example  to  see  so  mighty  a 
 man  of  wealth,  and  so  high  in  authority,  to  be  so  much 
 taken  up  in  his  affection,  in  considering  the  poor  wo- 
 man's virtue,  as  to  break  forth  into  so  vehement  a 
 prayer  as  this  was,  as  appeareth  by  the  doubling  of 
 the  words  ;  and  yet  this  ought  rich  men  to  do,  if  they 
 think  that  the  poor  are  not  excluded  out  of  the  com- 
 munion of  saints,  and  that  they  be  the  children  of  God 
 with  them,  as  they  are  taught  in  the  Lord's  prayer. 
 This  would  shew  a  great  measure  of  grace,  this  would 
 encourage  much  the  poor  to  go  on  in  well-doing.  But, 
 alas,  this  comes  not  once  into  the  thought  of  a  rich 
 man  ;  he  thinks  the  poor  bound  to  pray  for  him,  but 
 himself  not  at  all,  upon  any  occasion,  for  them,  be- 
 cause he  thinks  he  can  pleasure  them,  but  they  can  no 
 way  pleasure  him  ;  so  he  considereth  only  outward 
 and  personal  benefit,  and  not  the  excellency  of  virtue 
 and  fruit  thereof  to  them  and  others,  as  Boaz  did. 
 
 u  /  o 
 
 dnd  a  full  reward  be  given  thee.  A  good  man  thinks 
 his  mercies  and  kindness  are  not  enough  to  recompense 
 and  reward  the  virtue  and  works  of  well-doing  in 
 others ;  for  he  valueth  virtue  above  wealth,  and  above 
 the  price  of  all  these  transitory  things.  Again  note, 
 that  there  is  to  be  expected  a  full  reward  for  a  good 
 work ;  I  say,  first,  a  reward,  yet  so  that  it  be  looked 
 for  in  mercy  and  not  in  merit ;  for  God  hath  promised 
 a  reward,  and  that  in  many  places  of  Scripture  ;  and 
 then  it  shall  be  a  full  reward,  which  Boaz  prayeth  for 
 here  to  be  given  to  Ruth :  which  shall  be  certainly 
 accomplished  in  the  life  to  come,  and  here  sometime 
 in  a  great  measure,  as  it  was  to  Ruth,  in  giving  her 
 Boaz  for  an  husband,  which  he  little  thought  of  in  this 
 praver,  that  he  should  be  the  reward  of  her  godliness 
 and  grace.  This  is  an  excellent  encouragement  to 
 virtue  and  good  works. 
 
 Of  the  Lord  God  of  Israel.  Israel  was  Jacob's  name, 
 and  now  applied  to  all  his  posterity,  the  people  of  God. 
 Thus  was  the  true  God  called  by  the  name  of  God, 
 noting  the  persons  in  the  Trinity ;  and  of  Lord,  noting 
 his  substance  and  being  of  himself,  as  the  original 
 words  to  the  learned  do  shew ;  and  he  is  the  Lord 
 God  of  Israel,  because  he  chose  the  Israelites  to  be 
 his  people  before  all  nations  of  the  earth,  Deut  vii.  6, 
 a  type  of  the  elect  number  called  '  the  Israel  of  God,' 
 Gal.  vi.  To  this  true  and  everliving  God  doth  Boaz 
 make  request  for  a  full  and  perfect  reward,  shewing 
 that  it  is  not  in  man,  but  it  must  be  God  that  can 
 make  a  full  payment  to  godliness ;  the  full  reward  is 
 to  be  given  of  him,  and  therefore  from  him  it  is  to  be 
 expected,  who  hath  the  recompence  in  his  hand  in  full 
 perfection. 
 
 Under  whose  wings.  A  figurative  speech,  usual  in 
 psalms,  to  express  the  love  of  God,  and  the  protection 
 of  such  as  be  his,  Ps.  xvii.  8,  and  lvii.  and  xxxvi.  7, 
 and  lxi. ;  for  as  a  hen  nourisheth  and  defendeth  her 
 young  ones  under  her  wings,  from  the  kite  and  other 
 ravenous  birds,  so  doth  the  Lord  care  for  his  people, 
 to  keep  them  in  safety  from  dangers,  Deut.  xxxiii.  29. 
 They  are  safely  protected  who  come  to  the  Lord  and 
 trust  in  him,  Ps.  xci.  ;  for  God  hath  undertaken  to 
 protect  such,  and  he  is  able  to  defend  them,  and  he 
 will  do  it,  because  he  loveth  them,  Zech.  ii.  8.  Oh 
 then,  let  us  labour  to  be  of  the  Lord's  people,  to  go 
 unto  him  and  to  trust  in  him.  Men  being  in  danger 
 here,  get  into  great  men's  service  for  protection  ;  and 
 we  being  in  greater  danger,  yea,  in  such  dangers  every 
 day,  on  the  right  and  left  hand,  from  which  none  can 
 deliver  us  but  God,  should  not  we  seek  his  service  for 
 protection !  And  being  in  it,  let  us  be  comforted  as  sure 
 of  his  aid  ;  let  us  trust  in  him  as  did  David,  Ps.  lxi.  4, 
 for  he  saveth  all  them  that  put  their  trust  in  him,  Ps. 
 xvii.  7,  and  lvii.  1.  Let  us  in  need  run  to  him  for 
 aid,  as  did  David,  and  desire  to  be  saved  by  him,  Ps. 
 xvii.  8,  and  cxix.  94 ;  and  let  us  rejoice  under  the 
 shadow  of  his  wings,  Ps.  lxiii.  7 ;  for  his  angels  shall 
 guard  us,  and  pitch  their  tents  about  us,  Ps.  xxxiv. 
 
50 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II 
 
 and  xci.  ;  be  will  make  a  hedge  about  us  also,  Job  i.  ; 
 and  if  this  will  not  be  defence  enougb,  then  will  be  be 
 a  wall  of  fire,  Zech.  ii.  5,  so  sure  and  safe  shall  we  be 
 from  all  our  enemies. 
 
 Thou  art  come  to  trust.  Boaz  taketh  it  for  granted 
 that  she  had  faith  ;  for  they  that  come  to  God  must 
 believe  that  he  is,  Heb.  xi.  This  draweth  us  to  God, 
 this  keepeth  us  with  him  when  we  be  come  unto  him. 
 Now,  that  we  may  know  what  is  here  meant  by  faith,  we 
 must  understand  that  there  be  degrees  hereof ;  as  to 
 believe  there  is  a  God,  against  all  the  atheists  which 
 deny  this  principle  in  nature.  2.  That  that  which  we 
 believe  to  be  God,  be  the  true  God,  even  God  by  na- 
 ture, and  none  other ;  and  that  he  is  not  many,  but  one 
 God  only,  against  all  idolaters  and  worshippers  of  false 
 gods.  3.  That  he  be  such  a  one  as  he  revealeth  him- 
 self in  his  word,  and  so  conceived  of,  and  no  otherwise, 
 a  spirit,  true,  just,  merciful,  almight}7,  and  so  forth, 
 against  all  carnal  conceits  and  fleshly  apprehensions  of 
 God,  as  is  in  the  ignorant  multitude  and  the  blind 
 papists  our  adversaries.  4.  That  we  have  sure  confi- 
 dence in  him,  wholly  relying  upon  him  and  commend- 
 ing ourselves  so  to  his  protection,  as  unto  a  safe  place, 
 where  we  think  to  be  sure ;  and  so  the  word  in  the 
 original*  is  here  used.  The  knowledge  hereof  should 
 make  us  to  examine  our  faith,  whether  we  thus  trust 
 in  him  and  have  the  saving  faith  which  maketh  not 
 ashamed.  Such  a  faith  is,  first,  without  hypocrisy, 
 being  faith  unfeigned,  1  Tim.  i.  5.  Secondly,  it  is 
 accompanied  with  the  Spirit  of  God,  Gal.  iii.  14. 
 Thirdly,  Where  it  is,  there  is  inward  peace  of  con- 
 science, Rom.  v.  1,  and  freedom  to  draw  nigh  to  God 
 with  boldness,  Heb.  iv.  Fourthly,  It  sheweth  itself 
 in  a  godly  conversation,  Eph.  iii.  12  ;  for  the  heart  is 
 purged  and  pure,  Acts  xv.  9,  and  a  good  conscience  is 
 joined  with  it,  1  Tim.  i.  5  ;  it  worketh  also  by  love, 
 Gal.  v.  6,  and  sheweth  itself  by  works,  James  ii.  7, 
 and  so  causeth  obedience  to  the  good  pleasure  and  will 
 of  God,  as  we  may  see  in  Noah  building  the  ark,  and 
 in  Abraham  offering  up  Isaac,  Heb.  xi.  Fifthly  and 
 lastly,  It  maketh  us  to  rejoice  in  the  means  of  salva- 
 tion, Acts  xiii.  48,  and  to  be  of  one  heart  and  soul 
 with  the  believers,  and  such  as  we  perceive  to  fear  God, 
 Acts  iv.  32.  By  all  which,  our  faith  may  be  examined ; 
 and  by  these  may  we  know  how  little  there  is  in  men 
 in  these  days.  Where  and  when  there  is  such  hypocrisy, 
 so  little  true  love  of  the  word,  or  of  them  that  love  it, 
 and  so  much  wickedness  and  lewdness,  they  make 
 open  proclamation  that  this  grace  of  true  saving  faith 
 was  never  grafted  in  their  hearts. 
 
 Yer.  13.  Then  she  said,  Let  me  find  favour  in  thy 
 sight,  my  lord  ;  for  that  thou  hast  comforted  me,  and  for 
 that  thou  hast  sjwlcen  friendly  unto  thine  handmaid, 
 though  I  be  not  like  unto  one  of  thine  handmaidens. 
 
 Ruth's  speech  unto  Boaz,  acknowledging  his  favour 
 with  great  humility,  shewing  what  it  wrought  in  her, 
 *    DDH,  recepit  se  in  locum,  ubi  sit  tectus  ab  injuria. 
 
 and  the  reason  also  thereof,  with  a  debasing  of  herself 
 as  inferior  to  his  servants. 
 
 Then  she  said,  Let  me  find  favour  in  thy  sight.  These 
 words  may  be  read  two  ways  :  either  thus  as  here,  and 
 then  they  shew  Ruth's  desire  of  the  countenance  of 
 his  favour.  For  the  poor  do  not  only  desire  to  get 
 the  rich  man's  good  will,  but  would  gladly  have  it  con- 
 tinued. And  a  thankful  mind  seeketh  the  continuance 
 of  undeserved  favours,  and  not  Hanun's  part,  2  Sam.  x. 
 Or  the  words  may  be  read  thus,  '  I  do  find  favour  in 
 thy  sight.'  And  it  is  then  as  if  she  had  said,  '  It  is 
 enough  that  I,  a  poor  stranger,  find  this  favour  in 
 thine  eyes.'  So  are  the  words  to  be  taken,  Gen.  xxxiii. 
 15,  and  so  in  2  Sam.  xvi.  4.  She  did  not  expect  so 
 much  at  his  hands,  and  therefore,  knowing  herself  to 
 have  deserved  nothing  at  his  hands,  she  rests  very 
 thankful  for  this  so  great  a  kindness ;  for  where  nothing 
 is  deserved,  and  nothing  owing,  there  to  find  special 
 favour  deserveth  great  thanks,  which  here  she  acknow- 
 ledgeth,  and  in  the  like  case  so  must  we.  The  choice 
 of  the  reading  I  leave  to  men's  will ;  either  may  stand, 
 and  the  learned  in  the  tongue  use  either,  and  our  last 
 translation  in  the  margin  leaveth  it  free.  The  thing 
 she  either  asketh  or  acknowledgeth  is  favour  or  mercy, 
 compassion  and  good  will  (all  which  the  word*  signi- 
 fieth)  in  his  ej'es.  By  which  word  she  confesseth  all 
 his  kindnesses  in  word  and  deed  shewed  to  her  to  be 
 of  his  mere  goodness  and  good  will ;  and  so  should 
 works  of  mercy  come  from  the  rich  to  the  poor.  The 
 eye  of  the  rich  looking  upon  the  poor  should  work 
 compassion  in  the  heart ;  then  do  such  find  favour  in 
 their  ej-es,  when  they  are  beheld  and  looked  upon  with 
 respect  to  do  them  good.  This  favour  in  the  eyes  is 
 not  in  every  rich  man  when  he  beholdeth  the  needy. 
 It  must  be  a  good  Boaz  that  hath  such  eyes,  for  a 
 Nabal  wants  them. 
 
 My  lord.  A  title  of  reverence  she  giveth  him.  The 
 word  f  signifieth  such  a  one  as  beareth  up  the  family 
 or  commonwealth  as  a  pillar.  This  the  name  lord  im- 
 porteth.  I  wish  this  title  to  be  remembered  of  the 
 great  ones,  that  they  may  shew  themselves  pillars  and 
 upholders  of  the  commonwealth  and  of  their  houses, 
 and  not  destroyers  of  them.  The  thing  I  note  is  this  : 
 It  is  lawful  to  give  honourable  titles  unto  men  as  be- 
 fitteth  their  place.  So  did  Aaron  to  Moses,  Num.  xii. 
 11 ;  Hannah  to  Samuel, %  1  Sam.  ii ;  Obadiah  to  Elijah, 
 1  Kings  xviii.  7  ;  and  Hazael  to  Elisha,  2  Kings  viii. 
 12  ;  and  so  did  the  Hittites  to  Abraham,  Gen.  xxiii.  6. 
 So  as  both  such  as  were  in  and  such  as  were  out  of 
 the  church  used  such  terms  of  reverence,  and  there- 
 fore may  they  be  used,  as  St  Luke  did,  Luke  i.  3,  and 
 also  St  Paul,  Acts  xxvi.  25,  herein  taking  heed  of  un- 
 just titles,  of  base  flattery,  and  the  excess  in  giving 
 even  just  titles.  Note  again  another  thing  :  that  the^ 
 more  humble  men  of  good  place  and  wealth  shew 
 themselves  to  be,  the  more  honour  they  get,  as  we  see 
 
 *  |n  Misericordia,  compassio,  benevolentia.  gratia,  favor,  &c 
 t  YflK  J  Qu.  '  Eli '  ?— Ed. 
 
 374 
 
Ver.  13.  J 
 
 BERNARD  ON  RUTH. 
 
 51 
 
 here.  She  did  him  reverence  before,  verse  10,  in  a 
 most  humble  gesture,  when  she  saw  his  worldly  kind- 
 ness ;  but  now  perceiving  the  ground  to  be  the  love  of 
 her  virtues,  and  so  himself  to  be  a  lover  of  virtue,  she 
 calleth  him  lord,  increasing  in  her  honouring  of  him, 
 as  she  took  knowledge  of  his  worthiness,  the  more  for 
 his  love  of  virtue  and  godliness  than  for  the  outward 
 and  worldly  kindness.  Here  is  wisdom,  and  an  ex- 
 cellent example,  teaching  how  to  honour  men  truly, 
 how  far,  and  especially  for  what.  This  instructeth 
 men  to  carry  themselves  lowly  which  are  of  place,  and 
 to  express  their  love  of  virtue.  It  shall  not  make 
 them  be  less  but  more  esteemed  by  much  of  those  that 
 be  godly  and  wise,  else  were  they  reprovable.  Jona- 
 than's humility  and  goodness  lost  him  no  reverence 
 with  David,  1  Sam.  xx.  41.  They  be  counted  clown- 
 ishly  base,  or  foolishly  proud,  or  ill-mannered,  which 
 will  give  less  honour  to  a  man  for  his  virtues  and 
 humility,  whenas  he  is  to  be  esteemed  for  that  cause 
 more  worthy  of  increase  of  honour  with  men  of  wis- 
 dom and  understanding.  | 
 
 For  that  thou  hast  comforted  me.  To  wit,  a  stranger, 
 a  widow,  and  poor,  even  me  hast  thou  comforted  by 
 such  gracious  speeches,  so  full  of  mercy  and  piety. 
 The  word*  comforted,  by  an  antiphrasis,  signifieth  a 
 freedom  from  grief,  which  implieth  that  before  she 
 was  not  without  heaviness  in  this  her  poor  estate ;  for 
 a  widow,  poor  and  a  stranger  in  the  place  of  her  abode, 
 how  can  she  not  be  sad  and  pensive  ?  Afflictions  are 
 not  joyous  to  any  for  the  present ;  they  will  make  sad 
 tbe  heart  of  the  best  for  a  while,  so  long  as  we  carry 
 about  this  corrupt  heart  and  nature  of  ours ;  and  there- 
 fore let  men  look  upon  the  afflicted  with  compassion 
 to  comfort  them.  Many  ways  did  Boaz  comfort  poor 
 Ruth.  First,  by  a  loving  appellation,  calling  her  his 
 daughter,  ver.  8.  Secondly,  by  allowing  her  to  glean 
 in  his  fields,  and  willing  her  so  to  continue  with  his 
 maidens,  vers.  8,  9.  Thirdly,  by  charging  his  ser- 
 vants in  her  hearing  not  to  touch  her,  ver.  9. 
 Fourthly,  by  granting  her  freedom  to  drink  with  his 
 servants  when  she  should  be  thirsty.  Fifthly,  by 
 commending  her  virtues,  and  making  mention  of  her 
 former  well-doing.  And  sixthly,  in  heartily  praying 
 for  her.  Thus  may  the  poor  afflicted  be  comforted 
 by  the  wealthy  and  persons  of  authority,  and  espe- 
 cially in  praising  their  virtues  and  prayiug  for  them, 
 for  the  godly  esteem  highly  of  the  prayers  of  the  godly, 
 for  they  know  that  God  heareth  them.  Tbe  prayer 
 of  faith  and  fervency  of  spirit  availeth  much,  James  v. 
 16,  and  God  hath  promised  to  hear  one  for  another, 
 Gen.  xx.  7,  Job  xlii.  8  ;  and  it  is  a  sign  of  the  Lord's 
 great  displeasure  when  he  will  not  have  one  to  pray 
 for  others,  1  Sam.  xvi.  1,  Jer.  vii.  16,  and  xi.  14,  and 
 xiv.  11.  Therefore,  let  us  make  much  of  the  prayers 
 of  the  godly,  for  they  are  comfortable.  St  Paul  be- 
 sought the  saints  to  pray  for  him,  and  that  very  often  ; 
 and  this  he  doth  almost  in  every  epistle,  he  entreateth 
 *  DPIJ  Gen.  xxiv.  67. 
 75 
 
 the  Romans,  Rom.  xv.  30 ;  Ephesians,  Eph.  vi.  18 ; 
 Philippians,  Philip,  i.  19;  Corinthians,  2  Cor.  i.  11  ; 
 Thessalonians,  2  Thes.  hi.  1,  1  Thes.  v.  25  ;  Colos- 
 sians,  Col.  iv.  3 ;  the  Hebrews,  Heb.  xiii.  18,  19  ;  all 
 but  the  backsliding  Galatians,  a  thing  worthy  of  note. 
 Ami  for  that  thou  hast  spoken  friendly  unto  thine 
 handmaid.  This  sheweth  wherein  she  took  the  great- 
 est comfort,  even  in  his  last  words,  in  praising  her 
 virtues,  and  praying  for  her,  which  sheweth  what  it  is 
 wherein  the  godly  poor  take  special  comfort,  even  in 
 their  good  name  for  well-doing,  and  in  the  prayers  of 
 such  as  be  godly.  To  be  praised  of  the  godly  for  well- 
 doing is  great  comfort,  for  they  be  the  best  judges 
 thereof,  and  they  be  the  best  men,  and  their  prayers, 
 as  before  is  noted,  are  available  with  God.  Let  us, 
 then,  strive  to  get  a  good  name  with  them,  and  to 
 have  their  prayers  and  requests  to  God  for  us ;  and 
 when  we  get  these  let  us  be  comforted  therein.  The 
 word  translated  friendly  is  in  the  Hebrew*  to  the  heart, 
 and  so  the  Septuagint  translate  it,  The  heart  is 
 affected  with  comfortable  words.  Thus  Joseph  also 
 spake  to  the  heart  of  his  brethren,  Gen.  1.  21,  for  the 
 heart  in  adversity  wisheth  comfort,  and  when  the  same 
 is  offered  it  rejoiceth  therein.  Therefore  must  we  so 
 speak  to  the  afflicted,  as  we  may  make  glad  the  heart 
 of  the  oppressed.  So  doth  the  Lord  speak  to  his 
 people,  Hosea  ii.  14,  and  so  commandeth  he  his  pro- 
 phets to  speak  unto  them,  Isa.  xl.  2.  Now,  to  speak 
 to  the  heart  of  another  is  thus,  first,  when  we  speak 
 with  a  feeling  of  their  afflictions  from  our  own  hearts ; 
 thus  the  Jews  comforted  Mary  and  Martha,  John  xi. 
 19.  The  Syriac  there  is,  they  spake  with  their  heart ; 
 and  so  spake  St  Paul  to  the  Thessalonians,  lThes.ii.ll. 
 And  secondly,  to  speak  such  things  as  tend  to  their 
 comfort,  and  what  we  know  in  their  case  may  comfort 
 them,  as  Joseph  did  to  his  brethren,  Gen.  1.  21  ;  and 
 as  the  prophet  Isaiah  sheweth  in  chap.  xl.  2.  If  this 
 be  our  duty  and  our  mercy  to  the  distressed,  then 
 they  offend  against  mercy  and  charity  who  speak  un- 
 comfortably unto  the  afflicted,  as  the  Jews  did  to  our 
 Saviour  upon  the  cross,  and  the  friends  of  Job  unto 
 Job,  which  much  displeased  the  Lord,  and  kindled  his 
 wrath  against  them.  Boaz  before  called  her  his 
 daughter,  but  she  nameth  herself  to  be  his  handmaid, 
 a  term  of  humility,  and  a  note  of  modesty  in  herself, 
 who  was  nothing  lifted  up  with  a  proud  conceit  of 
 herself  for  all  his  favour  and  commendations  ;  for  godly 
 and  humble  persons  are  in  themselves  no  whit  the 
 higher  minded  for  the  good  that  is  spoken  of  them,  nor 
 for  the  countenance  of  great  persons  towards  them,  for 
 they  truly  know  themselves  to  be  nothing,  and  that  all 
 is  from  God,  the  fountain  of  goodness.  Therefore 
 there  is  no  danger  to  praise  these  upon  just  cause  to 
 their  faces  for  their  comfort,  as  Boaz  doth  Ruth  here, 
 especially  being  in  a  low  estate  and  in  affliction. 
 •   Thouyh  I  be  not  like  one  of  thine  handmaidens.    Thus 
 
BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 doth  Ruth  debase  herself,  for  such  as  be  truly  religious 
 have  a  low  esteem  of  themselves.     The  examples  are 
 pregnant;  in  Moses,  Exodus  iii.  13;  Gideon,  Judges 
 vi.  15  ;  Abigail,  1  Sam.  xxv.  24 ;  and  the  centurion, 
 who  held  himself  not  worthy  that  Christ  should  come 
 under  the  roof  of  his  house,  so  lowly  thought  he  of 
 himself.     Because  they  know  and  feel  their  infirmi- 
 ties, they  have  overmastered  pride  and  self-love,  they 
 acknowledge  that  in  themselves,  that  is,  in  their  flesh, 
 dwelleth  no  good,  and  therefore  they  think  and  speak 
 of  themselves  very  humbly.     Which  grace  we  must 
 labour  for,  for  it  will  procure  love,  yea,  honour ;  for 
 he  that  humbleth  himself  shall  be  exalted,  Prov.  xxii. 
 4,  and  xv.  33.     Now,  the  true  signs  of  such  as  be 
 lowly  in  their  own  eyes  are  these  :  First,  they  think 
 better  of  others  than  of  themselves,  as  Ruth  doth  here, 
 and  as  men  should  do,  Philip,  ii.  3.     Secondly,  they 
 be  loath  to  undertake  great  and  high  matters,  as  Moses 
 to  go  to  Pharaoh,  and  to  bring  Israel  out  of  Egypt, 
 Exod.  iii.  11 ;  and  David  to  be  Saul's  son-in-law,  1 
 Sam.  xviii.  23.     Thirdly,  if  they  be  advanced,  they 
 receive  honour   with  great  humility,  as  Abigail  did, 
 1  Sam.  xxv.  41.     Fourthly,  in  their  high  place  and 
 prosperity  they  be  not  of  a  proud  and  haughty  spirit, 
 as  we  may  see  in  Joseph,  Moses,  David,  Esther,  ruled 
 by  Mordecai,  and  in  the  apostle  St  Paul.     Fifthly, 
 they  scorn  no  duty,  though  mean,  if  it  be  a  duty  for 
 them  to  do,  Gen.  xiii.  8.     Abraham,  the  uncle,  will 
 entreat  peace  at  the  hands    of  his  nephew  Lot ;  if 
 Dathan  and  Abiram  scorn  to  come  to  Moses,  he  will 
 go  to  them,  Num.  xvi.  12,  25.     They  stand  not  upon 
 their  place,  so  as  they  neglect  what  is  fit  to  be  done. 
 Which  justly  reproveth  those  which  have  too  high  an 
 esteem  of  themselves  ;  which  pride  ariseth,  first,  of  an 
 overweening  of  themselves,  of  their  own  gifts,  or  what 
 they  think  to  be  good  in  them.     Secondly,  by  only 
 looking  upon  the  good  in  them,  and  what  by  their 
 place  and  birth  they  may  claim,  but  not  at  all  of  the 
 evils  in  themselves,  by  which  they  have  cause  to  be 
 cast  down.     And  thirdly,  by  comparing  themselves 
 either  with  their  inferiors  or  with  their  equals,  upon 
 whom  yet  they  cannot  look  with  an  equal  eye,  but  with 
 some  better  esteem  of  themselves,  by  some  one  thing 
 or  other  wherein  they  would  find  themselves  to  excel 
 them;  but  they  never  look  upon  their  superiors,  except 
 with  the  eye  of  envy,  nor  upon  any  in  that  wherein 
 they  be  overmatched,  which  maketk  them  so  proud. 
 The  true  signs  whereof  are  these,  First :  they  highly 
 esteem  of  themselves,  and  very  meanly  of  others,  and 
 that  often  of  their  betters,  as  did  Gaal,  Judges  ix.  28, 
 29.     Secondly,  they  have  aspiring  spirits,  and  think 
 themselves  worthy  of  higber  places,  as  Adam  and  Eve, 
 Absalom,  with  Korah  and  his  company.     Thirdly,  they 
 are  in  prosperity  impatient,  and  cannot  endure  the 
 neglect  of  duty  towards  them,  which  they  look  for,  as 
 Haman,  Esther  iii.  5  and  v.  9.     Lastly,  they  disdain 
 to  be  at  command  of  their  betters,  as  did  Dathan  and 
 Abiram,  Num.  xvi.  12,  and  Hagar  to  be  in  subjection 
 
 to  her  mistress,  Gen.  xvi. ;  for  they  think  themselves 
 as  good  as  others. 
 
 Quest.  Here  it  may  be  asked,  how  Ruth  was  unlike 
 to  Boaz's  handmaidens  ? 
 
 Ans.  It  is  thought  she  so  spake,  because  she  was 
 not  an  Israelitish  born,  one  within  the  covenant  and 
 of  God's  people,  but  a  Moabitish  woman,  of  an  idola- 
 trous kindred  and  incestuous  race.  In  which  respect 
 she  might  well  think  herself  inferior  to  them  ;  for  the 
 children  of  the  church  are  more  excellent  than  any 
 other  people  whatsoever.  David  therefore  held  it  better 
 to  be  a  door-keeper  in  God's  house,  than  to  dwell  in 
 the  tents  of  the  ungodly  ;  and  Moses  judged  the 
 Israelites  in  affliction  more  happy  than  the  Egyptians 
 and  himself  in  Pharaoh's  court ;  for  the  church's  chil- 
 dren are  God's  children,  when  all  other  are  but  his  ser- 
 vants ;  they  are  in  the  covenant  of  God,  the  other 
 strangers  ;  they  have  spiritual  gifts  communicated  to 
 them,  the  other  enjoy  but  temporal  favours ;  they  are 
 highly  esteemed  of  God,  and  bought  with  a  price,  when 
 the  other  are  accounted  but  as  whelps,  as  Christ  spake 
 to  the  Canaanitish  woman,  and  are  left  in  their  spiri- 
 tual captivity  ;  they  have  angels  for  their  guard,  and 
 commanded  to  attend  upon  them,  the  other  have  not 
 so  ;  lastly,  they  have  inheritance  in  heaven,  but  the 
 wicked  shall  go  into  hell,  and  all  the  people  which  for- 
 get God.  And  therefore  in  this  respect  Ruth  might 
 speak  truly,  though  now  she  was  become  a  proselyte, 
 and  so  was  to  be  held  as  one  of  the  Lord's  people. 
 
 Ver.  14.  And  Boa •:  said  unto  her,  At  meal-time  come 
 thou  hither,  and  eat  of  the  bread,  and  dip  thy  morsel  in 
 the  vinegar.  And  she  sat  beside  the  reapers  :  and  he 
 reached  her  parched  corn,  and  she  did  eat,  and  iv as  suf- 
 ficed, and  left. 
 
 The  last  words  of  Boaz  in  this  first  conference  with 
 Ruth,  still  expressing  more  and  more  his  love  unto 
 her  :  first,  in  calling  her  to  their  victuals  ;  then,  in 
 giving  her  some  himself,  even  so  much  as  was  sufficient 
 for  the  present,  and  more  also,  for  she  left  thereof. 
 So  here  Boaz  inviteth  her  to  dine  with  them  ;  then  she 
 sitteth  down,  he  welcometh  her,  and  she  eateth  and  is 
 sufficed. 
 
 And  Boaz  said  unto  her.  The  more  thankful  she 
 shewed  herself,  the  more  favour  she  found  ;  for  thank- 
 fulness and  humility  increase  favour,  as  we  see  here. 
 Which  two  virtues  are  so  lovely,  as  they  draw  the  lik- 
 ing of  all  men  unto  them.  Humility  graceth  a  man's 
 person,  and  another  thinketh  himself  honoured  by  a 
 humble  carriage  towards  him,  and  thanks  is  the  prais- 
 ing of  his  goodness,  and  an  acknowledgment  of  being 
 beholden,  which  do  much  move  men's  hearts  unto 
 kindness  and  favour.  Very  thankful  was  St  Paul, 
 Philip,  iv.  15,  and  so  was  David,  1  Sam.  xxx.  26,  to> 
 them  which  did  them  good,  whose  examples  we  must 
 follow. 
 
 At  meal-time  come  thou  hither.  Boaz  knew  her  to  be 
 poor,  and  therefore  he  helpeth  everv  way  to  supply  her 
 
 376 
 
Ver.  14..  J 
 
 BERNARD  ON  RUTH. 
 
 53 
 
 wants  ;  in  the  field  for  the  present,  but  he  leaveth  her 
 to  her  labour,  to  provide  for  afterwards.  And  thus 
 the  poor  are  to  be  sustained  in  their  present  wants,  so 
 as  they  may  yet  follow  their  calling,  and  labour  there- 
 in. In  saying  '  at  rueal-time,'  it  noteth  that  there 
 were  set  times  to  eat,  and  preparation  made  for  it. 
 And  so  indeed  do  good  householders,  as  we  see  in  the 
 commendations  of  the  good  housewife,  Prov.  xxxi.  15, 
 for  this  argueth  a  care  and  love  to  servants,  and  also 
 preventeth  their  lingering  in  their  labour,  when  they 
 need  not  murmur  for  their  diet,  nor  long  wait  for  it. 
 This  care  should  be  in  the  governors  of  families,  which 
 reproveth,  first,  such  as  can  call  upon  their  ser- 
 vants to  set  them  to  work,  but  are  too  negligent  in 
 preparing  food  for  them,  wholesome  and  sufficient ; 
 secondly,  such  as  do  provide,  but  not  in  due  season  ; 
 thirdly,  such  as  will  provide  in  time,  but  will  hardly 
 allow  them  time  to  eat,  for  hastening*  them  to  their 
 work.  But  these  cause  servants  to  pocket,  to  steal,  to 
 have  their  secret  meetings,  to  the  great  damage  of  the 
 family,  and  so  make  good  that  which  Solomon  saith, 
 Prov.  xi.  24,  '  There  is  that  withholdeth  more  than  is 
 meet,  but  it  tendeth  to  poverty.'  This  also  is  con- 
 trary to  that  precept  in  some  sort,  Deut.  xxv.  4, 
 '  Thou  shalt  not  muzzle  the  mouth  of  the  ox  which 
 treadeth  out  the  corn.'  And  it  is  contrary  to  the  con- 
 dition of  such  as  be  godly ;  for  such  a  one  is  merciful 
 to  his  beast,  Prov.  xii.  10,  then  much  more  to  his 
 servant. 
 
 And  eat  of  the  bread,  and  dip  thy  morsel  in  the 
 vinegar.  Here  is  their  household  fare  and  harvest 
 men's  feeding  ;  they  had  bread  of  wheat,  1  Kings  v. 
 11,  but  the  usual  was  of  barley,  being  most  commonly 
 mentioned,  Judges  vii.  13,  2  Kings  iv.  42,  Joshua  vi. 
 9,  as  the  ordinary  bread.  Vinegar  was  used  in  hot 
 countries,  both  to  stir  up  appetite  and  to  quench 
 thirst  ;*  they  used  also  oil,  1  Kings  v.  11.  In  Italy 
 they  used  in  harvest  to  mingle  vinegar  and  wine  and 
 water  together.  This  fare,  provided  for  Boaz's  family, 
 he  allowed  Ruth  to  eat  of;  for  a  merciful  man  will  not 
 only  relieve  the  poor  abroad,  but  sometimes  at  home 
 with  the  food  of  his  family,  as  Job  did,  Job  xxxi.  17, 
 18.  He  limits  not  his  goodness,  but  is  ready  to  help 
 as  he  seeth  occasion,  and  as  the  poor  shall  stand  in 
 need,  Neh.  v.  18.  Let  the  rich,  then,  this  way  relieve 
 the  poor,  Luke  xiv.  13,  14  (and  not  play  the  Nabal's 
 part,  1  Sam.  xxv.  11),  if  reason  so  require.  Note  again 
 here,  what  homely  and  plain  fare  the  godly  in  former 
 times  were  contented  to  live  with  usually.  See  this 
 in  Abraham  his  entertainment,  bread,  butter,  milk, 
 and  veal ;  he  runneth  to  fetch  the  calf  himself.  Sarah 
 bakes  the  cakes,  and  the  man  dresseth  the  calf,  for 
 which  the  strangers  stay.  Poor  feeding  had  the  pro- 
 phets ;  though  Elisha  bade  set  on  the  great  pot,  2  Kings 
 iv.  38,  it  was  but  homely  fare.  They  were  not  so 
 dainty-toothed  as  now  men  be,  which  can  eat  nothing 
 but  what  is  finely  cooked.  The  first  sweet  tooth  that 
 *  Lavater  in  hunc  locum. 
 377 
 
 in  Scripture  I  do  read  of  was  old  Isaac,  Gen.  xxvii. 
 4  ;  he  loved  savoury  meat  which  Esau  provided  for 
 him,  in  whom  he  took  such  pleasure  for  his  venison 
 and  sweet  meats,  that  he  would  have  turned  the  bless- 
 ing due  to  Jacob  upon  him,  which  that  profane  Esau 
 had  formerly  sold  for  a  mess  of  pottage,  in  the  sale  of 
 his  birthright.  The  godly  should  not  eat  for  the 
 palate,  and  to  please  appetite,  but  to  preserve  nature, 
 which  is  contented  with  a  little,  and  wholesome,  though 
 it  want  the  dainty  cooking.  Hungry  stomachs,  and 
 bodies  well  laboured,  will  not  much  care  for  sauce  ; 
 this  daintiness  ariseth  of  idleness,  and  too  much  plenty, 
 which  do  breed  diseases,  and  shorten  life  in  many. 
 Let  these  nice  stomachs  know  that  Esau  who,  no 
 doubt  fed  daintily,  that  could  provide  so  well  for  his 
 father,  yet,  when  he  came  once  home  hungry,  could 
 be  glad  of  a  hunter's  fare,  and  sup  up  a  mess  of  pot- 
 tage ;  such  a  delicate  cook  is  hunger,  which  can  sea- 
 son and  make  savoury  very  homely  cheer.  The}'  that 
 despise  plain  feeding,  and  love  to  fare  delicately  every 
 day,  must  remember  that  it  was  the  practice  of  hitu 
 that  went  to  hell,  he  fared  deliciously  every  day,  Luke 
 xvi.  19.  This  hardens  the  heart  of  such,  not  to  re- 
 gard the  poor,  as  it  did  his.  This  is  chargeable,  and 
 bringeth  unto  poverty,  Prov.  xxi.  16,  and  withholdeth 
 men  from  doing  good  works  ;  for  three  things  have 
 destroyed  charity  among  us  in  rich  men  and  gentle- 
 men, as  they  be  called,  to  wit,  costly  buildings,  costly 
 raiment,  and  costly  fare.  Lastly,  this  engendereth  lust ; 
 whence  follow  many  enormities  in  them  which  follow 
 idleness,  one  of  the  sins  of  Sodom,  Ezek.  xvi.  This 
 moderate  feeding,  and  homely  wholesome  tare,  which 
 formerly  men  were  content  to  feed  upon,  may  reprove 
 the  daintiness  of  servants,  which  now-a-days  will 
 hardly  be  content  with  such  fare  in  their  master's  ser- 
 vice, as  when,  after  coming  to  their  own  hand,  they 
 would  be  glad  of  the  worst  bit  thereof ;  but  thus  it  is 
 when  men  know  not  when  they  be  well,  neither  under- 
 stand what  it  is  to  be  maintained  of  others,  till  they 
 come  to  find  themselves. 
 
 And  she  sat  beside  the  reapers.  She  did  not  im- 
 pudently thrust  in  herself  amongst  them,  but  modestly 
 took  place  somewhere  beside  them  ;  whose  example 
 teacheth,  that  free  favours  are  to  be  modestly  received 
 of  the  poor.  It  is  civility,  it  is  a  virtue  praiseworthy. 
 And  therefore  let  the  poor  learn  modesty,  learn  to 
 carry  themselves  as  they  ought ;  they  shall  procure 
 more  favour  than  the  impudent  and  the  unmannerly 
 beggars. 
 
 And  he  reached  her  parched  corn.  That  is,  corn 
 steeped  and  dried,  and  made  for  to  eat.  This  we 
 read  of  elsewhere  also  as  a  common  food,  1  Sam.  xvii. 
 17,  and  2  Sam.  xvii.  28,  Lev.  xxiii.  14.  This  was 
 of  the  best  food  at  the  table.  This  kind  of  food  was 
 presented  to  David  and  his  followers,  2  Sam.  xvii.  28, 
 and  the  same  carried  by  him  from  his  father  to  his 
 brethren,  1  Sam.  xvii.  17,  an  ephah  of  it;  so  Abigail 
 brought  to  David  five  measures  hereof,  1  Sam.  xxv. 
 
54 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 18,  and  of  this  Boaz  giveth  to  Ruth,  noting  his  kind 
 courtesy  to  her ;  for  it  is  a  note  of  respect  when  the 
 master  of  the  table  reacheth  of  that  which  is  before 
 him  unto  others.  So  did  Elkanah  to  Hannah,  1  Sam. 
 i.  4,  whom  he  specially  loved ;  yea,  some  time  thus 
 did  our  Saviour  to  his  disciples,  Luke  xxiv.  30,  John 
 xxi.  30,  which  men  do  now  follow,  but  oftener  therein 
 shewing  their  own  good  manners,  as  it  is  accounted, 
 than  making  it  the  token  of  love,  which  by  these  things 
 now  in  this  complimenting  age  cannot  be  discerned. 
 Observe  hence  further,  that  a  godly  rich  man  can  be 
 content  that  the  godly  poor  taste  of  the  best  of  that 
 which  is  before  him,  for  such  he  knoweth  are  near  to 
 him  in  Christ,  and  dear  to  God  his  Father.  He  gave 
 not  to  Ruth  what  he  would  have  given  to  his  dogs,  or 
 what  is  hardly  fit  for  dogs,  or  good  for  none  but  for 
 dogs.  Many,  indeed,  give  to  their  dogs  what  might 
 be  fit  for  the  poor  (an  evil  sin  under  the  sun,  which 
 may  cause  them  or  theirs  to  want),  and  others  give 
 only  to  the  poor  what  else  they  would  give  their  dogs, 
 by  a  too  base  estimation  of  their  poor  brethren.  Such 
 gifts  are  not  esteemed  of  God,  though  he  say  that  what 
 is  given  to  them  is  lent  to  him ;  but  it  must  be  an 
 alms  beseeming  them,  and  fit  for  a  Christian  to  give 
 to  a  man,  and  not  unto  a  dog. 
 
 And  she  did  eat,  and  was  satisfied,  and  left.  As  she 
 sat  down  to  eat,  being  bidden,  so  she  did  eat  as  much 
 as  did  suffice,  and  left.  Which  sheweth,  first,  her 
 plenty,  which  is  a  blessing  of  God  to  have  enough  to 
 suffice  nature,  for  so  God  promiseth  to  his,  Deut.  xi. 
 15,  Lev.  xxv.  5,  Ps.  xxxvii.  3.  Now  this  blessing 
 stands  in  three  things  :  first,  in  health,  with  a  good 
 stomach,  that  nature  may  receive  food  for  nourish- 
 ment; secondly,  in*  competency  of  food,  and  whole- 
 some withal ;  thirdly,  in  God's  blessing  of  the  same 
 received,  that  it  may  strengthen  us.  None  of  these 
 can  be  wanting  to  the  necessary  preservation  of  life ; 
 for  stomach  without  food,  food  without  health  and 
 stomach,  and  both  without  God's  blessing,  are  not 
 able  to  save  life.  Where,  therefore,  they  concur,  men 
 have  cause  to  bless  God  so  much  for  the  plenty.  In 
 the  next  is  shewed  her  moderation :  she  ate  not  to 
 satiate,  but  what  was  sufficient,  for  moderate  feeders 
 eat  only  to  content  nature  ;  and  that  is  sufficient  which 
 refresheth  the  body,  and  keepeth  it  apt  for  labour,  and 
 not  that  which  satisfieth  the  unruly  appetite,  but  over- 
 chargeth  nature.  This  teacheth  us  to  eat  what  may 
 suffice,  and  be  thankful  to  God.  Two  extremes  are 
 to  be  avoided ;  the  one  is  such  abstinence  whereby 
 sufficient  food  is  not  received  to  sustain  life,  either  of 
 a  foolish  devotion,  as  some  formerly  have  done,  or  else 
 of  a  desperate  neglect  of  life,  which  is  the  murdering 
 of  a  man's  self.  The  other  is  excess,  which  is  the  sin 
 of  gluttony,  overcharging  nature,  which  sin  is  forbid- 
 den in  Scripture.  It  breedeth  security  in  the  heart, 
 Luke  xxi.  34,  Rom.  xiii.  13,  and  diseases  in  the  body, 
 and  so  shorteneth  life.  Such  a  one  as  is  so  given  to 
 this  sin  is  a  belly-god,  Philip,  iii. ;  he  is  like  the  horse- 
 
 leech, which  sucks  till  it  can  draw  blood  no  longer, 
 but  is  ready  to  burst.  He  is  like  the  fish  called  oyios, 
 or  the  ass-fish,  which  hath  the  heart  in  the  belly;  so 
 is  this  man  set  all  on  his  paunch.  He  is  like  the  beast 
 called  gulon,  a  name  answerable  to  his  nature,  which 
 eateth  that  which  he  preyeth  upon,  if  it  be  a  horse, 
 till  all  be  devoured/"  ever  filling  his  belly,  and  then 
 emptying  it,  and  then  falling  to  it  again,  till  all  be 
 consumed  :  such  a  delight  hath  he  in  his  appetite. 
 And  such  beast-like  men  there  have  been,  who,  having 
 filled  their  belly,  have,  for  the  greedy  desire  and  un- 
 satiableness  of  their  appetite  in  variety  of  dishes  and 
 delicacies,  wished  their  back  a  belly.  Such  gulons 
 may  from  this  beast  behold  themselves  how  like  him 
 they  be ;  but  I  may  say  how  worse  they  be ;  for  he  is 
 a  beast,  and  doth  but  like  himself,  but  these  be  men 
 having  reason  to  guide,  and  should  have  religion  to 
 bridle  their  devouring  nature  and  brutish  appetite. 
 Lastly,  note  that  Ruth  left  of  that  which  was  given 
 her,  which  she  also  reserved  to  give  unto  her  mother- 
 in-law,  as  it  follows  after  in  ver.  18. 
 
 Ver.  15.  And  when  she  was  risen  up  to  glean,  Boaz 
 commanded  his  young  men,  saying,  Let  her  glean  even 
 among  the  sheaves,  and  reproach  her  not. 
 
 Ruth's  return  to  her  labour  is  here  set  down,  and 
 her  encouragement  in  the  same  by  Boaz  his  love,  who 
 charged  his  servants  to  give  her  leave  to  glean,  and 
 that  among  the  sheaves,  and  not  reproach  her  for  so 
 doing. 
 
 Before  I  come  to  the  words,  here  it  may  be  de- 
 manded, whether  there  was  giving  of  thanks,  seeing 
 their  sitting  down  and  their  rising  up  to  labour  is  men- 
 tioned, but  not  this  duty  of  thanksgiving  and  prayer 
 to  God  for  a  blessing  upon  their  food  ? 
 
 Ans.  We  are  to  think  they  did,  though  not  here 
 noted,  for  everything  is  not  written  which  there  was 
 done,  as  Ruth's  thanks  for  her  food,  which  we  cannot 
 think  she  omitted,  who  before  did  shew  herself  every- 
 way so  thankful.  And  there  are  such  reasons  to  per- 
 suade us  that  Boaz  would  not  neglect  this  duty,  as  we 
 may  easily  admit  his  giving  of  thanks.  First,  his  own 
 godliness  and  knowledge  of  his  duty,  and  then  the 
 commandment  of  God,  Deut.  viii.  10,  which  he  could 
 not  be  ignorant  of,  and  of  which  no  doubt  he  made 
 conscience.  Therefore  let  not  any  from  hence  gather 
 a  loose  liberty  to  neglect  this  duty,  because  the  holy 
 writer  mentioneth  it  not,  but  learn  from  other  places 
 to  know  it  to  be  their  duty.  It  was  a  custom  among 
 Christians,  as  at  this  day  with  us.  There  is  a  com- 
 mandment to  glorify  God  in  eating  and  drinking. 
 The  creatures  of  God  are  to  be  received  with  thanks- 
 giving, and  are  sanctified  by  the  word  of  God  and 
 prayer,  1  Tim.  iv.  3,  5  ;  and  holy  men  have  used  it ; 
 Samuel,  1  Sam.  ix.  13,  St  Paul,  Acts  xxvii.  35,  yea, 
 when  he  and  the  people  had  long  fasted,  yet  ate  he 
 not  before  grace.  Our  blessed  Saviour,  the  innocent 
 *  Gesner. 
 
 378 
 
Ver.  16.] 
 
 BERNARD  ON  RUTH. 
 
 o;> 
 
 Lamb  of  God,  spotless  and  sinless,  yet  ate  not  but  first 
 gave  thanks,  John  vi.  11,  23.  It  therefore  is  our 
 duty,  and  befitting  all,  before  they  receive  food,  to  give 
 thanks  ;  for  what  can  our  meat  do  without  God's 
 blessing  ?  How  soon  have  some  been  choked,  and 
 have  ended  their  days  suddenly  !  And  do  we  not 
 remember  that  the  Israelites  perished  with  meat  in 
 their  mouths  !  Neither  let  this  duty  be  put  off  to 
 children,  as  if  it  were  too  mean  a  duty  for  the  master 
 of  the  table.  Were  it  not  grossly  ridiculous,  and  a 
 very  scornful  part,  for  a  man  to  receive  a  favour  from 
 a  king,  and  then  call  his  child  to  give  him  thanks  ! 
 Our  Saviour  put  not  this  off  to  another,  nor  Samuel, 
 nor  Paul :  are  they  not  worthy  imitation  ? 
 
 And  when  she  was  risen  up  to  glean.  The  history 
 turneth  again  to  Ruth,  and  sheweth  what  she  did  after 
 her  repast,  and  the  liberal  feeding  allowed  her  by  Boaz ; 
 she  betook  herself  to  gleaning  again,  and  returned  to 
 her  former  labour.  Whence  we  may  learn,  I.  That 
 the  godly  poor,  by  their  favours  received,  and  helps  in 
 their  need,  are  not  the  more  negligent,  but  the  rather 
 the  more  painful  in  their  labours,  as  may  be  seen  here 
 in  Ruth  ;  for  they  know  that  such  helps  are  for  to  stir 
 them  up  to  well-doing,  which  use  the}'  make  of  them, 
 and  not  to  live  idly,  as  many  do,  who  are  not  worthy 
 to  eat,  2  Thes.  iii.  The  poor  are  to  follow  Ruth's 
 steps,  and  learn,  for  the  mercies  of  men  towards  them, 
 to  continue  painful  in  their  calling.  II.  That  the  true 
 use  and  end  of  receiving  food  is  to  strengthen  our 
 bodies,  to  preserve  them  in  labour,  Eccles.  x.  17.  Ruth 
 eateth  to  suffice  nature,  to  return  to  work.  The 
 apostle  joineth  eating  and  labour  together,  2  Thes.  iii. 
 10,  neither  would  he  eat  the  bread  of  idleness,  2  Thes. 
 iii.  8,  nor  the  good  woman  commended  in  the  Pro- 
 verbs, Prov.  xxxi.  27.  God  would  not  allow  the  sole 
 monarch  of  all  the  whole  earth,  no,  not  in  innocenc}7, 
 when  the  earth  brought  forth  without  labour,  to  eat 
 without  painstaking  ;  he  must  dress  the  garden.  Food 
 is  the  reward  of  labour  of  such  as  be  able,  and  it  is  a 
 blessing  to  eat  the  labour  of  our  hands,  Ps.  exxviii.  2. 
 Therefore  such  are  here  reproved  which  rise  up  to  eat 
 and  drink,  and  do  eat  and  drink  to  rise  up  and  play, 
 or  prate,  or  sleep,  or  to  run  to  plays,  to  fulfil  their 
 lust  ;  to  deck  themselves  like  wantons,  the  sons  and 
 daughters  of  Belial,  of  Jezebel ;  some  be  Cain's  race, 
 and  eat  to  be  vagabonds,  going  up  and  down  begging; 
 some  of  Esau's  race,  and  eat  to  hunt  and  hawk,  till 
 they  have  sold  their  inheritance  for  a  mess  of  pottage, 
 and  themselves  be  less  worth  than  one  meal  which  they 
 before  bestowed  upon  their  dogs.  These  should  know 
 that  they  are  born  to  labour,  and  that  godly  men  and 
 women  have  so  bestowed  their  time ;  yea,  Jesus  Christ 
 himself  lived  in  a  calling  painfully. 
 
 Boaz  commanded  his  young  men,  saying,  Let  her  glean 
 even  among  the  sheaves.  What  Ruth  desired,  ver.  7, 
 here  Boaz  alloweth  her,  when  he  saw  her  so  well  given 
 and  so  painful.  So  we  see  how  the  godly  diligent 
 hand  obtaineth  favour  and  a  blessing,  Prov.  xiii.  4,  as 
 379 
 
 appeareth  in  Ruth  here,  and  in  Jacob,  Gen.  xxxi., 
 whose  pains  the  Lord  rewarded  abundantly.  This  is 
 taught  in  the  parable  of  the  talent,  Mat.  xxv.,  in  which 
 the  stock  of  the  diligent  is  increased,  for  God  hath 
 thus  promised  to  do,  Prov.  xiii.  4  ;  and  labour  is  a 
 means  appointed  of  God  to  get  his  blessings,  who  also 
 openeth  the  heart  of  the  rich  to  do  good  to  the  poor, 
 which  labour  painfully.  Would  we  have  supply  of 
 our  wants  ?  would  we  have  earthly  blessings  ?  then 
 must  we  labour  and  take  pains.  Of  gathering  among 
 the  sheaves,  see  verse  7.  Boaz  here  is  not  only  con- 
 tent that  she  should  gather  by,  or  besides,  but  between 
 the  sheaves,  where  more  plentiful  gathering  was  of 
 ears  and  scattered  corn ;  it  w7as  more  than  a  common 
 favour,  an  argument  of  his  special  love.  The  rich  are 
 to  be  merciful,  yet  may  they  extend  their  bounty,  as 
 they  shall  like,  to  one  more  than  to  another,  as  they 
 shall  think  fitting.     Of  which  before  on  verse  7. 
 
 And  reproach  her  not;  or,  as  the  marginal  reading 
 is,  shame  her  not.  From  these  words  note,  I.  Young 
 men  are  apt  to  offer  injury,  and  to  reproach  the  poor 
 women,  widows,  and  strangers ;  else  Boaz  would  not 
 have  given  them  this  charge,  but  that  he  knew  their 
 wanton  behaviour  by  nature,  and  how  the  Jews  took 
 liberty  to  use  their  speeches  against  such  strangers, 
 especially,  perhaps,  when  they  saw  her  better  respected 
 than  their  own  countrywomen.  II.  That  reproaching 
 is  to  put  shame  upon  one  ;  therefore  is  such  a  word* 
 here  used,  as  may  be  translated  either  way.  III.  That 
 goodness  and  mercy  stands  not  only  in  doing  good, 
 but  also  in  preventing  evil,  as  much  as  lieth  in  us ; 
 both  is  here  done  by  Boaz,  as  is  also  before  noted  out 
 of  verse  9. 
 
 Ver.  1G.  And  let  fall  also  some  of  the  handfuls  of 
 purpose  for  her,  and  leave  them,  that  she  may  glean 
 tliem,  and  rebuke  her  not. 
 
 Boaz's  speech,  continued  to  his  servants,  touching 
 his  liberality  towards  Ruth,  who  thought  it  not  enough 
 to  let  her  glean  among  the  sheaves  (for  that  he  knew 
 she  would  not  filch  nor  steal  out  of  them),  but  he 
 commandeth  his  servants,  that  they  should  of  purpose 
 let  fall  handfuls  for  her  to  gather,  and  not  rebuke  her 
 for  so  doing.  So  here  is  Boaz's  charge,  with  the  end 
 why,  and  also  a  forbidding  of  them  to  rebuke  her. 
 
 And  let  fall  also  some  of  the  handfuls  of  purpose  for 
 her.  As  they  reaped,  they  cut  by  handfuls,  and 
 thereof  made  sheaves,  of  which  handfuls  they  should 
 let  some  fall,  as  they  were  reaping,  or  else  some  of 
 them,  as  they  were  binding  up  the  sheaves,  which  is 
 the  more  likely.  Howsoever  it  was,  we  may  note, 
 I.  That  a  merciful  man  and  a  godly  man  is  frank- 
 hearted  to  the  godly  poor,  such  as  be  painful  and  de- 
 serve love.  This  is  evident  in  Boaz,  whose  merciful 
 kindness  is  many  ways  set  forth ;  he  spake  to  her  in 
 a  loving  appellation,  calling  her  daughter ;  he  admit- 
 ted her  to  his  table  as  one  of  his  family ;  he  praised 
 
00 
 
 RERXARD  OX  RUTH. 
 
 [Chap.  II. 
 
 her  virtues,  and  prayed  for  her ;  he  hound  his  ser- 
 vants to  the  good  behaviour  towards  her,  to  prevent 
 injury  which  might  he  offered  to  her  ;  and  he  also  did 
 give  to  her,  and  that  both  freely  without  asking,  and 
 largely  without  niggardly  sparing.  Now  a  good  man 
 is  moved,  as  Boaz,  to  this,  because  he  conceiveth  the 
 misery  of  another  with  a  fellow-feeling ;  he  placeth 
 himself  in  their  stead,  and  considereth  his  own  frailty, 
 the  world's  mutability,  and  that  he  may  stand  in  need 
 if  God  should  lay  his  hand  upon  him ;  lastly,  he 
 knoweth  that  God  loveth  a  cheerful  giver.  Therefore, 
 here  let  us  in  our  charity  towards  the  godly,  imitate 
 this  blessed  Boaz  ;  shew  our  love  in  words,  in  deeds, 
 in  doing  good,  in  preventing  evil  every  way  ;  and  what 
 we  do,  to  do  it  freely  and  bountifully.  Many  will  not 
 give,  as  being  altogether  merciless  ;  but  let  them  re- 
 member the  threatening  of  James,  chap  ii.  13.  Many 
 will  give,  but  not  largely,  nor  freety,  without  impor- 
 tuning, though  they  be  able,  and  their  brethren  stand 
 in  need.  II.  Note  that  servants  are  not  to  give  what 
 is  their  master's,  without  his  warrant :  for  Boaz  here 
 alloweth  them  to  give  her ;  and  without  this  warrant 
 it  had  not  been  lawful  for  them  to  have  thus  left  her 
 handfuls  of  corn  ;  for  servants  are  but  trusted  with, 
 or  amongst  their  master's  goods :  they  are  not  dis- 
 posers of  them  ;  the  disposing  is  at  the  pleasure  of  the 
 owner,  and  not  of  the  servants,  which  have  no  right 
 in  them  at  all.  Those  servants,  therefore,  which  will 
 take  upon  them  to  give  of  their  master's  goods,  under 
 pretence  of  charity,  or  what  else,  are  to  be  reproved ; 
 for  it  is  theft  so  to  do  without  the  will  of  the  owner, 
 Gen.  xxxi.  32  ;  and  the  gift  so  given,  under  what  show 
 soever,  is  not  acceptable  to  God ;  for  men  must  give 
 of  their  own,  and  not  be  liberal  upon  other  men's 
 estates. 
 
 And  leave  them,  that  she  may  glean  them.  Here  it 
 may  be  asked,  Why  did  not  Boaz  rather  give  her  a 
 quantity  of  corn,  and  so  send  her  home,  rather  than 
 to  let  her  abide  in  the  fields  to  glean  ?  Because  he 
 would  so  relieve  her,  as  yet  he  would  keep  her  in 
 labour,  and  not  maintain  her  in  idleness.  And  this 
 is  the  best  charity,  so  to  relieve  the  poor,  as  we  keep 
 them  in  labour.  It  benefits  the  giver,  to  have  them 
 labour ;  it  benefits  the  commonweal,  to  suffer  no 
 drones,  nor  to  nourish  any  in  idleness  ;  and  it  benefits 
 the  poor  themselves,  it  keeps  them  in  health,  it  dis- 
 covers them  to  be  idle  or  painful ;  if  painful,  it  pro- 
 cureth  them  favour ;  and  lastly,  it  keepeth  them  from 
 idleness,  and  so  fiom  a  sea  of  wickedness,  which  the 
 lazy  persons  are  subject  to,  and  run  into,  as  the 
 vagrant  poor  giveth  us  sufficiently  to  know,  which 
 dwell  among  us,  or  rather  rogue  up  and  down  without 
 dwelling  or  certain  abode.  Let,  therefore,  men  thus 
 relieve  the  poor  with  Boaz  ;  and  if  men  would  spare 
 from  excess  of  apparel,  dainty  fare,  idle  expenses  in 
 keeping  hawks  and  hounds,  in  following  unthrifty 
 gaming,  and  such  like,  and  lay  up  that  to  charitable 
 uses,  to  set  the  poor  on  work,  what  singular  good 
 
 might  be  done  !     The  poor  would  cease  to  complain, 
 and  the  rich  themselves  would  be  better  for  it. 
 
 And  rebuke  her  not.  This  caveat  he  addeth,  that 
 they  might  not  think  his  command,  to  let  fall  hand- 
 fuls, was  for  trial  of  her,  but  that  she  should  carry 
 away  what  they  should  so  let  fall,  without  check.  Be- 
 fore he  warned  them  not  to  reproach  her,  by  giving 
 her  ill  language  ;  and  here  he  would  not  have  her  to 
 suffer  rebuke  at  their  hands,  for  taking  what  he  shall 
 allow  her ;  for  the  servant  is  not  to  find  fault  with 
 an}*  person  for  receiving  his  master's  kindness :  he 
 may  dispose  of  his  own,  and  the  servant  is  not  to  dis- 
 like with  it,  in  checking  the  receiver,  in  whom  there  is 
 no  cause  of  rebuke,  but  rather  in  the  evil  eye  of  the 
 servant,  as  our  Saviour  sheweth  in  the  parable  of  the 
 vineyard,  Mat.  xx.  15. 
 
 Ver.  17.  So  she  gleaned  in  the  field  until  even,  and 
 beat  out  that  she  had  gleaned  ;  and  it  was  about  an 
 ephah  of  barley. 
 
 This  sheweth  the  continuance  of  Ruth  in  her  labour 
 till  the  end  of  the  day;  then,  her  beating  out  the  corn, 
 and  what  it  by  measure  came  unto  ;  the  scope  to  set 
 out  God's  blessing,  her  painful  travel,  and  Boaz's  fur- 
 therance thereof,  as  is  noted  in  the  former  verses,  by 
 allowing  her  to  glean  amongst  the  sheaves,  and  com- 
 manding  his  servants  to  let  fall  handfuls  for  her  to> 
 gather  up. 
 
 So  she  gleaned  in  the  field  until  even.  Ruth  abode 
 in  that  same  field,  as  Boaz  advised ;  there  she  found 
 kindness.  It  is  good  abiding  there  where  we  do  welL. 
 It  is  wantonness  to  be  removing  from  thence,  and  not 
 being  in  want,  as  many  light  servants  do,  who,  as 
 rolling  stones,  which  can  never  gather  moss,  feel  want 
 ere  they  be  aware.  Ruth  kept  herself  there  where 
 she  was  well ;  and  so  should  others  do,  and  reap  the 
 fruit  of  wisdom  and  constancy  ;  both  which  appeared 
 in  Ruth  herein.  Note  again,  from  her  example  of 
 sedulity,  that  such  as  love  labour  take  pains  so  long 
 as  they  may,  all  the  day  till  night ;  for  the  day  is  the 
 time  of  labour  till  the  evening,  as  the  psalmist  speak - 
 eth,  '  Man  goeth  out  to  his  labour  until  the  evening.' 
 Ruth  rested  not  till  the  time  of  rest ;  for  they  that 
 love  labour  do  strengthen  themselves  to  it,  as  Solo- 
 mon speaketh  of  the  good  housewife,  Prov.  xxxi.  17. 
 And  this  strengthening  is  thus  :  when  they  labour  to 
 come  with  a  good  will  to  work  ;  when  they  force  their 
 own  consciences  thereto  from  the  commandment  of 
 God  to  labour ;  when  they  do  consider  labour  as  the 
 ordinary  means  appointed,  both  to  get  an  outward 
 estate,  and  to  preserve  the  same ;  and,  lastly,  when 
 they  joy  in  the  fruit  of  their  labour,  and  reap  the  pro- 
 fit of  their  hands,  Prov.  xxxi.  18.  Thus  should  we 
 strengthen  ourselves  to  take  pains,  as  Ruth  here  did. 
 So  shall  we  eat  the  bread  of  our  own  hands,  as  the 
 apostle  exhorteth,  1  Thes.  iv.  11,  2  Thes.  iii.  12; 
 which,  as  before  I  have  noted,  is  a  blessed  thing,  Ps. 
 exxviii.  1  ;  and  we  shall  not  eat  the  bread  of  idleness,. 
 
 380 
 
Ver.  17.] 
 
 BERNARD  ON  RUTH. 
 
 Oi 
 
 the  bread  which  the  good  woman  would  not  taste  of, 
 Prov.  xxxi.  27  ;  it  is  unsavoury  to  all  that  truly  fear 
 God,  and  walk  as  they  should,  in  an  honest  calling. 
 This  diligence  and  constant  labour  of  Ruth,  checketh 
 those  which  will  not  work  on  the  day,  to  have  the 
 sweet  labouring  man's  rest  in  the  night ;  not  in  health, 
 to  relieve  themselves  in  sickness  ;  not  in  youth,  to 
 maintain  old  age ;  not  in  summer,  for  heat ;  not  in 
 winter,  for  cold ;  but  rather  as  drones,  desire  to  live 
 upon  the  sweat  of  other  men's  brows,  not  upon  the 
 labour  of  their  own  hands,  as  God  spake  to  Adam, 
 Gen.  iii.  They  also  are  here  reproved,  which  will  not 
 be  constant  in  labour,  but  work  only  by  fits  to  supply 
 present  wants,  and  to  have  money  to  spend,  not  set- 
 ting hand  to  labour  while  they  have  one  penny,  never 
 providing  for  the  time  to  come,  but  do  rest  upon  their 
 present  strength,  to  labour  for  supply  of  present 
 wants,  and  no  farther  ;  whereby  it  cometh  to  pass, 
 that  in  sickness  and  old  age  they  must  either  be  re- 
 lieved of  others,  or  perish  for  hunger. 
 
 And  beat  out  that  she  had  {/leaned.  She  was  both 
 the  gleaner  and  the  thresher.  Com  was  beat  out  some- 
 time by  oxen  or  horses  treading,  or  by  a  wheel  running 
 upon  it,  or  by  a  staff,  as  here,  or  by  the  flail,  as  now 
 everywhere  with  us.  It  was  a  mean  course  to  glean, 
 but  a  meaner  for  herself  to  sit  down  to  beat  out  what 
 she  had  gleaned ;  and  yet  this  she  did  before  she  went 
 home  to  her  mother-in-law,  whose  house  she  would  not 
 cumber,  nor  trouble  her  old  head  with  the  noise  of 
 the  beating  ;  she  would  brine;  home  all  ready  with 
 her.  She  laboured  more  like  a  servant  than  a 
 daughter-in-law,  and  yet  she  in  love  was  more  than  a 
 daughter-in-law.  Her  service  was  beyond  a  servant  in 
 labour  and  travel,  with  diligence  and  faithfulness,  and 
 her  love  surpassed  and  exceeded  the  love  of  many 
 natural  children.  The  thing  principally  here  to  be 
 noted  is  that  the  godly,  which  indeed  be  truly  humble 
 and  painful,  refuse  no  honest  kind  of  labour  :  Abel 
 will  keep  sheep,  Jacob  will  do  the  like*';  Sarah  will 
 bake  cakes,  even  ordinary  bread,  not  like  the  apothe- 
 cary's stuff,  such  as  our  ladies  perhaps  will  put  their 
 hands  unto,  if  their  fingers  be  yet  not  too  fine  ;  Re- 
 bekah  will  take  a  pitcher  and  fetch  water,  yea,  more, 
 will  draw  for  the  camels  of  a  stranger  out  of  courtesy ; 
 yea,  Gideon  will  thrash,  Boaz  will  lie  by  his  corn- 
 heap,  Ruth  will  beat  out  her  corn,  and  the  honourable 
 woman  will  put  her  hand  to  the  distaff.  The  reasons 
 are,  because  such  have  put  on  humilit}',  which  will 
 refuse  to  do  nothing  that  is  honest  and  lawful  ;  they 
 know  no  dishonesty  therein,  and  that  it  was  held  a 
 virtue  aforetimes  to  labour  in  such  things  as  the  pride 
 of  our  times  judge  base  and  contemptible,  and  them- 
 selves disgraced  therein.*  By  no  means  many  in  our 
 age  will  labour  upon  any  occasion  in  any  common 
 thing  ;  they  have  (forsooth)  their  reasons  ;  they  allege 
 birth :  but  who  better  born  than  Cain  and  Abel,  the 
 sons  of  the  sole  monarch  of  the  whole  world  ?    Christ 
 
 *  Vide  Martin  Bucer,  Be  Regno  Christi,  lib.  ii.  can.  48,  49. 
 381 
 
 Jesus,  by  birth  as  man,  descended  of  kings  and  the 
 king  of  Judah,  yet  was  a  carpenter,  Mark  vi.  3  ;  he 
 had  birth  to  have  boasted  on,  and  he  had  power  divine 
 to  have  exempted  him  from  labour,  yet  he  would  not 
 do   so.     King  Alphonsus,  doing  something  with  his 
 hands,  and  labouring  so    as  some  which  beheld  him 
 found  fault,  smiled,  and  said,  Hath  God  given  hands 
 to  kings  in  vain  ?     Yea,  the  Grand  Signior*  by  his 
 law,  as  I  take  it,  is  to  do  daily  some  bodily  work  with 
 his  own  hands ;  and  that  law  they  do  observe  to  grace 
 labour,  and  that  labouring  men  should  not  become 
 contemptible.     They  will  allege,  I  mean   our  gentle- 
 men idlers,  that  they  have  rich  parents  to  maintain 
 them,  that  they  need  not  work.     Yes,  if  not  for  main- 
 tenance, yet  to  prevent  a  world  of  wickedness  which 
 cometh  by  their  idle  life.     For  who  set  out  the  ensigns 
 of  pride  in  apparel  but  these  ?  who  prove  so  prodigal  ? 
 who  live  so  much  in  filthy  lusts  of  uncleanness  ?  who 
 maintain  play  and  playhouses  ?  who  are  the  tobacco- 
 nists, the  drunkards,  the  riotous  persons  ?  who  of  the 
 roaring  boys  and  damned  crew,  but  commonly  these  ? 
 Behold,  you  rich  parents,  the  goodly  fruit  of  the  idle 
 education  of  your  children  !    But  grant  they  prove  not 
 ever  such  as  be  here  named;  may  they  yet  live  without 
 callings,  and  only  live  idly  and   do   nothing,  because 
 their  parents  can  maintain  them  ?    Did  rich  Abraham 
 so  bring  up  Isaac,  or  he  so  Jacob,  and  this  man  so  his 
 children  ?  or  did  Jesse   thus  train  up  David  ?     If  he 
 had,  surely  he  had  never  been  king  of  Israel,  for  God 
 never  made   choice  of  any  man  to   advance  him  but 
 such  as  were  in  their  callings.     God  calleth  Moses 
 keeping  sheep,  so  David  ;f   and  Gideon  when  he  was 
 threshing,  and  Elisha  when  he  was   ploughing,  Amos 
 when  he  was  with  his  cattle.     What  shall  I  speak  of 
 the  apostles  when  Christ  did   call   them  ?     Was  not 
 some  mending  their  nets,  other  fishing,  another  sitting 
 at  the  receipt  of  custom?  none  idle  or  out  of  a  calling. 
 So  long  as  the  prodigal  son  lived  out  of  a  calling,  yea, 
 till  he  kept  swine,  as  base  as  it  was,  he  never  came  to 
 himself,  he  never  had  grace  to  repent.     These  idlers 
 and  loose  livers  yet  say  for  themselves  that  it  is  a  dis- 
 grace for  them  to  mind  so  mean  things,  as  the  men  of 
 old  time  did.     Disgrace  !   Who  can  hold  that  to  be  a 
 disgrace  which  better  men  have   done  ?     Better  for 
 piety  to  God,  better  before  men,  for  nobleness  of  birth, 
 for  greatness  of  state,  and  for  name  of  renown  in  the 
 world.     Again,  who  do  make   that  a   disgrace  now, 
 which  God  in  his  word  sheweth  to  have  been  their 
 praise  1     This   conceit   of  disgrace  ariseth  from  the 
 spirit  of  pride  and  vanity  in  the  sons  of  Belial.     But 
 if  conceit  of  disgrace  make  them  avoid  labour  in  some 
 calling,  whether  of  the  mind   or  body,  then  would  I 
 fain  know  why  they  avoid  not  those  things  wherein 
 disgrace  is  indeed,  and  why  they  shame  not  to  live 
 idly,   prodigally,   lasciviously,   in  riot  and  excess,  in 
 
 *  The  great  Lord  of  the  Turkish  empire, 
 f  See  what  David  was  when  he  yet  kept  sheep,  1   Sam. 
 xvi.  12,  18,  19,  and  xvii.  40,  42. 
 
58 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 foolish  pride  and  vanity,  and  lewd  courses,  unbe- 
 seeming the  name  of  Christianity.  Lastly,  these  un- 
 profitable members  will  say  they  have  better  been 
 been  brought  up  than  to  take  pains.  What  is  this 
 better  bringing  up  ?  It  is  to  follow  fashions,  or  to 
 drink  and  whiff  the  tobacco-pipe,  or  to  congee  and 
 compliment,  or  to  hunt  and  hawk,  and  then  curse 
 and  swear  as  the  furies  of  hell ;  or  else  to  handle  a 
 weapon  to  strike  and  stab,  and  upon  a  word  to  chal- 
 lenge, and  so  into  the  field  to  play  the  devil's  com- 
 panion, or  to  play  at  dice  and  cards,  or  to  read 
 amorous  books,  to  court  a  courtezan,  I  should  say 
 a  gentlewoman  or  a  young  gallant,  to  vanity  and 
 wantonness  ?  How  much  more  commendable  were  it 
 and  profitable  to  be  employed  in  some  good  litera- 
 ture, as  in  the  knowledge  of  tongues  and  arts?  And 
 will  their  bringing  up  allow  them  to  live  idly  ?  Was 
 not  Paul  brought  up  at  the  feet  of  Gamaliel,  a  great 
 statesman  among  the  Jews  ?  and  yet  he  laboured  with 
 his  hands,  and  never  lived  out  of  a  particular  call- 
 ing ?  And  was  not  Moses  brought  up  in  Pharaoh's 
 court,  and  in  all  the  learning  of  the  Egyptians  ? 
 Yet  did  he  live  in  a  calling,  and  would  be  a  shep- 
 herd rather  than  live  idly,  or  in  Pharaoh's  court 
 wickedly.  He  pleaded  not  his  birth,  his  gentry,  his 
 better  education,  as  these  do.  It  is  enough  to  be  a 
 gentleman,  as  they  speak  now-a-days,  to  countenance 
 him  in  sin,  in  sloth,  in  bravery,  in  contempt  of  a  strict 
 life,  to  live  out  of  a  calling,  saving  the  calling  of  a 
 gentlemen,  a  profession  so  abused  to  advance  sin  and 
 Satan's  kingdom,  as  nothing  more ;  yet  never  read  I 
 nor  heard  I  of  in  holy  writ,  or  elsewhere,  that  the 
 title  and  name  of  a  gentleman  should  be  a  calling  to 
 exempt  men  from  all  callings,  from  all  honest  labours, 
 and  to  leave  them  loose  as  wild  colts  without  bit  or 
 bridle,  to  their  own  lusts  and  licentious  liberty,  and 
 finally  to  their  ruin  and  destruction.  This  is  not 
 gentry,  but  rather  gentilism,  to  be  hated  of  a  Christian, 
 the  practice  whereof  was  odious  even  in  the  common- 
 wealths of  heathen  men. 
 
 And  it  was  about  an  ephah  of  barley.  Thus  much 
 her  day's  labour  came  unto,  which  was  almost  a  bushel 
 after  our  measure.  An  ephah  was  ten  times  as  much 
 as  an  omer,  Exod.  xvi.  86,  which  was  the  measure 
 for  gathering  manna,  ver.  16,  and  this  was  as  much 
 as  would  serve  one  man  bread  for  a  day.  So  Ruth 
 had  gathered  so  much  in  one  day  as  might  serve  her 
 many  days.  Thus  the  Lord  blessed  her  labour;  whence 
 we  may  learn  this,  that  the  Lord  can  and  will  give 
 sometime  a  plentiful  blessing  to  the  diligent  hand. 
 Thus  he  blessed  Jacob  in  his  painful  service,  so  as  he 
 was  able  to  give  to  Esau  a  present  of  five  hundred 
 fifty  head  of  beasts  and  cattle  of  one  sort  and  other, 
 Gen.  xxxii.  13,  14,  for  all  things  are  in  his  hand  and 
 at  his  disposing.  How  soon  did  he  enrich  again  Job? 
 It  is  nothing  with  the  Lord  to  make  a  poor  man  rich. 
 And  therefore  in  our  labours  let  us  have  recourse  unto 
 God,  because  he  giveth  power  to  get  wealth,  Deut. 
 
 viii.  18.  Without  his  blessing  our  labour  is  in  vain, 
 Ps.  cxxvii.  2,  Haggai  i.  6;  but  with  his  blessing  our 
 labour  shall  take  good  effect,  John  xxi.  6. 
 
 Ver.  18.  And  she  took  it  up,  and  went  into  the  city; 
 and  her  mother-in-law  savj  what  she  had  gleaned :  and 
 she  brought  forth,  and  gave  to  her  that  she  had  reserved 
 after  she  teas  sufficed. 
 
 Ruth's  comfortable  return  out  of  the  field,  with  what, 
 whither,  to  whom,  with  her  kindness  in  giving  what 
 she  had  reserved  at  meal-time  from  Boaz's  table,  so- 
 as  she  had  a  double  witness  to  shew  her  mother  his 
 kindness  :  the  ephah  of  barley  and  the  food  of  his 
 table,  both  which  did  (no  doubt)  greatly  comfort  the 
 heart  of  Naomi,  as  appeareth  by  her  hearty  prayers  in 
 the  next  verse. 
 
 And  she  took  it  up,  and  went  into  the  citg.  She 
 beareth  the  burden  herself.  And  this  is  noted  to 
 shew  how  the  Lord  taketh  notice  of  the  burdens  of 
 his  children,  which  are  of  two  sorts,  either  such  as  be 
 voluntarily  undertaken,  and  willingly  for  discharge  of 
 their  duty,  as  Jacob  in  his  service  to  Laban,  Gen. 
 xxxi.  12,  or  Ruth  here  for  her  honest  maintenance,  or 
 else  imposed  upon  them,  as  the  burdens  of  Pharaoh 
 upon  the  Israelites,  Exod.  iii.  7.  On  both  the  Lord 
 looketh,  approving  the  one  and  pitying  the  other,  . 
 which  may  give  comfort  unto  the  painful,  in  bearing 
 the  burden  of  their  calling,  or  of  oppression  ;  for  the  » 
 Lord  knoweth  their  troubles,  then-  labour,  and  travail, 
 and  will  do  them  good  in  the  end,  if  they  wait  with 
 patience. 
 
 And  her  mother-in-law  saw  what  she  had  gleaned. 
 By  this  it  appeareth  that  Ruth  did  hide  none  of  her 
 gleaning  from  Naomi,  but  shewed  her  all,  and  this  for 
 three  causes  :  to  manifest  God's  mercy  towards  her, 
 that  she  might  praise  God  with  her ;  to  shew  that  she 
 had  been  painful  in  her  absence,  and  not  spent  her 
 time  idly  ;  and  to  shew  her  faithfulness,  that  she  kept 
 nothing  from  her.  And  thus  should  children  and  ser- 
 vants do  to  such  as  depend  upon  their  labour ;  approve 
 their  labour  by  the  fruits  thereof,  and  their  faithfulness 
 unto  their  parents  and  masters.  They  may  not  be 
 faithless,  as  some  servants  be,  nor  careless  and  idle,  as 
 be  too  many  children,  who  under  their  parents  take 
 liberty  to  be  lazy,  when  yet  they  have  more  reason 
 to  be  painful  and  careful  than  servants,  as  nature, 
 better  maintenance,  and  the  hope  of  portions  and  in- 
 heritance bind  them. 
 
 And  she  brought  forth,  and  gave  her.  After  that 
 Ruth  had  shewed  what  she  had  gleaned,  she  took  out 
 some  victuals,  and  gave  to  her  mother-in-law  also. 
 Godly  children  are  kind  and  loving  to  their  parents. 
 If  this  be  in  a  daughter-in-law  to  a  mother-in-law, 
 much  greater  is  the  bond  of  duty  of  natural  children 
 to  their  natural  parents,  see  chap.  iv.  ver.  15,  if  they 
 be  truly  religious,  as  may  be  seen  in  David  to  his 
 parents,  1  Sam.  xxii.  8,  and  Joseph  to  his,  Gen. 
 xlv.  11.     And  good  reason  is  there  whv  they  should 
 
 382 
 
Ver.  19.] 
 
 BERNARD  ON  RUTH. 
 
 59 
 
 do  their  parents  all  good;  nature  binds  them,  also  the 
 commandment  of  God,  to  honour  them,  Exod.  xx., 
 which  comprehendeth  love,  reverence,  obedience,  and 
 relief ;  and  the  example  of  godly  children,  yea,  of  Christ 
 himself  uuto his  mother,  moveth  them,  John  xix.  26,  27. 
 There  be  also  rare  examples  for  this  among  the  heathen,* 
 .the  rather  to  persuade  Christians  hereunto,  lest  they 
 rise  up  in  judgment  against  them.  Let  children,  there- 
 fore, learn  to  be  kind  and  merciful  to  their  poor 
 parents,  and  not  be  like  the  unnatural  imps  whereof 
 there  be  these  sorts,  such  as  care  not  to  provide  for 
 them,  but  to  get  all  they  can  from  them  ;  they  are 
 not  willing  to  do  them  good,  but  grudge  to  relieve 
 them,  and  are  sick  of  their  lives,  wishing  their  death, 
 to  be  eased  of  the  burden.  Other  there  be  which 
 will  rob  their  parents,  and  steal  from  them  what  they 
 can  get,  yea,  and  think  it  no  sin,  as  Solomon  telleth 
 us,  Prov.  xxviii.  2,  4  ;  yet  are  they  the  companions  of 
 a  destroyer.  The  third  sort  are  those  hellish  monsters 
 who  rise  up  to  murder  their  parents  ;  but  the  Lord 
 revengeth  it,  as  we  see  in  the  example  of  Absalom. 
 
 That  she  had  reserved,  after  she  loas  sufficed.  It  is 
 meet  to  eat  to  suffice  nature  for  the  preservation  of 
 life,  and  the  better  enabling  of  us  to  walk  painfully 
 in  our  calling,  of  which  before  in  ver.  14.  Note  further 
 hence,  I.  That  such  as  have  true  love,  will  spare  from 
 themselves  to  relieve  others,  yea,  though  they  them- 
 selves be  but  poor,  and  have  nothing  but  from  hand 
 to  mouth,  as  we  say.  Of  this  we  have  here  an  ex- 
 ample, and  in  the  poor  widow  which  gave  her  twT0 
 mites,  Luke  xxi.  2  ;  yea,  our  Saviour,  who  was  re- 
 lieved by  others,  yet  kept  a  bag  for  the  poor;  he  spared 
 of  his  gifts  to  give  unto  others.  For  true  love  can- 
 not but  pity  the  want  of  others  ;  and  such  as  so  love 
 will  not  hoard  up  for  themselves,  and  let  their  poor 
 brethren  remain  in  want,  when  for  the  present  they 
 have  sufficient ;  tbey  live  in  hope  of  supply,  and 
 doubt  not  of  God's  providence  for  the  time  to  come, 
 when  they  give  charitably  what  they  may  spare  for 
 the  present.  This  condemneth  the  cursed  covetous- 
 ness  of  such  as  have  laid  up  in  store  for  many  years, 
 and  yet  will  not  bestow  anything  upon  such  as  do 
 need  ;  and  also  it  checketh  such  as  excuse  and  exempt 
 themselves  wholly  and  always  for  giving  anything,  be- 
 cause they  be  poor.  If  this  plea  had  stuck  in  the 
 heart  of  the  poor  widow  which  cast  her  mites  into  the 
 treasury,  she  would  have  reserved  them  to  herself, 
 but  so  should  she  have  lost  her  eternal  praises. 
 
 II.  Such  as  would  thrive,  spend  not  all  at  once, 
 but  reserve  somewhat  both  for  themselves  and  for 
 others.  Ruth  ate,  she  was  sufficed,  and  reserved 
 some  for  afterwards  for  her  mother  and  herself ;  she 
 was  not  riotous  and  wasteful  because  she  had  more 
 tban  did  suffice  for  the  present:  for  such  as  be  pain- 
 ful know  how  they  come  by  that  which  they  have  ; 
 they  also  know  it  to  be  a  virtue  to  spare  and  keep 
 what  necessity  causeth  not  to  be  laid  out,  neither 
 *  See  Val.  Max.,  lib.  v.  cap.  4. 
 ooo 
 
 charity  nor  pity  to  be  spent ;  they  know  that  what 
 they  have  is  so  their  own  before  men,  as  yet  before 
 God  they  are  but  stewards  thereof.  Therefore  from 
 this,  and  Ruth's  example,  we  must  learn  frugality,  to 
 use  God's  blessings  to  do  ourselves  good  ;  but  we 
 must  beware  of  waste,  and  not  let  anything  be  lost,  as 
 our  Saviour  commanded,  John  vi.  12,  13,  when  he 
 had  fed  so  many  thousands.  They  then  here  are 
 worthy  of  just  reprehension,  who  wastefully  consume 
 God's  blessings  :  some  on  their  belly,  as  do  drunkards 
 and  gluttons  ;  some  on  their  fleshly  delights,  bringing 
 themselves  to  a  morsel  of  bread  ;  others  upon  play 
 and  gaming,  idle  and  prodigal  unthrifts,  such  as  this 
 our  nation  now  is  too  much  burdened  with  ;  others 
 upon  too  costly  and  often  fantastic  attire,  tbe  ensign 
 of  pride  and  vanit}',  to  whom  if  any  speak  for  their 
 reformation,  they  reply  with  words  of  contempt  of 
 others,  and  careless  neglect  of  their  own  estate,  saying, 
 They  spend  but  their  own,  what  have  any  to  do  with 
 it  ?  But  these  must  remember  that  they  must  give 
 an  account  unto  God,  whose  blessings  they  waste  ; 
 they  must  also  know  that  God's  gifts  are  not  given 
 them  to  consume  wholly  upon  themselves  after  their 
 lusts,  but  to  be  stewards  thereof  for  God,  and  in  his 
 stead  to  do  good  to  others,  as  need  shall  require. 
 This  prodigality  the  Lord  often  punisheth  with  po- 
 verty, Luke  xv.,  and  sometime  with  imprisonment, 
 yea,  with  shameful  deaths  in  some,  whom  God  giveth 
 over  to  fall  into  the  hand  of  the  magistrate,  for  some 
 evil  committed  and  deserving  death. 
 
 Ver.  19.  And  her  mother-in-law  said  unto  her, 
 Where  hast  thou  gleaned  to-day,  and  where  ivroughtest 
 thou?  Blessed  be  he  that  did  take  knowledge  of  thee. 
 And,  she  shelved  her  mother-in-law,  with  whom  she  had 
 wrought,  and  said,  The  man's--,  name  with  ichom  I 
 wrought  to-day  is  Boaz. 
 
 Here  is  Naomi  her  question  to  Ruth,  with  her 
 hearty  prayer  to  God  for  him  that  had  so  mercifully 
 dealt  with  Ruth  ;  and  Ruth's  answer  to  her  again, 
 shewing  with  whom  she  had  gleaned,  and  naming  the 
 name,  even  Boaz  her  kinsman. 
 
 And  her  mother-in-law  said,  Where  hast  thou  gleaned 
 to-day,  and  where  wroughtest  thou  f  When  Ruth  went 
 out  in  the  morning,  she  asked  leave  of  Naomi  to  go 
 to  glean,  but  whither  she  knew  not ;  therefore  now 
 being  returned  with  so  much  corn  and  such  food,  she 
 asketh  Ruth  where  she  had  been,  not  doubting  of 
 Ruth's  honest  dealing,  but  in  admiration  of  God's 
 mercy,  and  in  desire  to  know  who  was  the  instrument 
 of  thai  hand  of  God  upon  her.  For  favours  bestowed 
 do  win  affections,  and  cause  a  longing  after  the  party 
 to  know  who  it  is,  if  we  know  not  his  person,  as  here, 
 and  also  what  his  name  is,  and  of  what  kindred, 
 though  we  look  upon  the  man  as  Saul  did,  1  Sam. 
 xvii.  55-58,  that  so  we  might  see  the  reason  thereof, 
 and  might  shew  particularly  our  love  unto  such 
 a  one,  praise   God,  and   pray  also   for  him.     Now, 
 
60 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 if  this  be  the  force  of  benefits  from  man,  how  much 
 more  from  God,  from  whom  we  receive  so  many  and 
 daily  blessings  !  These  should  win  our  affections  to 
 him,  and  work  in  us  a  desire  to  know  him,  who  he  is, 
 and  why  we  should  receive  such  kindness,  that  so  we 
 might  love  him,  praise  him,  and  in  all  thankfulness 
 \ield  him  all  obedience.  But,  alas,  upon  whom  do 
 his  blessings  thus  work  ?  I  wish  that  his  mercies 
 made  us  not  forget  him,  and  to  forsake  him,  when  we 
 have  known  him.  In  this  that  Naomi  suspecteth  not 
 Ruth,  but  rather  admireth  God's  mercy  towards  her, 
 we  may  also  note  that  the  godly  are  not  uncharitably 
 suspicious  of  them  that  be  poor,  when  they  know  them 
 to  be  godly.  Naomi  did  not  think  of  any  unjust 
 dealing  of  Ruth,  as  if  she  had  stolen  this  corn,  nor 
 that  she  had  gone  a-begging  to  get  it,  or  this  other 
 food:  for  she  asketh  where  she' had  gleaned  and 
 wrought,  not  where  she  had  stolen  and  begged ;  for 
 love  is  not  suspicious,  it  '  thinketh  no  ill.'  Naomi 
 was  persuaded  that  some  had  bestowed  this  favour 
 upon  Ruth  gleaning  and  working  in  the  field.  This 
 grace  of  charity  must  we  labour  for,  even  in  thinking 
 not  amiss  of  others  in  getting  goods,  though  much  in 
 a  small  time,  so  there  be  not  apparent  tokens  of  the 
 ill  means  used  in  getting  the  same  ;  for  God  can  sud- 
 denly enrich  a  man,  as  he  did  Abraham  and  Lot,  so 
 Jacob  in  the  service  of  Laban,  for  '  the  blessing  of  the 
 Lord  maketh  rich,'  Prov.  x.  22.  Yet  if  the  man  be 
 wicked,  and  hastily  is  made  rich,  except  an  apparent 
 cause  be  seen,  and  the  means  also,  he  may  be  sus- 
 pected ;  for  of  such  Solomon  speaketh  in  the  Proverbs, 
 chap,  xxviii.  20,  and  xx.  21,  that  they  shall  not  be 
 innocent,  and  goods  so  gotten  shall  not  be  blessed  in 
 the  end.  Some  from  hence  teach,  because  Naomi 
 asketh  Ruth  where  she  had  gleaned  and  wrought  that 
 day,  that  parents  are  to  take  an  account  of  their 
 children,  how  they  spend  their  time,  where  they  have 
 been,  and  with  whom.  Indeed,  this  will  make  children 
 to  take  more  heed  to  their  ways ;  it  will  discover  to 
 parents  their  nature  and  conditions  the  better,  and  it 
 may  prevent  many  evils,  through  fear  to  be  called  to 
 an  account  for  the  same.  As  on  the  contrary,  this 
 neglect  in  parents  gives  children  the  rein,  and  so  they 
 take  liberty  to  sin,  presuming  of  parents'  indulgency, 
 as  did  Adonijah,  to  whornDavid  never  said,  Why  hast 
 thou  done  so  ?  1  Kings  i.  6,  which  made  him  proud 
 and  presumptuous  to  his  own  destruction. 
 
 Blessed  he  lie  that  did  take  knowledge  of  thee.  To  wit, 
 to  shew  thee  this  mercy  and  kindness  ;  for  he  taketh 
 knowledge  of  another,  who  considereth  so  of  him,  as 
 his  estate  and  condition  requireth,  and  thereafter  doth 
 him  good,  as  Boaz  did  to  Ruth,  when  he  knew  what 
 she  was,  as  is  before  noted  out  of  vers.  8  and  9  ;  for 
 which  here  Naomi  is  thankful,  before  she  knew  the 
 name  of  the  man,  and  here  heartily  prayeth  for  him. 
 Hence  teaching  that  benefits  received  provoke  the 
 godly  to  be  thankful,  though  they  know  not  the  parties, 
 and  also   to   pray  for  them,   as    Naomi    doth   here, 
 
 which  serves  to  encourage  men  to  do  good  to  the  godly, 
 though  their  persons  be  not  known ;  they  shall  not 
 lose  with  them  the  fruit  of  their  well-doing  ;  for  such 
 will  be  thankful,  and  will  pray  for  them  that  God  may 
 bless  them.  And  this  teacheth  such  as  receive  favours 
 to  shew  themselves  thankful  to  them  which  bestow 
 them.  Now,  thankfulness  appeareth,  first,  in  acknow- 
 ledging of  benefits  received  :  the  contrary  is  ingrati- 
 tude, and  a  note  of  pride  withal ;  secondly,  in  pray- 
 ing for  them,  as  Naomi  doth  here,  and  St  Paul,  for 
 his  friends,  2  Tim.  i.  16  ;  thirdly,  in  requiting  the 
 kindness,  as  we  shall  be  able,  and  occasion  offered,  as 
 David  to  Barzillai,  1  Kings  ii.  7  ;  the  spies  to  Rahab, 
 Josh.  vi.  23  ;  Elisha  to  the  Shunamite  2  Kings  iv. 
 13;  and  the  great  emperor  Ahasuerus  to  poor  Mor- 
 decai,  Esther  vi.  3,  which  is  a  reproof  to  the  ungrate- 
 ful, such  as  will  not  acknowledge  a  benefit,  or  lessen 
 it  when  they  confess  it ;  they  that  never  care  to  re- 
 quite it,  though  it  be  in  their  power  so  to  do  it,  yea, 
 and  need  on  the  other  side  require  it ;  lastly,  such  as 
 do  requite  evil  for  good.  Here  we  may  further  note, 
 that  a  good  heart  rejoiceth  in  the  welfare  of  another. 
 For  Naomi  blesseth  God  for  Boaz  taking  knowledge  of 
 Ruth,  and  for  doing  this  kindness  unto  her;  so  do  the 
 Macedonians  for  the  Corinthians'  kindness  unto  the 
 saints  at  Jerusalem.  For  such  have  loving  hearts, 
 and  are  void  of  envy,  therefore  can  they  rejoice  and 
 bless  God,  yea,  and  pray  for  a  blessing  upon  those 
 which  do  good  unto  others,  which  grace  we  must 
 strive  for. 
 
 And  she  shewed  her  mother-in-law,  with  irhom  she 
 had  wrought,  and  said,  The  mans  name  with  whom  I 
 lorought  to-day  is  Boaz.  As  Naomi  did  demand  of 
 her  where  and  with  whom  she  had  been,  so  Ruth  an- 
 swered plainly,  telling  her  that  the  man's  name  in 
 whose  field  she  gleaned  that  day  was  Boaz  ;  by  which 
 Naomi  perceived  the  good  hand  of  God's  providence 
 conducting  her  into  the  kinsman's  field,  whose  favour 
 made  her  afterwards  to  counsel  Ruth  to  go  into  the 
 threshing-floor  to  Boaz,  as  it  followeth  in  the  next 
 chapter.  Ruth  calleth  gleaning  working,  as  Naomi 
 did  before  ;  for  the  diligent  hand  worketh  even  in 
 that,  which  otherwise  may  seem  to  require  no  great 
 labour.  She  saith  she  '  wrought  with  him,'  not  that 
 he  laboured  with  her,  neither  that  she  did  work  for 
 him,  as  the  phrase  in  our  speech  doth  intimate ;  but 
 her  meaning  is,  that  she  wrought  in  his  field  with 
 his  leave  and  good  liking.  In  telling  his  name  to  her 
 mother-in-law,  it  seemeth  she  learned  it  in  the  field ; 
 no  doubt  she  did  ask  after  it,  that  so  she  might  speak 
 of  his  goodness  unto  her  mother-in-law  when  she  came 
 home.  And  we  must  know  that  it  is  our  duty  to  take 
 special  notice  of  such  as  do  us  good,  to  know  them  by 
 name,  that  so  they  may  be  acknowledged  as  occasion 
 shall  be  to  meet  with  them,  that  they  *  may  in  parti- 
 cular pray  for   them,  and   to  give  them   their  due 
 
 *  Qu.  'we'?— Ed. 
 
 384 
 
Ver.  20.] 
 
 BERNARD  ON  RUTH. 
 
 61 
 
 praises  to  others.    For  either  to  neglect  to  know  them, 
 or  easily  to  forget  our  benefactors,  is  a  fault. 
 
 Yer.  20.  And  Naomi  said  unto  her  daughter-in-law, 
 Blessed  be  he  of  the  Lord,  who  hath  not  left  off  his  kind- 
 ness to  the  living  and  to  the  dead.  And  Naomi  said 
 unto  her,  The  man  is  near  of  kin  unto  us,  one  of  our 
 next  kinsmen. 
 
 This  is  Naomi  her  speech  again  unto  Ruth,  wherein 
 she  first  eai'nestly  prayeth  for  Boaz,  with  the  reason 
 why  she  was  so  moved  thereto,  and  then  sheweth  her 
 what  he  was  to  them,  even  a  very  near  kinsman. 
 
 And  Naomi  said  unto  her  daughter-in-law,  &c. 
 When  she  heard  who  it  was,  and  calling  to  remem- 
 brance what  he  was  to  them,  and  what  mercy  he  had 
 formerly  shewed  unto  her  husband  and  children,  she 
 breaketh  forth  into  prayer  for  him.  Whence  we  may 
 learn  that  new  kindnesses  added  to  the  old  do  the  more 
 inflame  the  affections  to  love  and  hearty  well-wishing, 
 as  may  appear  here  by  Naomi ;  for  new  favours  call 
 the  old  to  remembrance,  and  testifieth  the  continuance 
 of  love.  This  is  an  encouragement  to  such  as  have 
 been  kind,  still  to  continue  so  to  the  thankful ;  the 
 latter  favours  shall  keep  up  the  affection  of  love,  and 
 be  the  remembrancer  of  what  is  past,  and  to  bind  the 
 parties  the  more  unto  them.  Now,  if  this  be  so  with 
 men,  how  should  we  be  inflamed  in  love  towards  our 
 good  God  and  Father,  who  daily  reneweth  his  bless- 
 ings upon  us  !  Ought  we  not  to  increase  in  love  ac- 
 cording to  his  mercies  ?  But,  0  ungrateful  man, 
 what  stupidity  possesseth  thine  heart !  Do  we  not 
 receive  his  blessings  with  one  hand,  and  shew^our  un- 
 mindfulness  of  him  by  the  other  ?  If  the  keeping  of 
 his  commandment  be  the  mark  of  our  love,  as  it  is, 
 1  John  v.  2,  then  surely  our  waxing  wanton  against 
 him,  by  abusing  of  his  blessings,  openly  proclaim 
 rather  hatred  than  love  unto  him.  This  is  our  un- 
 thankfulness,  of  which  we  must  repent. 
 
 Blessed  be  he  of  the  Lord.  This  is  her  prayer  made 
 to  the  Lord  to  bless  him.  From  this  note  many 
 things.  I.  That  prayer  in  and  by  every  true  member 
 of  the  church  hath  been  only  made  unto  God.  This 
 the  examples  of  all  the  godly  do  confirm,  and  thus  are 
 we  commanded  to  do  ;  and  therefore  the  prayers  made 
 to  saints,  angels,  yea,  or  to  the  Virgin  Mary,  are 
 abominable  and  cursed  idolatry.  II.  That  it  is  the 
 Lord  that  doth  bless  and  make  happy,  for  what  is 
 begged  of  God,  that  is  acknowledged  to  be  his  gift. 
 And  what  happiness,  corporal  or  spiritual,  can  man 
 attain  unto  but  by  the  Lord  ?  Therefore,  if  we  want 
 blessings,  let  us  beg  them  of  him  ;  if  we  have  them, 
 acknowledge  him  the  author,  and  be  thankful  in  cheer- 
 ful obedience  for  the  same,  as  we  be  exhorted  in  the 
 word  of  God,  Deut.  x.  12,  Rom.  xii.  1.  For  who  can 
 think  himself  blessed  of  God,  and  not  be  thankful  and 
 obedient  unto  him,  but  such  as  be  void  of  all  grace  ! 
 III.  That  the  Lord  will  bless  the  merciful.  For  she 
 prayeth  for  that  which  she  had  warrant  to  ask  ;  and 
 385 
 
 we  find  that  the  Lord  hath  so  promised  to  do,  Ps. 
 xli.  1,  3,  Mat.  v  7.  And  therefore  let  the  merciful 
 look  for  a  blessing,  and  let  us  pray  for  that  blessing 
 upon  their  heads  which  shew  mercy  unto  the  poor 
 and  needy,  that  they  may  be  encouraged  in  such  works 
 of  charity.  And  to  move  them  hereto,  let  them  con- 
 sider God's  promise  to  them,  how  they  be  under  God's 
 protection,  Deut.  xxiv.  13,  how  others  pray  for  them 
 when  they  do  little  think  thereof,  and  do  bless  them, 
 as  Naomi  doth  Boaz  here ;  and  if  the  poor  fail  of 
 their  duty,  yet  the  almsdeed  ascendeth  up  to  God, 
 Acts  x.  4,  and  the  work  done  shall  bless  them,  even 
 the  back  and  belly  of  the  poor,  Job  xxxi.  20.  Let 
 these  things  move  the  rich  to  do  works  of  mercy,  and 
 to  rejoice  therein.  IV.  That  the  poor's  reward  unto 
 the  rich  for  their  works  of  charity  is  only  their  prayer 
 to  God  for  them.  Naomi  had  no  other  recompence 
 for  Boaz  but  this  ;  and  this  is  a  great  requital,  when  it 
 is  a  fervent  prayer  from  faith,  for  such  the  Lord  doth 
 hear,  and  will  himself  reward  their  works,  he  becomes 
 bound  for  them,  to  make  good  what  on  their  behalf  is 
 wanting,  which  may  greatly  comfort  such  as  be  merci- 
 ful. And  seeing  the  poor  have  nothing  else  to  repay 
 back  but  their  prayers,  let  them  not  fail  in  this,  not 
 only  when  and  while  the  benefit  is  in  receiving,  but 
 even  when  for  time  the  favour  may  seem  to  be  for- 
 gotten, so  often  as  their  benefactors  come  to  their  re- 
 membrance, not  to  fail  to  lift  up  a  thought  to  God  for 
 them. 
 
 Who  hath  not  left  off  his  kindness  to  the  living  and  to 
 the  dead.  The  reason  which  moved  Naomi  to  pray  so 
 fervently  for  a  blessing  upon  Boaz  was  his  constant 
 favour  towards  them  alive,  as  before  to  her  husband 
 and  children  then  dead  ;  and  it  is  as  if  Naomi  had 
 said,  He  continue th  still  in  his  former  kindness  to  us 
 that  be  now  alive,  to  thee  and  me,  which  he  shewed 
 to  my  husband  and  children  now  departed  this  life. 
 The  papists  *  prattle,  I  know  not  what,  of  benefiting 
 the  dead  by  works  of  charity,  out  of  this  place,  by 
 wresting  the  sense  thereof  to  maintain  their  error, 
 which  I  leave  as  idle  and  unprofitable,  and  come  to 
 more  sound  and  profitable  instructions  for  ourselves. 
 Hence  may  we  observe,  that  true  love  in  good  men 
 dies  not  with  the  dead,  but  is  shewed  to  those  they 
 leave  behind  them,  as  Boaz  doth  here  to  Ruth  and 
 Naomi  for  their  husbands'  sake ;  so  did  David  to 
 Mephibosheth  for  Jonathan's  sake,  2  Sam.  ix.  1 ;  for 
 a  true  friend  loveth  at  all  times,  Prov.  xvii.  17.  David 
 received  kindness  of  the  king  of  Moab,  1  Sam.  xxii.  4, 
 and  being  dead,  he  sent  to  comfort  his  son  Hanun,  if 
 it  had  been  so  taken,  2  Sam.  x.  2  ;  for  a  true  friend 
 seeth  his  friend  alive  in  his  children  and  posterity. 
 Let  us  then,  if  we  love  one  truly,  not  bury  our  love 
 with  him  in  his  grave,  as  the  manner  of  the  world  is 
 now,  which  is  full  of  counterfeit  love  ;  but  let  us  imi- 
 tate our  heavenly  Father,  who  loved  Abraham,  Isaac, 
 and  Jacob,  and  their  seed  after  them,  and  promiseth 
 *  Feuardentius  in  hunc  locum. 
 Bb 
 
62 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II. 
 
 mercy  unto  thousands  of  the  posterity  of  such  as  love 
 him  and  keep  his  commandments,  Exod.  xx.  This 
 reproveth  such  which  let  their  love  die  with  their 
 friends  ;  also  such  as  love  their  friend's  posterity,  if 
 they  be  rich,  but  not  if  they  be  poor,  as  Boaz  doth 
 here.  But  true  friendship  maketh  no  difference  of  a 
 friend  by  riches  and  poverty ;  for  if  this  make  the 
 difference,  the  friendship  is  certainly  counterfeit. 
 Thirdly,  this  condemneth  such  friends  as  love  such 
 as  remain  of  their  friends  departed,  so  as  under  colour 
 of  kindness  they  rob  their  children  committed  by  the 
 will  of  their  dead  friend  to  their  custody  ;  such  villany 
 there  is  in  the  world,  and  falsehood  masked  under  the 
 shadow  of  love. 
 
 Besides  instruction,  here  is  also  matter  of  consola- 
 tion, if  we  consider  how  God  raiseth  up  constant 
 friends  to  poor  posterities.  Though  this  be  rare,  yet 
 we  have  in  this  place  an  example,  that  God  is  the  same 
 in  power  and  mercy  to  do  the  like  still  for  his  chil- 
 dren ;  but  be  it  that  men  fail  to  be  faithful  in  their 
 love,  let  us  be  comforted  in  this,  that  the  Lord  is 
 faithful.  If  he  love  Abraham  his  friend,  his  posterity 
 in  Egypt  after  four  hundred  years  shall  reap  benefit 
 thereby  ;  if  the  Lord  choose  a  David,  he  will  for  a  long 
 time  for  his  sake  shew  kindness  to  his  posterity.  Let 
 this,  this  I  say,  settle  the  hearts  of  careful  parents  for 
 their  posterity  ;  for  if  the  Lord  love  them  he  will  not 
 fail  them,  nor  forsake  their  posterity  that  shall  depend 
 upon  him  ;  he  is  the  sure  and  constant  friend,  and 
 will  not  leave  off  his  kindness  to  the  living  and  to  the 
 dead,  as  Naomi  speaketh  here  of  Boaz. 
 
 And  Naoini  said  unto  her,  The  man  is  near  of  kin 
 unto  us,  one  of  our  next  kinsmen.  It  may  seem  by  this, 
 that  before  now  Naomi  had  not  told  Ruth  of  Boaz  her 
 rich  kinsman,  but  at  this  present,  as  occasion  had  now 
 offered  itself,  now  she  telleth  her  that  he  was  a  very  near 
 kinsman,  one  of  her  redeemers,  which  had  a  right  to 
 redeem  the  inheritance,  and  so  to  marry  her  and  raise 
 up  seed  unto  the  dead,  as  the  law  required,  Deut.  xxv. ; 
 and  this  Naomi  tells  her  of,  to  shew  how  natural  affec- 
 tion did  in  some  sort  bind  him  to  this  kindness  which 
 he  had  shewed  her,  and  also  to  comfort  Ruth  in  this 
 poor  estate,  in  hope  of  a  better  condition,  as  it  after- 
 wards fell  out.  Observe,  hence,  I.  That  the  godly 
 wise  poor  are  not  vainglorious  boasters  of  their  rich 
 friends  and  kindred.  Naomi  made  not  him  known 
 before  this  to  Ruth,  both  for  that  she  would  not  entice 
 Ruth  to  come  and  embrace  her  company  for  any  out- 
 ward respect  of  worldly  friendship,  and  also  because 
 she  knew  it  to  be  folly  to  boast  of  rich  friends,  except 
 they  were  sure  to  find  them' good  and  kind.  Naomi 
 was  not  as  some  poor  be,  which  foolishly  brag  of  rich 
 kinsfolk,  while  yet  they  find  them  not  true  friends, 
 such  as  will  hardly  acknowledge  them  to  be  of  their 
 kindred,  either  do  them  almost  any  good  at  all. 
 II.  That  it  is  then  a  comfort  to  the  poor  to  speak  of 
 rich  kindred,  when  they  shew  themselves  kind,  as 
 kindred  ought  to  do,  for  kindred  may  so  be  called  from 
 
 kindness  in  them,  and  by  shewing  themselves  kind  to 
 their  kinsfolk  as  Boaz  doth  here  ;  and  therefore  Naomi 
 now,  but  not  before,  telleth  Ruth  of  him,  what  he  was 
 to  them.  The  poor  may  hence  learn  when  fitly  to 
 speak  of  such  kinsfolk,  and  the  rich  may  see  how  to 
 open  the  mouths  of  their  poor  friends  to  speak  of 
 them,  and  to  pray  for  them,  even  by  shewing  the  true 
 tokens  of  love  and  kindred.  III.  That  near  kinsfolk  are 
 to  be  kind  to  their  poor  kindred,  for  Naomi  giveth 
 this  as  some  reason  of  Boaz  his  so  great  favour  to- 
 wards them  ;  and  this  natural  bond  of  love  hath  both 
 reason  and  religion  to  strengthen  the  same,  and  there- 
 fore such  as  be  so  bound,  and  will  not  be  kind,  do 
 against  nature,  reason,  and  religion,  as  when  parents 
 neglect  children,  these  their  parents,  so  brethren  and 
 sisters  one  another  ;  and  yet  this  unnatural  affection 
 is  common  in  these  our  days,  which  the  apostle  con- 
 demneth, Rom.  i.  31,  and  also  foretelleth  it  to  be  a 
 sin  in  the  last  days,  1  Tim.  iii.  3.  Lastly,  in  calling 
 Boaz  one  of  the  redeemers,  as  the  word  translated 
 kinsmen  sheweth,  it  may  put  us  in  mind  of  this,  that 
 the  Lord  hath  great  care  over  the  poor,  who  appointed 
 by  his  law  the  redemption  of  lands  to  the  family  again 
 from  which  it  was  sold,  Lev.  xxv.  25,  Deut.  xxv.  5;  6. 
 And  this  care  hath  ever  the  Lord  had,  as  may  appear 
 by  commanding  to  relieve  them,  by  promising  to  re- 
 ward the  good  done  unto  them,  by  blessing  such  as 
 have  been  merciful,  and  leaving  their  praises  in  the 
 Scripture  by  publishing  their  reward  at  the  last  day, 
 and  by  ordaining  a  law  for  the  redemption  of  their 
 estate  among  the  Israelites.  The  consideration  whereof 
 mav  move  the  poor  to  be  thankful  and  rest  in  God  ; 
 and  the  rich  to  be  good  unto  the  poor,  and  herein  to 
 imitate  the  Lord,  who  so  careth  for  them,  as  we  see. 
 
 Ver.  21.  And  Ruth  the  Moabitess  said,  He  said  unto 
 me  also,  Thou  shalt  keep  fast  by  my  young  men,  until 
 they  have  ended  all  my  harvest. 
 
 Ruth  here  relateth  Boaz's  further  kindness,  both 
 what,  and  how  long,  to  glean  in  his  field  after  his 
 reapers,  as  in  the  eighth  verse,  and  that  unto  the  end 
 of  harvest. 
 
 And  Ruth  the  Moabitess  said,  He  said  unto  me  also, 
 Thou  shalt  keep  fast  by  my  young  men.  When  Ruth 
 perceived  the  joy  of  Naomi  for  this  kindness  of  Boaz, 
 she  goeth  on  to  relate  further  testimony  of  his  love  ; 
 and  it  is  as  if  she  had  said,  Boaz  did  not  only  thus 
 with  me,  as  thou  my  mother  hast  heard  and  seen,  but 
 which  is  more,  he  willed  me  to  continue  with  his  ser- 
 vants till  harvest  be  ended.  Where  we  see,  that 
 where  praises  of  others  are  well  taken,  it  maketh  the 
 relater  to  express  more  fully  their  goodness.  And 
 therefore,  to  encourage  men  to  give  others  their  due 
 praises,  let  us  receive  willingly  the  relation  of  their 
 virtues  and  graces  ;  for  such  is  our  corruption,  that  we 
 can  attend  to  ill  reports,  which  makes  many  so  ready 
 to  speak  ill  of  others.  I  wish  our  ears  open  in  the 
 other  respect,  but  in  this  I  would  we  were  more  dull 
 
 386 
 
Ver.  22] 
 
 BERNARD  ON  RUTH. 
 
 63 
 
 of  hearing.  Three  reasons  may  be  given  of  the  rela- 
 tion of  this  kindness  to  Naomi.  One  may  be  this,  to 
 set  out  Boaz's  praises,  and  to  shew  his  kindness  to  the 
 full  even  as  she  found  it.  If  so,  then  we  learn,  that 
 thankful  persons  conceal  nothing  of  others'  kindnesses, 
 either  in  word  or  deed,  that  may  tend  to  their  just 
 commendations;  and  thus  thankful  should  we  be.  This 
 thankfuluess  is  an  excellent  virtue,  commended  in 
 Scripture  and  practised  of  the  godly,  as  before  is  noted ; 
 and  on  the  contrary,  ingratitude  is  odious,  and  caus- 
 eth  uncharitableness  in  giving,  because  the  poor  take 
 not  thankfully  their  alms ;  in  lending  also,  and  that 
 either  not  at  all,  for  that  men  be  so  dishonest,  that  they 
 will  not  repay  what  they  owe,  or  defer  to  pay  in  due 
 time  ;  or  not  freely,  but  for  gain,  because  men  would 
 benefit  themselves  by  other  men's  money,  but  will  not 
 willingly  requite  it  without  compact  aforehand.  And 
 thus  we  see  the  evil  of  ingratitude.  The  other  reason 
 may  be,  to  know  her  mother's  pleasure  therein,  and 
 how  she  liked  of  it  to  go  still  into  Boaz's  fields.  If 
 this,  then  we  may  learn,  that  children  are  to  take  ad- 
 vice of  their  parents  in  their  courses,  so  servants  of 
 their  masters,  for  this  is  to  give  them  honour ;  also 
 an  acknowledging  themselves  to  be  at  their  disposing, 
 and  not  their  own  men,  and  it  will  free  them  from 
 blame,  when  things,  perhaps,  fall  out  crossly.  It  is 
 a  fault  for  such  to  run  on  ahead  as  best  pleaseth 
 themselves  ;  this  is  disorder  and  unruliness  not  suffer- 
 able  ;  this  is  '  headiness,'  condemned  by  the  apostle, 
 2  Tim.  iii.  4,  and  much  evil  hath  come  hereby.  See  it 
 in  Esau  his  marriages,  Gen.  xxvi.  35  ;  in  Dinah  her 
 wandering,  Gen.  xxxiv.  1 ;  in  Simeon  and  Levi  their 
 cruelty ;  in  Abimelech's  contentious  servants,  Gen. 
 xxi.  25,  26,  and  Lot's  servants  ;  those  might  have 
 bred  heart-burning  between  Abimelech  and  Abraham, 
 as  these  divided  Abraham  and  Lot  asunder.  Heady 
 and  unruly  children  and  servants  may  do  a  great  deal 
 of  mischief;  they  are  therefore  to  be  advised  and  to 
 follow  advice.  The  third  reason  may  be  to  shew  her 
 mother-in-law  where  she  might  with  good  profit  con- 
 tinue to  glean,  and  also  of  her  willingness  therefore 
 to  continue  in  that  labour.  If  so,  then  we  see  that 
 the  fruit  of  our  labour,  gain,  and  commodity,  doth 
 spur  on  the  diligent  to  continue  therein.  Therefore 
 pray  for  a  blessing  to  be  encouraged  in  painstaking, 
 and  feeling  the  fruit,  continue  therein. 
 
 Until  they  have  ended  all  my  harvest.  They  had  a 
 barley  and  wheat  harvest,  both  here  meant,  as  is  plain 
 in  verse  23.  These  words,  until  they  have  wade  an 
 end,  shew  some  length  of  this  harvest,  and  his  conceit 
 of  Ruth's  painfulness,  that  she  would  continue  to  the 
 end,  and  not  give  off  after  a  day  or  two  ;  they  note 
 also  his  love  and  mercy  to  the  poor  widows  ;  and 
 lastly,  they  set  forth  his  equity  and  true  liberality, 
 that  granted  her  freedom  in  his  own,  and  not  in  other 
 men's  fields.  What  further  may  be  observed  from 
 hence,  see  before  in  the  eighth  verse,  where  the  mat- 
 ter is  handled  ;  here  only  is  the  relation  of  her  liberty 
 387 
 
 unto  her  mother-in-law.  In  all  which  speech  it  is 
 worthy  the  noting,  that  she  speaketh  not  a  word  of 
 Boaz's  great  commendation  of  her  own  self,  ver.  11. 
 Which  commendeth  to  us  in  her  modesty,  that  is,  to 
 pass  over  our  own  praises,  which  is  an  example  for 
 our  imitation,  that  we  might  not  be  condemned  of 
 vainglory,  and  to  be  such  as  be  in  love  with  them- 
 selves, as  those  be  which  love  to  tell  of  their  own 
 virtues. 
 
 Ver.  22.  And  Naomi  said  unto  Ruth  her  daughter- 
 in-law,  It  is  good,  my  daughter,  that  thou  go  out  with 
 his  maidens,  that  they  meet  thee  not  in  another  field. 
 
 Naomi  her  good  counsel,  with  the  reason,  drawn 
 from  peril  and  danger,  if  Ruth  should  not  follow  it. 
 
 And  Naomi  said  unto  Ruth  her  daughter-in-law. 
 Here  note  once  for  all,  that  plainly  the  writer  of  this  his- 
 tory setteth  down  this  conference,  repeating  again  and 
 again  Naomi,  and  mother-in-law,  and  Ruth  the  Moab- 
 itess,  and  daughter-in-law,  which  I  note  to  tax  curious 
 ears  in  these  times,  who  can  away  neither  with  speech 
 nor  writing  except  all  be  very  sententious,  brief,  with- 
 out repetitions,  or  one  word  more  than  they  conceit  to 
 be  needful.  God's  Spirit,  the  author  of  every  good 
 gift,  be  it  ever  so  excellent,  taught  not  this  penman 
 to  be  so  curious ;  not  that  he  would  have  holy  things 
 carelessly  and  rudely  set  down,  as  men  censure  it,  but 
 to  humble  proud  wits  given  over  to  a  light  esteem  of 
 holy  writ,  not  caring  to  read  therein  for  the  plainness 
 of  style,*  that  so  through  their  own  pride  they  might 
 perish,  as,  alas  !  many  of  our  high  wits  do,  who  cannot, 
 in  the  haughtiness  of  their  own  hearts,  descend  to  so 
 low  a  pitch,  nor  vouchsafe  to  spend  any  time  in  such 
 homely  histories  as  be  in  the  Scripture,  because,  as 
 they  profanely  judge,  the  style  is  not^stately  enough  for 
 their  carnal  hearts.  And  as  this  taxeth  these  proud 
 and  profane  persons,  so  also  doth  it  such  as  do  despise 
 or  carelessly  neglect  many  good  men's  labours,  only 
 for  the  plainness  of  the  speech,  as  if  all  writings  were 
 weak  which  are  void  of  strong  lines.  These  dainty 
 palates  can  away  with  nothing  but  what  is  finely 
 cooked,  because  they  come  not  with  hunger  after  good 
 things,  but  are  carried  away  more  with  the  manner 
 than  with  the  matter,  and  so  more  with  shadows  than 
 substances,  as  in  likelihood  it  would  appear  if  they 
 should  come  to  the  trial  of  religion  and  suffering  for 
 the  name  of  Christ. 
 
 It  is  good,  my  daughter,  that  thou  go  out  with  his 
 maidens.  This  is  Naomi  her  advice  to  Ruth.  From 
 whence,  note,  I.  That  parents  are  not  to  be  wanting  in 
 giving  good  counsel  to  their  children:  as  here  a  mother- 
 in-law  to  Ruth,  and  Jethro,  a  father-in-law,  to  Moses, 
 Exod.  xviii.  ;  David  to  Solomon,  1  Kings  ii.  ;  and  Eli 
 to  his  sons,  1  Sam.  ii.  23-25.  It  is  their  duty  so  to 
 do,  and  the  younger  years  need  it,  wanting  the  expe- 
 
 *  Albeit,  what  human  eloquence  could  ever  attain  to  the 
 sublimity  of  style  used  in  the  prophetical  books  of  sacred 
 Scripture,  as  in  Isaiah,  Jeremiah,  and  others  ? 
 
64 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  II.  Ver.  23. 
 
 rience  of  the  aged.  Let  parents  perform  then  this 
 duty,  shewing  their  children  what  is  good,  what  duties 
 they  owe  to  God  and  man,  and  how  they  should  de- 
 mean themselves  well  every  way.  Contrary  to  these 
 do  they  which  take  no  care  to  advise  their  children, 
 but  do  let  them  follow  their  own  swing.  Such  also 
 as  counsel  for  the  body,  as  the  heathen  may  do,  but 
 not  for  the  soul,  as  Christians  should  do,  Eph.  vi.  4, 
 Deut.  vi.  7.  Thirdly,  those  wicked  parents  which 
 counsel  their  children  not  to  do  well,  but  to  do  ill,  to 
 lie,  swear,  steal,  as  many  poor  do  ;  or  to  dice,  card, 
 drink,  or  to  do  worse,  as  men  desiring  to  be  counted 
 of  another  rank  wickedly  teach  their  children  by  their 
 lewd  examples,  to  their  shame  and  their  children's 
 ruin,  the  infecting  of  the  commonwealth,  and  the  de- 
 struction of  their  house  many  times.  Whereas,  such 
 parents  as  do  advise  well  their  children,  do  discharge 
 their  duty  towards  God  and  their  country,  and  acquit 
 their  souls  from  the  blood  of  their  children,  Titus  ii. 
 3,  4.  II.  That  it  is  good  for  women  going  abroad  to 
 associate  themselves  to  those  of  their  own  sex  ;  for 
 they  are  subject  to  be  tempted,  to  be  deceived,  and 
 abused,  being  weak  in  temptation  and  easily  over- 
 come. Let  women  learn  here  of  Naomi  her  advice  to 
 Ruth,  and  follow  it ;  let  them  beware  of  being  alone, 
 as  Dinah,  or  in  suspected  places  with  lewd  women, 
 or  in  light  and  wanton  company.  It  is  no  good  sign 
 of  a  maiden's  chastity  to  seek  to  be  in  men's  company, 
 as  many  do,  till  shame  come  upon  them. 
 
 That  they  meet  thee  not  in  another  field.  Meaning 
 some  lewd  and  lustful  men,  whom  Naomi  will  not  so 
 much  as  make  mention  of.  Though  Ruth  named  in 
 verse  21  young  men,  yet  her  mother-in-law  will  not 
 name  them ;  she  avoids  the  mentioning  of  men  to  her,  as 
 teaching  her,  and  so  all  others,  that  women  should  avoid, 
 in  their  private  conferences,  unnecessary  talk  of  men. 
 Note,  moreover,  that  it  is  wisdom  to  prevent  dangers, 
 and  not  expose  ourselves  into  peril  when  wTe  may 
 avoid  it,  Num.  xiv.  42,  43.  Naomi  knew  the  danger 
 of  those  times,  and  how  wickedly  many  were  bent,  and 
 ready  to  abuse  a  poor  young  woman  and  a  stranger, 
 and  therefore  she  teacheth  Ruth  to  be  wise  to  prevent 
 the  same ;  for  if  we  unnecessarily  cast  ourselves  into 
 danger,  we  do  tempt  God,  which  we  may  not  do,  Mat. 
 iv.  7,  Deut.  vi.  16.  It  is  not  '  our  way,'  and  therefore 
 we  have  no  promise  of  protection,  Ps.  xci.  11 ;  and 
 God  hath  punished  his  own  people  for  so  doing,  as 
 we  may  see  in  the  Israelites,  Num.  xiv.  42,  45  ;  and 
 in  good  Josias,  who  escaped  not  correction,  2  Chron. 
 xxxv.  22,  23.  And  therefore  let  us  learn  to  be  wise 
 to  prevent  dangers,  and  not  carelessly  expose  ourselves 
 thereinto.  Nature  teacheth  this  to  beasts,  much  more 
 reason  should  persuade  man  unto  it ;  and  religion 
 alloweth  it,  and  commendeth  that  prudent  man  that 
 seeth  the  evil  and  avoids  it,  Prov.  xxii.  3,  when  they 
 have  no  just  cause  to  the  contrary.  I  mean  the  evils 
 of  trouble,  crosses  and  such  like ;  for  the  evil  of  sin 
 is  ever  to  be  avoided,  of  which  it  may  be   Solomon 
 
 doth  speak ;  yet  is  it  wisdom  to  avoid  unnecessary 
 crosses,  and  troubles  of  this  life,  and  such  dangers  as 
 may  procure  our  hurt,  as  Jehoram  did  by  the  advice 
 of  Elisha,  2  Kings  vi.,  discovering  the  armies  of  the 
 Syrians  unto  him,  that  he  might  not  be  endangered 
 by  them.  If  here  any  object  the  certain  danger  that 
 Micaiah  willingly  did  run  into,  when  he  went  to  pro- 
 phesy before  Ahab,  who  hated  him,  and  such  like,  I 
 answer,  that  men  cast  themselves  into  danger  two 
 ways  :  first,  by  the  virtue  of  their  calling,  either 
 ordinary  or  extraordinary,  as  did  Micaiah,  which  men 
 may  not  forsake  for  any  trouble  or  danger  whatsoever. 
 The  other  is  without  a  calling.  Such  fool-hardiness 
 hath  no  assurance  of  a  blessing ;  if  they  escape  the 
 peril,  it  is  God's  great  mercy,  and  not  their  deserv- 
 ing ;  and  if  trouble  come  upon  them,  they  can  have 
 no  comfort  in  it,  but  must  take  it  as  a  rod  of  correc- 
 tion, to  teach  them  to  be  more  wise  afterwards. 
 
 Ver.  23.  So  she  kept  fast  by  the  maidens  of  Boaz  to 
 glean  unto  the  end  of  barley-harvest,  and  of  tvheat-har- 
 vest  ;  and  dwelt  with  her  mother-in-law. 
 
 The  obedience  of  Ruth,  in  following  Naomi  her 
 advice,  and  her  constant  love  unto  her,  in  not  depart- 
 ing from  her. 
 
 So  she  kept  fast  by  the  maidens  of  Boaz  to  glean. 
 Concerning  Ruth  here  we  may  learn,  that  children  are 
 to  take  the  good  counsel  of  their  parents,  and  to  follow 
 the  same ;  as  Ruth  doth  here,  and  as  did  Jacob,  yea, 
 Moses  the  advice  of  Jethro.  It  is  the  note  of  a  wise 
 child,  and  a  child's  duty,  if  the  counsel  be  wholesome 
 and  good,  Prov.  xiii.  1,  and  i.  8,  9,  and  xxiii.  22. 
 And  it  is  a  reproof  to  rebellious  children,  which  will 
 not  learn  nor  obey,  like  the  sons  of  Eli,  and  of  Samuel; 
 but  they  paid  for  it,  as  ever  such  shall  do. 
 
 Unto  the  end  of  barley-harvest,  and  of  wheat-harvest. 
 All  this  time  Ruth  applied  herself  for  profit,  as  being 
 the  time  of  gathering  food  for  winter.  She  played 
 the  ant,  and  not  the  grasshopper,  Prov.  vi.  8  ;  for  it 
 is  good  thrift  not  to  slack  the  time  of  our  profit,  which 
 God  in  mercy  affordeth  to  us.  This  may  we  learn  of 
 the  ant,  to  which  the  Lord  sendeth  the  sluggard,  Prov. 
 xxvii.  24  ;  for  riches  are  not  for  ever,  nor  the  like  time 
 to  get  them,  and  therefore  must  we  take  the  season 
 offered,  especially  in  harvest,  which  calleth  forth  every 
 one  to  take  pains  to  gather  in  God's  blessings  for  their 
 life  and  maintenance.  Perhaps  some  will  say,  that 
 Christ  willeth  us  not  to  take  care,  Mat.  vi.  31,  34. 
 But  doth  he  will  ever  any  man  not  to  labour  ?  The 
 care  which  Christ  speaketh  of  is  immoderate  care,  care 
 without  faith,  or  care  full  of  doubting,  and  little  faitb, 
 ver.  30  ;  and  that  which  is  without  care  of  religion,  the 
 mind  being  taken  up  wholly  with  the  world,  ver.  83; 
 else  men  may,  yea,  and  ought,  to  labour  for  the  things 
 of  this  life,  to  be  provident  for  the  time  to  come,  and 
 frugal  in  expenses  for  the  time  present. 
 
 And  she  divelt  with  her  mother-in-laio.  That  is,  all 
 that  time  of  harvest  and  after.     This  is  noted,  to  shew 
 
 388 
 
Chap.  III.  Ver.  1.] 
 
 BERNARD  ON  RUTH. 
 
 65 
 
 Ruth's  love  and  constant  affection  towards  Naomi,  that 
 no  favour  abroad,  or  gain  reaped  by  the  labour  of 
 her  hands,  could  make  her  forsake  her  mother-in-law. 
 Hence  riseth  a  good  lesson,  that  children's  favour 
 abroad  and  good  gettings  should  not  draw  them  from 
 their  poor  parents,  so  long  as  they  stand  in  need  of 
 their  help.  For  how  can  children  ever  shew  them- 
 selves thankful  better  than  in  such  a  case,  where  what 
 they  get  they  can  willingly  bestow  it  upon  their  poor 
 
 parents,  so  maintaining  them,  who  were  the  authors 
 of  their  being,  and  instruments  of  God  for  their  edu- 
 cation ?  But,  alas,  the  case  is  otherwise  now.  This 
 Ruth  the  Moabitess,  a  heathen  by  birth,  may  rise  up 
 in  judgment  against  such  as  should  be  natural  children, 
 who  having  gotten  from  under  their  parents,  when  they 
 see  they  can  live  of  themselves,  they  make  no  reckon- 
 ing of  them,  being  altogether  unwilling  to  live  with 
 them,  and  most  of  all  to  relieve  them. 
 
 CHAPTER   III. 
 
 IN  this  chapter  is  Naomi  her  care  to  provide  a  match 
 for  Ruth,  to  requite  her  labour  and  love  towards 
 her ;  wherein  may  be  observed  her  advice,  the  execu- 
 tion thereof,  and  the  good  event  of  the  same. 
 
 Ver.  1.  Then  Naomi  her  mother-in-law  said  unto  her, 
 My  daughter,  shall  I  not  seek  rest  for  thee,  that  it  may 
 be  veil  with  thee  ? 
 
 This  is  Naomi  her  resolution,  to  provide  a  marriage 
 for  her  daughter-in-law.  It  is  propounded  with  an 
 interrogation,  to  shew  her  full  determination.  Here 
 note  who  resolveth,  for  whom,  and  what  it  is,  and  the 
 end  why. 
 
 Then  Naomi  her  mother-in-law  said  unto  her,  My 
 daughter.  Here  Naomi  deviseth  how  to  requite  Ruth 
 her  love  and  labour,  which  is  by  resolving  to  get  a 
 match  for  her ;  and  this  she  doth,  as  a  mother  doth 
 for  her  daughter,  after  that  Ruth  had  so  laboured,  and 
 now  was  at  rest  with  her  in  the  house.  Of  the  term 
 daughter  before,  and  also  of  thankfulness,  how  good 
 turns  should  be  requited  (which  here  is  Naomi's  pur- 
 pose), I  have  spoken  at  large. 
 
 Shall  I  not  seek  ?  As  if  she  had  said,  Know  it,  my 
 daughter,  that  I  am  resolved  to  seek  rest  for  thee.  It 
 is  the  parents'  duty  to  provide  matches  for  their  chil- 
 dren, 1  Cor.  vii.  3G.  So  did  God,  the  general  Father, 
 for  his  son  Adam,  Gen.  ii. ;  Abraham  for  Isaac,  Gen. 
 xxiv. ;  and  Isaac  for  Jacob,  Gen.  xxviii.  For  children 
 want  judgment  to  make  their  choice,  and  are  led  more 
 by  fond  affection,  or  by  strength  of  lust,  which  is  worse, 
 than  by  reason  and  good  discretion.  But  yield  they 
 were  wise  in  their  choice,  yet  are  they  not  so  to  do  it 
 without  consent  of  parents ;  but  should  do  as  Samson 
 did,  Judges  xiv.  1,  2,  who  entreated  his  father  and 
 mother  to  get  him  for  a  wife  the  maid  which  he  liked. 
 Let  therefore  parents  have  a  care  of  this  duty,  and 
 betimes  provide  for  their  children,  as  they  shall  see 
 just  cause,  and  so  make  choice,  as  one  may  be  a 
 mutual  help  to  another.  For  this  end  let  them  observe 
 their  natures,  like  somewhat  in  years,  in  conditions, 
 and  body  in  some  sort,  that  one  may  be  pleased  with 
 the  other.  Then  know  their  religion  and  virtues, 
 that  they  may  be  of  one  heart  towards  God ;  so  shall 
 they  love  one  another  much  better,  pray  for  one  an- 
 other, and  have  a  fellow-feeling  in  every  condition; 
 389 
 
 yea,  this  will  sweeten  their  estate  unto  them.  When 
 they  have  noted  well  these  two,  if  with  good  natures 
 and  graces  they  can  procure  goods,  it  shall  not  be 
 amiss,  to  help  to  bear  the  burden  of  marriage.  Such 
 parents  are  here  to  be  reproved  which  neglect  this 
 duty,  either  of  carelessness,  wanting  true  love;  or  of 
 wicked  covetousness,  for  that  they  are  not  willing  to 
 spare  anything  from  themselves,  though  they  yet  have 
 sufficient. 
 
 Rest  for  thee?  So  she  calleth  the  married  estate. 
 The  word*  is  a  place  of  rest  to  settle  in.  Marriage 
 estate  is  an  estate  of  rest ;  so  here  called,  and  in 
 chap.  i.  9,  in  respect  of  the  mind  of  all  such  as  desire 
 marriage,  and  have  not  the  gift  of  continency,  they 
 are  restless.  It  is  called  therefore  portum  juventutis  ; 
 because  youth  are  tossed  by  lustful  thoughts,  as  the 
 ship  with  the  waves  of  the  sea,  till  they  be  married. 
 Mulieri  (saith  one)  nulla  est  requies,  donee  nupserit. 
 It  may  also  be  called  rest,  for  the  contentment  and 
 delight  which  one  ought  to  have  in  the  other,  and  in  the 
 blessing  of  posterity,  by  the  mercy  of  God.  Seeing 
 it  is  so  called,  let  the  married  parties  labour  to  make 
 it  an  estate  of  rest  and  peace.  And  the  means  be 
 these  :  first,  to  love  one  another  entirely.  To  work 
 this,  see  the  good  things  in  one  another,  and  cover 
 the  evil,  and  wink  at  defects,  and  be  as  blind  that 
 way  after  marriage  as  they  be  before.  Secondly,  to 
 perform  duties  of  love  one  to  another  cheerfully ;  so 
 they  have  promised,  so  God  commands  them,  and  so 
 the  mutual  good  of  both  requireth  it,  and  true  love 
 will  do  it.  Thirdly,  to  bear  one  another's  infirmities 
 patiently,  for  they  be  one,  else  this  will  make  them 
 two,  if  they  cannot  bear  with  one  another,  and  forbear 
 too,  to  keep  peace.  Fourthly,  to  take  their  outward 
 estate  of  God  thankfully,  and  live  in  this  respect  con- 
 tentedly, let  them  not  think  how  better  they  might 
 have  been;  for  such  discontented  thoughts  breed  but 
 sorrows,  and  help  nothing  at  all  to  quietness,  but 
 rather  to  increase  discord.  Fifthly,  to  pray  daily  one 
 for  another,  and  that  fervently,  that  God  would  remove 
 the  hindrances  of  love,  or  give  wisdom  and  patience  to 
 bear  the  same.  Sixthly,  and  lastly,  in  every  discon- 
 tentment to  lay' the  fault  rather  upon  ourself,  than  to 
 cast  it  upon  the  other.  Let  the  husband  think  rather 
 *  rTl3D  of  ni3-  placid^  quievit. 
 
66 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  III. 
 
 the  cause  to  be  in  himself  than  in  his  wife,  so  the  wife 
 is  rather  to  blame  herself  than  her  husband.  If  thus 
 the  married  would  do,  faults  would  be  soon  amended, 
 and  jars  prevented ;  and  the  failing  in  these  things  is 
 the  cause  that  marriage  is  not  the  estate  of  rest,  but  a 
 miserable,  restless  condition,  and  that  through  their 
 own  sins  and  corruptions. 
 
 That  it  may  be  well  with  thee.  Marriage  is  for  the 
 well-being  of  such  as  enter  into  that  holy  estate.  The 
 husband  is  for  a  guide  to  the  woman,  and  the  woman 
 is  ordained  for  a  meet  help  for  the  man,  Gen.  ii.  18. 
 And  therefore  this  is  for  confutation  of  those  which 
 simply  prefer  single  life  before  marriage  ;  nay,  doth 
 not  God  say,  '  It  is  not  good  for  man  to  be  alone  '  ? 
 Marriage  is  called  an  honourable  estate,  and  is  com- 
 mended far  before  the  other  life  in  Scripture.  It 
 maketh  two  one  ;  it  is  the  holy  means  of  a  lawful 
 posterity,  and  it  is  the  estate  in  which  the  most  holiest 
 have  lived,  and  in  which  Christ  himself  would  be  born, 
 though  conceived  by  the  Holy  Ghost,  and  born  of  his 
 mother  a  virgin.  Saint  Paul  indeed  commendeth  single 
 life  ;  but  not  simply,  but  with  respect  unto  the  then 
 present  times,  full  of  troubles  and  persecutions.  If 
 marriage  be  then  for  well-being,  let  parents  take  care 
 to  provide  for  their  children  matches  fit  and  com- 
 modious, for  religion,  for  conditions  and  means  of 
 maintenance,  for  so  shall  it  be  well  with  them.  And 
 let  such  as  be  married,  so  make  a  right  use  of  mar- 
 riage, that  it  may  be  for  their  well-being,  and  the 
 bettering  of  themselves,  which  stands  in  three  things  : 
 first,  in  the  mutual  society  and  near  fellowship  of  one 
 another,  for  '  two  are  better  than  one  ;'  secondly,  in 
 preventing  thereby  incontinency,  and  the  sinful  lusts 
 of  the  flesh  ;  thirdly,  in  begetting  an  holy  posterity, 
 training  them  up  in  the  instruction  and  information  of 
 the  Lord,  in  whom  their  parents  do  live,  after  they  be 
 dead. 
 
 Ver.  2.  And  now  is  not  Boaz  of  our  kindred,  with 
 whose  maidens  thou  wast?  Behold,  he  winnoweth  barley 
 to-night  in  the  threshing-floor. 
 
 Naomi  propoundeth  to  Ruth  the  party  whom  she 
 desireth  to  match  her  with,  giving  a  reason,  and  shew- 
 ing the  opportunity  of  time  and  place  where  to  break 
 the  matter  unto  him. 
 
 As  Naomi  affected  to  do  Ruth  good,  so  she  devised 
 the  means  ;  for  a  true  friend  is  not  in  show  only,  or 
 in  well-wishes,  but  in  devising  how  to  bring  to  pass 
 what  they  desire,  and  to  effect  what  truly  they  do 
 affect.  Jonathan  wished  well  to  David,  1  Sam.  xix. 
 2,  3,  and  xx.  12,  13,  and  he  devised  means  for  his 
 safety.  Abraham  wished  well  to  Lot,  Gen.  xiv.,  and 
 therefore  endeavoured  to  do  him  good,  and  to  recover 
 him  when  he  was  led  away  captive.  Where  we  then 
 wish  well,  let  us  shew  it,  in  counsel,  in  help,  in  coun- 
 tenance, and  not  be  as  such,w7hich  will  not  advise  their 
 friends  of  their  own  accord,  nor  help  them  in  adversity, 
 hardly  countenance  them  when  any  of  note  frown  upon 
 
 them.  Some  are  friends  like  Peter,  in  the  time  of 
 his  weakness,  who  followed  his  Master  in  trouble  afar 
 off;  some  like  Paul's  friends,  who  forsook  him  wholly 
 in  peril  ;  some  like  Jehoshaphat,  who  can  speak  well  a 
 word  or  two  for  a  Micaiah,  but  not  stand  out  for  him, 
 when  he  is  sent  by  Ahab  to  prison  most  unjustly. 
 Many  friends  there  be,  but  yet  few  friends  indeed. 
 
 And  now  is  not  Boaz  of  our  kindred?  How  akin 
 to  them,  see  chap.  i.  1,  and  ii.  1.  This  kindred  she 
 nameth,  because  of  the  law  in  Deut.  xxv.  5,  6,  of  which 
 afterwards  in  chap.  iv.  Here  we  do  see  what  ground 
 she  had  to  seek  this  match  for  Ruth,  even  the  law  of 
 God,  as  she  thought.  Her  ground  in  thus  making 
 choice  was  from  God,  and  therefore  there  was  more 
 hope  to  speed,  though  in  man's  reason  most  unlikely. 
 Note,  that  godly  parents  seek  to  match  their  children 
 where  God  alloweth.  Abraham  will  not  match  with 
 the  Canaanites,  Gen.  xxiv.,  but  sends  into  his  own 
 country,  and  thither  Isaac  and  Rebekah  send  Jacob  ; 
 for  as  in  other  things,  so  in  this  they  set  God  before 
 them,  looking  to  his  liking  and  approbation,  that  they 
 may  expect  his  blessing.  Therefore,  let  such  as  intend 
 to  marry,  marry  in  the  Lord,  have  his  consent,  and 
 pray  for  his  presence  at  the  marriage-making,  at  which 
 he  will  be,  if  it  be  after  his  will,  that  is,  when  parties 
 marry  lawfully,  and  in  the  fear  of  his  name.  Other 
 marriages  he  will  not  countenance ;  as  these  ;  first, 
 such  as  be  made  within  degrees  forbidden,  though 
 allowed  by  the  usurped  authority  of  the  pope's  forged 
 vicarship  ;  secondly,  with  infidels,  as  did  the  Jews, 
 Neb.  xiii.  25,  26,  and  into  which  sin  fell  Solomon, 
 1  Kings  xi.  1  ;  thirdly,  with  idolaters,  though  they 
 profess  the  true  God,  and  yet  worship  idols,  as  did 
 Ahab  ;  and  therefore  Jehoshaphat  his  marrying  of 
 Jehoram  his  son  with  Athaliah,  was  unlawful,  and 
 punished  heavily  by  God  :  such  is  the  marriage  of  a 
 protestant  with  a  papist  ;  fourthly,  with  wretched 
 worldlings,  and  such  as  be  without  religion  in  truth  and 
 sincerity,  1  Cor.  v.  10,  11  ;  for  if  we  have  not  ordi- 
 nary familiarity  with  the  wicked,  with  such  as  be  for- 
 nicators, covetous,  extortioners,  railers,  drunkards, 
 inordinate  livers,  idle  without  callings,  and  disobedient 
 to  the  word,  blasphemers,  ungodly,  despisers  of  those 
 that  be  good,  lovers  of  pleasures  more  than  lovers  of 
 God,  and  such  like  ;  if,  I  say,  we  mav^  not  keep  familiar 
 company  with  such,  then  certainly  we  ma}'  not  marry 
 with  them  ;  their  birth,  wealth,  and  conceited  hope  to 
 win  them,  cannot  make  way  for  such  marriages  to  them 
 which  fear  God,  and  love  their  own  souls.  Fifthly, 
 with  such  as  be  unjustly  divorced  ;  for  that  is  to  marry 
 another  man's  wife,  and  to  commit  adultery.  These 
 marriages  are  made  after  the  flesh,  where  the  devil 
 danceth,  but  God  is  displeased,  and  good  angels,  and 
 good  men  offended. 
 
 With  whose  maidens  thou  wast.  These  words  are 
 added,  to  shew  what  Boaz  she  meant,  and  also  to  give 
 Ruth  some  hope  of  good  success.  For  Ruth  might 
 object  three  things,  which  Naomi  in  this  verse  pre- 
 
 390 
 
Ver.  2  ] 
 
 BERNARD  ON  RUTH. 
 
 67 
 
 venteth.  She  might  have  said,  Alas,  I  am  poor,  what 
 hope  of  one  so  rich  ?  To  which  Naomi  answereth, 
 He  is  thy  kinsman,  and  therefore  by  law  bound  to  marry 
 with  thee ;  though  herein  she  did  somewhat  err. 
 Again,  if  Ruth  had  said,  I  am  not  known  well  to  him, 
 and  I  fear  his  dislike,  Naomi  here  putteth  her  in 
 mind  with  whom  she  had  been,  even  with  Boaz,  who 
 had  taken  notice  of  her,  and  had  been  kind  to  her,  and 
 had  spoken  well  of  her  ;  yea,  in  this  she  calleth  a  par- 
 ticular kindness  of  Boaz  to  her  remembrance,  who 
 willed  her  to  abide  with  his  maidens.  Thirdly,  if 
 Ruth  had  objected  the  want  of  opportunity  and  fit  oc- 
 casion to  speak  to  him,  '  Behold'  (saith  Naomi)  '  he 
 winnoweth  this  night  barley  in  the  threshing- floor.' 
 So  then  note,  that  warrant  from  God,  experience  of 
 the  love  of  man,  and  fit  occasion  to  effect  a  matter,  are 
 strong  inducements  to  attempt  the  same.  These  made 
 Esther  to  adventure  to  go  unto  Ahasuerus,  her  calling 
 from  God,  her  experience  of  former  favour,  and  the 
 present  cause  requiring,  and  occasion  offered  to  make 
 trial ;  and  where  these  concur,  let  us  boldly  do  our 
 endeavour,  with  hope  to  effect  what  we  go  about. 
 
 Behold.  That  is,  see  and  consider  the  providence 
 of  God  ;  it  is  as  one  would  wish,  it  falleth  out  oppor- 
 tunely, as  if  God  had  decreed  to  bring  it  to  pass.  So 
 Naomi  observed  God's  providence  plainly,  for  it  ap- 
 peareth  manifestly,  where  and  when  he  decreeth  to 
 bring  things  to  pass,  so  as  we  may  say,  Behold,  the 
 hand  of  the  Lord  !  And  this  either  for  good,  as  in 
 preventing  Mordecai's  destruction,  Esther  vi.  1,  3  ;  the 
 widow  of  Sarepta  her  famishment,  1  Kings  xvii.  10-14  ; 
 David  from  the  hand  of  Saul,  1  Sam.  xxiii.  27  ;  Moses 
 from  drowning,  Exod.  ii.  5  ;  and  Joseph  from  perish- 
 ing in  the  pit,  Gen.  xxxvii.  24,  28  ;  or  for  evil,  to 
 bring  judgment  upon  the  wicked,  as  upon  Jezebel  and 
 Jehoram,  2  Kings  ix.  15,  21,  25,  30,  36,  as  God  had 
 threatened,  catching  them  as  it  were  in  a  trap,  the  one 
 in  the  portion  of  Naboth,  and  the  other  in  Jezreel. 
 For  the  Lord  seeth  all  things,  and  his  eyes  are  upon 
 the  ways  of  men,  to  bring  his  decree  to  pass  by  his 
 power  and  providence,  Job  xxviii.  24,  xxxv.  21. 
 
 Let  us,  then,  cast  our  eyes  about  us,  and  observe 
 God's  providence  ;  for  so  shall  we  see  both  his  mercy 
 and  justice  to  praise  him  ;  it  will  make  us  patient  and 
 contented  under  every  cross,  and  carefully  to  rely  upon 
 him,  when  we  see  how  his  providence  waiteth  upon 
 his  promise,  good  will,  and  pleasure.  Yea,  this  will 
 comfort  us,  and  make  us  not  to  fear  what  man  can  do 
 unto  us,  seeing  his  hand  is  ready  to  help. 
 
 He  winnoweth  hurley  to-night  in  the  threshing-floor. 
 For  the  threshing-floors  in  those  times,  it  seemeth, 
 from  the  first  of  Samuel,  chap,  xxiii.  and  other  places, 
 that  they  were  abroad  in  the  fields,  as  the  wine-presses 
 were  ;  and  this  place  sheweth  that  Ruth  went  out  of 
 city  thither.  In  such  a  place,  David  built  an  altar  to 
 the  Lord  in  the  threshing-floor  of  Oman,  2  Chron. 
 iii.  1.  Of  the  manner  how  it  was  made  is  not  expressed 
 in  the  Scripture.  It  may  also  seem  that  the  winnow- 
 391 
 
 ing  was  towards  the  evening  in  those  hot  countries, 
 when  the  wind  did  arise  called  the  wind  of  the  day ; 
 or  as  in  Genesis  it  is  translated,  '  the  cool  of  the  day,' 
 Gen.  iii.  8.  Boaz,  though  he  winnowed  not  himself 
 in  person,  yet  he  may  be  so  said  to  do,  in  command- 
 ing his  servants,  he  there  being  a  diligent  overseer, 
 and  a  helper  forward  of  the  work  with  his  presence. 
 Howsoever,  this  may  we  learn,  that  it  is  no  unseemli- 
 ness for  men  of  birth,  of  place  and  wealth,  sometime 
 to  follow  in  their  own  persons  mean  labours  of  their 
 calling  ;  as  he  doth  here  winnowing  of  corn,  Gideon  his 
 threshing,  Judah  his  sheep-shearing,  Elisha  his  plough. 
 This  they  did  not  of  base  niggardliness,  as  loath  to  keep 
 servants  to  do  it,  but  to  exercise  themselves  in  labour, 
 which  is  healthful,  to  prevent  idleness  and  ill  fruits 
 thereof,  to  be  an  example  to  others,  as  was  Julius 
 Caesar,  who  would  go  bare-headed,  and  on  foot,  both 
 in  hot  sunshine  and  in  foul  weather  often  before  his 
 soldiers  ;*  and  as  the  Lord  Lacy,  chief-justice  in 
 Ireland,-)-  who  took  up  stones  to  bear  them  to  the 
 building  he  had  in  hand,  to  provoke  the  lazy  Irish  to 
 take  pains.  Which  reproveth  those  which  do  condemn 
 them  that  so  take  pains,  being  persons  of  worth,  as  if 
 it  were  discredit  to  them,  and  to  be  basely  accounted 
 of  for  so  doing  ;  when  yet  we  see  out  of  the  Scripture, 
 men  (as  these  proud  fellows  hold  them)  of  mean  call- 
 ings, chosen  to  high  places  ;  as  Moses  from  keeping 
 sheep,  to  be  ruler  of  God's  people ;  so  David  to  be  king ; 
 Gideon  from  threshing  to  be  captain  over  the  host  of 
 Israel  ;  Elisha  from  the  plough  to  be  the  Lord's  pro- 
 phet ;  so  Amos  from  the  herd  ;  Peter  from  a  poor 
 fisherman's  estate  to  be  an  apostle.  And  the  like  we 
 find  in  heathen  history  of  one  L.  Q.  Cincinnatus,J 
 who  was  fetched  from  the  plough  to  be  made  dictator 
 in  Rome,  and  after  returned  to  husbandry  again.  Thus 
 we  see  how  great  men  did  set  themselves  to  callings 
 (now  held  base  and  mean  by  proud  and  riotous  spirits), 
 and  also  many  highly  advanced  from  mean  places  and 
 low  estate  of  life,  for  their  worthiness  and  virtuous 
 industry  for  which  they  were  honoured,  how  mean  so- 
 ever by  birth  or  education.  Such  were  these  emperors, 
 Pertinax,  an  artificer's  son  ;  Diocletian,  a  scrivener's 
 son  ;  Valentian,  the  son  of  a  shoemaker  ;  and  of  a 
 gardener  came  Probus.  Let  our  lazy  and  lewd  roysters, 
 upstart  gentry,  or  such  as  come  of  worthy  ancestors, 
 yet  having  no  worthiness  in  themselves,  behold  these, 
 and  learn  to  do  as  Maximinus  Senior  did,  who,  when 
 he  was  general,  did  take  such  pains  in  mean  matters 
 as  others  found  fault  with  him.  But  he  answered 
 them,  quo  major  fuero,  tanto  plus  laborabo,  the  greater 
 I  am,  the  greater  pains  will  I  take.  If  our  youngsters 
 would  think  hereof,  they  would  not  scorn  to  take  pains 
 as  they  do,  and  yet  scorn  not  to  live  in  a  more  base 
 course,  unworthy  their  gentility  of  which  they  so  much 
 stand,  and  most  unworthy  their  Christianity,  which 
 they  too  little  regard.  Whatsoever  men's  birth  and 
 estate  be,  yet  ought  they  to  labour  in  a  calling,  because 
 *    Sueton.         f  Irish  Chron.         \  Eutrop.  Val.  Max. 
 
cs 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  III. 
 
 God  so  coinrnandeth,  Gen.  iii.  19,  to  avoid  idleness, 
 to  prevent  much  evil,  which  cometh  from  idleness,  to 
 live  not  as  caterpillars,  but  as  profitable  members  in 
 the  commonwealth,  to  be  an  example  of  well-doing  to 
 others,  and  to  be  the  better  able  to  maintain  their 
 estate  and  place,  both  to  themselves  and  to  their  suc- 
 ceeding posterity  also. 
 
 Ver.  3.  Wash  thyself,  therefore,  and  anoint  thee, 
 and  put  thy  raiment  upon  thee,  and  yet  thee  down  to 
 the  floor ;  but  make  not  thyself  known  to  the  man  until 
 he  shall  have  done  eating  and  drinking. 
 
 Naomi  her  counsel  to  her  daughter-in-law,  Ruth, 
 shewing  whither  she  should  go,  what  to  do  before  in 
 preparing  to  go  thither,  and  how  warily  she  should 
 carry  herself  for  being  known  till  after  supper. 
 
 Wash  thyself,  therefore.  That  is,  because  I  would 
 have  thee  to  go  to  him,  make  thyself  ready,  and  first 
 wash  thyself.  Washing  is  double  :  first,  inward,  which 
 the  apostle  exhorteth  unto,  2  Cor.  vii.  1,  Titus  iii.  5 ; 
 and  this  is  it  David  prayed  for,  Ps.  li.,  and  without 
 which  none  can  enter  into  the  kingdom  of  God,  John  iii. 
 With  this  washing  are  we  to  approach  nigh  unto  God, 
 as  Ruth  by  her  washing  went  unto  Boaz.  The  second 
 is  outward,  and  this  is  threefold  :  first,  typical  under 
 the  law,  commanded  to  the  priests  and  people  when 
 they  drew  near  to  God,  Exod.  xl.  31,  32,  and  xix.  10, 
 Titus  iii.  5,  which  was  a  type  of  sanctification  and  holi- 
 ness, Ps.  xxvi.  6;  secondly,  superstitious,  as  that  of  the 
 Jews,  taken  up  of  themselves,  and  condemned  by  Christ, 
 Mat.  xv.  2,  Mark  vii.  3,  4  ;  thirdly,  civil  cleanliness, 
 the  washing  of  the  body  from  all  bodily  uncleanness  ; 
 and  this  is  here  meant  and  here  commended  unto  us. 
 This  outward  civil  cleanliness  is  praiseworthy.  And 
 this  washing  was  used  among  the  Jews,  2  Sam.  xi.  2 
 and  xii.  20,  and  among  the  heathen,  Exod.  ii.  19. 
 Eusebius*  speaketh  of  John's  bathing  himself.  To 
 be  cleanly  is  healthful  to  us,  delightsome  to  others, 
 and  commendable.  God  required  of  his  people  clean- 
 liness, Deut.  xxiii.  13.  Our  Christian  profession  is 
 pure  and  holy,  which  outward  cleanness  well  befitteth  ; 
 and  seeing  it  is  of  good  report,  we  are  to  observe  it, 
 Philip,  iv.  8.  This  reproveth  two  sorts  :  the  first  are 
 such  as  be  sluttish,  nasty,  and  beastlike  persons,  who 
 hereby  shew  themselves  careless  of  their  credit,  sloth- 
 ful, or  covetous,  they  be  offensive,  uncivil,  and  un- 
 wholesome.f  The  other  sort  are  they  which  will  be 
 cleanly,  but  yet  spend  too  much  time  in  trimming, 
 washing,  and  starching,  and  are  so  curiously  neat,  and 
 so  careful  to  be  fine  and  fair  outwardly,  as  they  spend 
 their  days  almost  in  doing  nothing  else,  and  so  live  a 
 proud  and  idle  life,  like  the  haughty  dames  of  Israel 
 in  their  bravery,  walking  with  stretched  forth  necks, 
 with  wanton  eyes,  with  tinkling  feet,  walking  and 
 mincing  as  they  go,  wanting  humility  and  often  modesty 
 
 *  Euseb.  Histo.  Eccles. 
 
 t  Read  Calvin  on  Deut.  xxiii.  13. 
 
 in  gesture,  countenance,  and  gait.  But  let  them  read 
 and  remember  what  the  prophet  Isaiah  threateneth 
 against  such  lascivious  wantons  and  luxurious  minions, 
 in  the  end  of  his  third  chapter. 
 
 And  anoint  thee.  Anointing  had  a  religious  use, 
 as  we  may  see  in  Exod.  xl.,  Lev.  vii.,  Num.  vii.  1, 
 1  Sam.  ix.  10,  which  did  type  out  the  graces  of  God's 
 Spirit,  Ezek.  xvi.  9,  1  John  ii.  27.  This  is  the  best 
 anointing,  and  to  be  laboured  for.  It  had  also  a 
 common  use,  as  here,  so  in  2  Sam.  xii.  20,  it  was 
 usual,  Mat.  vi.  17,  for  God's  blessings  may  be  used 
 not  only  for  mere  necessity,  but  also  for  outward 
 comeliness  and  moderate  delight.  The  creatures  of 
 God  may  be  used  not  only  for  preservation  of  bodily 
 life,  but  for  beautifying  of  the  body  and  the  better 
 setting  forth  thereof,  as  it  is  in  truth  and  not  counter- 
 feited. Thus  wine  is  given  to  glad  the  heart,  and  oil 
 to  make  the  face  to  shine,  Ps.  civ.  15.  And  therefore 
 may  Christians  lawfully  use  God's  creatures  for  out- 
 ward comeliness,  and  to  preserve  that  outward  seem- 
 liness  which  is  God's  own  work  in  us,  by  washing  and 
 by  anointing.  But  here  beware  of  excess,  that  it  be 
 also  seasonable,  that  it  be  to  a  good  end  ;  beware  of 
 pride,  of  wantonness,  and  learn  to  know  the  time  of 
 humiliation. 
 
 Quest.  Here  it  may  be  questioned,  Whether  it  be 
 lawful  to  paint  the  face,  for  it  is  but  an  oil '? 
 
 Ans.  Surely  no.  First,  because  this  is  not  to 
 preserve  thy  natural  beauty,  by  oil  to  make  it  shine, 
 but  to  make  a  counterfeit  face,  which  is  deceit  and 
 hypocrisy,  which  God  hateth.  We  must  lay  aside  all 
 manner  of  hypocrisy,  1  Peter  ii.  1,  and  this  is  one  of 
 them.  Secondly,  this  is  vanity  of  vanities  ;  for  if 
 beauty  be  vanity,  Prov.  xxxi.  30,  then  much  more  the 
 filthy  counterfeit  of  it.  It  is  great  folly,  for  such 
 spoil  their  natural  comeliness  at  length,  as  experience 
 telleth,  and  the  prophet  Jeremiah  speaketh  of  rending 
 the  face  with  painting,  Jer.  iv.  30.  Thirdly,  this  is 
 great  pride,  for  they  dislike  the  Lord's  workmanship, 
 and  adulterate  it,  and  would  be  held  fairer  than  God 
 ever  made  them,  and  do  proudly  glory  before  men  of 
 a  counterfeit  visage.  Fourthly,  it  is  not  held  a  matter 
 of  good  report  and  honesty,  which  godly  persons  should 
 follow  after,  Philip,  iv.  8,  but  of  dishonesty,  such 
 being  judged  to  be  light  and  lewd.  In  the  Scripture 
 it  is  the  mark  of  a  whore,  and  a  whorish  woman  is 
 described,  Jer.  iv.  30,  Ezek.  xxiii.  40,  and  an  ungodly 
 woman  so  practised  it,  even  that  harlot  and  murderess 
 Jezebel  painted  herself,  2  Kings  ix.  30  ;  and  we  find 
 by  experience  such  to  be  wantons  and  lewdly  given. 
 Fifthly,  the  godly  and  learned  fathers  have  utterly 
 condemned  it.  Saint  Cyprian  saith,*  it  is  the  work 
 of  the  devil,  and  they  offer  wrong  to  God  in  despising 
 his  work  and  framing  another  of  their  own.  Tertullianf 
 calleth  it  the  devil's  business,  unworthy  a  Christian. 
 
 *  Est  opus  diaboli,  et  manus  inferunt  Deo,  &c. — De  habitu 
 virgin. 
 
 f  Negotium  diaboli,  indignum  Christiano. — De  cultu  fcsm. 
 
 392 
 
Ver.  3.] 
 
 BERNARD  ON  RUTH. 
 
 69 
 
 Saint  Jerome  saith*  that  it  is  the  fire  of  youth,  the 
 fuel  of  lust,  and  the  sign  of  an  unchaste  mind.  Saint 
 Ambrose  saith, t  they  which  muse  or  set  their  minds 
 upon  the  adultery  of  the  countenance,  do  so  also  upon 
 the  adulterating  of  chastity.  So  as  these  godly  men 
 think  of  them  but  as  of  whores,  the  devil's  servants, 
 betrayers  of  chastity,  and  unworthy  to  be  accounted 
 Christians.  Let  such,  therefore,  as  never  used  it 
 beware  of  it ;  and  such  as  have,  repent ;  and  such  as 
 do.  abandon  and  forsake  it.  For  as  verbal  lying  is 
 forbidden,  so  actual  also ;  such  cannot  look  upon  God 
 as  his  creatures,  but  as  counterfeits,  and  such  as  be 
 of  the  devil's  making  ;  they  see  not  their  own  natural 
 face  in  a  glass,  but  the  counterfeit  of  another,  one 
 perhaps  damned  in  hell  for  whoredom  already.  Such 
 as  have  used  this  sinful  practice,  and  have  turned  to 
 God,  have  repented  of  this  as  of  an  accursed  work  of 
 the  flesh,  and  as  proceeding  from  Satan's  instigation. 
 Lastly,  no  modest  matron  ever  used  it,  but  chaste 
 hearts  have  always  detested  it,  and  therefore  is  it 
 carefully  to  be  avoided. 
 
 And  put  thy  raiment  upon  thee.  That  is,  thy  best 
 apparel,  or  such  as  thou  hast  put  upon  thee  hand- 
 somely. Concerning  apparel  I  will  speak  somewhat 
 at  large.  In  innocency  there  was  no  need  of  raiment. 
 Adam  and  Eve  in  that  estate  lived  naked,  and  were 
 not  ashamed,  neither  was  there  cause,  for  that  they 
 had  not  sinned  ;  but  after  the  fall  it  was  of  necessity 
 to  put  on  apparel  to  cover  our  nakedness,  for  pre- 
 servation of  our  bodies,  and  to  defend  them  from 
 extreme  cold,  heat,  and  from  hurts  which  they  are 
 subject  unto  in  going  naked.  So  then,  now  we  should 
 have  care  for  raiment,  for  ourselves,  for  such  as  depend 
 upon  us,  Prov.  xxxi.  21,  and  for  the  poor,  as  Job  had, 
 Job  xxxi.  19.  Touching  this  necessity  of  wearing 
 apparel,  it  is  agreed  upon  all  hands  ;  nature  teacheth 
 it  and  need  enforceth  it,  and  herein  to  have  not  only 
 one  suit,  but  change  also  for  shift,  if  we  be  able ;  for 
 it  is  lawful  to  have  change  of  raiment,  yea,  to  wear 
 costly  apparel  so  it  be  comely.  Of  which  I  will  speak 
 in  order.  We  may  have  change  of  raiment ;  there  is 
 a  necessity  in  it,  a  cleanliness  also,  and  Joseph  in 
 love  gave  to  Benjamin  five  changes  of  raiment  for  him 
 to  wear,  Gen.  xlv.  22.  If  any  object  our  Saviour  his 
 forbidding  two  coats,  Mat.  x.  10,  we  must  know  it 
 was  no  absolute  forbidding,  for  there  he  also  forbids 
 providing  of  money  for  their  journey  and  other  things 
 else  ;  but  this  was  to  shew  that  they  were  to  make 
 speed,  and  also  to  teach  them  to  depend  upon  his 
 providence,  for  he  undertook  to  provide  for  them  in 
 this  journey.  And  by  this  experience  of  Christ's 
 mercy  towards  them,  he  would  teach  them  how  to 
 trust  in  God  when  he  was  to  send  them  abroad  into 
 all  the  world  after  his  ascension.     And  therefore  the 
 
 *  Ignis  juventutis,  fomentum  libidinis,  et  impudicae  mentis 
 indicium. — Epist.  ad  Marcel. 
 
 f  Vultus  meditantur  adulterium  castitatis,  &c De  adul- 
 
 terio. 
 
 39:) 
 
 begging  friars  have  hence  no  ground  for  their  idle 
 life,  and  for  their,  having  but  one  coat.  True  it  is 
 that  to  have  changes  of  raiment  and  to  see  our  brother 
 naked,  having  no  clothes  to  put  on,  and  yet  we  not 
 supply  his  want,  were  an  unmercifulness,  if  so  by  our 
 negiect  of  him  he  should  perish  ;  otherwise  we  may 
 wear  change  of  raiment,  yea,  and  put  on  costly  also, 
 with  changeable  colours  and  ornaments  upon.  Solo- 
 mon wore  costly  attire,  so  his  wife,  Ps.  xlv. ;  Joseph, 
 Gen.  xli.  42 ;  Mordecai,  Esther  viii.  15  ;  and  Esau 
 in  Isaac's  house,  Gen.  xxvii.  29;  they  wore  also 
 garments  of  divers  colours,  Gen.  xxxvii.  7,  so  did 
 Joseph  in  Jacob's  house;  and  Tamar,  David's  daugh- 
 ter, 2  Sam.  xiii.  18 ;  and  Mordecai  was  clad  in  white, 
 blue,  and  purple,  Esther  viii.  And  as  for  ornaments, 
 as  ear-rings,  bracelets,  chains,  rings,  jewels  of  gold 
 and  silver,  the  Lord  allowed  them  to  his  people,  and 
 to  wear  them  upon  them,  Exod.  xxxii.  2 ;  and  so  did 
 liebekah  wear  such,  sent  by  Abraham  for  Isaac's  wife, 
 Gen.  xxiv.  22,  28.  They  be  made  for  man's  use, 
 and  therefore  the  godly  using  them  and  God  allowing 
 them,  we  may  use  now  our  Christian  liberty  therein. 
 But  here  we  must  observe  decency,  which  is  a  come- 
 liness befitting  the  person  of  every  one.  And  here 
 must  be  considered,  first,  age,  young  or  old,  for  the 
 same  colour  and  fashion  befit  not  both  alike.  Secondly, 
 the  sex,  man  and  woman  ;  for  these  must  be  distin- 
 guished, as  God  ordained  in  Moses's  law.  Nature  itself, 
 reason,  and  laws  of  well-governed  commonweals,  do 
 so  ordain  also.*  Thirdly,  the  profession  and  calling 
 of  persons,  and  the  difference  in  place  ;  for  some  be 
 public,  some  be  private,  which  must  be  looked  unto. 
 It  is  therefore  reproveable  for  public  persons,  out  of 
 baseness,  not  to  go  as  their  place  requireth  ;  and  for 
 private  persons  to  go  beyond  their  calling  and  their 
 condition  of  life,  although  it  be  not  above  their  hability, 
 for  this  breedeth  confusion  and  discord,  when,  such 
 also  as  by  profession  should  be  grave,  as  scholars  and 
 ministers,  yet  do  go  ruffian-like,  it  is  worthy  of  reproof 
 and  punishment  also.  Fourthly,  the  manner  of  wear- 
 ing must  be  observed,  it  must  be  comely,  with  shame- 
 facedness  and  modesty,  1  Tim.  ii.  9,  both  in  men  and 
 women ;  we  must  so  wear  our  apparel  as  grace  and 
 virtue,  and  not  corruption  of  heart  and  vice,  should 
 appear  to  be  in  us.  The  virtues  which  must  appear 
 in  us  by  our  attire  are  these  : — First,  is  modesty,  for 
 raiment  was  to  cover  our  shame,  and  therefore  that 
 whorish  fashion  of  going  with  naked  breasts  and  so 
 low  uncovered  as  some  do,  is  to  be  abhorred  of  modest 
 women  and  chaste  virgins.  Sulpitius  Gallus,  a  heathen 
 Koman,  fell  out  with  his  wife  because  she  went  about 
 with  her  face  uncovered,  and  said  to  her,  The  law 
 limits  my  sight  unto  thee,  to  which  thou  art  to  approve 
 thy  beauty,  and  to  become  fair  and  lovely  ;  but  to  be 
 willing  to  be  seen  beautiful  to  others,  must  needs 
 bring  suspicion  of  an  ill  mind  and  a  stain  withal.     I 
 
 *    Vide  Kick,  de  politeia,  lib.  i.  cap.  10. 
 
70 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  III. 
 
 wish  husbands  to  be  Sulpitius-like  to  such  wives  as 
 go  thus  wantonly  bare-breasted,  shewing  how  naked 
 their  hearts  be  unto  lustful  practices.  Bat  some 
 foolish  and  harlotry  husbands  do  delight  to  see  their 
 wives  and  daughters  to  go  so  ;  they  be  like  Ahasuerus, 
 who  will  have  Vashti  to  come  forth  to  shew  herself; 
 but  I  wish  the  wives  in  this  thing  like  Vashti,  and  not 
 to  yield  to  their  drunken-humoured  husbands  to  go  so 
 immodestly.  But  ihey  are,  perhaps,  rewarded  as  they 
 justly  deserve  sometime ;  for  can  the  shop  windows 
 alway  stand  open,  and  no  customers  come  at  any  time 
 to  buy  ?  Secondly,  is  gravity  according  to  years,  and 
 therefore  all  fantastic,  light,  vain,  and  daily  strange 
 fashions,  now  in  one,  then  in  another,  is  folly  and 
 vanity,  apish  toying,  and  argueth  great  levity  of  mind, 
 condemned  by  the  word,  Zeph.  i.  8,  and  by  all  sober 
 and  grave  persons.  Thirdly,  is  frugality,  for  exces- 
 sive cost  is  unthriftiness,  and  herein  a  great  consump- 
 tion to  a  man's  estate,  and  an  argument  of  idleness, 
 if  men  go  costly.  The  rich  glutton  is  taxed  for  going 
 costly  and  faring  daintily  every  day,  Luke  xv.,  which 
 brought  him  to  hell  at  last.  Fourthly,  is  humility, 
 for  indeed  our  raiment  from  the  first  cause  is  a  sign 
 of  our  rebellion  against  God,  and  that  we  have  lost 
 our  innocency ;  and  therefore  we  have  no  more  cause 
 to  be  proud  thereof  than  a  malefactor  of  his  halter, 
 though  it  be  golden.  It  is  reproved  as  a  fault  in  the 
 daughters  of  Judah,  Isa.  hi.,  to  be  so  proud  of  their 
 attire  ;  and  we  have  more  reason  to  weep  than  to  wax 
 high-minded  by  this  covering  of  our  shame  and  naked- 
 ness. I  wish  we  were  like  one  Pambo,  a  godly  man ; 
 being  at  Alexandria  and  there  seeing  a  woman  proud 
 of  her  attire  fell  a-weeping,*  and  being  asked  why  he 
 so  wept,  said  thus,  Two  causes  move  me :  the  one,  to 
 consider  the  perdition  of  this  woman  ;  and  the  other, 
 for  that  I,  being  a  Christian,  cannot  study  so  much 
 to  please  Christ  by  innocency  of  life,  as  she  doth  here- 
 by desire  to  please  filthy  and  dishonest  men.  Fifthly, 
 is  piety,  when,  in  time  of  humiliation  and  days  of 
 abstinence,  we  go  as  such  should  who  feel  the  hand 
 of  God  and  apprehend  his  displeasure  against  sin,  and 
 when  we  so  array  ourselves  daily  as  that  modesty, 
 gravity,  frugality,  and  humility  may  appear  therein  ; 
 for  why  should  we  not  even  in  our  clothing  sot  forth 
 our  profession,  and  thereby  grace  our  religion  ?  And 
 this  piety  shall  appear,  if  when  we  garnish  the  body 
 we  neglect  not  to  beautify  the  soul  with  learning  and 
 religion  ;  for  a  man  in  rich  clothes,  without  other 
 better  qualities  and  endowments  of  mind,  is,  as  Dio- 
 genes said,  a  sheep  in  a  golden  fleece.  And  yet  such 
 sheep  have  we  in  our  English  pasture,  for  want  of 
 grace  and  better  education,  having  nothing  to  set  them 
 out  withal  but  the  bravery  of  their  clothing,  which 
 Augustus  Caesar  called,  the  ensign  of  pride  and  the 
 nest  of  luxury,  vexillum  superbice,  et  nidus  luxurice  ; 
 which  we  find  in  these  days  to  be  young  men's  over- 
 
 *    Pet.  de  Natalib.  Eccles.  Hist.,  lib.  viii.  cap.  1 
 
 throw,  a  let  to  good  housekeeping,  an  enforcing  to 
 enhancing  of  rents  in  landlords,  and  in  others  to  fall 
 to  ill  shifts,  when  their  own  means  of  lands  and  re- 
 venues fail  them.     And  thus  much  for  this  point. 
 
 And  get  thee  down  to  the  floor.  Take  the  opportu- 
 nity offered  to  procure  thy  welfare.  So  she  is  made  by 
 Naomi  her  advice  to  go  to  Boaz  and  to  demand  mar- 
 riage of  him  ;  which  might  seem  not  fitting,  but  by 
 Moses's  law  it  was  allowed  to  the  woman  widow  without 
 children,  Deut.  xxiii.,  to  claim  marriage  of  the  next 
 kinsman,  if  he  neglected  to  take  her  ;  and  it  was  no 
 more  immodesty  for  women  to  claim  that  right  then, 
 than  now  for  one  betrothed  to  challenge  the  man  for 
 her  husband ;  for  where  God  alloweth  the  thing,  it 
 taketh  away  the  scandal  and  offence  which  otherwise 
 might  justly  be  given,  and  so  others  justly  be  offended 
 therewith ;  which  is  not  a  small  comfort  against  the 
 uncharitable  censure  of  unadvised  persons. 
 
 But  make  not  thyself  known  to  the  man,  until  he  shall 
 have  done  eating  and  drinking.  Go  she  must,  but  so 
 warily  is  she  to  behave  herself,  as  she  should  not  dis- 
 cover herself,  nor  make  her  mind  known,  until  he  had 
 supped,  and  was  laid  down  to  rest,  so  as  her  mind 
 must  be  shewed  in  private,  and  to  him  alone.  The 
 night,  and  in  private,  make  modest  persons  utter  more 
 freely  their  thoughts  than  otherwise  they  would  in  the 
 light,  and  before  company.  The  phrase  of  eating  and 
 drinking  implieth  feasting,  as  appeareth  hence  from 
 verse  7,  and  from  other  scriptures,  Mat.  xxiv.,  Isa. 
 xxii.  13,  Exod.  xxxii.  6,  1  Kings  iv„  20.  So  then,  at 
 such  a  time  as  this,  it  may  seem  the  Israelites  feasted 
 and  made  merry,  as  a  sign  of  gladness  and  rejoicing 
 in  the  Lord's  blessings.  Of  feasting  I  will  speak  after- 
 wards in  verse  7.  Here  note  that  Naomi  held  it  the 
 best  time  to  speak  of  marriage,  when  Boaz  had  well 
 eaten  and  drunken,  for  then  are  men  more  apt  to  speak 
 freely,  and  to  promise  their  good  will,  than  at  other 
 times.  This  Naomi  knew  well,  and  therefore  advised 
 Ruth  to  make  use  of  it.  Which  being  so,  it  should 
 make  men  at  such  times  more  silent  and  more  obser- 
 vant of  their  speeches. 
 
 Ver.  i.  And  it  shall  be,  when  he  lietli  down,  thou 
 shall  mark  the  place  where  he  shall  lie,  and  thou  shall 
 go  in,  and  uncover  his  feet,  and  lay  thee  down;  and  he 
 tvill  tell  thee  what  thou  shalt  do. 
 
 The  rest  of  Naomi  her  advice  to  Ruth,  what  she 
 was  to  do  when  she  came  to  the  threshing-floor,  ob- 
 serve where  Boaz  lay,  then  she  herself  to  lie  down"; 
 and  the  end,  to  know  his  mind,  and  what  she  should 
 do. 
 
 And  it  shall  be,  when  he  lieth  down.  After  labour 
 follows  rest,  and  the  night  is  appointed  for  the  same, 
 to  refresh  the  wearied  limbs.  So  the  psalmist  teacheth, 
 Ps.  civ.  23,  and  Jacob  practised,  Gen.  xxviii.  11,  and 
 this  is  the  right  use  of  time.  Let  us  spend  the  day 
 in  labour,  and  take  the  benefit  of  the  night  for  rest, 
 with   thanks  to  God,  and  prayer  for  a  blessing,  and 
 
 394 
 
Ver.  4.] 
 
 BERNARD  ON  RUTH. 
 
 71 
 
 not  be  as  wild  beasts,  as  some  men  be,  who  make  the 
 day  their  time  of  rest,  and  the  night  their  walking 
 time,  as  fit  to  go  abroad  to  raven  for  their  prey,  or  to 
 spend  it  in  unlawful  and  lewd  courses  as  ill  as  theft. 
 
 That  thou  shalt  mark  the  place  ivhere  he  shall  lie. 
 This  is  advised  lest  she  should  in  the  night  mistake ; 
 for  wary  observation  preventeth  error.  This  sheweth 
 also  that  Boaz  had  not  any  certain  set  place  to  lie 
 down  in,  but  to  lie,  as  best  liked  himself,  in  the  floor. 
 In  those  times  they  had  no  care  of  stately  lodging ; 
 they  were  not  effeminate  and  slothful,  which  make  us 
 now  to  seek  for  soft  bedding,  which  breedeth  lust,  in- 
 creaseth  sloth,  and  maketh  the  body  more  tender,  and 
 so  less  able  to  endure  pains. 
 
 And  thou  shaH  go  in,  and  uncover  his  feet.  Though 
 Naomi  aimed  to  make  Ruth  Boaz  his  yokefellow,  yet 
 she  teacheth  her  to  proceed  in  humility,  to  go  to  his 
 feet,  and  to  lie  down  there  ;  for  humility  is  not  any 
 let,  but  the  way  to  advancement,  and  the  reward 
 thereof  is  riches,  and  glory,  and  life,  Prov.  xv.  35,  and 
 xviii.  20,  and  xxii.  4.  Let  all  them  which  hope  for 
 preferment  labour  for  humility,  for  God  giveth  such 
 grace  and  favour ;  the  humble  in  spirit  shall  enjoy  glory, 
 Prov.  iii.  34,  and  xxix.  23.  Upon  Mary  her  lowliness 
 did  the  Lord  look,  Luke  i.  48.  David  was  humble  in 
 his  own  eyes,  and  obtained  great  glory ;  and  Abigail, 
 by  so  wise  and  humble  behaviour,  purchased  favour 
 in  David's  eyes.  On  the  contrary,  by  pride  cometh 
 confusion,  as  may  appear  in  Absalom  and  Adonijah's 
 attempt  to  the  kingdom ;  for  shame  accompanieth  it ; 
 and  pride  goeth  before  destruction,  and  a  high  mind 
 before  the  fall,  Prov.  xi.  2,  and  xvi.  18. 
 
 And  lay  thee  down,  and  he  shall  tell  thee  what  thou 
 shalt  do.  Naomi  was  well  persuaded  of  Boaz  his 
 honesty,  and  that  he  would  well  advise  Ruth  ;  for  good 
 counsel  may  be  looked  for  of  those  that  be  truly  reli- 
 gious and  wise  withal,  as  Boaz  was  ;  and  there  is  no 
 doubt  of  their  readiness,  whom  experience  hath  made 
 known  to  be  loving  and  kind.  This  is  it  which  made 
 Naomi  to  speak  thus  confidently,  that  Boaz  would  tell 
 Ruth  what  she  should  do.  But  here  it  may  be  de- 
 manded, whether  Naomi  did  well  to  advise  Ruth  to 
 use  this  means  to  try  Boaz  his  mind  ?  The  manner 
 seemeth  not  to  be  good  nor  approveable,  and  my 
 reasons  be  these :  First,  Naomi  her  counsel  and  advice 
 to  have  Ruth  to  go  to  Boaz  to  claim  the  marriage  was 
 erroneous,  for  he  was  not  the  next  kinsman,  and  there- 
 fore she  should  not  have  come  thus  first  to  him.  Se- 
 condly, Boaz  his  speech  implieth  that  it  was  not  a 
 matter  of  good  report  for  them  two  to  be  thus  alone 
 together,  if  they  had  been  seen  so.  Thirdly,  there 
 was  some  show  and  appearance  of  evil,  which  should 
 be  avoided,  1  Thes.  v.  Fourthly,  because  here  was 
 an  occasion  of  sinning  offered,  though  not  taken,  nor 
 intended ;  because  fleshliness  is  that  sin  to  which  most 
 are  apt,  and  the  most  excellent  have  fallen  into  it,  as 
 appeareth  in  righteous  Lot,  strong  Samson,  wise  Solo- 
 mon, and  zealous  David.  Yet  for  all  this  ill  advice 
 395 
 
 and  manner  of  doing,  the  Lord  turned  the  same  to 
 good.  For  this  is  his  goodness  and  mercy,  that  mat- 
 ters ill  begun  the  Lord  both  can  and  will  turn  unto 
 good.  Thus  he  did  with  Rebekah  and  Jacob's  dis- 
 sembling to  get  the  blessing,  and  with  the  selling  of 
 Joseph  by  Jacob's  sons,  his  unnatural  brethren.  This 
 example,  therefore,  of  Ruth  is  not  imitable.  It  giveth 
 no  warrant  for  mothers  to  teach  their  daughters  to 
 play  the  harlots,  and  to  be  bawds  to  them /nor  to  allow 
 young  women  to  go  to  young  men,  and  to  give  their 
 bodies  to  be  abused,  in  hope  of  marriage  ;  nor  to  make 
 night-matches  and  meetings  to  procure  husbands, 
 whilst  they  hereby  often  make  themselves  whores,  to 
 their  own  shame  and  grief  of  friends.  If  it  be  not 
 imitable,  will  some  say,  why  is  it  recorded  ?  To 
 answer  this,  we  must  know  that  the  actions  of  the 
 godly  are  of  divers  sorts  ;  either  extraordinary,  as  Ab- 
 raham offering  Isaac,  Moses  his  killing  of  the  Egyp- 
 tian, Israelites  borrowing  and  carrying  away  the  goods 
 of  the  Egyptians,  Phinehas  killing  Zimri  and  Cozbi, 
 Ehud  Eglon,  king  of  Moab,  and  such  like ;  these  are 
 not  for  imitation,  but  to  shew  that  God  can  dispense 
 with  his  law,  and  is  not  tied  to  ordinary  courses.  Or 
 ordinary ;  and  this  is  manifold,  first,  good  and  allowed 
 of  God,  as  Abraham's  teaching  his  household,  Job's 
 patience,  praying  for  his  children,  and  works  of  mercy 
 and  justice,  Cornelius's  devotion,  Paul's  labour  in  the 
 ministry,  and  a  thousand  such  like,  left  written  for 
 instruction,  to  acknowledge  the  strength  of  grace,  and 
 are  for  our  godly  imitation.  Secondly,  bad  and  un- 
 lawful, as  Aaron's  consenting  to  the  Israelites'  idolatry, 
 Lot's  incest,  David's  adultery  and  murder,  Peter's  per- 
 jury, and  such  like ;  these  are  not  to  be  imitated,  but 
 to  be  avoided  as  evil,  and  are  written  to  make  us  to 
 behold  man's  corruption,  and  so  his  desert,  that  thereby 
 we  may  set  ourselves  to  bewail  the  same,  to  watch  over 
 ourselves,  Heb.  iii.  12,  13,  and  that  none  may  boast 
 of  their  own  righteousness,  but  acknowledge  it  God's 
 mercy  that  we  are  not  confounded,  and  that  it  is  his 
 mere  goodness  that  saveth  us.  Thirdly,  mixed,  partly 
 good,  and  partly  bad  ;  so  was  Rebekah  her  seeking 
 the  blessing  for  Jacob,  which  God  had  promised,  and 
 here  Naomi  a  marriage  for  Ruth  ;  but  the  manner  in 
 both  faulty.  These  are  written  to  let  us  see  our  im- 
 perfections in  doing  a  good  thing,  and  to  teach  us  to 
 examine  the  ways  of  the  best,  to  know  how  far  they  be 
 imitable.  Fourthly,  merely  indifferent  in  themselves, 
 neither  commanded  nor  forbidden,  as  Samson  his 
 feasting  of  the  young  men  at  his  marriage,  David's 
 delight  and  playing  upon  the  harp,  and  such  like  ; 
 which  are  written  to  shew  our  liberty  in  things  indif- 
 ferent, and  that  we  may  use  the  same,  so  we  be  mo- 
 derate therein.  Thus  we  see  the  difference  of  actions, 
 and  why  recorded.  And  these  are  we  to  mark  and 
 examine,  that  we  be  not  mistaken,  whether  extraor- 
 dinary or  ordinary,  whether  good  or  bad,  or  mixed  or 
 indifferent,  and  even  in  these  how  lawful  to  us,  how 
 expedient  also,  that  we  may  not  give  offence. 
 
i  - 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  III. 
 
 Ver.  5.  And  she  said  unto  her,  All  that  thou  sayest 
 unto  me  1  will  do. 
 
 Ruth's  readiness  to  obey  her  mother-in-law,  and 
 that  in  all  things  without  exception. 
 
 And  she  said  u?tto  her.  In  this  conference  between 
 them  two  here  is  no  interrupting  of  one  another;  Ruth 
 heareth  Naomi  her  counsel,  and  answereth  when  she 
 hath  heard  it,  which  commendeth  her  modesty  and  wis- 
 dom, for  it  is  folly  to  answer  a  matter  before  it  be  heard. 
 
 All  that  thou  sayest  unto  me  I  xoill  do.  Ruth  is  as 
 ready  to  obey  as  the  other  to  command,  and  that  in 
 respect,  first,  of  her  reverence  towards  Naomi,  and 
 persuasion  of  her  good  mind  towards  her ;  for  whom 
 we  think  well  of  and  reverence,  their  counsel  we  easily 
 embrace  and  willingly  obey ;  and  yet  herein  may  we 
 do  amiss,  if  we  examine  not  well  the  matter  ;  for  coun- 
 sel may  be  sometime  from  error  of  the  judgment,  and 
 sometime  from  corrupt  affection.  Secondly,  of  her 
 own  inclination  to  the  thing,  being  young,  and  poor, 
 to  get  a  rich  husband ;  for  we  readily  obey  in  that 
 whereto  we  incline  our  mind  of  our  own  accord,  there 
 needeth  little  incitation. 
 
 Ver.  6.  And  she  xoent  down  unto  the  floor,  and  did 
 according  to  all  that  her  mother -in-laio  bade  her. 
 
 Ruth's  performance  of  her  promise,  both  in  going 
 down  to  the  floor,  and  in  doing  there  what  her  mother 
 advised  her. 
 
 And  she  xoent  down  unto  the  floor.  The  city  was 
 then  higher  from  whence  she  went,  though  we  may 
 read  of  a  floor  up  on  high,  2  Sam.  xxiv.  18.  It  may 
 seem  strange  how  Ruth  durst  attempt  this,  being  a 
 stranger,  and  fearful  by  nature,  as  women  be  ;  yet  see, 
 where  desire  is,  there  nothing  can  hinder,  or  amate 
 the  spirit,  or  daunt  the  heart. 
 
 And  did  according  to  all  that  her  mother-in-law  bade 
 her.  As  it  is  in  verses  3  and  4,  so  she  very  exactby 
 followed  her  mother's  advice,  and  in  nothing  followed 
 her  own  mind,  lest  perhaps,  if  things  had  not  fallen 
 out  well,  she  might  have  had  the  fault  put  upon  her- 
 self. Here  is  an  example  of  strict  obedience  unto 
 parents,  which  is  required  at  the  hands  of  children. 
 Ruth  doth  according  to  all  that  which  she  was  bidden 
 to  do ;  and  thus  in  all  lawful  things  should  children 
 do  to  parents,  for  so  God  would  have  it,  it  pleaseth 
 him,  Col.  iii.  20,  Eph.  vi.  2.  It  is  the  duty  of  chil- 
 dren, and  in  so  doing  they  shall  be  blessed.  Let 
 children  learn  obedience  to  parents,  as  Isaac  obeyed 
 Abraham,  Gen.  xxii.  6,  Jephthah's  daughter  her  father, 
 Judges  xi.  36,  37,  and  as  our  blessed  Saviour  did  his 
 parents,  Luke  i.  51,  which  they  will  do  if  they  fear 
 God,  Lev.  xix.  3,  and  hold  their  parents  worthy  of 
 honour,  as  God  commandeth,  Exod.  xx. 
 
 Ver.  7.  And  when  Boaz  had  eaten  and  drunken,  and 
 his  heart  was  merry,  he  went  to  lie  doivn  at  the  end  of 
 the  heap  of  corn  :  and  she  came  softly,  and  uncovered 
 his  feet,  and  laid  her  down. 
 
 This  verse  sheweth  howr  she  did  as  her  mother  bado 
 her,  both  for  the  time  when,  and  the  manner  how. 
 
 And  when  Boaz  had  eaten  and  drunk.  Meaning 
 largely  and  freely,  as  the  words  following  intimate, 
 which  it  may  seem  they  used  at  such  times  as  this. 
 We  may  note,  that  it  is  lawful  to  eat  and  drink  more 
 largely  at  one  time  time  than  at  another ;  as  in  times 
 of  feasting,  which  the  Israelites  kept  in  old  time,  in 
 reaping  the  fruits  of  the  earth,  as  here  ;  so  at  sheep- 
 shearing  they  feasted,  at  the  weaning  of  children,  as 
 we  at  christenings,  at  solemn  times  of  rejoicing,  at 
 marriages,  at  such  times  as  God  bestowed  blessings 
 and  special  favours,  or  did  graciously  deliver  his 
 people ;  at  the  entertainment  of  friends,  and  loving 
 meetings  of  brethren  and  kindred  ;  at  such  times  and 
 upon  such  occasions  may  we  eat  and  drink,  and  re- 
 joice our  hearts.  But  yet  with  these  caveats  :  First, 
 to  take  heed  of  excess,  by  falling  either  into  gluttony 
 or  drunkenness,  or  wanton  songs,  or  wanton  beha- 
 viour, or  by  foolish  jesting  and  mocking  of  the  godly, 
 as  the  Philistines  did  Samson,  Judges  xvi.  25.  Se- 
 condly, to  keep  such  feasting  seasonably,  not  in  time 
 of  God's  judgments,  nor  in  the  time  of  the  affliction 
 of  the  church,  Isa.  xxii.  13-15  ;  for  then  it  befitteth 
 us  rather  to  fast  than  to  feast,  Amos  vi.  6.  Thirdly, 
 that  we  behave  ourselves  Christian-like;  first,  to  praise 
 and  bless  the  Lord  and  glorify  him,  1  Cor.  x.  31. 
 And  here  is  worth  the  remembrance,  the  behaviour  of 
 the  ancient  Christians  in  their  feastings  together  ;* 
 they  sat  not  down  before  thanksgiving,  they  ate  and 
 drank  moderately,  so  as  they  would  not  hinder  their 
 devotion  to  God  afterwards ;  their  communication 
 such,  as  they  that  knew  they  spake  in  the  Lord's  hear- 
 ing. When  they  had  sufficed  themselves,  they  pro- 
 voked one  another  to  speak  somewhat  out  of  the 
 Scripture,  or  otherwise  good  things  to  the  praise  of 
 God,  by  which  was  trial  made  how  much  every  one 
 had  drunk,  and  finally  they  ended  their  meeting  with 
 prayer.  This  was  a  religious  and  Christian  feasting. 
 Secondly,  in  all  our  mirth  to  remember,  and  not  for- 
 get, as  David  saith,  Jerusalem,  the  church  of  God, 
 Ps.  cxxxvii.  5,  6 ;  thirdly,  to  remember  the  poor 
 which  want,  Neb.  viii.  11.  "We  must  not  be  Nabal- 
 like,  to  feast  like  a  king,  and  be  without  mercy  to 
 David  and  his  company  needing  our  relief;  nor  as 
 the  rich  Dives,  faring  deliciously,  and  suffering  the 
 poor  to  perish  at  our  gates.  These  caveats  observed, 
 we  may  eat  and  be  merry. 
 
 And  his  heart  was  merry.  Eating  and  drinking 
 make  the  heart  merry,  Ps.  civ.  14,  15.  Thus  were 
 Joseph's  brethren  made  merry,  Gen  xliii.  34  ;  for  the 
 spirits  of  men  hereby  are  refreshed,  and  let  loose,  as 
 it  were,  from  cares  ;  and  this  benefit  we  may  have  by 
 the  Lord's  creatures,  and  praise  God  for  the  same, 
 Prov.  xxxi.  6,  7,  so  we  keep  a  moderation,  and  use 
 sobriety,  as  Boaz  here,  and  not  become  as  drunken 
 sots,  like  Nabal. 
 
 *   Tertul.  Apol.  chap,  xxxvi. 
 306 
 
Ver.  8.] 
 
 BERNARD  ON  RUTH. 
 
 73 
 
 He  went  to  lie  down  at  the  end  of  the  heap  of  corn. 
 After  his  labour  and  repast,  he  went  to  take  his  rest, 
 not  in  any  dainty  bedding,  but  even  in  the  floor  at  the 
 end  of  the  heap  ;  and  this  did  he  for  the  safety  of 
 God's  blessings,  and  the  better  keeping  of  the  corn 
 winnowed  from  pilfering.  Note  hence,  I.  That  pain- 
 ful labour  maketh  man  not  curious  of  his  lodging. 
 Boaz  here  can  lie  hard;  Jacob,  a  prince's  son,  brought 
 up  daintily  at  his  mother's  lap,  can  take  a  stone,  and 
 lay  it  under  his  head  for  a  pillow,  and  sleep  soundly, 
 being  wearied  with  travel,  which  maketh  rest  and  hard 
 lodging  very  pleasant  to  him ;  and  howsoever  Jacob 
 might  lie  better  before,  yet  did  he  never  rest  more 
 blessedly  than  in  this  hard  bed :  for  now  the  Lord 
 spake  to  him,  and  he  saw  God's  angels  ascending  and 
 descending  upon  him  ;  for  it  falleth  out,  the  more  the 
 body  is  pampered,  the  less  spiritual  comfort ;  and  the 
 less  the  body  is  cherished,  the  more  is  the  soul  made 
 glad,  and  the  nigher  we  be  to  God.  Would  we,  there- 
 fore, not  be  nice,  nor  curious  of  our  lying  ?  Let  us 
 labour  our  bodies  till  we  be  weary,  and  we  shall  take 
 hard  lodging  without  dislike  ;  hunger  maketh  poor 
 fare  sweet,  so  doth  labour  make  hard  lying  pleasant. 
 II.  That  it  is  good  husbandry  to  seek  to  save,  as  well 
 as  to  get,  Prov.  xxvii.  23.  Boaz  was  noble,  wise, 
 rich,  and  also  thriving,  yet  merciful,  and  therefore  not 
 base,  but  yet  would,  as  need  required,  see  to  his  own 
 estate,  and  God's  blessings  bestowed  upon  him,  that 
 they  might  not  be  diminished  by  purloining  hands. 
 This  honest  care  of  this  great  man,  and  good  man  too, 
 checketh  such  spendthrifts  as  do  waste  God's  blessings ; 
 they  be  thieves  to  themselves,  and  such  as  depend 
 upon  them  ;  they  work  their  own  overthrow  and  de- 
 struction, and  in  adversity  they  shall  be  without  com- 
 fort ;  for  their  consciences  will  tell  them,  that  they 
 have  justly  brought  upon  themselves  that  evil. 
 
 And  she  came  softly,  and  uncovered  his  feet,  and  laid 
 her  down.  A  great  show  of  evil  ;  for  she  went  to  a 
 wrong  man.  It  was  also  in  the  night,  and  alone,  to 
 him  alone,  and  after  his  feasting  too  ;  a  too  bold  ad- 
 venture, upon  her  mother's  weak  advice  in  this  man- 
 ner of  doing.  True  it  is,  the  success  was  good  ;  but 
 this  more  of  God's  mercy  than  the  fact  deserved. 
 Boaz  also  commended  her,  ver.  10  ;  but  it  was  not 
 for  this  coming,  not  for  the  manner,  but  for  the  thing 
 intended,  to  wit,  to  match  with  him,  she  following  the 
 rule  of  the  word,  and  not  lust,  to  seek  to  young  men, 
 whether  poor  or  rich.  Here  we  see  what  Naomi  con- 
 trived ;  she  did  with  as  much  cunning,  as  care,  act  it ; 
 for  it  is  said,  she  came  softly,  secret!}7,  and  without  any 
 stir  or  noise  to  awake  him,  and  so  laid  her  down  at 
 his  feet,  waiting  when  he  should  of  his  own  accord 
 awake.  We  warily  act  a  thing  where  we  be  loath  to 
 offend  ;  and  there  are  we  contented  to  wait  patiently, 
 where  we  fear  to  do  amiss,  as  Ruth  doth  here.  This 
 wisdom  can  we  shew  in  attaining  our  desires  in  things 
 of  the  world.  Oh  that  we  thus  could  behave  ourselves 
 towards  God  !  and  that  we  might  sav  with  the  pro- 
 3'J7 
 
 phet,    •  My  soul  doth  wait  for  the  Lord,  and  in   his 
 word  do  I  hope,'  Ps.  cxxxi.  5,  6. 
 
 Ver.  8.  And  it  came  to  pass  at  midnight,  that  the 
 man  tvas  afraid,  and  turned  himself;  and  behold,  a 
 woman  lay  at  his  feet. 
 
 The  event  of  Ruth's  thus  secretly  coming  in,  and 
 lying  at  Boaz's  feet  unawares  to  him.  Where,  note 
 the  time  when,  the  event  itself,  the  effect  of  it,  and 
 the  occasion  of  both  in  the  last  words. 
 
 And  it  came  to  jmss  at  midnight.  Thus  long  Boaz 
 slept  after  his  labour  and  painstaking,  before  he  did 
 awake.  Note,  that  the  wearied  body  and  quiet  mind 
 sleeps  soundly  (so  Solomon  telleth  us,  Eccles.  v.  12) ; 
 eat  he  little  or  much.  If,  therefore,  we  would  soundly 
 sleep,  being  in  bodily  health,  let  us  labour  our  bodies  ; 
 weariness  is  the  best  physic  to  cast  any  one  asleep  : 
 the  idle  cannot  sleep,  they  be  troubled  with  dreams  and 
 foolish  phantasies.  We  must  also  get  a  quiet  spirit, 
 so  shall  we  sleep  without  fear ;  and  this  is  to  be  got- 
 ten, first,  by  seeking  reconciliation  with  God  in  Christ, 
 so  may  we  lie  down  in  peace  with  David,  and  not  be 
 afraid,  Ps.  iv.  8,  and  iii.  5  ;  Job  xi.  14,  19.  This 
 made  Peter  sleep  soundly  in  great  bodily  danger, 
 Acts  xii.,  and  the  martyrs,  some  of  them  the  night 
 before  they  went  to  execution.  Secondly,  by  shaking 
 off  the  cares  of  the  world,  Eccles.  v.  12,  which  maketh 
 the  worldling  that  he  cannot  rest.  Thirdly,  by  suffer- 
 ing no  evil  to  reign  in  our  hearts,  as  envy,  malice, 
 lust,  covetousness ;  for  these  things  will  not  suffer  us  to 
 take  rest,  Prov.  iv.  16.  Fourthly,  to  keep  ever  a  good 
 conscience  towards  God  and  man  ;  this  is  a  continual 
 feast,  and  giveth  us  rest. 
 
 That  the  man  was  afraid.  The  best  are  subject  to 
 fear,  upon  conceit  of  peril,  and  that  suddenly.  So 
 was  Gideon  afraid,  and  the  apostles  on  a  sudden  ;  and 
 likewise  Boaz  here,  and  that  upon  these  reasons : 
 First,  his  natural  frailty  and  weakness  of  faith,  which 
 also  is  in  every  one.  Secondly,  his  ignorance,  not 
 knowing  what  it  was,  because  she  came  in  unknown 
 to  him,  when  he  was  asleep  ;  and  in  such  cases  we 
 be  more  apt  to  conceit  evil  towards  us  than  good,  be- 
 cause our  hearts  tell  us,  that  we  be  wicked  by  nature, 
 and  deserve  evil.  Thirdly,  the  dark  and  dead  time  of  the 
 night,  which  is  to  man  fearful :  the  psalmist  speaketh 
 of  the  '  terror  of  the  night,'  Ps.  xci.  5.  We  all  by 
 experience  know,  how  easily  man's  heart  is  made  fear- 
 ful in  the  dark ;  except  in  the  sons  of  Belial,  and  the 
 children  of  the  kingdom  of  darkness,  hardened  in  evil, 
 and  which  make  the  night  the  time  of  their  lewd  prac- 
 tices ;  yet  even  these  also  will  soon  be  stricken  into 
 sudden  fear.  Fourthly,  this  fear  may  more  suddenly 
 possess  one  in  the  night,  as  here  it  did  Boaz,  being 
 alone  :  for  that  spirits  have  taken  at  such  times  bodiy 
 shapes  upon  them,  and  shewed  themselves ;  for  the 
 night  is  their  time  chiefly,  as  may  be  seen  in  their 
 coming  then  most  commonly  to  witches,  known  by 
 their  own  confession.     Let  us,  therefore,  hence  take 
 
74 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  III. 
 
 notice  of  this  weakness,  which  so  sheweth  itself  from 
 the  love  we  bear  to  our  body's  safety,  and  natural  life. 
 Now,  if  we  fear  so  much  for  this  cause  bodily  dan- 
 gers, oh  how  much  more  should  we  fear  to  commit 
 sin,  and  the  wrath  of  God  for  sin,  which  bring  de- 
 struction to  body  and  soul,  without  timely  repent- 
 ance ! 
 
 And  turned  himself.  He  gathered  himself  together, 
 shrinking,  as  the  manner  is  of  such  as  in  bed  being  in 
 sleep,  fall  into  a  sudden  fear,  and  turn  to  and  fro ; 
 such  a  forcible  operation  hath  this  fear  upon  the  whole 
 body,  for  to  decline  from,  and  avoid  the  danger  con- 
 ceived, nature  seeking  to  save  itself,  in  apprehension 
 of  peril,  and  that  of  a  sudden.  This  natural  fear  is 
 more  quick  and  sudden  to  seize  upon  the  heart  than 
 the  spiritual  fear  to  avoid  sin,  or  the  displeasure  of 
 God,  and  so  the  danger  of  the  ruin  of  our  souls  ; 
 for  this  danger  is  not  so  soon  apprehended  :  here  is 
 required  the  grace  of  illumination,  and  of  faith,  before 
 this  can  be  wrought  in  us. 
 
 And  behold,  a  woman  lay  at  his  feet.  The  fear  pos- 
 sessed him  without  cause ;  and  thus  it  falleth  out 
 often,  man  often  feareth  without  just  cause  :  the  godly, 
 through  the  weakness  of  their  faith,  reproved  by 
 Christ,  Mat.  viii.  26  ;  the  wicked,  by  their  accusing 
 conscience,  which  maketh  them  to  fly  when  none  pur- 
 sue them,  Pro  v.  xxviii.  1  ;  they  think  that  evil  doth 
 haunt  them,  and  peril  soundeth  in  their  ears,  Job 
 xv.  21.  Therefore  let  the  godly  labour  for  strength 
 of  faith,  and  the  wicked  repent,  and  seek  for  the  peace 
 of  a  good  conscience,  that  they  need  not  to  fear. 
 
 Ver.  9.  And  he  said,  Who  art  thou  ?  And  she  an- 
 swered, I  am  Ruth  thine  handmaid  :  spread  therefore 
 thy  skirt  over  thine  handmaid  ;  for  thou  art  a  near 
 kinsman. 
 
 This  is  Boaz  his  questioning  with  Ruth,  her  answer, 
 with  a  request  to  him,  and  the  reason  thereof. 
 
 And  he  said,  Who  art  thou?  Boaz  coming  to  him- 
 self, moderateth  his  fear,  and  containeth  himself  from 
 unchaste  touching,  and  demandeth  what  she  was.  We 
 may  note,  first,  though  fear  possess  wise  and  godly 
 men  upon  a  sudden,  yet  they  moderate  it,  and  are  not 
 wholly  overcome  therewith,  for  Boaz  here  crieth  not 
 out  to  servants  for  help,  neither  speaketh  to  her  as 
 one  amazed,  neither  falleth  he  into  a  rage  with  her, 
 that  she  should  be  occasion  of  such  fear,  for  howso- 
 ever the  fear  suddenly  seized  upon  him,  being  fast  in 
 sleep  before,  yet  was  it  not  childish  nor  womanish  ;  he 
 soon  shook  it  off  as  a  man  of  courage,  having  confi- 
 dence in  God.  He  mastered  his  natural  fear,  and  so 
 should  we,  and  not  be  overswayed  therewith,  as  women 
 and  children  be.  Secondly,  that  raging  lust  should 
 not  seize  suddenly  upon  honest  hearts,  and  such  as 
 fear  God.  Boaz  was  with  her  alone,  yet  doth  he  not 
 in  a  filthy  affection  seek  to  dishonest  her,  as  Judah 
 did  Tamar,  being  inflamed  with  lust  at  the  sight  of 
 her  ;  he  did  it  on  the  day  time,  he  asked  not  what  she 
 
 was,  as  Boaz  doth  here ;  lust  would  not  afford  him 
 that  leisure.  This  continency  is  praiseworthy  in  old 
 Boaz,  as  it  was  before  in  young  Joseph,  Gen.  xxxix.  ; 
 a  virtue  as  in  these  commended,  so  commanded  by 
 God,  and  much  praised  in  some  heathen,  who  may 
 rise  up  in  judgment  against  our  wanton  youth  and  some 
 lecherous  old  men,  whom  God  doth  hate. 
 
 And  she  answered,  I  am  Ruth  thine  handmaid.  Thus 
 Ruth  calleth  herself,  shewing  her  humility,  as  before 
 in  chap.  ii.  13,  and  here  by  professing  what  a  one  she 
 would  be  unto  him,  humble  and  serviceable  as  an 
 handmaiden,  if  she  might  obtain  her  suit.  So  said 
 Abigail  when  David  sent  to  her  to  take  her  to  wife,  2 
 Sam.  xxv.  41 ;  and  so  humble  and  serviceable  was 
 Sarah,  Gen.  xviii.  6,  for  she  called  Abraham  lord,  and 
 in  what  he  commanded  she  readily  obeyed.  And  so 
 should  good  and  virtuous  wives  do  still,  when  hus- 
 bands command  but  what  is  honest  and  just ;  not  that 
 wives  should  be  counted  in  condition  as  servants,  for 
 as  that  is  more  than  they  will  grant,  so  is  it  more  than 
 husbands  of  right  ought  to  expect  from  them  that  be 
 their  yokefellows.  But  what  maid- servants  and  hand- 
 maidens do  of  fear  and  servile  duty,  wives  should  do 
 of  love  with  cheerfulness,  such  offices  as  they  ought  to 
 perform  unto  their  husbands,  who  have  authority  to 
 command.  Therefore,  let  wives  learn  to  obey,  as  God 
 commandeth  them  to  do  in  all  things,  Eph.  v.  22,  33, 
 and  that  with  reverence,  as  unto  the  Lord,  and  as  it 
 is  fit  in  the  Lord,  as  the  apostle  teacheth,  Col.  iii.  18. 
 And  doubtless  there  would  be  more  such  than  we  find 
 in  these  clays,  if  they  might  have  Abrahams  to  their 
 husbands,  loving,  wise  in  instructing  them,  and  giving 
 them  honour  as  the  weaker  vessels.  Note  farther, 
 how  this  worthy  woman  doth  humble  and  debase  her- 
 self, for  the  godly  think  lowly  and  meanly  of  them- 
 selves, as  did  Abigail,  also  David,  1  Sam.  xxiv.  14  ; 
 that  worthy  centurion,  who  said  that  he  was  not 
 worthy  that  Christ  should  come  under  his  roof.  Abra- 
 ham likewise  did  call  himself  dust  and  ashes,  Gen. 
 xviii.  ;  St  Paul  did  greatly  humble  and  vilify  himself, 
 1  Tim.  i.  13,  1  Cor.  xv.  9 ;  for  the  godly  are  not 
 self-loving,  they  see  and  know  what  they  be  by  nature ; 
 they  are  not  like  the  angel  of  the  church  of  Laodicea, 
 which  thought  highly  of  himself,  and  that  he  wanted 
 nothing,  when  yet  he  was  poor,  and  blind,  and  naked, 
 and  miserable,  Rev.  iii.  They  know,  if  they  have 
 anything,  that  the  same  is  from  God  ;  that  the  more 
 they  have,  whether  gifts  of  body,  or  mind,  or  of  the 
 world,  or  the  graces  of  the  soul,  spiritual  and  heavenly, 
 the  more  they  be  indebted,  and  the  more  they  are  to 
 answer  for.  These  things  considered  make  them 
 lowly  in  their  own  eyes,  and  to  behave  themselves  so 
 unto  others,  as  all  that  fear  God  ought  to  do,  and 
 should  go  one  before  another  in  giving  of  honour,  and 
 not  in  taking  it,  as  the  world  now  doth. 
 
 Spread  therefore  thy  skirt  over  thine  handmaid.  In 
 this  phrase  of  speech  she  modestly  claimeth  marriage 
 of  him,  for  some  do  write  that  it  was  a  custom  when 
 
 398 
 
Ver.  10.] 
 
 BERNARD  ON  RUTH. 
 
 75 
 
 they  were  contracted,  that  the  man  did  throw  over  the 
 woman  the  lap  or  wing  of  his  garment,  in  token  that 
 he  took  her  into  his  protection.  The  word  is  taken 
 from  fowls,  which  cover  under  their  wings  their 
 young  from  danger.  By  which  husbands  are  to  learn 
 that  they  either  are  or  should  be  a  protection  to  their 
 wives,  for  the  woman  bestoweth  herself  upon  the  man, 
 forsaking  for  his  love  father  and  mother,  to  be  under 
 his  covert  as  his  wife,  Gen.  xx.  1G.  She  is  then  as 
 himself,  and  he  is  to  love  her  as  being  become  one 
 flesh  ;  and  as  the  head  he  is  to  care  for  her,  as  well  as 
 to  rule  and  govern  her.  And  therefore  let  husbands 
 shew  themselves  to  be  such ;  and  this  shall  they  do, 
 if  they  do  give  their  wives  countenance,  and  do  grace 
 them  with  all  their  credit ;  if  they  upon  all  just  occa- 
 sions stand  for  them,  defend  their  persons,  honesty, 
 and  credit  against  others  ;  if  they  love,  cherish,  and 
 nourish  them  as  their  own  bodies,  affording  them  all 
 honest  contentment,  then  are  they  good  protectors. 
 And  if  husbands  be  the  wives'  protection,  and  that 
 they  look  to  have  them  so,  let  them  depend  upon  their 
 husbands,  let  them  keep  close  to  them,  and  by  a  lov- 
 ing obedience  procure  protection  thus  from  them  ;  from 
 which  some  husbands  are  so  far  as  some  wish  them 
 dead,  and  so  in  heart  are  murderers ;  some  expose 
 them  to  all  misery  by  their  unthriftiness  ;  some  run 
 from  them  and  leave  them  to  the  wide  world  ;  some 
 offer  them,  or,  at  least  bawd-like,  are  willing  to  have 
 them  give  their  bodies  unto  the  lusts  of  others,  that 
 they  may  live  thereby ;  others  there  be  which  murder 
 them  to  be  rid  of  them.  All  these  are  false  and  faith- 
 less husbands,  breaking  promise  to  their  wives,  made 
 to  them  before  God  and  his  church  ;  curbed  caitiffs, 
 running  headlong  to  destruction,  without  honesty,  love, 
 or  natural  kindness  to  their  own  posterity.  I 
 
 For  thou  art  a  near  kinsman.  Here  is  the  reason 
 of  her  request  grounded  upon  God's  law,  Deut.  xxv., 
 as  she  had  learned  by  her  mother-in-law.  This  is  her 
 only  reason  which  she  useth  to  Boaz,  for  that  he  was 
 a  good  and  a  godly  man,  with  whom  the  strongest 
 argument  to  prevail  is  the  word  of  God,  for  the  word 
 hath  authority  in  godly  men's  hearts.  It  bindeth 
 their  consciences,  and  forceth  them  to  yield  ;  it  com- 
 mandeth  them  more  than  all  other  reasons  besides. 
 And  therefore,  in  having  to  do  with  such,  gather  ar- 
 guments soundly  from  the  word  of  God,  for  these  will 
 work  upon  good  men's  hearts  ;  and  in  using  such  rea- 
 sons aright,  the  Lord,  and  not  man,  may  be  said  to 
 speak  unto  them  ;  which  course,  though  worldlings 
 mock  at,  yet  such  as  fear  the  Lord  will  weigh  and  con- 
 sider of,  for  that  they  do  desire  to  square  and  frame 
 their  whole  life  after  the  word  and  law  of  God. 
 
 Ver.  10.   And  he  said,  Blessed  be  thou  of  the  Lord, 
 
 my  daughter :  for  thou  hast  shewed  more  kindness  in 
 
 the  latter  end  than  in  the  let/inning,  inasmuch  as  thou 
 
 followedst  not  young  men,  whether  poor  or  rich. 
 
 ~^Boaz  his  reply  unto  Uuth,  when  he  knew  who  she 
 
 399 
 
 was,  wherein  he  blesseth  her,  commendeth  her,  and 
 giveth  the  reason  of  such  his  commendation  of  her. 
 
 And  he  said.  His  answer  is  full  of  kindness  and 
 love,  neither  doth  he  reprove  her  anything  at  all, 
 though  he  justly  might,  for  her  thus  coming  in  this 
 manner ;  but  Boaz,  being  a  good  man,  considered 
 rather  the  lawfulness  of  the  matter  which  she  came  for, 
 than  of  the  manner  of  seeking  it ;  then  also  her  ground, 
 and  the  reason  moving  her  to  come  to  him,  which  was 
 the  law  of  God.  Thirdly,  the  estimation  of  her  per- 
 son, being  held  a  virtuous  woman  generally  of  all.  And 
 lastly,  his  fulness  of  charity,  which  taketh  things  in 
 the  best  part,  and  is  not  easily  offended,  made  him  not 
 to  reprove  her  ;  for  a  good  man,  full  of  mercy  and  love, 
 doth  not  lightly  condemn  the  virtuous  for  some  shows 
 of  evil,  for  missing  in  the  manner  where  the  matter 
 intended  is  good.  For  here  the  matter  was  lawful, 
 the  ground  and  inducement  just,  the  person  honest 
 and  generally  well  spoken  of,  and  her  intendment  not 
 ill.  When  these  things  concur,  we  are  not  to  take  ex- 
 ceptions against  the  manner,  or  failing  in  some  light 
 circumstance.  Herein  let  us  imitate  good  and  godly 
 Boaz,  and  let  us  not  be  like  such  rigid  censurers  as 
 those  be  which  condemn  the  best  things,  if  they  be 
 not  every  way  as  they  ought.  Those  also  which  make 
 a  small  fault  a  great  offence,  rejecting  the  whole  mat- 
 ter for  the  manner,  the  person  for  a  little  mistake. 
 Oh,  how  would  a  proud  and  churlish  Nabal  have  taken 
 up  this  poor  woman,  a  widow  and  a  stranger,  if  she 
 had  come  to  him  for  marriage,  especially  if  she  had 
 mistaken  him,  as  Ruth  here  did  Boaz  in  sort !  What 
 shame,  what  impudency  would  he  have  laid  upon  her, 
 and  so  have  rejected  her !  And  those  likewise  which 
 take  things  indifferent  in  ill  part,  as  Hanun  the  kinc 
 of  the  Ammonites  did  David's  ambassadors,  2  Sam.  x., 
 which  is  greatly  against  charity,  1  Cor.  xiii.,  and  an 
 argument  of  an  envious,  malicious,  and  proud  nature, 
 as  may  be  seen  in  David's  brethren  against  him, 
 1  Sam.  xvii.  17,  18,  28,  misinterpreting  his  coming, 
 being  sent  by  his  father  to  them. 
 
 Blessed  be  thou  of  the  Lord.  These  words  shew 
 how  well  he  took  her  coming  and  request  made  touch- 
 ing marriage.  He  scorneth  her  not,  he  putteth  her  not 
 off,  but  aecepts  her,  as  appeareth  afterwards,  and  even 
 in  these  words,  when  he  saith  to  so  poor  a  woman  re- 
 lieved by  his  alms,  '  Blessed  be  thou  of  the  Lord  ;' 
 which  words  may  be  taken  either  as  a  petition  or  as 
 an  affirmation.  If  as  a  petition,  that  the  Lord  would 
 bless  her,  then  are  the  lessons  the  same  with  those  in 
 chap.  ii.  20,  where  the  same  words  are  used  by  Naomi 
 for  him,  as  he  doth  here  for  Ruth,  excepting  this  cir- 
 cumstance, that  there  Naomi,  a  poor  woman,  prayeth 
 for  the  rich,  and  here  the  rich  prayeth  for  the  poor, 
 of  which  also  before  in  chap.  ii.  12.  If  as  an  affir- 
 mation of  that  which  he  judgeth  her  to  be,  as  if  he 
 had  said,  Blessed  art  thou  of  the  Lord  :  thou  art  an 
 happy  and  blessed  woman,  as  in  Luke  i.  28,  for  in 
 Hebrew  the  word  be  or  art  is  not  expressed,  but  only 
 
76 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IIJ. 
 
 thus,  Blessed  thou  of  the  Lord,  and  so  may  be  under- 
 stood either  be,  to  make  it  a  petition,  or  art,  to  make 
 it  an  affirmation,  Luke  i.  28,  with  xi.  28.  And 
 then  we  learn  that  the  godly,  though  poor,  are  yet 
 blessed  ;  and  so  accounted  of  Boaz,  that  is,  of  a  godly 
 man,  who  can  judge  of  true  blessedness  ;  for  the 
 godly  have  those  things  wherein  true  blessedness 
 consisteth.  As,  first,  God's  favour  in  Christ,  and 
 through  him  are  the  children  of  his  Father,  therefore 
 called  blessed,  Mat.  xxv. ;  secondly,  they  have  the 
 fruits  of  the  Spirit  and  the  practice  of  virtue,  and  for 
 this  they  be  pronounced  blessed,  Ps.  cxix.  1,  2,  and 
 cxxviii.  1  :  thirdly,  they  have  the  pardon  of  sin, 
 and  their  sins  put  away  in  Christ,  and  shall  not 
 be  imputed  to  them,  and  therefore  are  blessed,  Ps. 
 xxxii.  1,  2 ;  fourthly,  they  have  the  assurance  of 
 eternal  life,  which  is  promised  only  to  such,  and 
 cannot  be  taken  from  them,  John  x.  27,  28,  and  there- 
 fore most  blessed,  though  they  want  these  outward 
 things,  as  their  master  Jesus  Christ  himself  did  whilst 
 he  lived  here  on  earth.  Let  this  comfort  the  godly 
 poor,  and  make  them  to  rejoice  more  in  their  godliness 
 than  the  worldlings  in  their  earthly  treasure,  the  car- 
 nal man  in  his  pleasure,  or  the  vain-glorious  in  his 
 honour.  This  should  make  men  esteem  of  the  godly, 
 as  David  did,  Ps.  ci.,  and  as  Abiruelech  did  of  Isaac, 
 Gen.  xxvi.  28 ;  also  to  endeavour  to  be  like  them 
 if  we  account  them  blessed,  and  to  esteem  their  re- 
 proach for  righteousness'  sake,  to  be  more  honour  than 
 the  glory  of  Pharaoh's  court,  as  Moses  did,  Heb.  xi.  ; 
 to  have  them  to  dwell  with  us,  to  have  our  delight  in 
 them,  as  David  had  in  the  saints,  Ps.  ci.,  for  they  are 
 blessed.  And  if  so,  then  this  confuteth  the  carnal 
 conceit  of  worldlings,  who  think  not  so  of  them,  espe- 
 cially if  poor ;  yet  let  such  consider  our  master  Christ, 
 how  poor  he  was,  also  the  afflicted  state  of  the  saints 
 mentioned  in  Heb.  xi.  37,  yet  pronounced  to  be  such 
 as  the  world  was  not  worthy  of.  And  lastly,  how 
 Joseph,  a  prince  in  Egypt,  did  rather  choose  to  put 
 his  sons  into  Jacob's  family,  and  to  be  called  his  chil- 
 dren, than  into  Pharaoh's  court,  to  be  accounted 
 mighty  among  the  Egyptians. 
 
 My  daughter,  see  chap.  ii.  8.  Thus  he  might  call 
 her,  as  being  old ;  for  the  ancient  are  to  be  as  fathers, 
 and  old  women  as  mothers  unto  the  younger  sort,  in 
 teaching  them  good  things  by  word  and  by  example, 
 Tit.  ii.  1-3  ;  so  as  a  magistrate  he  might  so  speak  to 
 her,  as  Joshua  spake  to  Achan,  Joshua  vii.,  for  magis- 
 trates are  to  be  as  fathers  to  the  people,  and  to  tender 
 them  as  their  children.  But  of  this  before.  Note  how 
 she  called  herself  his  handmaid  ;  but  he  is  pleased  to 
 term  her  by  the  name  of  daughter,  though  she  so  had 
 debased  and  humbled  herself;  for  the  humbling  of 
 ourselves  maketh  our  esteem  to  be  nothing  less,  but 
 rather  greater,  with  such  as  be  godly  and  wise,  see 
 chap.  ii.  10-12,  where  the  more  Ruth  did  humble 
 herself  the  more  account  did  Boaz  make  of  her ;  for 
 such  as  humble  themselves  shall  be  exalted.      Let 
 
 none  then  think  by  humbling  themselves  that  they 
 shall  lose  credit  and  honour,  as  foolishly  the  base- 
 born  and  new  start-up  doth  imagine  ;  for  they  cannot 
 but  be  suspicious  of  contempt  who  know  themselves 
 unworthy  of  honour  and  esteem. 
 
 For  thou  hast  shewed  more  kindness  in  the  latter  end 
 than  at  the  beginning.  This  is  the  reason  of  his  bless- 
 ing of  her,  or  accounting  of  her  blessed,  because  she 
 increased  and  did  not  decay  in  goodness.  The  truly 
 virtuous  and  heartily  religious  are  better  at  last  than 
 at  the  first,  as  the  angel  of  the  church  of  Thyatira, 
 and  as  it  is  said  of  Ruth  here  in  her  kindness  and 
 love  ;  for  goodness,  grace,  and  virtue,  where  it  is 
 truly  planted,  will  increase  rather  than  decay,  for  the 
 Lord  husbands  such  trees,  John  xv.  2.  by  his  word, 
 his  Spirit,  and  afflictions.  We  must,  therefore,  labour 
 for  this  commendation,  1  Thess.  iv.  1,  if  we  will  be 
 held  truly  virtuous,  truly  honest,  kind,  just,  merciful, 
 and  gracious.  But  some  are  far  from  this  praise, 
 growing  worse  and  worse,  till  they  be  stark  naught, 
 whether  it  be  in  respect  of  religion,  as  we  see  in  Jehu, 
 Demas,  Alexander  the  coppersmith,  and  Judas,  who 
 were  worst  at  last,  because  they  were  never  truly  good 
 at  the  first ;  or  in  respect  of  love  and  kindness,  as 
 here  spoken  of  Ruth,  which  love  some  turn  into 
 hatred,  and  kindness  into  cankered  malice,  and  shew 
 more  ill-will  at  the  last  than  love  at  the  first,  like 
 Amnon  to  his  sister  Tamar,  and  Saul  to  David,  for 
 that  love  was  neither  good  nor  sound  in  them,  as 
 Jonathan's  was  to  David,  and  Ruth's  to  Naomi,  and 
 hers  to  Ruth  again. 
 
 Inasmuch  as  thou  followest  not  young  men,  whether 
 poor  or  rich.  Boaz  in  the  other  words  gave  a  reason 
 of  his  blessing  of  her  ;  here  he  giveth  a  reason  of  his 
 so  commending  her  kindness,  which  appeareth  to  be 
 more  at  the  last  now  than  at  the  first,  to  wit,  to  her 
 husband  deceased,  and  now  to  her  mother-in-law 
 Naomi,  because  she  married  him  in  her  own  country, 
 and  him  rather  than  any  of  her  own  nation,  which  was 
 kindness.  Then  for  Naomi  her  sake  to  leave  her  own 
 country,  and  to  come  and  dwell  with  her  in  Judah  in 
 a  poor  estate,  this  was  great  kindness ;  but  now  to  be 
 ruled  by  Naomi,  being  so  young  a  woman,  to  seek  to 
 match  with  an  old  man,  and  not  to  follow  nature  in 
 desiring  young  men,  but  the  law  of  God,  for  to  raise 
 up  a  name  again  unto  her  dead  husband,  whom  by 
 this  means  she  maketh  to  live  again  in  Israel,  this  is 
 it  which  maketh  her  kindness  to  be  more  at  last  than 
 at  the  first,  in  loving  an  old  man  rather  than  any 
 young,  and  him  also  for  the  dead's  sake,  to  revive  his 
 name  among  the  people  of  God.  See  here  in  Ruth 
 how  true  love,  obedience  to  counsel,  and  grace,  do 
 overcome  nature  and  the  law  of  lust ;  for  she  loved 
 her  husband,  she  was  obedient  to  Naomi,  and  in  her- 
 self virtuous,  and  therefore  reason  and  religion  did 
 take  place,  and  neither  nature  nor  lust  prevailed  with 
 her.  A  good  example  for  youth  to  follow.  Note  out 
 of  these  words  farther  these  lessons :  first,  that  as 
 
 400 
 
Ver.  11.] 
 
 BERNARD  ON  RUTH. 
 
 77 
 
 now,  so  then,  and  ever  before,  there  have  been  two 
 sorts,  rich  and  poor,  in  the  world  ;  first,  to  shew  in 
 one  what  all  might  have  been,  and  in  the  other,  the 
 poor,  what  all  deserve  to  be ;  secondly,  that  the  rich  may 
 have  occasion  to  shew  works  of  mercy,  and  the  poor, 
 labouring  painfully  and  honestly,  may  have  to  whom 
 to  go  unto  for  relief;  for  the  rich  are  God's  stewards 
 for  the  poor.  Let  both  seek  to  live  together  lovingly, 
 and  to  help  one  another;  the  poor  to  lend  their  labour 
 to  the  rich,  and  the  rich  to  supply  their  wants  ;  for  the 
 one  cannot  live  without  the  other  ;  all  cannot  be  rich, 
 neither  must  all  be  poor.  Let  us  rest  contented  with 
 our  estates ;  let  not  the  poor  murmur  with  envy  at  the 
 rich,  neither  let  these  despise  the  poor ;  for  God  hath 
 made  them  both,  and  one  to  stand  in  need  of  the 
 other.  Secondly,  that  young  persons  in  nature  affect 
 to  marry  with  young  persons  like  themselves,  which  is 
 implied  by  Boaz's  speech.  So  did  Isaac  marry,  and 
 Jacob,  and  so  in  ancient  time  were  matches  made. 
 If  ever  old  and  young  married  together,  it  was  the  old 
 man  with  a  j'oung  woman,  but  never  an  old  woman 
 with  a  young  man,  as  the  wanton  and  lecherous  often 
 do  with  wanton  young  fellows  in  these  days,  to  the 
 stain  of  their  sex  and  reproach  to  themselves,  and 
 often  their  utter  undoing ;  for  youth  cannot  affect 
 old  age,  and  therefore  it  is  fittest  that  marriage  be 
 made  between  such  as  may  most  likely  agree  together ; 
 other  matches  prove  for  the  most  part  untoward. 
 Thirdly,  the  truly  religious  will  be  ruled  by  the  law  of 
 God,  and  will  not  be  led  after  their  natural  disposition. 
 For  here  Ruth  leaveth  the  young  men  and  taketh  an 
 old  man,  because  the  law  so  bound  her,  as  she  con- 
 ceived, taking  Boaz  for  the  nearest  kinsman  ;  because 
 such  as  be  truly  religious  have  denied  themselves,  and 
 do  resign  themselves  wholly  to  God's  good  pleasure 
 and  will,  saying,  as  Christ  said,  Mat.  xxvi.  39,  'Not 
 my  will,  0  Father,  but  thy  will  be  done.'  Hence  it 
 was  that  Joseph  did  abstain  from  his  mistress,  David 
 from  smiting  Saul,  when  twice  he  might  have  done  it, 
 to  get  the  kingdom  ;  he  rather  would  wait  and  endure 
 much  affliction,  for  '  he  that  believeth,'  saith  Isaiah, 
 1  maketh  not  haste.'  And  hence  is  it  that  such  as  fear 
 God  dare  not  follow  the  course  of  the  world,  but  do 
 restrain  their  nature,  and  their  desires,  and  do  endea- 
 vour to  please  God  in  all  things.  If  this  be  the  grace 
 of  the  religious,  let  men  hereby  try  themselves,  and  be 
 as  God  wisheth  them  to  be,  Deut.  v.  29,  and  as 
 religion  and  grace  itself  requireth  them  to  be,  as  David 
 promised  and  prayed  to  be,  Ps.  lxxxvi.  11  and  cxix.  5. 
 They  are  surely,  then,  far  from  being  religious,  which 
 live  according  to  their  lusts,  James  i.  27  ;  those  that 
 will  follow  the  world,  Tit.  ii.  11,  12,  with  Demas  and 
 Judas  and  Nabal,  but  not  forsake  it,  as  Barnabas, 
 Acts  iv.  37,  and  Zaccheus,  Luke  xix.,  did  ;  those  that 
 will  follow  the  flesh,  as  the  young  men  did  their  eyes 
 in  the  old  world,  Gen.  vi.,  and  as  Potiphar's  wife,  who 
 was  enamoured  with  fair  Joseph  :  few  Josephs  among 
 the  vainly  and  idly  up-bred  youths  of  the  gentry  in 
 401 
 
 our  days.  And  yet  such  will  hunt  after  honours  and 
 vain  titles,  and  if  they  cannot  merit  them  they  will  pay 
 money  for  them  ;  the  insolency  and  pride  of  Haman, 
 the  aspiring  arrogancy  of  Absalom  and  Adonijah,  are 
 reigning  in  many.  And  have  we  not  scribes  and 
 pharisees  which  love  the  highest  places  ?  Is  there  a 
 Jonathan  among  thousands  ?  Where  is  a  Moses  that 
 will  be  no  more  a  courtier  for  fear  of  sinning?  Heb.  xi. 
 Will  a  Saul  become  a  Paul  so  well  trained  up  ?  or  can 
 there  be  found  a  Manaen,  Acts  xiii.  1,  a  prince's 
 foster-brother,  to  join  to  the  church,  and  to  become  a 
 teacher,  in  mere  love  to  religion  ?  Do  they  not  rather 
 scorn  the  calling?  And  yet  to  call  these  worldlings,  these 
 fleshly  livers,  and  these  vain-glorious  spirits  profane, 
 irreligious,  lovers  of  pleasures  more  than  lovers  of  God, 
 oh  how  would  they  take  on  !  how  enraged  would 
 they  be  !  So  they  love  to  be  held  religious,  or  not  to 
 be  without  religion,  and  yet  in  works  deny  God,  being 
 abominable  and  disobedient,  and  unto  every  good  work 
 reprobate,  as  the  apostle  speaketh,  Titus  i.  16. 
 
 Ver  11.  And  now,  my  daughter,  fear  not :  I  will  do 
 to  thee  all  thou  requirest ;  for  all  the  city  of  my  people 
 doth  know  that  thou  art  a  virtuous  woman. 
 
 Boaz  gave  her  before  due  commendation ;  here  is  now 
 his  consolation  and  comforting  of  her ;  first,  by  a  dehor- 
 tation,  willing  her  not  to  fear,  then  by  a  faithful  promise 
 to  satisfy  her  request,  yielding  a  reason  of  the  same. 
 
 And  now,  my  daughter.  Boaz  still  useth  this  term, 
 both  for  that  he  loved  her  and  desired  to  comfort  her. 
 We  may  here  see  in  Boaz,  that  a  loving  and  merciful 
 heart  is  not  rough  in  terms,  as  an  unloving  and  merci- 
 less Nabal  is.  This  we  may  see  to  be  so  between 
 loving  parents  and  children,  in  Abraham  and  Isaac, 
 Gen.  xxii.  7,  8  ;  between  kind  married  couples,  as  in 
 Isaac  and  Rebekah,  Elkanah  and  Hannah,  1  Sam.  i.  8 ; 
 and  between  loving  friends  and  godly  disposed,  as  in 
 Elizabeth  and  Mary,  Luke  i.  43,  St  Paul,  and  other 
 Christians,  or  labourers  with  him  in  the  gospel,  and 
 also  in  Eli  and  Samuel ;  for  loving  natures,  whether 
 they  be  high'  and  honourable,  speaking  to  mean  per- 
 sons, as  Boaz  to  Ruth  here,  or  old  and  in  authority, 
 to  such  as  be  young,  as  Eli  to  Samuel,  1  Sam.  iii.  16, 
 or  such  as  sit  in  judgment  speaking  to  malefactors,  as 
 Joshua  to  Achan,  Joshua  vii.  19,  or  a  master  unto  his 
 servants,  as  Job  to  his,  Job  xxxi.  13,  or  one  giving 
 an  alms  to  the  poor,  as  Boaz  to  Ruth,  chap.  iii.  8 ;  it 
 is  all  one,  they  are  not  rough  nor  churlish,  for  they  be 
 neither  proud  nor  impatient.  And  therefore,  if  we 
 would  be  held  loving  and  merciful,  let  us  use  loving 
 and  kind  speeches.  Note  again,  that  loving  and  kind 
 speeches  of  great  and  rich  persons  are  comfortable  unto 
 the  poor,  as  Ruth  before  confesseth,  chap.  ii.  13  ;  and 
 therefore  Boaz  doth  here  use  them  to  cheer  up  the 
 spirit  of  this  poor  woman ;  for  kind  words  witness  a  kind 
 heart,  if  the  speakers  be  not  dissemblers.  Now,  the 
 apprehension  of  hearty  love  in  the  mighty  gladdeneth 
 much  the  heart  of  such  as  be  poor  and  in  a  low  estate ; 
 
 Cc 
 
78 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  III. 
 
 let,  therefore,  the  mighty  and  rich  learn  to  shew  forth 
 kindness,  and  to  speak  lovingly.  Byit,  David,  so  speak- 
 ing to  Amasa,  passing  by  his  fault  with  Ahsalom,  bowed 
 the  heart  of  the  tribe  of  Judah  as  one  man,  2  Sam. 
 xix.  13,  14.  How  did  Absalom  win  the  hearts  of  the 
 people  ?  Was  it  not  by  loving  speeches  and  courteous 
 behaviour,  which  be  of  an  attractive  virtue  to  gain 
 men's  affections  ?  How  singularly  beloved  was  our 
 late  queen  Elizabeth  of  most  blessed  memory,  for  this 
 virtue,  of  all  her  true  subjects,  in  that  she  was  so  affable 
 and  full  of  loving  speeches,  and  of  a  gracious  carnage 
 towards  them !  The  contrary  we  may  see  in  Rehoboam, 
 who,  by  rough  and  contemptible*  speeches,  alienated 
 the  hearts  of  ten  tribes  from  him  for  ever.  The  mighty, 
 therefore,  shall  do  wisely  to  speak  with  mildness,  to 
 use  terms  of  love  and  respect,  whereby  they  shall  pro- 
 cure love,  reputation,  and  due  honour  unto  themselves. 
 Fear  not.  That  is,  fear  not  to  be  deceived  of  thy 
 hope,  though  thou  be  poor  and  I  rich,  let  no  such 
 thought  trouble  thee,  that  I  should  therefore  make 
 light  account  of  thee ;  for  I  am  well  disposed  in  my 
 affection  to  thee,  therefore  fear  not.  Thus  Boaz 
 speaketh  unto  Ruth  ;  for  he  knew,  and  so  do  we, 
 that  it  is  a  common  thing  to  fear  the  issue,  where 
 earnest  desire  is  to  obtain  the  thing,  especially  where 
 it  may  in  some  respects  seem  unlikely  to  come  to  pass, 
 as  Ruth  might  here  so  conceive,  when  she  should  con- 
 sider what  they  two  were,  and  the  great  difference  be- 
 tween them.  For  in  such  a  case  there  cannot  be  a 
 full  persuasion  of  the  event ;  the  poorer  and  meaner 
 party  may  justly  fear  contempt,  and  usually  such  a 
 one  feareth  the  alterability  of  man's  nature,  though 
 haply  good  words  may  pass  between  them  for  the  pre- 
 sent. And  therefore  in  such  a  case  it  is  good  and 
 fitting  for  the  party  of  whom  kindness  is  expected,  to 
 give  to  the  other  some  tokens  of  assurance  not  to 
 doubt  nor  fear,  as  Boaz  doth  in  this  place,  and  in  the 
 words  following. 
 
 I  will  do  thee  all  that  thou  requirest.  By  this  Boaz 
 taketh  away  her  fear  and  doubt,  in  that  he  promiseth 
 her  marriage.  For,  where  a  godly  and  honest  man 
 maketh  a  promise,  there  is  no  fear  of  performance  ; 
 because  he  maketh  conscience  of  his  words,  and 
 knoweth  himself  in  equity  bound  to  the  performance 
 of  the  same.  And  therefore  may  we  rest  upon  an 
 honest  man's  word,  though  in  these  days  many  would 
 be  held  honest  which  make  no  conscience  of  breach 
 of  promise.  In  that  Boaz  here  maketh  her  a  pro- 
 mise of  marriage,  and  so  contracteth  himself  unto  her, 
 but  yet  de  futuro,  as  it  is  said,  and  conditionally,  as 
 the  two  next  verses  shew,  we  may  note,  that  it  is  law- 
 ful to  betroth  and  contract  ourselves  one  to  another 
 before  marriage.  It  was  an  usual  thing  among  God's 
 people  in  former  times,  Exod.  xxi.  9,  Deut.  xx.  7, 
 Mat.  i.  18;  which  betrothing  is  either  lawful  or  un- 
 lawful :  lawful,  which  is  made  by  parties  that  may  law- 
 fully marry,  which  be  free  in  their  choice,  of  years  of 
 That  is,  '  contemptuous.' — Ed. 
 
 discretion  to  make  their  choice ;  and  therefore  con- 
 tracts made  of  such  as  be  within  degrees  forbidden,  of 
 contrary  religions,  betrothed  already  to  others,  or  de- 
 fective in  nature,  or  wanting  judgment  what  they  do, 
 or  being  under  government  of  parents  and  not  free, 
 are  not  to  be  allowed.  Now  further,  this  lawful  con- 
 tracting is  either  conditional  or  absolute,  and  the  same 
 deprcBsenti  or  de  futuro,  I  take  thee,  or  I  will  take  thee 
 to  be  my  wife.  If  conditional,  then  it  bindeth  no 
 farther  than  the  observing  of  the  condition  bindeth ; 
 for  if  that  be  not  kept,  the  parties  be  free,  unless  they 
 give  their  bodies  in  the  mean  space  one  to  another. 
 If  it  be  absolutely  made,  and  by  such  as  may  so  con- 
 tract themselves,  they  be  man  and  wife  before  God, 
 and  may  not  be  sundered  one  from  another.  These 
 things  are  to  be  therefore  considered  of  in  contracts 
 used  before  marriage,  for  the  parties'  better  settling  of 
 their  affections  one  upon  another,  for  the  better  ac- 
 quainting themselves  with  the  conditions  and  qualities 
 of  each  other,  and  to  fit  themselves  for  house-keeping 
 and  more  convenient  living  together,  having  made 
 some  honest  provision  beforehand. 
 
 For  all  the  city  of  my  people  doth  know  that  thou  art 
 a  virtuous  woman.     The  reason  why  he  yieldeth  to  take 
 her  to  wife ;  her  portion  was  her  virtues,  for  which 
 she  was  generally  commended  of  all.     This  reason  did 
 the  more  confirm  her,  and  easily  removed  away  fear, 
 when  she  might  perceive  upon  what  ground  he  was 
 induced  to  marry  with  her.     Hence  may  arise  many 
 lessons :  first,  that  virtue  maketh  even  the  poor  and 
 strangers  too  to  become   famous,  as  may  appear  in 
 this  poor  widow,  a  Moabitish  woman.     So  it  made 
 David  famous  in  the  days  of  Saul,  though  he  sought 
 to  obscure  his  name ;  and  likewise  Barnabas  in  the 
 primitive  church;  fur  virtue  will  not  be  hid,  neither 
 can    it.       And    therefore    such    as    desire    renown, 
 labour  for  virtue.     Is  not  Abigail  famous  for  her  wis- 
 dom ?  Joseph  for  his  chastity  ?  Moses  for  his  meek- 
 ness ?  Samuel  for  his  justice  ?  David  for  his  zeal  ? 
 Ehud,  Gideon,  and  Jephthah  for  their  fortitude?  and  so 
 the  seven  and  thirty  worthies  of  David  for  their  valiant 
 acts  ?  Esther  for  her  humility  ?  the  sinful  woman  for 
 her  penitency  ?    the    sons    of  Jonadab,    the    son    of 
 Rechab,  for  their  temperance  ?     This  is  the  way,  and 
 the  best  way,  to  get  fame  and   true  honour  for  ever  ; 
 and  yet  few  tread  aright  in  this  path,  but  rather  they 
 will  make  themselves  so  notorious  by  villany,  that  all 
 may  know  them  to  be  vicious  persons,  without  shame, 
 without  blushing,  like  those  which  Isaiah,  chap.  iii.  9, 
 and  Jeremiah,  chap.  vi.   15,  speak  of,  which  would 
 not  hide  their  sins,   neither  be  ashamed  for  them. 
 Secondy,  that  the  godly  and  virtuous  will  take  notice  of 
 such  as  be  virtuous  among  them.     For  so  do  here  all  the 
 people  of  Bethlehem,  the  people  of  God ;  because  they 
 love  virtue,  having  it  in  themselves,  they  desire  to  en- 
 courage others  that  be  so,  and  rejoice  therein,  and  there- 
 fore  do   they   speak  thereof,  and  spread  abroad  the 
 name  of  it,  to  make  the  parties  which  be  virtuous  to 
 
 402 
 
Ver.  12.] 
 
 BERNARD  ON  RUTH. 
 
 79 
 
 be  honoured.  This  is  comfort  to  such  as  live  well ; 
 though  they  do  not,  nor  may  thereby  seek  praises,  yet 
 shall  they  be  taken  notice  of.  And  by  tbis  may  men 
 consider  of  themselves  whether  they  be  virtuous,  if 
 they  will  take  notice  of  graces  in  others,  and  rejoic- 
 ingly speak  thereof,  to  the  honour  and  praise  of  the 
 virtuous.  Tbirdly,  that  a  godly  man  will  take  a  wife 
 for  her  virtues,  as  Boaz  doth  here  Ruth ;  so  did  David 
 for  her  virtues  choose  Abigail :  for  a  virtuous  woman  is 
 lovely,  and  her  price,  as  Solomon  saith,  '  is  far  above 
 the  rubies ;  the  heart  of  her  husband  may  safely  trust 
 in  her,  so  that  he  shall  have  no  need  of  spoil,'  Prov. 
 xxxi.  10,  11.  Let  men  therefore  in  marrying,  make 
 this  choice ;  for  such  a  woman  is  a  crown  to  her  hus- 
 band, Prov  xii.  4,  and  she  retaineth  honour,  Prov. 
 xi.  16.  And  yet  this  is  the  least  reckoned  of  in  these 
 days ;  but  now  beauty,  wealth,  honour,  and  friends, 
 are  the  motives  to  make  marriages.  Fourthly,  that  a 
 good  report  for  virtue  in  a  woman,  is  a  good  portion, 
 and  a  means  of  preferment.  Thus  came  poor  Ruth  to 
 so  honourable  and  rich  an  husband,  having  neither 
 wealth  nor  friends.  For  such  a  woman  hath  the  best 
 and  most  durable  help  of  true  love,  even  virtue  ;  she 
 hath  the  Lord  to  speak  for  her,  and  to  procure  her 
 favour,  and  to  cause  her  to  be  beloved.  This  should 
 make  women  to  strive  for  virtue,  and  to  get  a  good 
 name  from  it,  and  not  for  beauty  and  brave  attire;  for 
 a  good  name  is  better  tban  riches — than  precious 
 ointment,  Eccles.  vii.  1,  and  rather  to  be  chosen  than 
 great  riches,  Prov.  xxii.  1.  Let  parents  hence  learn 
 to  bring  up  their  daughters  virtuously,  it  is  a  good  por- 
 tion and  means  of  preferment.  This  may  comfort 
 poor  maidens  which  be  virtuous,  and  want  friends  and 
 goods,  by  a  good  report  yet  ma}7  they  match  well ;  let 
 them  strive,  therefore,  though  they  want  goods,  yet  to 
 get  grace  and  good  conditions,  as  piety  and  religion  in 
 heart,  and  modesty  in  countenance,  apparel,  and  ges- 
 ture ;  let  them  preserve  chastity,  and  not  be  given  to 
 youthful  company ;  let  them  be  skilful  in  good  house- 
 wifery, painful  also  and  industrious,  and  having  power 
 to  govern  the  tongue.  If  thus  they  be  beautified  and 
 enriched,  they  have  a  better  portion  than  many  pounds, 
 and  fair  enough  to  the  wise  in  heart,  so  as  they  will 
 give  a  good  man  contentment ;  for  beauty  is  fading, 
 and  favour  deceitful  and  vain,  but  a  woman  that 
 feareth  the  Lord,  shall  be  praised,  Prov.  xxxi.  30. 
 
 Ver.  12.  And  now  it  is  true  that  I  am  thy  near  kins- 
 man ;  howbeit  there  is  a  kinsman  nearer  than  I. 
 
 Boaz  his  information  of  Ruth,  vv herein  she  was 
 somewhat  mistaken,  granting  the  truth  that  he  was  a 
 near  kinsman,  but  not  the  nearest ;  so  as  here  he  prc- 
 venteth  her  apprehension  of  the  promise  made,  for 
 taking  it  absolutely,  but  conditionally,  as  in  the  next 
 verse,  more  at  large  he  declareth  his  mind.  So  that 
 here  is  a  concession  of  that  which  she  had  spoken  of 
 him  in  ver.  9,  and  withal  an  instruction  touching  an- 
 other nearer  than  himself,  which  she  knew  not  of. 
 403 
 
 And  now  it  is  true.  Boaz  will  not  deny  a  truth,  for 
 a  godly  man  is  a  lover  of  the  truth,  and  will  yield  to 
 it  when  he  heareth  it;  for  it  swayeth  with  him,  which, 
 if  it  so  did  with  every  one,  it  would  prevent  tedious 
 disputes  and  contentions  among  the  learned ;  prevent 
 long  suits  of  law,  put  lawyers  to  silence  in  corrupt 
 pleading,  and  save  many  pounds  contentiously  misspent ; 
 prevent  deceit  in  buying  and  selling,  and  many  other 
 mischiefs,  which  miserably  fall  out  for  want  of  acknow- 
 ledging the  truth,  which  men  should  and  would  do  if 
 they  hated  falsehood  and  lying,  if  they  had  a  hearty 
 love  of  the  truth,  if  they  would  cast  off  pride  and  the 
 desire  of  vain  praises,  and  covetousness,  and  the  greedy 
 desire  of  gain  ;  for  these  hinder  the  truth,  and  where 
 these  reign,  hardly  will  truth  be  acknowledged  as  it 
 ought,  or  reign  among  men  as  it  should. 
 
 That  I  am  thy  near  kinsman.  Four  things  might 
 move  him  thus  ingeniously  to  confess  himself  so  nigh 
 a  kinsman  to  those  poor  women.  First,  his  love  to 
 the  truth,  so  to  speak  as  the  thing  was;  secondly, 
 his  holy  and  religious  respect  unto  the  law  of  God,  by 
 authority  whereof  she  made  claim  to  him  ;  thirdly,  his 
 humility  and  uprightness  of  heart,  not  disdaining  his 
 godly  poor  kindred ;  fourthly,  her  own  virtues,  and 
 his  love  which  he  bare  to  her  for  the  same.  (Of  rich 
 and  poor  kinsfolks  I  have  spoken  before  in  chap, 
 ii.  20.)  Here  observe,  that  a  loving,  godly,  humble, 
 and  upright-hearted  rich  man  will  readily  confess 
 himself  of  near  kindred  to  his  poor  kinsfolk  if  they  be 
 virtuous ;  for  virtue  maketh  them  honourable  with  the 
 virtuous,  though  poverty  make  them  contemptible  to 
 the  world.  And  therefore,  for  the  poor  to  get  an 
 acknowledgment  of  them  from  their  rich  kindred,  let 
 them  be  virtuous,  that  whereas  they  want  goods,  grace 
 may  procure  them  favour  and  respect ;  for  poor  and 
 lewd  are  not  worthy  the  acknowledging,  being  con- 
 temptible both  in  body  and  soul. 
 
 llowheit  there  is  a  kinsman  nearer  than  1.  So  that 
 the  nighest  to  a  right  are  first  to  be  preferred  thereto. 
 This  is  here  implied,  and  this  reason  and  equity  will 
 yield.  Therefore  Boaz  honestly  maketh  here  mention 
 of  this  other  kinsman,  to  whom  Ruth  should  first  have 
 gone ;  for  both  Naomi  and  she  were  mistaken  in  this, 
 to  come  first  to  Boaz  for  the  right  of  marrying  her. 
 Yet  see  how  courteously  and  lovingly  he  answereth 
 her,  teaching,  that  such  as  demand  in  simple  ignor- 
 ance a  matter  at  our  hands  as  due,  and  j^et  in  some 
 sort  not  so,  we  are  meekly  to  inform  them,  and  not 
 scornfully  to  reject  them,  as  great  ones  now  will  do ; 
 for  a  simple  error  is  pardonable,  and  it  is  a  fruit  of 
 goodness  to  inform  them  in  the  right ;  and  this  would 
 prevent  contention  and  strife,  which  otherwise  might 
 grow  thereupon  for  want  of  better  information.  Let 
 this,  then,  reprove  those  which  gladly  take  occasion 
 from  such  mistakes  to  laugh  at  and  jest  away  the 
 parties,  making  themselves  very  merry  with  the  parties' 
 simplicity,  though  their  meaning  be  both  good  and 
 honest. 
 
80 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  Ill, 
 
 Ver.  13.  Tarry  litis  night,  and  it  shall  be  in  the 
 morning,  that  if  he  will  perforin  unto  tltee  the  part  of  a 
 kinsman,  well ;  let  him  do  the  kinsman's  part :  but  if  he 
 will  not  do  the  part  of  a  kinsman  to  thee,  then  will  I  do 
 the  part  of  a  kinsman  to  thee,  as  the  Lord  liveth  :  lie 
 doicn  until  the  morning. 
 
 Boaz  his  confirmation  of  his  pronii.-e  before  con- 
 cerning his  marrying  of  Ruth,  wherein  is  noted  the 
 time  when  he  will  go  about  it,  upon  what  condition  he 
 will  do  it,  the  confirmation  itself  by  solemn  oath,  and 
 his  advice  to  rest  for  that  night  till  the  morning. 
 
 Tarry  this  night.     Boaz  deferreth  to  perform  the 
 kinsman's  part  for  a  space,  though  very  short ;  and 
 seeing  it  was  night,  and  now  dangerous  for  her  to  go 
 alone  from  thence,  he  adviseth  her  to  tarry  there  that 
 night  in  the  floor.     Note,  first,  that  upon  reasonable 
 cause,  that  may  be  deferred  which  cannot  absolutely 
 be  denied  to  be  done,  which  may  be  of  use  to  check 
 the  impatience  of  delay,  when  there  may  be  good  rea- 
 son and  just  cause  of  delaying  the  matter  ;  secondly, 
 that  a  true  and  loving  friend  careth  for  the  safety  of 
 such  as  he  loveth.    Thus  Lot  took  care  for  his  guests, 
 Michal  for  David's  escaping  from  the  hand  of  Saul ; 
 so  Jonathan  in  this  respect  shewed  his  care  and  love 
 to  David,  and  Hushai  his  friend  likewise.     So  did  the 
 disciples  care  for  Paul's  safety,  Acts  ix.  ;  for  true  love 
 is  not  only  to  do  favours,  but  to  expel  injuries,  and  to 
 prevent  dangers  from  friends,  which  reproveth  the  ill 
 friendship  of  men  in  these  days ;  for  some  will  see 
 their  friends  running  into  evil,  yet  will  not  care  by 
 good  counsel  to  prevent  it,  much  less,  being  in  trouble, 
 to  seek  their  deliverance,  if  it  should  haply  prove 
 either  troublesome  or  costly ;  for  neither  of  these  will 
 these  counterfeit  friends  bestow  upon  those  they  pre- 
 tend to  love,  when  they  stand  in  need  of  them.     Some 
 are  worse,  even  Judas-like,  who  for  gain  will  betray 
 their  friend,  or  play  Ahithophel's  part,  turn  his  coun- 
 sel against  him  for  hope  of  favour,  when  he  thinks  his 
 friend  down  the  wind,  and  another  like  to  rise.     Such 
 false  and  faithless  hearts   may  now  be  found  more 
 than  enow,  who  also  will  expose  their  friend  into  any 
 danger  or  loss,  so  they  may  get  or  save  thereby.    Let 
 men  therefore  learn  soundly  to  try,  before  they  too 
 hastily  trust,   the  pretended,   rather  than   truly   in- 
 tended, love  in  these  days ;    for  now  is  falsehood  in 
 friendship,    for   that    commonly    every    man    loveth 
 another  for  himself  only,  as  experience  sheweth  ;  for 
 otherwise  true  friends  will  be  as  Jonathan,  who  valued 
 nothing  of  a  kingdom  for  his  friend  David's   sake  ; 
 they  will  be  like  Hushai  in  advising  for  David's  wel- 
 fare ;  as  Barzillai  in  relieving  him  in  distress,  and  in 
 shewing  him  kindness  when  most  were  against  him ; 
 as  Abishai  in  exposing  himself  into  imminent  danger 
 for  his  safety.     What  friends  can  be  found  like  the 
 heathen  mariners  to  Jonah,  who  in  a  tempest  strove 
 with  all  their  powers  to  save  him,  with  danger  of  all 
 their   lives  ?    or   like   the    nurse    of  Mauritius,    the 
 emperor's  child,  who  offered  her  own  to  be  slain  by 
 
 that  bloody  Phocas,  to  preserve  her  foster  chiid's  life, 
 the  son  of  the  emperor  ?  Rare  examples  worthy  imi- 
 tation, but  not  to  be  paralleled  in  these  da}Ts.  But  to 
 return  to  Boaz,  it  may  be  asked,  Why  he  would  suffer 
 her  to  be  with  him  alone  in  the  floor  all  night  ?  I 
 answer,  his  care  of  her  safety ;  for  he  would  rather 
 admit  of  an  inconvenience  to  himself  than  the  danger 
 of  a  mischief  to  her,  knowing  the  wickedness  of  the 
 times  then.  Again,  it  may  be  he  felt  in  himself 
 strength,  by  God's  grace,  and  also  a  resolution  to 
 withstand  the  temptation,  because  he  was  a  man  of 
 years  (though  yet  some  old  are  wanton  enough) ;  be- 
 cause he  was  a  just  man  (as  it  is  said  of  Joseph,  the 
 husband  of  Mary,  Mat.  i.),  and  would  preserve  right 
 to  his  neighbour.  And  thirdly,  for  that  he  had  an 
 honest  and  true  intent  to  marry  her,  if  so  he  might, 
 and  therefore  he  would  not  offer  her  dishonesty ; 
 though  many  of  unbridled  affections  make  such  oppor- 
 tunities ready  motives  to  themselves  of  abasing  them- 
 selves one  with  another,  because  (forsooth)  they  mind 
 to  marry.  Of  which  evil  in  this  book  elsewhere  I 
 have  spoken.     See  ver.  14. 
 
 And  it  shall  be  in  the  morning.  So  Boaz,  though 
 he  deferred  it,  yet  it  was  but  a  very  little  while  ;  he 
 would  not  long,  as  Naomi  saith  after,  ver.  ]  8,  delay 
 the  matter ;  for  a  wise  man  will  not  be  over  hasty, 
 yet  will  he  not  neglect,  but  hasten  the  business  which 
 he  taketh  in  hand.  For  the  one  is  the  property  of  a 
 fool,  but  the  other  of  a  man  of  understanding,  Prov. 
 xiv.  15,  if  so  be  the  matter  do  require  haste  ;  for  there 
 be  two  extremes  in  businesses  to  be  avoided :  the  one 
 is  too  great  haste,  where  need  is  not,  and  this  is  rash- 
 ness, punished  in  good  Josias,  2  Chron.  xxxv.  22,  and 
 in  the  heady  Israelites,  Numb.  xiv.  40 ;  the  other  is 
 too  great  remissness  and  slackness  when  the  matter 
 requireth  haste,  which  was  Amasa  his  fault,  2  Sam. 
 xx.  5.  And  therefore  the  matter  is  to  be  considered 
 of,  and  thereby  we  may  judge  when  to  make  haste, 
 and  when  to  take  more  time  and  deliberation ;  for  that 
 is  not  rashly  attempted  which  is  first  undertaken  with 
 good  advice,  though  with  speed  executed  ;  secondly, 
 done  seasonably,  as  the  circumstances  of  the  time, 
 place,  and  persons  require ;  thirdly,  when  it  is  done 
 by  our  calling  warrantably.  When  a  man  faileth  in 
 these,  though  he  take  time  enough,  he  is  but  a  rash 
 adventurer. 
 
 That  if  he  will  perform  to  thee  the  fart  of  a  kinsman. 
 That  is,  if  he  will  marry  thee,  and  raise  up  the  name 
 of  the  dead ;  for  he  is  before  me  by  right  to  take  or 
 refuse  thee,  so  as  if  he  will  have  thee,  thou  canst  not 
 refuse  him,  then  take  him,  and  so  an  end  hereof  be- 
 tween us.  Though  it  appeareth  many  ways  that 
 Boaz  had  an  earnest  affection  to  Ruth,  yet  would  he 
 not  wrong  the  kinsman  if  he  would  have  her ;  for  a 
 good  and  a  just  man,  even  in  what  he  desires,  will  not 
 wrong  another,  because  the  law  of  righteousness  bind- 
 eth  him  to  just  dealing,  Jer.  xxii.  3,  of  which  he  mak- 
 eth  conscience.     So  requireth  the  law  of  love  which 
 
 404 
 
Ver  13.] 
 
 BERNARD  ON  RUTH. 
 
 81 
 
 possesseth  his  heart,  which  is,  to  love  another  as  him- 
 self, Mat.  xxii.  37,  and  to  do  as  he  would  be  done 
 unto,  Mat.  vii.  12.    And  thus  should  every  man  learn 
 to  do,  and  not  to  withhold  any  good  from  the  owner 
 thereof,  and  to  whom  it  is  due,  Prov.  iii.  27.     In  this 
 kind,  owe  nothing  to  any  man,  neither  wrong  any ;  for 
 '  God  is  an  avenger  of  all  such  things,'  1  Thes.  iv.  6. 
 Here  then  come  justly  to  be  reproved  such  as  make  no 
 conscience  of  wronging  others.     Of  which  sort  are  all 
 these  :  first,  thieves  and  robbers,  against  which  the 
 prophet,  Zech.  v.,  and  apostle,  1  Cor.  vi.  10,  speaketh. 
 Secondly,  partakers  with  such,  by  counsel,  command, 
 consent,    provoking,    flattery,    concealing,    receiving, 
 defending,  or  (if  it  be  in  our  power)  by  not  punishing 
 such ;  for  such  be  wicked  persons,  and  such  do  hate 
 their  own  souls,  Ps.  1.  18.     Thirdly,  fraudulent  per- 
 sons, 1  Thes.  iv.  6,  of  which  there  be  these:  first, 
 such  as  pretend  law  to  do  wrong,  Lev.  xix.  13,  and 
 xxv.  27,  as  the  judge  in  giving  wrong  sentence  for 
 by-respects,  who  by  the  prophet   are  called  thieves, 
 Isa.  i.  23.     So  lawyers,  in   crafty  pleading  to  over- 
 throw justice  and  innocency,  the  sheriffs  in  panelling 
 partial  juries  to  pleasure  men,  and  all  such  as  be  false 
 witnesses,  or  procure  their  unjust  cause  to  pass  by 
 giving  bribes.       To   these   may  be   added   deceitful 
 buyers   and   sellers,  in  praising  or  dispraising  over- 
 much for  advantage,  Prov.  xx.  14,  in  counterfeit  wares, 
 in  false  weights  and  measures,  Deut.  xxv.  13,  16.    So 
 likewise  those  villains,  counterfeit   bankrupts,  dam- 
 nable thieves,  coin-catchers,  cheating  gamesters,  and 
 gnathonical  knaves,  who  soothe  and  flatter  to  gain  by 
 others'  simplicity  and  folly.    Fourthly  and  lastly,  such 
 as  withhold  goods  from  the  owners,  and  will  not  make 
 restitution,   as   in  conscience  they  are  bound,  Lev. 
 vi.  1  ;  for  so  God  commandeth  and  promiseth  mercy 
 to  them  that  restore,  Ezek.  xviii.  7,  and  threateneth 
 the  punishment  for  not  restoring,  ver.  12.     It  is  a 
 rule  of  equity  and  justice  that  requireth  it,  which  is, 
 to  give  every  one   his  own,  and  the  law  of  nature,  to 
 do  as  we  would  be  done  unto.     Yea,  we  have  the 
 practice  of  the  godly  to  move  us.     The  sons  of  Jacob, 
 Gen.  xliii.  21,   Zaccheus,  Luke  xix.  8,  and  Samuel 
 offer  it,  1  Sam.  xii.  3,  if  they  had  done  wrong  to  any. 
 Lastly,  this  is  the  judgment  of  the  godly  learned,* 
 that  restitution  should  be  made,  affirming  the  sin  not 
 to  be  remitted  except  the  thing  taken  away  be  re- 
 stored, and  also  that  repentance  is  not  found  without 
 it,  if  there  be  ability  to  restore.    Neither  may  this  be 
 deferred  when  it  is  in  our  band,  Prov.  iii.  28,  and  when 
 we  come  to  worship  before  God,  Mat.  v.  23.     But 
 we  must  restore  the  thing  found,  borrowed,  or  other- 
 wise gotten,  and  not  justly  being  our  own,  unto  the 
 true   owner  himself,  if  we  know  him,  or  to  his  chil- 
 dren, executors,  or  next  kinsman,  Lev.  vi.  5,  and  if 
 these  be  not  to  be  found,  then  to  God,  for  some  pub- 
 
 *    St  Aug.  in  Epi.  ad  Mac.    Danseus  in  Eth.  lib.  ii.  cap.  xv. 
 Perkins  in  the  Pract.  of  Rep. 
 405 
 
 lie  use  to  the  church  or  relief  of  the  poor.*    And  this 
 restitution  must  be  made  by  me  for  every  wrong  done 
 to   my  brother  in   body,  either  by  myself  or  by  my 
 beast ;    in  his   goods  in  like  manner,  by  stealing,  by 
 eating  their  ground  with  my  beasts,  by  burning,  by 
 borrowing  and  not  repaying,  by  withholding  what  was 
 delivered  to  be  kept  of  fidelity,  by  hiding  cattle  going 
 astray,  or  keeping  things   found.      Herein  also   may 
 justly  be  reckoned   sacrilege,  robbing  of  churches   or 
 churchmen  of  their  maintenance,  allowed  by  God  and 
 the  good  laws  of  our  land,  by  not  tithing,  or  tithing 
 deceitfully.f     The  labourer  is  worthy  of  his  hire  ;    let 
 him  enjoy  such  maintenance  as  by  law  is  given  him, 
 and  godly  ancestors  truly  intended  him.     And  be  not 
 guilty  of  this  spiritual  theft,  which  the  very  heathen 
 would  not  do  to  their  priests  ;  for  in  the  great  famine 
 of  Egypt,  all  the  Egyptians'  lands  and   goods  were 
 bought   and  sold,  but  the  lands  of  the  priests  were 
 not,  but  they  did  eat  the  portion  which  Pharaoh  gave 
 them,  Gen.  xlvii.  22 ;  but  with  us,  men  are  of  so 
 greedy,  and  more  than  heathenish  appetite,  that  they 
 can  devour  up  both  land,  and  living,  aud  tithing,  the 
 whole  portion  of  Christ's  ministers  ;   so  as  these  hea- 
 then shall  rise  up  in  judgment  against  these  devourers, 
 which  eat  up  from  the  Lord's  messengers  what  hath  been 
 dedicated  for  the  maintenance  of  his  service  and  worship. 
 Well,  let  him   do  the  kinsman  s  jiart.     That   is,  I 
 yield  him  his  right  in  thee,  because  he  is  before  me, 
 as  I  have  said,  neither  will  I  take  thee  except  he  re- 
 nounce his  right  in  thee.     Boaz,  we  see,  seeketh  not 
 to  gain  her  to  himself  without  consent,  neither  will 
 abuse  her,  but  honestly  behaveth  himself  in  the  night 
 with  her  alone,  as  in  the  eyes  of  men,  and  open  view 
 of  the  world.     For  a  godly  man  is  not  good  because 
 of  men,  but  for  that  he  feareth  God  which  looketh  up- 
 on him,  and  upon  whom  he  looketh  ;   and  therefore 
 everywhere  behaveth  himself  as  he  ought.     Boaz  here 
 loveth  her,  but  lusts  not  after  her  to  defile  her,  as 
 some  would,  making  it  a  sport  to  commit  fornication 
 with  those  whom  they  think  do  belong  unto  others 
 either  betrothed  maids  or  married  wives  ;  but '  whore 
 mongers  and  adulterers  God  will  judge,'  Heb.  xiii.  4 
 But  if  lie  will  not  do  the  part  of  a,  kinsman  to  thee 
 These  words  Boaz  uttereth  as  the  ground  of  his  pro 
 mise  to  marry  with  Ruth,  to  wit,  if  he  the  kinsman  re 
 fuse  her;  for  when  one  renounceth  his  right,  it  is  then 
 for  another ;  for  the  release  made  is  a  setting  free  of 
 that  which  before  was  tied,  which  is  for  direction  to 
 such  as  take  houses  or  grounds.     It  is  a  common 
 complaint  to   say,    He    hath   taken   my  house   and 
 my  grounds  from  me  ;  but   often  unjustly,   as  when 
 the  lord  letteth  not  lands  or  houses,  but  to  a  limited 
 time,  which  being  expired,  the  same  is  free  to  let  to 
 *  Joseph.  Antiq.  lib.  iv.  cap.  viii. 
 
 t  Numb.  v.  7,  8;  read  Exod.  xxi.  19,  29,  30:  Lev. 
 xxiv.  19  ;  Exod.  xxi.  33,  34,  36,  and  xxii.  1  ;  2  Sam.  xii.  6  ; 
 Deut.  xxii.  2  ;  Exod.  xxii.  5,  6,  14  ;  Ps.  xxxvii.  21  ;  2  Kings 
 vi.  6  ;  Lev.  vi.  4  ;  Deut.  xxii.  2,  3  ;  Lev.  v.  16  ;  Deut.  xiv.  22; 
 Prov.  xx.  25  ;  Lev.  xxvii.  33  ;  Mai.  i.  8,  13,  14. 
 
82 
 
 BEENAED  ON  EUTH. 
 
 [Chap.  III. 
 
 another,  except  either  custom  bind  to  let  the  present 
 possessor  to  have  the  refusal,  or  that  some  promise  be 
 made,  which  bindeth  an  honest  man  to  keep  it.  Besides 
 this,  there  is  indeed  a  friendly  courtesy  in  the  land- 
 lord to  offer  to  the  present  enjoyer  that  which  he  hath, 
 before  any  other;  but  he  is  not  simply  bound  so  to  do, 
 but  only  of  good  will.  Yet  must  I  needs  acknowledge 
 that  it  is  not  a  neighbourly  part  for  any  one,  out  of  a 
 greedy  covetousness,  to  undermine  the  possessor,  or 
 by  any  indirect  means  to  procure  from  him,  at  the 
 landlord's  hands,  his  house  or  lands.'  /For  this  is 
 against  the  law  of  love,  to  do  as  we  would  be  done 
 unto,  and  not  to  do  to  others  what  we  would  not  that 
 they  should  do  unto  us,  as  the  law  and  prophets  teach, 
 and  our  master  Christ  commandeth  ;  and  yet  this  is 
 a  common  practice  now  for  want  of  love.  Note  again 
 how  wary  Boaz  is  in  making  her  a  promise  to  marry 
 with  her;  it  is  done  cautelously,  with  condition  of  up- 
 right dealing  between  him  and  another.  For  as  every 
 promise  is  to  be  made  of  an  honest  man  with  due  con- 
 sideration (because  once  made,  it  bindeth,  except  there 
 be  a  release)  so  especially  the  promise  of  marrying 
 one  another,  both  for  the  weightiness  of  the  matter 
 (nothing  being  so  much  concerning  the  welfare,  or 
 downfall  of  man  in  this  life),  as  also  for  the  indissoluble- 
 ness  of  the  knot ;  for  here  is  no  releasing  one  of  an- 
 other, but  they  must  live  together  till  death.  And 
 therefore  let  us  learn  to  be  wary  in  making  this  match  ; 
 and  to  do  this,  first,  consider  these  two  things  before 
 mentioned,  and  weigh  them  well,  to  prevent  haste  and 
 rashness  herein  ;  secondly,  how  fit  or  unfit  the  mar- 
 riage is,  and  what  good  reasons  there  be  to  persuade 
 to  it,  or  dissuade  it ;  thirdly,  what  is  required  before 
 the  marriage  to  further  it,  or  else  which  might  hinder 
 the  same.  We  may  not  rashly  and  unadvisedly  run  into 
 this  holy  ordinance,  as  many  do,  first,  upon  foolish, 
 light,  and  unadvised  love  ;  secondly,  upon  strong 
 and  unbridled  lust,  violently  pressing  them  to  sudden 
 contracts,  and  often  to  filthy  uncleanness,  like  brute 
 beasts  which  have  no  understanding  ;  thirdly,  upon 
 a  fear  to  lose  the  opportunity  of  enjoying  one  another, 
 if  friends  should  know  it,  they  will  contract  themselves 
 and  give  themselves  one  to  another,  and  that  dis- 
 honestly, to  force  friends  to  consent;  fourthly, 
 covetousness,  when  men  are  carried  away,  not  with 
 the  love  of  the  party,  but  the  greatness  of  a  portion. 
 These,  and  such  like,  make  hasty  matches,  at  leisure 
 to  be  repented  of.  Here  it  may  be  demanded,  Why 
 Boaz  made  an  if  of  the  other  kinsman's  mind  and 
 good  will,  seeing  first  he  was  the  nighest  kinsman, 
 and  had  secondly,  the  law  of  God  to  move  him  there- 
 to ?  Was  it  not  uncharitableness  ?  I  answer,  No  ; 
 lor  he  knew  not  his  kinsman's  mind,  as  it  appeareth 
 by  his  trial  of  him  the  next  day.  Again,  he  knew 
 well,  that  albeit  nature  and  religion  tie  men  to  do  a 
 tumg>  yet  worldlings  will  not  do  their  duty.  Cain 
 had  nature,  reason,  and  religion,  to  love  his  brother 
 Abel ;  so  had  Saul  to  respect  David  ;  but  these  pre- 
 
 vailed with  neither  of  them,  no  more  than  the  law 
 here  was  of  force  to  move  this  worldling ;  for  such  a 
 one  he  was,  as  shall  be  shewed  in  the  next  chapter. 
 
 Then  will  I  do  the  part  of  a  kinsman  to  thee.  Boaz 
 having  laid  down  the  condition,  he  reneweth  his  pro- 
 mise made  in  ver.  11 ;  yea,  though  the  other  refuse 
 her,  he  will  take  her  ;  for  one  man's  dislike  maketh 
 not  true  love  to  decay  in  another  man's  heart ;  for  true 
 love  is  fixed  upon  the  thing  beloved,  without  respect 
 to  other  men's  affections  to  the  same  ;  their  liking 
 may  the  more  increase  love,  but  dislike  cannot  utterly 
 remove  it,  where  it  is  firmly  settled.  This  experience 
 telleth  us  to  be  true,  in  the  love  of  young  persons  af- 
 fecting marriage.  And  it  were  to  be  wished  that  our 
 love  were  so  strong,  that  our  souls  were  so  glued  to 
 religion,  that  though  others  dislike,  we  may  not  there- 
 fore cease  to  love  it,  but  be  as  Kuth  to  Naomi,  chap. 
 i.  16  ;  and  so  say,  as  she  to  her,  though  she  saw 
 Orpah  depart  from  her.  Note  again  that  albeit  Boaz 
 made  this  promise  to  her  alone,  and  without  other 
 witnesses,  but  God  only  ;  yet  having  promised,  and 
 sworn  to  keep  it,  he  after  honestly  and  faithfully  per- 
 forms the  same  ;  as  in  the  next  chapter  is  plain.  For 
 an  honest  man  will  keep  his  oath  and  his  word,  as  may 
 be  seen  in  the  Reubenites,  Gadites,  and  half  tribe  of 
 Manasseh,  Numb,  xxxii.  27,  Josh.  iv.  12,  and  xxii.  3  ; 
 in  Jonathan  and  David,  in  Judah  with  Simeon,  Judges 
 i.  3,  7,  xii.  13  ;  in  Joseph  to  his  brethren  after  Jacob's 
 death,  Gen.  1.  21 ;  Caleb  to  Othniel,  Josh.  vi.  23  ; 
 the  spies  to  Rahab,  Judges  i.  25  ;  and  to  the  man  of 
 Bethel.  For  an  honest  man  hath  a  binding  con- 
 science when  the  word  is  passed  out  of  his  mouth,  he 
 careth  for  his  honest  name  and  credit,  which  to  him 
 is  more  than  riches,  and  better  than  ointment.  If 
 therefore  we  be  of  upright  and  honest  dealing,  and  so 
 would  be  accounted,  let  us  keep  our  words  and  our 
 oaths ;  for  this  is  common  honesty,  justice,  and  a 
 thing  of  good  report,  which  we  are  commanded  to 
 have  care  of,  Philip,  iv.  8.  It  is  a  mark  of  a  good 
 Christian,  though  it  be  to  our  own  hindrance,  Ps.  xv. 
 4  ;  we  shall  be  like  the  children  of  our  heavenly 
 Father,  who  faileth  not  of  anything  which  he  speaketh, 
 Josh.  xxi.  45,  1  Kings  viii.  56.  Without  keeping 
 promise,  men  cannot  be  trusted ;  it  cutteth  off  all 
 commerce  and  traffic  with  men.  Godly  men  have  ever 
 made  conscience  of  their  word ;  and  very  heathen 
 men  have  been  worthy  of  admiration  in  this  point. 
 And  yet  these  things  move  nothing  a  number  of  base- 
 minded,  falsehearted,  and  dishonest  Christians,  un- 
 worthy the  name  of  such,  when  they  lose  their  com- 
 mon honesty. 
 
 As  the  Lord  liveth.  This  is  an  oath,  Jer.  iv.  2. 
 This  oath  he  taketh,  because  it  was  a  mattter  of  great 
 importance,  and  for  that  he  would  put  the  poor  woman 
 out  of  all  doubt,  and  that  she  should  not  fear  the 
 accomplishment,  though  he  was  rich  and  she  poor,  he 
 noble,  she  mean  ;  he  an  Israelite,  and  she  a  stranger 
 of  Moab.     From  this  note  :  First,  that  it  is  lawful  to 
 
 406 
 
Ver.  11] 
 
 BERNARD  ON  RUTH. 
 
 83 
 
 take  an  oath,  against  the  anabaptists'  assertion,  of 
 which  see  chap.  i.  17 ;  secondly,  that  the  godly  use 
 to  swear  by  God  when  they  swear,  and  by  none  other. 
 Of  this  more  at  large  also  in  chap.  i.  17.  Thirdly, 
 that  the  form  of  an  oath  is  diversely  expressed,  and 
 not  one  manner  of  way  ;  as  thus,  '  I  speak  it  before 
 God ; '  '  God  is  my  witness ;'  '  The  Lord  knoweth ;'  '  As 
 the  Lord  liveth  ;'  'I  protest  before  the  Lord;'  'I  call 
 God  to  record,'  and  divers  such  like,  besides  the  com- 
 mon form,  '  by  God,'  and  so  forth;  which  I  note  to 
 tax  the  usual  swearing  of  many,  who  seem  to  hate 
 swearing  in  the  common  form,  and  yet  they  themselves 
 swear  too  often  in  another  form  :  so  subtle  is  Satan  to 
 beguile  them  in  that,  and  therein  to  make  them  guilty  of 
 that,  from  which  they  take  themselves  to  be  most  free. 
 But  they  be  deceived;  for  when  God  or  his  name  and 
 attributes  are  at  any  time  mentioned,  for  this  end  to 
 confirm  the  truth  of  that  which  a  man  speaketh,  it  is  an 
 oath.  Let  men  take  notice  hereof,  and  cease  to  be 
 common  swearers.  Fourthly,  that  it  is  lawful  to 
 swear  in  private  cases,  as  Jonathan  did  to  David,  and 
 he  to  Jonathan,  the  spies  to  Rahab,  and  Boaz  here 
 to  Ruth,  in  case  of  necessity  and  in  weighty  matters. 
 In  such  cases  we  may  use  our  lawful  liberty,  but  yet 
 with  great  wariness,  with  great  reverence  of  the  high 
 majesty  of  God ;  not  suddenly,  not  in  passion,  not 
 without  due  advisement.  Fifthly,  that  an  oath  is  the 
 confirming  of  the  mind  of  another  in  the  truth  of  that 
 which  is  spoken,  Heb.  vi.16  ;  whether  of  things  past, 
 spoken,  or  done,  or  of  things  present,  or  of  things  to 
 come,  and  promised  to  be  done.  This  is  the  end  of 
 Boaz's  swearing  here.  If  this  be  so,  then  let  men 
 rest  satisfied  with  an  oath,  as  Ruth  doth  here,  and  as 
 in  some  cases  God  would  have  men  so  to  do,  Exod. 
 xxii.  11  ;  for  it  is  the  greatest  confirmation  of  a  truth 
 that  may  be,  except  the  party  swearing  either  hath 
 been  convinced,  or  is  at  that  present  convincible,  by 
 good  probabilities,  of  falsehood.  If  this  be  the  end 
 of  an  oath,  then  also  let  men  care  to  swear  truly, 
 that  the  mind  of  others  may  trust  them,  and  rely  up- 
 on their  faithful  oath  taken.  But  we  have  cause  to 
 bewail  these  times,  in  which  there  be  such,  as  pro- 
 fessing Christianity,  yet  will  use  oaths,  yea,  and  fear- 
 ful execrations  to  cozen  with,  to  make  their  lies  and 
 secret  villanies  intended  to  be  the  less  suspected,  as 
 by  miserable  experience  some  simple  and  plain  mean- 
 ing men  may  speak,  being  deluded  by  fair  shows  of  god- 
 liness, zeal  of  goodness,  words  confirmed  by  oaths, 
 fearful  execrations  and  counterfeit  letters,  that  wicked 
 hypocrites  and  Satanical  deceivers  might  attain  to 
 their  unlawful  desires.  Let  men  therefore  take  heed 
 of  men,  and  beware  whom  they  trust,  seeing  men 
 dare  with  pretence  of  godliness  go  so  far  in  detestable 
 villanies;  but  I  wish  him  or  them  that  practise  it, 
 to  leave  it  betimes,  else  let  them  look  fcr  deserved 
 doom,  without  serious  repentance 
 
 Lie  down  until  the  morning.     With  these  words  he 
 endeth  his  conference,  not  spending  the  night  in  vain 
 407 
 
 or  unnecessary  prattling,  as  idle  lovers  and  wanton 
 suitors  will  do,  but  having  answered  her  request,  and 
 shewed  to  her  his  love  and  honest  resolution,  he 
 willeth  her  to  lie  down  until  the  morning.  By  which 
 words  it  seemeth  she  was  risen  up,  as  ready  to  de- 
 part, but  that  he  would  not  permit  her  so  to  do,  for 
 the  reasons  before  mentioned,  and  because  the  night 
 is  ordained  for  rest,  as  the  psalmist  saith,  'At  night 
 man  goeth  to  his  rest.'  Neither  is  it  safe  for  young 
 women  to  be  abroad  in  the  night  ;  it  savoureth  not 
 well,  it  befitteth  not  their  sex,  and  may  endanger 
 their  chastity.  We  must  beware  of  being  night-walkers, 
 for  Satan,  the  prince  of  darkness,  will  then  be  the 
 most  busy.  Such  also  as  hate  the  light  love  to  be  in 
 darkness,  as  the  thief  and  the  adulterer,  Job  xxiv.  15. 
 Again,  the  night  emboldeneth  to  all  villany  and  wicked- 
 ness, which  in  the  day  time  they  will  not  dare  to  do, 
 as  may  be  seen  in  the  Sodomites,  Gen.  xix.,  and 
 Gibeonites,  Judges  xix.  22,  25.  Lastly,  night-walkers 
 have  ever  been  suspected  for  ill-disposed  persons. 
 
 Ver.  14.  And  she  lay  at  his  feet  until  the  morning ; 
 and  she  rose  up  before  one  could  know  another ;  for  he 
 said,  Let  it  not  be  known  that  a  woman  came  into  the 
 floor. 
 
 This  verse  sheweth  how  Ruth  rested  till  the 
 morning  ;  then,  her  rising  ready  to  depart,  with  the 
 moving  cause  from  Boaz's  speech,  being  a  wary  caveat 
 unto  her. 
 
 And  she  lay  at  his  feet  until  the  morning.  This  is 
 added  to  shew  their  chaste  and  continent  behaviour  ; 
 for  if  they  had  offended,  the  Holy  Ghost,  who  spared 
 not  Noah's  drunkennes,  Lot's  incest,  David's  adultery, 
 would  not  have  concealed  this  fact,  if  so  they  had 
 thereof  been  guilty.  They  were  both  honest  and 
 feared  God,  and  therefore  they  would  not  commit 
 such  wickedness,  albeit  they  had  occasion  offered. 
 Whereby  we  may  learn  that  where  the  fear  of  God 
 and  honesty  beareth  sway,  there  chastity  may  be  pre- 
 served, though  occasion  be  offered  to  the  contrary. 
 Behold  this  here  in  old  Boaz,  and  elsewhere  in 
 young  Joseph ;  there  was  neither  lechery  in  the  one, 
 nor  strength  of  lust,  nor  youthful  wantonness  in  the 
 other  ;  for  their  lust  is  bridled  where  the  fear  of  God 
 possesseth  the  heart,  and  honesty  lodgeth.  To  be 
 kept  therefore  from  this  evil,  let  these  virtuous 
 examples  guide  us,  that  lust  overbear  us  not,  as  it 
 doth  in  such  as  seek  occasion  to  sin  in  this  kind ; 
 '  neighing,'  as  Jeremiah  speaketh,  '  after  their  neigh- 
 bours' wives.'  And  such  also,  though  they  seek  not 
 occasion,  like  the  former,  yet  they  easily  take  occa- 
 sion to  offend  this  way,  with  virgins,  with  married 
 wives,  and  with  those  whom  they  think  to  marry 
 with  ;  and  this  last  is  held  no  offence  at  all  by  them, 
 because  they  think  that  marriage  amendeth  all.  But, 
 first,  it  is  an  argument  of  a  strong  and  unbridled  lust, 
 which  should  not  bear  rule  in  Christians.  Secondly, 
 if  the  man  hap  to  die  before  marriage  (as  who  is  cer- 
 
£4 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  III. 
 
 tain  of  life  ?),  the  woman  being  with  child  becometh 
 infamous,  and  she  that  should  have  been  a  wife  is  left 
 as  an  harlot.     Thirdly,  it  is  an  offence  to  the  church, 
 being  known,  and  punishable  by   the    same ;   which 
 offence  the  godly  must  avoid:  '  Give  no  offence,'  saith 
 the  apostle,  '  to  Jew,  nor  Gentile,  nor  to  the  church 
 of  God,'  1  Cor.  x.  32.     Fourthly,  and  lastly,  it  be- 
 seemeth  not  the  holiness  of  the  public  solemnization 
 of  marriage,  to  which  the  parties  should  come  unde- 
 filed,  as  the  assembly  and  congregation  of  God  doth  in 
 charity  judge  of  them.     Note  besides,  that  these  two 
 godly  persons  kept  themselves  chaste,  and  how  others 
 accounted  also  godly,  and  that  so  were,  yet  were  very 
 foully  overtaken  in  this  sin   of  the  flesh,  as  we  have 
 example  in  Lot  in  a  cave  with  his  daughters,  Judah 
 with    Tamar,    and   David   with    Bathsheba.       From 
 whence  observe,  that  God's  own  dear  children  have 
 not  all  the  like  measure  of  grace,  nor  power  to  resist 
 temptations,  and  to  subdue  their  own  corruptions.    In 
 the  holy  word  of  God,  we  shall  find  three  sorts  of  the 
 godly  ;  some  hardly  found  fault  with,  their  infirmities 
 passed  over  with  silence ;  such  a  one  was  Isaac,  Boaz 
 here ;    so    Joshua,    Samuel,   Daniel,    Mephibosheth, 
 Jonathan,   Zacharias   and  Elizabeth,   Simeon,   Anna, 
 the  Virgin  Mary,  and  others.     Some  are  noted  with 
 their  frailties  and  light  infirmities,  being  most  excel- 
 lent saints  of  God,  as  Moses,  Job,  Jeremiah,  Hezekiah, 
 and  Josiah,  and  some  others.     A  third  sort  are  stained 
 with  foul  offences,  as  David  with  adultery  and  murder, 
 Jurlah  with  incest,  and  so  Lot ;  Aaron  with  idolatry, 
 and  Peter  with  perjury  ;  for  the  Lord   affordeth  not 
 the   like  grace  in  equal  measure   unto  all.     All  are 
 sanctified,  yet  corruptions  more  sway  in  one  than  in 
 another,  as  these  instances   shew,  and  as  experience 
 daily  teacheth.     Therefore  let  us  not  think  to  find 
 the  like  grace  in  all,  and  the  like  mortification  of  cor- 
 ruption ;  for  God  distributed  his  gifts,  and  the  mea- 
 sure, as  it  pleaseth  him.     None  are  then  to  be  con- 
 demned simply  for  bad  persons,  as  if  they  were  not  in 
 the  number  of  God's  saints,  because  they  be  not  in 
 all  things  like  their  brethren  ;  for  they,    even   both 
 sorts  of  them,  may  be  the  Lord's,  and  yet  in  something 
 be  very  much  unlike.    Joseph,  enticed  by  his  mistress, 
 preserves  his  chastity;  but  David  enticed  another  man's 
 wife,  and  lay  with  her.     Boaz  alone  with  Ruth  would 
 not  sin  in  fornication  ;  but  Lot  alone  with  his  daughters 
 committed  incest.     Nathanael   was    a   true   Israelite 
 without  guile  ;  but  Jacob,  first  called  Israel,  of  whom 
 came   all  the  Israelites,  dissembled,  and  lied  to  his 
 own  father  ;  Moses,  a  meek  man,  but  Jonah  of  a  very 
 fro  ward  spirit;  and  yet  all  of  them  good  men,  and  the 
 blessed  saints  of  God.     This  therefore  justly  reproveth 
 those  who,  seeing  men  professing  religion,  and  yet  to 
 differ  in  their  courses,  some  to  live  unreproveably,  and 
 others  to  give  great  offence  in  their  falls,  though  of 
 infirmity,  do  utterly  condemn  them  all  as  hypocrites, 
 and  as  dissemblers.    Yea,  this  checketh  themselves  for 
 deadly  censuring  one  another,  when  '  if  any  man  be 
 
 overtaken  in  any  fault,  they  which  be  spiritual  should 
 restore  such  an  one  in  the  spirit  of  meekness ;  con- 
 sidering themselves,  lest  they  also  be  tempted,'  Gal. 
 vi.  1.     If  any  man  here  ask,  Why  doth  not  God  make 
 all  his  children  to  be  alike  religiously  minded,  one  as 
 well  as  another  ?     I  answer,  The  Lord  may   do  it  for 
 these  reasons  :    First,  for  the  good  many  times  of  the 
 godly   themselves  ;  for  they   are   suffered  to   fall  for 
 their  greater  humiliation,  the  more   to  let  them  see 
 their  own  weakness,  to  shew  that  they  stand  not  of 
 themselves  ;  to  make  them  the  more  to  deny  them- 
 selves, not  to  be  lifted   up  with  any  conceit  of  their 
 own  goodness  or  merit,  but  to  magnify  God's  mercy 
 for  their  daily   preservation,    and  for   his  goodness 
 towards  them  ;  and  after  their  fall  returning  to  God, 
 and  feeling  peace  in   their  renewed  repentance,  they 
 will  the  more  closely  stick  to   God,  more   earnestly 
 pray,  and  more  fervently  love  him  ;  for  so  great  good 
 the  Lord  works  in  his  children  after  their  falls,  yea,  such 
 humiliation  will  be  wrought  thereby  in  them,  and  such 
 comfort,  joy,  and  love  in  God  after  their  recovery,  as 
 no  outward  crosses,  nor  outward  deliverances,  can  ever 
 do  the  like.     Secondly,  for  the  further  damnation  of  the 
 wicked,  who  at  the  falls  of  the  godly  do  harden  their  hear!  s 
 the  more  against  all  religion,  thinking  it  to  be  a  vain 
 thing,  and  that  such  as  follow  and  embrace  it  are  no 
 better  than  others,  and  that  the  best  be  but  hypocrites, 
 because    they    see  some  grievously  overtaken,  when 
 these  miserable  souls  should  hereby  be  moved  the 
 more  to  fear  their  own  damnation,  except  they  repent 
 and  take  a  better  course ;  for  '  if  the  righteous  scarcely 
 be  saved  ; '  if  they  so  hardly  get  out  of  their  corrup- 
 tions ;  if  they  be   so  fearfully  overtaken,  who  read, 
 meditate,  hear  the    word,  confer  thereof,  pray  much, 
 and  humble  themselves  with  tears  ;  '  where  shall  the 
 wicked  and  sinner  appear?'    1  Peter  iv.   18.     How 
 can  the  common  and   careless   Christian  be   saved  ? 
 Thus  should  they  reason,  to  rouse  up  their  spirits,  to 
 make  them  to  seek  God,  and  fear  damnation,  and  not 
 take  occasion  by  the  falls  of  some  to   condemn  the 
 profession  of  religion  itself  in  others,  and  so  to  make 
 no  account  thereof  in  themselves  to  the  hardening  of 
 their  own  hearts,  and  so  heaping  upon  themselves  the 
 just  deserved  vengeance. 
 
 And  she  rose  up  before  one  could  know  another. 
 That  she  might  be  gone  away  out  of  the  floor  before 
 the  light,  or  at  the  dawning  of  the  day,  very  early,  ere 
 others  should  be  stirring.  This  she  did  perhaps  out 
 of  a  joy  of  heart,  and  desire  to  be  with  Naomi,  to  tell 
 her  the  success  of  her  counsel,  which  she  carefully 
 followed,  as  it  may  seem  by  her  hasty  relation  of  the 
 matter  unto  her  mother-in-law,  when  she  came  unto 
 her,  as  shall  be  shewed  in  the  16th  verse.  Note  here, 
 that  they  be  not  drowsy-headed,  whose  hearts  are 
 taken  up  with  their  business  ;  they  can  rise  betimes, 
 and  prevent  the  da}',  whether  it  be  the  desire  of  getting 
 goods,  or  enjoying  pleasure,  or  to  do  mischief,  which 
 makes  some  not  to  rest ;  or  that  it  be  such  jov  as  was 
 
 408 
 
Vkr.  15.] 
 
 BERNARD  ON  RUTH. 
 
 85 
 
 here  in  Ruth  ;  or  a  good  will  to  do  a  thing,  as  in 
 Abraham  to  obey  God,  he  arose  up  early,  Gen.  xxii.  3, 
 and  xxviii.  18  ;  so  Jacob  to  get  to  his  uncle's  ;  Joshua 
 to  find  out  the  transgressor  in  the  excommunicate 
 thing,  Josb.  vii.  16,  toput  the  evil  away  from  Israel ; 
 David  to  go  with  that  which  his  father  sent  unto  the 
 host,  1  Sam.  xvii.  20.  So  that  let  the  heart  be  taken 
 up  with  love,  care,  joy,  desire,  it  will  do  anything  ;  the 
 spirit  of  drowsiness  will  be  shaken  off;  for  it  is  the 
 careless  mind  which  maketh  slothful.  To  be  therefore 
 stirring,  and  to  raise  up  ourselves  out  of  the  bed  of 
 idleness,  we  must  set  our  hearts  upon  our  affairs.  I 
 might  also  note,  how  darkness  keeps  us  from  the 
 knowledge  of  one  another  ;  therefore  in  darkness  man 
 feareth  not  the  face  of  man,  and  so  is  bold  to  do  evil, 
 because  he  is  hid  from  the  sight  of  others  ;  and  as  it 
 is  in  bodily  darkness,  so  in  spiritual ;  the  ignorant 
 and  blind  in  soul  dare  do  anything,  they  blush  not, 
 neither  be  they  ashamed,  which  others  enlightened  are 
 afraid  to  commit ;  neither  can  they  discern  one  an- 
 other; for  the  light  of  truth  they  have  not.  But  yet, 
 though  men  can  be  hid  in  darkness  from  men,  they 
 cannot  be  so  from  God. 
 
 For  he  said  (or  as  others  read),  and  he  said,  Let  it 
 not  be  known  that  a  woman  came  into  the  floor.  If 
 you  read  for,  it  is  a  reason  from  Boaz  his  speech  of 
 her  so  soon  rising ;  if  and,  then  it  is  his  admonition 
 to  her,  that  being  risen,  she  should  so  get  her  into  the 
 city,  that  others  might  not  know  that  they  were  alone 
 together  in  the  floor  that  night.  Howsoever  it  be 
 read,  Boaz  herein  sheweth  his  care  of  his  and  her 
 honest  name  and  credit,  which  might  hereby  be 
 brought  into  suspicion,  albeit  their  consciences  had 
 told  them,  that  they  had  done  nothing  worthy  blame, 
 for  any  act  of  dishonesty.  From  hence  let  us  note, 
 first,  that  it  never  was,  neither  yet  is  a  matter  of  good 
 report,  but  a  suspicion  rather  of  evil,  for  a  man  and  a 
 woman  to  be  taken  together  alone  in  places  unfit, 
 unusual,  and  at  times  unseasonable.  This  the  words 
 of  Boaz  do  plainly  here  give  us  to  understand  ;  for 
 man  is  so  apt  to  this  sin  of  the  flesh,  yea,  the  best, 
 without  especial  grace,  as  light  occasions  breed  sus- 
 picions ;  because  also  men  are  not  so  charitable  as 
 they  should  be,  if  any  least  show  of  evil  may  seem  to 
 be  given  this  way.  Therefore  let  such  as  would  not 
 be  suspected  beware  how  they  be  in  company  alone 
 together,  when  and  where  suspicions  may  arise. 
 Secondly,  that  it  is  not  enough  to  have  our  consciences 
 clear  before  God,  but  ourselves  clear  of  giving  just 
 suspicion  of  evil  before  men.  This  was  Boaz  his 
 care,  and  St  Paul's,  Acts  xxiv.  16;  for  it  is  not  enough 
 to  have  a  good  conscience  within,  but  we  must  have 
 care  of  our  good  name,  to  be  well  reported  of  abroad, 
 2  Cor.  viii.  21,  which  is  an  excellent  thing,  better 
 than  riches,  than  ointment,  Prov.  xxii.  1,  Eccles. 
 vii.  1.  And  this  the  godly  will  endeavour  to  obtain, 
 to  stop  the  mouths  of  adversaries,  Heb.  xi.  2,  39, 
 that  they  may  be  put  to  rebuke,  3  John  12,  and  to 
 409 
 
 procure  glory  to  the  gospel  which  they  do  profess, 
 1  Peter  ii.  12.  This  being  our  duty,  then  are  they 
 reproveable  which  make  no  conscience  of  offence  be- 
 fore men,  because,  say  they,  our  hearts  condemn  not 
 us,  we  know  we  do  not  what  men  suspect,  when  yet 
 the  apostle  forbids  offences,  and  to  look  to  expediency, 
 and  not  simply  to  the  lawfulness  of  a  thing,  and  to 
 avoid  all  appearances  of  evil,  1  Cor.  x.  32,  and  xii.  13. 
 There  are  another  sort  worse  than  these,  who  are  so 
 far  from  avoiding  suspicion  of  evil,  as  they  are  not 
 ashamed  of  the  evil  itself,  being  past  shame,  and  dare 
 openly  boast  of  their  lewdness,  without  blushing,  of 
 which  both  Isaiah  and  Jeremiah  do  complain,  Isa. 
 iii.  9,  Jer.  vi.  15,  and  viii.  12. 
 
 Ver.  15.  Also  he  said,  Bring  the  veil  that  thou  hast 
 upon  thee,  and  hold  it.  And  when  she  held  it,  he 
 measured  six  measures  of  barley,  and  laid  it  on  her  : 
 and  she  went  into  the  city. 
 
 Here  is  Boaz  his  liberality  and  testimony  of  love, 
 noting  wherein  it  was  received,  what  and  how  much  he 
 gave,  his  helping  her  up  with  it  to  convey  and  carry  it 
 away.    And,  lastly,  his  and  her  departure  into  the  city. 
 
 Also  he  said.  Boaz  his  former  speech  was  for  her 
 credit,  but  this  is  for  her  comfort ;  the  former  stood 
 in  words,  but  this  in  a  good  work  of  mercy.  A  good 
 man's  love  appeareth  in  word  and  in  deed,  in  good 
 counsel,  and  in  good  works  of  comfort  also.  This 
 sheweth  love  to  be  perfect,  not  feigned ;  this  is  to 
 follow  the  apostle  John  his  exhortation,  1  John  iii.  18, 
 not  to  love  •  in  word  and  tongue  only,  but  in  deed  and 
 in  truth  ; '  so  loved  Boaz,  and  so  do  all  blessed  men 
 love.  If  therefore  the  love  of  work  be  wanting,  and 
 only  the  love  of  word,  it  is  counterfeit  love,  and  St 
 James  rejecteth  it  as  no  love,  James  ii. 
 
 Bring  the  veil  that  thou  hast  upon  thee,  and  hold.  it. 
 He  took  occasion  from  this  loose  veil  to  bestow  corn 
 upon  her ;  for  a  good  man,  in  his  willingness  to  do 
 good,  will  take  the  smallest  occasion  to  shew  it.  This 
 word  veil  in  another  place  is  translated  mantle,  Isa. 
 iii.  22.  It  was  a  loose  garment  cast  upon  her,  to 
 keep  her  warm,  and  to  cover  her  in  the  night.  There 
 was  used  also  among  them  another  veil  for  the  day, 
 to  throw  over  their  heads  and  faces  for  modesty's  sake ; 
 such  an  one  had  fair  Rebekab,  Gen.  xxiv.  65,  whose 
 modesty  may  condemn  the  wanton  going  of  our 
 women,  who  yet  come  short  of  Rebekah  for  beauty. 
 I  wish  also  they  were  not  more  short  of  her  for 
 honesty.  The  Arabian  women,  yea,  and  so  the 
 heathen  Roman  women,  went  covered,  as  do  now  the 
 women  in  Spain,  not  half-naked,  as  many  harlotries  do 
 now  in  England,  to  the  shame  of  religion  and  disgrace 
 of  the  gospel,  having  both  heathen  and  papists  to  con- 
 demn them.  But  what  care  such  for  the  gospel,  which 
 want  grace  ?  or  for  religion,  which  are  of  none  at  all, 
 and  never  yet  had  their  consciences  bound  to  the 
 obedience  thereof,  but  live  as  libertines,  doing  what 
 they  list,  walking  after  the  lust  of  their  own  hearts  ? 
 
86 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  III. 
 
 And  when  she  held  it.  This  irnplieth  some  stay  till 
 she  had  folded  it  to  receive  his  kindness,  for  he  that 
 niindeth  truly  to  do  the  poor  good  can  be  content  to 
 stay  till  they  can  be  ready  to  receive  it.  Boaz  was 
 not  like  such  as  seem  to  be  willing  to  give  the  poor  a 
 penny,  and  yet  will  be  gone  before  he  can  open  his 
 purse  to  change  the  niggard's  silver ;  so  they  blame 
 his  not  readiness  to  receive  what  they  only  pretended, 
 but  never  from  heart  intended,  so  lewdly  deluding  the 
 poor.  Boaz  had  shewed  her  great  kindness  before, 
 which  she  received,  and  now  he  offers  her  this  mercy 
 again,  which  she  refuseth  not.  For  it  is  no  un- 
 mannerliness  nor  disgrace  to  take  kindness  offered  of 
 friends,  though  the  parties  before  have  been  charge- 
 able, and  have  often  received  of  their  bounty,  so 'long 
 as  the  one  sort  be  able  and  voluntarily  do  give,  and 
 the  other  be  poor,  and  not  importunate,  yet  standing 
 in  need  to  receive  ;  for  poverty  is  a  heavy  burden, 
 and  may  justly  make  excuse  for  them.  And,  therefore, 
 such  are  not  to  be  blamed  which  do  not  refuse  the 
 often  offered  bounties  of  friends  ;  but  indeed,  such 
 as  need  not,  and  will  be  chargeable  to  frank-hearted 
 friends,  such  are  basely  covetous,  and  deserve  reproof, 
 rather  than  to  have  their  desire. 
 
 He  measured  six  measures  of  barley.  Boaz  had 
 given  much  before  by  his  servants  ;  now  by  his  own 
 hand,  yet  not  at  random,  taking  out  of  the  heap  he 
 knew  not  what ;  but  he  measured  that  to  her. which  he 
 gave  her.  Whence  note  from  his  person  still  giving 
 unto  Ruth,  and  in  her  to  Naomi,  that  a  liberal  and 
 merciful  heart  is  not  weary  of  well-doing.  Cornelius, 
 a  good  and  devout  man,  gave  daily  much  alms  unto 
 the  poor,  for  his  soul  delighteth  in  mercy  and  works 
 of  charity,  and  desiring  to  be  rich  in  good  works,  as 
 the  apostle  exhorteth,  1  Tim.  vi.  These  examples 
 let  us  imitate  and  follow,  we  must  not  be  weary  of 
 well-doing,  2  Thes.  iii.  13,  Gal.  vi.  9,  10  ;  and  if  we 
 have  faith,  we  will  shew  forth  good  works,  if  it  be  lively 
 and  not  dead  faith,  James  ii.  They  are  therefore  re- 
 proveable  who  be  weary  of  well-doing  ;  they  would  give 
 once,  but  not  often,  neither  at  any  time  much ;  and 
 yet  we  beg  bread  at  God's  hands  daily,  and  repine  if 
 we  have  it  not,  and  not  only  for  the  present,  but  for 
 the  time  to  come.  It  is  noted  of  Titus  Vespasian,* 
 that  he  thought  he  had  lost  that  day  in  which  he  had 
 not  performed  some  office  of  beneficence.  Few 
 Christians  think  as  this  heathen  thought ;  for  then 
 would  our  great  men  give  more  and  spend  less  vainly, 
 that  the  poor  might  fare  the  better.  Another  sort  are 
 here  faulty,  who  continue  to  give  now  and  then,  but 
 are  loath  to  increase  their  liberality,  as  God  increaseth 
 his  bounty  in  mercy  towards  them  ;  for  if  they  grow 
 rich,  it  is  he  that  giveth  them  power  to  get  riches, 
 Deut.  viii.  18,  Hosea  ii.  8.  The  third  sort  are  such 
 as  turn  their  love  wholly  to  themselves,  and  think  all 
 little  enough  for  themselves,  and  that  through  base 
 covetousness,  being  never  satisfied,  so  as  they  live  of 
 *  Sueton.  in  vita. 
 
 usury  and  oppression,  getting  from  others  what  they 
 can ;  or,  through  an  aspiring  spirit,  getting  goods  to 
 grow  great  in  the  world  ;  or  else,  of  a  vain  unthrifty 
 humour  of  spending,  can  spare  nothing  to  give  to  the 
 poor,  because  his  consuming  guests  (which  ever  lodge 
 with  him),  whoredom,  drunkenness,  pride,  and  love 
 of  play,  do  keep  him  still  so  bare  of  money.  Another 
 lesson  may  we  learn  hence  from  Boaz  his  manner  of 
 giving  by  measure,  and  not  hand  over  head,  as  we 
 say,  without  discretion,  that  liberality  is  not  lavish  of 
 God's  blessings,  giving  in  judgment,  and  not  without 
 consideration,  for  every  virtue  either  is  or  should  be 
 guided  with  prudence.  This  discretion  in  Boaz  is 
 commendable,  and  they  that  will  consider  what  they 
 give  before  they  give,  in  so  doing  are  not  to  be 
 reproved. 
 
 And  laid  it  on  her.  See  how  a  willing  giver  doth 
 not  only  bestow  a  benefit,  but  helpeth  the  party,  if 
 need  be,  to  receive  the  same  ;  and  so  doth  Boaz  here, 
 and  so  doth  also  our  gracious  God  in  giving  his 
 blessings  to  us.  If  we,  then,  be  willing  to  do  a  good 
 turn,  and  to  bestow  a  favour  upon  any,  let  us  not  be 
 wanting  in  any  needful  thing  to  further  our  own  liber- 
 ality towards  them,  for  this  will  shew  that  what  we 
 give  we  give  with  all  our  hearts  unto  them. 
 
 And  she  went  into  the  city.  Our  last  translation  is 
 she  went,  but  it  should  be  he,  as  the  Hebrew  word  will 
 make  good,  and  the  testimony  of  the  learned  in  that 
 tongue.*  Both  went  into  the  city,  she  to  her  mother, 
 as  the  next  words  in  the  story  do  shew,  which,  by 
 reason  of  the  continuation  and  series  of  the  narration, 
 maketh  it  seem  most  likely  that  she  went  into  the  city, 
 as  it  is  commonly  translated  ;  and  he  likewise  went 
 into  the  city  to  despatch  the  business,  and  to  do  what 
 he  had  promised  to  Ruth,  as  it  is  clear  in  the  next 
 chapter.  By  thus  reading  it,  and  by  considering  how 
 Boaz  before  could  lie  down  by  the  corn,  but  now  out 
 of  his  affection  to  marry  with  Ruth,  can  leave  all  to 
 finish  that  business,  we  may  learn  that  love  is  im- 
 patient of  delay,  and  maketh  a  man  to  lay  aside  other 
 cares  to  enjoy  his  beloved.  Concerning  the  force  of 
 this  affection,  see  it  in  Samson  to  the  maiden  of 
 Timnath,  Judges  xiv.  2,  3 ;  in  Jacob  to  Rachel,  Gen. 
 xxix.  20,  30  ;  and  in  Shechem  to  Dinah,  Gen. 
 xxxiv.  3,  8,  12,  19  ;  for  love  winneth  the  whole  man, 
 and  captivateth  his  thoughts  to  the  party  beloved, 
 as  may  also  be  seen  in  Samson's  inordinate  love  to 
 Delilah,  Judges  xvi.  4,  16 ;  and  in  Amnon  to  Tamar, 
 2  Sam.  xiii.  2,  4.  Seeing  this  affection  is  so  strong, 
 let  us  labour  to  bridle  it,  that  it  rule  not  over  us  for 
 the  world  or  the  flesh  ;  and  for  this  end  let  us  set  it 
 upon  better  things  worthy  our  love  to  the  utmost,  even 
 on  spiritual  and  heavenly  things,  Col.  iii.  1  ;  upon 
 Christ,  as  the  spouse  in  the  Canticles  did,  Cant, 
 i.  2,  3,  7,  and  ii.  14,  and  St  Paul ;  on  his  word,  as 
 David,  Ps.  cxix. ;  on  his  church,  as  Moses  did,  Heb. 
 xi.  ;  and  on  the  appearing  of  Jesus  Christ  for  our 
 *  Junius,  Drusius,  Lavater. 
 41 0 
 
Ver.  17.] 
 
 BERNARD  ON  RUTH. 
 
 87 
 
 final  deliverance,  as  all  should,  2  Tina.  iv.  8  ;  thus  to 
 fix  our  love  will  make  it  holy  and  ourselves  happy. 
 
 Ver.  16.  And  when  she  came  to  her  mother-in-law, 
 she  said,  Who  art  thou,  my  daughter  ?  And  she  told 
 her  all  that  the  man  had  done  unto  her. 
 
 Ruth's  return  from  the  floor  to  Naomi,  where  a 
 question  is  asked  and  answered,  with  a  full  relation  of 
 all  that  which  had  happened. 
 
 And  when  she  came  to  her  mother-in-law.  Ruth 
 having  sped,  as  you  hear,  and  received  such  kindness 
 for  the  present,  and  such  hope  for  the  time  to  come, 
 home  she  goeth  with  a  glad  heart,  and  that  without 
 delay ;  she  hath  not  her  bye-walks,  but  having  done 
 what  she  went  about,  according  to  the  advice  of 
 Naomi,  she,  as  I  said,  returneth  home  again.  Three 
 things  might  move  Ruth  to  hasten  home ;  the  danger 
 of  the  way,  being  so  early,  before  day  ;  the  burden 
 which  she  bare  upon  her  back,  to  be  eased  thereof ; 
 and  her  joy  to  impart  to  her  mother  her  happy  success. 
 As  these  made  her  hie  home,  and  to  desire  to  be  with 
 her  mother,  so  should  the  like  make  us  desirous  to 
 be  at  our  home  in  heaven :  first,  the  danger  we  be  in 
 while  here  we  live  in  this  dark  world ;  then,  the 
 burden  of  sin  which  we  do  bear,  of  which  we  should 
 be  weary,  and  groan  till  we  be  delivered  ;  and,  thirdly, 
 our  inward  joy  conceived  of  our  future  happiness  for 
 ever  and  for  ever. 
 
 Who  art  thou,  my  daughter  ?  So  Naomi  speaketh, 
 because  it  was  not  yet  day,  that  she  might  know  her, 
 and  therefore  asketh  who  she  was.  It  may  seem  by 
 this  that  Naomi  her  house  was  neither  bolted  nor 
 barred,  Ruth  coming  in  so  easily,  and  Naomi  not 
 knowing  who  it  was  at  the  first,  for  poor  folks  need 
 fear  no  robbing. 
 
 And  she  told  her  all  that  the  man  had  done  unto  her. 
 That  is,  she  related  all  his  kind  speeches,  and  his 
 promise  of  marrying  of  her  if  the  other  kinsman  did  re- 
 fuse her,  as  appeareth  by  Naomi  her  speech  in  the 
 18th  verse  ;  so  that  done  is  here  put  for  his  word  and 
 promise  which  should  be  done,  which  argueth  her  per- 
 suasion that  he  would  do  it.  And  it  is  an  excellent 
 promise  of  a  man  to  be  held  so  faithful  that  his  pro- 
 mise may  be  said  to  be  done,  for  the  certainty  thereof 
 before  it  be  done.  A  rare  virtue  in  these  days,  even 
 among  those  that  would  be  held  no  common  Protest- 
 ants. Where  almost  is  he  of  whom  it  might  be  said, 
 when  he  hath  promised,  that  it  is  done '?  where  is 
 man's  faithfulness  become  ?  Mint,  anise,  and  cum- 
 min is  stood  upon  ;  but  judgment,  mercy,  and  faith, 
 the  weightier  matters  of  the  law,  are  omitted.  Naomi 
 asketh  Ruth  who  she  was  ?  who  answereth  not  to 
 that,  but  forthwith  relateth  Boaz  his  kindness,  with 
 which  her  mind  was  taken  up  ;  for  we  speedily  relate 
 such  things  as  our  hearts  be  delighted  in  and  much 
 taken  up  with  :  for  of  the  abundance  of  the  heart 
 the  mouth  speaketh,  whether  it  be  cause  of  joy  or 
 sorrow.  If  then  we  would  speak  of  a  matter,  let  our 
 411 
 
 hearts  be  affected  therewith,  that  will  make  us  speak 
 readily,  and  neglect  other  conference  ;  many  cannot 
 speak  of  God  nor  religion,  and  some  that  can  will  not, 
 desire  not ;  the  reason  is,  their  hearts  are  not  affected 
 therewith,  for  if  they  were  they  would  be  very  ready 
 to  speak  thereof. 
 
 Ver.  17.  And  she  said,  These  six  measures  of  barley 
 gave  he  me  ;  for  he  said  to  me,  Go  not  empty  unto  thy 
 mother-in-law. 
 
 The  last  words  of  Ruth  in  this  book  are  here  to 
 Naomi  also,  shewing  who  it  was  that  gave  the  corn, 
 and  for  whose  sake. 
 
 And  she  said,  These  six  measures  of  barley  gave  he 
 me.  '  Before  Ruth  telleth  of  his  good  words,  and  here 
 she  sheweth  his  good  works ;  for  good  words  and  good 
 works  ever  concur  where  true  love  is,  else  it  is  feigned, 
 of  which  I  have  spoken  before.  In  that  Ruth  doth 
 bring  home  all  that  which  was  given  to  her  mother,  and 
 kept  nothing  back  to  buy  herself  any  necessaries  by 
 making  sale  thereof,  it  teacheth  children  honesty  ;  for 
 honest  children  will  not  rob  their  parents  of  anything, 
 as  Micah  did,  Judges  xvii.  1,  2,  who  stole  eleven 
 hundred  shekels  of  silver  from  his  mother,  which 
 caused  her  bitterly  to  curse  him  till  it  was  restored  to 
 her  again.  Good  children  will  not  do  so  wickedly, 
 though  other  think  it  no  transgression,  as  Solomon 
 speaketh,  Prov.  xxviii.  24. 
 
 For  he  said  to  me,  Go  not  empty  unto  thy  mother-in- 
 law.  Ruth  telleth  why  Boaz  was  so  liberal,  not  for 
 her  sake  only,  but  for  Naomi  her  sake  also,  and  that 
 chiefly  in  his  kindness  to  her.  Ruth  taketh  not  this 
 to  herself,  concealing  Boaz  his  loving  respect  to  Naomi, 
 as  if  all  had  been  done  in  favour  of  her  own  self, 
 bringing  it  to  Naomi  as  a  token  of  her  love  to  her, 
 thereby  thinking  to  bind  her  the  more  unto  her  by 
 that  office  ;  but  presenting  it  as  a  favour  from  Boaz 
 unto  her  also,  relateth  the  truth  of  the  thing  as  it 
 passed.  By  which  we  may  observe,  that  true  and 
 honest  minds  are  just  in  all  their  relations,  in  that 
 which  they  do  know,  without  colour,  without  deceit ; 
 for  they  love  truth,  and  do  speak  it  from  simplicity  of 
 heart,  which  is  the  property  of  the  godly,  and  which 
 we  must  labour  for,  Ps.  xv.  2.  Again,  the  true  and 
 honest  minded  seek  not  to  procure  favour  and  thanks 
 by  that  which  is  the  bounty  of  another,  as  many  do 
 in  distributing  the  alms  and  benevolence  of  others,  as 
 if  it  were  from  themselves,  seeking  to  reap  that  which 
 they  sowed  not,  and  to  receive  which  they  deserve  not. 
 Thirdly  note,  that  Boaz  forgets  not  Naomi  absent ; 
 for  a  faithful  friend  is  mindful  of  such  as  he  loveth, 
 though  absent.  Ebed-melech  the  Morian  loved  Jere- 
 miah, he  therefore  forgot  him  not,  though  out  of  sight, 
 out  of  the  court,  and  now  in  a  miserable  prison,  but 
 went  boldly  to  the  king  for  him,  and  reproved  the 
 lords  and  princes  openly  for  doing  that  wrong  to  Jere- 
 miah, Jer.  xxxviii.  0.  Darius  affected  Daniel,  and 
 therefore   could  not  be  unmindful  of  him,  Dan.  vi. 
 
88 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 This  is  true  friendship,  and  not  like  the  love  of  such, 
 of  whom  it  may  be  said,  out  of  sight,  out  of  mind,  like 
 the  unkind  and  forgetful  butler  of  Pharaoh,  who  for  a 
 long  space  forgot  innocent  Joseph,  who  interpreted  to 
 him  his  dream  in  prison,  and  that  to  his  great  com- 
 fort, of  whom  he  also  prayed  to  be  remembered,  when 
 he  came  to  his  place  again  ;  but  the  butler  was  so 
 glad  of  his  own  prosperity,  that  he  had  no  mind  to 
 think  of  Joseph's  adversity.  Such  is  the  love  of  men, 
 too  common  in  these  days  ;  much  kindness  in  show 
 to  men's  faces,  but  if  the  back  be  once  turned,  love  is 
 likewise  turned,  and  quite  vanished  away. 
 
 Ver.  18.  Then  said  she,  Sit  still,  my  daughter,  until 
 thou  know  how  the  matter  will  fall ;  for  the  man  will 
 not  be  in  rest,  until  he  hare  finished  the  thing  this  day. 
 
 Naomi,  her  last  words  to  Ruth,  noted  in  this  story, 
 being  an  exhortation,  in  which  is  to  be  observed,  to 
 what,  how  long,  and  the  reason  why. 
 
 Then  said  she,  Sit  still,  my  daughter.  Naomi  hav- 
 ing heard  and  seen  such  testimony  of  Boaz  his  love, 
 and  knowing  his  honest  nature  and  true  affection,  she 
 exhorteth  Ruth  to  sit  still,  that  is,  to  be  of  a  quiet 
 mind,  waiting  with  patience  the  issue.  The  words 
 are  figurative,  and  translated  from  the  action  of  the 
 body  to  the  action  of  the  mind.  By  this  that  Naomi 
 willeth  her  to  be  quiet  in  mind,  and  without  fear,  and 
 restlessness  of  spirit,  we  may  learn,  that  there  is  an 
 unquietness  of  mind  in  every  one  naturally  to  have 
 that  effected,  which  the  heart  longeth  after,  as  may  be 
 seen  in  Boaz,  as  before  is  noted  ;  so  in  Jacob  to  see 
 Joseph,  when  he  heard  that  he  was  alive,  Gen.  xlv. 
 4,  28  ;  in  Abraham's  servant,  in  procuring  and  bring- 
 ing home  a  wife  to  Isaac,  Gen.  xxiv.  12,  56  ;  in  the 
 Israelites,  seeking  to  punish  the  Gibeonites,  for  the 
 villany  committed  upon  the  Levite's  wife,  Judges  xx. 
 1,  18,  19,  24,  28  ;  and  as  in  good,  so  also  is  the  heart 
 restless  in  seeking  to  bring  evil  to  pass  ;  for  the 
 wicked  cannot  rest,  till  they  have  done  evil.  See  this 
 in  Delilah,  in  hope  of  money,  to  betray  Samson  into 
 the  hands  of  the  Philistines,  Judges  xvi. ;  and  in  Judas, 
 to  deliver  Christ  to  his  enemies  ;  and  in  Absalom,  to 
 get  the  kingdom  from  his  father.  Which  earnestness 
 ariseth  sometime  of  fear,  as  Ruth's  here  fearing  to 
 fail  of  her  desire  ;  sometime  of  covetousness  and  de- 
 sire of  gain,  as  in  Judas  and  Delilah  ;  of  malice  and 
 desire  of  revenge,  as  in  the  scribes  and  Pharisees, 
 enemies  of  Christ ;  of  joy  and  gladness,  as  in  Abra- 
 ham's servant  ;  of  an  aspiring  and  vain  glorious 
 humour,  as  in  Absalom  ;  of  love  and  affection  to  one, 
 as  in  Shechem  to  Dinah.  By  this  then  may  we  see, 
 whence  it  is  that  men  pursue  their  pleasures,  profits, 
 
 honours,  and  their  desires  in  that  which  they  go  about 
 so  eagerly,  even  because  they  have  their  hearts  fixed 
 thereupon ;  and  on  the  contrary,  why  people  so  little 
 follow  after  godliness,  so  much  neglect  it,  even  for  that 
 their  hearts  are  far  from  it.  Thus  may  we  learn  to 
 judge  of  ourselves,  and  thus  we  lay  open  ourselves  to 
 be  judged  of  others. 
 
 Until  thou  know  how  the  matter  will  fall.  As  if  she 
 had  said,  thou  hast  done  thy  part,  the  issue  is  in  God's 
 hands,  which  thou  must  wait  for  with  patience  ;  for 
 when  we  have  done  what  on  our  behalf  is  to  be  done, 
 then  are  we  to  rest  in  the  expectation  of  the  issue,  as 
 Naomi  adviseth  Ruth  here.  So  must  we  wait  on  God, 
 trust  in  him,  and  commit  our  ways  unto  him,  as  we 
 be  exhorted,  Isa.  xxviii.  16,  Ps.  xxxvii.  5  ;  but  yet  in 
 well-doing,  Ps.  xxxvii.  3,  and  in  the  exercise  of  prayer, 
 as  Isaac  did  for  good  success  to  his  father's  servant, 
 when  he  went  to  get  a  wife  for  him,  Gen.  xxiv.  ;  and 
 as  Moses  did  for  the  victory,  when  the  Israelites 
 fought  against  the  Amalekites,  Exod.  xvii.  11,  12. 
 
 For  tlie  man  will  not  be  in  rest,  till  he  have  finished 
 the  thing.  Naomi,  her  reason  to  persuade  Ruth  to 
 rest,  and  not  to  let  her  thoughts  trouble  her,  nor  to 
 fear  by  delay  to  be  deceived  of  her  expectation,  be- 
 cause Boaz  would  not  rest,  till  he  himself  had  done 
 what  she  desireth.  An  approved  truth  of  a  man  in 
 one  thing,  may  make  certain  the  truth  of  his  word  in 
 another.  It  is  equity  and  charity  to  hope  well,  wiiere 
 we  have  good  proof  of  a  man's  faithfulness  ;  and  this 
 is  true  credit,  when  a  man's  word  is  become  of  that 
 force  and  validity  as  it  maketh  another  to  believe  him 
 without  doubting.  Such  was  Boaz  his  credit  with 
 Naomi ;  and  this  is  it  which  likewise  she  would,  and 
 doth  persuade  Ruth  unto.  This  is  the  credit  which 
 we  must  labour  for,  and  which  we  may  attain  unto,  if 
 we  fear  God,  and  be  faithful  to  him  (for  false  to  God, 
 will  prove  faithless  to  man) ;  if  we  be  discreet  and  wise 
 in  our  words,  to  know  what  we  promise,  before  we 
 make  it ;  if  we  care  to  keep  ever  our  word  in  the  least 
 thing  ;  if  we  hate  lying,  and  such  as  do  make  lies,  we 
 shall  procure  credit  to  our  word.  And  here  let  such 
 as  find  men  careful  of  their  word,  be  like  Naomi,  in 
 trusting  and  not  wronging  them,  by  calling  their  word 
 into  question  without  cause  at  any  time,  when  they 
 are  known  to  have  ever  approved  themselves  for  honest 
 men  ;  for  what  greater  injury  can  be  offered  to  an 
 honest  man,  ever  meaning  well,  and  careful  to  keep  his 
 word,  than  to  be  suspected  of  the  breach  of  his  word 
 unjustly  ?  A  true-hearted  man  taketh  that  injury  very 
 tenderly ;  and  therefore  let  men  beware  of  giving 
 offence  in  this  kind,  by  entertaining  unjust  and  un- 
 charitable thoughts  towards  such  as  deserve  it  not. 
 
 CHAPTER   IV. 
 
 THIS  chapter  is  the  last  of  the  book,  and  the  last 
 part  of  the  history  ;  for  the  first  sheweth  how 
 
 Ruth  came  to  Bethlehem  ;  the  second,  how  she  be- 
 haved herself  when  she  came  there ;  the  third,  her 
 
 412 
 
Ver.  l.J 
 
 BERNARD  ON  RUTH. 
 
 89 
 
 contract  with  Boaz.  And  this,  the  solemnisation  of 
 the  marriage  ;  where  is  declared  what  went  before, 
 and  how  it  was  effected  ;  then  the  marriage  itself,  a»d 
 the  great  applause  of  the  people  and  elders  thereto. 
 Thirdly,  the  happy  issue  thereof  in  the  conception 
 and  birth  of  Obed.  And  lastly,  a  genealogy  from 
 Pharez  unto  David,  the  king  and  prophet  of  Israel, 
 and  the  type  of  Jesus  Christ,  who,  according  to  the 
 flesh,  sprung  from  his  loins. 
 
 Ver.  1.  Then  Boaz  ivent  up  to  the  gate,  and  sat  him 
 down  there  :  and  behold  the  kinsman  of  whom  Boaz 
 spake  came  by,  unto  whom  he  said,  Ho,  such  a  one ; 
 turn  aside,  sit  down  here.  And  he  turned  aside  and 
 sat  down. 
 
 Boaz  prosecuteth  the  matter  intended ;  and  here  is 
 shewed  when,  where,  how,  and  with  whom  he  had  to 
 do  about  it.  Before  I  come  to  the  words,  note  gene- 
 rally, that  though  both  Naomi  and  Ruth  had  tasted  of 
 a  poor  and  low  estate,  yet  were  they  now  exalted  and 
 greatly  comforted,  so  as  now  no  more  Mara,  but,  as 
 before,  Naomi  ;  for  after  humiliation,  in  time  follows 
 exaltation,  after  sour  sweet,  and  after  mourning  joy. 
 Many  are  the  troubles  of  the  righteous,  but  the  Lord 
 delivereth  them  out  of  all,  Ps.  exxvi.  5,  6.  Israel 
 may  go  into  bondage  in  Egypt,  but  the}'  shall  return 
 triumphing.  Joseph  shall  be  tried,  before  he  stand 
 before  Pharaoh ;  and  David,  before  he  be  settled  in 
 his  throne ;  and  Moses,  before  he  be  the  princely 
 leader  of  the  Israelites ;  and  when  thus  they  have 
 tasted  of  the  sour,  assure  themselves  they  shall  feel 
 the  sweet  with  joy,  as  both  Naomi  and  liuth  do  here  : 
 for  the  Lord  will  at  length  set  up  on  high  those  that 
 be  low,  Job  v.  11,  that  those  which  mourn  may  be 
 exalted  in  safety.  The  Lord  will  humble  his,  to  make 
 them  see  themselves,  to  try  their  love,  their  patience 
 and  faith,  and  to  fit  them  for  his  blessings,  that  they 
 may  know  how  well  to  use  them,  before  they  enjoy 
 them ;  and  then  will  he  afford  them  their  heart's  de- 
 sire, and  make  them  merry  and  g'iad  with  the  joy  of 
 his  countenance.  Therefore  after  humiliation  look  for 
 exaltation  :  this  will  work  comfort  under  the  cross, 
 and  make  us  patiently  await  the  time  of  our  deliver- 
 ance. 
 
 Then  went  Boaz.  That  is,  that  morning,  not  defer- 
 ring what  he  had  promised,  chap.  iii.  11,  13,  where  I 
 spoke  of  the  keeping  of  his  word,  which  here  he  ac- 
 complished. See  there  this  truth,  that  an  honest  man 
 will  be  careful  to  keep  his  word,  which  here  I  will  no 
 farther  insist  upon.  Note  farther,  that  what  is  done 
 with  the  heart,  is  done  cheerfully  and  speedily.  Boaz 
 goeth  about  this  without  delay  ;  yea,  so  did  Abraham 
 in  a  matter  of  rare  obedience,  Gen.  xxii.,  yea,  he  rose 
 up  betimes  early  in  the  morning  to  sacrifice  his  son  : 
 for  what  the  heart  is  won  unto,  there  the  whole  man 
 is  sat  on  work ;  if  Shechem's  heart  cleave  to  Dinah, 
 he  will  not  defer  the  matter,  to  be  circumcised,  that 
 he  may  enjoy  the  desire  of  the  heart,  Gen.  xxxiv.  3, 19. 
 By  this  may  we  discover  whether  the  heart  go  with  a 
 413 
 
 business.  If  it  be  done  cheerfully  and  speedily,  the 
 heart  is  with  it ;  if  but  slowly,  and  without  alacrity, 
 the  heart  is  absent,  as  in  many  which  come  so  to  the 
 church,  and  being  come,  sit  as  dead,  without  any 
 liveliness,  because  their  hearts  are  elsewhere. 
 
 Unto  the  gate.  The  gate  was  the  place  of  judg- 
 ment, as  many  places  in  Scripture  shew.*  Now  why 
 it  was  there,  these  may  be  the  reasons  ;  first,  for  easy 
 access  of  all  sorts,  as  well  strangers  as  inhabitants,  to 
 the  place  of  justice,  from  which  none  are  to  be  kept 
 back.  In  open  places  is  the  more  room  ;  secondly, 
 for  the  better  manifestation  of  justice  in  the  sight  and 
 hearing  of  all,  which  taketh  away  suspicion  of  injus- 
 tice;  thirdly,  for  the  preventing  of  thronging  by  the 
 concourse  of  people,  not  wholesome,  and  sometime 
 dangerous,  in  those  hot  countries  ;  fourthly,  that 
 such  as  passed  to  and  fro,  might  be  called  into  the 
 business,  either  as  witnesses  or  parties  sometime,  as 
 it  fell  out  in  this  session  here,  with  the  kinsman  com- 
 ing at  unawares  ;  fifthly,  because  the  gates  be  the 
 strength  and  munition  of  the  city ;  now,  there  for 
 magistrates  to  sit,  doth  more  grace  their  authority, 
 who  sit  here  as  commanders  in  the  place,  able  to 
 command  the  whole  town  ;  sixthly  and  lastly,  to  put 
 all  that  enter  into  the  city  in  mind  of  well-doing,  and 
 to  take  heed  of  evil.  These  be  my  conjectures ;  but 
 whatsoever  the  reason  was,  this  may  we  learn,  that 
 public  causes  are  for  public  places,  and  there  to  be 
 determined  of:  for  in  such  cases  the  Lord  com- 
 mandeth  to  go  up  to  the  gate  of  the  city  ;  as  also  it 
 was  the  manner  of  the  heathen  thereabouts  so  to  do. 
 It  befltteth  the  cause  ;  it  preventeth  suspicion  of  sin- 
 ister dealing  in  private ;  and  public  places  do  grace 
 more  authority  than  private  meetings.  And  therefore 
 this  course  is  to  be  approved,  and  the  private  hearing 
 of  public  business,  as  in  criminal  causes,  is  against 
 the  apostle's  canon  ;  and  hereby  great  evils  fall  out ; 
 justice  is  perverted,  and  sin  often  unpunished,  the  of- 
 fenders let  go  for  gain,  who  should  be  made  examples, 
 that  other  might  hear  and  fear,  Deut.  xxi.  21. 
 
 And  sat  him  doivn  there.  Seats  were  prepared  be- 
 fore for  him  and  the  rest,  as  the  common  place  of  jus- 
 tice ;  which  sitting  down  of  him  in  the  public  place 
 of  justice,  sheweth  that  ho  was  a  judge  and  a  man  of 
 authority,  and  the  best  also  in  the  assembly,  because 
 he  took  the  first  place.  Note  briefly,  first,  that  sit- 
 ting is  the  gravest  gesture  for  judges  and  magistrates 
 in  places  of  judgment ;  so  ever  set  out,  Prov.  xxxi.  23, 
 Mat.  xix.  28,  B,ev.  xx.  4  ;  and  so  ever  used  in  those 
 parts,  and  likewise  with  us  ;  which  therefore  is  to  be 
 observed  for  the  better  setting  forth  of  their  authority, 
 which  they  should  mind  to  grace  b}f  all  means  in  the 
 people's  eyes,  for  more  reverence  sake.  Secondly, 
 that  God  so  guideth  by  his  providence  these  worldly 
 estates,  that  ever  some  are  better  men  in  place  and 
 dignity  than  other  some  :  such  a  one  was  Job,  chap. 
 
 *  Gen.  xxxiv.  20,  Deut.  xvii.  5,  and  xxi.  19,  and  xxii.  15, 
 24,  and  xxv.  7,  Prov.  xxxi.  23,  Joshua  xx.  4,  Job  xxix.  7. 
 
90 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 i.  1,  and  xxix.  7-9;  and  so  Boaz  here,  for  the  pre- 
 servation of  peace  in  church  and  commonwealth  ; 
 which  hand  of  God  we  are  to  praise  him  for,  and  to 
 pray  unto  him  to  uphold  this  inequality  of  persons  ; 
 for  "else  what  would  follow  but  disorder  and  confusion, 
 and  every  man  would  do  what  he  list,  Judges  xvii.  6, 
 and  xviii.  1.  See  this  with  ourselves  when  men  of 
 equality  meet,  and  have  light  occasions  offered  :  oh 
 how  do  they  scornfully  behave  themselves  one  to  an- 
 other !  Thirdly,  that  men  of  place,  according  to  their 
 dignity,  may  take  their  place  without  stain  of  pride  ; 
 for  Boaz  doth  it :  it  is  also  their  right,  and  it  pre- 
 serveth  order,  and  that  dignity  which  God  hath  given 
 them.  Therefore  may  they  take  their  place  ;  yet  so 
 as  they  be  humble,  and  not  haughtily-minded,  neither 
 proudly  contend  for  it,  and  so  disturb  public  peace, 
 which  should  ever  be  most  dear  to  every  one,  espe- 
 cially to  men  in  authority.  If  men  may  take  then- 
 place,  then  such  are  blame-worthy,  which,  with  an  en- 
 vious eye,  find  fault  with  any  for  so  doing  ;  and  they 
 also  do  amiss,  which  out  of  too  great  humility  (to 
 speak  but  so  of  it)  do  lose  their  due  place,  and  there- 
 withal so  much  ot  due  respect  unto  their  person  and 
 degree,  yielding  their  place  to  the  less  worthy,  and  so 
 lift  up  the  other  in  pride,  and  make  themselves  of  less 
 esteem.  But  as  there  be  some  such  so  lowly-minded, 
 so  are  there  others  too  highly-conceited  of  themselves, 
 who  will  take  place  of  their  betters,  assuming  to  them- 
 selves more  than  they  deserve.  This  is  pride  and  hate- 
 ful arrogancy. 
 
 And  behold  the  kinsman  of  whom  Boaz  spake  came 
 by.  Chap.  iii.  12,18.  This  word  of  attention,  Behold, 
 calleth  the  reader  to  a  remarkable  thing,  and  to  an  espe- 
 cial providence  of  God,  in  bringing  this  kinsman  thus 
 hither  ;  not  as  yet  called  or  sent  for.  If  he  had  been 
 sent  for,  or  called,  and  so  come  of  purpose,  it  seemeth 
 the  Holy  Ghost  would  not  have  said,  Behold.  This, 
 then,  was  the  guiding  hand  of  God  to  further  this  match. 
 Whence  we  do  learn,  that  when  God  will  prosper  a 
 business,  his  providence  will  apparently  be  seen  in 
 that  business,  and  in  the  success  thereof,  as  you  may 
 see  before  in  Boaz  his  coming  into  the  field,  and 
 Ruth's  lighting  upon  his  reapers,  chap.  ii. ;  so  in 
 Abraham's  servant  guided  to  Laban's  house,  and  in 
 Rebekah,  her  coming  out  whilst  he  prayed  standing  by 
 the  well,  and  she  performing  everything  according  as 
 he  had  prayed  immediately  before,  Gen.  xxiv.  Such 
 a  providence  was  seen  in  the  Midianites'  coming  by 
 to  go  into  Egypt,  while  Joseph  lay  in  the  pit,  that  he 
 might  be  sold  to  them,  that  they  might  carry  him  into 
 Egypt,  as  God  had  determined,  Gen.  xxxvii.  The  like 
 providence  in  Moses's  preservation  by  Pharaoh's 
 daughter,  Exod.  ii.,  is  very  apparent;  for  God's  pro- 
 vidence is  his  guiding  hand  to  effect  what  he  hath 
 decreed ;  he  willeth,  and  then  his  providence  worketh 
 the  same.  Which,  if  we  will  observe,  we  may  easily 
 see  in  our  courses,  and  say,  Behold,  the  providence 
 of  God,  and  by  well  marking  the  same,  we  would  be 
 
 moved  greatly  to  praise  God  ;  we  would  not  murmur 
 against  crosses  ;  we  would  commit  our  ways  unto  him, 
 and  wait  on  his  good  pleasure  with  patience  in  all  our 
 affairs,  knowing  this  certainly,  that  if  he  hath  deter- 
 mined a  thing,  it  shall  come  to  pass,  though  in  man's 
 reason  most  unlikely. 
 
 Unto  idiom  he  said,  Ho,  such  a  one,  &c.  This  kins- 
 man was  of  worth.  It  appeareth  by  this,  that  he  sat 
 next  Boaz,  before  the  ten  elders ;  that  he  was  able  to 
 redeem  land  so  soon  after  ten  years'  dearth  ;  that  he 
 regarded  so  much  the  marring  of  his  own  inheritance  ; 
 and  lastly,  because  he  was  of  the  same  family  of 
 Elimelech,  and  in  birth  before  Boaz,  yet  by  place  it 
 may  seem  that  Boaz  was  his  better,  though  Boaz 
 would  not  stand  upon  his  greatness  and  power  with 
 him,  but  he  would  proceed  in  this  business  according 
 to  equity  and  right,  respecting  so  himself,  as  yet  he 
 would  not  wrong  another,  but  do  what  was  most  meet 
 to  be  done;  teaching  this,  that  a  godly  man,  a  just 
 man,  will  not  do  what  he  may  by  his  power,  but  what 
 he  ought  by  right.  Such  [a  one  was  Nehemiah 
 (Nehem.  vii.  15),  and  Abraham  (Gen.  xiv.  22,  23), 
 who  would  not  do  according  to  that  which  was  in  their 
 hand,  but  what  was  agreeable  to  justice,  and  fit  for 
 them  to  do.  Nehemiah  giveth  the  reason,  because  he 
 feared  God.  This  was  it  also  that  made  Joseph  so  to 
 deal  with  his  brethren,  and  not  according  to  his  power 
 and  their  deserts.  This  is  it  which  made  Job  not  to 
 contemn  his  servant,  for  he  knew  his  servant,  as  well 
 as  himself,  to  be  the  Lord's.  Oh  then,  let  men  of 
 power  imitate  these  men  of  might !  it  will  argue  that 
 they  also  fear  God,  Prov.  xiv.  2  ;  and  upright  and  just 
 dealing  is  more  acceptable  to  God  than  sacrifices, 
 Prov.  xxi.  3.  Men  must  not  be  like  Nimrods  nor 
 Sauls,  to  make  their  lusts  a  law,  and  their  power  the 
 bounds  of  their  practice.  Remember  Jezebel,  1  Kings 
 xxi.  7,  who  took  by  force  and  fraud  Naboth's  vine- 
 yard, but  she  at  length  dearly  paid  for  the  same. 
 Note  hence  again,  that  one  not  before  another  by 
 birth,  may  be  his  better  by  authority,  as  Boaz  was 
 here ;  so  Moses  before  Aaron,  Joseph  before  his 
 brethren,  and  David  before  his ;  for  God  advanceth 
 not  men  as  they  be  in  birth,  but  as  his  good  pleasure 
 is.  And  therefore  let  the  elder  submit  to  the  younger, 
 if  God  please  to  have  it  so  ;  and  men  descended  of 
 nobles  submit  to  mean  men  advanced  by  God,  and 
 that  without  envy  or  disdain  ;  for  God  fetcheth  beg- 
 gars from  the  dunghill,  to  set  them  among  princes, 
 1  Sam.  ii.  Promotion  is  not  from  east  or  west,  but 
 from  his  hand,  therefore  must  we  rest  contented. 
 Thirdly  note,  that  a  man  according  to  his  authority 
 may  speak  to  another  with  authority,  though  in  some 
 respect  the  same  be  his  better,  as  the  kinsman  is  here 
 by  birth,  to  whom  Boaz  yet  thus  speaketh.  But  why 
 did  he  not  name  him  ?  Boaz  did  name,  as  these 
 words  '  Such  a  one,''  do  shew  ;  but  the  penman  of  the 
 Spirit  passeth  him  by,  either  as  not  material,  or  rather 
 for  that  he  was  a  worldling,  loving  land  better  than 
 
 414 
 
Ver.  2.J 
 
 BERNARD  ON  RUTH. 
 
 91 
 
 God's  law,  vers.  4,6;  desiring  the  one,  but  not  caring 
 to  obey  the  other.  Hereby  giving  us  to  know,  that 
 he  which  loveth  more  the  world  and  his  own  outward 
 estate,  than  the  law  and  word  of  God,  is  worthy  to 
 have  no  name  in  God's  book,  in  the  book  of  life. 
 Therefore  'Take  heed  and  beware  of  covetousness:' 
 old  father  Latimer's  text. 
 
 Turn  aside,  sit  down  here.  Boaz  willeth  him  to  set 
 aside  his  private  business  for  this  public  work,  and  to 
 sit  down  to  hear  the  matter ;  the  matter  concerned 
 them  both,  and  Boaz  doth  call  him  into  the  court  and 
 place  of  judgment  about  it.  Whence  note,  that  it  is 
 lawful,  upon  just  cause,  for  one  man  to  call  another 
 into  public  places  of  justice  to  clear  men's  rights.  For 
 this  cause,  God  himself  appointed  amongst  his  people 
 public  courts  of  justice,  Exod.  xxii.  8 ;  gave  them  laws  to 
 judge  by,  and  allowed  men  to  take  the  benefit  thereof; 
 and  godly  men  have  sat  as  judges,  as  Moses,  Exod. 
 xviii.  15  ;  David,  1  Chron.  xviii.  14,  and  others ;  for 
 without  this,  some  controversies  cannot  be  ended,  so 
 perverse  and  partial  are  many  in  their  own  cause. 
 Which  confuteth  the  anabaptists,  who  allow  not  of 
 magistrates,  and  this  course  of  justice  in  ending  con- 
 troversies. Yet,  on  the  other  side,  albeit  men  may 
 sue  one  another,  it  must  not  be  for  every  trifle  ;  it 
 must  not  be  in  revenge,  malice,  and  with  desire  to  hurt 
 my  neighbour  ;  it  must  be  the  last  remedy,  and  when 
 men  go  to  law,  they  must  do  it  in  love,  use  the  law  as 
 a  judge  and  moderator,  and  therefore  must  they  choose 
 the  most  honest  lawyers,  which  will  not  sell  their 
 tongues,  and  abuse  their  wits  for  gain  ;  they  are  to 
 beware  of  bribing  any ;  they  must  not  use  circumven- 
 tions, but  be  content,  peaceably  and  lovingly,  to  let 
 the  equity  of  the  law  decide  the  matter,  and  therein 
 quietly  rest. 
 
 And  he  turned  aside,  and  sat  down.  Though  this 
 man  was  one  of  some  worth  among  them,  and  a 
 worldly  man  too,  yet  he  for  this  public  business,  and 
 for  to  shew  his  obedience  to  authority,  turneth  aside 
 from  his  private  affairs,  and  doth  sit  down,  as  Boaz 
 did  will  him.  Whence,  note  first,  That  when  any  are 
 called  to  public  business,  private  are  to  be  laid  aside 
 for  the  time,  to  further  the  public,  as  this  man  doth 
 here,  and  as  all  good  members  of  a  commonwealth 
 should  do,  for  that  public  actions  and  public  causes 
 should  be  more  near  and  dear  to  us  than  private  ;  for 
 in  ;  public  things  there  is  a  respect  unto  the  private, 
 which  is  more  safe  in  the  safety  of  that  which  is 
 public.  Therefore,  such  as  do  neglect  wholly  public 
 welfare,  and  attend  only  to  the  private  good  of  their  own 
 estate,  they  do  amiss,  and  even  so,  as  if  a  member  of 
 the  body  should  see  to  itself,  and  neglect  the  body,  which 
 is  the  way  at  length  to  bring  ruin  upon  itself,  which 
 it  seeks  to  prevent.  This  reproveth  such  as  being 
 able  and  fit  men  for  public  businesses,  do  labour  yet 
 by  all  means  to  avoid  them.  As  also,  much  more 
 such  as  being  called  by  public  authority,  yea,  and 
 bound  by  oath  to  the  same,  do  nevertheless  live  as  if 
 415 
 
 no  such  duty  were  imposed  upon  them,  and  are  wholly 
 taken  up  with  the  thoughts  of  their  own  private  and 
 household  affairs.  This  so  great  neglect  of  that  which  is 
 public,  is  no  small  detriment  to  the  commonweal ; 
 this  great  care  of  every  man  for  himself  and  for  his 
 own  private,  and  little,  or  rather  none,  for  the  public, 
 is  the  cause  of  so  great  and  so  many  evils  everywhere 
 among  men.  Secondly,  that  men  are  to  yield  readily 
 to  lawful  authority  commanding,  whatsoever  worth 
 they  be  of,  which  are  so  commanded.  Men  must  be 
 like  the  Israelites,  and  do  as  they  said  they  would  do 
 to  Joshua,  even  to  obey  readily  in  all  things,  and  so 
 to  uphold  his  authority,  as  also  they  would  oppose 
 themselves  against  such  as  would  not  obey,  Joshua  i. 
 1G-18.  David  was  very  obedient  unto  Saul,  albeit  he 
 was  anointed  himself,  he  stood  not  upon  his  right,  but 
 waited  the  Lord's  time,  and  was  willingly  obedient. 
 Thus  should  we  be  to  lawful  authority,  as  the  apostle 
 exhorteth,  Bom.  xiii.  1-4,  Titus  iii.  1,  and  that  by 
 many  reasons,  in  the  epistle  to  the  Bomans,  though 
 in  those  times  the  kings  and  governors  were  heathen 
 and  bloody  persecutors.  This  condemneth  those  which 
 are  like  Korah  and  his  company ;  and  like  Absalom 
 and  his  associates  in  conspiracy,  which  are  so  far  from 
 obedience,  as  they  rise  up  in  open  rebellion  against 
 lawful  authority.  Such  were  the  counterfeit  catholics ; 
 and  such  be  they  ever  in  heart,  though  not  alway  in 
 action,  in  this  our  sovereign's  dominions.  This  also 
 checketh  those  which,  though  they  hate  treason  and 
 rebellion,  and  will  not  disobey  supreme  authority,  yet 
 will  despise  inferior  officers  ;  but  they  are  commanded 
 the  contrary,  as  the  apostle  Peter  teacheth,  1  Peter 
 ii.  13 ;  for  not  only  the  king  as  supreme,  but  also  such 
 as  be  sent  of  him,  are  to  be  obeyed  of  conscience  for 
 the  Lord's  sake. 
 
 Ver.  2.  And  he  took  ten  men  of  the  elders  of  the  city, 
 and  said,  Sit  ye  down  here.     And  tJieij  sat  down. 
 
 Here  is  set  down  the  assistants  in  this  business  : 
 how  many,  what  they  were,  whence  taken,  and  their 
 sitting  down  in  the  place  of  judgment  with  Boaz  and 
 the  kinsman,  after  that  Boaz  had  willed  them  so  to  do. 
 
 And  he  took  ten  men.  The  elders  and  people  were 
 gathered  together,  it  may  seem,  before  unto  the  gate ; 
 whether  it  was  that  they  were  especially  sent  for,  or 
 that  they  hearing  that  Boaz  was  gone  up  to  the  gate 
 of  the  city,  and  so  came  voluntarily,  as  it  was  perhaps 
 their  manner  so  to  do  when  they  heard  of  any  to  go 
 up  to  the  place  of  judgment,  it  is  not  certain  ;  but  the 
 ciders  were  there  and  the  people  also,  ver.  11,  and  of 
 the  elders,  he  chose  only  ten  to  sit  in  the  place  of 
 judgment.  Why  only  ten,  is  no  reason  given  ;  it  may 
 be,  the  number  was  chosen  according  to  the  ten  years 
 of  Naomi  her  absence  in  Moab,  chap.  i.  4,  or  accord- 
 ing to  the  number  of  the  ten  commandments,  to  put 
 them  in  mind  of  their  duty,  or  for  what  else,  I  will  not 
 further  conjecture ;  it  was  a  number  thought  fit  in 
 this  case  for  the  hearing  and  determining  of  the  matter. 
 
92 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 This  we  note  in  Boaz  taking  of  these  men,  men  of 
 authority,  that  public  causes  are  to  be  handled  before 
 public  persons,  and  of  them  a  competent  number  for 
 the  determining  thereof,  Deut.  xxv.  7,  Joshua  xx.  4  ; 
 for  therefore  are  such  appointed,  public  persons  for 
 public  causes ;  and  by  such  as  have  authority  to  end 
 matters,  the  thing  in  hand  is  more  firmly  established, 
 and  if  there  have  been  before,  or  might  after,  conten- 
 tion arise,  the  same  hereby  is  cut  off  and  prevented. 
 And  therefore,  in  such  cases,  let  such  fit  persons  and 
 so  many  be  judges,  as  may  by  their  authority  end 
 businesses  between  one  another. 
 
 Of  the  elders.     Here  I  will  note,  first,  what  elders 
 were ;  secondly,  of  whom  chosen ;  thirdly,  of  what  sort 
 of  persons  ;  fourthly,  why  set  over  the  people  ;  and 
 lastly,  why  called  elders.     For  the  first,  elders  were 
 men  of  authority,  1  Kings  xx.  7,  8,  distinguished  from 
 the  people,  and  joined  with  others,  so  as  it  is  said,  the 
 princes  and  elders,  Ezra  x.  8,  Judges  viii.  6,  14-16  ; 
 judges  and  elders,  Deut.  xxi.   2  ;  elders  and  officers, 
 Num.  xi.  16.    Under  this  name  were  the  chief  in  the 
 commonwealth  comprehended,  both  out  of  Israel,  Joshua 
 ix.  11,  Num.  xxii.  7,  and  in  Israel,  as  in  many  places 
 it  fully  appeareth  ;  and  therefore  princes  are  included 
 in  elders,  Judges  viii.  6,  14-16,  and  rulers  and  elders 
 made  one,  Ezra  v.  9,  10,  and  vi.  7,  8.     The  chief  of 
 the  king's  house  were  called  elders,  2  Sam.  xii.  17, 
 and  such  as  in  every  city  bare  rule,  Deut.  xxi.    3, 
 19,  20  ;  for  those  which  were  appointed  in  every  city 
 to  be  judges  and  officers  in  Deut.  xvi.  18,  are  every- 
 where after  called  by  the  name  of  the  elders  of  the 
 city,  Deut.  20,  and  xxii.  15-18.     Thus  the  Lord  or- 
 dained governors  to  rule  his  people.     For  the  second, 
 they  were   chosen   by  the  people,   and  admitted  by 
 Moses,  as  himself  in  a  place  witnesseth,  Deut.  i.  13, 
 which  was  to  them  a  great  liberty  and  freedom.     For 
 the  third,  they  were  of  the  best,  able,  and  fittest  men, 
 Exod.  xviii.  21,*  thus  to  be  qualified;  first,  to  be  men 
 of  wisdom  and  understanding,  Deut.  i.  13,  and  not 
 childish  and  simple  persons  ;  for  that  is  a  punishment 
 upon  the  people,  to  have  such  over  them,  Isa.  iii.  4 ; 
 secondly,  to  be  good  men,  religious,  and  fearing  God, 
 2   Chron.  xix.    11  ;  for  such  should  rule  over  men, 
 2  Sam.  xxiii.  3,  as  have  conscience  towards  God,  under 
 whom,  and  for  whose  glory  they  are  to  rule;  and  with 
 those  the  Lord  will  be,  2  Chron.  xix.  11  ;  thirdly,  to 
 be  men  of  truth,  as  Jethro  adviseth,  Exod.  xviii.  21, 
 that  is,  true  men,  Gen.  xlii.  11,  as  Joseph's  brethren 
 call  themselves  ;  such  as  are  that  which  they  seem  to 
 be,  not  pretending  one  thing  and  intending  another, 
 but  in  the  course  of  justice  do  follow  the  truth  of  the 
 cause,  as  the  truth  thereof  shall  appear  unto  them  ; 
 fourthly,  to  be  men  hating  covetousness,  Deut.  xvi. 
 19,  else  they  will  take  bribes,  Prov.  i.  19,  and  love 
 dishonest  gain,   and  pervert  justice,  Ezek.  xxii.  27, 
 1  Sam.  viii.  3  ;  fifthly,  to  be  known  men  in  these 
 things,  Deut.  i.  13.     When  such  are  set  over  a  people, 
 *   See  Zipper,  de  Lege  Mos.  lib.  iii.  cap.  9. 
 
 let  us  praise  God  and  rejoice ;  and  where  such  be 
 wanting,  pray  to  God  to  send  them  ;  and  where  the  con- 
 trary be,  lament  and  bewail  the  estate  of  such  a  people. 
 Touching  the  fourth,  why  they  be  set  over  a  people  ? 
 For  the  praise  of  the  good,  and  the  punishment  of  the 
 bad,  1  Peter  ii.  13,  14  ;  and  to  rule  in  justice  and  in 
 judgment,  and  to  govern  the  people,  2  Chron.  ix.  8, 
 for  that  we  be  all  of  a  rebellious  nature  since  the  fall 
 of  Adam.     Now,  to  govern  well,  magistrates  and  men 
 in  authority  must  do  two  things :  first,  they  must  find 
 out  offences,  they  must  inquire,  and  search  out  the 
 same  diligently,  Deut.  xiii.  12,   Job  xxix.   16,  Deut. 
 xvii.  4;   for  one  rebellious  Jonah  may  hazard  man}' 
 men's  lives,  and  the  sinking  of  the  ship,  Jonah  i.  ;|  so 
 one  Achan  may  weaken  a  whole  army,  Joshua  vii.,  and 
 therefore  it  is  necessaiy  to  seek  them  out,  that  sin  may 
 be  punished,  and  God's  wrath  appeased.     Secondly, 
 they  'must  justly  proceed  against   offences,  and  that 
 thus  :  first,  they  must  set  God's  fear  before  them,  as 
 Jehosharjhat  exhorts,    2   Chron.   xix.    7.      Secondly, 
 they  must  do  it  in  the  spirit  of  courage,  Deut.  i.  17, 
 2  Chron.  xix.   11,  Job  xxix.   17,  and   xxxi.  34,  not 
 fearing  the  face  of  any,  though  many,  though  mighty. 
 Thirdly,  they  must  deal  equally,  without  respect  of 
 person,  hearing  the  small  as  well  as  the  great,  not 
 wresting  judgment,  but  judge  the  people   with  just 
 judgment,  Dout.  i.  17,  and  xvi.  18,  19.    For  the  last, 
 why  called  elders  ?   It  may  be  they  were  chosen  of  the 
 ancient  of  the  people,  or  for  the  most  part  of  such : 
 for  the  Hebrew  word  here  (^pTO)  cometh  of  the  verb 
 which  signifieth  to  be  waxen  old  ;  and  the  assembly  of 
 the  elders  is  called  the  Synedrion  of  the  old  men,  ouvi- 
 fowv  ytgovruv,  by  the  Grecians  ;  and  of  these  is  it  most 
 meet  that  judges  and  magistrates  be  chosen ;   first,  for 
 their  wisdom  and  experience,  though  wisdom  doth  not 
 always  abide  with  the  aged,  Job  xxxii.  9.     Secondly, 
 for  that  such  give  counsel  with  more  mature  delibera- 
 tion, and  have  not  the  force  of  affection  to  over-sway 
 them,  as  youth  hath,  which  therefore  is  rash,  and  giveth 
 often  ill  counsel,  of  which  Kehoboam  tasted  and  re- 
 pented.   Thirdly,  for  the  gravity  of  their  countenance, 
 which  giveth  grace  and  credit  to  their  authority,  and 
 so  are  not  so  subject  to  contempt,  as  the  young  in  years 
 be  ;  for  the  hoary  head  is  to  be  honoured,  Lev.  xix. 
 32,  and  age  is  a  crown  of  glory  if  it  be  found  in  the 
 way  of  righteousness,  Prov.  xvi.   31.     Fourthly,  be- 
 cause they  have  a  strong  motive  to  persuade  them  to 
 upright  dealing,  even  their  old  age  and  the  nighness 
 of  death.     This  made  some  heathen  to  be  upright  and 
 stout  against  the  mighty,*  as  Solon  against  Pisistratus, 
 and  Cecilius  against  Csesar ;   the  former  said,  his  old 
 age  made  him  so  to  withstand  the  attempts   of  the 
 tyrant,  and  the  latter  told  his  friends  that  his  old  age, 
 and  being  also  childless,  made  him  dare  to  speak  so 
 roundly  and  freely  against   Caesar.      We  see,   then, 
 what  reason  there  is  that  the  governors  should  be  an- 
 
 *  Pint.  lib.  An  senibus  sit  gerenda  Resp.  Laert.    Tul.   de 
 senect.  Val.  Max. 
 
 416 
 
Ver  2.J 
 
 BERNARD  ON  RUTH. 
 
 93 
 
 eient  men,  such  as  well  might  be  called  elders,  not 
 only  for  authority,  but  for  their  years  and  gravity. 
 
 Of  the  city.  To  wit,  of  Bethlehem ;  for  in  every 
 city,  by  God's  appointment,  there  were  officers  and 
 judges,  the  elders  of  the  people,  Deut.  xvi.  18,  Ezra 
 x.  14,  2  Chron.  xix.  5.  How  many  were  in  every  city 
 is  not  certain  ;  in  this,  besides  Boaz  and  the  kinsman, 
 were  ten.  And  it  is  said,  ten  of  them,  implying  more. 
 In  Succoth  were  princes  and  elders  threescore  and 
 seventeen,  Judges  viii.  It  may  seem,  that  the  number 
 of  them  was  either  greater  or  lesser,  according  to  the 
 populousness  of  the  inhabitants,  and  largeness  of  the 
 cities  ;  only  in  Jerusalem  was  the  great  Synedrion, 
 consisting  of  the  seventy-two  elders  constantly.  In 
 every  city  were  courts  of  justice,  and  every  matter 
 came  before  those  elders  ;  as  matters  concerning 
 idolatry,  rebellion,  and  obstinacy  of  children  given  to 
 riotousness ;  also  murder,  adultery,  theft,  and  injuries 
 offered,  and  slander;  so  matters  of  marriage,  and  sale 
 of  land,  as  here  in  this  place.*  The  punishments! 
 which  they  inflicted  were  pecuniary  sometime,  some- 
 time beating  and  whipping,  and  sometime  death  itself ; 
 likewise  to  this  death  were  put  enticers  to  idolatry, 
 and  such  as  committed  it ;  also  a  young  woman  that 
 should  play  the  whore  in  her  father's  house,  and  those 
 that  committed  adultery ;  likewise  the  sacrilegious 
 person,  the  blasphemer,  the  wizard,  and  the  obstinate, 
 gluttonous,  and  drunken  son,  all  were  stoned,  Lev. 
 xxiv.  14,  and  xxi.  9,  and  xx.  14.  Some  were  to  be 
 burnt,  as  the  priest's  daughter  playing  the  whore,  and 
 the  incestuous  person  ;  and  this  death  may  seem  to 
 be  before  the  law  for  whoredom,  Deut.  xxi.  22.  Some 
 were  hanged  for  some  offences  ;  but  before  the  punish- 
 ment was  inflicted,  and  before  sentence  was  pronounced, 
 there  was  diligent  inquiry  of  the  fact,  and  also  com- 
 petent witnesses  to  justify  the  same,  Deut.  xvii.  4,  and 
 xix.  15,  19  ;  for  not  one,  but  two  or  three  witnesses 
 were  to  establish  a  matter  ;  and  if  any  false  witnesses 
 were  found,  that  was  done  to  them  which  they  had 
 thought  to  have  done  to  another.  Thus  we  see,  how 
 these  elders  proceeded  in  justice,  from  whom  there 
 was  no  appeal  in  any  matter,  but  in  that  which  was 
 too  hard ;  and  then  were  the  parties  to  go  to  Jerusalem, 
 unto  the  priests,  the Levites  and  judges  there,  and  abide 
 that  sentence  without  gainsaying,  and  that  upon  peril 
 of  their  life.  From  the  consideration  of  these  things 
 afore  delivered,  touching  superiority,  and  courts  of 
 justice  everywhere,  and  such  a  court  from  which  could 
 be  no  appeal,  we  may  observe,  first,  that  superiority 
 of  some  above  the  rest  is  the  ordinance  of  God,  for 
 the  well  governing  of  a  commonwealth.  The  chief  and 
 best  is  that  which  is  monarchical,  when  a  king  ruleth 
 over  the  people,  so  be  he  as  Moses  describeth,  Deut. 
 xvii.  19,  20,  and  not  as  Samuel,  1  Sam.  viii.  11,  18  ; 
 
 *  Deut.  xvii.  3,  5,  and  xxi.  18,  and  xix.  11,  and  xxii.  21, 
 24  ;  Exod.  xxii. ;  Deut.  xxii.  14,  18. 
 
 t  Deut.  xxii.  19,   and  xxv  2;  Lev.  xix.  30;  Deut.  xiii. 
 10,  and  xvii.  5,  and  xxii.  21,  24 ;  Joshua  vii. 
 417 
 
 for  God  set  first  one,  even  king  Moses,  as  he  is  called, 
 Deut.  xxxiii.  5,  over  the  people,  and  Moses  prayeth 
 that  one  might  be  set  over  the  people,  lest  that  the 
 Israelites  should  be  as  sheep  without  a  shepherd,  yea, 
 though  then  there  were  captains  over  thousands,  hun- 
 dreds, and  tens,  and  the  seventy  elders  upon  whom 
 the  Lord  had  put  his  Spirit.  Again,  we  read  that  the 
 Lord  saved  his  people  by  judges  or  princes,  raised  up 
 to  lead  them  and  to  be  judges  over  them,  Judges  in., 
 and  iv.,  and  vi.  Furthermore,  when  the  Israelites 
 were  seated  in  Canaan,  and  that  there  were  the  seventy- 
 two  elders,  also  in  every  city  elders,  yet  is  it  said, 
 that  every  one  did  what  seemed  him  good,  because 
 there  was  no  king  in  Israel,  Judges  xvii.,  and  xviii., 
 and  xxii.  Moreover,  Israel  never  came  to  be  renowned, 
 freeing  themselves  from  all  their  enemies,  and  subduing 
 them  which  were  round  about  them,  till  they  had  a  king 
 over  them.  Lastly,  it  is  the  wisdom  of  nations,  both 
 civil  and  barbarous  heathen,  1  Sam.  viii.  5,  besides  the 
 church  of  God,  to  allow  of  this  kind  of  government, 
 such  as  the  Lord  hath  now  placed  over  us,  that  so 
 every  man  may  not  do  what  he  listeth  ;  and  therefore 
 are  we  to  rest  thankful  therewith,  and  praise  the  name 
 of  our  God.  Secondly,  that  in  well  governed  com- 
 monwealths (like  that  of  Israel,  ordered  by  the  wisdom 
 of  God  himself),  there  should  be  many  courts  of 
 justice,  and  so  many,  and  so  near  the  towns  and 
 villages,  that  the  people  might  have  speedy  recourse 
 thither,  to  end  any  cause  which  might  fall  out  among 
 them.  In  every  city  in  Israel,  in  every  tribe  and  city 
 thereof,  were  courts  of  justice,  Deut.  xvi.  16.  In 
 Judah  were  an  hundred  and  twelve  cities,  which  was 
 but  a  little  circuit,  even  so  many  courts  for  justice 
 and  judgment,  to  which  the  towns  and  villages  re- 
 sorted which  belonged  to  them ;  and  in  them,  as  is 
 before  noted,  were  all  matters  handled,  without  going 
 any  farther.  This  wTould  prevent  long  journeys,  and 
 so  great  expenses  of  subjects  ;  this  would  sooner  bring 
 causes  to  the  hearing,  and  matters  to  an  end  ;  this 
 were  the  way  to  have  sin  more  easily  and  sooner  pun- 
 ished. The  Israelites  did  not  stay  till  quarter-sessions, 
 till  assizes  every  half  }:ear ;  till  which  time  causes 
 must  rest,  prisoners  lie  and  die  in  prison,  or  else  learn 
 such  villanies  there,  as  they  will  be  ever  the  worse  for 
 when  they  be  delivered.  The  Israelites  were  not  con- 
 strained to  take  long  journeys  every  term  to  the  chief 
 city  of  their  kingdom  to  try  matters,  as  we  do,  and  as 
 we  were  wont  to  do,  even  to  go  much  farther,  to  Rome 
 from  England,  heretofore ;  but  all  had  courts  for  every 
 matter,  for  all  offences,  for  controversies  of  every 
 nature,  hard  at  hand,  and  daily  kept  for  any  to  have 
 access  unto.  Which  I  thus  speak  of  only,  not  to  con- 
 demn utterly  our  courses,  but  to  set  out  the  political 
 estate  of  the  Jews,  a  platform  of  government  devised 
 by  God  himself,  and  therefore  worthy  imitation  of  all 
 nations,  and  that  before  any  other  whatsoever  ;  for  the 
 wisdom  of  no  lawgiver  can  be  compared  to  the  wisdom 
 of  this  heavenly  lawgiver.     Thirdly,  that  it  is  meet 
 
 Dd 
 
94 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 that  such  a  court  of  justice  be  in  every  well  ordered 
 state,  whose  sentence  should  be  definitive,  and  with 
 which  men  should  rest.  So  was  it  in  Israel,  from 
 which  none  might  decline  upon  pain  of  death,  Deut. 
 xvii.  11,  12.  This  would  curb  contentions  and  un- 
 quiet spirits,  which  be  full  of  molestations,  when  by 
 their  purse  they  can  maintain  their  will,  bringing 
 causes  from  court  to  court,  and  about  again,  only  to 
 make  the  weaker  party  weary,  and  so  to  wring  from 
 him  his  right,  or  else  to  be  utterly  undone  in  following 
 the  suit :  a  grievous  sin,  and  that  which  crieth  aloud 
 in  the  ears  of  the  Lord,  though  lawyers  fill  their 
 purses  by  such  devilish  devices.  Their  money  perish 
 with  them,  which  make  themselves  rich  by  such  ini- 
 quities ! 
 
 And  he  said,  Sit  ye  down  here.  Thus  spake  he  to 
 the  ten  elders,  when  the  kinsman  was  set  dowTn. 
 Which  sheweth,  that  as  Boaz  was  a  great  man,  so 
 also  the  kinsman  was  of  greater  place  than  they,  see- 
 ing he  was  placed  before  them,  yet  they  did  not  of 
 themselves  do  anything,  neither  did  enter  upon  the 
 business  before  these  were  set :  so  did  he  esteem  of 
 them  and  their  authority.  Whence  may  be  noted, 
 that  wise  men  in  government  do  so  behave  themselves, 
 as  they  will  take  heed  to  do  nothing  that  might  weaken 
 the  authority  of  such  as  be  fellows  in  office,  judges, 
 justices,  and  officers  with  them  ;  for  they  know,  that 
 what  they  derogate  from  them,  they  take  from  them- 
 selves, as  they  be  magistrates.  And  therefore  must 
 magistrates  uphold  such  as  be  in  authority  with  them  ; 
 though  some  perhaps  for  their  person  be  unworthy, 
 yet  must  they  be  regarded  for  the  place  they  bear;  and 
 this  shall  they  do,  if,  as  Boaz  here,  they  give  them 
 place  with  them,  then  not  presume  to  handle  matters 
 apart  without  them,  equally  belonging  to  all  ;  and 
 thirdly,  to  be  content  to  have  their  own  causes  heard 
 and  judged  by  them.  The  contrary  hereto  doth  argue 
 light  esteem  of  fellows  in  commission,  if  not  con- 
 tempt. 
 
 And  they  sat  down.  Here  was  no  exception  taken 
 against  Boaz  in  anything  ;  he  commanded  in  a  sort, 
 and  they  obeyed,  for  the  spirit  of  envy  and  pride 
 were  banished,  else  the  matter  had  not  thus  been 
 done  in  such  peace  and  quietness  ;  for  where  one 
 taketh  no  more  upon  him  than  he  may,  and  other 
 yield  what  they  ought,  being  humble  and  not  haughty, 
 there  everything  is  done  peaceably,  as  we  see  here  ; 
 but  where  a  Moses  meeteth  with  a  rebellious-spirited, 
 proud  Korah  and  his  company,  there  all  things  fall 
 out  contrarily.  The  word  to  sit  is  used  sometime  to 
 consider  of,  to  advise,  to  take  care  of ;  and  the  gesture 
 of  sitting,  which  was  the  gesture  of  kings  and  judges, 
 1  Kings  i.  48,  Prov.  xx.  8,  Mat.  xix.  28,  2  Sam.  vii.  1, 
 is  a  gesture  of  rest,  quietness  and  peace ;  to  teach  this, 
 that  men  in  the  seat  of  judgment  should  be  advised, 
 considerate,  careful  what  the}7  do,  and  of  a  quiet  spirit, 
 without  perturbation.  Such  a  one  was  Joshua,  in  his 
 proceeding  against  Achan,  Joshua  vii.   19,    25  ;    he 
 
 spake  mildly,  lovingly,  without  passion,  without  words 
 of  bitterness,  or  contempt,  yet  did  he  not  neglect  to 
 execute  justice  upon  him,  as  he  well  deserved,  and  the 
 cause  required ;  he  derided  not  the  prisoner,  he  railed 
 not  upon  him  ;  but  with  a  fatherly  gravity  and  words 
 of  like  authority  he  spake  unto  him.  His  example  is 
 for  imitation,  and  a  check  to  some  deriding  and  scoffing 
 spirits,  sitting  as  judges  upon  life  and  death. 
 
 Ver.  3.  And  he  said  unto  the  kinsman,  Naomi,  that 
 is  come  again  out  of  the  country  of  Moab,  selleth  a 
 parcel  of  land  which  was  our  brother  Elimelech's. 
 
 Thus  Boaz  beginneth  his  speech  of  the  sale  of  land, 
 who  it  was  that  would  sell  it,  how  much,  a  parcel, 
 and  to  whom  it  did  belong  before,  as  thereby  shewing 
 her  right  unto  it,  not  as  an  inheritrix,  but  as  a  dowry 
 to  her,  as  his  wife. 
 
 And  he  said  unto  the  kinsman.  Before  Boaz  uttered 
 the  cause  of  his  coming  into  that  session,  he  saw  all 
 settled,  and  audience  given  ;  for  though  he  earnestly 
 affected  the  business,  as  may  appear  by  that  which 
 hath  been  delivered  of  him  in  the  former  chapter,  yet 
 would  he  carry  the  matter  wisely  and  discreetly;  here- 
 by teaching  this,  that  the  wisdom  of  a  wise  man  keep- 
 eth  him  so,  as  he  is  not  carried  beyond  discretion  ; 
 for  wisdom  maketh  him  to  understand  his  way,  to  be 
 also  well  advised,  to  wTork  by  understanding,  and  to 
 order  his  ways  with  discretion,  Prov.  xiv.  8,  and  xiii. 
 10,  16.  Such  therefore  as  be  overswayed  with  any 
 passion,  either  of  love,  or  anger,  or  what  else  exceeding 
 discretion,  want  wisdom  at  that  time  to  bridle  their  dis- 
 ordered affection,  and  unruly  passion,  which  is  often 
 brutish,  without  religion,  and  therefore  unbefitting  a 
 godly  man.  Note  farther,  that  Boaz  having  a  cause,  he  in 
 this  great  session  of  ten  elders,  besides  the  rest,  declar- 
 eth  the  matter  himself,  it  being  a  happy  liberty  in  that 
 commonwealth.  It  was  not  like  those  places,  where  men 
 cannot  be  allowed  to  speak  in  their  owrn  cause,  though 
 they  be  never  so  able,  but  they  must  hire  others  to 
 speak  for  them ;  by  which  it  cometh  to  pass,  that 
 causes  are  spun  out  to  an  exceeding  length,  and  not 
 often  faithfully  handled  ;  for  men  hired  to  set  their 
 wits  and  tongues  on  sale,  what  will  they  not  do  ? 
 Doth  not  our  age  produce  enow  evil,  lamentable  and 
 cursed  fruits  hereof  ?  And  have  we  not  cause  to  be- 
 wail the  manifold  mischiefs  and  ensuing  miseries, 
 which  this  generation  of  evil  men  bringeth  forth  daily 
 among  us  ? 
 
 Naomi,  that  is  come  again  out  of  the  country  of  Moab. 
 Of  her  person,  and  return  from  that  place,  see  before, 
 chap.  i.  6.  Here  she  is  propounded  as  the  sales- 
 woman ;  the  land  she  had  by  Elimelech  her  husband, 
 as  the  last  words  of  this  verse  shew,  as  her  jointure 
 or  dowry,  for  wives  had  land  among  the  Jews  and 
 Israelites,  2  Kings  viii.  6.  And  good  reason  there  is 
 that  wives  should  be  provided  for  by  them  which  have 
 lands  to  leave  them,  because  they  are  one  with  the 
 husband,  they  have  laboured  together,  and  love  binds 
 
 418 
 
Ver.  4.] 
 
 BERNARD  ON  RUTH. 
 
 95 
 
 the  husband  to  have  care  for  her  after  death  ;  for  her 
 comfort,  her  better  esteem  even  with  her  own  children  ; 
 for  if  the}*  have  anything,  then  children  will  love  and 
 honour  them,  aud  glad  will  they  seem  to  be  which  of 
 them  may  have  her  company,  and  may  please  her 
 best ;  but  if  she  have  nothing,  they  will  be  as  glad 
 which  may  be  rid  of  her.  Therefore  let  husbands 
 have  a  care  to  provide  for  them,  and  not  be  like  some 
 husbands,  which  give  all  or  most  to  children,  aud 
 little  or  nothing  to  wives,  but  what  law  will  give  them  ; 
 and  that  he  may  so  do,  let  the  wife  labour  to  deserve 
 well  of  the  husband  ;  and  yet  though  she  deserve  well, 
 let  him  not  give  all  to  her,  and  little  to  children,  as 
 some  do,  and  so  undo  both  herself  and  children  with 
 an  after-choice  of  a  bad  husband. 
 
 Selletli  a  parcel  of  haul.  That  is,  determineth  to  sell 
 a  portion  or  piece  of  land  left  her  by  Elimelech.  She 
 was  grown  poor,  and  therefore  might  sell  her  land ; 
 for  so  we  do  read,  that  the  poor  might  sell  land  or 
 houses;  and  this  selling  and  buying  is  lawful,  Lev. 
 xxv.  25,  29,  as  we  may  see  by  God's  approbation,  and 
 the  practice  of  the  godly  in  buying  and  selling,  Gen. 
 xxiii.  The  manner  of  purchase,  and  sale,  and  con- 
 veyance is  shewed  in  the  prophecy  of  Jeremiah,  chap, 
 xxxii.  6,  44.  It  must  be  without  oppression ;  and  this 
 will  be  avoided  if  men  fear  God.  But  the  Lord  allowed 
 not  the  sale  but  upon  necessity :  he  must  become  poor 
 first.  The  Jewish  interpreters  upon  that  place  of  Le- 
 viticus say  that  no  man  but  the  poor  might  sell  his 
 inheritance ;  others  might  not  sell,  to  put  money  in 
 their  purses,  to  make  merchandise,  or  other  things, 
 save  only  for  food  and  necessary  livelihood.  How 
 justly,  then,  are  here  condemned  among  us  such  as 
 sell  their  lands  for  to  spend  at  play,  to  run  a- whoring, 
 to  go  gaily,  and  in  costly  raiment,  to  keep  hawks  and 
 hounds,  to  travel  into  idolatrous  countries  to  see 
 fashions,  and  to  learn  not  good  manners,  but  bad  con- 
 ditions with  apish  compliments  !  Others  also  which 
 sell  their  possessions  because  they  would  live  idly,  to 
 put  the  money  out  to  usury,  and  so  live  lazily,  but  yet 
 cursedly,  upon  the  sweat  of  other  men's  brows,  these 
 and  the  other  should  say  with  Naboth,  God  forbid  that 
 I  should  sell  my  fathers'  inheritance,  especially  selling 
 as  these  do,  to  bestow  and  lay  out  the  money  so  ac- 
 cursedly. But  let  such  unthrifts  know,  which  sell  their 
 land  to  waste  upon  their  lust,  that  they  do  wickedly 
 rob  their  posterity,  they  weaken  their  present  estate, 
 they  bring  upon  themselves  beggary,  and  so  contempt 
 and  misery,  and  that  very  justly,  and  do,  as  much  as 
 lieth  in  them,  root  out  their  names  from  the  places 
 where  their  ancestors,  by  God's  blessing,  had  planted 
 them ;  and  when  all  is  spent,  they  expose  themselves 
 to  many  temptations,  to  take  lewd  courses  to  help 
 themselves,  which  bring  many  to  a  shameful  end. 
 Let  them  remember  that  if  they  cannot  live  with  their 
 estates,  how  can  they  live  without  them.  Pains  they 
 cannot  take ;  they  have  idly  been  brought  up,  which 
 often  is  the  cause  of  this  prodigality.  To  beg  they  be 
 419 
 
 ashamed,  because  of  reproach  justly  to  light  upon 
 them,  therefore  must  they  fall  to  stealing,  and  so  come 
 that  way  into  the  magistrate's  hands,  that  they  may 
 be  punished  for  their  former  villanies,  which  the  ma- 
 gistrate took  no  notice  of,  or  made  no  conscience  to 
 punish. 
 
 Which  xuas  our  brother  Elimeleclis.  Thus  Boaz 
 calleth  him,  who  was  but  his  kinsman,  though  near. 
 This  was  usual  among  the  Jews  and  Israelites  so  to 
 call  one  another;  yea,  it  is  observable  that  God's 
 people,  in  all  ages,  have  called  one  another  brethren, 
 before  the  law,  under  the  law,  and  in  the  time  of  the 
 gospel  ;*  and  good  reason  so  to  do,  for  they  have  all 
 one  father,  and  all  one  mother ;  which  should  teach 
 us  brotherly  love  one  towards  another ;  to  love  as 
 brethren,  that  is,  with  respect  to  our  Father,  and  we 
 his  adopted  children ;  for  whoso  after  this  manner 
 loveth  is  translated  from  death  to  life.  Also  such  as 
 love  like  brethren  are  familiar,  they  have  a  feeling  of 
 each  other's  estate  both  in  prosperity  and  adversity, 
 rejoicing  or  sorrowing,  as  it  falleth  out,  and  that  be- 
 cause they  be  brethren ;  they  do  also  shew  readiness 
 to  help  one  another,  as  brethren  should  do,  and  they 
 hold  it  a  shame  to  do  them  wrong.  Therefore  let  us 
 love,  and  love  as  brethren,  and  try  it  by  these  true 
 brother-like  marks  of  love,  which,  if  a  man  do,  he  shall 
 find  little  brotherly  love  among  men ;  for  few  love  a 
 man  in  this  respect,  as  he  is  the  child  of  God ;  few  are 
 familiar  with  the  virtuous  for  their  virtue's  sake.  And 
 who  mourneth  with  them  in  the  true  cause  of  their 
 mourning,  or  rejoiceth  with  them  in  their  joy  ?,  If  men 
 so  do,  where  is  their  helping  hand  to  further  their  joy, 
 or  to  help  them  when  they  be  troubled  for  righteous- 
 ness' sake? 
 
 Ver.  4.  And  I  thought  to  advertise  thee,  saying,  Buy 
 it  before  the  inhabitants,  and  before  the  elders  of  my 
 'people.  If  thou  wilt  redeem  it,  redeem  it  ;  but  if  thou 
 wilt  not  redeem  it,  then  tell  me,  that  I  may  know  :  for 
 there  is  none  to  redeem  it  besides  thee ;  and  I  am  after 
 thee.     And  he  said,  I  will  redeem  it. 
 
 Boaz  here  sheweth  why  he  telleth  the  kinsman  of 
 Naomi  her  selling  of  land  to  offer  him  the  sale  first. 
 In  which  offer  note,  first,  what  the  offer  is,  to  buy  it ; 
 then,  before  whom  ;  thirdly,  the  manner  of  propound- 
 ing it,  as  left  free  to  his  choice,  to  redeem  or  not  to 
 redeem ;  fourthly,  the  reason  why  offered  to  him  in 
 the  first  place,  and  that  by  Boaz ;  lastly,  the  kins- 
 man's answer,  taking  the  offer. 
 
 And  1  thought  to  advertise  thee.  To  wit,  of  the  sale 
 of  the  land.  And  this  Boaz  doth,  for  that  he  had  to 
 deal  with  a  worldling,  with  whom  he  would  deal  plainly, 
 in  telling  him  first  of  that  which  most  affected  him, 
 and  of  the  earthly  commodity,  before  he  spake  of  mar- 
 rying Ruth.    Whence  we  may  learn,  first,  that  world- 
 
 *  Gen.  xiv.  14,  Exod.  ii.  11,  Lev.  xix.  17,  Deut.  xiii.  19, 
 Rom.  i.  13,  Mat.  vi.,  Gal.  iv.  26,  1  Pet.  ii.  17,  Rom.  xii.  10, 
 Heb.  xiii.  1,  1  Thes.  iv.  9,  1  Jchn  iii.  14. 
 
96 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 lings  are  carried  away  most  with  wordly  respects, 
 therefore  Boaz  doth  thus  begin  with  the  kinsman ;  for 
 worldlings  savour  only  of  the  earth,  like  moles  which 
 live  in  it ;  and  though  they  now  and  then  come  up  out 
 of  the  earth,  they  by  and  by  run  again  into  it.  They 
 are  like  the  serpent,  whose  seed  they  be,  living  upon 
 the  dust  of  the  earth,  gold,  silver,  and  transitory  goods, 
 the  sight  and  enjoying  whereof  is  to  them  as  food  and 
 life.  Their  wisdom  also  is  from  below,  which  is 
 '  earthly,'  making  men  covetous  ;  and  '  sensual,'  mak- 
 ing men  delight  in  beastly  pleasures  ;  and  '  devilish,' 
 full  of  craft,  fraud,  wicked  policy,  and  subtle  devices, 
 James  iii.  15.  This  wisdom  below  followeth  the  things 
 of  this  world,  even  the  lusts  of  the  eyes,  which  are 
 earthly;  the  lusts  of  the  flesh,  which  are  sensual;  and 
 pride  of  life,  which  is  devilish.  Therefore  let  us  here- 
 by try  our  worldliness,  and  whether  we  be  such  as 
 worldlings  be ;  the  signs  whereof  be  these :  first,  when 
 we  are  more  moved  to  do  anything  for  profit  and  gain 
 than  for  the  commandment  of  God,  or  charity,  or  any 
 other  motive  by  which  the  godly  are  drawn  on  to  do 
 that  which  they  should  do.  Secondly,  when  our  hearts 
 are  wholly  set  upon  the  world,  minding  altogether 
 earthly  things,  which  sheweth  that  there  is  our  trea- 
 sure, because  our  hearts  be  there.  Thirdly,  when  we 
 grow  more  covetous  as  riches  increase,  setting  our 
 hearts  upon  them,  Isa.  xxxii.  6.  Fourthly,  when  we 
 speak  like  worldlings,  who  can  utter  their  thoughts 
 freely  in  these  earthly  matters,  but  are  in  spiritual 
 matters  very  blockish,  if  not  senseless.  Fifthly,  when 
 we  be  not  liberal-minded,  for  a  liberal  person  is  set 
 against  the  niggard  and  churl,  Isa.  xxxii.  5,  who  is 
 called  in  Hebrew  nabal,  a  fool,  for  so  is  the  covetous 
 worldling  ;  also  Icelai,  of  a  word  (<^^)  which  signifieth 
 to  consume,  for  that  he  wasteth  himself  in  the  world 
 and  for  the  world.  By  circumlocution  he  is  said  to 
 be  one  '  greedy  of  gain,'  Prov.  i.  19,  one  that  loveth 
 silver,  and  abundance,  and  is  not  satisfied,  Eccles.  v. 
 10.  The  Grecians  calleth  him  <pi\ugyvgog,  philaryu- 
 ros,  one  that  loveth  money,  Luke  xvi.  14,  and  n'hio- 
 /sxttjC,  phonectcs,  one  that  would  have  more,  never 
 contented  ;  and  therefore  to  be  covetous  and  contented 
 are  put  as  contraries,  Heb.  xiii.,  the  one  being  for- 
 bidden, and  the  other  commanded.  This  is  the  world- 
 ling. Secondly,  note  that  an  honest  man  dealeth 
 plainly  and  not  covertly  with  others  in  these  worldly 
 businesses.  Boaz  concealeth  not  the  commodity  which 
 the  kinsman  might  reap  in  marrying  of  Ruth ;  he  pro- 
 pounded not  her,  and  concealeth  this ;  for  an  honest 
 man  hateth  fraud  and  deceit ;  he  doth  to  others  as  he 
 would  that  they  should  do  to  him.  If,  therefore,  we 
 would  be  held  honest,  let  us  deal  uprightby  and  plainly 
 with  others  with  whom  we  have  to  do ;  for  it  is  sin- 
 cerity, it  maketh  a  man's  word  of  credit,  and  bringeth 
 him  into  the  reputation  of  an  honest  man  ;  and  let  this 
 be  remembered,  that  fraud  and  deceit  God  will  cer- 
 tainly avenge,  1  Thes.  iv.  Thirdly,  note  that  albeit 
 man  may  not  deceive  his  brother,  yet  is  he  to  proceed 
 
 wisely,  to  use  prudence  and  discretion  in  his  affairs ; 
 as  knowing  what  to  speak  first,  what  next ;  for  there 
 is  time  for  all  things,  as  Solomon  saith,  so  in  this  also. 
 And  it  is  no  fraud  to  utter  one  thing  before  another, 
 and  so  to  speak  truly,  to  further  the  matter  in  hand ; 
 to  conceal  also  a  thing  for  a  time,  so  it  be  with  no  ill 
 intent,  not  to  deceive,  or  hurt  my  brother  any  way,  it 
 is  not  to  be  condemned,  but  rather  to  be  allowed,  as  a 
 point  of  wisdom  and  prudence  in  a  man,  and  therefore 
 may  it  be  observed  honestly  and  justly,  without  stain 
 or  crack  of  credit. 
 
 Saying,  Buy  it  before  the  inliabitants,  and  before  the 
 ciders  of  my  people.  Both  the  elders  and  people  were 
 gathered  together,  as  we  may  here  see,  and  in  verses 
 9,  11.  Here  the  inhabitants  are  named  before  the 
 elders ;  in  the  9th  verse  the  elders  before  them,  and 
 in  verse  11  these  before  the  elders  again,  as  shewing 
 how  one  dependeth  upon  the  other,  the  elders  upon 
 the  people,  and  the  people  on  them  by  mutual  relation, 
 one  assisting  another,  the  officers  the  people,  by  their 
 power  and  authority,  and  the  people  these  by  aid  and 
 help,  as  they  should  be  commanded,  which  is  peace- 
 able happiness  in  a  commonwealth.  In  that  they  be 
 called  Boaz  his  people,  it  sheweth  the  greatness  of  this 
 man's  power  in  Bethlehem,  as  lord  and  chief  governor 
 there,  of  whose  greatness  I  have  spoken  before.  He 
 doth  here  bring  this  matter  thus  into  the  public  as- 
 sembly, for  that  it  was  public,  for  more  peaceable  pro- 
 ceeding, for  better  assurance,  ratification,  and  confir- 
 mation of  the  business,  when  it  should  be  concluded 
 there  before  such  elders  and  so  great  assembly  of 
 people.  Lastly,  because  it  was  to  be  finished  in  the 
 gate  of  the  city,  by  the  law  of  Moses,  Deut.  xxv.  7,  8; 
 so  it  was  not  done  in  vain  glory,  or  from  an  high  spirit, 
 but  for  that  reason  and  necessity  so  required.  Mat- 
 ters of  importance  are  so  to  be  handled  for  place  and 
 person,  as  may  best  serve  to  end  the  same  peaceably, 
 without  farther  ado,  if  it  may  be. 
 
 If  thou  uilt  redeem  it,  redeem  it.  Boaz  doth  not 
 urge  him,  but  leave th  him  to  his  choice ;  he  telleth 
 him  of  the  land,  but  urgeth  him  not  with  the  law,  be- 
 cause he  did  not  much  care  whether  the  kinsman 
 would  redeem  it  or  no,  having  a  desire  to  match  with 
 Ruth  himself.  Whence  we  may  observe,  that  there  a 
 thing  is  rather  propounded  than  heartily  urged  where 
 the  mind  is  not  bent  to  have  it  effected ;  that  we  usually 
 leave  to  men's  choice  which  we  are  very  indifferent  in, 
 not  much  caring  whether  it  be  or  be  not.  So  do  many 
 preach,  propounding  the  doctrine  of  godliness  rather 
 than  earnestly  urging  the  same,  because  they  be  in- 
 different towards  their  hearers,  not  much  caring  whe- 
 ther they  serve  God  or  no.  By  this  may  the  hearty 
 affection  or  coldness  in  a  cause  be  judged  of.  Here 
 note  by  the  way  how  the  kinsman  the  redeemer  was  a 
 type  of  Christ,  Isa.  lix.  20,  who  became,  by  taking 
 our  nature  upon  him,  our  brother  and  Redeemer,  who 
 redeemeth  us,  first,  from  sin,  Titus  ii.  14,  from  a  vain 
 conversation,  1  Pet.  i.  18,  that  we  might  be  a  peculiar 
 
 420 
 
Ver.  5.] 
 
 BERNARD  ON  RUTH. 
 
 97 
 
 people  to  God,  zealous  of  good  works;  secondly,  from 
 our  enemies,  Luke  i.  74,  75,  that  we  might  serve  him 
 in  holiness  and.  righteousness  all  the  days  of  our  life ; 
 thirdly,  from  under  the  law,  Gal.  iv.  5,  that  we  might 
 receive  the  adoption  of  sons  ;  fourthly,  from  the  curse 
 of  the  law,  Gal.  iii.  13,  14,  that  the  blessing  of  Ab- 
 raham might  come  upon  us,  and  that  we  might  receive 
 the  promise  of  the  Spirit ;  fifthly,  from  the  wrath  to 
 come,  1  Thes.  i.  10,  and  so  to  give  us  the  inheritance 
 of  life  and  glory. 
 
 But  if  thou  wilt  not  redeem  it,  then  tell  me,  that  I 
 man  know.  Note,  first,  that  a  man  is  either  to  per- 
 form his  duty,  or  to  render  up  his  right  to  another 
 that  will,  for  else  he  is  as  the  tree  which  keepeth  the 
 ground  barren,  Luke  xiii.,  and  good  for  nothing  but 
 to  be  cut  down  and  cast  into  the  fire.  A  good  lesson 
 to  idle  and  negligent  ministers,  who  should  either  take 
 pains  to  teach,  or  yield  up  their  places  to  such  as 
 would  ;  else  let  them  look  for  the  end  of  the  unfruitful 
 tree,  and  the  reward  of  the  unprofitable,  wicked,  and 
 slothful  servant,  which  was  cast  into  utter  darkness, 
 where  is  weeping  and  gnashing  of  teeth,  Mat.  xxv.  30 ; 
 secondly,  that  one  man  knoweth  not  the  mind  of  an- 
 other till  it  be  revealed  and  made  known  unto  him,  as 
 Boaz  acknowledgeth  here,  and  as  the  apostle  teacheth, 
 1  Cor.  ii.  11,  and  Solomon  also,  Prov.  xx.  27,  and 
 therefore  are  we  to  be  charitable  in  censuring  men's 
 hearts,  when  we  know  not  the  intent  thereof  till  it  be 
 revealed,  as  by  words,  for  of  the  abundance  of  the  heart 
 the  mouth  speaketh ;  or  by  works,  for,  as  our  Saviour 
 saith,  '  By  then  works  you  shall  know  them  ;'  or  by 
 signs  and  tokens,  by  looks  and  gesture,  for  where  the 
 eyes  be  lofty,  the  heart  is  haughty,  Ps.  xiii.  i.  1,  and 
 ci.  5,  and  the  gesture  stately,  the  mind  is  great.  Thus 
 may  we  judge  of  the  mind  and  heart ;  for  by  words, 
 works,  and  gesture  may  they  be  known,  and  '  their 
 countenance,'  saith  Isaiah,  chap.  iii.  9,  16,  '  doth  wit- 
 ness against  them.'  And  therefore  should  we  look  to 
 these,  and  strive  to  have  an  outward  carriage  comely 
 and  decent  as  befitteth  Christians,  if  we  would  not  have 
 the  inward  man  censured  and  thought  evil  of. 
 
 For  there  is  none  to  redeem  it  besides  thee.  The 
 reason  why  he  advertiseth  the  kinsman  ;  for  that  he 
 was  the  next,  if  the  other  refused,  and  the  other  had 
 the  right  before  him.  An  honest  and  just-dealing  man 
 will  not  enter  upon  another  man's  right  without  his 
 leave,  and  first  acquainting  him  therewith  ;  for  other- 
 wise wrong  should  be  offered  to  him,  which  an  honest 
 man  is  loath  to  do,  love  bringing  him  to  do  better  unto 
 his  neighbour,  as  we  see  by  Boaz  here  ;  whose  ex- 
 ample let  us  be  willing  to  follow,  as  we  would  be  ac- 
 counted just  and  honest.  Again  note,  that  in  the  sale 
 of  land,  he  is  to  have  the  first  offer,  who  hath  a  right 
 thereto  after  the  present  possessor,  before  another,  if 
 such  a  one  be  able  and  willing  to  buy  the  same,  if 
 either  the  law  would  make  him  heir,  or  the  bond  of 
 natural  love  should  persuade  thereto.  In  so  doing,  an 
 even  course  is  kept,  love  is  observed,  houses  and 
 421 
 
 families  are  upheld,  when  that  which  belonged  to  a 
 family  or  kindred  is  kept  among  themselves,  and  not 
 alienated  unto  another  house  or  stock  ;  which,  there- 
 fore, for  men's  outward  name,  and  better  strengthening 
 of  their  family,  is  fit  to  be  observed. 
 
 And  I  am  after  thee.  As  if  he  had  said,  I  rather 
 than  any  other  propound  this  unto  thee,  because,  if 
 thou  wilt  not  do  thy  duty,  I  will,  being  the  next  kins- 
 man. They  are  most  fit  to  put  others  in  mind  of  their 
 duty,  which  have  a  more  special  reason  and  calling 
 thereto  than  others,  and  a  mind  and  ability  to  perform 
 what  others  do  neglect ;  for  where  these  concur,  as 
 they  did  in  Boaz,  the  party  admonishing  cannot  justly 
 be  excepted  against.  And  therefore  let  us  look 
 whether  we,  in  going  to  urge  others  to  their  duties, 
 have  a  calling  by  special  reason  so  to  do,  else  may  sve 
 be  condemned  for  too  busybodies  ;  likewise,  whether 
 we  have  a  conscience  in  ourselves,  that  we  be  not 
 guilty  of  unwillingness  to  do  our  duty  in  that  which 
 we  press  others  unto,  lest  it  be  said  to  us,  '  Physician, 
 heal  thyself.' 
 
 And  he  said,  I  will  redeem  it.  This  sheweth  that  he 
 was  a  worldling,  for  his  kinsman,  after  so  long  a  famine, 
 had  ready  money  to  purchase,  but  not  a  penny  to  give 
 to  poor  Naomi  and  Ruth,  as  Boaz  did.  Boaz  was 
 rich,  and  had  wherewith  to  redeem  the  inheritance,  but 
 he  was  merciful.  So  he  was  a  rich  man  in  the  world, 
 but  not  of  it,  as  a  worldling  is  ;  for  a  worldling  is  one 
 of  the  world,  loving  it,  seeking  it  with  greediness, 
 hoarding  up,  and  ready  ever  to  be  buying,  but  with- 
 out mercy  to  the  poor,  as  this  kinsman  seemed  to  be. 
 By  this  learn  to  behold  a  worldling,  and  a  godly  rich 
 man,  both  getters,  both  full  of  coin,  both  ready  to 
 purchase  ;  herein  they  differ  not ;  but  the  one  hath 
 regard  to  the  law  of  God,  so  not  the  other  ;  one  hath 
 a  merciful  heart  to  be  liberal  to  the  poor,  and  so  hath 
 not  the  other ;  the  one  in  his  purchase  hath  respect 
 to  the  good  of  his  brother,  the  other  regards  wholly 
 and  only  his  own  commodity ;  for  he  is  unsatiable, 
 being  like  the  dry  sandy  ground  which  drinks  up  rain  ; 
 like  the  dropsy,  the  horse-leech,  the  grave,  and  bar- 
 ren womb,  which  be  never  satisfied.  No  more  is  the 
 covetous  worldling ;  his  increasing  and  getting  satisficth 
 him  not,  but  rather  maketh  him  the  moro  greedy  of 
 gain.  Which  miserable  corruption  is  much  to  be  be- 
 wailed, and  happy  contentment  is  to  be  sought  after, 
 as  the  apostle  exhorteth,  Heb.  xiii.  5. 
 
 Ver.  5.  Then  said  Boaz,  What  day  thou  buyest  the 
 field  of  the  hand  of  Naomi,  thou  must  buy  it  also  of 
 Butli  the  Moabitess,  the  wife  of  the  dead,  to  raise  up  the 
 name  of  the  dead  upon  his  inheritance. 
 
 Boaz  propoundeth  now  the  thing  principally  intended. 
 In  which  may  be  noted,  when  it  was  spoken  of,  what, 
 and  the  end  why. 
 
 Then  said  Boaz.  When  he  saw  him  forward  to  buy 
 the  land,  and  as  one  prepared  thereby,  in  his  under- 
 standing, to  have  the  offer  of  Buth  made  to  him,  then 
 
98 
 
 BERNARD  ON  RUTII. 
 
 [Chap.  IV. 
 
 he  propounded  her,  teaching  this,  that  then  a  matter 
 is  fit  to  be  spoken  of,  when  the  party  may  seem  to  be 
 prepared  thereunto  ;  and  this  is  wisdom  both  concern- 
 ing spiritual  and  corporal  things.  Thus  may  we  see 
 how  Boaz  did  here  ;  so  the  wise  woman  of  Tekoah  did 
 to  David,  2  Sam.  xiv.  ;  and  in  like  sort  Nathan  to 
 David,  the  prophet  to  Ahab,  1  Kings  xx.  39,  40,  42  ; 
 and  thus  did  Joseph  prepare  his  brethren,  before  he 
 discovered  himself  to  them.  And  in  this  manner  doth 
 God  in  shewing  his  will  to  us.  He  prepared  bis  people 
 in  giving  the  law,  Exod.  xix.  ;  and  John  Baptist  must 
 prepare  the  way  before  Christ  come  with  the  gospel  ; 
 and  so  must  Paul  be  prepared  with  humiliation,  before 
 the  Lord  tell  him  his  good  pleasure,  and  put  him  into 
 his  function  to  carry  his  name  unto  the  Gentiles,  Acts 
 ix.  And  thus  did  Peter,  before  he  propounded  the 
 choosing  of  Matthias,  and  the  word  of  glad  tidings  to 
 the  Jews,  Acts  i.  and  ii.,  for  in  doing  this,  we  may 
 greatly  further  what  we  do  intend.  And  therefore  let 
 us  learn  this  wisdom,  to  put  it  also  into  practice. 
 
 TJ  hat  day  thou  huyest  the  field  of  the  hand  of  Naomi, 
 thou  must  buy  it  also  of  Ruth  the  Moqbitess.  The  reason 
 of  this  speech  of  buying  first  of  Naomi,  then  of  Ruth, 
 is  this:  Naomi  was  Elimelech's  widow,  to  whom  the 
 land  did  belong,  and  whom  the  kinsman  should  have 
 married  ;  but  seeing  she  was  too  old  to  marry,  and  to 
 bear  children  ;  and  now  Ruth  young,  and  the  widow 
 of  one  of  Naomi  her  sons,  she  was  to  supply  Naomi 
 her  defect;  and  she,  when  the  land  was  to  be  redeemed, 
 must  also  be  married  to  the  kinsman,  albeit  she  was  a 
 Moabitess  ;  for  God's  law  was  not  partial,  but  ex- 
 tended in  Israel,  in  that  case  for  which  the  law  was 
 given,  to  the  woman,  whether  she  were  an  Israelitess, 
 or  of  another  nation,  and  married  to  an  Israelite. 
 Note  here,  that  Boaz  at  the  first  propounded  not  so 
 much  as  he  intended  ;  yea,  what  is  principally  in- 
 tended is  often  last  propounded,  as  here,  or  wholly 
 concealed,  usual  with  statists  ;  as  we  may  see  in  Saul, 
 who  propounded  the  marriage  of  his  daughter  to  David, 
 as  if  he  honoured  and  loved  him,  when  the  end  of  his 
 policy  was  to  destroy  him,  1  Sam.  xviii.  9,  17,  21,  25. 
 Jeroboam  propoundeth  tranquillity  and  rest  to  Israel, 
 and  that  he  had  care  to  save  them  from  so  great  cost 
 and  trouble,  as  to  go  up  to  Jerusalem  there  to  worship ; 
 he  would,  for  their  ease,  have  them  to  worship  at  Dan 
 and  Bethel  the  golden  calves  ;  but  this  their  fleshly 
 ease,  effected  by  this  devilish  policy,  was  not  intended, 
 but  the  safety  of  himself,  and  the  confirming  of  the 
 kingdom  to  himself,  of  which  yet  in  the  end  he  was 
 deceived,  1  Kings  xii.  26,  27.  Seeing  that  less  is  at 
 first  propounded  sometime  than  intended,  and  the  main 
 thing  now  and  then  concealed,  as  these  examples  shew, 
 and  as  we  may  see  it  in  the  serpent,  that  grand  poli- 
 tician, unto  Eve  ;  let  men  learn  to  be  wise  to  sift  the 
 drift,  if  they  have  to  do  with  men  of  wisdom  and  of  a 
 deep  reach  ;  else  avoid  them,  if  their  own  apprehen- 
 sion be  too  shallow  to  conceive  them,  lest  by  credulity 
 they  be  overthrown.     But  it  may  here  be  asked,  see- 
 
 ing Boaz  did  propound  not  that  which  at  the  first  he 
 chiefly  aimed  at,  whether  it  be  lawful  so  to  do  ?  I 
 answer,  Yes  ;  for  to  propound  one  thing  before  an- 
 other is  not  evil,  neither  to  conceal  sometime  part  of 
 our  mind,  as  we  may  see  in  Samuel,  so  advised  by 
 God  himself  to  speak,  1  Sam.  xvi.  2,  yea,  that  may 
 be  sometime  spoken,  and  in  some  case,  which  may 
 seem  to  further  a  thing  in  hand,  and  yet  be  the  way 
 to  prevent,  and  tend  to  the  welfare  of  another,  as  the 
 counsel  of  Hushai  to  Absalom,  2  Sam.  xvii.,  which 
 counsel  was  not  to  overthrow  Absalom,  though  by  God's 
 hand  it  fell  out  so,  but  to  provide  for  the  safety  of 
 David,  and  to  cross  the  counsel  of  Ahithophel,  which 
 tended  to  the  utter  destruction  of  David,  the  Lord's 
 anointed  ;  which  was  honest  and  godly  policy,  in  which 
 no  evil  but  good  was  intended  of  Hushai  his  part, 
 which  differs  much  from  the  damnable  policy  of  Saul 
 and  Jeroboam,  which  subtle  men  most  commonly 
 follow  and  put  in  practice.  We  may  also  observe  here 
 maintenance  for  Naomi,  and  marriage  for  Ruth,  so  as 
 both  the  widows  were  cared  for  ;  for  of  widows  God 
 hath  ever  had  an  especial  care,  Exod.  xxii.  22,  23.  To 
 a  widow  must  Elijah  go  to  preserve  both  his  own  and 
 her  life,  1  Kings  xvii.  ;  for  a  widow  must  Elisha  work 
 a  miracle  to  discharge  her  debts,  2  Kings  iv.  1,  that 
 she  and  her  children  also  may  live.  For  widows  left 
 childless,  a  law  was  made  for  their  marriage,  Deut. 
 xxv.,  and  maintenance  allowed  for  such,  if  she  were  a 
 priest's  daughter,  when  she  returned  to  her  father's 
 house,  Lev.  xx.  13.  And  therefore  let  men  have 
 respect  to  the  widows,  as  James  exhorteth,  chap.  i. 
 27,  who  maketh  it  a  chief  sign  or  character  of  our  re- 
 ligion before  God. 
 
 The  wife  of  the  dead.  This  sheweth  how  Ruth  came 
 to  have  a  right  in  an  Israelite  to  marry  with  him,  be- 
 cause her  husband  was  an  Israelite ;  and  the  law  was, 
 that  the  widow  of  such  a  one  the  next  kinsman  should 
 marry,  if  he  died  without  issue.  But  yet  this  is  not 
 all,  for  Orpah  was  the  wife  of  the  dead  too  ;  she  was 
 married  to  Chilion,  brother  to  Mahlon ;  but  Ruth's 
 religion,  and  coming  with  Naomi  to  dwell  among  God's 
 people,  give  her  this  benefit  of  God's  law.  By  which 
 we  may  learn  that  religion,  and  not  any  earthly  privi- 
 lege, doth  interest  us  into  the  law  of  God  and  the 
 benefit  thereof ;  for  otherwise  Orpah  had  as  much  right 
 by  the  law  to  the  kinsman  and  to  Boaz  as  Ruth  had. 
 If,  therefore,  we  claim  a  benefit  by  the  word,  let  us  be 
 religious  ;  for  godliness  hath  the  promise  of  this  life, 
 and  the  life  to  come  ;  but  unto  the  wicked  no  hope,  so 
 long  as  they  so  remain,  but  to  them  the  threatenings 
 and  curses  be  due. 
 
 To  raise  up  the  name  of  the  dead  upon  his  inheri- 
 tance. This  was  Moses's  law,  Deut.  xxv.  5,  and  or- 
 dained for  divers  causes  :  first,  to  shew  that  by  death 
 the  right  of  inheritance  was  not  lost,  for  it  is  called 
 his  inheritance,  which  figured  out  this,  that  by  death 
 we  lose  not  our  right  of  heaven,  which  is  called  our 
 inheritance  ;    secondly,   to   provide  that   the   widow 
 
 422 
 
Ver.  6.] 
 
 BERNARD  ON  RUTH. 
 
 99 
 
 should   not  be  without   children,  thereby  typing  or 
 figuring  unto  us,  that  the  church  should  not  be  left 
 ban-en  ;  thirdly,  to  make  the  dead  to  live  again,  and 
 his  name  to  remain  among  such  as  were  in  the  land  of 
 the  living,  so  teaching  that  the  dead  should  rise,  and 
 enjoy  life  everlasting ;  fourthly,  to  preserve  the  name 
 of  the  dead,  Deut.  xxv.  6,  that  it  should  not  be  put 
 out,  so  giving  us  to  know,  that  God  keepeth  our  names 
 in  remembrance,  and  we  shall  not  perish  ;  fifthly  and 
 lastly,  to  preserve  the  honour  of  the  first  born,  when 
 he  that  was  begotten  by  the  kinsman,  was  to  bear  the 
 name  of  the  dead,  and  not  his  name  which  begot  him  ; 
 so  God  would  teach  us,  that  Christ,  the  first  begotten, 
 should  be  honoured,  and  such  as  were  begotten  by 
 spiritual  fathers,  the  ministers  of  the  word,  should 
 carry  Christ's  name,  and  from  him  be  called  Chris- 
 tians, and  not  by  the  name  of  their  teachers,  as  if  they 
 begot  people  to  themselves,  but  only  to  Christ,  to  keep 
 up  his  name  amongst  his  saints  for  ever.     Besides 
 these  ends,  and  this  typical  and  figurative  meaning, 
 we  may  observe  that,  by  Moses's  law,  kindred  were  to 
 uphold  the  name  of  their  house,  that  it  perished  not ; 
 for  it  was  a  great  curse  to  have  a  man's  name  rooted 
 out,  Ps.  cix.  13,  Jer.  xxii.  30.     And  though  that  law 
 do  not  bind  us,  yet  the  law  of  natural  love,  and  loving 
 respect  to  our  own  kindred,  the  name  and  credit  of 
 those  which  we  come  of,  yea,  and  the  honour  which 
 our  family  may  come  unto   by  obtaining  antiquity, 
 should  make  us  uphold  it ;  for  ancient  families  have  a 
 certain  honour  upon  them  for  antiquity's  sake,  though 
 otherwise   but  poor  and  mean.     Now,  to  keep  up  a 
 name,  and  that  in  good  credit,  we  must  observe  and 
 fulfil  these  things  :  First,  plant  religion,  and  keep  that 
 among  us,  for  so  God  will  uphold  and  strengthen  us, 
 and  bless  us  and  ours  :   '  The  godly  shall  be  had  in  an 
 everlasting  remembrance,  but  the  name  of  the  wicked 
 shall  rot.'     Secondly,  bring  up  our  children,  and  so 
 teach  them  to  bring  up  theirs,  in  honest  courses  and 
 callings,  and  not  to  let  them  live  idly  and  vainly  ;  for 
 nothing  prevents  evil  more,  nor  upholds  a  man's  estate 
 better,  than  to  live  with  industry  and  diligence  in  a 
 calling  ;  and  what  overthroweth  houses,  and  bringeth 
 men  to  ruin,  making  gallants  to  sell  away  their  inheri- 
 tances, but  that  they  have  been  idly  brought  up,  with- 
 out callings,  without  honest  employments  ?    Thirdly, 
 keep  our  genealogies,  from  our  ancestors,  and  the  in- 
 crease of  our  posterities,  to  behold  therein  the  Lord's 
 blessing,  and  to  rejoice  in  our  increasing  the  Lord's 
 church.  Fourthly,  we  must  help  them  up  again,  which 
 by  God's  hand  fall  into  decay.     Common  charity  and 
 natural  love  do  persuade  hereunto,  and  our  own  credit 
 also,  in  keeping  our  name  from  contempt,  if  that  re- 
 spect may  move  us  ;  for  the  more  poor,  the  less  esteem, 
 and  the  greater  contempt.     Fifthly,  we  must  labour  to 
 prefer  our  kindred  to  good  marriages,  to  good  places, 
 as  they  shall  be  fit,  and  occasions  offered,  as  far  forth 
 as  we  shall  be  able  to  the  utmost.     Sixthly,  we  must 
 love  one  another  entirely  ;  which  shall  appear,  first, 
 '    423 
 
 by  our  inquiring  after  one  another,  when  we  be  sepa- 
 rated ;  secondly,  by  visiting  one  another  near,  and 
 sending  one  to  another  further  off  ;  thirdly,  by  being 
 glad  to  see  any  of  them,  though  descended  many 
 degrees  from  us  :  for  the  further  off,  the  better  ap- 
 peareth  the  antiquity  of  our  kindred,  and  the  greater 
 increase  of  our  house  ;  fourthly,  by  being  desirous 
 that  one  should  make  use  of  another  before  any  other 
 whatsoever,  for  this  combineth  them  very  nearly  in 
 affection  ;  fifthly  and  lastly,  to  defend  them  in  their 
 just  causes,  and  to  be  as  one  man  to  preserve  them 
 from  WTongs  and  injuries  offered  them' unjustly.  This 
 do,  but  yet  only  as  far  as  may  stand  with  public  peace, 
 for  that  must  be  preferred  before  kindred,  yea,  and 
 our  own  estate  and  lives,  lest  we  run  into  factions  and 
 partakings,  and  so  cause  civil  dissension,  which  must 
 be  most  carefully  avoided  ;  but  otherwise,  being  no 
 breach  of  public  peace,  no  wreck  of  conscience,  no- 
 thing against  justice  and  legal  proceedings,  we  must 
 defend  them,  and  in  their  good  courses  uphold  them 
 in  love  and  charity.  If  every  house  and  family  would 
 do  thus,  should  not  men  be  happy  ?  should  not  every 
 one  rest  in  peace  under  his  own  vine?  The  rich  friends 
 would  supply  the  want  of  their  poor  kindred,  and  the 
 poor  would  honour  them,  and  lay  down  their  lives  for 
 them.  Charity  would  rule  as  queen ;  and  justice  would 
 sit  in  peace  ;  religion  would  flourish,  and  the  land 
 would  be  blessed,  and  people  made  renowned,  ad- 
 mired and  feared.  Before  I  end  this  verse,  here  it 
 may  be  asked,  Whether  the  law  of  Moses,  Deut. 
 xxv.  5,  mentioning  a  brother,  be  to  be  understood  of 
 natural  brethren,  or  only,  as  the  Hebrews  use  to 
 understand  brother,  a  near  kinsman,  and  not  a  natu- 
 ral brother  ? 
 
 An*.  It  is  to  be  understood  of  a  natural  brother,  for 
 the  law  was  in  use  before  it  was  written,  Gen.  xxxviii. 
 17,  18,  and  so  then  understood  by  Judah  and  Tamar, 
 God  dispensing  therewith  ;  and  Naomi  thus  understood 
 it  also,  chap.  i.  13,  though,  if  there  be  no  brother  J;he 
 nighest  kinsman  then  must  marry  the  widow.  There- 
 fore Ruth  claimed  it  of  Boaz,  and  Boaz  did  propound 
 it  to  the  nearer  kinsman.  Besides  these,  learned  men 
 do  take  the  law  to  be  so  meant. 
 
 Ver.  6.  And  the  kinsman  said,  I  cannot  redeem  it 
 for  myself,  lest  I  mar  mine  own  inheritance  ;  redeem 
 thou  my  right  to  thyself ;  for  I  cannot  redeem  it. 
 
 The  kinsman's  answer  to  Boaz  concerning  his  pro- 
 pounding of  Ruth  to  him.  He  refuseth  her,  and  giveth 
 his  reason  ;  then  he  resigneth  his  right  to  Boaz,  and 
 repeateth  again  the  words  of  refusal  as  a  reason  of  his 
 resignation. 
 
 And  the  Icinsman  said,  I  cannot  redeem  it  for  myself. 
 He  could  before  redeem  it,  but  now  he  saith  he  cannot. 
 He  loved  the  land,  and  in  that  respect  he  was  ready  to 
 fulfil  the  law ;  but  he  cared  not  for  the  woman,  the  poor 
 widow,  and  in  this  regard  the  law  was  not  respected  of 
 him.     So  we  see  how  that  worldlings  are  partial  obser- 
 
100 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 vers  of  God's  law :  some  part  they  take  and  some  part 
 they  leave,  even  as  it  liketh  them ;  they  look  to  the  bare 
 letter,  but  not  the  spiritual  meaning ;  they  shun  the 
 act,  but  for  words  and  thoughts  they  do  take  no  care ; 
 the  sins  in  the  grossest  kind  they  avoid,  but  the  lesser, 
 as  they  account  them,  the}7  make  little  or  no  conscience 
 of;  that  which  concerneth  their  pleasure  and  their  profit 
 according  to  the  law  they  are  ready  to  do,  but,  on  the 
 contrary,  where  the  law  crosseth  them,  that  they  cast 
 behind  them,  as  this  kinsman  here  ;  they  hate  popish 
 fasts,  but  love  drunken  feasts;  they  abhor  superstitious 
 worship  and  cost  about  it,  but  they  can  be  content  to 
 live  off  sacrilege  and  the  maintenance  due  to  ministers, 
 though  given  by  ancestors  to  the  church,  with  an  execra- 
 tion or  curse  upon  such  as  shall  change  them  to  any 
 other  use.  Other  men's  duties  they  can  hear  of,  and 
 urge  the  law  to  tbem,  but  to  be  told  of  their  own,  and 
 pressed  to  the  performance  thereof,  they  cannot  endure. 
 The  reasons  of  this  partiality  are  these :  First,  the  want 
 of  the  true  love  of  God,  and  reverent  fear  of  the  power 
 and  authority  of  the  lawgiver ;  for  where  this  love  and 
 fear  is,  there  will  be  respect  had  to  all  the  command- 
 ments, without  partiality,  as  we  may  see  in  David,  Ps. 
 cxix.  6,  and  in  other  holy  men  of  God.  Secondly,  the 
 unbridled  lust  of  man  unsubdued,  and  not  brought  into 
 the  obedience  of  Christ  by  the  power  of  the  word,  as 
 St  Paul  speaketh,  2  Cor.  x.  5  ;  for  if  the  word  ruled 
 in  their  hearts,  they  would  not  be  thus  partial  in  obey- 
 ing God's  will,  but  be  like  Zacharias  and  Elizabeth, 
 '  walking  in  all  the  commandments  of  God  unblame- 
 able,'  Luke  i.  G.  Thirdly,  their  love  of  pleasure  and 
 worldly  profit  more  than  God  himself,  which  appeareth 
 by  this,  that  they  will  lose  neither  of  these  for  religion's 
 sake.  Herod  will  do  many  things,  but  his  pleasure 
 with  Herodias  he  will  not  forego.  Ananias  and  Sapphira 
 will  give  much,  sell  all  to  give  to  the  church,  but  not 
 give  all ;  they  will  think  more  of  the  matter  than  give 
 away  all  at  once,  though  still  they  will  pretend  it. 
 Such  Herod -like  and  such  Ananiases  there  be,  which 
 have  not  denied  their  pleasures  nor  their  profits  for 
 religion's  sake,  which  therefore  maketh  them  partial  in 
 their  obedience  to  God.  Fourthly,  the  love  of  praises 
 of  men,  John  xii.  42,  43,  and  fear  of  them,  make  them 
 to  make  baulks  in  their  service  to  God,  now  omitting 
 this,  then  that,  and  here  trespassing,  and  there  offend- 
 ing against  the  law  ;  to  get  this  man's  praise,  and  not 
 to  displease  that;  being  bound  only  to  man,  but  loose 
 in  their  hearts  to  follow  their  own  wills  in  respect  of 
 any  conscience  towards  God.  Fifthly,  the  deadness 
 and  benumbedness  of  their  consciences  (for  want  of 
 looking  into  God's  law,  and  the  searching  out  of  their 
 ways  by  the  same),  which  never  troubles  them  for 
 neglect  of  their  duties,  nor  for  the  breach  of  any  part 
 of  the  law.  Sixthly,  a  carnal  persuasion  of  their  good 
 estate,  and  that  in  thus  doing  they  be  not  so  much  to 
 blame.  Because  they  thrive  in  the  world,  they  get  many 
 friends,  and  they  see  others  also  to  be  their  companions 
 with  them  herein  of  the  best  rank  in  the  world,  and 
 
 such  as  profess  to  be  better,  yet  are  taken  tardy  in  foul 
 faults  ;  and  therefore  are  they  hardened  hereby  in  this 
 their  halting  service  and  partial  obedience  to  God.  Let 
 us  take  knowledge  of  this  to  bewail  it,  then  to  remove 
 these  causes,  and  to  labour  for  the  contrary  graces,  that 
 we  may  serve  God  with  all  our  hearts.  Note  again  how- 
 he  saith,  I  cannot,  when  he  might  have  said,  I  will  not ; 
 but  hence  we  see  that  what  man  will  not  do,  that  he 
 excuseth  with  /  cannot  do.  So  did  the  high  priests 
 and  elders  answer  our  Saviour,  saying  they  could  not 
 tell,  Mat.  xxi.  27,  when  indeed  they  would  not  tell  him 
 what  they  thought  of  John's  baptism  ;  for  i"  cannot  is 
 a  more  modest  speech  than  /  will  not,  and  it  carrieth 
 ajreasonable  excuse  with  it ;  for  in  reason  we  think  that 
 what  a  man  cannot  do  he  should  not  be  urged  to  do, 
 and  therefore  do  men  use  to  say  they  cannot  do  that 
 which  they  have  no  will  to  do,  either  of  a  froward  spirit, 
 which  is  to  be  condemned,  or  upon  respect  of  some  in- 
 conveniences, which  may  in  some  sort  be  excused  with 
 I  cannot  do,  to  wit,  with  conveniency ;  but  this  must  not 
 excuse  or  hinder  our  duty  of  charity,  to  neglect  the  help- 
 ing of  our  brother  in  this  his  necessity,  or  to  omit  to  do 
 what  we  ought  or  may  well  do  ;  for  so  to  say  /  cannot 
 is  untruth  and  an  evil  excuse. 
 
 Lest  I  mar  mine  own  inheritance.  Thus  this  kinsman 
 excuseth  his  refusal  of  Ruth.  He  might  think,  perhaps, 
 being  a  worldling,  that  he  might  mar  it  if  he  married  a 
 young  woman,  and  so  be  overcharged  with  children,  or 
 that  in  inanyung  Ruth  he  should  be  burdened  with  poor 
 Naomi ;  or  he  having  children  by  another,  should  by 
 this  bring  a  new  charge  upon  him,  and  occasion  discord 
 by  children  of  divers  women,  which  seldom  agree,  as 
 may  be  seen  in  Ishmael  and  Isaac,  and  Jacob's  sons  ; 
 or  he  might  have  another  wife  (as  upon  this  place  some 
 do  note),  and  so  by  taking  this  the  house  might  be  filled 
 with  contention,  as  we  may  see  when  Abraham  took 
 Hagar  to  Sarah,  also  in  the  wives  of  Jacob,  Elkanah 
 his  two  wives,  and  as  is  very  like  between  the  wives  of 
 Lamech,  the  first  bigamist ;  or  lastly,  he  might  think, 
 having  a  good  inheritance  of  his  own,  by  taking  Ruth, 
 and  begetting  a  son  to  the  dead,  and  so  perhaps  having 
 no  more,  should  thereby  raise  up  the  name  of  the  dead 
 upon  his  inheritance,  and  want  one  for  his  own,  which 
 he  would  not  so  mar,  as  he  saith,  whatsoever  his  thought 
 was,  thus  to  move  him  to  speak.  We  may  learn  that 
 a  worldling  is  careful  to  preserve  his  outward  estate, 
 that  it  be  not  marred,  as  he  here  speaketh,  for  such  a 
 one  is  wise  in  his  generation ;  he  loveth  his  riches  and 
 wealth,  and  he  feareth  want,  and  it  is  not  amiss  to  care 
 to  get  honestly  and  to  preserve  our  lands  and  goods 
 when  we  have  them,  for  they  are  God's  gift,  and  we 
 are  made  his  stewards  over  them,  to  keep  them  carefully 
 and  to  employ  them  according  to  his  will,  and  not  after 
 his  lusts;  yea,  this  we  are  commanded  to  do,  and  urged 
 by  Solomon  thereto  by  many  reasons,  Prov.  xxvii.  23-27. 
 This  care  had  Abraham ,  Isaac,  Jacob,  Gen .  xxxiii.  13,14, 
 and  Naboth,  1  Kings  xxi. ;  and  the  apostle  telleth  us  that 
 every  one  is  to  provide  for  his  family,  1  Tim.  v.  8,  as  the 
 
 424 
 
Veb.  6.] 
 
 BERNARD  ON  RUTH. 
 
 101 
 
 good  housewife  doth,  Prov.  xxxi.  ;  and  parents  are  to 
 lay  up  for  their  children,  1  Cor.  xii.,  which  they  cannot 
 do  except  they  be  painful,  frugal,  aud  do  care  to  uphold 
 their  estates,  and  therefore  thus  far  a  worldling  is  not 
 to  be  reproved  ;  but  as  far  forth  as  he  careth  for  the 
 world  with  neglect  of  religion  in  himself  and  in  his 
 family  (whenas  first  we  must  seek  God's  kingdom,  as 
 Christ  commandeth,  Mat.  vi.  33,  and  that  in  the  first 
 and  not  in  the  last  place),  and  as  far  as  he  keepeth  it 
 with  shipwreck  of  conscience,  upholding  it  by  ill  means, 
 and  having  no  care  to  do  good  works  ;  which  two,  that 
 is,  the  neglect  of  God's  service  and  of  keeping  of  a 
 good  conscience,  if  they  be  avoided,  men  may  in  the 
 care  of  their  outward  estate  be  well  warranted  to  keep 
 and  prefer  God's  blessings  bestowed  upon  them,  ever 
 in  faith  to  God  and  love  to  our  brethren  ;  for,  with  all 
 care  we  ought  most  of  all  to  uphold  our  spiritual  estate, 
 that  we  mar  not  that  and  lose  our  hope  of  heaven,  but 
 let  the  care  of  the  one  put  us  in  mind  of  the  care  of  the 
 other,  as  every  way  more  excellent.  Note  farther  from 
 this  man,  that  worldlings  think  by  obeying  God's  law 
 they  shall  mar  their  earthly  estate,  that  religion  will 
 overthrow  them  ;  and  thus  they  imagine,  first,  because 
 they  see  God's  word  to  cross  their  worldly  courses, 
 whereby  they  do  use  to  get  and  uphold  their  estate, 
 which  indeed  cannot  stand  with  religion  pure  and  un- 
 defiled  before  God.  Secondly,  because  they  are  per- 
 suaded that  they  must  do  as  men  of  the  world  do,  else 
 they  shall  not  thrive,  howsoever  religion  itself  binds 
 them  to  the  contrary.  Thirdly,  because  they  trust  not 
 God,  nor  rely  upon  his  word.  Fourthly,  for  that  they 
 see  many  which  go  for  religious  men  to  be  poor,  and 
 not  to  thrive  as  they  do,  or  desire  to  do  in  the  world, 
 which  they  impute  to  their  overstrictness  in  religion, 
 and  therefore  do  conclude  with  themselves  that  to  live 
 after  the  rule  of  God's  word  is  the  next  way  to  beggary, 
 which  they  will  by  their  worldly  courses  prevent  if  they 
 can.  But  let  us  beware  of  such  atheistical  thoughts, 
 and  be  far  from  these  imaginations  of  worldlings,  first, 
 because  riches  are  from  God,  Deut.  viii.  18,  and  not 
 by  man ;  man  cannot  make  himself  rich  by  any  means 
 if  God's  common  blessing  be  not  assistant  thereto. 
 Experience  also  teacheth  us  this  :  when  we  see  men 
 industrious,  yea,  provident  and  wise  as  others,  yet  can 
 they  not  attain  the  half  that  others  come  to.  Secondly, 
 because  these  outward  blessings,  even  these  are  pro- 
 mised to  such  as  do  live  well  and  obey  God,  Deut. 
 xxviii.  Thirdly,  for  that  many  men  in  living  carefully 
 to  please  God  and  to  serve  him,  have  come  to  great 
 wealth,  as  we  may  read  of  Abraham,  Isaac,  Jacob, 
 Joseph,  Job,  Boaz  here,  David,  Jehoshaphat,  and 
 many  others.  Fourthly  and  lastly,  for  that  men  by 
 their  rebellion  against  God  have  lost  great  estates,  and 
 deprived  themselves  thereof,  and  their  posterity,  by 
 their  wickedness,  as  is  evident  in  the  example  of  Saul, 
 Jeroboam,  and  others.  And  therefore  let  us  not  think 
 our  worldly  estate  to  become  worse  by  careful  living 
 after  God's  laws,  but  rather  better  and  more  sure,  as 
 425 
 
 Job's  was,  about  whom  the  Lord  made  a  hedge  for  his 
 safety.  And  remember  for  a  conclusion,  that  such  as 
 fear  the  Lord  shall  want  nothing  that  is  good.  '  0 
 taste  and  see,'  saith  David,  Ps.  xxxiv.  8-10,  '  that 
 the  Lord  is  good !  Blessed  is  the  man  that  trusteth  in 
 him.  0  fear  the  Lord,  ye  his  saints,  for  there  is  no 
 want  to  them  that  fear  him  !  The  young  lions  lack 
 and  suffer  hunger,  but  they  that  seek  the  Lord  shall 
 not  want  any  good  thing.'  Note  thirdly  hence  from 
 these  words  of  the  kinsman,  that  the  fear  of  worldly 
 loss  in  a  man's  outward  estate  maketh  him  neglect 
 the  law  of  God,  as  this  man  doth  here  ;  for  God's  word 
 prevaileth  not ;  it  hath  not  a  commanding  power  over 
 the  conscience  of  a  covetous  man,  because  his  heart  is 
 glued  to  his  riches,  Luke  xviii.  22,  23 ;  a  base  fear 
 through  unbelief  possesseth  him  that  he  himself  may 
 come  to  want,  and  the  love  of  riches  so  betwitcheth 
 him  as  he  valueth  them  above  the  Lord's  precepts, 
 contrary  to  David's  account  of  God's  word,  Ps.  cxix. 
 72,  103,  111,  and  xix.  9.  That  we  may  become, 
 therefore,  obedient  to  God's  law,  let  us  cast  off  this 
 atheistical  and  heathenish  fear. 
 
 Redeem  thou  my  right  to  thyself.  The  kinsman  is 
 here  willing  that  Boaz  should  take  his  right ;  that 
 which  before  he  said  he  would  redeem  himself,  now  he 
 is  contented  that  another  should  redeem  it.  So  world- 
 lings are  content  to  yield  sometimes  their  right  unto 
 others,  as,  namely,  that  which  they  cannot  come  by, 
 that  which  they  cannot  keep,  that  which  they  cannot 
 have  but  with  more  cost  than  the  thing  is  worth  ;  or 
 when  by  getting  a  little  there  is  hazard  to  lose  much, 
 and  likewise  that  which  for  present  fear  they  yield 
 unto,  as  Benhadad  did  restore  cities  unto  Ahab,  1 
 Kings  xx.  34,  because  he  was  in  his  hand,  and  in  peril 
 of  his  life,  which  he  would  by  that  means  redeem. 
 Otherwise,  worldlings  willingly  forego  nothing.  There- 
 fore their  yielding  of  their  right  at  any  time  upon  the 
 foresaid  by-respect  is  not  thanks  worthy. 
 
 For  I  cannot  redeem  it.  None  but  can  pretend 
 some  excuse  or  other  why  they  do  not  what  they 
 ought.  In  this  man  may  we  observe  two  things,  in- 
 constancy and  want  of  charity,  for  before  he  would 
 redeem  it,  now  he  will  not ;  before,  yea ;  now,  nay. 
 Three  things  make  men  inconstant.  First,  levity  of 
 mind  ;  this  is  a  natural  infirmity,  and  to  be  pardoned. 
 Secondly,  ignorance  and  want  of  foresight  of  the  in- 
 conveniences, which  maketh  him  rash  at  first  and  to 
 repent  afterwards,  and  so  to  change  his  mind,  as  this 
 kinsman  doth.  This  is  somewhat  excusable,  though 
 not  altogether  without  blame,  for  a  man  is  to  do  that 
 which  is  gone  out  of  his  mouth,  though  it  be  to  his 
 own  hindrance,  Ps.  xv.,  if  nothing  else  hinder  the  per- 
 formance. Thirdly,  dishonesty,  which  is  when  a  man 
 maketh  no  conscience  of  anything  he  saith  or  doth, 
 but  as  he  seeth  advantage  therein  to  himself;  saying 
 and  gainsaying,  doing  and  undoing  as  he  seeth  it  to  tend 
 to  his  own  profit.  This  is  flat  knavery,  and  justly  to 
 be  condemned.     Of  this  we  must  take  serious  know- 
 
102 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 ledge,  and  bewail  the  first  in  us,  prevent  the  second  by 
 good  consideration  and  deliberation,  and  hate  the  last 
 as  detestable  falsehood  and  dishonesty,  not  to  be  prac- 
 tised among  Christians.  Uncharitableness  in  this 
 kinsman  herein  appeareth,  that  he  hath  no  care  of  the 
 name  of  the  dead,  nor  respect  unto  the  two  poor 
 widows,  Naomi  and  Kuth.  The  land  he  loved  and 
 liked  well,  but  the  women  he  would  have  nothing  to 
 do  with ;  he  had  a  mind  to  enrich  himself  in  worldly 
 substance,  but  he  had  no  will  to  shew  mercy  to  the 
 poor,  for  a  worldling  thinks  himself  born  for  himself, 
 seeking  his  own  good,  but  not  the  good  of  another, 
 contrary  to  the  true  property  of  charity,  1  Cor.  xiii. 
 This  uncharitableness  must  we  take  heed  of,  and 
 abandon  self-love,  the  true  cause  thereof,  and  labour  for 
 charity,  the  evidence  of  our  faith  in  God  and  true  union 
 with  our  brethren  in  Christ. 
 
 Ver.  7.  Noiv  this  ivas  the  manner  informer  time  in 
 Israel,  concerning  redeeming,  and  concerning  chang- 
 ln9ifor  to  confirm  all  things  ;  a  man  plucked  off  his 
 shoe,  and  gave  it  to  his  neighbour  :  and  this  was  a  tes- 
 timony in  Israel. 
 
 These  words  are  a  declaration  of  a  custom  in  Israel, 
 and  brought  in  here  to  shew  the  reason  of  the  kinsman 
 his  drawing  off  his  shoe  in  the  verse  following.  In 
 this  note  the  antiquity  of  this  custom  ;  also,  where, 
 about  what,  to  what  end,  what  it  was,  and  the  ratifi- 
 cation. 
 
 Now  this  ivas  the  manner  in  former  time.  It  was 
 no  new  device,  but  an  old  custom,  though  nowhere  in 
 Scripture  mentioned  before.  In  commending  this 
 custom  from  antiquity,  we  see  that  antiquity  hath  ever 
 been  of  credit  to  commend  a  thing  unto  us.  By  this 
 the  prophet  commendeth  religion  and  worship  of  God 
 to  the  people,  Jer.  vi.  16 ;  and  by  this  prevailed  the 
 scribes  and  pharisees  with  their  traditions,  by  saying 
 it  was  said  of  old,  and  done  by  the  forefathers,  Mat. 
 vi.,  xv.  Thus  the  papists  seek  to  grace  their  super- 
 stition and  will-worship,  for  that  which  is  of  old  hath 
 many  approvers  of  all  sorts,  which  maketh  it  to  be  of 
 such  estimation.  Seeing  this  is  so,  let  us  learn  to 
 know  true  antiquity  from  counterfeit,  the  antiquity  of 
 truth,  which  is  of  God,  and  that  of  error,  which  is  of 
 the  devil ;  and  that  which  we  find  to  be  antiquity  of 
 truth,  that  to  uphold,  and  to  reject  the  other ;  so  shall 
 we  approve  of  the  truth  of  our  religion  as  most  ancient, 
 and  renounce  popery  as  a  new  novelty,  and  a  religion 
 sprung  up  but  of  late.  This  should  also  make  us  to 
 be  wary,  and  to  take  good  heed  that  we  ascribe  not 
 the  name  of  antiquity  to  anything  but  that  which  may 
 be  proved  to  be  sound  and  orthodox,  yea,  albeit  being 
 a  thing  but  indifferent,  lest,  if  it  be  evil,  we,  by  attri- 
 buting antiquity  thereunto,  do  credit  and  add*confir- 
 mation  unto  it  by  speaking  thereof  as  being  ancient ; 
 and  when  we  so  inform  others,  when  we  approve  of  it, 
 and  practise  it,  and  instruct,  teach,  and  allow  our 
 children  so  to  think  and  do,  if  the  thing  be  good  and 
 
 of  approved  antiquity,  it  is  well  done  so  to  speak  and 
 practise  ;  but  if  evil,  we  do  amiss  in  misleading  others, 
 by  gracing  any  way  such  a  tbing  with  the  credit  of 
 antiquity,  whenas  we  rather  should  use  all  means  to 
 disannul  and  cancel  the  same. 
 
 In  Israel.  Old  customs  have  prevailed  amongst 
 God's  people,  both  civil  and  religious  customs,  John 
 xviii.  39,  and  that  both  good  and  bad.  Good  the 
 godly  have  observed,  as  did  Joseph  and  Mary,  Luke 
 ii.  27,  42.  Bad  the  people  have  followed,  such  as  were 
 and  be  addicted  to  the  will  of  men,  and  to  the  examples 
 of  their  forefathers,  Jer.  xliv.,  to  great  and  learned 
 men's  practices,  2  Kings  xvii.  34,  40,  being  led  by 
 their  own  bringing  up  to  follow  the  opinion  of  the 
 most,  and  not  to  be  guided  by  the  law  and  precepts 
 of  God.  Thus  were  the  high  places  kept  up  in  Judea, 
 the  golden  calves  worshipped  in  Dan  and  Bethel ;  so 
 popish  customs  having  taken  place,  we  find  hard  to 
 be  removed ;  and  heathenish  customs  sometimes 
 among  the  ignorant  and  vulgar  people  are  kept  and 
 observed  in  divers  things  at  some  seasons  of  the  year, 
 of  which  in  this  clear  light  of  the  gospel  Christians 
 should  be  ashamed.  Some  customs  are  not  to  be  con- 
 demned simply,  but  only  in  regard  of  the  abuse  ;  as  for 
 friends  to  meet  and  feast,  to  make  a  feast  at  weddings, 
 Judges  xiv.  10 ;  to  rejoice,  to  sing,  to  play  on  instru- 
 ments, yea,  sometime  to  dance,  Jer.  xxxi.  4,  so  it  be 
 that  the  Lord's-day  be  not  profaned,  nor  made  the 
 appointed  day  for  these  things,  as  most  commonly  it 
 hath  been,  Isa.  lviii.  13,  for  that  day  is  set  apart  for 
 better  ends  and  holy  purposes  ;  also,  so  that  modera- 
 tion be  used  herein,  as  in  feasting,  to  avoid  drunken- 
 ness and  gluttony  ;  in  mirth,  wanton  songs,  lascivious 
 speeches,  abuse  of  God's  name  and  his  word ;  and  in 
 dancing,  the  mixed  companying  of  men  and  women,  for 
 in  Israel  the  women  danced  together,  Judges  xi.  34 
 and  xxi.  31,  1  Sam.  xviii.  6,  Jer.  xxxi.  13,  and  the 
 men  alone.  As  for  the  other,  it  is  an  allurement  to 
 vanity  and  foil}',  as  daily  experience  may  teach  them 
 that  impudently  will  gainsay  the  same.  So,  then,  let 
 us  distinguish  customs,  and  as  they  be  good  so  use 
 them  ;  if  otherwise,  cut  them  off,  and  suffer  not  an 
 ungodly  custom  to  have  any  authority,  or  to  be  a  law 
 in  thine  heart,  for  ofttimes  evil  customs  do  over- 
 master good  customs.  Wherefore  let  Hagar  be  ex- 
 pelled, that  the  promised  seed  may  have  his  right  and 
 place. 
 
 Concerning  redeeming,  and  concerning  changing.  Of 
 redeeming  land,  buying  and  selling,  before  hath  been 
 spoken.  Here  is  mention  of  the  exchange  of  one  for 
 another,  as  Ahab  offered  unto  Naboth,  in  which,  as  in 
 the  other,  equity  is  to  be  observed.  These  words 
 brought  in  here  shew  about  what  matters  this  ancient 
 custom  was  observed,  namely,  in  and  about  matters  of 
 the  world.  In  which  they  had  their  liberty,  as  we 
 have  now  in  these  things,  and  not  to  be  found  fault 
 with  or  disallowed ;  neither  need  men  to  have  any 
 scruple  in  using  them,  nor  to  call  them  into  question, 
 
 426 
 
Ver.  8.J 
 
 BERNARD  ON  RUTH. 
 
 103 
 
 when  they  see  not  therein  any  apparent  impiety  or 
 gross  superstition. 
 
 For  to  confirm  all  things.  To  wit,  which  was  done 
 or  spoken  touching  the  redemption  or  change.  So 
 here  is  the  end  of  the  ceremony  for  civil  use,  not  for 
 superstition.  It  was  for  confirmation  and  establish- 
 ing of  the  right  of  one  upon  another,  for  custom  is  as 
 a  law  binding  one  to  another  in  that  which  is  done 
 according  to  that  custom.  It  is  good,  therefore,*  to 
 take  heed  how  we  settle  a  custom. 
 
 A  man  plucked  off  his  shoe,  and  gave  it  to  his  neigh- 
 hour.  Tbis  was  the  custom  or  the  ceremony  used 
 according  to  the  custom  then  in  Israel  about  such 
 things.  Several  countries  have  several  customs.  We 
 deliver  up  our  right  by  taking  up  a  piece  of  earth,  and 
 do  lay  it  upon  the  deed  or  writing  when  we  give  up 
 our  right  in  freehold ;  in  some  places  by  a  straw  in 
 copyhold  land  ;  some  pull  off  a  glove.  Here  is  pluck- 
 ing off  a  shoe,  to  signify  by  the  shoe  his  right  to  the 
 land,  by  plucking  off  his  will  to  forego  it,  by  giving  it 
 to  his  neighbour  the  resigning  of  his  right,  so  as  the 
 ceremony  lively  setteth  out  the  thing.  But  it  will  be 
 asked,  Why  was  a  shoe  used  in  this  ?  It  may  be  to 
 note  that  the  man  acknowledged  hereby  that  now  he 
 had  no  right  to  set  his  foot  upon  it  without  the  leave 
 of  the  other  ;  according  to  that  with  us,  no  man  hav- 
 ing a  right,  without  the  owner's  good  will,  so  much  as 
 to  walk  over  another  man's  ground ;  but  if  he  will  he 
 may  commence  a  suit  against  him  de  pedibus  ambu- 
 landis :  but  such  extremity  is  utterly  void  of  charity, 
 and  to  be  hated  among  Christians. 
 
 And  this  tvas  a  testimony  in  Israel.  This  act  made 
 good  the  bargain  of  sale  or  exchange  in  Israel,  for  a 
 common  custom  maketh  sure  a  thing  delivered  accord- 
 ing to  that  custom  where  it  is  of  force  and  use.  The 
 practice  of  that  custom  shall  testify  against  them,  and 
 confirm,  their  deed,  where  that  custom  is  in  use,  for 
 many  customs  are  in  many  places  and  do  differ.  Let 
 therefore  such  a  custom  be  carefully  observed,  and  be- 
 ware of  the  breach  thereof. 
 
 Ver.  8.  Therefore  the  kinsman  said  unto  Boaz,  Buy 
 it  for  thee;  so  he  drew  off  liis  shoe. 
 
 This  is  a  conclusion  of  the  bargain  between  them. 
 Shewing  what  the  kinsman  both  spake  and  did,  grant- 
 ing Boaz  liberty  to  buy  it,  and  observing  the  custom 
 amongst  them,  to  ratify  the  same  in  the  resigning  of 
 his  right. 
 
 Therefore  the  kinsman  said  unto  Boaz.  That  is,  be- 
 cause he  said  he  could  not  redeem  it,  he  saith  to  Boaz, 
 Buy  thou  it ;  and  because  the  custom  was  so  he  drew 
 off  his  shoe,  for  this  word  therefore  hath  reference  to 
 both  clauses.  Here  is  a  worldly  man,  yet  he  dealeth 
 in  the  resigning  of  his  right  very  honestly,  and  so  as 
 by  law  and  custom  the  same  might  be  confirmed  and 
 made  good  to  Boaz.  Hereby  we  see  that  some  men 
 out  of  common  honesty,  being  worldlings,  will  so  pass 
 away  their  right  to  another  as  it  shall  stand  good  by 
 427 
 
 law  to  thern,  for  they  will  observe  in  such  things  moral 
 honesty.  They  love  their  credit  before  men,  they 
 care  to  preserve  such  just  dealing  for  their  more  free 
 commerce  with  others,  and  to  prevent  future  troubles, 
 which  they  might  occasion  otherwise  by  any  trick  of 
 dishonesty  when  it  should  appear.  This  we  find  true 
 by  experience  among  ourselves,  which  is  very  praise- 
 worthy, and  a  comdemning  of  such  as  pretend  a  greater 
 show  of  piety,  but  have  not  half  the  honesty  which 
 some  civil  worldly  men  have  ;  for  if  we  pass  an  estate 
 to  any,  why  should  we  not  make  the  purchase  good  to 
 the  utmost  according  to  law  ?  Honesty  and  equity 
 require  it  at  our  hands,  if  we  be  not  deceivers,  as  some 
 be,  who  make  sale  of  that  which  secretly  they  have 
 conveyed  to  others  before  ;  which  practice,  yea,  and 
 every  such  like  deceitful  dealing,  is  very  theft  and 
 damned  villany. 
 
 Buy  it  for  thee.  Before  the  kinsman  in  verse  6 
 willeth  Boaz  to  redeem  it  to  himself,  here  he  saith, 
 Buy  it ;  so  that  to  redeem  was  to  buy  the  inheritance, 
 of  which  somewhat  in  the  next  verse. 
 
 So  he  drew  off  his  shoe.  Thus  he  observed  the 
 custom,  to  confirm  the  right  unto  Boaz.  Two  things 
 are  here  done  to  put  over  his  right :  first,  his  word, 
 and  then  his  deed.  One  was  not  enough  to  convey  it 
 over  unto  Boaz,  therefore  both  are  conjoined.  So  doth 
 the  Lord  deal  with  us  in  giving  us  a  right  in  the  eternal 
 inheritance.  He  giveth  first  his  word,  then  his  deed, 
 setting  to  his  hand  and  seal  to  confirm  his  word,  which 
 internally  is  the  Spirit  and  heavenly  graces  thereof, 
 externally  the  sacraments ;  so  that  which  is  bought  by 
 Christ  is  conveyed  unto  us.  God  giveth  us  good 
 assurance,  as  here  the  kinsman  to  Boaz.  Good 
 assurance  is  to  be  given  and  taken  in  passing  of  right 
 from  one  to  another,  Gen.  xxiii.  18,  Jer.  xxxii.  6-8. 
 It  is  honesty  on  the  one  side,  and  wisdom  on  the  other. 
 And  thei-efore  herein  let  us  be  both  honest  and  wise. 
 But  now  for  plucking  off  the  shoe,  we  must  know  that 
 we  find  it  two  ways  used,  religiously  and  civilly. 
 Religiously,  in  reverence  to  God,  as  did  Moses,  Exod. 
 iii.  5,  and  Joshua,  chap.  v.  15,  in  drawing  near  unto 
 him,  which  signifieth  the  putting  off  of  foul  and  carnal 
 affections,  and  to  draw  near  with  a  pure  heart  unto 
 God ;  and  in  witness  of  great  humility,  as  David  did, 
 2  Sam.  xv.  30,  acknowledging  a  sensible  feeling  of  the 
 heavy  hand  of  God,  and  his  afflicted  estate  then,  which 
 by  sin  he  had  justly  brought  upon  himself,  Isa.  xx.  2. 
 Civilly,  this  plucking  or  putting  off  the  shoe  was,  first, 
 for  conveniency  to  wash  the  feet;  next,  for  confirma- 
 tion of  sale  of  land,  as  here ;  and,  thirdly,  for  disgrace, 
 when  the  kinsman  would  not  perform  the  part  of  a 
 kinsman  according  to  the  law  of  Moses,  Deut.  xxv.  9. 
 This  is  not  here  meant;  for  by  the  law  the  woman, 
 after  she  had  claimed  marriage  of  the  kinsman  pri- 
 vately, then  also  she  complained  to  the  magistrate. 
 If  the  kinsman  should  refuse  to  do  the  office  of  a 
 kinsman,  then  is  she  to  pluck  off  his  shoe,  and  spit  in 
 his  face,  which  some  expound  to  spit  before  his  face. 
 
](U 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 But  here  is  a  voluntary  plucking  on'  of  his  own  shoe, 
 and  also  the  former  verse  sheweth  it  to  be  a  custom 
 touching  redeeming  and  changing;  and  thereupon  the 
 kinsman  useth  it  to  resign  his  right,  and  to  confirm  it 
 unto  Boaz,  and  not  as  an  act  of  disgrace  to  himself, 
 for  not  yielding  to  do  the  kinsman's  part,  which  was 
 not  claimed  at  his  hands  by  Ruth  either  privately  or 
 before  authority ;  and  therefore  I  take  that  this  putting 
 off  the  shoe,  and  that  spoken  of  in  the  law  of  Moses, 
 Deut.  xxv.,  are  not  one  and  the  same. 
 
 Ver.  9.  And  Boaz  said  unto  the  elders,  and  unto  all 
 the  people,  Ye  are  witnesses  this  day,  that  I  have  bought 
 all  that  was  Elimcleclis,  and  all  that  was  Chilion  s  and 
 Mahlons,  of  the  hand  of  Naomi. 
 
 Boaz  here  taketh  witness  of  that  which  is  done. 
 The  witnesses  are  the  elders  and  the  people;  the 
 matter  which  they  are  to  be  witnesses  of  is  the  sale 
 of  all  the  land  of  Elimelech,  Chilion,  and  Mahlon,  and 
 the  purchase  thereof  at  Naomi  her  hand ;  the  kinsman 
 resigning  his  right  to  him,  that  he  might  buy  it  to 
 himself. 
 
 And  Boaz  said  unto  the  elders,  and  unto  all  the 
 people.  Boaz  esteemeth  of  the  elders  as  men  in  au- 
 thority ;  but  yet  he  neglecteth  not  the  people,  whom 
 also  he  calleth  upon  to  be  witnesses  also.  This  was 
 his  wisdom,  to  procure  love  of  all,  as  appeareth  by 
 their  prayer  made  for  him  afterwards,  ver.  11.  Here 
 in  this  verse,  and  the  rest  following,  we  may  see  the 
 happy  success  of  that  which  Boaz  took  in  hand ;  for 
 it  was  a  good  matter,  for  a  good  end,  and  done  in  a 
 right  manner.  Now,  when  a  thing  which  is  lawful  is 
 taken  in  hand,  and  done  well,  to  a  right  end,  there 
 may  be  expected  a  good  issue ;  as  may  be  seen  in 
 David's  setting  upon  Goliath.  It  was  an  honourable 
 attempt,  the  manner  of  his  proceeding  was  lawful,  he 
 waited  for  it,  and  had  public  authority  to  set  him  for- 
 ward, and  the  end  was  God's  glory  and  safety  of  Israel ; 
 for  God  is  with  such,  and  his  power  shall  assist  them, 
 and  his  favour  shall  give  them  good  success,  as  he 
 promiseth  unto  such.  And  therefore,  if  we  would 
 prosper,  let  us  observe  these  things  in  our  attempts  ; 
 for  if  the  end  be  good  in  thy  intendment,  and  the  thing 
 unlawful,  the  act  is  sinful ;  if  the  matter  be  good,  and 
 the  end  sinister,  this  marreth  the  matter ;  but  if  the 
 matter  and  end  be  as  they  should  be,  yet  if  the  manner 
 be  amiss,  we  may  for  this  miscarry,  as  we  see  in 
 David's  removing  of  the  ark,  2  Sam.  vi.  6,  1  Chron. 
 xv.  13.  This  let  us  observe  in  coming  to  the  word 
 and  sacrament,  1  Cor.  xi. 
 
 Ye  are  witnesses  this  day.  Boaz  saith  that  they  are 
 witnesses,  for  that  they  saw  and  heard  what  was  done 
 at  that  time,  in  that  assembly,  between  him  and  the 
 kinsman ;  so  as  wo  see  that  what  men  come  for,  and 
 are  called  to  see  and  hear,  that  are  they  witnesses  of; 
 so  saith  he,  and  they  also  confess  it  in  verse  11.  By 
 this  may  we  know  who  to  produce  for  fit  witnesses  in 
 a  matter,  such  as  personally  are  seers  and  hearers  of 
 
 that  which  they  testify ;  and  as  they  be  fit  witnesses, 
 so  then  are  they  sound  and  faithful,  if  they  will  truly 
 and  without  respect  of  person  affirm  that  for  truth 
 which  they  know  to  be  so ;  for  it  is  one  thing  to  be  a 
 fit  witness  in  respect  of  a  man's  knowledge,  and  an- 
 other thing  to  be  a  faithful  witness,  to  speak  truly 
 what  he  knoweth.  Seeing  what  we  see  and  hear 
 maketh  us  fit  to  be  produced  for  witnesses,  when 
 occasion  shall  serve,  let  us,  in  matters  of  moment, 
 for  upholding  of  truth,  justice,  and  peace,  observe 
 well  what  we  do  see  and  hear,  that  we  may  be  true 
 and  faithful  witnesses,  to  maintain  truth,  justice,  and 
 peace,  without  all  partiality. 
 
 That  I  have  bought  all  that  was  ElimelecKs,  and 
 all  that  was  Chilion  s  and  Mahloris.  Here  is  shewed 
 whereof  they  were  witnesses ;  one  thing  is  here  speci- 
 fied, the  other  in  the  next  verse.  This  here  is  of  the 
 purchase  of  land,  whereunto  he  calleth  them  to  be 
 witnesses,  for  better  confirmation  of  the  land,  and 
 the  right  thereof  to  himself;  for  witnesses  are  for  to 
 establish  a  matter,  Deut.  xix.  15.  |  So  we  see  in  Boaz 
 a  care  to  make  sure  the  estate.  A  wise  man  will  seek 
 to  make  sure  that  which  he  purchaseth;  as  Abraham 
 also  did,  Gen.  xxiii.,  and  Jeremiah,  Jer.  xxxii.  10,  11, 
 25,  who  had  for  confirmation  of  the  land,  first,  the 
 evidence  drawn ;  then  the  same  sealed ;  thirdly,  the 
 same  done  according  to  law  and  custom;  and,  lastly, 
 before  witnesses.  Thus  the  Scripture  commendeth 
 unto  us  a  care  herein  from  these  examples  ;  it  is 
 wisdom  and  prudence  to  secure  our  estates  in  the  best 
 manner,  so  it  be  just  and  honest,  for  so  shall  we  pre- 
 vent future  contentions  which  after  might  rise  about 
 it.  And  if  ever  men  had  cause  to  look  about  them  in 
 any  age,  now  they  have;  for  it  may  be  said,  as  Jere- 
 miah said  in  his  time,  chap.  ix.  4,  '  Take  ye  heed 
 every  one  of  his  neighbour,  and  trust  ye  not  in  any 
 brother  ;  for  every  brother  will  utterly  supplant.' 
 Here  may  be  noted  Boaz  his  uprightness  also,  who 
 desireth  to  have  others  to  take  notice  of  his  doings, 
 and  to  have  that  public  which  should  be  public ;  for 
 an  honest  mind  is  desirous  to  be  public  where  the 
 matter  requireth  it,  as  in  buying  and  selling  of  land, 
 in  the  course  of  justice,  in  the  ministry  of  the  word, 
 in  solemnising  of  marriage,  and  such  like.  It  argueth 
 an  honest  intention,  not  caring  who  seeth  it ;  it  will 
 clear  him  of  the  slander  or  suspicion  of  fraud  and  cir- 
 cumvention. And  therefore  in  such  cases  labour  to 
 be  public,  for  only  they  which  do  evil,  or  intend  it, 
 hate  the  light;  honest  minds  care  not  who  seeth  them. 
 It  is  no  good  sign  of  a  good  intent  when  buyers  will 
 mark*  in  secret  to  buy  lands  of  others,  of  such  as  be 
 young  prodigals  or  old  spendthrifts,  or  such  as  must 
 sell  for  need ;  for  those  hope  to  make  a  prey,  and  to 
 get  that  for  a  little  which  is  worth  much.  But  such 
 gain  is  unjust ;  and  where  fraud  and  oppression  is, 
 there  will  God  be  an  avenger,  1  Thes.  iv.  Lastly, 
 note  hence,  that  it  is  lawful  for  a  rich  man  to  buy 
 *  That  i«,  '  traffic,'  hence  '  market.' — Ed. 
 
 428 
 
Ver  ]0.] 
 
 BERNARD  ON  RUTH. 
 
 105 
 
 land  of  others  when  it  is  offered,  as  here,  whenas  also 
 need  is  of  some  parcel  for  a  special  use ;  as  Abraham 
 did  buy  a  burying-place,  Gen.  xxiii. ;  and  Omri,  the 
 hill  of  Samaria,  1  Kings  xvi.  24 ;  and  when  it  is  for 
 good  uses,  Lev.  xxvii.  22,  as  for  the  maintenance  of 
 God's  public  worship,  to  build  an  altar,  as  Jacob,  Gen. 
 xxxiii.  19,  and  David,  2  Sam.  xxiv.,  did;  so  now  to 
 buy  land  for  maintenance  of  the  word,  for  schools  of 
 learning,  for  hospitals,  and  to  set  poor  on  work. 
 Again,  he  may  buy  to  help  a  poor  man  that  for  need 
 must  make  sale  to  supply  his  want  with  money;  but 
 such  a  purchase  must  be  made  in  mercy,  in  great 
 equity,  and  without  oppression,  in  the  fear  of  God, 
 Lev.  xxv.  14-17,  25.  And,  thirdly,  when  the  sales- 
 man is  his  kinsman,  then  to  buy  as  a  friend  and  kins- 
 man, to  preserve  the  land  in  their  name,  but  especially 
 to  do  the  kinsman  good ;  and  that  in  two  things,  in 
 giving  to  the  utmost  what  it  is  wortb,  and  in  being 
 ready  at  all  times  to  let  him  redeem  it  again,  if  ever 
 he  shall  be  able.  Thus  may  a  rich-landed  man  buy 
 land  ;  but  here  he  must  take  heed,  first,  that  he  entice 
 not  others  to  make  sale  of  their  estates  which  be  not 
 willing  thereto,  as  Abab  did,  1  Kings  xxi.  2,  4,  which 
 wrought  that  mischief  which  afterwards  ensued. 
 Secondly,  that  he  make  not  a  prey  of  a  poor  man, 
 not  of  any  other  which  standeth  in  need  to  sell,  Lev. 
 xxv.  14.  Thirdly,  that  he  buy  not  upon  a  greedy 
 desire,  and  an  insatiable  covetousness,  to  have  all 
 about  him  ;  for  the  prophet  denounceth  a  woe  and 
 judgments  against  such,  Isa.  v.  8-10.  Fourthly, 
 that  he  buy  not  in  the  days  of  a  general  calamity,  but 
 rather  employ  his  money  in  works  of  mercy.  This 
 was  a  virtue  in  Nehemiah,  chap.  v.  16.  They  there- 
 fore err  who  think  they  may  buy  as  much  as  they  can 
 if  they  have  money,  conceiving  no  other  use  thereof 
 but  to  buy  and  purchase  therewith  only  for  themselves, 
 to  make  themselves  great.  And  this  reproveth  those 
 which  are  so  greedy  of  buying  land,  as  they  run  into 
 the  usurers'  books  and  borrow  what  they  may  to  pur- 
 chase, till  the  use  of  the  money  eat  up  a  good  part  of 
 the  land,  and  themselves  at  the  last  become  beggars, 
 and  so  leave  their  children  poor,  their  friends  in  bonds, 
 and  not  a  few  lenders  perhaps  in  the  lurch.  Such  is 
 the  fruit  of  a  greedy  covetousness.  But,  we  may  say, 
 as  it  is  lawful  to  buy,  so  is  it  lawful  to  sell.  True, 
 of  which  before  somewhat  is  spoken  already,  yet  here 
 a  little  more  of  the  same  matter.  A  man  may  sell  to 
 sustain  his  poverty  happening  by  God's  hand,  as  did 
 the  Egyptians,  Gen.  xlvii.  18,  20 ;  to  recover  their 
 livelihood  and  health,  as  did  the  diseased  woman, 
 Mark  v.  25 ;  to  pay  debts,  as  did  the  poor  widow, 
 2  Kings  iv.  7,  to  be  free  from  bondage,  and  to  save 
 her  life.  For  goods  and  lands  are  for  our  use  ;  and 
 liberty,  life,  health,  and  credit  are  more  to  be  esteemed 
 than  any  lands  or  possessions.  A  man  may  also  sell 
 to  others  for  their  need,  as  Ephron  sold  to  Abraham 
 a  field.  Gen.  xxiii.;  Hamor  to  Jacob,  Gen.  xxxiii.; 
 and  Araunah  to  David,  2  Sam.  xxiv.  And,  thirdly, 
 420 
 
 for  to  relieve  the  want  of  their  brethren,  as  they  did 
 in  the  primitive  church,  Acts  ii.  45,  and  iv.  3G,  37, 
 and  v.  1.  In  such  cases  may  men  sell,  but  not  to  up- 
 hold prodigality,  whoredom,  idleness,  pride  and  vanity. 
 Of  the  hand  of  Naomi.  The  right,  it  may  seem,  of 
 all  the  lands  of  these  three  was  in  Naomi  her  hands, 
 when  they  died  childless.  Thus  the  law  left  her  well, 
 as  our  law  doth  many  widows  now,  and  the  love  of 
 kind  husbands.  But  that  too  many  widows  wax 
 wanton,  and  do,  in  following  their  lust  and  fantasy, 
 overthrow  themselves  and  their  estates  too.  They 
 follow  not  this  holy  and  modest  matron,  wTho  sought 
 no  marriage  for  herself  in  her  old  age  (as  some  with 
 us  do,  to  their  shame),  but  she  had  care  for  her  be- 
 loved daughter-in-law,  Ruth.  If  she  had  such  lands 
 to  sell,  may  some  say,  why  lived  she  so  poorly,  and 
 suffered  Ruth  to  go  and  glean,  and  live  upon  the  alms 
 of  Boaz  ?  Naomi  had  not  the  possession  of  these 
 lands,  being  sold  away  before,  but  the  right  first  to 
 redeem,  if  she  had  been  able,  which  she  put  over  to 
 Boaz,  when  the  kinsman  refused  to  redeem  them,  and 
 so  to  help  Ruth  in  her  marriage. 
 
 Ver.  10.  Moreover,  Ruth  the  Moabitess,  the  wife  of 
 Mahlon,  have  I  purchased  to  be  my  wife,  to  i  %ise  up 
 the  name  of  the  dead  upon  his  inheritance,  that  the 
 name  of  the  dead  be  not  cut  off  from  among  his 
 brethren,  and  from  the  gate  of  his  place  :  ye  are  wit- 
 nesses this  day. 
 
 Boaz  relateth  the  second  thing  of  which  they  were 
 to  be  witnesses,  which  was  concerning  his  marriage  ; 
 where  note,  first,  with  whom  ;  secondly,  how  obtained ; 
 thirdly,  to  what  end,  is  double  ;  and  fourthly,  the 
 calling  of  them  again  to  witness  it. 
 
 Moreover,  Ruth  the  Moabitess.  This  was  she  whom 
 he  had  promised  to  marry,  and  whom  he  now  wrent 
 about  to  make  sure  to  him,  though  she  were  a  Moab- 
 itess. Here  it  may  be  demanded,  whether  persons  of 
 diverse  religions  may  marry  together  ?  Ans.  If  they 
 be  converted,  they  may.  So  Moses  married  Jethro's 
 daughter,  Salmon  Rahab,  and  Boaz  Ruth  here,  and 
 Sheshan  married  his  daughter  to  his  servant,  an  Egyp- 
 tian, 1  Chron.  ii.  34  ;  *  but  otherwise  they  may  not. 
 God  forbade  it  his  people,  Deut.  vii.  3  ;  such  matches 
 were  condemned,  Ezra  x.,  Neh.  xiii. ;  the  yoke  is  un- 
 equal, as  St  Paul  speaketh,  2  Cor.  vi.  14  ;  it  was  re- 
 proved in  Esau,  and  herein  was  he  a  grief  unto  his 
 parents,  Gen.  xxvii.  This  is  not  to  marry  in  the 
 Lord  ;  it  is  dangerous  to  the  soul,  if  the  heart  should 
 be  drawn  from  God,  as  was  Solomon's,  1  Kings  xi.  1 ; 
 and  such  matches  hath  God  cursed,  Neh.  xiii.  26,- 
 Deut.  iv.  7,  as  we  may  see  in  Jehoshaphat  matching 
 his  son  with  Ahab's  daughter,  2  Chron.  xix.  2 ;  it 
 had  almost  rooted  out  his  whole  house,  chap.  xxi. 
 6,  13.  Fathers  and  councils  do  condemn  it,  and 
 therefore  beware  of  making  such  matches. 
 
 The  wife  of  Mahlon.     See  for  this  before,  chap.  i.  4, 
 *  See  Zipper,  de  Lege  Mos.  lib.  4,  cap.  xviii. 
 
106 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 and  in  this  chapter,  verse  the  5th,  where  Ruth  is  called 
 the  wife  of  the  dead,  and  here  shewed  to  be  Mahlon, 
 the  elder  brother  to  Chilion,  the  husband  of  Orpah, 
 who  by  her  apostasy  lost  her  blessing  in  Israel,  which 
 Ruth  obtained  by  her  constancy. 
 
 Have  I  purchased  to  be  my  wife.  We  see  hence  a 
 good  man  will  be  at  cost  to  obtain  a  good  wife. 
 Abraham  will  send  far  a  messenger  to  this  purpose, 
 Gen.  xxiv.,  with  camels  loaden,  and  with  jewels  of 
 silver  and  gold.  Jacob  will  serve  seven  years,  and 
 seven  too,  but  he  will  have  Rachel,  Hos.  xii.  12,  Gen. 
 xxviii.  and  xxix.  Boaz  here  will  purchase  a  poor  Ruth 
 for  her  virtues  ;  for  indeed  a  virtuous  woman's  price 
 is  above  rubies,  she  will  do  her  husband  good  all  his 
 days,  Prov.  xxxi.,  she  is  worthy  therefore  the  getting, 
 and  worthy  to  be  honestly  maintained  ;  and  yet  we 
 see  most  care  least  for  such  an  one,  but  they  will 
 labour  and  spare  no  cost  to  get  one  that  is  fair,  though 
 beauty  be  deceitful  vanity,  Prov.  xxxi.  30,  and  some- 
 times such  a  one  is  not  over  honest ;  or  one  rich,  lov- 
 ing the  portion  better  than  the  party,  marrying  basely 
 and  after  living  discontentedly  ;  or  for  birth  or  friends, 
 when  the  one  lifteth  up  the  heart  with  pride,  and  the 
 other  becometh  chargeable.  Beaut}'  maketh  not 
 blessed,  but  virtue  ;  not  goods,  but  grace  ;  not  natu- 
 ral generation,  but  spiritual  regeneration  ;  no  friends 
 here,  but  the  sweet  favour  of  God,  which  he  only  af- 
 fordeth  unto  the  virtuous.  See  further  from  hence 
 the  love  of  Naomi  to  Ruth,  who  giveth  her  right  to 
 Boaz  to  redeem  the  land  for  advancement  of  Ruth  ; 
 for  loving  parents  will  do  much  for  the  preferment  of 
 their  children.  Naomi  here  liveth  unmarried,  she 
 doth  all  she  may  to  get  Ruth  a  good  match  for  her 
 own  sake,  and  in  love  to  the  dead,  that  of  her  may 
 be  gotten  one  to  bear  the  name  of  the  dead,  as  Boaz 
 speaketh  in  the  words  following.  Which  honest  and 
 loving  care  of  Naomi  checketh  such  widows  as,  being 
 well  left  by  the  dead,  do,  either  of  covetousness  and 
 carelessness,  neglect  to  marry  their  children,  living 
 only  for  themselves,  or  else  of  a  wanton  lust  do  cast 
 themselves  away  upon  such  as  will  both  undo  them 
 and  their  children. 
 
 To  raise  up  the  name  of  the  dead  upon  his  inheritance. 
 Of  these  words  somewhat  is  spoken  before  on  verse 
 the  fifth,  which  I  will  not  repeat.  Here  Boaz  allegeth 
 these  words  as  a  reason  of  his  marrrying  this  young 
 woman ;  they  are  the  words  of  the  law  in  Deuteronomy, 
 chap.  xxv.  6,  7,  and  so  are  the  next  following ;  to 
 which  law  Boaz  had  respect  in  thus  matching  with 
 Ruth,  from  whom  we  learn  these  things:  First,  that  a 
 wise  man  will  prevent  an  offence,  which  by  others 
 might  be  taken  at  him,  when  he  considers  the  occasion 
 thereof ;  for  Boaz  telleth  them  the  true  ends  of  his 
 marrying  thus,  lest  the  beholders  and  hearers  should 
 have  censured  ill  of  him,  as  of  lechery,  he  being  old 
 and  she  young;  or  of  folly,  she  being  poor  and  he 
 rich  ;  she  base,  and  he  honourable  ;  or  of  an  inclin- 
 ing in  her  to  idolatrv,  he  being  an  Israelite,  and  she 
 
 a  daughter  of  Moab,  of  that  race  which  enticed  Israel 
 to  sin,  and  brought  a  great  judgment  upon  the  people, 
 Num.  xxv.  And  this  he  did  for  the  care  and  credit  of 
 his  name,  which  is  highly  to  be  esteemed,  Eccles.vii. 
 1,  Prov.  xxxii.  1,  and  in  love  unto  those  there  gathered 
 before  him,  in  whom  he  would  prevent  the  offence, 
 which  on  their  behalf  might  be  taken,  though  not  on  his 
 part  given.  And  thus  must  we  learn  to  do,  both  to  be- 
 ware of  offences  to  all  sorts,  1  Cor.  x.  32,  Mat.  xviii. ;  and 
 also  where  we  perceive  that  any  might  take  an  offence, 
 there  wisely  to  prevent  it  in  them  if  we  can,  and  not 
 be  like  such  as  give  themselves  to  all  licentious  liberty 
 to  live  as  they  list,  as  almost  every  one  doth  in  these 
 days,  not  caring  for  a  good  name  of  a  grave  and  sober 
 Christian,  or  of  adorning  their  holy  profession,  or  of 
 displeasing  the  godly  minds  of  others  ;  but  to  live 
 only  like  libertines,  after  their  own  lusts,  opening  the 
 mouths  of  the  adversaries  to  speak  ill  of  the  gospel  of 
 God.  Secondly,  from  Boaz  we  may  learn,  that  a 
 godly  man  in  his  marrying  is  guided  by  God's  law, 
 and  hath  respect  unto  God's  good  pleasure  therein.  So 
 had  Abraham  in  matching  his  son  Isaac,  and  Isaac 
 in  marrying  of  his  son  Jacob  ;  for  such  as  be  godly, 
 make  the  Lord's  will  and  word  their  rule  in  all  things, 
 much  more  in  a  matter  of  this  weight  and  consequence. 
 They  know  it  to  be  God's  ordinance,  and  therefore 
 will  advise  with  God  about  it ;  yea,  they  know  that 
 God  hath  not  left  men  herein  to  their  liberty  and 
 lust,  to  marry  as  they  like  best,  but  hath  limited  them, 
 and  in  his  word  hath  taught  them  with  whom,  how, 
 and  to  what  end  to  marry.  And  therefore  in  many- 
 ing  we  must  be  ruled  by  the  Lord,  which  will  appear 
 by  these  things :  If  we  see  what  calling  we  have  to 
 marry  before  we  enter  into  this  troublesome  estate,  as 
 reason  and  religion  should  persuade  us  ;  if  we  see  that 
 we  have  a  just  cause  to  marry,  then  to  consider  with 
 whom  God  alloweth  us  to  marry ;  if  we  seek  out  such 
 a  one  as  not  only  with  whom  we  may  marry  lawfully 
 but  also  fitly  ;  and  therefore  to  pray  earnestly  to  God 
 for  such  a  one,  for  God  maketh  fit  matches,  Gen.  ii. 
 and  a  virtuous  woman  is  his  gift.  It  is  a  happy  thing 
 to  match  fitly,  and  more  hard  than  to  match  lawfully. 
 If,  lastly,  we  use  marriage,  as  God  hath  appointed,  for 
 increase  of  posterity,  Gen.  ii.,  and  to  avoid  fornica- 
 tion, 1  Cor.  vii.  (the  first  end  was  before  the  fall,  the 
 latter  after),  and  withal  for  mutual  society,  help,  and 
 comfort,  which  one  ought  to  have  with  another ; 
 which  cannot  be  except  there  be  fitness,  grace,  true 
 love,  humility,  and  patience.  But  who  are  thus  led 
 by  the  Lord  in  their  mariying  ?  Men  seek  wives  now 
 without  any  respect  to  God's  will  and  pleasure  ;  they 
 follow  the  lust  of  the  eyes,  the  lusts  of  the  flesh,  and 
 pride  of  life.  Thirdly,  we  may  observe  how  the  vir- 
 tuous are  to  match,  so  as  they  may  raise  up  a  seed  of 
 the  righteous  among  God's  people,  for  the  preserva- 
 tion of  the  church  and  religion,  as  Boaz  here  had  a 
 care  to  raise  up  the  name  of  the  dead  upon  his  in- 
 heritance.    But  this  cannot  the  married  do,  except 
 
 430 
 
Ver.  10.] 
 
 BERNARD  ON  RUTH. 
 
 107 
 
 they  themselves  be  true  lovers  of  goodness,  and  liave  a 
 special  care  to  train  up  their  children  religiously,  first, 
 in  knowledge  of  God,  else  are  they  atheists  ;  of  the 
 true  God,  else  heathenish  idolaters ;  and  of  the  true 
 worship  of  this  God,  else  but  will-worshippers  ;  then 
 to  inform  them  in  the  doctrine  of  faith,  without  which 
 grace  they  can  never  profit  by  the  word,  nor  ever 
 please  God,  Heb.  iv.  2,  and  xi.  6  ;  the  sum  of  which 
 belief  is  set  down  in  the  articles  of  our  creed.  Next, 
 to  teach  them  bow  to  pray  aright,  which  is  the  means 
 to  confer  with  God,  to  speak  to  him,  to  obtain  bless- 
 ings from  him,  and  without  the  practice  whereof  men 
 are  but  as  beasts,  and  a  mark  of  such  as  think  there 
 is  no  God,  Ps.  xiv.  The  sum  of  our  prayer,  and  the 
 perfect  rule  of  direction  for  matter,  and  manner,  and 
 end,  is  set  down  by  our  Saviour  Christ.  Lastly,  to 
 teach  them  obedience,  and  to  walk  in  God's  command- 
 ments, without  which,  all  knowledge  and  faith  is 
 vain,  1  John  ii.  4,  James  ii. ;  the  sum  of  what  we 
 are  to  obej',  is  in  the  ten  commandments,  which  chil- 
 dren must  be  taught  and  instructed  in.  Here  may 
 be  noted  this  also  from  the  words,  that  the  dead  do 
 live  again,  as  it  were  in  their  posterity,  which  keep 
 their  inheritance  ;  for  children,  and  the  preservation 
 of  their  father's  inheritance,  do  keep  alive  the  name 
 of  the  dead.  Therefore  let  children  have  a  care  hereof, 
 lest  they  destroy  the  name  of  the  dead,  as  many  pro- 
 digal children  do. 
 
 That  the  name  of  the  dead  be  not  cut  off  from  among 
 his  brethren.  This  is  another  end,  the  other  being  the 
 means  to  prevent  this,  for  the  raising  up  of  the  name 
 of  the  dead,  preventeth  the  cutting  of  it  off  from 
 among  the  brethren.  Concerning  the  word  brethren, 
 hereby  is  meant  others  than  very  natural  brethren  ; 
 for  the  people  of  God  before  and  under  the  law,  as  in 
 the  primitive  church  under  the  gospel,  were  wont  to 
 call  one  another  brethren,  of  which  I  have  spoken  be- 
 fore out  of  the  third  verse.  For  cutting  of.  This 
 may  be  when  one  will  not  marry  to  have  children,  or 
 marrying  are  not  blessed  of  God  with  children,  or  having 
 children,  are  cut  off  by  God's  just  judgment,  and  so 
 the  name  perisheth,  as  it  befell  Jeroboam,  1  Kings 
 xiv.  10 ;  Ahab,  2  Kings  ix.  8  ;  Jehoiakim,  Jer.  xxii. 
 30,  and  xxxvi.  30  ;  and  as  God  doth  threaten  the  ob- 
 stinate sinner  in  Deuteronomy,  chap.  xxix.  18,  19. 
 Howsoever  this  cutting  off  be  of  posterity,  we  may 
 learn  hence,  that  the  decay  of  posterity  is  a  cutting  off 
 of  a  man's  name  from  among  his  brethren,  as  the 
 words  here  and  in  the  law  imply,  Deut.  xxv.  6.  And 
 therefore  let  people  pray  for  this  blessing  of  marriage, 
 and  thank  God  for  their  posterity  and  fruit  of  the 
 womb.  Abraham  most  highly  esteemed  hereof,  Gen. 
 xv.  2  ;  and  the  psalmist  maketh  a  reward  to  such  as 
 fear  God,  Ps.  exxvii.  3,  and  exxviii.  3  ;  yea,  children 
 are  a  crown  to  the  old  men,  and  it  was  a  heavy  curse 
 upon  Jehoiakim  to  be  made  childless,  Jer.  xxxvi.  30, 
 and  xxii.  30  ;  and  it  was  threatened  in  the  law  as  a 
 punishment  for  sin,  Lev.  xx.  20.  They  be  much  to 
 431 
 
 blame,  then,  which  do  marry  of  purpose  with  such  as 
 they  think  are  past  bearing  of  children,  or  with  others 
 apt  for  children,  but  yet  in  heart  desire  to  have  none, 
 or  perhaps  but  one  or  two,  rather  to  dally  with,  than 
 to  be  troubled  with  ;  but  such  children  often  prove  a 
 scourge  to  these  parents,  through  their  foolish  affec- 
 tion and  too  great  indulgency,  because  they  have  no 
 more. 
 
 Aud  from  the  gate  of  his  place.  These  words  shew 
 that  Elimelech  was  a  man  of  authority  among  them, 
 an  elder  and  judge  in  the  gate,  which  honour  Boaz 
 would  uphold  in  marrying  with  Ruth,  that  his  name 
 might  not  be  cut  off  from  the  place  of  authority,  here 
 understood  by  the  gate.  Good  men  seek  to  uphold 
 the  honour,  and  to  preserve  the  dignity  of  one  another, 
 as  the  fifth  commandment  teacheth  ;  which  being  our 
 duty,  we  must  care  to  observe,  both  to  the  dead  and  to 
 the  living.  To  the  dead,  as  Boaz  doth  here.  Now  their 
 honour  we  preserve  when  we  speak  of  them  with  hon- 
 our, as  David  did  of  Abner,  2  Sam.  iii.  ;  when  we 
 maintain  their  good  name  against  calumnies  and 
 slanderous  reports  ;  and  when  we  imitate  their  virtues, 
 and  seek  to  uphold  their  posterity,  especially  when 
 they  shall  deserve  well,  and  follow  the  steps  of  the 
 dead  in  well-doing.  Thus  shall  we  truly  and  with 
 praise  preserve  their  honour,  though  we  do  not  as  the 
 papists,  dedicate  days  in  honour  of  them,  and  make 
 them  intercessors  to  God  for  us,  to  the  great  dishon- 
 our of  Christ.  And  as  we  should  maintain  the  hon- 
 our of  the  dead,  so  should  we  the  honour  of  the  living, 
 by  acknowledging  their  dignity,  in  age,  place,  and 
 gifts,  by  speaking  thereof,  as  is  meet,  without  envy  or 
 disdain,  and  by  doing  reverence  in  our  outward  be- 
 haviour according  to  their  dignity.  Here  may  also 
 be  noted,  that  men  of  place  and  authority  may  soon 
 leave  their  family  in  a  low  estate  ;  for  Elimelech's 
 wife  was  poor  Naomi,  and  glad  of  the  help  of  her 
 daughter-indaw's  gleanings.  How  poor  was  the 
 widow  left,  for  whose  relief  the  prophet  Elisha  wrought 
 a  miracle,  2  Kings  iv.,  being,  as  is  supposed  by  some, 
 the  wife  of  an  honourable  man,  Obadiah,  Ahab's 
 steward,  1  Kings  xviii.  3,  who  did  feed  an  hundred 
 prophets  of  God  in  caves,  in  the  time  of  famine !  This 
 may  fall  out  sometime  by  God's  hand  in  punishing 
 the  fathers,  that  they  can  leave  nothing  to  children ; 
 sometime  for  trial,  as  in  Job's  case,  who  was  brought 
 to  great  misery,  and  sometime  a  man's  own  doings 
 may  bring  him  under  the  power  of  authority,  which 
 may  justly  deprive  him  of  his  honour  and  estate,  as 
 it  befell  Abiathar  in  the  days  of  Solomon,  1  Kings  ii. 
 26,  27.  Let  not  men  be  therefore  proud  of  their 
 parents'  present  glory  ;  an  alteration  may  soon  come, 
 as  we  see  in  Jeroboam  and  Baasha,  in  Ahab,  Jeho- 
 ram,  and  Jezebel ;  in  Haman  also,  Athaliah,  and 
 others  ;  for  God's  power,  princes'  authority,  and  a 
 man's  own  way,  may  soon  bring  down  his  greatness, 
 and  also  a  ruin  upon  his  whole  house,  Ps.  lxxv. 
 6,7. 
 
108 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 Ye  are  witnesses.  That  is,  as  if  Boaz  had  said,  not 
 only  of  the  sale  and  purchase  of  the  land,  but  also  of 
 this  my  marriage  with  this  young  woman  Ruth,  which 
 here  we  see  to  be  public,  and  in  the  gate  of  the  city, 
 in  a  civil  court  and  place  of  justice.  Whence  note, 
 first,  that  marriages  are  to  be  made  publicly,  before 
 sufficient  witnesses,  as  was  Jacob's,  this  here,  and  that 
 to  which  our  Saviour  was  bidden,  John  ii.  This  is  fit 
 for  the  honour  of  marriage,  for  the  better  ratification 
 thereof,  and  to  prevent  pretences  of  marriages  ;  for  if 
 marriages  were  not  public,  but  privately  huddled  up, 
 some  might  pretend  marriage,  and  live  together  as  man 
 and  wife  in  show,  and  yet  be  but  lewd  livers ;  so  others, 
 weary  of  one  another,  might  say  they  were  not  married, 
 and  so  unlawfully  separate  themselves.  Therefore  let 
 marriages  be  public,  and  in  a  public  place,  as  here  it 
 was,  and  as  now  by  our  laws  we  be  bound  thereto ;  and 
 avoid  private  making  of  marriages,  and  in  corners,  for 
 they  are  often  made  in  haste  and  end  unhappily. 
 Secondly,  that  marriage  in  old  time  was  only  a  civil 
 actiori  ;  there  was  no  need  of  a  minister  to  make  it,  it 
 was  lawfully  and  sufficiently  done,  when  it  was  made 
 openly,  by  such  as  might  marry,  among  the  people,  as 
 we  may  see  in  the  marriage  of  Isaac,  of  Jacob,  Esau, 
 Samson.  Which  confuteth  the  papists,  that  make 
 marriage  a  sacrament,  as  if  marriage  were  only  lawful 
 in  the  church,  and  not  among  the  very  heathen ;  when 
 yet  from  the  beginning  it  is  common  to  all  mankind, 
 and  allowed  to  all  sorts.  True  it  is,  that  we  do  make 
 such  marriages  lawful  only  when  ministers  make  them, 
 but  this  is  not  with  a  papistical  opinion  of  a  sacrament, 
 nor  for  that  our  church  condemneth  marriages  other- 
 wise made  in  other  nations  as  unlawful,  but  the  church 
 and  state  have  so  ordained,  for  the  greater  reverence 
 to  God's  ordinance,  when  his  ministers  shall  bless  the 
 same,  in  the  public  congregation,  with  the  prayers  of 
 the  church ;  and  when  they  shall  teach  them  their 
 duties,  which  do  marry.  Thus  gracing  God's  holy 
 ordinance  by  their  praying  and  teaching,  the  one  for 
 benediction,  the  other  for  instruction,  and  therefore 
 worthily  ordained,  and  so  of  us  to  be  religiously  ob- 
 served. 
 
 Ver.  11.  And  all  the  people  that  were  in  the  gate, 
 and  the  elders,  said,  We  are  witnesses.  The  Lord 
 make  the  woman  that  is  come  into  thine  house  like 
 Rachel  and  like  Leah,  which  two  did  build  the  house 
 of  Israel  ;  and  do  thou  ivorlhily  in  Ephratah,  and  be 
 famous  in  Bethlehem. 
 
 The  assembly  make  answer  unto  Boaz :  first,  ac- 
 knowledging themselves  to  be  witnesses,  and  then 
 praying  for  a  blessing  upon  the  woman,  and  then  upon 
 him  ;  that  she  may  be  loveky  and  fruitful,  and  he  to 
 do  so  worthily,  that  he  may  come  to  be  renowned. 
 
 And  all  the  people  that  were  in  the  gate,  and  the 
 elders,  said.  In  so  great  a  company  (no  doubt),  differ- 
 ing in  nature  and  conditions,  yet  we  see  here  how  they 
 do  all  agree  before  Boaz  to  applaud  him.     May  it  be 
 
 imagined  that  none  had  a  by-thought,  to  see  an  old 
 man  to  marry  a  young  woman,  one  rich  and  noble  to 
 take  a  poor  and  mean  maiden  ?  Yet  before  him  all 
 say  well  unto  it ;  for  great  men  have  to  their  faces 
 great  countenance  and  applause  of  the  people  in  that 
 they  take  in  hand.  The  people  will  like  all  that 
 David  doth,  2  Sam.  iii.  36  ;  so  will  four  hundred 
 prophets  allow  of  Ahab's  purpose  to  go  to  battle  against 
 the  Syrians,  to  recover  Ramoth-Gilead ;  for  people 
 fear  to  offend,  they  desire  to  please  their  betters. 
 And  therefore  this  should  teach  those  of  place  and 
 wealth,  upon  whom  many  do  depend,  to  take  heed 
 what  they  do,  for  they  may  set  others  on  to  godliness, 
 and  they  may  move  others  unto  wickeduess ;  they  can- 
 not fall  themselves  alone,  but  belike  the  great  dragon, 
 Rev.  xii.,  with  their  tail  pulling  many  down  with  them. 
 Let  David  set  up  religion,  multitudes  will  follow  him 
 to  the  house  of  God  ;  let  Jeroboam  set  up  idols  and 
 devils,  the  Israelites  will  worship  them  ;  let  Ahab 
 worship  Baal,  all  will  do  so;  and  let  Jehu  destroy  him, 
 and  they  will  help  him  to  do  it.  People  are  like  a 
 shadow,  following  authority;  like  wax  also,  which  will 
 take  any  print.  In  themselves  are  nothing,  but  allow 
 and  disallow,  as  they  see  great  ones  do  before  them. 
 And  therefore  let  no  men  of  place  regard  their  applause, 
 thinking  that  well  done  which  the  vulgar  approve,  or 
 flattering  dependents ;  for  they  will  not  speak  as  the 
 truth  is,  but  to  humour  persons  ;  not  what  they  think 
 to  be  right,  but  what  they  know  another  liketh  of,  and 
 would  have  them  say. 
 
 We  are  ivitnesses.  That  is,  we  acknowledge  our- 
 selves to  be  so  as  thou  sayest ;  we  are  witnesses,  and 
 will  upon  any  just  occasion  be  ready  to  shew  ourselves 
 so.  Whence  note,  that  what  men  are  called  to  witness, 
 being  either  eye  or  ear  witnesses  thereof,  or  both,  that 
 should  they  be  ready  to  testify,  as  these  here  profess 
 themselves  to  be,  and  as  did  the  Israelites,  in  the  be- 
 half of  Samuel,  before  the  Lord's  anointed,  1  Sam. 
 xii.  45.  'A  faithful  witness,'  saith  Solomon,  'will 
 not  lie.'  And  therefore  let  us  in  such  a  case  be  ready 
 and  faithful  witnesses,  for  the  truth  sake,  for  justice 
 and  peace  sake  among  our  brethren.  Many  times 
 ready  and  faithful  witnesses  prevent  suits  and  keep 
 peace,  where  otherwise  there  would  be  strife  and  con- 
 tention. This  reproveth  those  which,  being  able 
 sufficiently  to  bear  witness,  yet  for  fear  of  displeasing 
 will  not ;  these  want  fervent  love  of  the  truth,  and 
 offend  against  the  commandments,  which  bind  men  to 
 preserve  the  dignity,  life,  chastity,  goods,  and  good 
 name  of  our  neighbours.  Now,  if  any  of  these  be  en- 
 dangered, and  we  by  our  witness  might  set  them  free, 
 and  will  not,  we  are  guilty  thereof.  Again,  this 
 checketh,  or  rather  condemneth,  those  that  for  favour 
 will  either  add  or  detract  in  their  witness-bearing,  so 
 seeking  to  please  man,  and  to  displease  God,  giving  a 
 deadly  wound  to  their  own  consciences.  Thirdly, 
 such  as  do  speak  only  what  is  done  and  said,  but  yet 
 to  another  end   and   meaning  than  was  intended,  as 
 
 432 
 
Ver.  11.] 
 
 BERNARD  ON  RUTH. 
 
 109 
 
 Doeg  dealt  -with  Ahirnelech,  and  the  false  witnesses 
 against  Christ.  These  wicked  persons  sin  against  the 
 conirnandruents,  Exod.  xx.,  they  trespass  in  one  of  the 
 seven  sins  which  God  hateth,  Prov.  vi.  19,  and  are  an 
 ahomination  to  the  Lord,  Prov.  xii.  22,  who  ordained 
 in  the  law  a  punishment  anwerable  to  that  which 
 by  their  false  witness  should  have  been  inflicted  upon 
 another,  Deut.  xix.  16,  19.  Such  God  threateneth  to 
 punish,  Prov.  xix.  9,  for  they  offend  greatly ;  they 
 hinder  the  true  course  of  justice,  they  deceive  the 
 judge,  they  hurt  their  neighbour,  and  they  abuse  the 
 holy  name  of  God,  which  they  call  to  witness  falsely. 
 Let  men  therefore  take  heed  hereof. 
 
 The  Lord  make  the  woman.  Here  they  begin  to 
 pray  for  them,  and  all  jointly  together.  Of  praying  to 
 God  I  have  before  spoken.  Here  farther  may  be  ob- 
 served, first,  that  marriage  is  to  be  solemnized  with 
 prayer,  and  others  are  to  pray  for  the  married  parties, 
 as  these  do  here ;  and  Bethuel,  Laban,  and  her  mother, 
 did  for  Rebekah,  Gen.  xxiv.  60,  and  as  our  church 
 ordaineth  now  at  marriages ;  and  that  for  these  three 
 causes :  first,  for  the  holiness  of  the  action,  being 
 God's  holy  ordinance,  and  an  honourable  estate  insti- 
 tuted in  paradise,  and  in  the  time  of  innocency,  and  to 
 be  therefore  undertaken  holily  and  reverently,  with 
 supplication  and  prayer  unto  God  ;  next,  for  the  un- 
 holiness  of  our  persons  in  ourselves,  who  by  our  cor- 
 ruption pollute  the  ordinance  of  God  ;  and  as  we  be 
 of  Adam's  race,  so  have  we  our  children  conceived  in 
 sin,  and  brought  forth  in  iniquity,  and  beget  such  as 
 be  after  our  own  likeness,  Gen.  v.  We  have  cause 
 then  to  pray,  and  that  fervently,  to  God  to  bless  and 
 shew  mercy  unto  us.  And  thirdly,  for  the  trouble- 
 someness  of  the  estate  of  marriage,  which  may  cause 
 us  to  pray  heartily,  for  it  is  full  of  temptations  and 
 trials.  And  therefore  let  it  move  us  to  pray  for  them, 
 after  the  example  of  the  people  here  and  these  elders ; 
 and  not  be  like  such  as  at  the  time  of  marriage  only 
 stand  staring  and  looking  on,  or  through  vain  thoughts 
 do  laugh  and  make  a  sport  thereof,  or  else  spend  their 
 thoughts  upon  the  delight  of  future  vanities,  dancing, 
 drinking,  lewd  songs  and  ribaldry,  more  heathenish 
 than  Christian-like.  And  if  others  are  to  pray  for  the 
 married  parties,  then  much  more  should  they  pray  for 
 themselves;  but  alas,  how  far  are  most  from  it,  having 
 their  thoughts  spent  upon  vanities !  Secondly,  note 
 that  in  public  prayer  the  assembly  should  be  of  one 
 accord,  as  all  these  were  here,  both  the  elders  and 
 people,  as  also  elsewhere,  2  Chron.  v.  13,  Neh.  viii., 
 Acts  i.  14,  and  ii.  26,  and  iv.  24.  This  is  unity,  and 
 the  other  confusion,  when  people  are  otherwise  exer- 
 cised than  in  giving  their  assent  to  that  which  is 
 publicly  performed. 
 
 That  is  come  into  thine  house.  That  is  either  al- 
 ready come,  or  that  certainly  shall  come,  as  if  she 
 were  already  in  the  house.  This  sheweth  the  cohabi- 
 tation of  man  and  wife,  and  that  they  are  to  dwell 
 together,  as  Peter  speaketh,  1  Peter  hi.  7,  1  Cor. 
 433 
 
 vii.  5 ;  and  God  placed  the  first  man  and  wife  together 
 in  paradise,  and  Abraham  and  Sarah  lived  together  ; 
 so  did  Isaac  and  Rebekah,  Jacob  and  his  wives,  and  so 
 did  David  with  his,  2  Sam.  vi.  20.  And  this  is  fit 
 and  necessary  for  mutual  comfort  and  society ;  there- 
 fore the  apostles  took  their  wives  with  them,  1  Cor. 
 ix.  5  ;  and  it  is  for  this  cause  altogether  a  fault,  when 
 any  wilfully  live  separated  from  their  wives,  or  any 
 unnecessarily  without  a  calling,  out  of  an  idle  levity, 
 will  become  travellers  into  other  countries  after  they 
 be  married ;  when  the  apostle  warneth  them  not  to  de- 
 fraud one  another,  except  with  consent,  and  that  but 
 for  a  time,  and  for  this  end  to  give  themselves  to 
 fasting  and  prayer,  and  then  come  together  again,  lest 
 Satan  tempt  them  to  incontinency. 
 
 Like  Rachel  and  Leah.  Rachel  is  first  named,  be- 
 cause she  was  Jacob's  wife  first  by  covenant,  and  his 
 best  beloved.  Two  wives  he  had  ;  and  it  was  and  is 
 lawful  to  have  one  wife  after  another,  as  Abraham  had 
 Keturah  after  Sarah;  for  they  that  cannot  abstain,  it  is 
 better  to  marry  than  to  burn,  1  Cor.  vii.  9,  36 ;  and 
 when  the  one  is  departed,  the  other  is  free  to  marry 
 again  in  the  Lord.  And  therefore  it  is  an  heretical 
 opinion  to  forbid  second  marriages,  which  the  godly 
 practised,  and  the  apostle  alloweth  upon  good  reasons. 
 But  to  have  two  wives  at  once  is  not  lawful,  for  it  is 
 contrary  to  the  Lord's  first  institution  of  marriage, 
 who  joined  together  but  one  man  and  one  woman, 
 Gen.  ii. ;  it  is  against  the  apostle's  doctrine,  who 
 teacheth  every  man  to  have  his  own  wife,  and  every 
 woman  her  own  husband,  1  Cor.  vii.  And  we  may 
 read  of  the  first  offenders,  how  one  was  out  of  the 
 church,  a  blasphemous  Lamech,  Gen.  iv.,  and  the 
 other  in  the  church,  a  profane  Esau,  chap.  xxvi.  34. 
 And  albeit  holy  men  had  many  wives,  it  was  their 
 fault,  God  only  being  pleased  to  pass  it  over  in  his 
 mercy ;  but  allow  thereof  he  did  not,  as  appeareth  by 
 the  prophet  Malachi's  words,  chap.  ii.  15  ;  and  there- 
 fore are  they  not  herein  to  be  followed.  It  is  a  blessed 
 law  which  of  late  time  hath  been  enacted  in  this  nation, 
 against  marrying  two  wives  at  once.  In  praying  that 
 Ruth  might  be  first  like  Rachel,  who  was  amiable  and 
 lovely  to  Jacob,  and  then  like  Leah,  who  was  fruitful, 
 they  may  seem  to  pray  for  two  things  of  the  Lord  : 
 the  first  was,  that  there  might  be  true  love  and  good 
 liking  between  Boaz  and  Ruth,  for  true  love  and  good 
 liking  ought  to  be  between  husband  and  wife ;  specially 
 so  commanded,  Eph.  v.  25,  Col.  vi.  19,  so  practised 
 by  Isaac,  Gen.  xxiv.  67,  and  by  Elkanah,  1  Sam.  i.  5, 
 and  other  godty  men ;  and  it  is  that  which  maketh 
 marriage  comfortable,  and  the  parties  to  live  quietly 
 together  with  mutual  contentment.  Oh,  therefore,  let 
 us  pray  for  this  love,  and  not  only  pray,  but  endeavour 
 to  use  the  best  means  to  procure  and  hold  it.  And 
 to  effect  this,  the  married  persons  are  to  take  heed  of 
 strange  affections,  which  might  alienate  their  minds  one 
 from  another ;  then  to  behold  rather  the  good  qualities 
 and  virtues  of  one  another  than  the  infirmities  and 
 
 E  e 
 
110 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 things  to  be  found  fault  with,  for  love  covereth  a 
 multitude  of  offences.    Young  persons  before  marriage 
 cannot  see  one  another's  faults,  and  if  they  do  see 
 them,  yet  their  love  is  such  as  they  can  pass  them  by. 
 Why,  is  not  love  in  marriage  as  strong,  nay,  stronger, 
 seeing  now  two  are  made  one  ?     Isaac  took  Rebekah, 
 and  she  was  his  wife,  and  he  then  loved  her ;  but  now 
 men  love  their  Rebekahs   afore  marriage,  and  then, 
 taking  them  for  wives,  they  hate   them,  or  not  love 
 them  as  before.     Moreover,  the  married  parties  are 
 to  be  ready  to  perform  mutual  duties  cheerfully  ;  yea, 
 they  are  to  strive  which  should  be  most  loving  in  their 
 duties  of  love,  and  should  also  provoke  one  another 
 thereto.    Lastly,  they  should  often  think  of  the  solemn 
 covenant  made  betwixt  them,  and  by  that  and  other 
 godly  reasons  press  themselves,  the  husband  himself, 
 and  the  wife  herself,  to  their  duties  ;  yea,  they  should 
 bewail  their  own  and  one  another's  corruptions  before 
 God,   and  pray  against  them,   and  for  God's  good 
 graces  to  make  them  dutifully  loving  one  to  another. 
 Thus  doing  shall  they,  by  God's  blessing,  both  procure 
 and  keep  love.     The  second  thing  they  praj7ed  for 
 was,  the  increase  of  children,  which  was  the  first  bless- 
 ing to  man  and  woman,  when  God  had  made  them, 
 Gen.  i.  28,  and  the  first  and  principal  end  of  marriage, 
 and   which  God   promised  unto   his   people,   Zech. 
 viii.  5,  Gen.  ix.  1.    In  old  time  it  was  held  a  reproach 
 for  women  to  be  barren,  Luke  i.  25,  1  Sam.  i.  26, 
 and  the  Lord  did  threaten  it  as  a  punishment,  Lev. 
 xx.  20,  Jer.  xxii.  30 ;  yea,  and  inflicted  it  upon  some, 
 Gen.  xx.  18,  2  Sam.  vi.  23.     Surely  it  is  the  want  of 
 a  blessing,  as  the  psalmist  teacheth,  Ps.  cxxvii.  and 
 cxxviii.     And,  therefore,  let  us  pray  for  this  blessing, 
 as  Abraham  did,  Isaac,  Manoah,  and  Hannah,  from 
 which  these  are  far  who  so  marry,  as  they  might  be 
 without  hope  of  children  ;  such  also   as  murmur  at 
 God's  blessing  through  unbelief,  fearing  not  to  have 
 to  maintain  them,  unlike  Leah,  who  comforted  herself 
 and  praised   God  for   children,   Gen.  xxix.   32,  35. 
 Some  would  have  some  one  or  two,  as  it  were  to  play 
 withal,  or  to  inherit  that  they  have,  but  many  they 
 cannot  away  with;  but  these  are  most  to  be  condemned 
 who  use  means  and  medicines  to  prevent  children,  or 
 sin  in  the  sin  of  Onan,  whom  the  Lord  slew,  Gen. 
 xxxviii.  9,  for  it  is  murder  before  the  Lord.     Lastly, 
 from  the  prayer  made  to  the  Lord  for  love  between  them 
 and  the  increase  of  children,  we  may  observe  two  other 
 things :  first,  that  love  between  man  and  wife  cometh 
 of  God,  and  is  his  gift ;  for,  as  the  psalmist  saith,  It 
 is  God  that  maketh  them  that  are  in  one  house  to  be 
 of  one  mind  ;  and  therefore  we  ought  to  pray  to  him 
 for  it,  and  where  it  is,  to  praise  him  heartily  for  the 
 same  ;  then,  that  children  are  the  gift  of  God,  as  may 
 appear  by  many  scriptures,  and  by  the  prayers  "made 
 to  God  for  them,  Ps.  cvii.  38,  and  cxxvii.,  and  cxxviii, 
 Gen.  xx.   18,  and  xxix.  31,  and  iv.  1,  and  xxix.  35. 
 And  therefore  must  we  acknowledge  them  from  God, 
 asEve  did,  and  Leah  ;  if  we  want  them,  pray  to  him 
 
 for  them,  as  Hannah  and  others  did,  and  then  care  to 
 bring  them  up  well,  and  dedicate  them  to  God's  service 
 in  some  lawful  calling,  in  thankfulness  for  his  so  great 
 a  mercy. 
 
 Which  two  did  build  the  house  of  Israel.     That  is, 
 God  made  them  fruitful  to  bring  forth  to  Jacob  a  family, 
 of  whom  came  the  Israelites,  the  peculiar  people  of 
 God.     They  two  are  only  mentioned,  their  maids  are 
 left  out,  but  understood  in  them,  for  that  they  were 
 the  wives'  gift  unto  Jacob,  to  bear  children  for  them 
 when  they  bare  not.    They  are  said  to  build  the  house 
 when  they  brought  forth  children,  which  metaphor  is 
 used,  because  in  Hebrew  the  name   of  a  son   (P) 
 cometh  from  a  word  (""^3)  which  signifieth  to  build ; 
 so  as  the  bringing  forth  of  children  is  as  the  building 
 up  of  an  house,  by  which   a  family  is  named  for  the 
 cohabitation  of  man  and  wife  together ;  so  we  call  our 
 kindred  and  stock  our  house.     Note  here,  howsoever 
 men  have  the  name  of  the  house,  and  by  them  cometh 
 the  posterity  to  be  honourable,  yet  are  women  the 
 builders  up  of  the  house,  and  are  the  especial  instru- 
 ments of  the  increase  of  posterity ;  for  when  men  had  no 
 children,  it  is  said,  the  women  were  barren,  and  their 
 wombs  shut  up ;  and  when  men  had  any,  it  is  said, 
 the   Lord  gave  the  women  to   conceive.      In  them, 
 therefore,  is  either  the  increase  or  decay  of  posterity, 
 yet  both  from  God,  as  he  either  pleaseth  to  bless  or 
 to    deny  the    blessing.     By  Israel  is  meant  Jacob, 
 touching  which  name  of  Israel  note  these  three  things : 
 the  change  of  the  name  by  God  himself,  Gen.  xxxii.  28, 
 and  xxxv.  10,  to  comfort  Jacob  in  great  fear   for  his 
 brother's  coming  against  him,  and  to  shew  his  more 
 excellent  estate  than  before  ;  for  the  change  of  a  name 
 was  to  express  a  more  happy  condition,  as  may  appear 
 in  a  new  name  promised  to  the  church,  Isa.  lxii.  2, 
 and  given  also  to  Abraham,  Gen.  xvii.  5,  15  ;  and 
 here  before  Jacob's  name  was  called  Israel,  it  is  said, 
 the  Lord  blessed  him,  Gen.  xxxii.  26-28,  and  gave 
 him  the  name,  so  as  with  the  change  of  the  name  was 
 the  change  of  his  estate  foretold.     The  signification  of 
 this  name,  which  is  the  next  thing,  is  prevailing  with 
 God,  Gen.  xxxii.  28,  whence  we  in  Christ  are  called, 
 '  The  Israel  of  God,'  Gal.  vi.,  for  that  we  prevail  with 
 him  through  Christ.     The  third  thing  is  the  event, 
 according  to  the  name,  for  he  prevailed  against  Esau 
 by  God's  mercy ;  for  though  he  came  against  him 
 with  four  hundred  men,  yet  was  his  heart  so  mollified 
 at  the  sight  of  his  brother,  as  he  with  tears  embraced 
 him   for  joy  of  their  meeting,   Gen.  xxxiii.   4,   and 
 xxxvi.    6 ;    and    afterwards,    when    Jacob    was    in 
 Canaan,  Esau  gave  way  unto  him,   and  went   into 
 Edom,  and  left  him  the  land.     Thus  God  made  good 
 his  promise  to  Jacob,   and  made  him  Israel,  a  true 
 prevailer  ;  for  God  giveth  no  signs  to  his  children, 
 but  he  maketh  the  same  good  in  the  effects  and  the 
 event  answerable  thereunto.     So  much  for  the  words ; 
 but  in  this  that  these  elders  and  people  do  pray  for  a 
 blessing  of  children  from  the  consideration  of  God's 
 
 434 
 
Ver.  11.] 
 
 BERNARD  ON  RUTH. 
 
 Ill 
 
 former  mercies  to  others,  and  also  do  take  their  ex- 
 ample from  such  as  did  build  up  Israel,  God's  church, 
 and  not  Babel ;  Bethel,  and  not  Bethaven  ;  we  may 
 learn,  first,  that  God's  blessings  to  others  before  us 
 are  a  motive  to  us  that  come  after,  to  beg  the  like 
 blessings  in  the  like  case  from  God,  reserving  to  him- 
 self his  good  pleasure  and  will,  which,  in  asking  the 
 common  blessings  of  the  world,  is  ever  the  condition 
 eitber  to  be  expressed  or  understood ;  for  God's 
 mercies  shewed  to  others  are  not  only  for  their  present 
 good  which  receive  tbem,  but  to  shew  how  ready 
 the  Lord  is  to  shew  the  like  mercies  to  others,  if 
 they  themselves  by  their  sins  hinder  not  the  same. 
 Therefore  let  us  consider  of  God's  mercies  to  others, 
 to  be  thereby  encouraged  to  ask  the  like  of  God  for 
 ourselves  in  the  like  case,  with  submission  to  God's 
 good  will  and  pleasure.  Secondly,  that  such  children 
 are  to  be  desired  as  may  be  to  build  up  Israel,  that  is, 
 God's  church  ;  such  these  pray  for  here.  This  is  the 
 most  happy  blessing  of  the  womb  ;  thus  shall  the  wife 
 be  as  the  pleasant  vine,  and  the  children  like  olive 
 branches,  which  a  man  may  behold  with  comfort ;  for 
 by  them  God  is  glorified  in  his  mercy,  the  church  in- 
 creased, parents  comforted,  and  children  made  happj7, 
 sons  being  as  plants  growing  up,  and  the  daughters  as 
 corner-stones  polished,  Ps.  cxliv.  12;  these  be  the 
 arrows  which  make  the  man  blessed  that  hath  his 
 quiver  full  of  them,  Ps.  cxxvii.  5.  But,  alas,  how 
 few  desire  such  children  !  Most  desire  them  for  their 
 name,  for  to  possess  their  inheritance  after  them,  but 
 not  for  the  enlargement  of  God's  church  ;  for  if  so, 
 we  would  not  marry  for  mere  pleasure,  as  many  do,  or 
 for  the  world,  as  not  a  few  do;  but  in  the  Lord,  with 
 such  as  fear  God,  and  so  for  religion's  sake, "and  have 
 a  care  to  bring  up  our  children  in  the  knowledge  of 
 God,  and  not  in  the  corrupt  manners  of  the  world, 
 and  fashions  of  the  times,  as  most  do  unto  vanity  ;  or 
 but  unto  mere  civility,  as  many  do,  which  are  well 
 accounted  of,  yet  never  bent  their  thoughts  to  true 
 piety  in  the  education  of  their  children. 
 
 And  do  thou  worthily  in  Ephratah.  This  Ephratah 
 is  said  to  be  Bethlehem,  Gen.  xxxv.  19,  and  xlviii.  7  ; 
 yet  some  distinguish  them  thus,  as  Ephratah  to  be  the 
 country,  and  Bethlehem  the  city,  the  one  signifying 
 increase,  the  other  the  house  of  bread  ;  which  being  so, 
 it  noteth  that  where  the  country  is  fruitful,  and  Eph- 
 ratah, increasing,  there  the  towns  and  cities  are  Beth- 
 lehem, store-houses,  and  houses  of  bread.  So  was  it 
 in  Egypt,  in  the  days  of  Joseph  ;  for  the  increase  of 
 the  field  by  God's  blessing  on  man's  husbandry 
 maketh  plenty  of  food  in  the  places  of  our  dwellings. 
 Our  meditation  upon  this  should  make  us  thankful  to 
 God,  who  hath  for  a  long  time  made  our  country  and 
 fields  Ephratah,  and  our  cities  and  towns  Bethlehem. 
 And  let  us  take  heed  of  sin,  which  will  cause  the  Lord 
 to  turn  our  plenty  into  scarcity,  and  make  a  barren 
 wilderness  of  our  fruitful  land,  for  the  wickednsss  of 
 us  the  inhabitants  which  dwell  in  it,  Ps.  cvii.  33,  31 ; 
 435 
 
 for  we  do  greatly  provoke  him  to  wrath,  in  abusing 
 his  blessings  to  pride,  idleness,  gluttony,  drunken- 
 ness, whoredom,  and  want  of  mercy  to  the  poor,  as 
 did  wicked  Sodom  in  her  fulness.  But  let  us  take 
 heed  ;  for  the  Lord  will  not  ever  strive  with  us  thus 
 in  mercy ;  his  justice  cannot  ever  suffer  it. 
 
 The  words,  '  do  thou  worthily,'  are  read  also  thus, 
 '  get  thee  riches  ;'  which  may  well  stand,  and  may  be 
 a  fit  request  for  Boaz  and  Ruth  after  they  be  married 
 and  have  increase  of  children,  teaching  this,  that  mar- 
 riage needeth  maintenance,  as  we  all  know ;  for  it 
 is  chargeable,  and  that  in  these  respects,  in  house- 
 keeping, in  bringing  up  of  children,  and  in  being  liable 
 to  rates  and  seizements,  according  to  the  ability  of  the 
 parties  married.  And,  therefore,  let  such  as  intend  to 
 marry,  provide  honestly  aforehand  for  the  maintenance 
 of  marriage,  as  Abraham  did  for  Isaac  his  son,  Gen. 
 xiv.,  and  not  rush,  through  unbridled  lust,  as  many 
 young  lads  and  lasses,  poor  and  beggarly,  do  in  these 
 days,  to  their  own  hurt,  and  the  putting  of  a  burden 
 upon  their  neighbours,  when  they  cannot  maintain 
 their  charge.  If  any  have  improvidently  married,  and 
 now  do  feel  the  smart  thereof,  let  them  lay  their  hands 
 to  labour,  and  be  the  more  painful  to  get,  to  uphold 
 their  family,  as  Jacob  did,  Gen.  xxx.  ;  and  if  they  be 
 godly  and  faithful  in  their  labour  and  service,  God 
 will  bless  them,  as  he  did  him,  in  their  measure,  and 
 as  he  in  his  divine  wisdom  shall  think  meet  for  them. 
 If  we  take  the  words  as  they  be  in  the  translation,  '  do 
 thou  worthily,'  let  us  note  that  a  man  may  be  said  to 
 do  worthily  in  a  double  respect,  either  in  respect  of 
 his  person,  when  he  doth  that  which  well  befits  him, 
 according  to  his  birth,  his  education,  his  age,  his 
 place,  and  his  holy  profession  of  a  Christian,  as  men 
 do  expect  from  such  a  one  ;  or  in  respect  of  the  deed 
 done,  when  it  is  so  done,  as  the  virtues  which  should 
 concur  to  the  doing  thereof  do  lively  appear,  and  shew 
 themselves  in  it.  To  apply  this  to  riches,  in  the  get- 
 ting, keeping,  and  employment  of  them,  a  man  doth 
 worthily,  first,  in  the  getting,  when  these  virtues  ap- 
 pear :  industry,  painfully  labouring,  as  Jacob  did ; 
 equity,  in  using  only  lawful  means  lawfully,  avoiding 
 all  fraud,  deceit,  and  unjust  courses  to  get  riches  ; 
 then  piety,  which  is  a  holy  depending  upon  God  for  a 
 blessing  upon  the  lawful  means  which  he  daily  begs 
 at  his  hands,  not  resting  upon  his  own  wit  or  pains- 
 taking ;  and,  lastly,  contentation,  Heb.  xiii.  5,  not 
 eagerly  pursuing  after  riches,  as  most  do,  who  fall  into 
 temptation,  and  a  snare,  and  into  many  foolish  and 
 noisome  lusts,  which  drown  men  in  destruction  and 
 perdition,  1  Tim.  vi.  9.  Secondly,  in  keeping,  a  man 
 doth  worthily,  wherein  is  shewed  frugality,  a  virtuous 
 sparing,  and  not  a  niggardly  keeping  in,  unbefitting 
 his  ability,  his  place  and  person ;  so  also  equity,  even 
 in  this,  when  he  will  not  withhold  from  another  that 
 which  is  not  his  own  to  keep  ;  for  injustice  may  be  as 
 well  in  keeping  as  in  getting.  And,  thirdly,  piety, 
 which  is,  when  he  sets  not  his  heart  on  riches,  trusts 
 
112 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 not  in  them,  nor  is  lifted  up  above  his  brethren,  but 
 knoweth  himself  under  God,  in  the  midst  of  his  wealth, 
 walking  therefore  religiously  and  humbly.  This  man  so 
 doing,  doth  worthily.  Thirdly,  in  employing  or  lay- 
 ing out,  he  doth  worthily,  when  he  is  liberal  to  good 
 uses,  for  the  use  of  God's  church,  as  was  David  and  his 
 princes  ;  and  Solomon  for  [the  temple  ;  the  Israelites 
 before  for  the  tabernacle ;  and  Hezekiah  and  the  people 
 for  the  priests  and  Levites,  2  Chron.  xxxi.  4,  5,  6,  8 ; 
 so  for  the  commonwealth,  and  place  of  his  dwelling, 
 and  withal  to  lay  out  for  his  own  family,  to  maintain 
 himself,  wife,  and  children,  as  befitteth  his  place, 
 and  after  his  ability  ;  so  to  take  care,  and  freely  to 
 give  to  nourish  his  whole  family  with  food  sufficient, 
 not  neglecting  the  poor,  but  to  be  ready  to  lend  to 
 some,  and  to  give  to  other  some,  as  their  needful 
 estates  shall  require.  Thus  shall  heaby  liberality  and 
 charity  do  worthily  in  laying  out. 
 
 And  be  famous.  This  well  followeth  after  the  other. 
 They  pray  that  he  may  do  worthily,  and  then  become 
 famous.  It  is  a  duty  to  pray  one  for  another,  espe- 
 cially for  men  of  authority,  that  they  may  do  worthily, 
 and  become  renowned  thereby,  Ps.  xx.,  1  Kings  i.  37; 
 for  their  greater  authority,  and  because  their  example 
 of  well-doing  and  fame  therein  will  be  a  great  means 
 to  persuade  others  to  well-doing,  or  else  a  bridle  to 
 curb  them  for  fear  of  offending.  Let  us  then  pray  for 
 men  in  place  to  do  worthily,  and  to  become  thereby 
 renowned,  to  provoke  others  to  follow  them,  and  that 
 virtue  may  be  countenanced  by  them,  as  it  will  be 
 by  those  which  be  famous  for  virtue.  Note  again, 
 that  to  do  worthily,  procureth  fame,  and  renown,  and 
 good  report.  So  David  became  famous,  2  Sam. 
 viii.  13 ;  and  Solomon  by  his  wisdom  and  acts, 
 1  Kings  x.  1,  2  Chron.  ix.  5  ;  and  likewise  others  ob- 
 tained good  report,  Heb.  xi.  2 ;  and  the  fame  of  our 
 Saviour  was  spread  abroad  by  his  life,  doctrine,  and 
 miracles ;  and  even  Ruth,  a  poor  woman  and  stranger, 
 by  her  virtues  was  made  known  in  Bethlehem,  chap, 
 iii.  11.  And  this  cometh  to  pass  by  the  excellency  of 
 well-doing  in  the  minds  of  such  as  love  it  themselves, 
 who  cannot  but  in  heart  approve,  and  in  tongue  extol 
 it,  and  set  forth  the  due  praises  of  such  as  do  worthily. 
 The  Lord  also  putteth  this  blessing  upon  well-doing, 
 that  the  doers  shall  receive  honour  and  praise  of  men. 
 So  got  David  praises  even  above  Saul,  1  Sam.  xviii.  7, 
 and  was  honoured  by  the  commendations  of  his  fact 
 before  the  king.  Therefore,  when  we  see  men  to  do 
 worthily,  let  us  set  out  their  praises,  for  their  en- 
 couragement, and  to  prick  forward  others  to  well- 
 doing, and  not  be  like  the  envious  scribes  and  phari- 
 sees,  seeking  to  diminish  the  honour  of  Christ ;  nor 
 like  Saul,  who  sought  the  life  of  David  ;  and  the 
 Ephraimites,  the  destruction  of  Jephthah,  for  their 
 worthy  deeds,  Judges  xi.  and  xii.  ;  such  a  black  poi- 
 son is  envy,  as  it  bedarkeneth  the  name  of  well-doers 
 as  much  as  it  can,  rather  than  to  make  it  famous. 
 
 In  Bethlehem:    Here  is  the  place  where  they  desire 
 
 to  have  him  famous,  where  he  was  brought  up,  where 
 he  had  his  means  to  live,  and  place  of  authority  ; 
 teaching  hereby,  that  it  is  there  chiefly  required  for  a 
 man  to  do  worthily,  where  he  oweth  that  duty ;  as 
 where  he  hath  been  brought  up,  where  he  hath  his 
 estate  to  live  by,  and  where  God  hath  seated  him.  So 
 did  our  Saviour  worthily  in  Nazareth,  Luke  iv.  16-18 ; 
 Jephthah  among  the  Gileadites,  for  their  good,  and  the 
 welfare  of  all  Israel,  if  Ephraim  had  so  taken  it.  This 
 is  a  memorandum  to  ministers,  there  to  do  worthily 
 where  God  placeth  them,  and  where  they  have  their 
 living,  and  not  be  like  some  that  can  do  worthily 
 abroad  sometimes,  but  at  home  will  take  little  or  no 
 pains  to  teach  their  people.  This  also  should  put 
 gentlemen  and  men  of  place  in  mind  to  do  worthily 
 in  the  country,  in  good  house-keeping  among  their 
 tenants,  from  whence  they  have  their  revenues  ;  and 
 not  get  up  to  cities,  there  to  keep  a  private  table,  to 
 increase  their  estate,  or  else  to  uphold  their  pride. 
 Neither  yet  is  it  enough  for  men  to  dwell  in  the  coun- 
 try, as  divers  do,  but  do  not  worthily,  their  neighbours 
 being  never  a  whit  the  better  for  them,  but  are  either 
 so  niggardly,  as  they  benefit  none,  living  only  to  them- 
 selves, or  else  so  prodigal,  as  they  rob  their  tenants 
 with  borrowing,  and  divers  other  ways,  both  sorts 
 overcharging  them. 
 
 Ver.  12.  And  Jet  thy  house  be  like  the  house  of  Pharez 
 (whom  Tamar  bare  unto  Judah),  of  the  seed  which  the 
 Lord  shall  give  thee  of  this  young  woman. 
 
 These  words  be  the  third  part  of  their  prayer.  They 
 did  first  pray  for  the  woman,  as  the  builder  of  the 
 house,  as  before  it  is  said  of  Rachel  and  Leah  ;  next 
 for  the  man,  because  he  is  the  glory  of  the  house  ; 
 now  for  the  posterity,  because  they  do  continue  it. 
 Here  note  wdiat  is  prayed  for,  an  honourable  posterity, 
 set  out  by  the  house  of  Pharez,  whose  father  and  mo- 
 ther are  mentioned  ;  then,  of  whom  it  must  come,  and 
 by  whose  gift  and  goodness. 
 
 And  let  thy  house.  That  is,  thy  children  and  pos- 
 terity :  so  as  they  praying  before  for  the  parents,  and 
 now  for  the  children,  do  teach  this,  that  they  which 
 truly  wish  well  in  love  to  the  parents,  cannot  but  be 
 well-minded  to  their  children  and  posterity,  1  John 
 v.  1  ;  so  did  David  to  Mephibosheth,  the  son  of  Jo- 
 nathan, 2  Sam.  ix.  and  xix. ;  to  Chimham,  the  son  of 
 Barzillai;  and  to  Hanun,  the  son  of  the  king  of  Am- 
 nion ;  for  how  can  we  love  the  fountain,  and  not  the 
 stream  ?  the  root,  and  not  that  which  springeth  from 
 it  ?  Let  us  try  hereby  true  love  to  parents,  by  the 
 love  we  bear  to  their  children. 
 
 Be  like  the  house  of  Pharez.  Pharez  signifieth  a 
 breach,  because  in  the  womb  he  strove  for  the  birth- 
 right, and  brake  out  before  his  brother  Zarah,  who 
 had  put  out  his  hand  to  come  first  forth,  to  be^the 
 first-born,  but  plucked  back  his  hand  again.  Zarah 
 may  set  out  the  Jews,  who  were  the  first  of  God's 
 people,  but  by  apostasy  lost  their  birthright ;  Pharez 
 
 436' 
 
Ver.  12.] 
 
 BERNARD  ON  RUTH. 
 
 113 
 
 may  set  out  the  Gentiles,  who  made  a  breach  upon 
 them,  and  got  the  birthright  and  the  honour  to  be 
 called  now  the  people  of  God.  There  be  two  sorts  of 
 Pharezes,  one  heavenly,  which  strive  for  to  be  of  the 
 first-born  of  God.  This  is  a  blessed  striving,  which 
 few  contend  for.  There  is  another  earthly,  when 
 brethren  contend  for  to  get  the  elder  brother's  inheri- 
 tance from  him,  and  do  labour  to  get  him  disinhe- 
 rited. The  neglect  of  the  former  is  unholiness,  and  the 
 pursuing  of  the  latter  is  too  great  worldliness.  These 
 words,  to  '  be  like  the  house  of  Pharez,'  give  us  to 
 know,  that  he  was  greatly  blessed  and  honourable  in 
 his  posterity,  seeing  they  desire  that  Boaz's  house 
 might  be  like  his.  Now  men  wish  not  such  a  thing 
 to  great  persons,  but  where  there  is  an  estate  answer- 
 able to  their  greatness,  and  may  well  befit  them,  and 
 be  held  a  blessing  unto  them ;  and  yet  this  Pharez  was 
 base  gotten,  and  that  in  incest  also.  Whence  we  may 
 see,  that  basely  begotten  may  become  very  honourable, 
 so' as  it  may  be  happy  with  others  to  be  blessed  like 
 them  for  worldly  respects.  Thus  also  was  Jephthah 
 honourable,  Judges  xi.,  a  man  of  valour,  made  the  head 
 over  all  the  inhabitants  of  Gilead,  and  yet  the  son  of 
 an  harlot.  Thus  it  pleaseth  God  to  shew  mercy  on 
 whom  he  will  shew  mercy ;  which  may  comfort  such 
 as  be  base  born,  that  if  they  bewail  their  birth,  and 
 repent  and  believe,  the  Lord  will  have  mercy  likewise 
 on  them,  and  register  them  in  the  bead-roll  of  the 
 saints,  as  Jephthah  is,  Heb.  xi.  Again,  this  may 
 teach,  from  these  elders  and  people,  that  they  are  to 
 be  esteemed  honourable  whom  God  doth  make  honour- 
 able ;  for  these  speak  highly  of  Pharez  for  all  his 
 birth  ;  and  the  Gileadites  thought  worthily  of  Jephthah, 
 and  did  him  honour;  yea,  the  Holy  Ghost  hath  vouch- 
 safed to  honour  him,  and  to  put  him  among  the  faith- 
 ful, though  he  was  by  birth  a  bastard.  They,  there- 
 fore, do  amiss,  who  despise  men  for  their  birth,  when 
 otherwise  they  be  worthily  qualified,  and  better  con- 
 ditioned than  those,  perhaps,  which  be  more  lawfully 
 begotten.  True  it  is,  that  a  bastard  was  not  to  come 
 into  the  congregation  for  ten  generations  ;  but  God 
 can  dispense  with  his  law,  and  where  he  so  doth,  let 
 us  do  them  honour,  and  not  debase  whom  the  Lord 
 exalteth. 
 
 Whom  Tamar  bare  unto  Judah.  Judah  was  one  of 
 Jacob's  sons,  and  one  of  the  twelve  patriarchs,  and 
 begot  this  Pharez  on  this  woman  Tamar,  who  was 
 his  daughter-in-law.  The  history  is  in  Gen.  xxxviii. 
 Whence  we  may  note  briefly,  that  great  were  the 
 falls  of  many  of  the  holy  patriarchs  ;  as  nine  of  them, 
 in  the  conspiracy  against  innocent  Joseph,  Gen. 
 xxxvii.  2,  3,  11,  whose  death  they  intended,  because 
 he  told  his  father  their  ill  report ;  for  that  also  Jacob 
 loved  him  more  than  all  of  them,  and  because  he  told 
 them  his  dream,  for  which  they  the  more  envied  him, 
 und  were  the  more  bent  against  him.  But  more  par- 
 ticularly Reuben  fell  into  that  foul  sin,  to  lie  with  his 
 father's  concubine ;  Simeon  and  Levi,  brethren  in 
 437 
 
 evil,  who,  under  colour  of  religion,  sought  to  revenge 
 themselves,  and  abused  the  seal  of  God's  covenant  to 
 shed  much  blood  ;  and  Judah  here  committeth  incest 
 with  Tamar.     Thus  may  we  see,  that  men  of  note, 
 children  of  godly  parents,  and  pillars  of  the  church, 
 may  fall  very  fearfully ;  as  may  also  appear,  besides 
 these,  in  Aaron,  in  Samson,  Abiathar,  David,  Solomon, 
 and  many  others.    Such  is  the  strength  of  corruption, 
 when  we  are  left  of  God,  and  therefore  are  we  to  fear 
 and  to  look  to  our  standing ;  watch  and  pray  con- 
 tinually, lest  we  fall  into  temptation  and  be  overcome. 
 And  also  we  may  observe  how  Jesus  Christ  was  con- 
 tented to  come  of  such  as  were  tainted  with  foul  vices, 
 as  of  men  stained  and  polluted  with  incest,  as  Judah  ; 
 with  adultery  and  murder,  as  David  ;  with  idolatry, 
 as  Ahaz  ;  with  witchcraft  and  sorcery,  as  Manasseh  ; 
 so  of  women  defiled,  as  of  this  Tamar  ;  of  Rahab  the 
 harlot ;  and  of  Bathsheba,  which  sinned  in  adultery 
 with  David  :  to  shew  hereby,  that  he,   our  blessed 
 Saviour,  came  into  the  world  to  save  sinners,  which 
 is  for  the  comfort  of  the  penitent,  1  Tim.  i.  15.    And 
 here  also  such  as  be  godly  may  learn  not  to  be  dis- 
 couraged, not  to  be  daunted,  neither  to  account  worse 
 of  themselves,  because  they  have  had  of  their  kindred 
 foully  tainted  with  vices.     We  see  here  the  innocent 
 Lamb  of  God  to  have  been  of  such,  and  j'et  he  the 
 Holy  One  of  Israel.     Let  such,  then,  put  themselves 
 to  silence,  who  seek  to  disgrace  the  well- deserving  by 
 the  stain  of  ancestors,  or  some  of  their  kindred.     By 
 thus  doing,  men  should  offer  wrong  to  Jesus  Christ, 
 which  every  saint  of  God  is  very  far  from ;  and  who 
 is  he  that  should  not  be  disgraced,  if  this  might  serve 
 to  disgrace  a  man  ?     Note  farther,  how  these  words 
 come  in  by  a  parenthesis  :  whether  uttered  by  the 
 elders  and  people,  or  else  put  in  by  the  penman  of  the 
 Holy  Ghost,  it  is  not  material ;  but  here  we  see  how 
 God   would   have   a   remembrance   of  the   birth   of 
 Pharez,  with  his  honour  and  outward  blessings  from 
 God  ;  for  that  it  is  good  in  our  great  glory  and  out- 
 ward prosperity  to  be  put  in  mind  whence  we  be. 
 Thus  God  put  David  in  remembrance,  2  Sam.  vii.  8, 
 and  Jeroboam  ;  for  so  such  persons  shall  have  cause 
 to  praise  God  for  his  mercies,  and  be  kept  humble, 
 and  not  forget  themselves,  as  men  commonly  do  in 
 their  peace  and  prosperity.     Let  such,  then,   as  be 
 raised  up  from  a  low  estate,  remember  whence  they 
 are,  and  be  willing  to  hear  thereof  from  others  ;  for 
 God's  mercies  shall  be  the  more  known,  admired,  and 
 glorified,  whose  praise  we  must  seek  with  the  very 
 utter  contempt  of  ourselves,  if  so  the  case  shall  re- 
 quire.    How  great  a  sign  of  pride  is  it  then,  and  of 
 a  will  to  obscure  God's  mercies,  when  men  shall  chafe 
 in  themselves  against  such  as  shall  mention  their 
 mean  or  base  birth !     But  if  men  may  not  forget 
 whence  they  be  in  their  worldly  advancement,  then 
 may  we  not  forget  our  natural  birth  in  our  spiritual 
 exaltation,  when  we  be  made  the  children  of  God, 
 kings  and  priests  to  him,  of  children  of  wrath,  and 
 
114 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 bond -slaves  to  Satan.  If  the  remembrance  of  the 
 other  put  us  in  mind  of  God's  mercy,  much  more 
 this,  for  between  them  is  no  comparison.  Lastly,  note 
 that  it  is  said,  that  Tamar  bore  Pharez  unto  Judah. 
 Mothers  bring  forth  children  to  the  fathers  of  the  chil- 
 dren ;  so  it  is  said  that  Leah  bare  sons  to  Jacob, 
 Gen.  xxix.  34 ;  for  the  father  is  to  bear  the  name, 
 and  take  the  child  into  his  care  and  tuition,  whether 
 born  in  wedlock  or  otherwise.  Let  fathers,  therefore, 
 take  care  of  such  as  they  beget,  for  to  them  hath  the 
 mothers  brought  them  out. 
 
 Of  the  seed  which  the  Lord  shall  give  thee  of  this 
 young  woman.  Hence  may  be  observed,  that  an  old 
 man  may  marry  a  young  woman ;  as  here  Boaz  did 
 Ruth,  and  Joseph  did  the  Virgin  Mary ;  but  not  for 
 wantonness,  but  for  issue  and  posterity,  as  Boaz  doth. 
 Allow,  therefore,  of  such  marriages  in  such  a  case,  but 
 beware  of  an  old  man  lecherous,  who  is  one  that  God 
 hateth ;  so  an  old  woman  wantonly  affected  to  marry 
 with  a  young  man.  Secondly,  that  children  are  God's 
 gift,  Gen.  xlii.  9,  of  which  at  large  before,  which  must 
 move  us  to  thank  God  for  them,  and  to  train  them  up 
 to  his  service,  and  to  acknowledge  them  his  gracious 
 gift,  as  Jacob  did,  Gen.  xxxiii.  5.  Thirdly,  that  true 
 prayer  is  not  without  faith,  for  it  proceedeth  from  it, 
 as  the  apostle  teacheth,  Rom.  x.  14 ;  and  here  the 
 words  plainly  imply  that  these  elders  and  people  were 
 persuaded  that  God  would  give  to  Boaz  children  of 
 Ruth,  for  they  said,  '  Which  the  Lord  shall  give  thee.' 
 As  taking  it  for  granted  that  he  would  give  him  chil- 
 dren, which  they  were  persuaded  unto  from  the  young 
 years  of  Ruth,  then  from  the  obedience  of  Boaz,  who 
 married  Ruth  only  to  raise  up  children  to  the  dead, 
 that  his  name  might  not  perish,  according  to  the  law 
 of  God,  Deut.  xxv.,  which  he  herein  chiefly  respected; 
 and,  thirdly,  because  this  was  the  line  and  stock  out 
 of  which  the  Messiah  should  come,  according  to 
 Jacob's  prophecy ;  and  therefore  they  knew  that  of 
 these  should  come  issue  to  fulfil  the  prophecy.  In 
 praying,  let  us  also  with  these  believe,  so  are  we  com- 
 manded, James  i.  6 ;  and  if  we  do  believe,  we  shall 
 obtain  what  we  ask,  if  the  Lord  think  it  needful  for 
 us,  Mat.  xxi.  22,  for  the  prayer  of  faith  availeth  much 
 if  it  be  fervent,  James  v.  15-17.  Fourthly  and  lastly, 
 hence  observe,  that  prayer  is  a  means  to  make  an 
 honourable  house,  and  to  continue  it  in  the  following 
 posterity.  Therefore  David  used  prayer  in  this  case, 
 2  Sam.  vii.  25,  as  these  do  here  for  Boaz's  house  in 
 his  posterity ;  and  so  did  Abraham  pray  for  Ishmael 
 to  continue  in  the  Lord's  sight,  Gen.  xvii.  20,  who 
 promised  him  mercy,  and  an  honourable  issue  to  many 
 generations  from  him.  Let  us  use  this  means  to  up- 
 hold and  continue  our  house.  I  have  spoken  of  many 
 good  means  before  (out  of  ver.  5),  let  this  be  added  to 
 them.  But  men  in  their  worldly  wisdom  seek  by 
 other  means,  without  prayer,  to  continue  their  pos- 
 terity in  honour ;  as  by  these,  first,  by  great  pur- 
 chases for  their  children.     But  doth  not  Solomon  tell 
 
 them,  Prov.  xxvii.  24,  that  riches  are  not  for  ever? 
 And  we  find  it  true  by  experience.  Secondly,  by 
 building  stately  houses,  and  calling  them  by  their  own 
 names,  thinking  that  their  houses  shall  continue  for 
 ever,  and  their  dwelling-places  to  all  generations. 
 But  doth  not  the  psalmist  tell  them  that  '  this  their 
 way  is  their  folly '  ?  Ps.  xlix.  13.  Is  not  the  tower  of 
 Babel  thrown  down  ?  Gen.  xi.  4,  8  ;  and,  became  not 
 that  their  confusion,  by  which  they  sought  a  name, 
 and  to  continue  together  ?  Thirdly,  by  entailing  of 
 lands  upon  the  heirs  male  from  one  to  another  for 
 many  generations ;  but  could  there  be  a  surer  entail 
 than  the  kingdom  of  Israel  to  David,  which  yet  was 
 almost  quite  cut  off  by  Solomon's  idolatry,  so  as 
 Rehoboam  lost  ten  tribes  in  his  days  ?  Entail  it  as 
 sure  as  they  can,  yet  the  iniquity  of  the  children  will 
 make  it  to  be  cut  off.  God  liketh  not  that  men  should 
 by  their  devices  tie  his  blessings  to  whom  they  list, 
 for  vain-glory's  sake,  and  to  keep  up  a  name.  And  do 
 not  we  see  lawyers,  which  teach  parents  to  entail, 
 how  they  can  teach  their  children  to  untail  it  again. 
 Fourthly,  by  matching  with  great  houses,  and  by  this 
 they  think  their  house  shall  stand  ;  but  did  not  Ahab, 
 by  marrying  with  Jezebel,  the  king  of  Sidon's  daugh- 
 ter, root  out  his  whole  posterity  ?  and  did  not  Jeho- 
 shaphat,  by  marrying  his  son  to  Ahab's  daughter,  do 
 almost  the  like  ?  Fifthly  and  lastly,  by  procuring 
 great  places  of  honour  in  the  commonwealth,  oh  then 
 they  think  they  are  surely  founded ;  but  doth  not 
 Solomon  tell  them,  Prov.  xxvii.  24,  that  the  crown 
 endureth  not  to  every  generation  ?  But  let  these  con- 
 sider of  Haman  and  of  his  high  place,  and  yet  how 
 suddenly  he  came  to  a  fearful  end ;  and  with  this 
 let  them  not  forget  the  treasurer  Shebna,  Isa. 
 xxii.  16,  17,  21,  who  graved,  as  it  were,  his  habita- 
 tion in  a  rock  by  policy,  and  by  making  strong  sides 
 for  himself.  But  doth  not  Isaiah  sa}T,  that  the  Lord 
 would  lead  him  into  captivity,  and  violently  turn  him, 
 and  toss  him  as  a  ball,  and  drive  him  from  his  station, 
 and  bestow  his  place  upon  another  ?  And  therefore, 
 without  the  Lord,  all  these  means  are  weak  to  uphold 
 a  house ;  yea,  such  a  house  sin  will  undermine  and 
 cause  to  fall.  Let  none,  therefore,  rest  on  these  weak 
 props,  but  pray  unto  the  Lord  for  his  blessing,  which 
 maketh  strong  the  habitation  of  the  righteous. 
 
 Ver.  13.  So  Boaz  took  Ruth,  and  she  was  his  wife : 
 and  when  lie  went  in  unto  her,  the  Lord  gave  her  concep- 
 tion, and  she  bare  a  son. 
 
 Here  is  the  full  accomplishment  of  the  marriage, 
 the  holy  liberty  thereof,  and  the  blessing  of  God  upon 
 the  same,  both  for  conception  and  bringing  forth  a 
 son. 
 
 So  Boaz  took  Ruth.  Where  he  took  her  it  is  not 
 mentioned ;  whether  after  this  assembly  was  dis- 
 missed, or  before,  is  not  certain ;  some  think  she 
 stayed  with  Naomi,  expecting  the  success,  as  Naomi 
 advised  in  chap.  iii.  ver.  18,  and  so  from  thence  did 
 
 438 
 
Ver.  13.] 
 
 BERNARD  ON  RUTH. 
 
 115 
 
 take  her.  It  may  be  she  was,  while  this  assembly 
 was  together  (after  Boaz  had  publicly  declared  his 
 mind,  and  bought  the  land  and  her  at  the  hands  of 
 the  kinsman),  brought  in  thither,  and  so  he  there  did 
 solemnly  take  here  ;  for  in  the  end  of  the  former 
 verse  it  is  said,  '  Of  the  seed  which  the  Lord  shall 
 give  thee  of  this  young  woman,'  as  implying  her  then 
 there  present.  And  he  took  her  implieth  the  marriage, 
 as  appeareth  elsewhere  in  other  places,  Gen.  xxiv.  67, 
 1  Sam.  xxv.  43,  Judges  xiv.  8.  And  the  next  words 
 in  the  text  shew,  that  it  was  not  like  Shechem's  taking 
 of  Dinah  to  deflower  her,  Gen.  xxxiv.  2,  but  to  make 
 her  his  wife  by  lawful  wedlock,  which  was  ever  public, 
 and  not  done  privately  in  corners.  So  then  the  mean- 
 ing of  the  words  is,  that  Boaz  did  marry  Ruth,  and  so 
 was  his  wife  ;  and  with  us,  such  as  do  marry,  do  take 
 either  other  by  the  hand,  and  do  by  word  of  mouth 
 say,  that  the  one  doth  take  the  other  to  live  together 
 as  man  and  wife.  And  it  may  be  that  the  word  taking 
 is  put  for  marrying,  to  note  the  free  consent  of  mind 
 and  heart ;  then  the  right  and  interest  which  the  one 
 hath  in  the  other ;  and,  thirdly,  the  care  and  protec- 
 tion of  the  husband  which  he  taketh  of  his  wife,  and 
 the  woman's  acknowledgment  to  have  betaken  herself 
 unto  the  man  as  her  head  and  husband.  This  Boaz's 
 taking  and  marrying  of  Ruth  sheweth  how  a  noble- 
 man (for  his  father  was  the  prince  of  Judah,  1  Chron. 
 ii.  10)  may  marry  with  a  mean  poor  woman,  so  she 
 be  virtuous,  as  his  father  did  Rahab  before,  and 
 Ahasuerus  did  Esther,  and  no  disparagement ;  though 
 Boaz  had  further  reason  to  lead  him  thereto,  as  his 
 own  words  before  declare,  ver.  10.  Again,  we  see 
 how  an  Israelite  might  marry  with  a  woman  a  stranger, 
 so  she  were  a  convert.  And  lastly,  that  a  good  man 
 will  keep  his  honest  word  ;  for  what  he  had  privately 
 promised,  chap.  iii.  11,  13,  he  here  now  maketh  good 
 to  the  utmost ;  of  which  two  last  points  I  have  spoken 
 before. 
 
 And  she  was  his  wife  ;  that  is,  by  his  taking  and 
 marrying  of  her.  So  we  see  that  lawful  marriage  is 
 that  which  maketh  man  and  woman  husband  and  wife, 
 So  is  it  said  of  Rebekah,  Gen.  xxiv.  07,  that  '  Isaac 
 took  her,'  and  she  was  his  wife  ;  and  in  like  case  of 
 the  woman  of  Timnath  which  Samson  did  marry, 
 Judges  xiv.  8,  15.  It  is  not  living  or  lying  together, 
 as  lewd  persons  may  do,  nor  yet  mutual  affection,  but 
 the  entering  in  God's  holy  ordinance,  which  maketh 
 the  woman  the  wife.  Therefore,  to  live  honestly,  and 
 to  make  a  woman  thy  wife,  marry  her  lawfully.  Now 
 in  this  that  the  marriage  is  so  shortly  described,  with- 
 out mentioning  of  any  such  feasting  and  merriments, 
 as  is  often  with  us,  with  too  much  riot  and  excess,  it 
 may  here  be  demanded,  Whether  it  be  lawful  to  make 
 feasts  at  marriages,  and  then  to  be  merry  ?  Ans. 
 It  is  lawful  to  be  merry  in  sobriety,  to  rejoice  and 
 sing,  so  it  be  with  grace  in  our  hearts,  as  the  apostle 
 speaketh,  Eph.  v.  19.  And  we  may  make  feasts,  as 
 Laban  did  at  Jacob's  marriage,  Gen.  xxix.  22,  and 
 439 
 
 as  Samson  did  at  his,  Judges  xiv.  10,  as  the  custom 
 was  among  the  Philistines,  which  he  observed ;  yea, 
 our  Saviour  was  at  a  feast  when  some  were  married, 
 and  did  by  divine  power  supply  their  want  of  wine, 
 John  ii. ;  and  by  the  parable,  Mat.  xxii.  2,  and  xxv , 
 it  seemeth  to  be  an  usual  thing  to  feast,  and  to  have 
 solemnities  observed  besides  at  marriages.  Here  only 
 beware  of  wantonness,  riot,  and  excess,  and  then  may 
 they  eat,  and  drink,  and  rejoice  their  hearts. 
 
 And  when  he  went  in  unto  her.  This  is  expounded 
 in  another  place,  to  go  to  her  into  the  chamber, 
 Judges  xv.  1  ;  for  brides  had  a  private  chamber,  into 
 which  the  bridegroom  entered  on  the  marriage  day, 
 Joel  ii.  16;  but  here  is  modestly  implied  the  act  of 
 marriage,  set  out  also  in  Scripture  by  other  terms,  as 
 of  knowing,  lying  with  one,  giving  due  benevolence  ; 
 never  speaking  hereof  but  by  a  periphrasis  and  cir- 
 cumlocution ;  and  therefore  are  we  hereby  taught, 
 that  when  necessity  enforceth  to  speak  of  that,  which 
 in  proper  speech  is  not  comely  to  utter,  it  is  to  be 
 expressed  so  as  chaste  ears  may  not  be  offended. 
 This  the  Holy  Ghost,  in  thus  setting  down  this  thing 
 in  these  modest  terms,  teacheth ;  and  it  serveth  to 
 reprove  such  as  abuse  their  tongues  to  wantonness, 
 and  lascivious  and  immodest  terms,  to  make  others 
 merry,  and  to  be  held  pleasant  companions ;  but  such 
 fools,  as  Solomon  calleth  them,  make  a  sport  of  sin; 
 for  these  offend  against  the  commandment  and  charge 
 given  by  the  apostle,  Eph.  iv.  29,  Col.  iii.,  Eph.  v.  3; 
 they  corrupt  good  manners  by  their  ill  words,  1  Cor. 
 xv.  33 ;  they  trespass  against  the  seventh  command- 
 ment, and  do  contrary  to  that  which  the  apostle 
 teacheth  and  exhorteth  unto  for  the  government  of 
 the  tongue  both  in  speaking  and  singing  ;  yea,  these 
 do  grieve,  not,  as  they  think,  only  men,  such  as  they 
 judge  over-precise,  because  they  will  not  run  with 
 them  into  the  like  excess  of  riot,  but  the  blessed  Spirit 
 of  God,  Eph.  iv.  30.  And  let  these  know,  that  if 
 men  must  give  an  account  unto  God  for  every  idle 
 word,  then  surely  for  such  filthy  communication  and 
 bawdy  songs,  which  fleshly  spirits  made  themselves 
 merry  withal,  which  godly  men  have  condemned,  call- 
 ing such  a  speech  the  chariot  of  adultery,  because  it 
 bringeth  many  to  such  a  lewd  practice.  Heathen  by 
 laws  have  forbidden  it,*  for  that  it  polluteth  the  mind, 
 filleth  it  with  wickedness,  and  maketh  such  impudent; 
 and  also  did  punish  the  same,  as  is  reported  of  the 
 Romans, f  that  so  the  dignity  of  the  laws  and  disci- 
 pline among  them  might  remain,  as  one  saith,  inviol- 
 able. What  a  shame  and  impudence  is  it  then  in 
 such  as  «  ould  be  called  Christians,  and  yet  cannot  by 
 reason  nor  religion  of  Christ  be  restrained  from  such 
 petulancy  and  wantonness.  Note  again  here,  how  this 
 is  spoken  after  marriage,  and  not  before,  to  teach  that 
 such  as  be  married  may  lawfully  company  together, 
 Gen.  xxix.  21,  and  that  by  warrant  from  God,  who 
 said,  after  he  had  made  man,  and  joined  Adam  and 
 *  Athenian  law,  apud  Stobccum.  \  Au.  Gell. 
 
116 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 Eve  in  marriage,  Increase  and  multiply  ;  and  the 
 apostle  teachetb,  1  Cor.  vii.  3,  5,  that  then  neither  of 
 them  hath  power  over  their  own  body,  and  hereof 
 maketh  a  double  use,  to  render  due  benevolence,  and 
 not  to  defraud  one  another.  Then  they  are  to  be 
 reproved  which  before  marriage  company  one  with 
 another,  as  incontinent  and  violently  lustful  persons 
 do,  and  such  as  being  married  do  defraud  one  another. 
 And  here  this  condemneth  the  church  of  Rome,  which 
 alloweth  man  and  wife,  upon  the  vow  of  chastity  (for- 
 sooth), to  live  asunder  one  from  another,  contrary  to 
 the  apostle's  doctrine  and  exhortation,  1  Cor.  vii.  5. 
 
 The  Lord  gave  her  conception.  Hence  it  is  evident 
 that  the  gift  of  conception  is  from  the  Lord  ;  and  this 
 is  true  not  only  in  such  as  be  altogether  barren,  as 
 was  Sarah,  Rebekah,  Hannah,  the  Shunamite,  and 
 Elizabeth,  but  in  such  as  be  at  the  first  fruitful ;  this 
 also  is  from  his  gift,  Job  x.  8,  10,  11.  And  there- 
 fore is  it  to  be  ascribed  to  him,  he  is  to  be  thanked 
 for  it ;  we  are  not  to  think,  as  Rachel  did,  that  a  hus- 
 band can  give  children  ;  it  is  no  strength  of  body,  nor 
 good  complexion,  that  can  make  fruitful,  but  the  bless- 
 ing of  God.  And  we  may  further  learn  here,  that  the 
 Lord  alloweth  of  the  honest  act  of  marriage,  for  he 
 commandeth  due  benevolence,  1  Cor.  vii ;  he  calleth 
 the  marriage  bed  undefined,  Heb.  xiii.  4  ;  he  blesseth 
 it,  and  giveth  the  gift  of  conception;  he  allowed 
 thereof  before  the  fall,  Gen.  i.,  and  hath  in  mercy 
 ordained  it  as  a  remedy  against  sin,  1  Cor.  vii.  2. 
 This,  therefore,  confuteth  such  as  have  judged  the 
 companying  together  of  man  and  wife  to  be  a  sinful 
 act,  absurdly  and  profanely  abusing  this  place  for  it, 
 '  those  that  live  in  the  flesh  cannot  please  God ; '  as 
 if  that  which  God  himself  hath  allowed,  and  most 
 holy  men  of  God  have  done,  should  be  now  that 
 which  should  debar  them  of  God's  favour,  when  yet 
 these  popish  harlotries  can  dispense  with  God's  law, 
 and  keep  their  whores,  and  yet  not  live  in  the  flesh, 
 but  be  holy  men  !  But  let  them  know,  that  whore- 
 mongers and  adulterers  God  will  judge,  Heb.  xiii. ; 
 when  marriage  is  honourable,  and  the  bed  undefiled, 
 and  the  liberty  to  be  used  and  allowed  for  procreation 
 of  children,  to  avoid  fornication,  with  hearty  thanks 
 unto  God.  for  his  ordinance.  Here  note  farther  the 
 difference  which  the  Scripture  maketh  between  con- 
 ception of  a  woman  a  wife  and  of  another.  In  copu- 
 lation out  of  marriage,  it  is  said  of  a  woman,  that  she 
 conceived,  as  Tamar  by  Judah,  Gen.  xxxviii.  18, 
 Hagar  by  Abraham,  GeD.  xvi.  4,  and  Bathsheba  by 
 David,  2  Sam.  xi.  5,  but  never  as  here,  that '  the  Lord 
 gave  her  to  conceive  ; '  for  the  other  is  by  his  common 
 blessing,  as  among  brute  beasts,  but  this  by  his  favour- 
 able approbation  and  gracious  blessing,  as  Jacob  said 
 of  his  children  unto  Esau,  Gen.  xxxiii.  5. 
 
 And  she  lare  a  son.  After  the  gift  of  conception 
 followeth  childbirth,  not  forthwith,  but  in  due  time 
 of  life,  Gen.  xviii.  10,  which  is  sometime  at  the  ninth 
 month,    but   commonly  at  the   tenth.     It  was   not 
 
 enough  that  she  should  conceive,  and  after  have  an 
 abortive  birth,  but  that  God  in  mercy  should  preserve 
 the  child  alive  in  the  mother's  womb  to  be  timely 
 born  ;  for  as  not  to  conceive,  but  to  be  barren,  was  a 
 punishment,  so  conceiving,  and  to  bring  forth  an  un- 
 timely birth,  is  in  the  same  nature.  The  Lord  there- 
 fore here  sheweth  his  goodness,  not  only  in  giving 
 conception,  but  a  happy  deliverance  unto  Ruth,  and 
 a  timely  birth  ;  so  the  Lord  followeth  his  with  his 
 mercies.  Now,  in  that  it  is  said  to  be  a  son,  and  not 
 a  daughter,  it  is  to  note  the  greater  blessing.  For  it 
 is  a  greater  blessing  to  have  a  son  than  a  daughter. 
 And  therefore  we  do  find,  when  God  would  make  the 
 barren  to  bear,  and  such  as  had  begged  that  blessing 
 at  his  hands,  he  gave  them  sons,  as  we  may  see  in  Sarah, 
 Rebekah,  Rachel,  Hannah,  Elizabeth,  and  in  others. 
 Because  the  son  is  the  upholder  of  the  name  of  the  family, 
 he  is  in  nature  the  more  worthy  ;  for  the  woman  was 
 made  for  man,  and  not  man  for  the  woman,  as  the 
 apostle  teacheth;  and  the  man  is  a  more  fitter  instru- 
 ment for  the  good  of  the  church  or  commonweal, 
 albeit]  sometime  the  Lord  hath  done  wondrously  by 
 women.  Besides  these  reasons,  the  males  among  the 
 Israelites  were  a  greater  blessing ;  forthatthe  man-child, 
 and  the  continuance  of  the  fine  in  Judah,  gave  them 
 hope  of  the  Messiah,  which  they  looked  for  ;  and  the 
 male  child  bare  upon  him  the  seal  of  the  covenant  of 
 God,  which  was  circumcision,  that  God  would  be  their 
 God,  and  of  their  seed  after  them.  Therefore  praise 
 God  for  this  blessing  and  birth,  for  both,  but  more 
 specially  for  this,  as  beholding  therein  the  Lord's 
 mercy  to  keep  thy  name  upon  the  earth,  among  thy 
 brethren,  and  saints  of  God.  Lastly,  note  the  effec- 
 tual power  of  the  prayer  which  they  made,  ver.  11. 
 The  Lord  heard  them  ;  for  here  we  see  Ruth,  before 
 barren,  is  now  become  fruitful.  So  as  we  hereby  do 
 learn,  that  the  hearty  and  faithful  prayer  of  the  godly 
 is  never  in  vain  ;  for  the  people  and  elders  desired 
 that  Ruth  should  be  fruitful,  and  she  was  so;  and  also 
 that  Boaz's  posterity  might  be  honourable  and  re- 
 nowned, and  so  it  was,  as  we  may  see  in  the  21st  and 
 22d  verses  of  this  chapter.  For  an  effectual  prayer 
 of  righteous  men  availeth  much,  as  James  saith, 
 James  v.  16,  17,  and  proveth  by  an  instance  of  the 
 prayer  of  Elijah,  and  as  may  be  seen  in  the  prayer  of 
 Moses,  of  Asa,  2  Chron.  xiv.  11,  12;  Jehoshaphat, 
 2  Chron.  xx.  6,  14,  15;  Isaiah  andHezekiah,  2  Chron. 
 xxxii.  20  ;  and  of  many  more,  which  is  to  encourage 
 us  to  the  exercise  of  prayer  in  faith  and  fervency  of 
 spirit.  If  any  think  that  those  afore  named  were 
 extraordinary  men,  and  that  therefore  we  poor  and 
 miserable  persons,  in  comparison  of  them,  cannot  look 
 to  have  our  prayers  so  effectual  with  God  ;  I  answer, 
 first,  that  James  takes  away  this  objection  and  fear  of 
 acceptance  with  God  ;  for  he  saith,  that  '  Elias  was  a 
 man  subject  to  the  like  passions  as  we  are,'  yet  he 
 prayed  and  was  heard  ;  secondly,  that  we  have  assist- 
 ance of  God  his  Spirit,  teaching  us  to  pray  with  groans 
 
 440 
 
Ver.  14.] 
 
 BERNARD  ON  RUTH. 
 
 117 
 
 which  cannot  be  expressed,  because  we  know  not  how 
 to  pray  as  we  ought ;  and,  thirdly,  that  Christ  prayeth 
 for  us,  and  in  him  we  offer  up  our  supplications,  and 
 so  shall  be  heard.  This  lesson  also  teacheth  us  to 
 esteem  greatly  of  the  prayers  of  the  godly,  seeing  they 
 be  so  effectual,  and  desire  them  to  pray  for  us,  as  the 
 Israelites  did  Samuel,  and  St  Paul  the  faithful  and 
 saints  of  God,  as  may  appear  in  almost  every  of  his 
 epistles,  so  highly  did  he  account  of  their  prayers 
 for  him. 
 
 Ver.  14.  And  the  icomen  said  unto  Naomi,  Blessed 
 be"jhe  Lord,  which  hath  not  left  thee  this  day  without  a 
 kinsman,  that  his  name  may  be  famous  in  Israel. 
 
 Praise  and  thanksgiving  unto  God  at  the  birth  of 
 the  child.  The  parties  rejoicing  were  the  women ; 
 their  joy  was  uttered  to  Naomi,  the  manner  was  holy 
 and  religious,  praising  God ;  the  matter  thereof,  or  the 
 moving  cause,  was,  that  God  had  not  left  her  without 
 a  kinsman ;  and  the  hopeful  end  thereof,  that  his  name 
 may  be  famous  in  Israel. 
 
 And  the  women  said.  That  is,  such  godly  women 
 as  were  at  the  child-birth,  these  rejoiced  in  Naomi's 
 behalf.  For  it  is  the  duty  of  one  to  rejoice  in  the 
 welfare  of  another,  when  God  bestoweth  his  blessings 
 •upon  them.  As  these  do  here,  the  neighbours  of 
 Elizabeth,  Luke  i.  58 ;  Jethro,  at  the  prosperity  of 
 Israel,  Exod.  xviii.  9  ;  and  the  friends  of  Job  at  his 
 recovery,  Job  xlii.  11.  This  we  are  commanded  to 
 do,  to  rejoice  with  those  that  do  rejoice,  Eom.  xii.  15  ; 
 the  godly  are  members  one  of  another,  1  Cor.  xii.  26  ; 
 and  therefore  must  needs  have  a  fellow  feeling  ;  it  is 
 a  fruit  of  love  and  charity,  and  tbat  we  love  our  neigh- 
 bour as  ourselves,  Mat.  xxii.  19,  wbich  if  we  do,  we 
 will  rejoice  in  their  welfare,  as  we  do  in  our  own. 
 But  let  this  be  with  them  in  lawful  things ;  for 
 charity  rejoiceth  not  in  iniquity,  1  Cor.  xiii.  ;  let  us 
 rejoice  with  them  in  their  happy  and  blessed  welfare, 
 whether  temporal,  as  former  examples  shew,  or  spiri- 
 tual, as  St  Paul  rejoiced  in  the  behalf  of  the  Philip- 
 pians  and  Colossians,  Philip,  i.  3,  1,  Col.  i.  3,  12 ; 
 and  St  John  in  the  graces  of  the  elect  lady  and  her 
 children,  2  John  ver.  4.  This  reproveth  three  sorts  : 
 first,  such  as  envy  the  prosperity  of  others,  as  Sanbal- 
 lats  and  Tobiases,  Neh.  ii.  10 ;  like  Egyptians,  Exod.  i., 
 which  cannot  endure  to  see  others  prosper  by  them. 
 These  are  void  of  charity,  which  is  without  envy,  1  Cor. 
 xiii.  4  ;  and  they  are  like  the  devil,  that  being  cast  from 
 heaven,  could  not  endure  to  see  man  in  paradise  ;  or 
 like  devilish  men,  Cain,  Saul,  and  the  scribes  and 
 pharisees,  the  enemies  of  Chi-ist.  Secondly,  such  as 
 rejoice  with  their  friends  in  their  prosperity,  though 
 they  get  up  by  unjust  means,  and  by  unlawful  prac- 
 tices uphold  themselves.  This  is  not  true  love,  1  Cor. 
 xiii.  0 ;  for  here  is  more  cause  of  mourning  than  of 
 rejoicing  ;  for  what  joy  can  it  be  to  a  godly  heart  to 
 see  his  friend  rich  and  in  glory  by  usury,  bribery, 
 oppression,  deceit,  and  fraud,  which  came  for  plagues 
 441 
 
 upon  him  from  heaven,  and  are  the  highway  to  hell 
 and  damnation  ?  But  outward  prosperity  so  dazzleth 
 the  eyes,  and  deludeth  the  heart,  as  the  plagues  of 
 the  soul,  and  vengeance  due  for  the  same,  they  either 
 see  not,  or  believe  not ;  therefore  they  rejoice  like 
 worldlings  with  such  as  themselves.  The  third  sort 
 are  they,  which  cannot  rejoice  with  others  in  their 
 spiritual  welfare,  that  men  are  become  godly,  as  St 
 Paul  and  John  did,  but  rather  despise  them  for  it, 
 because  they  themselves  savour  not  of  the  things  of 
 God,  they  love  darkness  rather  than  the  light.  If 
 they  do  rejoice  herein,  it  is  rather  for  the  good  which 
 conversion  brings  in  worldly  respects,  than  of  religion 
 itself,  as  that  hereby  they  leave  to  be  unthrifty,  and  do 
 care  to  live  in  the  world,  and  such  like,  which  is  no 
 rejoicing  at  their  heavenly  graces,  but  for  worldly 
 profit,  and  for  such  things  as  religion  maketh  good  in 
 regard  of  the  outward  things  of  this  life  ;  as  profit, 
 good  report  in  a  common  acception,  civil  carriage,  and 
 so  forth.  This  is  a  worldly,  and  not  a  spiritual  re- 
 joicing with  those  that  truly  rejoice  in  the  Spirit. 
 
 Unto  Naomi.  And  why  to  her  more  than  to  Ruth  ? 
 Because  she  was  the  principal  instrument  for  the 
 effecting  of  the  marriage,  and  she  stood  in  most  need 
 of  comfort,  having  endured  a  long  time  affliction. 
 For  those  chiefly  are  to  be  cheered  with  the  conside- 
 ration of  God's  mercies  and  blessings,  who  have  been 
 most  humbled ;  as  these  do  here  Naomi ;  for  they 
 speak  so  to  her,  as  if  this  blessing  had  been  only  for 
 her  comfort,  saying,  He  hath  not  left  thee  without  a 
 kinsman,  he  shall  be  to  thee  a  restorer  of  life,  and  so 
 forth.  And  therefore  when  we  see  any  to  have  been 
 much  cast  down,  and  that  the  Lord  beginneth  to  shew 
 them  mercy,  let  us  speak  thereof  cheerfully  unto 
 them,  and  comfort  their  hearts ;  for  they  know  how 
 to  use  well  God's  mercies,  their  former  humiliation  hath 
 prepared  them,  hath  schooled  them,  so  as  they  will  not 
 wax  proud  with  the  Lord's  blessings,  as  others  do. 
 
 Blessed  be  the  Lord.  Words  of  praise  and  thanks- 
 giving to  the  author  of  this  blessing.  Thus  begin 
 they  their  joy  and  mirth  ;  for  the  joy  of  the  godly  is 
 holy  and  religious;  for  the  matter  of  their  joy  is  good 
 and  lawful,  the  manner  with  grace  in  the  heart,  as  the 
 apostle  exhorteth,  Eph.  v.  19,  and  the  end,  to  set 
 forth  the  Lord's  glory,  of  whom  with  praises  they 
 make  mention.  This  was  the  joy  of  Moses  and  the 
 Israelites,  Exod.  xv.  ;  of  Deborah  and  Barak,  Judges 
 v.  ;  of  Jehoshaphat  and  Judah,  2  Chron.  xx. ;  of 
 Zacharias  and  Elizabeth,  Luke  i. ;  for  the  godly  take 
 occasion  from  all  the  good  which  befalleth  them  to  be 
 mindful  of  the  Lord,  from  whom  they  know  they 
 receive  all  blessings,  whatsoever  they  be,  and  whoso- 
 ever be  the  instruments  thereof  to  them  ;  with  David 
 therefore,  Ps.  ciii.,  they  say,  '  0  my  soul,  praise  thou 
 the  Lord,  and  forget  not  all  his  benefits  ! '  If  this  be 
 the  joy  of  the  godly,  what  wickedness  then  is  it  in 
 those,  who  in  their  mirth,  and  in  the  midst  of  God's 
 blessings,  do  put  away  the  remembrance  of  God,  and 
 
118 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 the  thought  of  his  precepts ;  spiritual  songs,  and 
 gracious  speeches  mar  utterly  their  mirth ;  the  pre- 
 sence of  the  godly  is  hateful  to  them,  and  hindereth 
 their  merriments  ;  for  they  cannot  rejoice  but  in 
 vanity ;  their  talk  is  ribaldry,  their  songs  wantonness, 
 their  laughter  madness,  and  the  delight  of  their  hearts 
 mere  sensuality ;  the  mirth  of  these  must  turn  into 
 mourning  before  they  die,  else  shall  their  music  be 
 elsewhere  weeping,  wailing,  and  gnashing  of  teeth. 
 And  here,  before  I  end  this,  women  may  learn  how  to 
 behave  themselves  at  the  birth  of  children,  as  first  in 
 prayer,  then  in  praises  ;  pray  they  should  for  pardon 
 of  sin,  and  bewail,  in  the  woman's  pangs,  original 
 corruption  ;  in  the  birth,  our  spiritual  pollution  ;  and 
 praise  God  they  ought  for  safe  deliverance,  acknow- 
 ledging it  his  mercy  and  goodness,  as  these  do  here. 
 Many  things  might  move  them  hereto,  and  to  be  far 
 from  the  behaviour  of  some,  who  instead  of  praising 
 God,  sit  down  to  be  merry,  and  to  spend  their  speeches 
 idly,  prating  of  others,  yea,  sometimes  in  lewd  slander- 
 ing of  their  neighbours,  or  in  filthy  scurrility,  wherein 
 the  midwife,  which  should  be  a  mother  of  modesty,  is 
 often  chief;  when  such  should  be  chaste,  grave,  and 
 godly  matrons,  who  by  their  office  and  godly  counsel 
 might  do  much  good,  if  they  were  as  they  ought  to  be  ; 
 but  so  lewd  are  some  of  them,  as  they  cannot  endure 
 the  company  of  better  disposed  persons.  Their  praises 
 should  be  like  the  midwives  in  Egypt,  Exod.  i., 
 women  fearing  God,  able  to  instruct,  to  comfort,  to 
 pray  unto  God,  and  to  praise  him  for  his  goodness. 
 
 Which  hath  not  left  thee  this  day  without  a  kinsman. 
 This  is  it  they  bless  God  for,  that  God  had  given  to 
 Naomi  a  young  kinsman,  a  kinsman  indeed,  which 
 will  so  shew  himself.  Naomi  had  a  kinsman  very 
 nigh  unto  her  before,  chap.  iii.  12,  but  he  shewed 
 himself  not  like  a  kinsman,  and  therefore  was  here 
 passed  over  as  no  kinsman.  For  as  men  indeed  shew 
 themselves,  such  they  be,  and  so  are  to  be  esteemed, 
 otherwise  they  have  but  a  name  of  a  brother,  father, 
 kinsman,  friend,  Christian,  yea,  minister,  magistrate, 
 and  have  not  the  truth,  and  substance  of  such.  They 
 be  but  merely  titular,  and  glory  in  shadows,  as  most 
 do,  who  are  nothing  answerable  to  that  title  and  name 
 of  nature,  of  love,  of  fellowship,  or  of  office  and  place, 
 which  they  are  called  by  or  settled  in.  Note  further, 
 that  it  is  of  God  that  the  godly  poor  are  not  left  com- 
 fortless of  some  friend,  one  or  other,  both  able  and 
 willing  to  help  them.  Thus  the  women  here  tell 
 Naomi,  and  do  bless  God  therefore  in  her  behalf ;  for 
 if  God  should  not  raise  them  up  succour,  who  would 
 respect  unto  them  ?  Because  poverty  causeth  con- 
 tempt, or  neglect  at  the  least,  and  the  religion  of  the 
 poor  is  but  held  counterfeit,  and  themselves  hypo- 
 crites, so  the  world  judgeth  of  them.  And  therefore 
 when  God  raiseth  up  friends  to  take  knowledge  of 
 them,  and  to  do  them  good,  great  cause  have  they  to 
 bless  God,  as  they  here  do,  both  for  hope  of  supply 
 of  wants,  and  also  preventing  of  injuries,  which  honest 
 
 poor,  by  such  able  and  good  friends,  are  less  subject 
 unto  than  others  which  want  them. 
 
 That  his  name  may  be  famous  in  Israel.     This  is 
 the  hope  they  have  of  this  young  Obed ;  and  one 
 mercy  of  God  in  giving  this  son  unto  this  honourable 
 family  is,  that  he  might  be  renowned  among  God's 
 people.     Whence  note  these  two  lessons  :  first,  that 
 much  is  expected  and  looked  for  from  the  children  of 
 great  and  godly  parents,  both  in  respect  of  the  parents 
 and  also   of  the  children.     For  it  is  supposed  that 
 parents  being  godly,  will  have  care  to  instruct,  and  if 
 need  be  to  correct  their  children,  to  pray  for  them, 
 and  be  good  examples  to  them  ;  and  being  great,  that 
 they  will  use  the  best  means  and  procure  the  best 
 helps  for  their  good  education,  and  leave  them  suffi- 
 cient  to  shew  forth   the  fruits  of  godliness.     And  if 
 thus  parents  do,  who  may  imagine  otherwise,  till  the 
 contrary  appear,  but  that  the  children   of  such  will 
 demean   themselves   as   they  should  ?     And  who  can 
 expect  but  good  from  the  children  of  godby  parents  ? 
 Should  not  the  father's  graces  provoke  children  to 
 goodness  ?  and  their  greatness  to  abhor  base  practices? 
 Good  children  will  not  degenerate  from  good  parents, 
 whose  goodness  will  more  persuade  to  well-doing  than 
 greatness  to  make  them  proud  and  wicked,  as  some 
 Absaloms  and  Esaus  have  been,  and  yet  are,  to  the 
 grief  of  religious  parents,  and  at  length  to  the  shame 
 and  confusion  of  themselves.     Secondly,  here  may  be 
 observed,  that  God  giveth  children  to  the  better  sort, 
 great  and  honourable,  that  they  may  become  famous 
 amongst  God's  people.      So  conceived  these   godly 
 women  of  this  son  of  Boaz  ;  for,  indeed,  all  the  bless- 
 ings of  riches  and  honour  given  unto  parents,  are  not 
 only  given  for  their  own  good,  but  amongst  other  ends, 
 for  the  better  enabling  of  them  to  bring  up  their  family 
 in  good  order,  and  especially  their  children  in  the  ways 
 of  God,  for  his  service  and  honour,  as  they  have  more 
 means  to  provoke  them  thereto.     Let  therefore  such 
 parents  here  take  such  a  course  with  their  children, 
 as  they  may  make  them,  by  God's  blessing,  famous  in 
 Israel,  in  God's  church,  and  among  his  people,  which 
 they  may  effect  by  these  good  means  :  first,  by  being 
 every  way  and  at  all  times  a  good  example  of  piety  to 
 them,  as  David  was,  Ps.  ci.,  and  Zacharias,  Luke  i. 
 Secondly,  by  instructing  them  carefully  in  godliness 
 and  religion,  as  parents  are   commanded,  Eph.  iv.  4, 
 and  as  David  did  instruct  Solomon,  Prov.  iv.     Thirdly, 
 by  seeing  them  set  to  the  practice  of  that  which  they 
 are  taught,  and  to  have  an  especial  eye  thereto.     Men 
 teach  their  children  good  manners  among  men,  for 
 civil  carriage  of  their  outward  man,  and  will  see  therein 
 if  they  offend,  and  reprove  them  ;  so  should  they  thus 
 see  to  them  in  their  Christian    good    manners    and 
 behaviour  towards  God  and  good  men,  and  in  every 
 Christian    duty    towards    all.      Fourthly,  by  settling 
 them  in  some  particular  calling,  as  Adam  the  mon- 
 arch of  the  world  did  his  sons,  to  keep  them  from 
 idleness,  from  being  busybodies,   and  from  a  world 
 
 442 
 
Ver.  1.5.  J 
 
 BERNARD  ON  RUTH. 
 
 119 
 
 of  wickedness,  which  such  as  live  but  of*  a  call- 
 ing run  into.  Fifthly,  by  restraining  them  from  ill 
 company,  idle,  wanton,  prodigal  and  profane  persons, 
 and  exhorting  them  to  have  fellowship  with  such 
 as  fear  God,  also  with  civil  and  honest  men  well 
 reported  of,  well  brought  up,  and  well  disposed  unto 
 goodness.  Sixthly,  by  commending,  countenancing, 
 and  encouraging  tbeir  well-doing,  both  by  present 
 rewards  and  promises  of  future  good  ;  but  if  they  do 
 ill,  then  fatherly  to  admonish  at  the  first,  to  withhold 
 them  from  evil  by  love  rather  than  by  slavish  fear ; 
 but  if  this  will  not  prevail,  then  to  rebuke  sharply, 
 and  to  punish  as  the  cause  shall  require.  Thus  if 
 parents  would  do,  there  is  no  doubt  but,  by  God's 
 mercy,  many  men's  children  of  place  may  become 
 famous  in  Israel,  and  not  be  so  infamous  as  some  be, 
 to  parents'  shame  and  their  own  overthrow. 
 
 Ver.  15.  And  he  shall  be  unto  thee  a  restorer  of  thy 
 life,  and  a  nourisher  of  thine  old  age  ;  for  thy  daughter- 
 in-law,  which  loveth  thee,  which  is  better  to  thee  than 
 seven  sons,  hath  borne  him. 
 
 This  is  still  the  continued  speech  of  the  women  to 
 Naomi ;  the  scope  whereof  is  still  to  comfort  her,  in 
 foreshewing  what  this  babe  should  be  unto  her,  and 
 the  reason  why  they  so  speak  of  him. 
 
 And  he  shall  be  unto  thee  a  restorer  of  thy  life. 
 Naomi  had  many  crosses,  she  had  lost  her  husband 
 and  children,  yea,  and  her  outward  state  in  the  world, 
 which  made  her,  as  it  were,  dead  with  sorrow,  which 
 these  women  and  godly  neighbours  well  considered  of, 
 and  here  therefore  do  enlarge  their  speech  for  Naomi's 
 greater  comfort;  to  teach  us,  that  true  friends,  affected 
 with  others'  miseries,  cannot  but  meditate  many  argu- 
 ments of  comfort  in  the  days  of  their  felicity.  For 
 the  joy  of  their  hearts  is  unfeigned  for  their  friends' 
 prosperity,  as  truly  as  before  they  wrere  moved  with 
 their  calamity.  Thus  let  us  learn  to  try  the  sympathy  of 
 men's  hearts  towrards  other  in  prosperity  and  adversity. 
 
 A  restorer  of  thy  life.  So  they  speak,  as  if  by  her 
 former  misery  she  had,  as  it  were,  been  lifeless. 
 Whence  note,  that  heavy  crosses,  as  poverty,  old  age, 
 widowhood,  and  loss  of  children,  do  bedead  the  spirit 
 even  of  godly  persons.  So  these  words  imply,  and 
 experience  teacheth.  For  no  affliction  is  joyous  for 
 the  present,  but  grievous,  Heb.  xii.  12.  How  much 
 more  when  many  come  together  !  Therefore  let  us 
 have  compassion  of  the  afflicted,  and  labour  to  raise 
 up  their  spirits,  especially  of  poor  afflicted  widows, 
 for  it  is  a  part  of  pure  and  undefiled  religion  before 
 God,  James  i.  27.  This  condemneth  such  of  cruelty 
 as  will  vex  the  afflicted,  or  be  miserable  comforters,  as 
 Job's  friends  were  to  him.  Secondly,  we  may  learn, 
 that  godly  children  are  as  restorers  of  life  to  their 
 parents,  Prov.  x.  1,  they  make  them  glad.  Let  chil- 
 dren labour  to  be  such  that  they  may  cheer  up  their 
 parents'  hearts,  and  not  be,  as  too  many  be,  causers 
 
 *    That  is,  '  without ' — Ed. 
 443 
 
 of  heart's  grief  to  them,  making  them  to  go  down  with 
 mourning  to  the  grave,  for  such  are  foolish  children, 
 Prov.  xv.  20,  and  x.  1,  and  xvii.  25. 
 
 And  a  nourisher  of  thine  old  aye.  Note,  first,  that 
 old  age  needs  nourishing,  for  it  maketh  man  feeble 
 and  to  want  heat,  1  Kings  i.  1,  Eccles.  xii.  3  ;  also 
 to  be  subject  to  diseases,  as  to  be  blind,  as  was  Isaac, 
 Gen.  xxvii.,  and  Jacob,  Gen.  xlviii.  10,  and  to  be 
 lame,  as  Asa,  1  Kings  xv.  Therefore  in  the  youth  of 
 summer  provide  somewhat  for  the  winter  of  old  age, 
 and  when  thou  hast  provision  for  age  thank  God 
 therefore.  Secondly,  that  children  are  to  be  nourishers 
 of  their  parents  in  their  old  age  ;  as  Joseph  was  to 
 Jacob,  Gen.  xlv.  11,  and  Ruth,  but  a  daughter-in-law, 
 here  to  Naomi,  chap.  hi.  18;  and  such  a  one  the 
 women  hoped  Obed  would  be.  Let  children  learn 
 this  duty.  For,  first,  nature  teacheth  it,  in  the  stork ; 
 and  branches  of  trees,  receiving  the  sap  from  the  root, 
 do  return  it  again  to  it  towards  winter.  Secondly, 
 lieason  teacheth  to  be  thankful,  and  to  do  good  to 
 them  that  have  done  us  good.  From  parents  children 
 have  being,  bringing  up,  and  their  preservation,  whose 
 love,  care,  pains,  and  cost,  children  can  never  recom- 
 pense. Thirdly,  it  is  one  end  why  they  be  born  ;  for 
 if  a  friend  be  bom  to  help  his  friend  in  adversity, 
 Prov.  xvii.  17,  then  much  more  children  to  help  their 
 parents,  who  are  bone  of  their  bone  and  flesh  of  their 
 flesh.  Fourthly,  parents  are  children's  glory,  Prov. 
 xvii.  6,  therefore  should  they  make  much  of  them. 
 Fifthly,  here  to  add  the  commandment,  Exod.  xx.,  to 
 honour  our  parents.  Now  how  are  they  honoured, 
 when  in  want  they  are  not  relieved  ?  Sixthly,  such 
 as  succour  their  parents  may  expect  a  blessing  from 
 their  children.  Those  children,  therefore,  which  are 
 without  natural  affection,  sin  against  God,  against 
 nature,  reason,  and  religion.  But  children  will  per- 
 haps say,  Our  parents  are  froward  and  hard  to  please, 
 and  therefore  they  make  us  weary  and  unwilling  to 
 keep  and  nourish  them.  Ans.  First,  consider  how 
 froward  you  were  in  childhood,  and  yet  poor  parents 
 carefully  kept  you  and  cast  you  not  off.  Secondly, 
 when  old  age  cometh,  you  may  be  such.  Do  then  as 
 you  would  be  done  unto  ;  learn  to  bear  with  your 
 parents,  to  teach  your  children  how  to  bear  with  you. 
 Thirdly,  note  how  children  can  bear  with  rich  parents 
 well  enough,  while  they  hope  for  profit,  and  fear  to 
 lose  what  they  look  for.  If  hope  of  gain  can  make 
 children  put  on  such  patience,  then  let  true  love  do 
 it  much  more. 
 
 For  thy  daughter-in-laiv,  tvhich  loveth.  thee,  which 
 is  better  than  seven  sons,  hath  borne  him.  This  is  a 
 reason  of  the  women's  hope  of  this  child's  kindness 
 towards  Naomi.  From  these  words  we  may  learn 
 these  things  :  First,  that  there  is  a  good  hope  of 
 children's  love,  which  come  of  loving  parents,  that  they 
 will  love  such  as  their  parents  have  loved.  Thus  the 
 women  conclude  ;  and  this  was  a  lesson  which  David 
 taught  his  son  Solomon,  1  Kings  ii.  7  ;  and  Christ 
 
120 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 loving  those  whom  his  Father  loveth,  teacheth  so 
 much.  Let,  therefore,  children  be  thus  affected, 
 especially  if  their  parents  have  set  their  love  aright, 
 upon  such  as  were  worthy  of  love.  Secondly,  that 
 there  may  be  great  love  between  a  mother-in-law  and  a 
 daughter-in-law.  Ruth's  love  towards  Naomi  was  very 
 great,  she  left  her  country  and  kindred  for  her,  chap, 
 i.  16,  17;  laboured  painfully  for  her,  chap.  ii.  18,  23; 
 and  Naomi  was  not  wanting  to  seek  the  good  of  Ruth, 
 chap.  iii.  Let  these  two  be  examples  to  such;  and 
 to  make  them  loving,  strive  to  be  religious,  and  to 
 fear  God,  as  these  did ;  for  religion  will  work  what 
 corrupt  nature  cannot  effect.  Let  them  perform  mu- 
 tual duties,  and  let  stepmothers  know  that  they  step 
 in  to  be  instead  of  natural  mothers,  and  so  let  chil- 
 dren take  them,  so  will  they  love  one  another.  Thirdly, 
 that  true  love  cannot  be  hid,  for  it  so  will  express 
 itself  as  others  shall  take  notice  of  it.  These  women 
 knew  Ruth's  love ;  so  did  Saul,  Jonathan's  to  David  ; 
 the  people,  Christ's  love  to  Lazarus,  John  xi.  36,  for 
 true  love  will  break  out  as  fire.  Try  true  love  by  the 
 manifestation  thereof.  Joseph  may  hide  his  a  while 
 from  his  brethren,  Gen.  xlv.  1,  and  David  from  Absa- 
 lom, 2  Sam.  xiii.  39  and  xiv.  1,  but  it  will  break  out 
 at  length.  They,  therefore,  but  boast  vainly  of  love 
 which  never  express  it.  Fourthly,  that  true  love  in 
 adversity  is  not  lost  in  prosperity.  Ruth  is  still  said 
 to  love  Naomi  though  thus  exalted  ;  so  did  Hushai 
 David,  so  did  Job's  friends,  chap,  ii,  howsoever  they 
 erred  in  judgment.  Let  not  love  be  altered  with  our 
 estates,  nor  honour  change  good  conditions,  as  it  doth 
 in  too  many.  Fifthly,  that  the  loves  of  a  stranger  may 
 sometime  exceed  the  love  of  many  children  by  nature. 
 The  women  prefer  Ruth's  love  above  seven  sons,  that  is, 
 above  many  sons.  Such  God  by  favour  can  supply  what 
 is  wanting  in  them  by  nature,  and  make  a  stranger's 
 love  surpass.     Let  this  be  comfort  to  the  distressed. 
 
 Ver.  1G.  And  Naomi  tooh  the  child,  and  laid  it  in 
 her  bosovi,  and  became  nurse  unto  it. 
 
 This  verse  sheweth  the  education  of  the  child,  by 
 whom,  and  how. 
 
 And  Naomi  tooh  the  child.  This  the  old  woman  did 
 voluntarily,  out  of  her  true  love  both  to  the  mother 
 and  the  child.  She  was  in  the  house  of  Boaz,  that 
 great  rich  man,  we  here  see,  and  so  well  provided  for 
 in  her  old  age,  yet  would  she  take  pains,  and  not  be 
 idle.  So  we  see,  that  the  godly,  though  old,  and  well 
 provided  for,  yet  will  set  themselves  to  labour,  and  do 
 something;  for  they  make  conscience  of  their  time, 
 not  to  spend  their  days  in  idleness,  which  they  know 
 to  be  a  foul  sin  and  the  nurse  of  many.  They  will 
 labour  to  be  an  example  unto  others,  and  to  spur 
 the  younger  on  to  take  pains.  Though  they  live  of 
 themselves,  yet  they  owe  a  duty  to  God  to  be  doing 
 what  they  may  ;  and  if  they  live  upon  others,  herein 
 they  shew  their  good  will,  to  be  as  little  chargeable  as 
 they  may,  and  to  be  thankful  after  their  strength  and 
 
 power.  Now,  this  holy  woman  is  herein  to  be  imi- 
 tated ;  and  let  none  think  that  they  may  be  excused 
 to  live  idly,  either  for  age,  so  long  as  they  can  take 
 pains,  or  for  that  they  have  enough  to  live  upon,  be- 
 cause God  giveth  none  riches  to  live  a  lazy  life  ;  but 
 such,  even  old  persons,  should  live  either  in  labour, 
 as  St  Paul  willeth  the  widow  of  threescore  years  old, 
 1  Tim.  v.  4,  or  in  teaching  and  instructing  others, 
 Titus  ii.  3,  -1 ;  a  blessed  exercise  for  old  folk,  which 
 will  give  them  comfort  in  the  end  of  their  days. 
 
 And  laid  it  in  her  bosom.     This  sheweth  her  love, 
 and  with  what  tender  affection  she  took  him  into  her 
 hands.    Four  things  might  move  Naomi  thus  affection- 
 ately to  love  the  babe  :  First,  her  love  to  the  mother, 
 who  so  exceedingly  loved  her.     Secondly,  her  love  to 
 Boaz  the  father,  who  had  so  mercifully  dealt  with  her. 
 Thirdly,  her  love  to  her  husband  Elimelech,  departed, 
 whose  name  was  raised  up  again  by  this  child,  upon 
 his  inheritance.     Fourthly,  her  great  hope  of  joy  and 
 comfort  from  the  child  itself,  as  the  women  foretell  in 
 the  former  verse.     Howsoever  it  was,  here  we  may 
 see,  that  parents  carry  a  hearty  affection  towards  their 
 children  ;  they  be  in  their  hearts  and  bosom  ;   for  if 
 this  love  was  in  Naomi,  a  mother-in-law,  we  may  well 
 conclude   it  in  natural  mothers,  which   may  appear 
 many  ways,  in  their  great  pains  and  care  in  nursing 
 them,  and  in  bringing  them  up  ;  in  their  grief  and 
 sorrow,  when  their   children  are   any  way  diseased, 
 as  we  may  see  by  the  tears  of  the  father,  and  cry  of 
 the  mother,  which  Mark  and  Matthew  make  mention 
 of,  Mark  ix.  24,  and  vii.  25,  Mat.  xv.  22;  in  their 
 kind  embracing  of  them  as  here,  and  as  did  the  father 
 of  the  prodigal  son  ;  in  their  great  joy  to  hear  of  their 
 welfare,  as  Jacob  did  rejoice  to  hear  of  Joseph,  Gen. 
 xlv.  27,  28 ;  in  their  easy  natures,  soon  reconciled  to 
 their  children,  when  they  humble  themselves  before 
 them,  as  we  see  in  David  to  Absalom,  and  the  father 
 of  the  prodigal   son ;  lastly,  in  their  great  lamenta- 
 tion at  the  death  of  their  children,  as  David  did  for 
 Absalom,  though  a  most  unnatural  son,  and  the  widow 
 which  followed  her  son   to  the  grave,  which  Christ 
 raised  up  to  life  again.    No  other  reason  can  be  given, 
 but  that  natural  and  inbred  love  to  children  in  parents, 
 else  some  children  are  so  hard-favoured  and  ill-condi- 
 tioned, as  parents  could  not  so  love  them,  but  only  for 
 that  they  be  their  children.     Let  children  hence  learn 
 to  be  thankful  to  God  and  their  parents,  and  shew 
 love  to  them  again  in  all  obedience. 
 
 And  became  his  nurse.  That  is,  a  help  in  the 
 mother's  nursing  of  it,  as  by  holding  it,  lulling  of  it 
 asleep,  giving  of  it  meat,  warming  of  it,  and  such  like 
 helps  for  the  nourishing  of  the  life  of  the  babe,  and 
 not  giving  it  suck,  for  she  was  too  old  to  do  this.  We 
 may  find  in  Scripture  two  sort  of  nurses  :  dry  nurses  ; 
 such  a  one  was  Rebekah's,  Gen.  xxiv.  59,  to  help  to 
 I  attend  on  the  child,  and  to  ease  the  mother  somewhat, 
 '  as  Naomi  doth  here  ;  and  in  helping  to  nourish  and 
 bring  up  a  child  ;  in  this  sense  a  father  is  called  a 
 
 444 
 
Ver.  17.] 
 
 BERNARD  ON  RUTH. 
 
 121 
 
 nurse,  Num.  xi.  12.  The  other  sort  are  milk-nurses, 
 such  as  give  suck  unto  children,  as  in  Scripture  we 
 find  only  those  to  be  their  mothers,  even  them  that 
 bare  them,  to  bring  them  up  also,  that  as  they  afforded 
 them  the  womb  to  bear  them,  so  the  breasts  likewise 
 to  give  their  children  suck.  And  this  is  the  mother's 
 duty,  if  possibly  she  be  able  ;  not  birth,  wealth,  nicety, 
 nor  idleness  can  exempt  them  from  this  duty,  as  it 
 doth  a  number  of  wanton  dames,  that  they  may  be 
 fitter  to  follow  their  lusts.  That  mothers  are  to  give 
 their  own  children  suck,  it  is  apparent  by  these  rea- 
 sons ;  the  natural  instinct  in  beasts  teacheth  every 
 other  creature  having  paps  to  give  suck  ;  yea,  the  sea 
 monsters  draw  out  their  breasts  and  give  suck  to  their 
 young  ones,  saith  Jeremiah,  Lam.  iv.  8  ;  and  there- 
 fore, such  as  neglect  this  duty,  are  worse  than  these 
 beasts,  which  we  hold  unkind  if  they  let  not  their 
 young  ones  suck.  It  is  the  principal  use  and  end 
 of  breasts  in  women,  when  God  sendeth  them  children, 
 though  too  many  now  make  them  only  stales  and 
 bawds  of  lust.  The  workmanship  of  God  should  make 
 them  do  this  :  First,  in  placing  them  so  high,  as  in  no 
 other  creature,  even  neighbouring  upon  the  heart,  the 
 shop  of  heat,  to  convey  the  blood  sooner  into  the 
 breasts  ;  so  as  the  heart  works  for  the  infant,  to  teach 
 mothers  to  have  affection  to  this  work.  Secondly,  so 
 placing  them,  as  the  mother  is  taught  in  nature  to  em- 
 brace the  infant,  to  lay  it  to  her  breast,  the  more  to 
 work  love  between  the  mother  and  the  babe.  Thirdly, 
 in  making  them  to  have  this  faculty  to  turn  blood  into 
 milk.  And  lastly,  God's  providing,  as  soon  as  the 
 infant  is  perfect  for  birth,  milk  in  the  breast  for  the 
 infant  ;  so  as  God  and  nature  call  them  to  this 
 duty,  except  any  will  say  that  God  hath  done  all  this 
 in  vain,  and  might  have  spared  his  workmanship. 
 The  very  name  of  a  breast,  mamma,  should  put  them 
 in  mind  hereof,  the  first  syllable  whereof  is  that  which 
 an  infant  doth  soonest  speak,  calling  the  mother  mam; 
 as  if  nature  had  given  this  first  to  the  babe,  so  easily 
 to  frame,  to  utter  this  word,  to  put  the  mother  in  mind 
 of  her  duty,  and  to  give  it  her  breast.  Again,  God  in 
 the  work  of  nature  hath  not  only  given  breasts,  but 
 heads  or  nipples  for  the  infant  to  suck  the  milk  out  of 
 her  breasts  ;  and  to  help  it,  hath  made  the  skin  about 
 the  nipples  more  rugous  and  rough  for  the  child's 
 tongue  to  hold  by.  The  heathen  philosophers,  en- 
 dued but  with  the  light  of  nature,  teach  this,*  and 
 affirm,  that  the  mother's  milk  implants  in  children  the 
 love  of  mothers  ;  yea,  mothers  love  commonly  those 
 children  better,  which  they  nurse,  than  the  rest ;  and 
 reason  may  be  given,  because  the  mother  giveth,  and 
 the  child  receiveth,  by  sucking  her  breasts,  more  of 
 her  substance,  than  they  which  do  not.  Children  love 
 their  nurses,  we  see  by  experience,  and  better  than 
 their  mothers  that  bare  them,  so  long  as  they  be  with- 
 out judgment  to  discern,  and  only  follow  nature  for 
 the  nourishment  of  life.  It  is  not  so  natural,  say 
 *  Arist.  and  Plutarch. 
 445 
 
 also  these  heathen,  to  be  nursed  of  another,  as  of  the 
 mother,  in  whom  it  is  conceived  ;  for  differing  bodies 
 have  differing  temperature,  and  therefore  the  taking  away 
 of  the  infant  so  soon  from  the  accustomed  nourishment, 
 in  the  mother,  must  needs  breed  an  alteration.  A 
 learned  man*  thinks  this  to  be  the  cause  of  the  de- 
 generating so  much  of  great  men's  sons,  and  of  their 
 so  little  love  to  their  mothers.  It  is  a  token  of  no 
 great  love  to  children,  when  their  mothers  put  them 
 over  to  strangers  ;  it  is  just  with  God,  if  mothers  after 
 find  their  children  over  strange  to  them,  being  but 
 rather  half  than  whole  mothers, f  mothers  of  necessity, 
 and  not  of  good  will ;  for  perforce  they  bring  forth,  but 
 it  is  true  love  which  maketh  a  mother  to  give  suck  ; 
 safety  to  themselves  desireth  the  former,  or  else  to  die 
 with  it  in  the  womb  ;  but  love  only  to  the  infant  pro- 
 cureth  this  latter  at  their  hands.  Besides  all  these 
 reasons,  the  examples  of  all  the  godly  women  in  Scrip- 
 ture teach  mothers  now  this  duty.  That  right  hon- 
 ourable Sarah,  the  wife  of  a  most  honourable  man, 
 and  mighty  in  substance  and  power,  nursed  her  son 
 Isaac,  Gen.  xxi.  7.  Princely  Job  was  nourished  by 
 the  breasts  of  her  whose  womb  did  bear  him,  Job  iii. 
 12  ;  queen  Bathsheba  nursed  Solomon,  Cant.  viii.  1. 
 What  shall  I  speak  of  holy  Hannah,  1  Sam.  ii.  23, 
 the  mother  also  of  Moses,  Exod.  i.,  of  Samson's 
 mother,  Judges ,xiii.  42,  and  others?  The  mother  of 
 Jesus  our  Lord  and  Saviour,  whom  all  do  honour,  she 
 did  give  her  blessed  babe  suck  ;  all  women  call  her 
 blessed  because  she  bare  Christ.  And  was  she  not 
 as  blessed  in  giving  him  her  breasts  to  suck  ?  Luke 
 xi.  27.  Yes,  verily.  Some  good  ladies  at  this  day 
 disdain  not  this  duty.  And  what  should  hinder  them? 
 Such  persons  may  give  suck,  and  then  deliver  the 
 child  over  to  a  dry  nurse  to  attend  it  in  all  other  things, 
 which  help  the  poor  cannot  have.  Lastly,  as  there  is  a 
 blessing  of  the  womb  to  bring  forth,  so  of  the  breasts 
 to  give  suck,  Gen.  xlix.  25  ;  and  the  dry  breasts  and 
 barren  womb  have  been  taken  for  a  curse,  Hosea  ix.  14. 
 Let  mothers,  therefore,  take  knowledge  of  these  things, 
 to  press  them  to  this  duty  of  nursing  their  own  bowels, 
 that,  in  giving  still  of  their  own  substance,  they  might  the 
 more  work  love  in  their  children  towards  them.  Their 
 excuses  are  idle,  and  are  of  no  force  against  these  rea- 
 sons, for  true  motherly  love  is  seen  in  nursing  ;  for  lust 
 brings  to  conceive,  necessity  forceth  to  bring  forth,  but 
 only  true  and  natural  love  causeth  a  mother  to  nurse 
 her  child. 
 
 Ver.  17.  And  the  women  her  neighbours  gave  it  a 
 name,  saying,  There  is  a  son  born  to  Naomi  ;  and  they 
 called  his  name  Obed :  he  is  the  father  of  Jesse,  the 
 father  of  David. 
 
 Here  is  the  naming  of  the  child  which  was  born  of 
 Ruth,  where  note  who  named  it,  the  reason,  the  name 
 thereof,  and  What  he  came  to  be,  shewed  in  his  hon- 
 ourable and  royal  posterity  in  his  son  and  grandchild. 
 *  Kick,  in  his  Oecono.    f  Note  this,  you  unnatural  mothers  ! 
 
122 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 And  the  women  her  neighbours.  The  women  here 
 are  those  before  in  ver.  14,  very  godly  and  religious, 
 as  appeareth  by  many  things  before  spoken  of.  These 
 godly  women  were  Naomi  and  Ruth's  neighbours,  such 
 as  dwelt  together  with  them,  as  the  word  (P^)  signi- 
 fieth.  Here  may  be  noted  who  be  fittest  to  be  called 
 to  such  businesses,  the  honest  neighbours  and  kins- 
 folk, as  was  at  the  birth  and  circumcision  of  John 
 Baptist ;  for  kinsfolk  they  expect  it,  and  have  therein 
 an  interest  and  cause  of  rejoicing  in  the  increase  of 
 their  lineage,  and  therefore  may  not  be  carelessly  ne- 
 glected. And  neighbours  are  to  be  called,  as  those 
 which  be  nigh  at  hand  and  helpful  at  need,  who,  being 
 near,  are  better,  as  Solomon  saith,  than  a  brother  far 
 off.  But  here,  observe  farther,  what  manner  of 
 neighbours  they  were  which  these  godly  women  had, 
 even  such  as  themselves,  for  godly  women  delight  to 
 have  about  them  such  as  themselves,  for  the  wicked 
 and  they  cannot  accord  ;  thejr  have  differing  heads  and 
 hearts.  Over  the  one  God  ruleth,  over  the  other  Satan ; 
 the  one  is  regenerate  in  heart,  the  other  unregenerate, 
 and  therefore  cannot  but  jar  in  word  and  deed,  the 
 one  being  an  abomination  to-  the  other,  as  Solomon 
 speaketh,  Prov.  xxix.  But  the  godly  having  one  head, 
 Jesus  Christ,  and  one  heart,  Acts  iv.,  they  will  reap 
 benefit  one  of  another,  by  instructing,  admonishing, 
 comforting,  and  praying  one  for  another.  Therefore, 
 to  shew  yourselves  godly,  be  ye  delighted  to  have  them 
 about  you. 
 
 And  gave  it  a  name.  It  is  said  the  women  gave  it. 
 We  find  that  sometimes  the  fathers  gave  the  name,  as 
 Abraham  to  his  son,  whom  he  called  Isaac  ;  mothers 
 often,  as  we  may  see  in  Leah  and  Rachel,  Gen.  xxix. 
 and  xxx.  ;  so  kinsfolk  now  and  then,  as  we  may  note 
 out  of  Luke  i.  58,  59.  And  here  in  Ruth  the  neigh- 
 bours gave  it,  yea,  sometime  a  stranger  named  the 
 child  upon  just  occasion,  as  Pharaoh's  daughter  did 
 give  the  name  of  Moses  to  him,  which  the  parents  did 
 not  alter  ;  so  as  it  seemeth  this  was  not  strictly  stood 
 upon,  though  most  commonly  the  parents  give  the 
 name.  If  any  here  ask  concerning  the  time  when 
 children  were  named,  I  find  that  it  was  sometime  at 
 the  birth  of  the  infant ;  so  Rachel,  Gen.  xxxv.  18, 
 and  the  wife  of  Phinehas,  1  Sam.  iv.  21,  gave  their 
 children  names  upon  their  departure  ;  but  being  in 
 such  cases,  it  seemeth  not  to  be  ordinary.  It  may  be 
 thought  to  be  usually  at  the  time  when  the  child  was 
 circumcised,  as  we  may  perceive  at  the  naming  of 
 Isaac,  Gen.  xxi.  4,  and  John  the  Baptist,  Luke  i.  59. 
 And  thus  do  we  give  names  at  the  baptizing  of  infants, 
 that  as  they  did,  so  we  may  put  children  in  mind  of 
 the  covenant  made  in  baptism,  of  their  badge  of 
 Christianity,  and  of  their  ingrafting  into  Christ,  and 
 how  they  were  admitted  as  God's  children  into  the 
 household  of  faith,  and  as  heirs  of  the  kingdom  of 
 heaven. 
 
 There  is  a  son  born  to  Naomi.  That  is,  for  the  good 
 and  comfort  of  Naomi,  as  is  before  shewed  out  of  the 
 
 15  th  verse,  and  as  may  be  gathered  by  the  like  phrase 
 elsewhere,  Tsa.  ix.  6,  Luke  ii.  11 ;  so  as  in  these  words 
 is  a  reason  of  the  name  which  they  gave  unto  the  child. 
 Whence  note  that  the  godly  in  ancient  time  gave  names, 
 not  by  hap-hazard,  but  as  good  reason  did  lead  them 
 thereunto  ;  for  they  gave  names  in  obedience  to  God's 
 commandment,  who  appointed  sometimes  names  unto 
 children ;  to  know  also  whence  they  were  and  whence 
 taken,  Gen.  xvii.  19  and  xxi.  3,  Luke  i.  13.  Thus 
 Adam  was  so  called  of  the  matter  whereof  his  body 
 was  made  ;  so  Moses  of  the  place  whence  he  was 
 taken.  Some  had  a  name  from  their  miserable  estate 
 and  condition,  as  Enoshj  some  to  call  to  remembrance 
 some  favours  of  God.  Thus  Simeon  was  so  called  of 
 his  mother  Leah,  and  Joseph  for  the  like  reason  called 
 his  sons  Manasseh  and  Ephraim.  Sometime  names 
 were  given  from  some  thing  which  fell  out  at  the  birth ; 
 hence  Pharez  had  his  name,  Gen.  xxxviii.  29,  and 
 Ichabod  his,  1  Sam.  iv.  Some  were  named  so  from 
 that  which  should  come  to  pass  afterwards,  as  Solo- 
 mon was,  for  that  in  his  days  should  be  rest  and  peace, 
 1  Chron.  xxii.  9.  Some  had  their  names  from  some 
 things  to  be  effected  and  done  by  them ;  so  was  our 
 '  Lord  called  Jesus,  because  he  should  save  his  people 
 from  their  sins,'  Mat.  i.  21.  Besides  these  induce- 
 ments to  impose  a  name,  they  did  sometime  call  them 
 after  their  ancestors,  to  keep  them  in  remembrance, 
 Luke  i.  59,  61.  We  must  learn  to  imitate  the  holy 
 men  of  God  in  these  things,  to  express  our  own  graces, 
 or  to  teach  our  children  some  duties,  or  to  call  to  mind 
 the  works  of  God,  or  to  remember  holy  men  and  women, 
 to  imitate  their  virtues.  And  we  may  not  think  this 
 to  be  too  precise  a  practice,  seeing  God's  wisdom  in- 
 terposed itself  sometime,  both  in  giving  names  and  in 
 changing  of  names ;  and  the  reverence  due  to  the  holy 
 sacrament  administered,  adviseth  us  to  a  due  consi- 
 deration hereof  in  honour  of  the  sacrament.  And  a 
 good  name  may  call  sometimes  a  man  to  the  remem- 
 brance of  his  duty.  I  know  that  a  name  maketh  not 
 a  man  good,  for  some  have  good  names,  but  their  con- 
 dition stark  naught :  yet  a  good  name  may  sometime 
 occasion  a  man  to  think  of  goodness  ;  and  howsoever 
 the  party  so  named  doth  make  no  use  of  it,  yet  it  is 
 commendable  in  the  imposers  thereof,  who  imitate  the 
 example  of  godly  men  in  the  old  time,  the  saints  also 
 in  the  primitive  church,  and  the  godly  disposed  at  this 
 day,  which  reproveth  such  as  give  names  idly  without 
 sense  or  reason,  ridiculous  names,  heathenish  rather 
 than  Christian,  and  some  such  names  as  be  very 
 profane.     But  of  this  thus  much. 
 
 And  they  called  his  name  Obed.  That  is,  as  they 
 gave  him  his  name,  so  thus  was  he  called;  which  words 
 may  imply  that  the  name  once  given  was  with  autho- 
 rity confirmed,  so  as  the  infant  was  commonly  so  called 
 without  alteration,  neither  were  ever  any  names  altered 
 but  upon  some  extraordinary  occasion;  for  to  suffer  a 
 change  thereof  is  either  folly  or  worse,  if  good  and 
 honest  causes  move  not  thereunto. 
 
 446 
 
Ver.  18.] 
 
 BERNARD  ON  RUTH. 
 
 123 
 
 Obed.  This  signifieth  serving,  because  he  should 
 serve  as  a  comforter  to  old  Naomi,  as  the  women  said, 
 ver.  15,  which  is  the  reason  of  this  name  ;  to  teach 
 him  and  also  all  children  their  duty,  which  is  this,  to 
 labour  to  be  a  comfort  unto  their  parents,  of  which 
 before  in  ver.  15.  Now  this  they  shall  do  if  they  live 
 in  obedience  to  their  parents,  with  fear  to  offend, 
 yielding  ever  to  be  ruled  by  them  ;  if  they  seek  to 
 imitate  their  parents'  virtues,  and  to  follow  them  in 
 all  good  things ;  if  they  frame  their  courses  to  godli- 
 ness, striving  to  have  an  heavenly  Father  also  for  their 
 guide  and  direction  ;  if  they  settle  themselves  to  a  good 
 course  of  life,  to  live  within  some  honest  calling,  either 
 in  the  church  or  commonwealth  ;  if,  lastly,  they  live 
 in  mutual  love  one  with  another,  like  Job's  children. 
 These  things  will  comfort  parents,  which,  therefore, 
 let  children  labour  for  ;  let  them  be  Obeds,  serving 
 thus  to  their  comforts  ;  let  them  be  Isaacs,  to  make 
 their  parents  to  laugh  for  joy,  and  not  Benonis,  sons 
 of  sorrow,  like  Cains,  Esaus,  and  Absaloms,  wicked, 
 profane,  and  unnatural. 
 
 Note  here  one  thing  more  before  I  come  to  the  next 
 words,  how  that  this  child  is  not  called  either  Elime- 
 lech  or  Mahlon ;   and  yet  was  he  given  to  raise  up  the 
 name  of  the  dead  upon  his  inheritance,  that  might  not 
 be  cut  off  from  among  bis  brethren,  and  from  the  gate 
 of  his  place,  ver.  10,  and  for  this  end  did  Boaz  marry 
 Ruth  ;  whence,  therefore,  we  may  perceive  that  the 
 preservation  of  the  name  of  the  dead  stood  not  in  an- 
 other's bearing  of  his  name,  so  to  be  called  as  he 
 was,  but  rather  in  the  issue  having  a  right  to  the  in- 
 heritance and   enjoying  of  it,  that  it  might  not   be 
 alienated  from  the  kindred  and   stock    of  the  dead. 
 Which  being  so,  sheweth  the  gross  folly  and  wrong 
 which  some  shew  to  their  near  blood,  in  disinheriting 
 daughters  and  passing  their   inheritance    unto  mere 
 strangers  for  a  very  bare  name,  as  if  that  were  to  hold 
 up  their  name,  when  oftentimes  it  cometh  to  pass  that 
 such  sell  away  the  inheritance,  and  so  root  out  their 
 name,  which  is  better  kept  by  continuing  an  inherit- 
 ance in  their  blood  and  bowels  than  by  the  sound  of 
 a  word  upon  the  person  of  a  stranger.     This  folly  we 
 see  by  examples  to  be  condemned  and  cursed  before 
 our  eyes  in  not  a  few. 
 
 He  is  the  father  of  Jesse,  the  father  of  David.  These 
 words  are  added  to  shew,  first,  who  this  Obed  was,  or 
 rather  what  a  one  he  came  to  be  in  his  posterity,  even 
 very  honourable  and  of  high  renown.  Here  we  see 
 that  as  ancestors  may  grace  posterity,  so  honourable 
 offspring  may  grace  ancestors  and  forefathers.  Again, 
 by  these  words  we  understand  when  this  story  was 
 written,  even  in  the  days  of  David,  and  that  also  when 
 he  was  chosen  of  God  from  his  brethren  ;  for  else 
 Jesse  his  eldest  son  should  have  been  named,  and  not 
 David,  who  was  the  seventh  and  youngest  son  of  his 
 father.  Thirdly,  these  words  shew  whereto  this  his- 
 tory tendeth,  to  bring  us  unto  David,  that  sweet  singer 
 of  Israel,  the  chief  tvpe  of  Jesus  Christ,  the  Saviour, 
 447 
 
 not  only  of  the  Jews,  but  likewise  of  the  Gentiles,  of 
 whom  he  was  pleased  to  come,  to  be  their  Saviour 
 also,  as  it  appeareth  to  us  at  this  day,  blessed  be  God 
 for  ever.     Amen. 
 
 Ver.  18.  Now  these  are  the  generations  of  Pharez  : 
 Pharez  begat  Bam. 
 
 Here  is  the  last  part  of  this  book,  and  the  conclu- 
 sion of  this  chapter,  containing  a  genealogy  from 
 Pharez  to  David,  ten  generations,  as  they  be  reckoned 
 in  order,  in  this  and  the  rest  of  the  verses,  from  the 
 father  to  the  son,  and  from  the  son  to  the  end  of  the 
 tenth  generation.  The  occasion  of  this  genealogy  was 
 from  the  last  words  of  the  former  verse,  speaking  of 
 Obed's  being  father  to  Jesse  and  grandfather  to  David; 
 and  to  shew  this  the  Holy  Ghost  beginneth  a  genealogy 
 from  before  Obed's  time,  in  seven  of  his  ancestors,  and 
 descended  to  David  his  grandchild. 
 
 Now  these  are  the  generations.     Usually  the  genea- 
 logies of  the  godly  are  recorded,  but  sometime  the 
 generation  of  the  wicked,  as  of  Ishmael  and  Esau,  are 
 set  down,  Gen.  xxv.  13,  xxxvi  9,  xxi.  13,  and  iv.  17-19 ; 
 not  so  much  for  their  sakes,  as  to  shew  the  truth  of 
 God's  promises  made  to  the  faithful  concerning  some 
 of  them,  or  to  shew  some  wicked  instruments  in  their 
 posterity,  as  in  the  genealogy  of  Cain.     The  genealogy 
 of  the  godly  is  set  down  for  these  ends  :  first,  to  shew 
 how  God  registereth  up  his  people  in  a  book  of  remem- 
 brance, as  being  precious  in  his  eyes  ;  secondly,  to 
 shew  how  he  hath  had  from  time  to  time,  throughout 
 all  ages,  a  race  of  righteous  people,  a  peculiar  genera- 
 tion to  himself,  in  despite  of  Satan's  malice  and  all  his 
 bloody  instruments  ;  thirdly,  for  help  to  chronology, 
 as  may  be  seen  in  Gen.  v.,  from  the  lives  of  the  patri- 
 archs ;  fourthly,  to  shew  the  descent 'from   the  first 
 Adam  to  the  second,  as  appeareth  in  the  evangelists, 
 where  Matthew  entitleth  his  first  chapter  '  the  book  of 
 the  generation  of  Jesus  Christ,'  Mat.  i.,  from  Abraham 
 to  Joseph,   and  then  Luke  from  Joseph  to  Adam, 
 Luke  iii.     This  genealogy  here  in  Ruth  is  to  teach  the 
 truth  of  Jacob's  prophecy  concerning  Christ's  coming 
 of  the  tribe  of  Judah,  for  here  it  beginneth  at  Pharez, 
 Judah's  son,  and  descendeth  to  David,  the  royal  pro- 
 phet and  type  of  Christ ;  also  to  shew  why  the  house 
 of  Pharez  was  so  extolled,  in  ver.  12,  by  the  elders 
 and  people  ;  and  thirdly,  to  let  us  know  for  what  end 
 this  story  was  written,  not  to  praise  and  set  out  the 
 virtues  of  a  couple  of  poor  women,  but  to  shew  from 
 whom  David  came,  the  figure  of  Christ,  even  of  Ruth, 
 a  Gentile,  a  Moabitess.     Lastly,  this  may  be  to  shew 
 the  efficacy  of  the  prayer  of  the  people  at  Boaz's  mar- 
 riage, wishing  by  this  seed  Obed  his  house  to  be  as 
 famous  as  Judah's  house  was  by  Pharez,  as  it  was  in- 
 deed.   For,  as  Nahshon  and  Salmon,  princes,  came  of 
 him,  so  of  this  Obed  came  Jesse  and  David,  and  so 
 a  royal  posterity. 
 
 Of  Pharez.    The  catalogue  beginneth  here,  and  from 
 this  man,  though  misbegotten  incestuously,  the  honour 
 
J2t 
 
 BERNARD  ON  RUTH. 
 
 [Chap.  IV. 
 
 of  the  families  is  fetched.  For  so  in  truth  it  was,  the 
 Lord  making  Pharez  renewned  in  his  posterity ;  whence 
 note,  first,  that  the  holy  writers  are  without  partiality. 
 They  write  as  things  be  ;  they  omit  not,  for  fear  of  dis- 
 grace, that  which  is  true  and  ought  to  be  set  down  ; 
 they  will  not  spare  any,  friend,  foe,  far  off  nor  near, 
 no,  not  themselves.  Moses  will  write  his  own  faults, 
 his  wife's,  his  brother  Aaron's  and  Miriam's  ;  Samuel 
 will  not  slip  over  his  son's  miscarriage,  nor  Jonah  his 
 own  rebellion  against  God,  and  his  peevish  brabbling 
 with  him  ;  Jeremiah  will  record  his  own  impatiency, 
 and  St  Paul  his  bloody  rage  against  the  saints,  for 
 indeed  they  are  led  by  a  better  spirit  than  that  of  the 
 world ;  they  also  cast  off  self-love,  and  they  prefer  the 
 truth  and  god's  glory  above  all,  which  may  persuade 
 us  to  the  reading  of  these  holy  histories  full  of  varie- 
 ties, and  yet  truths  not  to  be  found  in  any  writings 
 of  men.  And  this  should  teach  such  as  undertake  to 
 write  stories,  to  deal  truly,  without  fabling,  and  to  avoid 
 partial  relations,*  that  we  may  read  true  histories,  and 
 not  fictions  and  falsehoods,  to  the  deceiving  of  the  pos- 
 terity, which  should  be  thereby  instructed.  Secondly, 
 that  men  hold  themselves  honoured  to  come  of  such 
 as  have  gained  honour  in  the  world,  though  otherwise 
 stained  in  their  birth  ;  for  so  here  it  is  accounted 
 honourable  to  come  of  Pharez,  as  many  with  us  do, 
 to  come  but  into  this  island,  which  William  the  Con- 
 queror obtained,  how  base  soever  he  was  by  his  birth ; 
 for  outward  honour  and  glory  procureth  estimation 
 and  becloudeth  birth,  so  as  that  no  notice  is  taken 
 thereof.  Now,  if  outward  honour  effect  this,  with 
 what  honour  may  we  think  ourselves  honoured,  when 
 God,  the  emperor  of  heaven  and  earth,  is  willing  to 
 acknowledge  us  to  be  born  of  him,  and  to  be  called 
 his  sons  ?  But  of  this  few  gloiw,  because  it  is  only 
 spiritually  discerned,  and  for  that  such  as  be  so  hon- 
 oured with  God  find  here  many  crosses,  and  so  are 
 in  contempt  with  the  worldly-minded. 
 
 Now,  in  handling  the  rest  of  the  names,  I  will  shew 
 you  out  of  them  that  as  one  naturally  begets  another, 
 so  the  elect  of  God  are  to  be  qualified,  one  grace,  as 
 it  were,  producing  another.  The  first  in  this  natural 
 generation  is  Pharez,  which  signifieth  separate ;  so  in 
 the  supernatural  work  of  regeneration  the  elect  must 
 be  first  Pharez,  separate  by  their  effectual  calling  by 
 the  word  and  by  the  Holy  Spirit  in  their  conversation 
 from  the  vain  world,  2  Cor.  vi.  17  ;  for  such  are  the 
 children  of  God,  and  such  ought  they  to  be,  as  the 
 apostle  exhorteth,  Eph.  v.  11,  or  else  we  be  not  of 
 this  spiritual  regeneration.  Such  then  as  are  com- 
 panions with  wicked,  and  so  live,  they  are  no  Pharezes, 
 and  so  none  of  Christ's  line. 
 
 *  Nam  quis  nescit,  prim  am  esse  historian  legem,  ne  quid 
 falsi  dicere  audeat,  deinde,  ne  quid  veri  non  audeat,  ne  qua 
 suspicio  gratis  sit  in  sciibendo,  ne  qua  simultatis? — Cic.  de 
 Orat.,  lib.  ii.  Vide  .Tosephum,  Antiq.  lib.  xvi.  cap.  11,  ubi 
 mevito  culpat  Nichol.  Damasceni  liistoriam,  Herodis  res  falsis 
 laudibus  ornantem. 
 
 Ver.  19.  Pharez  begat  Hezron.  So  is  it  plain,  Gen. 
 xlvi.  12,  Mat.  i.  3,  1  Chron.  ii.  5,  who  went  down  with 
 Jacob  into  Egypt,  Gen.  xlvi.  26,  contrary  to  the  opinion 
 of  some  popish  writers.  The  name  signifieth,  in  the 
 midst  of  happiness  ;  and  such  be  the  elect,  after  they 
 become  Pharezes.  They  must  needs  be  Hezrons,  full 
 of  joy ;  when  they  feel  the  benefit  of  their  separa- 
 tion, they  are  glad  people,  even  as  the  Israelites,  sepa- 
 rated from  the  Egyptians  and  their  heavy  bondage. 
 
 Hezron  begat  Ram.  1  Chron.  ii.  9,  Mat.  i.  This 
 Ram  or  Aram  was  not  Hezron's  first-born,  but  Jerah- 
 meel,  to  give  us  to  know  that  the  Lord  tied  not  him- 
 self to  the  first-born,  but  he  chose  sometime  the 
 second,  as  here,  and  sometime  the  youngest,  as  David; 
 and  so  he  doth  at  this  day,  which  is  the  cause  of  the 
 difference  of  children,  from  one  father  and  one  mother, 
 having  the  same  education,  some  doing  well,  other 
 some  ill.  The  name  signifieth  high  ;  for  so  are  the 
 elect  with  God,  Deut.  xxxii.  10,  Zech.  ii.  8  ;  and  being 
 once  Hezrons,  joyful  in  the  ways  of  God,  they  seek 
 and  set  their  minds  on  things  above,  as  the  apostle 
 exhorts  all  risen  with  Christ  to  do,  Col.  iii.  1.  They 
 be  not  base-minded,  to  pore  upon  the  world  as  earth- 
 worms, but  are  high-minded  towards  God  and  things 
 above  ;  they  are  of  a  generous  spirit,  not  suffering  the 
 things  below  to  tread  down  their  affections,  and  to 
 draw  them  from  God. 
 
 Ram  begat  Amminadab.  1  Chron.  ii.  10,  Mat.  i.  He 
 was  father-in-law  to  Aaron,  who  married  his  daughter 
 Elishebah,  Exod.  vi.  23.  This  name  signifieth,  my 
 people  is  noble  or  free,  and  so  are  the  elect ;  for  having 
 attained  to  this  height,  that  they  become  Rams  or 
 Arams,  they  free  themselves  from  the  world,  as  far 
 as  it  hindereth  them  from  setting  their  minds  on  things 
 above. 
 
 Ver.  20.  And  Amminadab  begat  Nahshon.  1  Chron. 
 ii.,  Mat.  i.  Who  was  brother-in-law  to  Aaron,  the 
 head  and  prince  of  the  tribe  of  Judah;  which  host  con- 
 sisted of  74,600  valiant  men,  the  first  standard,  Num. 
 i.  7,  and  ii.  3,  and  vii.  12.  This  first  offered  to  the 
 dedication  of  the  altar,  for  the  greatest  should  be  the 
 forwardest  to  God's  service  and  to  advance  religion. 
 This  also  first  set  forward  with  his  charge  towards 
 Canaan,  Num.  x.  14 ;  so  should  the  greatest  with 
 their  families  set  forward  to  heaven.  This  signifieth 
 experiment  or  trial,  for  the  elect  of  God  having  gotten 
 to  be  Amminadabs,  and  become  free,  they  taste  of 
 the  Lord's  goodness,  and  can  say  with  David,  Come 
 and  see  what  the  Lord  hath  done  for  my  soul.  They 
 keep  in  remembrance  the  kindness  of  the  Lord,  and 
 can  speak  of  his  noble  acts.  - 
 
 And  Nahshon  begat  Salmon.  1  Chron.  ii.  11, 
 where  he  is  called  Salma  ;  he  married  Rahab,  Mat. 
 i.  5.  Thus  in  the  line  of  Christ  are  brought  in  Gen- 
 tiles for  our  comfort,  of  whom  he  came,  as  well  as  of 
 the  Jews,  and  is  our  kinsman,  as  well  as  theirs.  This 
 signifieth  peaceable,  and  so  are  the  elect ;  for  after 
 
 448 
 
Ver.  22.] 
 
 BERNARD  ON  RUTH. 
 
 125 
 
 they  become  Nahshons,  experienced  in  God's  good- 
 ness, they  have  a  peaceable  conscience,  they  have  a 
 qniet  mind,  without  murmuring,  without  doubting, 
 without  gainsaying  the  will  of  God  in  anything  which 
 may  happen,  though  it  cross  them  in  this  world  never 
 so  much  ;  they  be  peaceable  also  towards  others,  be- 
 cause the  wisdom  from  above,  with  which  they  are 
 endued,  is  peaceable,  James  iii.  17. 
 
 Ver.  21.  And  Salmon  begat  Boaz.  1  Chron.  ii.  11,  of 
 whom  I  have  spoken  before.  It  signifieth  in  strength  ; 
 for  when  the  elect  are  Salmons,  that  they  find  inward 
 peace  with  God,  and  that  they  know  God  to  be  with 
 them,  then  they  say  to  their  souls,  as  the  angel  to 
 Gideon,  '  Go  in  this  thy  strength  ;'  for  in  the  Lord 
 they  are  valiant,  aud  by  his  help  may  do  worthily, 
 being  confident  in  God. 
 
 And  Boaz  begat  Obed.  1  Chron.  ii.,  Mat.  i.  Of 
 this  also  before.  It  signifieth  serving.  Such  are  the 
 Lord's  elect,  they  are  his  servants  ;  for  when  God  hath 
 made  them  Boazes,  aud  put  strength  of  grace  into 
 their  hearts  to  withstand  their  spiritual  adversaries, 
 they  will  become  obedient  Obeds. 
 
 Ver.  22.  And  Obed  begat  Jesse,  1  Chron.  ii.  13, 
 Mat.  i.,  who  dwelt  at  Bethlehem,  and  was  an  ancient 
 man  in  the  days  of  Saul,  1  Sam.  xvi.  1.  This  signi- 
 fieth a  gift  or  offering  ;  and  such  be  all  true  Obeds. 
 When  the  elect  become  serviceable  and  obedient,  the 
 joy  they  feeHn  the  Lord's  service  maketh  them  Jesses, 
 even  to  offer  themselves  to  God  as  holy  and  accept- 
 able sacrifices,  Rom.  xii.  1. 
 
 And  Jesse  begat  David.  1  Chron.  ii.  13,  15, 
 Mat.  i.  Of  this  kingly  prophet  and  prophetical  king 
 I  might  speak  more  at  large  than  might  seem  suitable 
 to  this  brief  exposition.  I  therefore  refer  you  to  the 
 Books  of  Samuel,  and  the  first  of  the  Kings,  and  the 
 first  of  the  Chronicles,  and  to  the  Book  of  Psalms, 
 which  lively  set  out  this  holy  man,  a  man  after  the 
 Lord's  own  heart.  His  name  signifieth  beloved;  and 
 such  are  the  Lord's  elect,  and  they  may  know  them- 
 selves to  be  so,  God  witnessing  his  love  to  them ;  for 
 when  they  be  once  Pharezes,  separated  from  the  vain 
 world  ;  Hezrons,  joyful  and  glad  in  this  their  separa- 
 tion ;  Bams,  lifted  up  in  mind  to  heavenly  things  ; 
 Amminadabs,  a  free  people  from  spiritual  thraldom, 
 having  gotten  the  spirit  of  adoption ;  Nahshons,  ex- 
 perienced in  God's  love  ;  Salmons,  peaceable  ;  and 
 Boazes,  going  on  in  this  their  strength  ;  and  Obeds, 
 
 obedient,   and  that  freely,    as  Jesses;  what  doubt  is 
 there  but  they  be  Davids,  even  beloved  of  God  ? 
 
 To  conclude  this  chapter,  and  so  this  whole  history,, 
 we  may  here  see  how,  from  a  mean  estate,  some  can 
 arise  to  great  honour,  as  Ruth  from  gleaning  to  be  the 
 wife  of  Boaz,  and  the  grandmother  of  a  king  and 
 prophet.  Thus  poor  Mordecai  was  exalted,  and  that 
 on  a  sudden,  from  sackcloth  into  silken  robes  fit  for  a 
 king,  from  fear  and  danger  of  death  to  great  honour, 
 and  to  be  feared.  And  thus  came  Joseph  from  a 
 prison,  to  be  a  prince  in  Egypt ;  and  David  from 
 keeping  sheep,  to  be  the  king  of  Israel ;  all  which  is 
 the  work  of  God,  as  Hannah  singeth,  1  Sam.  ii.  8, 
 David  publisheth,  Ps.  lxxv.  6,  7,  and  cxiii.  7,  and 
 Daniel  teacheth,  Dan.  iv.  17.  It  is  easy  with  the 
 Lord  suddenly  to  make  a  poor  man  rich,  and  to  exalt 
 him  to  honour.  And  therefore  let  such  as  be  low  not 
 envy  the  advancement  of  others  lifted  up,  it  is  of  God; 
 and  let  them  not  repine  nor  murmur  to  see  themselves 
 neglected,  for  if  God  held  it  good  for  such,  and  for  his 
 gloiy,  to  be  lifted  up,  as  he  can  do  it,  so,  verily,  he 
 would  do  it  as  well  as  he  doth  others  ;  for  God  re- 
 specteth  no  person,  but  doth  what  he  pleaseth  in 
 heaven  and  in  earth,  and  what  is  most  for  his  glory, 
 though  we  judge  perhaps  otherwise.  Another  thing 
 may  we  note  for  the  comfort  of  the  godly,  that  great 
 is  the  reward  of  religion.  Ruth  was  of  the  Lord 
 mercifully  rewarded,  as  we  have  heard ;  so  was  Rahab 
 by  faith  preserved,  and  all  with  her  brought  from 
 among  cursed  Canaanites  to  be  among  the  Israelites ; 
 yea,  to  become  the  wife  of  Salmon,  a  prince  in  Israel ; 
 and  lastly,  to  be  vouchsafed  this  mercy,  to  be  recorded 
 with  the  faithful  in  the  catalogue  of  the  most  re- 
 nowned, Heb.  xi. ;  yea,  and  to  be  mentioned  with 
 Abraham  for  her  good  works,  the  fruit  of  true  faith, 
 James  ii.  What  got  David  for  his  upright  heart, 
 though  he  seemed  to  be  neglected  of  his  parents,  and 
 sent  to  keep  sheep,  and  not  called  to  the  feast  till 
 Samuel  caused  him  to  be  sent  for  ?  Was  not  he  for 
 all  that  esteemed  of  God,  and  chosen  before  all  his 
 brethren  ?  The  Lord  will  not  let  goodness  be  unre- 
 warded, for  godliness  hath  the  promise  of  this  life, 
 and  of  the  life  to  come.  And  in  this  let  all  that  truly 
 fear  God  comfort  themselves,  and  look  up  to  the  re- 
 compence  of  the  reward,  which  in  due  time  they  shall 
 receive  to  the  full,  if  they  faint  not.  Blessed  be  God, 
 and  his  name  be  praised  for  ever  more.     Amen  ! 
 
 END    OF    BERNARD    ON    RUTH. 
 
 449 
 
 F* 
 
FULLER  ON  RUTH. 
 
A 
 
 COMMENT    ON    RUTH. 
 
 BY 
 / 
 
 THOMAS    FULLER,    B.D. 
 
 EDINBURGH  :  JAMES  NICHOL. 
 LONDON  :  JAMES  NISBET  AND  CO.     DUBLIN  :  G.  HERBERT. 
 
 M.DCCC.LXV. 
 
EDITORIAL    NOTE. 
 
 It  were  altogether  out  of  place  to  give  a  biographical  notice  of  Thomas  Fuller,  one  of  the  best  known  writers 
 of  his  age,  in  connection  with  the  reprint  of  one  of  the  smallest  of  his  numerous  writings.  It  may  be  allowed 
 us  to  mention  that  Mr  Grosart,  who  has  contributed  so  many  biographical  notices  to  the  present  Series,  has  in 
 preparation  a  life  of  Fuller,  which  will  be  published  shortly,  prefixed  to  an  edition  of  some  of  his  writings, 
 about  to  be  issued  by  other  publishers.  T.  S. 
 
A  COMMENT  ON  RUTH. 
 
 TO  THE  RIGHT  WORSHIPFUL 
 
 THE  LADY  ANNE  ARCHER, 
 
 IN  THE  COUNTY   OF   WARWICK. 
 
 THE  apostle  to  the  Philippians,  chap.  iv.  15,  giveth 
 them  this  high  commendation  :  None  communi- 
 cated with  me  concerning  giving  and  receiving,  but  ye 
 only.  Should  I  apply  the  same  in  relation  of  myself 
 to  your  ladyship,  I  should  be  injurious  to  the  bounty 
 of  many  my  worthy  benefactors.  However,  not  ex- 
 clusive^7 of  others,  but  eminently,  I  must  acknowledge 
 you  a  grand  encourager  of  my  studies.  In  public 
 testimony  whereof,  I  present  these  my  endeavours  to 
 your  ladyship's  patronage. 
 
 Indeed,  they  were  preached  in  an  eminent  place, 
 when  I  first  entered  into  the  ministry,  above  twenty 
 years  since,  and  therefore  you  will  pardon  the  many 
 
 faults  that  may  be  found  therein.  Nor  were  they  in- 
 tended for  public  view,  till,  understanding  the  resolu- 
 tion of  some  of  my  auditors  to  print  them  (to  their 
 profit,  but  my  prejudice),  by  their  imperfect  notes,  I 
 adventured  on  this  seasonable  prevention. 
 
 The  Lord  make  his  graces  flow  plentifully  from"  the 
 head  of  your  family,  your  religious  husband,  to  the 
 lowest  skirts  thereof,  the  last  and  least  of  your  rela- 
 tions ! 
 
 Your  ladyship's  in  all  Christian  offices, 
 
 Thomas  Fuller. 
 
 CHAPTER  I. 
 
 VER.  1.  Now  it  came  to  pass  in  the  days  when  the 
 judges  ruled,  that  there  ivas  a  famine  in  the  land. 
 Before  we  enter  into  these  words,  something 
 must  be  premised  concerning  the  name,  matter, 
 end,  author  of  this  book.  It  hath  the  name  from 
 Ruth,  the  most  remarkable  person  in  it,  to  whom  God 
 vouchsafed  his  grace,  not  only  to  write  her  name  in 
 the  book  of  life  in  heaven,  but  also  to  prefix  her 
 name  before  a  book  of  life  in  earth.  The  matter 
 may  be  divided  into  these  two  parts  :  the  first  chapter 
 sheweth,  that  many  are  the  troubles  of  the  righteous  ; 
 and  the  three  last  do  shew,  that  God  delivereth  them 
 out  of  all.  One  of  the  ends  is,  to  shew  the  pedigree 
 of  our  Saviour,  otherwise  genealogers  had  been  at  a 
 loss  for  four  or  five  descents  in  the  deducing  thereof. 
 455 
 
 Another  end  is,  under  the  conversion  of  Ruth  the 
 Moabitess,  to  typify  the  calling  of  the  Gentiles,  that, 
 as  he  took  of  the  blood  of  a  Gentile  into  his  body,  so 
 he  should  shed  the  blood  out  of  his  body  for  the  Gen- 
 tiles, that  there  might  be  one  shepherd  and  one  sheep- 
 fold.  The  author's  name  (probably  Samuel)  is  con- 
 cealed, neither  is  it  needful  it  should  be  known,  for 
 even  as  a  man  that  hath  a  piece  of  gold  that  he  knows 
 to  be  weight,  and  sees  it  stamped  with  the  king's 
 image,  careth  not  to  know  the  name  of  that  man  who 
 minted  or  coined  it,  so  we,  seeing  this  book  to  have 
 the  superscription  of  Ciesar,  the  stamp  of  the  Holy 
 Spirit,  need  not  to  be  curious  to  know  who  was  the 
 penman  thereof.     And  now  to  the  words. 
 
 Now  it  came  to  pass,  &c.     Observe  in  the  words, 
 
FULLER  ON  RUTH. 
 
 [Chap.  I. 
 
 What?  a  famine.  "Where?  in  the  land.  When? 
 in  the  time  that  the  judges  judged,  the  time  being  set 
 down  for  the  better  certainty  of  the  history. 
 
 Quest.  Is  this  the  land  whereof  it  is  said,  Gen. 
 xlix.  20,  '  Asher  his  bread  shall  be  fat,  and  afford 
 dainties  for  a  king  ;'  which  is  called,  Deut.  viii.  7,  '  A 
 good  land  of  wheat  and  barley,  vineyards  and  fig-trees, 
 oil-olive,  and  honey  ;'  which  is  commended,  Ezek. 
 xx.  6,  to  be  '  a  land  flowing  wTith  milk  and  honey,  the 
 glory  of  all  lands.'  How  cometh  it  to  pass  that  thy 
 rivers  of  oil  are  now  dammed  up  ?  thy  streams  of 
 wine  drained  dry,  that  there  is  no  bread  found  in 
 Bethlehem,  the  house  of  bread  ? 
 
 Ans.  Israel  hath  sinned.  '  A  fruitful  land  maketh 
 he  barren,  for  the  sin  of  the  people  that  dwell  therein.' 
 The  people's  hard  hearts  were  rebellious  to  God,  and 
 the  hard  earth  proved  unprofitable  to  them ;  their 
 flinty  eyes  would  afford  no  tears  to  bemoan  their  sins, 
 and  the  churlish  heavens  would  afford  no  moisture  to 
 water  their  earth.  Man  proved  unfaithful  to  God  his 
 Maker,  the  earth  proved  unfruitful  to  man  her  manurer. 
 
 Obs.  Famine  is  a  heavy  punishment,  wherewith 
 God  afflicteth  his  people  for  their  sins.  That  it  is  an 
 heavy  punishment  appeareth,  because  David,  2  Sam. 
 xxiv.  14,  chose  the  pestilence  before  it ;  for  even  as 
 Zebah  and  Zalmunna,  Judges  viii.  21,  chose  rather  to 
 fall  by  the  hand  of  Gideon  than  by  the  hand  of  Jether 
 his  son,  because  the  child's  want  of  strength  would 
 cause  their  abundance  of  pain,  so  better  it  is  to  be 
 speedily  despatched  by  a  violent  disease,  than  to  have 
 one's  life  in  a  famine  prolonged  by  a  lingering  torture. 
 That  it  is  inflicted  for  their  sins  is  shewed,  Lev.  xxvi. 
 19,  Deut.  xxviii.  23,  1  Kings  viii.  37 ;  and  these 
 sins  most  especially  procure  famine.     1st,  Idolatry : 
 
 1  Kings  xvii.  1,  2  Kings  iv.  36.  2dly,  Abuse  of 
 plenty;  the  prodigal  child,  Luke  xv.,  from  the 
 keeping  of  harlots  was  brought  to  the  keeping  of 
 hogs.  It  is  just  with  God  to  make  men  want  that 
 to  supply  their  necessity  which  they  have  misspended 
 in  their  nicety.     3dly,  Shedding  of  innocent  blood, 
 
 2  Sam.  xxi.  1.  4thly,  Oppression  of  the  poor,  Amos 
 iv.  16.  And  no  wonder  if  men,  to  grind  the  faces  of 
 poor  people,  make  money,  to  which  God  gave  no 
 natural  fruit,  to  bring  forth  a  monstrous  increase,  if 
 God  cause  the  earth,  which  naturally  should  be  fruit- 
 ful, to  become  barren  and  afford  no  profit. 
 
 Use  1.  It  may  serve  to  confute  such,  that  when 
 God  doth  scourge  them  with  famine  (as  blind  Balaam 
 fell  a-beating  of  his  dumb  beast  when  he  himself  was 
 in  fault),  they  vent  their  spite  in  cursing  and  railing 
 on  the  poor  creatures,  whereas,  indeed,  were  the 
 matter  well  weighed,  they  might  say  of  all  creatures, 
 as  Judah  did  of  Tamar  his  daughter-in-law,  '  They 
 are  more  righteous  than  we  ;'  for  locusts,  mildew, 
 blasting,  immoderate  drought,  and  moisture,  are  the 
 means  by  which,  man's  sin  is  the  cause  for  which, 
 famine  is  inflicted.  And  yet  in  prosperity  we  are 
 commonly  like  hogs  feeding  on  the  mast,  not  minding 
 
 his  hand  that  shaketh  it  down  ;  in  adversity,  like 
 dogs  biting  the  stone,  not  marking  the  hand  that 
 threw  it. 
 
 Use  2.  If  any  desire  to  prevent  or  remove  a  famine, 
 let  us  prevent  and  remove  the  causes  thereof.  First, 
 let  us  practise  that  precept,  1  John  v.  21,  'Babes, 
 keep  yourselves  from  idols.'  2dly,  Let  us  be  heartily 
 thankful  to  God  for  our  plenty,  who,  by  the  season- 
 able weeping  of  the  heavens,  hath  caused  the  plentiful 
 laughter  of  the  earth,  and  hath  sent  the  former  rain 
 to  perform  the  part  of  a  midwife,  to  deliver  the  infant 
 corn  out  of  the  womb  of  the  parched  earth,  and  the 
 latter  rain  to  do  the  duty  of  a  nurse,  to  swell  and 
 battle  the  grain.  Let  us  not  seethe  the  kid  in  the 
 mother's  milk ;  let  not  our  wanton  palates  spoil 
 wholesome  meat  before  it  cometh  to  the  just  maturity, 
 neither  let  us  cast  away  any  good  food,  but  after  our 
 Saviour's  example,  let  us  cause  the  fragments  to  be 
 basketed  up,  that  nothing  may  be  left.  3dly,  Let  us 
 pray,  with  David,  Ps.  li.  14,  '  Deliver  us  from  blood- 
 guiltiness,  0  Lord  ;'  and  let  us  seek  that  the  hoary 
 hairs  may  not  go  down  to  the  grave  in  peace  of  such 
 as  have  shed  innocent  blood  (lest  the  personal  offence 
 of  a  private  man  remaining  unpunished  become  the 
 national  sin  of  a  kingdom),  but  upon  the  king,  and 
 upon  his  seed,  and  upon  his  house,  and  upon  his 
 throne,  shall  be  peace  for  ever  from  the  Lord. 
 
 Lastly,  Let  us  be  pitiful  and  liberal  to  relieve  the 
 distresses  of  the  poor,  for  why  should  our  dead  tables 
 groan  under  the  weight  of  needless  feast  upon  them, 
 whilst  God's  living  temples  groan  under  the  want  of 
 necessary  food  within  them  ?  The  Athenian  women 
 had  a  custom  to  make  a  picture  of  famine  every  year, 
 and  to  drive  it  out  of  their  city  with  these  words,  Out 
 famine  in  food,  out  penury  in  plenty;  but  let  us  say 
 in  word  and  second  it  in  deed,  Out  sin  in  sanctity,  out 
 profaneness  in  plenty,  and  then  we  shall  see  that  as 
 long  as  our  King  reigneth  there  shall  be  no  famine  in 
 our  land. 
 
 But  however  God  shall  dispose  of  us  for  outward 
 blessings,  I  pray  God  keep  us  from  that  soul  famine 
 mentioned  Amos  viii.  12,  that  we,  living  under  the 
 northern  heavens,  should  wander  to  the  east,  and  run 
 to  and  fro  to  seek  the  word  of  the  Lord,  and  should 
 not  find  it ;  but  may  the  light  of  the  gospel  remain 
 with  us  on  earth  as  long  as  the  faithful  witness  endur- 
 eth  in  heaven  ! 
 
 And  a  certain  man  of  Bethlehem- Judah  went  to 
 sojourn  in  the  country  of  Moab. 
 
 These  words  contain  a  journey  or  removal,  wherein 
 observe,  Who  went  ?  a  certain  man.  Whence  ?  from 
 Bethlehem- Judah.  Whither  ?  to  sojourn  in  Moab. 
 We  shall  have  a  fitter  occasion  to  speak  of  the  party 
 removing  hereafter.  I  begin  with  the  place  from 
 whence  he  went,  Bethlehem-Judah. 
 
 This  was  the  place  nigh  to  which  Rachel,  as  she 
 was  travelling,  fell  into  travail,  and  ended  her  journey 
 to  heaven  in  the  midst  of  her  journey  on  earth.    There 
 
 456 
 
Ver.  1.] 
 
 FULLER  ON  RUTH. 
 
 was  another  of  the  same  name  in  Zebulon,  Joshua 
 xix.  15,  and  therefore  Judah  is  added  for  difference 
 and  distinction. 
 
 Qbs.  The  Holy  Spirit  descends  to  our  capacity,  and 
 in  Scripture  doth  multiply  words  to  make  the  matter 
 the  plainer.  Let  this  teach  the  sons  of  Levi,  when 
 they  deliver  one  doubtful  and  ambiguous  doctrine, 
 which  may  admit  of  several  constructions,  so  that  there 
 is  danger  lest  that  people  may  mistake  their  mean- 
 ing, to  demur  a  while  on  such  a  point,  and  not  to  be 
 niggardly  of  their  words,  till  they  have  blotted  all 
 doubt  and  difficulty  out  of  it.  Herein  they  shall  fol- 
 low God  for  their  pattern,  who,  lest  Bethlehem  in  my 
 text  should  be  confounded  with  Bethlehem  iu  Zebulon, 
 addeth  for  distinction  Bethlehem- Judah. 
 
 Went  to  sojourn  in  Moab.  The  prodigal  child  com- 
 plained, Luke  xv.,  '  How  many  hired  servants  of  my 
 father  have  bread  enough,  and  I  die  for  hunger!'  so 
 here  we  see  that  the  uncircumcised  Moabites,  God's 
 slaves  and  vassals,  had  store  of  plenty,  whilst  Israel, 
 God's  children  (but  his  prodigal  children,  which,  by 
 their  sins  had  displeased  their  heavenly  Father),  were 
 pinched  with  penury. 
 
 Obs.  Hence  we  gather,  God  oftentimes  denies  out- 
 ward blessings  to  his  children,  whenas  he  vouchsafeth 
 them  to  the^wicked.  The  wicked  man's  eyes  start  out 
 with  fatness  ;  David's  bones  scarce  cleave  to  his  flesh; 
 Ahab  hath  an  ivory  house  ;  the  godly  wander  in  dens 
 and  caves  of  the  earth  ;  the  rich  glutton  '  fareth  deli- 
 ciously  every  day,'  whilst  the  godly,  Ps.  cvii.,  were 
 '  hungry  and  thirst}',  their  soul  fainted  in  them ;'  he 
 was  '  clothed  in  purple  and  fine  linen,'  whilst  the 
 godly  '  wander  up  and  down  in  sheep's  skins  ;'  and  well 
 may  they  wear  their  skins  without  them  that  carry 
 their  innocency  within  them  ;  and  the  reason  thereof 
 is,  '  because  judgment  begins  at  the  house  of  the 
 Lord,'  whilst  '  the  wicked  have  their  portion  in  this 
 world.' 
 
 Use.  Let  us  not  judge  according  to  outward  appear- 
 ance, but  'judge  righteous  judgment,'  lest  otherwise 
 we  condemn  the  generation  of  God's  children,  if  we 
 account  outward  blessings  the  signs  of  God's  favour, 
 or  calamities  the  arguments  of  his  displeasure ;  neither 
 let  the  afflicted  Christian  faint  under  God's  heavy  hand, 
 but  let  him  know  to  his  comfort,  God  therefore  is 
 angry  in  this  world,  that  he  may  not  be  angry  in  the 
 world  to  come,  and  mercifully  inllicteth  temporal  pun- 
 ishment, that  he  may  not  justly  confound  with  eternal 
 torment. 
 
 But  here  ariseth  a  question,  whether  Elimelech  did 
 well  to  go  from  Bethlehem-Judah  into  the  land'  of 
 Moab ;  for  the  better  satisfaction  whereof  we  will  sup- 
 pose a  plain  and  honest  neighbour  thus  dissuading 
 him  from  his  departure. 
 
 Dissuasion.  Give  me  leave,  neighbour  Elimelech, 
 
 to  say  unto  thee  as  the  angel  did  to  Hagar,  Whence 
 
 comest  thou,  and  whither  guest  thou  ?  Wilt  thou  leave 
 
 that  place  where  God's  worship  is  truly  professed,  and 
 
 457 
 
 go  into  an  idolatrous  country  ?  '  Woe  is  thee  that 
 must  dwell  in  Moab,  and  be  an  inhabitant  amongst 
 the  worshippers  of  Melchom.'  Indeed,  our  father  Ab- 
 raham came  out  of  Ur  of  the  Chaldees,  an  idolatrous 
 country,  to  come  into  the  land  of  Canaan  ;  but  why 
 shouldstthou  go  out  of  the  land  of  Canaan  into  an  idola- 
 trous country,  where  thou  shalt  have  neither  priest  nor 
 prophet  nor  passover  ?  Yea,  what  most  is  to  be  feared, 
 your  frequent  conversing  with  the  people  of  the  coun- 
 try will  at  length  bring  you  into  a  love  and  liking  of 
 their  superstitions,  and  so  draw  God's  anger  against 
 you  ;  wherefore  reverse  your  intent  of  removing,  lest 
 while  thou  seekest  to  store  thy  body,  thou  starvest 
 thy  soul ;  rather  venture  the  breaking  of  the  casket, 
 than  the  losing  of  the  jewel,  and  go  not  from  Bethle- 
 hem-Judah unto  the  land  of  Moab. 
 
 Answee.  To  this  Elimelech  might  answer :  Your  dis- 
 suasion doth  somewhat  move  me,  but  not  remove  my 
 resolution.  I  do  not  forsake  my  country,  but  am  forced 
 from  it ;  God  hath  withholden  the  wine  and  the  wine- 
 press, and  if  I  stay,  I  am  likely  to  starve.  I  conceive 
 it  therefore  to  be  my  bounden  duty  to  provide  the 
 best  means  for  my  family ;  and  following  the  examples 
 of  Isaac's  going  into  Gerah,  and  Jacob's  going  down 
 into  Egypt  in  the  time  of  famine,  I  intend  to  remove 
 to  Moab.  And  though  I  shall  be  divided  from  the 
 visible  congregation  of  Israel,  yet  shall  I  with  my  fa- 
 mily still  remain  the  lively  members  of  God's  true 
 church.  For,  first,  I  intend  to  carry  with  me  the  five 
 books  of  Moses  (they  will  be  no  great  burden,  being 
 comprised  in  so  small  a  volume),  and  according  to  my 
 poor  ability,  out  of  them  will  I  instruct  my  family, 
 whilst  my  dear  wife  Naomi,  and  dutiful  children, 
 Mahlon  and  Chilion,  will  be  diligent  to  hear  and  prac- 
 tise what  I  propound  unto  them.  I  confess  we  shall 
 have  no  outward  sacrifices  (because  I  am  not  of  the 
 tribe  of  Levi),  yet  may  we  offer  unto  God  prayers  and 
 praises,  which  God  no  doubt  will  as  graciously  accept, 
 as  of  a  bullock  that  hath  horns  and  hoofs.  Thus  hope 
 I  to  have  a  little  church  in  mine  own  house  ;  and  I 
 know,  <  where  two  or  three  are  met  together  in  the 
 name  of  God,  there  he  will  be  in  the  midst  of  them.' 
 Whereas  you  object  I  should  be  in  danger  of  being  de- 
 filed with  their  idolatry,  I  will  be  by  God's  grace  so 
 much  the  more  wary,  watchful,  and  vigilant  over  my 
 ways.  We  see  the  flesh  of  fishes  remaineth  fresh, 
 though  they  always  swim  in  the  brackish  waters,  and 
 I  hope  that  the  same  God  who  preserved  righteous 
 Lot  in  the  wicked  city  of  Sodom,  who  protected  faith- 
 ful Joseph  in  the  vicious  court  of  Pharaoh,  will  also 
 keep  me  unspotted  in  the  midst  of  Moab,  whither  I 
 intend  speedily  to  go,  not  to  live,  but  to  lodge  ;  not 
 to  dwell,  but  to  sojourn  ;  not  to  make  it  my  habita- 
 tion for  ever,  but  my  harbour  for  a  season,  till  God 
 shall  visit  his  people  with  plenty,  when  I  purpose  to 
 return  with  the  speediest  conveniency. 
 
 Thus  we  see  Elimelech  putting  the  dangers  of  his 
 removal  in  one  scale,  the  benefits  thereof  in  another. 
 
FULLER  ON  RUTH. 
 
 [Chap.  I. 
 
 The  beam  of  his  judgment  is  justly  weighed  down  to 
 go  from  Bethlehem-  Judah  into  the  land  of  Moab. 
 
 Obs.  It  is  lawful  for  men  to  leave  their  native  soil 
 and  to  travel  into  a  foreign  country,  as  for  merchants, 
 provided  always  that  while  they  seek  to  make  gainful 
 adventures  for  their  estates,  they  make  not  shipwreck 
 of  a  good  conscience. 
 
 2dly,  For  ambassadors  that  are  sent  to  see  the 
 practices  and  negotiations  in  foreign  courts. 
 
 3dly,  For  private  persons  that  travel  with  an  intent 
 to  accomplish  themselves  with  a  better  sufficiency  to 
 serve  their  king  and  country  ;  but  unlawful  it  is  for 
 such  to  travel  which,  Dinah-like,  go  only  to  see  the  cus- 
 toms of  several  countries,  and  make  themselves  the 
 lacqueys  to  their  own  humorous  curiosity.  Hence  Com- 
 eth it  to  pass,  when  they  return,  it  is  justly  questionable 
 whether  their  clothes  be  disguised  with  more  foolish 
 fashions,  or  bodies  disabled  with  more  loathsome  dis- 
 eases, or  souls  defiled  with  more  notorious  vices  ;  hav- 
 ing learned  jealousy  from  the  Italian,  pride  from  the 
 Spaniard,  lasciviousness  from  the  French,  drunken- 
 ness from  the  Dutch  ;  and  yet  what  need  they  go  so 
 far  to  learn  so  bad  a  lesson,  when  (God  knows)  we 
 have  too  many  schools  where  it  is  taught  here  at  home  ! 
 
 Now  if  any  do  demand  of  me  my  opinion  concern- 
 ing our  brethren  which  of  late  left  this  kingdom  to 
 advance  a  plantation  in  New  England,  surely  I  think, 
 as  St  Paul  said  concerning  virgins,  he  had  •  received 
 no  commandment  from  the  Lord.'  So  I  cannot  find 
 any  just  warrant  to  encourage  men  to  undertake  this 
 removal ;  but  think  rather  the  counsel  best,  that  king 
 Joash  prescribed  to  Amaziah,  «  Tarry  at  home  ;'  yet  as 
 for  those  that  are  already  gone,  far  be  it  from  us  to 
 conceive  them  to  be  such,  to  whom  we  may  not  say, 
 '  God  speed,'  as  it  is  in  2  John  ver.  10  ;  but  let  us 
 pity  them,  and  pray  for  them,  for  sure  they  have  no 
 need  of  our  mocks,  which  I  am  afraid  have  too  much 
 of  their  own  miseries.  I  conclude  therefore  of  the 
 two  Englands,  what  our  Saviour  saith  of  the  two 
 wines,  Luke  v.  39,  '  No  man  having  tasted  of  the  old, 
 presently  desireth  the  new ;  for  he  saith  the  old  is 
 better.' 
 
 He,  and  his  wife,  and  his  two  sons. 
 
 And  the  name  of  the  man  luas  Elimelech,  and  the 
 name  of  his  wife  Naomi,  and  the  name  of  his  two  sons 
 Mahlon  and  Chilton,  Ephrathites  of  Bethlehem- Judah: 
 and  they  came  into  the  country  of  Moab,  and  continued 
 there. 
 
 These  words  contain,  first,  the  principal  party  that 
 undertook  the  journey  ;  2dly,  his  company,  described 
 by  their  relations,  his  wife  and  children,  and  by  their 
 names,  Naomi,  Mahlon,  and  Chilion;  3dly,  the  success 
 of  his  journey,  When  he  came  into  the  land  of  Moab, 
 he  continued  there. 
 
 Now  whereas  Elimelech  took  his  wife  and  children 
 along  with  him,  from  his  practice  we  gather  this  ob- 
 servation. 
 
 Obs.  It  is  the  part  of  a  kind  husband,  and  of  a  care- 
 ful father,  not  only  to  provide  for  himself,  but  also  for 
 his  whole  family :  Gen  .  ii.  24,  '  A  man  shall  cleave  to 
 his  wife,  and  they  two  shall  be  one  flesh ;'  Eph.  v.  25, 
 '  Husbands,  love  your  wives ;  for  no  man  as  yet  hated 
 his  own  flesh  ;'  1  Tim.  v.  8,  '  If  any  one  provideth 
 not  for  his  own  family,  he  denieth  the  faith,  and  is 
 worse  than  an  infidel.'  This  made  Abraham  to  take 
 with  him  at  his  removal  his  meek  Sarah,  Isaac  his 
 wife  Rebekah,  Jacob  his  fair  Rachel  and  fruitful  Leah, 
 and  Joseph,  Mat.  ii.,  took  writh  him  Mary,  his 
 espous3d  wife,  and  our  Saviour,  his  supposed  son.  And 
 when  Pharaoh,  Exodus  x.  9,  offered  Moses  with  all 
 the  men  of  Israel  to  go  out  of  Egypt,  but  on  condition 
 they  should  leave  their  wives  and  children  behind 
 them,  Moses  refused  the  proffer;  he  would  either  have 
 them  all  go  out,  or  else  he  would  not  go  out  at  all. 
 
 Use.  It  confuteth  such  cruel  husbands  and  careless 
 parents,  who,  if  so  be  with  Job's  messengers  they 
 only  can  escape  alone,  they  care  not  though  they  leave 
 their  wives  and  children  to  shift  for  themselves,  like 
 the  ostrich,  Job  xxxix.  14,  who  '  leaveth  her  eggs  in 
 the  sand,'  and  so  forsakes  them.  Surely  the  two  kine 
 wrhich  drew  the  ark  of  God  out  of  the  land  of  the 
 Philistines  to  Bethshemesh,  1  Sam.  vi.  12,  shall  rise 
 up  at  the  day  of  judgment  and  condemn  such  cruel 
 parents  ;  for  it  is  said  of  them,  '  that  as  they  went 
 along  the  highway,  they  did  pitifully  low,'  by  that 
 querulous  ditty,  as  nature  afforded  them  utterance, 
 witnessing  and  expressing  their  affection  to  their 
 calves  shut  up  at  home.  Oh  that  there  should  be 
 such  humanity  (as  I  may  term  it)  in  beasts,  and  such 
 beastliness  in  many  men !  Remember  this,  you  that 
 sit  drinking  and  bezzling  wine  abroad,  whilst  your 
 family  are  glad  of  water  at  home,  and  think  thus  with 
 yourselves,  To  what  end  is  this  needless  waste ;  might 
 it  not  have  been  sold  for  many  a  penny,  and  have 
 been  bestowed  on  my  poor  wife  and  children  ? 
 
 Obs.  Secondly,  Whereas  we  find  Naomi  and  her 
 sons  going  with  Elimelech,  we  gather,  it  is  the  duty 
 of  a  clear  wife  and  of  dutiful  children  to  go  along 
 with  their  husband  and  parents,  when  on  just  cause 
 they  remove  into  a  foreign  country.  It  was  an  un- 
 manly and  cowardly  speech  of  Barak  to  Deborah, 
 Judges  iv.  8,  '  If  thou  wilt  go  with  me,  then  will  I  go  ; 
 but  if  thou  wilt  not  go  with  me,  then  will  I  not  go ;' 
 but  it  would  be  a  gracious  resolution  of  a  grave  matron 
 and  her  children,  '  Husband,  if  you  be  pleased  to  de- 
 part, I  will  be  ready  to  accompany  you  ;  father,  if  you 
 be  minded  to  remove,  I  will  attend  upon  you  ;  but  if 
 you  be  disposed  to  stay,  I  will  not  stir  from  the  place 
 where  you  abide.'  Otherwise,  if  the  wife  refuseth  to 
 go  along  with  her  husband,  what  Abraham,  Gen.  xxiv. 
 8,  said  to  the  servant  in  another  case,  is  true  in  this 
 respect  :  '  But  if  the  woman  will  not  be  willing  to  fol- 
 low thee,  then  thou  shalt  be  clear  from  thine  oath.' 
 If  the  wife  be  so  peevish  and  perverse,  that  she  will 
 not  go  along  with  her  husband,  who  propoundeth  law- 
 
 458 
 
Ver.  3-5.] 
 
 FULLER  ON  RUTU. 
 
 ful  means  unto  her  to  relieve  her  wants,  then  is  he 
 acquitted  from  the  oath  he  made  her  in  marriage, 
 when  he  plighted  his  troth  unto  her,  in  sickness  and 
 in  health  to  maintain  her. 
 
 Quest.  But  methinks  I  hear  the  widows  and  orphans 
 crying  unto  me,  as  the  soldiers  to  John  the  Baptist, 
 1  But  what  shall  we  do  ?'  Luke  hi.  It  is  true,  saith 
 the  widow,  that  kind  husbands  are  to  provide  for  their 
 wives,  but,  alas,  we  have  no  Elirnelechs  to  carry  us 
 into  a  foreign  country  in  the  time  of  famine.  Indeed, 
 saith  the  orphan,  it  is  the  father's  duty  to  provide  for 
 his  children  ;  but  my  parents  are  dead  long  ago,  1 
 have  not,  as  Samuel  had,  a  mother  Hannah  every  year 
 to  bring  me  a  new  coat.  What  shall  we  do  in  this 
 our  distress  ? 
 
 Ans.  Use  the  best  means  you  can,  and  for  the  rest 
 rely  on  God's  providence,  who  is  said,  Ps.  x.  20,  to 
 1  help  the  fatherless  and  poor  to  their  right ;'  Ps.  lxviii. 
 5,  to  be  '  a  father  to  the  fatherless,  and  to  defend  the 
 cause  of  the  widow,  even  God  in  his  holy  habitation  ;' 
 who  will  deal  with  thee  as  he  did  with  David  :  '  When 
 my  mother  and  father  forsook  me,  the  Lord  cared  for 
 me.' 
 
 So  much  for  Elimelech's  company,  described  by 
 their  relations.  We  should  come  now  to  speak  of 
 their  names,  where  we  might  take  occasion  to  speak 
 of  the  antiquity  and  use  of  names  ;  but  that  hereafter 
 we  shall  have  better  conveniency  to  treat  thereof  in 
 those  words,  '  Call  me  not  Naomi,  but  call  me  Mara.' 
 We  come  therefore  to  the  success  of  Elimelech's 
 journey. 
 
 And  they  came  into  the  country  of  Moab,  and  they 
 continued  there.  The  meaning  is,  that  the  Moabites 
 afforded  them  harbour  without  any  molestation. 
 
 Obs.  From  whence  the  observation  is  this,  we  ought 
 to  be  hospitable  and  courteous  to  receive  strangers. 
 First,  because  God  in  several  places  of  Scripture 
 enjoineth  it,  Exod.  xxiii.  9,  Levit.  xix.  33.  2dly, 
 because  God  apprehendeth  all  courtesy  done  to  a 
 stranger,  as  bestowed  on  himself :  '  He  that  receiveth 
 you,  receiveth  me,'  &c.  ;  '  I  was  a  stranger,  and  ye  har- 
 boured me,'  Mat.  xxv.  And  then,  if  we  entertain 
 strangers,  it  may  be  said  of  us,  not  only  as  it  is  of 
 Lot  and  Abraham,  Heb.  xiii.  2,  that  we  '  entertained 
 angels,'  but  that  we  entertained  God  himself  '  un- 
 awares.' 3dly,  Because,  if  spiritually  considered,  we 
 ourselves  are  strangers  with  the  patriarchs:  Heb.  xi., 
 •  We  have  here  no  abiding  city,  but  seek  one  from 
 above,  whose  builder  and  maker  is  God.'  '  I  beseech 
 you,  as  strangers  and  pilgrims,'  1  Peter  ii.  11.  Lastly, 
 because  of  the  uncertainty  of  our  own  estates,  for 
 thou  knowest  not  what  evil  shall  be  upon  the  earth  ; 
 it  may  be  we  that  now  relieve  strangers,  hereafter 
 ourselves  being  strangers  may  be  relieved  by  others, 
 
 Use.  Let  us  not  therefore  abuse  strangers  and  make 
 
 a  prey  of  them,  making  an  advantage  of  their  unskil- 
 
 fulness  in  the  language,  and  being  unacquainted  with 
 
 the  fashions  of  the  land,  like  Laban,  that  deceived  his 
 
 459 
 
 nephew  Jacob  in  placing  Leah  for  Rachel,  and  to 
 cloak  his  cheating,  pleaded  it  was  the  custom  of  the 
 country.  Wherefore  rather  let  us  be  courteous  unto 
 them,  lest  the  barbarians  condemn  us,  who  so  court- 
 eously entreated  St  Paul,  with  his  shipwrecked  com- 
 panions, and  the  Moabites  in  my  text,  who  suffered 
 Elimelech,  when  he  came  into  the  land,  to  continue 
 there. 
 
 Vers.  3-5.  And  Elimelech,  Naomi's  husband,  died  ; 
 and  she  was  left,  and  her  two  sons,  &c. 
 
 In  these  words  we  have  two  marriages  ushered  and 
 followed  by  funerals.  I  will  begin  there,  where  one 
 day  all  must  make  an  end,  at  death. 
 
 And  Elimelech,  Naomi's  husband,  died.  I  have 
 seldom  seen  a  tree  thrive  that  hath  been  transplanted 
 when  it  was  old.  The  same  may  be  seen  in  Elime- 
 lech :  his  aged  body  brooks  not  the  foreign  air ;  though 
 he  could  avoid  the  arrows  of  famine  in  Israel,  yet  he 
 could  not  shun  the  darts  of  death  in  Moab.  He  that 
 lived  in  a  place  of  penury,  must  die  in  a  land  of  plenty. 
 Let  none  condemn  Elimelech's  removal  as  unlawful, 
 because  of  his  sudden  death  ;  for  those  actions  are  not 
 ungodly  which  are  unsuccessful,  nor  those  pious  which 
 are  prosperous,  seeing  the  lawfulness  of  an  action  is 
 not  to  be  gathered  from  the  joy  fulness  of  the  event, 
 but  from  the  justness  of  the  cause  for  which  it  is  un- 
 dertaken. 
 
 Obs.  1.  Hence  we  observe  that  God  can  easily  frus- 
 trate our  fairest  hopes,  and  defeat  our  most  probable 
 projects,  in  making  those  places  most  dangerous 
 which  we  account  most  safe  "and  secure,  causing  death 
 to  meet  us  there,  where  we  think  furthest  to  fly  from  it. 
 
 Obs.  2.  We  see  that  no  outward  plenty  can  privi- 
 lege us  from  death ;  the  sand  of  our  life  runneth  as 
 fast,  though  the  hour-glass  be  set  in  the  sunshine  of 
 prosperity,  as  in  the  gloomy  shade  of  affliction. 
 
 And  she  was  left,  and  her  two  sons.  Here  we  see 
 how  mercifully  God  dealt  with  Naomi,  in  that  he 
 quenched  not  all  the  sparks  of  her  comfort  at  once  ; 
 but  though  he  took  away  the  stock,  he  left  her  the 
 stems  ;  though  he  deprived  her  as  it  were  of  the  use 
 of  her  own  legs,  by  taking  away  her  husband,  yet  he 
 left  her  a  staff  in  each  of  her  hands,  her  two  sons  to 
 support  her.  Indeed,  afterwards  he  took  them  away, 
 but  first  he  provided  her  a  gracious  daughter-in-law 
 whence  we  learn  God  poureth  not  all  his  afflictions  at 
 once,  but  ever  leaveth  a  little  comfort,  otherwise  we 
 should  not  only  be  pressed  down,  but  crushed  to 
 powder  under  the  weight  of  his  heavy  hand. 
 
 And  they  took  them  wives  of  the  women  of  Moab,  dc. 
 Here  we  see  the  fashion  of  ihe  world.  Mankind  had 
 long  ago  decayed,  if  those  breaches  which  are  daily 
 made  by  death  were  not  daily  made  up  by  marriage. 
 But  here  ariseth  a  question,  Whether  these  matches 
 were  lawful  ?  For  answer  whereof,  we  will  suppose 
 Naomi  dissuading  her  sons  on  this  manner. 
 
 Dissuasion.  What,  my  sons  !  and  what,  persons  of 
 
10 
 
 FULLER  ON  RUTH. 
 
 [Char  I. 
 
 my  womb  !  and  what,  the  sons  of  my  desire  !  give  not 
 your  strength  to  strange  women,  and  your  ways  to 
 that  that  destroyed  men.  It  is  not  for  you,  0  Mah- 
 lon  and  Chilion,  it  is  not  for  you  to  marry  Moabites  ; 
 nor  for  the  sons  of  an  Israelite  to  marry  the  daughters 
 of  the  uncircumcised.  Remember,  my  sons,  what  God 
 saith  by  the  mouth  of  Moses,  Deut.  vii.  3,  '  Thou  shalt 
 not  make  marriages  with  them,  thy  daughter  shalt 
 thou  not  give  to  his  son,  nor  take  his  daughter  to  thy 
 son  ;  for  they  will  turn  away  thy  son  from  following 
 me,  to  serve  strange  gods  ;  so  will  the  anger  of  the 
 Lord  be  kindled  against  thee  to  destroy  thee  suddenly.' 
 Take  heed,  therefore,  lest  long  looking  on  these  wo- 
 men, you  at  length  be  made  blind,  lest  they  suck  out 
 your  souls  with  kisses,  and  snake-like  sting  you  with 
 embraces;  curb  your  affections  until  you  come  into 
 Canaan,  where  you  shall  find  variety  of  wives,  who  as 
 they  come  not  short  of  these  for  the  beauties  of  their 
 bodies,  so  they  far  go  beyond  them  for  the  sanctity  of 
 their  souls. 
 
 Answer.  To  this  dissuasion  thus  might  her  children 
 answer  :  We  thank  you,  dear  mother,  for  your  careful- 
 ness over  our  good  ;  but  we  must  entreat  you  not  to  in- 
 terpret it  undutifulness,  if  upon  good  reason  we  dissent 
 from  your  judgment  herein.  In  the  place  by  you 
 cited,  marriages  are  forbidden  with  such  strange  wo- 
 men as  are  of  a  stubborn,  obstinate,  and  refractory 
 nature,  such  as  are  likely  to  seduce  their  husbands  ; 
 whereas  you  see  the  mild,  towardly,  and  tractable  dis- 
 position of  these  women  we  mean  to  make  our  wives  ; 
 we  hope  to  plant  these  wild  branches  in  God's  vine- 
 yard, to  bring  these  straggling  sheep  to  his  fold,  to 
 make  them  proselytes  to  our  religion.  Besides,  this 
 marriage  will  be  advantageous  for  us,  thereby  we  shall 
 endear  ourselves  into  the  Moabites'  affections  ;  they 
 will  use  us  the  more  courteously,  when  we  have  mar- 
 ried one  of  their  own  kindred. 
 
 But  methinks  my  tongue  refuseth  to  be  any  longer 
 the  _  advocate  of  an  unlawful  deed,  and  my  mouth 
 denieth  to  be  the  orator  of  an  unjust  action.  When  I 
 have  said  what  I  can  for  the  defence  of  their  marriage, 
 I  shall  but  make  a  plaster  too  narrow  for  the  sore  ;  the 
 breach  is  so  broad  I  cannot  stop  it,  though  I  may  dam 
 it  up  with  untempered  mortar.  Nothing  can  be 
 brought  for  the  defence  of  these  matches  ;  something 
 may  be  said  for  the  excuse  of  them,  but  that  fetched 
 not  from  piety,  but  from  policy  ;  not  certain,  but  con- 
 jectural ;  yet  here  may  we  see  the  power  and  provi- 
 dence of  God,  who  made  so  good  use  of  these  men's 
 defaults,  as  hereby  to  bring  Ruth,  first  to  be  a  retainer 
 to  the  family  of  faith,  and  afterwards  a  joyful  mother 
 in  Israel.  This  is  that  good  chymic  that  can  distil 
 good  out  of  evil,  light  out  of  darkness,  order  out  of 
 confusion,  and  make  the  crooked  actions  of  men  tend 
 to  his  own  glory  in  a  straight  line,  and  his  children's 
 good. 
 
 I  speak  not  this  to  defend  any  man's  folly  in  doing 
 of  evil,  but  to  admire  God's  wisdom,  who  can  bring 
 
 good  out  of  evil ;  and  surely  he  that  will  turn  evil  to 
 good  will  turn  good  to  the  best. 
 
 And  they  dwelled  there  about  ten  years.  Here  we 
 have  the  term  of  Naomi's  living  in  Moab,  and  the 
 famine's  lasting  in  Israel  ten  years.  We  read  of  a 
 famine  for  three  years,  2  Sam.  xxi.,  of  three  years  and 
 a-half,  1  Kings  xvii.,  of  seven  years,  Gen.  xlii.,  as 
 also  2  Kings  viii,  but  this  ten  years'  famine  longer 
 than  any.  Seven  years  which  Jacob  served  for  Rachel 
 seemed  to  him  but  a  short  time  ;  but  surely  those  ten 
 years  seemed  to  the  afflicted  Israelites,  and  to  the 
 banished  Naomi,  as  so  many  millions  of  years. 
 
 Obs.  God  doth  not  presently  remove  his  rod  from 
 the  back  of  his  children,  but  sometimes  scourgeth 
 them  with  long-lasting  afflictions.  The  reason  is,  be- 
 cause we  go  on  and  persist  so  long  in  our  sins  ;  and 
 yet  herein  even  mercy  exalteth  herself  against  judg- 
 ment ;  for  if  God  should  suffer  the  fire  of  his  fury  to 
 burn,  so  long  as  the  fuel  of  our  sins  do  last,  Lord, 
 who  were  able  to  abide  ?  Were  the  days  of  our  suffer- 
 ing apportioned  to  the  days  of  our  living,*  no  flesh 
 would  be  saved,  but  for  the  elect's  sake  those  days 
 are  shortened. 
 
 Use.  Bear  with  patience  light  afflictions,  when 
 God  afflicteth  his  children  with  long-lasting  punish- 
 ments ;  mutter  not  for  a  burning  fever  of  a  fortnight. 
 What  is  this  to  the  woman  that  had  a  running  issue 
 for  twelve  years  !  Murmur  not  for  a  twelvemonth's 
 quartan  ague  ;  it  is  nothing  to  the  woman  that  was 
 bowed  for  eighteen  years  ;  nor  seven  years'  consump- 
 tion to  the  man  that  lay  thirty-eight  years  lame  at  the 
 pool  of  Bethesda. 
 
 And  Mahlon  and  Chilion  died  also  both  of  them. 
 It  was  but  even  now  that  old  Elimelech  was  gone  to 
 bed.  See,  his  sons  would  not  sit  long  up  after  the 
 father ;  only  here  is  the  difference  :  he,  like  ripe  fruit, 
 fell  down  of  his  own  accord;  they,  like  green  apples, 
 were  cudgelled  off  the  tree. 
 
 Obs.  Even  young  men  in  the  prime  of  their  age  are 
 subject  to  death.  The  sons  of  Jacob,  when  they  came 
 to  the  table  of  Joseph,  sat  down,  the  eldest  according 
 to  his  age,  and  the  youngest  according  to  his  youth. 
 But  death  observes  not  this  method ;  she  takes  not 
 men  in  seniority,  but  sometimes  sends  them  first  to 
 the  burial  that  came  last  from  the  birth,  and  those 
 that  came  last  from  the  womb  first  to  their  winding- 
 sheet.  There  were  as  many  lambs  and  kids  sacrificed 
 in  the  Old  Testament  as  goats  and  old  sheep,  but  surely 
 more  there  be  that  die  in  infancy  and  in  youth  than  of 
 those  that  attain  to  old  age. 
 
 Use.  '  Remember  thy  Creator  in  the  days  of  thy 
 youth.'  You  whose  joints  are  knit  with  sturdy  sinews, 
 whose  veins  are  full  of  blood,  whose  arteries  are  flushed 
 with  spirits,  whose  bones  are  fraught  with  marrow, 
 Obadiah-like,  serve  God  from  your  youth;  put  not 
 the  day  of  death  far  from  you ;  think  not  your  strength 
 to  be  armour  of  proof  against  the  darts  of  death,  when 
 *   Qu.  '  sinning'  ?— Ed. 
 
 460 
 
Ver.  6.] 
 
 FULLER  ON  RUTH. 
 
 11 
 
 you  see  the  corslet  of  Mahlon  and  Chilion  shot  through 
 in  the  left.  So  MahloUand  Chilion  died  both  of  them. 
 And  the  woman  was  left  of  her  two  sons  and  of  her 
 husband.  Before,  we  had  the  particular  losses  of 
 Naomi,  now  we  have  them  all  reckoned  up  in  the  total 
 sum.  A  threefold  cable,  saith  Solomon,  is  not  easily 
 broken ;  and  yet  we  see  in  Naomi's  threefold  cable  of 
 comfort,  twisted  of  her  husband  and  her  two  sons, 
 broken  by  death.  Of  the  two  sex,  the  woman  is  the 
 weaker ;  of  women,  old  women  are  most  feeble  ;  of 
 old  women,  widows  most  woful ;  of  widows,  those 
 that  are  poor  their  plight  most  pitiful ;  of  poor  widows, 
 those  that  want  children  their  case  most  doleful ;  of 
 widows  that  want  children,  those  that  once  had  them, 
 and  after  lost  them,  their  estate  most  desolate ;  of 
 widows  that  have  had  children,  those  that  are  strangers 
 in  a  foreign  country,  their  condition  most  comfortless. 
 Yet  all  these  met  together  in  Naomi,  as  in  the  centre 
 of  sorrow,  to  make  the  measure  of  her  misery  pressed 
 down,  shaken  together,  running  over.  I  conclude, 
 therefore,  many  men  have  had  affliction,  none  like  Job ; 
 many  women  have  had  tribulation,  none  like  Naomi. 
 
 Ver.  6.  Then  she  arose  ivith  her  daughters-in-law, 
 that  she  might  return  from  the  country  of  Mo  ah :  for  she 
 had  heard  in  the  country  of  Moab  how  that  the  Lord 
 had  visited  his  people  in  giving  them  bread. 
 
 These  words  contain  two  general  parts§: 
 
 1.  God's  visiting  his  people  with  plenty. 
 
 2.  Naomi's  visiting  of  her  people  with  her  person. 
 I  begin  with  the  first,  in  the  order  of  the  words, 
 
 1  Then  she  arose  with  her  daughters-in-law,'  &c. 
 
 Obs.  We  must  tarry  no  longer  in  an  idolatrous  land, 
 when  God  ofiereth  us  an  occasion  to  return  into  our 
 own  country ;  for  so  long  as  we  tarry  in  an  idolatrous 
 land  on  a  just  cause,  so  long  we  are  in  our  vocation 
 and  in  God's  protection  ;  but  when  God  openeth  us  a 
 gap  to  return,  and  we  will  not  through  it,  we  are 
 neither  in  our  calling  nor  God's  keeping,  but  must 
 stand  on  our  own  adventures  ;  and  who  knows  not  how 
 slenderly  we  shall  be  kept  when  we  are  left  to  our  own 
 custody?  Let  not  therefore  Joseph,  with  his  wife  and 
 son,  tarry  any  longer  in  the  land  of  Egypt,  when  he  is 
 dead  that  sought  the  life  of  the  child. 
 
 Examples  we  have  of  those  which  in  the  days  of 
 Queen  Mary  fled  beyond  the  seas,  though  they  were 
 not  in  a  paganish,  only  in  a  foreign  country :  Mr 
 Scorey,  Cocks,  Whitehead,  Grindall,  Home,  Sandys, 
 Elmore,  Gest,  Jewel.  If  fear  lent  them  feet  to  run 
 when  they  went  away,  joy  gave  them  wings  to  fly  when 
 they  came  home  again.  Let  none,  therefore,  pretend 
 in  needless  excuses  to  linger  in  the  land  of  Egypt, 
 when  they  may  return  into  the  honey-flowing  land  of 
 Canaan. 
 
 For  she  had  heard  in  the  country  of  Moab.  I  sup- 
 pose when  any  messenger  arrived  in  Moab  out  of  the 
 land  of  Canaan,  Naomi  did  presently  repair  unto  him, 
 and  load  him  with  questions  concerning  the  estate  of 
 401 
 
 her  country.  How  do  the  Jews  my  countrymen  ? 
 How  fareth  it  with  the  Bethlehemites  my  neighbours  ? 
 with  Boaz  my  kinsman  ?  What  is  the  rate  of  corn  ? 
 what  the  price  of  oil  ?  what  the  value  of  wine  ?  If 
 there  be  no  performance  for  the  present,  what  promise 
 is  there  for  the  future  ?  Though  things  be  bad  now, 
 what  hope  is  there  but  they  will  be  better  hereafter  ? 
 Alas  !  he  answers  little ;  and  from  his  silence  and  sor- 
 rowful looks  Naomi  gathers  a  denial.  But  as  Elijah 
 sending  his  servant  towards  the  sea  to  see  what  signs 
 there  were  of  rain  for  six  several  times  together,  he 
 returned  this  answer,  '  There  is  nothing;'  but  at  the 
 seventh  time,  he  brought  him  the  tidings  of  a  cloud 
 rising  out  of  the  sea,  1  Kings  xviii.  43  ;  so  though  for 
 nine  years  Naomi  had  no  news  but  of  want  and  scar- 
 city, yet  the  tenth  year  there  came  a  man  (probably 
 he  was  a  good  man  that  brought  these  good  tidings) 
 who  brought  her  word  that  the  valleys  began  to  laugh 
 and  sing  with  plenty ;  and  so  though  the  hope  that  was 
 deferred  was  the  fainting  of  the  heart,  yet  when  it 
 came,  it  was  the  tree  of  life.  Perchance  because  the 
 covetous  Jews  had  made  nine  parts  great  for  their  own 
 profit,  and  the  tenth  small,  to  cozen  God  of  his  por- 
 tion ;  God,  quite  contrary,  gave  them  nine  years  of 
 scarcity  and  want,  and  at  length  made  the  tenth  of 
 store  and  plenty. 
 
 Obs.  The  fame  of  remarkable  accidents  will  fly  into 
 foreign  countries ;  for  if  it  be  bad  news,  the  wicked 
 will  be  sure  to  tell  it  in  the  gates  of  Gath,  and  publish 
 it  in  the  streets  of  Askelon.  If  it  be  good,  the  godly 
 will  proclaim  it  in  the  courts  of  Zion,  and  disperse  it 
 within  the  walls  of  Jerusalem ;  whether  good  or  bad 
 (if  it  be  of  moment  and  importance),  it  will  not  be 
 covered  nor  concealed. 
 
 Question.  Is  it  lawful  for  us  to  listen,  hearken,  and 
 inquire  after  matters  of  foreign  countries  ? 
 
 Ans.  Though  I  would  not  have  men  to  be  like  the 
 Athenians,  to  hear  or  tell  some  new  thing,  yet  it  is 
 both  lawful  and  laudable  for  them  to  inquire  after 
 foreign  affairs,  whereby  they  express  the  desire  that 
 they  have  of  the  welfare  of  their  distant  brethren,  the 
 members  of  the  same  mystical  body.  Example,  Neh. 
 i.  2.  And  yet  would  I  have  men  (though  they  lend 
 their  ears)  not  to  bestow  their  belief  on  every  ground- 
 less report  which  is  blazed  abroad. 
 
 1.  Because  fame  is  often  untrue,  relating,  2  Sam. 
 xiii.,  that  '  all  the  king's  sons  are  killed,'  when  only 
 Amnon  is  slain. 
 
 2.  Because  many  there  be  which,  with  the  soldiers, 
 Mat.  xxviii.,  do  nothing  but  invent  and  disperse  lies 
 to  gull  over- credulous  people.  And  as  many  a  be- 
 nighted traveller  hath  wandered  out  of  his  way  whilst 
 he  followed  for  his  lantern  the  meteor  of  foolish  fire, 
 so  many  a  man  hath  been  deceived  by  embracing  of 
 lying  relations  instead  of  true  news.  Yet  in  case  that 
 Cushi  and  Ahimaaz  confirm  the  same  thing,  that 
 variety  of  messengers,  from  divers  places,  of  sundry 
 sides,  and  several  factions,  all  agree  in  material  and 
 
12 
 
 FULLER  ON  RUTH. 
 
 [Chap.  I. 
 
 substantial  points,  we  ought  not  to  be  like  unbelieving 
 Thomas,  to  trust  no  more  tban  our  eyes  have  seen, 
 but  may  rely  on  the  truth  of  such  relations,  and  ought 
 accordingly  to  be  affected  with  sorrow  if  the  news  be 
 bad,  or  joy,  if  the  tidings  tend  to  the  church's  good 
 and  God's  glory. 
 
 That  God  had  visited  his  people.  This  was  the  pri- 
 vilege of  the  people  of  the  Jews,  that  they  were  styled 
 God's  people;  but  now  Ammi  is  made  Lo-ammi,  and 
 Ruhama  Lo-ruhama,  and  we  the  Gentiles  are  placed 
 in  their  room.  Let  us  therefore  remember  the  words 
 of  St  Paul,  Rom.  xi.  21,  'Be  not  high-minded,  but 
 fear;  for  if  God  spared  not  the  natural  branches  of  the 
 olive,  fear  that  he  will  not  spare  thee  also.' 
 
 Oh  that  he  would  be  pleased  to  cast  his  e}7e  of  pity 
 upon  the  poor  Jews,  which  for  fifteen  hundred  years 
 and  upwards  have  wandered  without  law,  without  Lord, 
 without  land,  and  as  once  they  were,  so  once  again  to 
 make  them  his  people  ! 
 
 In  giving  them  bread.  By  bread  is  meant  all  sus- 
 tenance necessary  for  the  maintaining  of  our  lives, 
 whereof  bread  is  the  chiefest.  As  the  temple  of  Dagon 
 principally  leaned  on  two  pillars,  and  fell  to  the  ground 
 when  Samson  took  them  away,  so  the  building  of 
 our  bodies  chiefly  relies  on  bread  and  water  for  out- 
 ward sustenance,  which  being  taken  away,  cannot  but 
 presently  decay.  Let  others,  therefore,  wish  those 
 dishes  which'curiosity  hath  invented,  rather  to  increase 
 than  satisfy  hunger,  which  are  more  delightsome  to 
 the  eye  than  pleasing  to  the  palate,  yet  more  pleasing 
 to  the  palate  than  wholesome  to  the  stomach  ;  let  us 
 pray,  '  Give  us  this  day  our  daily  bread.' 
 
 Bread  is  a  dish  in  every  course ;  without  this  can 
 be  no  feast,  with  this  can  be  no  famine. 
 
 Obs.  God's  punishments,  though  they  last  some- 
 times long,  yet  always  they  end  at  last ;  and  yet  some- 
 times, for  the  manifestation  of  his  power,  and  trial  of 
 his  children's  patience,  he  suffers  them  to  be  brought 
 into  great  extremities.  Abraham's  hand  shall  be 
 heaved  up  to  slay  Isaac,  before  the  angel  shall  catch 
 hold  of  it ;  Lazarus  shall  be  three  days  dead,  before 
 Christ  will  raise  him ;  the  ship  ready  to  sink,  before 
 our  Saviour  will  awake ;  Peter  must  be  drenched  in 
 the  water,  before  our  Saviour  will  keep  him  from 
 drowning ;  St  Paul  must  be  in  the  lion's  mouth,  before 
 he  shall  be  delivered  out  of  it ;  the  famine  must  last 
 ten  year,  before  God  will  give  them  bread. 
 
 An  example  hereof  we  have  in  our  neighbouring 
 churches  of  Germany,  which  long  have  been  afflicted 
 under  the  tyranny  of  their  oppressors ;  and  now  at 
 length  a  sun  is  risen  out  of  the  north,  and  after  a  long 
 night,  the  morning  beginneth  the  day.  And  thou, 
 Swedeland,  shalt  not  be  counted  the  meanest  amongst 
 the  kingdoms  of  Europe,  for  out  of  thee  did  a  prince 
 arise,  who  hath  delivered  the  distressed  protestants, 
 who,  at  his  first  landing,  seemed  to  his  enemies  an 
 object  fitter  of  their  scorn  than  opposition.  They 
 thought  our  youthful  David  too  unequal  a  match  to 
 
 cope  with  their  general,  who  had  been  a  man  of  war 
 from  his  youth ;  but  as  verity  consisteth  not  in  the 
 plurality  of  voices,  so  victory  standeth  not  in  the  mul- 
 titude of  soldiers  ;  but  God  so  ordered  it,  that  he  that 
 had  the  best  cause  had  the  best  success.  I  dare  boldly 
 say  that  all  the  protestant  princes  and  states  of  Ger- 
 many will  be  ready  truly  to  say  of  him  what  Tertullus 
 spake  flatteringly  of  Felix,  Acts  xxiv.  2,  '  Seeing  that 
 by  thee  we  enjoy  great  quietness,  and  that  very  worthy 
 deeds  are  done  unto  this  nation  by  thy  providence,  we 
 always  accept  it,  and  in  all  places,  most  noble  prince, 
 with  all  thankfulness.'  But  let  us  turn  our  praises  of 
 him  into  prayers  for  him,  that  he  who  hath  conquered 
 his  foes  may  subdue  himself,  not  to  be  puffed  up  with 
 his  good  success.  '  So  let  all  thine  enemies  perish,  0 
 Lord ;  but  let  all  them  that  love  thee  be  as  the  sun 
 when  he  goeth  forth  in  his  might.'  And  as  ever  I  have 
 earnestly  desired,  so  now  do  I  stedfastly  hope  to  see 
 the  day  when  our  Naomi  (our  worthy  Naomi,  more 
 fruitful  in  miseries  than  in  children,  and  in  virtues 
 than  in  both)  shall  arise,  to  return  out  of  the  land  of 
 Holland  with  her  prince  and  progeny,  when  she  shall 
 hear  that  in  the  land  of  Holland  God  hath  visited  the 
 Palatinate,  and  given  them  rest. 
 
 Vers.  7,  8.  And  she  went  out  of  the  place  where  she 
 was,  and  her  two  daughters-in-law  with  her;  and  they 
 went  on  the  wag  to  return  into  the  land  ofJudah.  And 
 Naomi  said  to  her  daughters-in-law,  Go,  return  each  of 
 you  to  her  mother. 
 
 These  words  contain  the  continuation  of  Naomi's 
 return  ;   wherein  we  may  observe, 
 
 First,  The  company  that  went  with  her,  '  her  two 
 daughters-in-law.' 
 
 Secondly,  The  discourse  she  had  with  this  company, 
 consisting  of  a  precept  in  the  text,  '  Go,  return  each 
 of  you  to  her  mother  ;'  and  of  a  prayer,  in  the  words 
 following. 
 
 Now  whereas  her  daughters-in-law  did  not  take  their 
 farewell  of  Naomi  at  the  threshold  of  their  house,  but 
 went  part  of  the  way  with  her,  we  gather, 
 
 Obs.  That  all  offices  of  kindnesses  and  courtesies 
 ought  to  be  betwixt  the  mother-in-law  and  the  daugh- 
 ter-in-law, I  mean  her  son's  wife.  And  yet  look  into 
 the  world,  and  ye  shall  commonly  find  enmity  betwixt 
 them,  as  saith  Terence  in  Hessera,  Neque  declinatam 
 mulierem  reperias  ab  aliarum  ingenio ;  ild  adeb  uno 
 omnes  animo  socrus  oderunt  nurus.  And  their  fallings 
 out  chiefly  proceed  from  these  two  causes : 
 
 First,  They  contend  which  should  have  the  greatest 
 right  and  interest  in  the  man,  who  is  son  to  the  one, 
 husband  to  the  other.  Judah  and  Israel  contested 
 (2  Sam.  xix.  43)  which  should  have  most  part  in  king 
 David,  the  former  claiming  it  because  he  was  bone  of 
 their  bone ;  the  latter  pleaded  they  had  eleven  parts 
 in  him  to  Judah's  single  share.  Thus  mother-in-laws 
 and  daughter-in-laws  use  to  fall  out.  The  mother, 
 because  her  son  is  flesh  of  her  flesh  and  bone  of  her 
 
 462 
 
Ver.  7,  8.] 
 
 FULLER  ON  RUTH. 
 
 13 
 
 bone,  pleads  it  is  right  that  he  should  side  and  second 
 with  her;  the  daughter-in-law,  because  he  is  her  hus- 
 band, and  therefore  one  flesh,  challengeth  that  he 
 should  rather  take  her  part ;  so,  betwixt  them,  they 
 fill  the  family  with  all  discord. 
 
 Secondly,  they  fall  out  about  the  managing  of  the 
 matters  in  the  household,  after  whose  mind  they  should 
 be  ordered ;  but  as  St  James  said  in  another  case, 
 '  Beloved,  these  things  ought  not  to  be  so.'  Both 
 these  brawls  may  be  easily  ended.  The  first  may  be 
 taken  up  by  the  wisdom  and  discretion  of  the  son-in- 
 law,  w'ho  ought  so  indifferently  to  poise  his  affections 
 betwixt  them  both,  with  such  dutifulness  and  respect 
 to  the  one,  such  love  and  kindness  to  the  other,  that 
 neither  may  have  just  cause  to  complain.  And  the 
 second  controversy  may  thus  be  decided :  If  the  mother 
 hath  the  state  still  in  her  hands,  good  reason  it  is  she 
 should  rule  the  affairs,  and  that  the  daughter-in-law 
 should  wait  till  her  mother-in-law's  natural  death  hath 
 paved  the  succession  to  the  governing  of  the  family ; 
 but  if  the  old  woman  hath  resigned  her  estate,  and 
 confined  herself  to  an  yearly  pension,  then  ought  she 
 not  to  intermeddle  with  those  matters,  from  which  she 
 had  willingly  sequestered  herself.  Were  this  observed, 
 there  would  not  so  many  daughters-in-law  rejoice  when 
 the  day  of  mourning  for  their  mother-in-law  is  come, 
 some  whereof  say,  as  the  wicked  said  of  David,  '  Oh 
 when  will  she  die,  and  her  name  perish  ?  ' 
 
 Now  to  come  to  the  discourse  she  had  with  them. 
 
 Go,  return,  &c.  Where  ariseth  a  question,  whether 
 Naomi  did  well  in  persuading  her  daughters  to  go  back 
 unto  Moab  ?  For  the  satisfaction  whereof  I  will  set 
 down,  first,  what  may  be  said  against;  secondly,  what 
 may  be  brought  for  her  defence. 
 
 Accusation.  Why,  Naomi,  why  didst  thou  quench 
 the  zeal  of  thy  daughters,  which  proffered  themselves 
 eo  willingly  to  go  with  thee?  Oh,  rein  them  not  back- 
 ward with  dissuasions,  but  rather  spur  them  forward 
 with  exhortations,  and  strive  to  bring  them  out  of  an 
 idolatrous  land  to  a  place  where  God's  worship  is 
 purely  professed.  Say  unto  them,  Hearken,  0  daugh- 
 ters, and  consider  ;  incline  your  ears,  forget  also  your 
 country  and  your  own  mother's  house,  so  shall  the 
 Lord  your  God  have  pleasure  in  you.  True  it  is  ye 
 have  a  mother  in  Moab,  but  what  of  that ;  care  not 
 for  your  mother,  but  care  for  your  Maker ;  care  not 
 for  her  that  conceived  you,  but  care  for  him  that 
 created  you.  Tarry  not  with  them,  no,  not  so  much 
 as  to  express  your  last  love  in  performing  their  fune- 
 rals; rather  let  the  dead  bury  their  dead.  Those  that 
 are  dead  spiritually,  let  them  bury  such  as  die  natu- 
 rally, and  come  go  ye  along  with  me  to  the  land  of 
 Canaan.  Thus,  Naomi,  oughtest  thou  to  have  said, 
 and  then  hadst  performed  the  part,  done  the  duty  of 
 a  mother.  If,  whilst  thou  hadst  travelled  with  them 
 on  the  way,  thou  hadst  travailed  with  them  till  God 
 had  been  formed  in  them,  then  shouldst  thou  shine  as 
 a  double  sun  in  heaven  for  saving  of  two  souls,  whereas 
 463 
 
 now  thou  art  in  a  manner  accessory  to  their  ghostly 
 murder,  in  sending  them  back  to  an  idolatrous 
 country. 
 
 Defence.  To  this  accusation  Naomi  might  justly 
 answer,  It  is  my  heart's  desire  and  prayer  to  God  that 
 I  may  be  an  instrument  of  my  daughters-in-laws'  con- 
 version ;  but  the  wisdom  of  the  serpent,  as  well  as  the 
 innocency  of  the  dove,  is  to  be  used  in  all  our  actions, 
 lest  we  draw  needless  danger  upon  ourselves.  True 
 it  is,  my  daughters-in  law  proffer  to  go  with  me ;  but 
 here  is  the  question,  whether  this  is  done  out  of  cour- 
 tesy and  compliment,  or  out  of  singleness  and  sin- 
 cerity ?  Now  should  they,  through  my  persuasions,  go 
 into  the  land  of  Canaan,  and  there  live  in  want  and 
 penury,  they  will  be  ready  to  rail  on  me  another  day. 
 We  may  thank  Naomi  for  all  this ;  we  had  plentiful 
 provisions  in  our  own  country,  but  she  must  have  us 
 hither ;  she,  by  her  restless  importunity,  must  wring 
 a  constrained  consent  from  us  to  come  into  Canaan. 
 All  these  miseries  are  befallen  upon  us  through  her 
 default.  Yea,  I  am  afraid  that,  finding  want,  that  they 
 again  will  return  into  their  own  country  to  my  shame, 
 the  scandal  of  our  religion,  and  the  deeper  punishment 
 of  their  own  souls ;  wherefore  without  their  minds 
 would  I  do  nothing,  that  their  going  might  not  be,  as 
 it  were,  of  necessity,  but  willingly.  To  which  end  I 
 will  put  them  to  the  touch-stone,  to  see  whether  their 
 forwardness  be  faithful  or  feigned,  sound  or  seeming, 
 cordial  or  counterfeit.  I  will  weigh  them  both  in  the 
 balance,  hoping  that  neither  shall  be  found  too  light. 
 
 Upon  these  grounds  learned  men  have  acquitted 
 Naomi  from  any  fault  in  managing  this  matter,  she 
 doing  it  only  with  an  intent  to  try  them. 
 
 Whence  we  may  observe,  that  pagans  that  proffer 
 themselves  to  become  converts,  are  not  without  proof 
 presently  to  be  received  into  the  church. 
 
 And  here  we  may  take  occasion  to  digress  a  little, 
 to  shew  how  Christians  ought  to  behave  themselves  in 
 the  converting  of  infidels. 
 
 First,  They  must  strive,  in  their  mutual  conversing 
 with  them,  to  season  them  with  a  good  opinion  of 
 their  honesty  and  upright  dealing ;  otherwise  their 
 doctrine  will  never  be  embraced,  whose  manners  are 
 justly  misliked. 
 
 Secondly,  Having  possessed  them  with  this  good 
 esteem,  they  ought,  as  occasion  is  offered,  to  instruct 
 them  in  the  rudiments  of  Christian  religion,  and  to 
 begin  with  such  as  are  plain  and  evident  by  the  light 
 of  nature,  and  so  in  due  time  to  proceed  to  matters  of 
 greater  difficulty. 
 
 Lastly,  they  are  to  pray  to  God  to  give  his  increase 
 to  their  planting  and  watering ;  for,  as  Athanasius 
 saith,  it  is  a  divine  work  to  persuade  men's  souls  to 
 believe. 
 
 But  as  for  the  using  of  tortures  and  of  torments, 
 thereby  to  force  them,  '  we  have  no  such  custom,  nor 
 as  yet  the  churches  of  God;'  for  though  none  come 
 to  Christ  but  such  as  his  Father  draws  by  the  violence 
 
14 
 
 FULLER  ON  RUTH. 
 
 [Chap.  I. 
 
 of  his  effectual  grace,  yet  ought  not  men  to  drive  or 
 drag  any  to  the  profession  of  the  faith ;  yet  notwith- 
 standing, if,  after  long  patience  and  forbearing  with 
 them,  and  long  instructing  them  in  the  points  of 
 religion,  if  still  these  pagans  continue  refractory  and 
 obstinate,  then  surely  the  civil  magistrate,  who  hath 
 the  lawful  dominion  over  them,  may  severely,  though 
 not  cruelly,  with  Josiah,  compel  them  to  come  to 
 church,  and  to  perform  the  outward  formalities  of 
 God's  worship. 
 
 Go,  then,  ye  bloody  Jesuits,  boast  of  those  many 
 millions  of  Americans  whom  you  have  converted,  who 
 were  not  converted  by  the  sword  of  the  mouth,  gained 
 by  hearing  the  gospel,  but  compelled  by  the  mouth  of 
 the  sword,  forced  by  feeling  your  cruelty.  Witness 
 those  seventy  thousand,  which,  without  any  catechizing 
 in  the  points  of  religion,  were  at  once  driven  to  the 
 font  like  so  many  horses  to  a  watering-trough.  In- 
 deed, I  find  my  Saviour,  John  ii.,  driving  the  merchants 
 out  of  the  temple  with  a  whip  of  cords,  but  never 
 before  did  I  read  of  any  which  against  their  wills 
 drave  uninstructed  pagans  to  the  font  to  be  baptized. 
 
 Each  to  her  mother  s  house.  Here  we  see  widows, 
 if  poor,  are  to  be  maintained  by  their  parents  if  they 
 be  able.  These  widows,  1  Tim.  v.  16,  were  not  to 
 be  burdensome  to  the  church,  but  to  be  relieved  by 
 their  own  country.*  Let  parents  therefore  take  heed 
 how  they  bestow  their  daughters  in  marriage ;  for  if 
 they  match  them  to  un  thrifts  and  prodigals,  will  it  not 
 be  bitterness  in  the  end  ?  The  burden  will  fall  heavy 
 on  their  backs,  when  their  poor  daughters  with  their 
 children  must  be  sent  again  to  their  fathers  to  main- 
 tain them. 
 
 House.  Widows  are  to  contain  themselves  within 
 the  house ;  not  like  the  harlot,  Prov.  vii.  12,  always 
 in  the  streets,  but  like  meek  Sarah,  in  the  tent ; 
 whereby  they  shall  sooner  gain  the  love  and  esteem  of 
 others  ;  for  let  base  and  beggarly  fellows  buy  that 
 rascal  ware  which  is  hung  out  at  the  doors  and  win- 
 dows of  shops  and  stalls,  whilst  men  of  quality  and 
 fashion  will  go  into  the  shop  to  cheapen  the  worth  of 
 those  merchandise  as  are  therein  kept  secret  and  con- 
 cealed. And  so  surely  all  discreet  and  grave  men  will 
 have  the  highest  esteem  and  bear  the  best  affection  to 
 such  women,  which  do  not  gad  abroad  to  be  seen,  but 
 with  Ruth  and  Orpah,  being  widows,  keep  themselves 
 in  their  mother's  house. 
 
 Vers.  8,  9.  The  Lord  shew  favour  unto  you,  as  ye 
 have  done  with  the  dead,  and  with  me.  The  Lord 
 grant  you  that  you  may  find  rest,  either  of  you  in  the 
 house  of  her  husband. 
 
 Naomi  being  ready  to  take  her  leave  of  her  daugh- 
 ters, fain  she  would  leave  them  something  for  which 
 they  might  be  the  better  after  her  departure.  But 
 gold  and  silver  she  had  none,  yet  such  as  she  had  she 
 freely  gave  unto  them,  hearty  prayers.  Whence  we 
 *  Qu.  'kindred'?— Ed. 
 
 learn,  it  is  the  best  expression  of  a  grateful  mind,  to 
 pray  to  God  for  the  welfare  of  those  at  whose  hands 
 we  have  received  greater  courtesies  than  we  can 
 requite. 
 
 As  ye  hare  done.  Hence  we  learn,  God,  in  the 
 rewarding  of  the  good  deeds  of  his  servants,  dealeth 
 with  them  accordingly  as  they  have  done  with  others. 
 Yet  far  be  it  from  us  to  suppose,  that  in  our  stained 
 and  imperfect  works  there  is  any  meritorious  virtue, 
 which  deserveth  that  God  should  proportion  a  reward 
 unto  them  ;  but  this  freely  proceedeth  from  God's 
 favour,  who  to  encourage  us  in  well-doing  will  not 
 suffer  a  cup  of  cold  water  to  pass  without  its  reward. 
 Do  we  desire,  then,  to  have  dutiful  children  and  faith- 
 ful servants  hereafter  ?  Let  us  be  dutiful  to  our 
 parents,  faithful  to  our  masters.  On  the  other  side, 
 hath  God  afflicted  us  with  Zibahs  to  our  servants,  and 
 with  Absaloms  to  our  sons  ?  Let  us  reflect  our  eyes 
 on  that  which  is  past,  and  call  ourselves  to  account 
 whether  we  formerly  have  not  been  unfaithful  to  our 
 masters,  nndutiful  to  our  parents  ;  no  doubt  we  may 
 then  take  up  the  confession  of  Adoni-bezek,  '  As  I 
 have  dealt  with  others,  so  the  Lord  hath  done  to  me.' 
 With  the  dead.  Here  ariseth  a  Question,  How  can 
 one  shew  favour  to  the  dead,  who  being  past  sense  are 
 not  capable  of  kindness  or  cruelty  ? 
 
 Ans.  The  papists  (who  leave  the  souls  of  most  men 
 departing  from  hence,  like  Absalom's  body,  hanging 
 betwixt  heaven  and  hell)  expound  it,  that  these  women 
 did  fast  and  pray  for  the  souls  of  their  deceased  hus- 
 bands, that  they  might  be  delivered  from  torments,  and 
 in  due  time  brought  to  happiness  in  heaven.  For  the 
 confutation  of  which  erroneous  exposition,  I  need  say 
 no  more  than  that  the  Scripture  makes  no  mention  of 
 any  such  middle  place  wherein  the  souls  of  the  godly 
 should  be  detained  before  they  go  into  heaven ;  and 
 in  matters  of  faith,  every  Christian  may  safely  say, 
 Except  I  see  in  the  Bible  the  print  thereof,  or  can  feel 
 it  deduced  out  of  it  by  undeniable  consequence,  I  will 
 not  believe  it. 
 
 It  is  strange  to  see  what  impertinent  places  are 
 produced  by  Bellarmine  to  prove  praying  for  the 
 dead,  as  James  v.  16,  S  Confess  your  faults  one  to 
 another,  and  "pray  one  for  another,  that  ye  may  be 
 healed  ;  the  effectual  fervent  prayer  of  a  righteous 
 man  availeth  much.'  Then  he  endeavoureth  to  prove 
 that  the  dead  pray  for  the  living,  from  the  parable  of 
 Dives,  Luke  xvi.  27,  '  I  pray  thee,  therefore,  father/ 
 where  Dives  was  charitably  solicitous  for  the  good  of 
 his  surviving  brethren.  But  let  the  first  place  in  St 
 James  be  perused  by  impartial  judgments,  and  it 
 obligeth  mutually  the  dead  saints  to  confess  to  us  as 
 well  as  we  to  them,  which  being  impossible,  directeth 
 us  to  confine  the  words  only  to  reciprocal  confessing 
 and  praying  to  and  for  the  living. 
 
 Some  will  say,  Bellarmine  having  sufficiently  proved 
 purgatory  before  (which  necessarily  inferreth  prayers 
 for  the  dead),  he  might  be  the  briefer  in  that  subject. 
 
 464 
 
Ver.  8,  9.] 
 
 FULLER  ON  RUTH. 
 
 15 
 
 It  is  confessed  many  arguments  are  alleged  by  him  to 
 that  intent,  though  to  small  purpose,  as  Ps.  Ixvi.  22, 
 '  We  went  through  fire  and  through  water,  but  thou 
 broughtest  us  out  into  a  wealthy  place.'  We  answer, 
 first,  the  living  there  speak  de  prceterito,  we  went,  not 
 de  futuro,  we  shall  go.  Secondly,  it  was  literally 
 meant  of  the  children  of  Israel ;  they  went  through 
 the  fire  when  envassalled  to  work  in  the  Egyptian 
 brick-kilns,  and  through  water  when  miraculously  they 
 passed  through  the  Red  Sea;  again  they  went  through 
 fire,  when,  preserved  from  the  stinging  of  the  fiery, 
 they  beheld  the  brazen,  serpent.  Thirdly,  if  ivomfire 
 in  this  text  any  can  kindle  a  purgatory,  others  will 
 quench  it  from  the  word  water,  seeing  no  papists  ever 
 fancied  a  watered  purgatory. 
 
 They  urge  the  place  Mat.  v.  26,  '  Thou  shalt  by 
 no  means  come  out  from  thence  till  thou  hast  paid 
 the  uttermost  farthing,'  importing,  say  they,  a  possi- 
 bility, on  satisfaction,  to  be  freed  thence,  that  is,  from 
 hell  fire. 
 
 Answer.  Until  there  is  not  taken  terminatively,  but 
 extensively,  equivalent  to  never  or  not  at  all ;  paralleled 
 to  that  place,  Ps.  lvii.  1,  '  In  the  shadow  of  thy  wings 
 will  I  make  my  refuge,  until  these  calamities  be  over- 
 past.' What,  would  David  depart  from  God  after  his 
 deliverance  ?  Would  he  use  him  as  travellers  a  bush 
 — come  under  it  in  a  storm,  and  leave  it  in  fair  weather  ? 
 No,  surely  ;  David  would  trust  in  God  until  that  thne, 
 and  at  that  time,  and  in  that  time,  and  after  that 
 time,  and  at  all  times.  Parallel  also  to  that  place  of 
 Mat.  i.  25,  •  And  knew  her  not  till  she  had  brought 
 forth  her  first-born  son  ;  '  it  being  the  constant  tradi- 
 tion of  antiquity,  according  to  the  proportion  of  faith, 
 and  embraced  by  the  papists  themselves,  that  Christ's 
 mother  lived  and  died  a  spotless  virgin. 
 
 Much  stress  he  layeth  on  that  passage  of  the  apostle, 
 2  Cor.  iii.  15,  '  He  himself  shall  be  saved,  yet  so  as 
 by  fire.'  This  place,  saith  Bellarmine,  is  locus  utilis- 
 sinius  et  difficillimus,  most  profitable  and  most  hard. 
 
 We  answer,  first,  in  general,  seeing  by  the  Jesuit's 
 confession  it  is  so  hard  a  place,  it  is  utterly  impro- 
 bable that  purgatory  (being  of  so  high  concernment 
 to  every  soul,  as  papists  would  persuade  us)  can  be 
 therein  intended  ;  for  all  matters  necessary  for  men 
 to  know  and  belfteve,  wherein  the  safety  of  every  single 
 soul  is  interested  (such  as  purgatory  is  pretended  to 
 be),  is,  by  the  confession  of  all  divines,  expressed  in 
 plain  and  pregnant  texts  of  Scripture.  For  want 
 whereof  Bellarmine  is  fain  to  shroud  and  shelter 
 himself  under  the  most  obscure  places,  alleging  a 
 text  most  dark  and  difficult  by  his  own  confession. 
 
 Secondly,  That  fire  there  meant  by  St  Paul,  is 
 affliction  in  this  life.  As  for  such  fathers  who  ex- 
 pounded it  de  igne  confiagrationis,  of  that  fire  which 
 should  burn  up  all  things  at  the  end  of  the  world,  it 
 makes  nothing  for  the  patronising  of  purgatory  in  the 
 popish  notion  thereof. 
 
 Come  we  now  to  find  an  office,  and  make  an  in- 
 4G5 
 
 quiry,  how  many  things  a  dying  godly  man  leaves 
 behind  him  in  this  world.  His  soul  is  sent  before 
 him,  and  Rev.  xiv.  13,  '  From  henceforth  blessed  are 
 the  dead  that  die  in  the  Lord.'  He  leaveth  behind 
 him, 
 
 First,  His  body,  to  which  we  must  be  kind,  by  burial 
 and  lamentation. 
 
 Secondly,  His  estate,  to  which  we  must  be  kind,  by 
 careful  and  faithful  administration.  &h{ 
 
 Thirdly,  His  children,  friends,  or  kindred,  to  whom 
 we  must  be  kind,  by  love  and  affection. 
 
 Fourthly,  His  faults  and  failings,  to  which  we  must 
 be  kind,  by  silence  and  suppression. 
 
 Fifthly,  His  memory  and  virtues,  to  which  we  must 
 be  kind,  by  congratulation,  commemoration,  and  imi- 
 tation. 
 
 Of  these  in  order.  For  although  these  words,  '  Ye 
 have  been  kind  to  the  dead,'  are  capable  of  this  sound 
 sense,  You  have  been  kind  to  your  husbands,  who 
 now  are  dead,  whilst  they  were  living,  yet  because 
 more  seemeth  imported  therein,  we  will  prosecute  the 
 aforesaid  particulars. 
 
 I  say,  first,  his  body,  to  which  there  is  due  burial 
 and  lamentation.  Burial,  and  that  according  to  the 
 quality  and  condition  wherein  he  lived.  We  read  of 
 king  Hezekiah,  2  Chron.  xxxii.  33,  'They  buried 
 him  in  the  chiefest  (in  the  Hebrew,  in  the  highest) 
 sepulchres  of  the  sons  of  David.'  It  must  be  allowed 
 that  the  sepulchre  of  David  his  father  was  higher  than 
 his ;  and  next  David,  Hezekiah's.  Oh  that  height 
 might  be  but  measured  by  true  holiness  !  There  was 
 an  officer  amongst  the  Greeks,  whose  place  it  was  to 
 measure  monuments  according  to  the  standard  of  the 
 men's  merits  therein  interred.  Such  officers,  if  used 
 in  England,  would  pare  off  great  parcels  from  some 
 tombs,  more  proportioned  to  the  parties'  wealth  than 
 virtues.  But  nothing  could  be  abated  of  Hezekiah 
 his  monument,  all  the  dimensions  whereof  were  due 
 to  his  devotion. 
 
 And  lamentation.  Surely,  of  all  the  godly  that  ever 
 departed  this  life,  God's  servants  had  the  least  cause 
 to  bewail  the  death  of  St  Stephen.  For,  first,  whereas 
 there  is  a  threefold  degree  of  certainty  of  salvation  : 
 first,  that  of  hope,  which  as  the  least  and  lowest 
 scarce  deserveth  to  be  styled  certainty;  secondly,  that 
 of  evidence,  whereby  the  person  clearly  in  his  soul 
 apprehendeth  God's  favour;  thirdly,  that  of  vision, 
 peculiar  to  this  Stephen  alone,  ante-dating  his  happi- 
 ness with  his  bodily  eyes,  being  in  heaven  before  he 
 was  in  heaven.  So  that  as  many  gates  in  his  wounded 
 body  stood  open  to  let  out  his  soul,  he  beheld  alive 
 the  heavens  opened  to  receive  it.  And  yet  we  read, 
 Acts  viii.  2,  '  And  devout  men  carried  Stephen  to  his 
 burial,  and  made  great  lamentation  over  him.'  Ob- 
 serve, it  was  not  said,  they  made  great  lamentation 
 for  him,  but  over  him,  they  knew  him  in  a  happy  con- 
 dition. It  was  themselves  they  bemoaned  in  his  death, 
 the  sight  of  his  corpse  sharpening  their  sorrow,  that 
 
16 
 
 FULLER  ON  RUTH. 
 
 [Chap.  I. 
 
 the  infant  church  had  lost  one  of  her  best  swaddling- 
 clothes. 
 
 Secondly,  His  estate,  to  which  we  must  be  kind  by 
 careful  and  faithful  administration.  Heb.  ix.  17, 
 '  For  a  testament  is  of  force  after  men  are  dead  ;  ' 
 Gal.  iii.  15,  '  Though  it  be  but  a  man's  covenant,'  or 
 testament,  'yet  if  it  be  confirmed,  no  man  disannulleth 
 or  addeth  thereto.'  No  mam  He  must  either  be  less 
 than  man  in  knowledge,  a  mere  beast ;  or  more  than 
 man  in  malice,  a  mere  devil.  By  testament  I  under- 
 stand not  only  the  very  words  thereof,  but  also  what 
 appeareth  to  be  the  testator  his  will  to  the  conscience 
 of  the  executor.  How  many  in  this  kind  are  ci'uel  to 
 the  dead  !  so  that  some  of  the  legacies  bequeathed  by 
 them  have  had  a  thumb  or  a  toe,  yea,  some  an  arm 
 or  a  leg,  cut  off  from  them.  Many  legacies  which 
 came  sound  forth  from  the  testator,  before  they  could 
 get  through  the  executors  have  been  more  lame  and 
 maimed  than  the  cripples  in  the  hospital  to  whom 
 they  have  been  bequeathed. 
 
 Thirdly,  His  children,  or  (because  Mahlon  and 
 Chilion  had  none  of  them)  his  kindred  or  friends,  to 
 whom  the  living  must  be  kind  with  love  and  affection. 
 Remember  the  character  of  the  good  wife,  Prov. 
 xxxi.  12,  'She  will  do  her  husband  good,  and  not  evil, 
 all  the  days  of  her  life.'  We  have  many  wives  only 
 negatively  good,  pleasing  and  praising  themselves  in 
 this,  that  they  do  their  husbands  no  hurt.  This  will 
 not  do  the  deed,  they  must  be  positively  profitable. 
 Nor  is  it  said,  all  the  days  of  his  life,  but  all  the  days 
 of  her  life.  What  if  he  dieth,  her  obligation  to  him 
 is  not  cassated  or  nulled  (as  many  wives  generally 
 conceive),  but  still  continueth  all  the  days  of  her  life. 
 True  it  is  she  is  set  free  so  far  as  she  may  marry 
 again  in  a  competent  time  without  the  least  shadow 
 of  sin ;  yet  so  as  still  obliged  to  do  good  all  her  life- 
 time to  the  friends,  to  the  children  (if  any)  of  her 
 dead  husband ;  and  he,  if  surviving  her,  reciprocally 
 engaged  to  do  the  like. 
 
 Fourthly,  The  best  men  leave  faults  and  failings 
 behind  them ;  to  these  the  living  must  be  kind  by 
 silence  and  suppression. 
 
 First,  Of  those  of  whom  thou  canst  say  no  good, 
 say  nothing. 
 
 Secondly,  Of  those  of  whom  thou  canst  say  some 
 good,  say  no  bad. 
 
 David  is  a  most  excellent  instance  hereof,  2  Sam. 
 i.  24.  Who  could  more,  or  more  justly  have  inveighed 
 against  Saul  than  David  ?  '  0  ye  daughters  of  Israel, 
 rejoice  for  the  death  of  so  great  a  tyrant,  who  killed 
 Ahimelech,  the  high  priest,  and  fourscore  more  of 
 God's  priests,  whose  souls  were  as  clear  from  treason 
 as  the  white  linen  ephods  they  wore  were  from  spots. 
 Twice  I  had  him  at  my  mercy,  once  in  the  cave,  once 
 when  asleep,  yet  he  (notwithstanding  all  his  fair  pro- 
 mises to  the  contrary)  was  the  more  cruel  to  me  for 
 my  kindness  to  him.'  No  such  matter  ;  David  con- 
 ceals what  was  bad,  remembereth  what  was  good  in 
 
 Saul,  at  leastwise  what  would  make  his  memory 
 acceptable  with  the  weaker  sex,  namely,  his  making  of 
 gallantry  fashionable  amongst  them :  '  Ye  daughters  of 
 Israel,  weep  over  Saul,  who  clothed  3tou  in  scarlet, 
 with  other  delights,  who  put  on  ornaments  of  gold 
 upon  your  apparel.' 
 
 Fifthly,  Memory  of  his  virtues,  to  which  three  things 
 are  due  to  make  thee  kind  thereunto. 
 
 First,  Congratulation.  I  will  touch  this  string  but 
 tenderly,  not  so  much  because  fearing  mine  own  fingers 
 (as  if  the  lesson  should  be  false  I  play  thereon),  but 
 expecting  other  men's  ears  as  ill-disposed  with  preju- 
 dice. It  is  no  popery  nor  superstition  to  praise  God 
 for  the  happy  condition  of  his  servants  departed  :  the 
 ancient  patriarchs,  the  inspired  prophets,  the  holy 
 apostles,  the  patient  martyrs,  the  religious  confessors. 
 When  the  tribe  of  Reuben,  Gad,  and  half  Manasseh 
 erected  the  altar  Ed  at  the  passage  over  Jordan,  it 
 startled  all  the  rest  of  the  tribes,  as  if  under  it  they  had 
 hatched  some  superstitious  design  ;  whereas,  indeed, 
 the  altar  was  not  intended  for  sacrifice,  but  was  merely 
 an  altar  of  memorial,  to  evidence  to  posterity  that  these 
 two  tribes  and  a  half  (though  divided  from  the  rest  by 
 the  river  of  Jordan)  were  conjoined  with  them  in  the 
 worship  of  the  same  God.  In  like  manner,  when 
 some  ministers  thank  God  for  the  departure  of  his 
 servants,  some  people  are  so  weak,  and  some  so  wil- 
 ful,' to  condemn  such  for  passages  of  popery,  as  if 
 superstitious  prayers  were  made  for  their  departure ; 
 whereas,  indeed,  such  congratulation  on  the  contrary 
 speaks  our  confidence  on  their  present  bliss  and  hap- 
 piness, and  continueth  the  church  militant  with  the 
 church  triumphant,  as  completing  one  entire  catholic 
 church  of  Jesus  Christ. 
 
 Secondly,  Commemoration  is  due  to  the  memories 
 of  the  deceased.  Hence  the  ancient  custom  of  funeral 
 orations,  continued  in  our  modern  practice,  both  to  the 
 honour  of  the  dead  and  profit  of  the  living. 
 
 Thirdly,  Imitation  of  their  virtues.  It  hath  been 
 a  great  question  amongst  such  who  desire  to  express 
 themselves  thankful  to  their  dead  ancestors,  of  what 
 metal  or  matter  to  make  their  monuments,  so  as  they 
 may  be  most  lasting  and  permanent.  Wise  men  have 
 generally  decried  silver  and  brass,  not  so  much  be- 
 cause too  costly  (such  may  be  the  worth  and  wealth 
 of  the  executors  and  party  deceased),  but  too  tempting 
 to  sacrilege  to  demolish  them.  Brass  is  generally 
 subject  to  the  same  mischief,  and  marble  touch  and 
 alabaster  are  generally  used  for  that  purpose  ;  but  the 
 monument  less  subject  to  casualty,  is  to  imitate  the 
 virtues  of  our  dead  friends.  In  other  tombs  the  dead 
 are  preserved,  in  these  they  may  be  said  to  remain 
 alive. 
 
 When  we  see  a  child  very  like  to  the  father  and 
 mother  thereof,  we  use  to  say,  Thy  father  will  never 
 be  dead  as  long  as  thou  livest.  Thus  it  is  the  best 
 remembrance  of  our  dead  progenitors  to  follow  their 
 virtues.     St  Paul  cannot  look  upon  Timothy  but  pre- 
 
 466 
 
Ver.  9-13.] 
 
 FULLER  ON  RUTH. 
 
 17 
 
 sently  calls  to  mind  his  mother  Eunice,  and  his  grand- 
 mother Lois,  though  the  latter  no  doubt  long  since 
 departed. 
 
 The  Lord  grant  you  that  you  may  find  rest,  each  of 
 you  in  the  house  of  her  husband.  Here  we  may  observe, 
 first,  that  it  is  the  part  of  pious  parents  to  pray  to  God 
 for  the  good  success  of  their  children,  especially  in 
 the  matter  of  their  marriage  :  example  in  Abraham, 
 Gen.  xxiv.  7.  Secondly,  hence  we  may  gather  that 
 the  life  of  married  persons  meeting  together  in  the  fear 
 of  God  is  rest. 
 
 Obj.  How  then  cometh  it  to  pass  that  many  men 
 and  women  may  take  up  the  words  of  Rebekah,  '  See- 
 ing it  is  so,  why  am  I  thus  ?'  Gen.  xxv.  If  the  mar- 
 ried life  be  rest,  how  cometh  it  to  prove  my  purgatory, 
 my  hell,  my  cause  of  restless  torment  ?  Men  and 
 women  were  joined  in  marriage,  Gen.  ii.,  to  the  end 
 to  be  a  mutual  help  one  to  the  other;  but  many  prove 
 such  helpers  as  the  king  of  Ashur  did  to  Ahaz,  2  Chron. 
 xxviii.,  of  whom  it  is  said,  '  he  distressed  him,  but 
 helped  him  not.' 
 
 Ans.  Who  can  hinder  it,  if  men  of  their  girdles  and 
 garters  make  halters  to  hang  themselves  ?  If  those 
 things  which  should  be  for  their  strength  and  orna- 
 ment, be  through  their  own  default  turned  to  their 
 utter  undoing,  the  estate  of  marriage  is  not  herein  to 
 be  blamed,  but  the  folly  of  such  who  out  of  some  sin- 
 ister ends  undertake  it.  Haply  some  choose  their 
 wives  like  as  our  grandmother  Eve  did  the  apple,  be- 
 cause they  are  pleasant  to  the  eyes  to  be  looked  upon  ; 
 others  out  of  a  love  of  their  wealth,  saying  of  their 
 wives  what  the  Shechemites  did  of  the  sons  of  Jacob, 
 *  Shall  not  all  their  herds  and  cattle  be  ours  ?'  Whereas 
 if  grace  and  piety  were  principally  respected  in  their 
 choice  (other  outward  accommodations  in  their  clue 
 distance  not  neglected)  they  would  find  the  truth  of 
 our  observation,  that  a  married  life  is  rest.  For 
 though  some  petty  brawls  may  happen  amongst  the 
 most  sanctified  couple,  which  may  move  their  anger, 
 yet  shall  it  not  remove  their  love,  if  one  with  Chris- 
 tian discretion  beareth  with  the  infirmities  of  the  other. 
 Joab  made  this  compact  with  his  brother  Abishai, 
 2  Sam.  x.  11,  'If  the  Aramite  be  stronger  than  I, 
 thou  shalt  help  me ;  but  if  the  Ammonites  be  too 
 strong  for  thee,  I  will  come  and  succour  thee.'  Thus 
 ought  man  and  wife  to  make  a  bargain,  with  their  best 
 counsel  to  and  prayers  for  each  other,  to  assist  them- 
 selves mutually  against  their  sundry  weaknesses  and 
 infirmities,  which  otherwise  would  turn  the  rest  of 
 their  life  into  unquietness. 
 
 Ver.  9-13.  And  when  she  kissed  them,  they  lift   up 
 their  voices  and  wept,  &c. 
 
 And  when  she  kissed  them.  Kisses  was  the  ordi- 
 nary salutation  of  the  Jews  at  the  meeting  of  acquain- 
 tance, men  with  men,  women  with  women,  men  with 
 women,  provided  that  then  they  were  of  near  kindred, 
 to  avoid  all  suspicion  of  unchastity. 
 467 
 
 And,  they  lift  their  voices  and  wept.  The  observation 
 here  may  be  the  same  which  the  Jews  collected,  John 
 xi.,  which,  when  they  saw  our  Saviour  weep  for  La- 
 zarus, they  said,  '  Behold  how  he  loved  him ! '  So 
 these  tears  in  this  place  were  the  expression  of  their 
 affection.  Sorrow,  like  the  river  of  Jordan,  1  Chron. 
 xii.,  'in  the  first  month  did  overflow  the  banks,'  and 
 streamed  water  down  their  cheeks. 
 
 But  Naomi  said,  Turn  again  my  daughters,  &c.  In 
 these  words  she  dissuadeth  her  daughters-in-law  from 
 returning  with  her ;  the  strength  of  her  reason  con- 
 tained in  three  verses  may  thus  be  set  down,  as  if  she 
 had  said,  Haply,  daughters,  you  have  heard  that  it  is 
 the  custom  in  the  land  of  Canaan  for  childless  widows 
 to  marry  their  deceased  husband's  brothers  ;  but  if 
 your  return  be  grounded  hereon,  know  that  you  build 
 your  hopes  on  a  false  foundation,  it  being  impossible 
 for  me,  by  the  course  of  nature,  to  have  any  more 
 sons.  Who  will  look  that  water  should  flow  from  a 
 dry  fountain,  grapes  grow  on  a  withered  vine,  fruit 
 flourish  on  a  dead  fig-tree  ?  Though  Sarah  at  ninety 
 was  made  a  mother,  though  Aaron's  rod  did  bud  and 
 blossom  when  it  was  dry,  I  myself  should  be  a  miracle 
 if  I  should  expect  such  a  miracle,  and  therefore  know 
 that  there  are  no  more  sons  in  my  womb. 
 
 Doct.  Now,  whereas  Naomi  dealeth  thus  plainly 
 with  her  daughters,  not  feedeth  them  with  false  hopes, 
 it  teacheth  us  this,  we  ought  not  to  gull  our  friends 
 with  the  promises  of  those  things  that  neither  will  nor 
 can  come  to  pass,  otherwise  we  shall  both  wrong  our 
 friends,  who  the  higher  they  are  mounted  upon  the 
 hill  of  seeming  hopes,  at  length  the  deeper  they  will 
 be  cast  into  the  dale  of  real  despair ;  and  also  we  shall 
 wrong  ourselves  when  time,  the  mother  of  truth,  shall 
 unmask  us,  we  shall  prove  ourselves  to  be  no  better 
 than  liars  and  cheaters. 
 
 Use.  Let  us  labour  to  be  Nathanaels,  '  true  Israel- 
 ites, in  whom  there  is  no  guile ;'  and  as  John  Baptist, 
 whenas  the  pharisees  asked  him  whether  he  was  the 
 Christ  or  no,  John  i.  20,  '  He  confessed,  and  denied 
 not;  and  said  plainly,  I  am  not  the  Christ ;'  so  if  we 
 neither  mean  to  do,  nor  know  that  such  things  cannot 
 be  done,  which  our  friends  request  of  us,  let  us  con- 
 fess, deny  not,  and  say  plainly  that  their  suits  cannot, 
 shall  not  be  granted  ;  and  by  such  downright  dealing 
 we  shall  at  last  get  more  favour  from  them  than  they 
 who  flatter  them  with  their  tongue.  Let  not  the  phy- 
 sician, when  he  reads  in  the  urinal  those  dismal 
 symptoms  which  are  the  ushers  of  death,  still  promise 
 life  and  health  unto  his  patient,  but  plainly  tell  him 
 that  there  is  mors  in  olla,  that  so  he  may  fly  unto  the 
 physician  of  the  soul  for  a  better  life  when  this  shall 
 fade.  Let  not  the  lawyer,  when  he  knows  the 
 case  is  desperate,  feed  his  client  with  false  hopes  to 
 recover  it,  that  so  from  him  he  may  be  fed  with  money, 
 but  rather  let  him  advise  him  to  '  agree  with  his  ad- 
 vers  iry  while  he  is  in  the  way,'  that  though  he  cannot 
 get  the  conquest,  yet  he  may  have  the  easier  composition. 
 
18 
 
 FULLER  ON  RUTH. 
 
 [Chap.  I. 
 
 For  I  am  too  old  to  have  a  husband.  Here  ariseth 
 a  question. 
 
 Quest.  Is  there  any  age  so  old  wherein  a  man  or 
 woman  may  not  marry  ? 
 
 Ans.  Naomi's  meaning  was  not  simply  and  abso- 
 lutely that  she  was  too  old  to  marry,  but  she  was  too 
 old  to  have  a  husband,  and  by  a  husband  to  have 
 children,  and  tbat  those  children  should  grow  up  and 
 make  fit  husbands  for  Orpah  and  Kuth.  Yet,  by  the 
 way,  I  would  advise  such  who  are  stricken  in  years, 
 especially  if  impotency  be  added  unto  age,  and  that  it 
 may  stand  with  their  conveniency,  to  refrain  from  all 
 thoughts  of  a  second  marriage,  and  to  expect  that 
 happy  day  when  death  shall  solemnise  the  nuptial 
 betwixt  their  soul  and  their  Saviour.  For  when  Bar- 
 zillai  hath  counted  eighty  years  he  hath  even  had 
 enough  of  the  pleasure  and  vanity  of  the  world ;  let 
 him  retire  himself  to  a  private  life,  and  not  envy  his 
 son  Chimham  to  succeed  to  those  delights,  of  which 
 his  age  hath  made  his  father  incapable.  Yet  if  any 
 ancient  persons,  for  their  mutual  comfort  and  society 
 (which  is  not  the  least  end  for  which  marriage  was 
 ordained),  are  disposed  to  match  themselves  herein, 
 they  are  blameless ;  especially  if  they  have  a  care  to 
 observe  a  correspondency  of  age  with  those  to  whom 
 they  link  themselves.  Otherwise,  as  our  Saviour 
 noteth,  when  the  old  cloth  was  joined  to  the  new  it 
 made  no  good  medley,  but  the  rent  was  made  the 
 worse ;  so  when  the  spring  of  youth  is  wedded  to  the 
 winter  of  age,  no  true  comfort  can  arise  from  such  un- 
 equal yokes,  but  much  jealousy  and  suspicion  are 
 caused  from  the  same. 
 
 Would  ye  tarry  for  them  ?  That  is,  you  would  not 
 tarry  for  them,  or  if  you  should  tarry  for  them  you 
 should  wrong  yourselves,  and  do  unadvisedly,  because 
 in  the  mean  time  refraining  from  the  using  of  God's 
 ordinance  you  expose  yourselves  to  the  devil,  to  tempt 
 you  to  incontinency.  Therefore  St  Paul's  counsel  is 
 good,  which  he  prescribes  in  1  Tim.  v.  14,  '  I  will 
 therefore  that  the  younger  women,'  &c. 
 
 While  they  were  of  aye.  Note  from  hence  that  chil- 
 dren are  not  to  be  married  in  their  nonage,  before 
 they  are  arrived  at  years  of  discretion.  Tamar,  Gen. 
 xxxviii.,  is  to  wait  till  Selah  be  grown  up,  Those 
 parents  are  therefore  to  be  blamed,  who,  out  of  by- 
 respects,  match  their  children  in  their  infancy.  Whence 
 it  cometh  to  pass,  that  as  their  age  doth  increase  their 
 mind  doth  alter,  so  what  formerly  they  did  like  after- 
 wards they  do  loathe,  such  marriages  proving  commonly 
 most  unsuccessful. 
 
 Nay,  my  daughters,  for  it  grieveth  me  much  for  your 
 sakes.  As  if  she  had  said,  it  grieveth  me  much  that 
 you  are  already  plunged  into  poverty,  but  it  would  add 
 more  to  my  sorrow  if  you  should  increase  your  cala- 
 mities by  returning  home  with  me.  For  mine  own 
 part,  my  misery  troubleth  me  not  so  much,  because 
 the  sun  of  my  life  is  ready  to  set,  and  it  mattereth 
 not  though  the  ship  be  scanted  of  victuals  when  it  is 
 
 hard  by  the  harbour ;  all  my  care  is  for  you,  who  are 
 young  women,  and  stand  upon  your  own  preferment. 
 It  grieveth  me  much  for  your  sakes. 
 
 Doct.  See  here,  such  is  the  ingenuous  nature  of 
 God's  children,  that  they  sorrow  more  for  others  that 
 are  enwrapped  with  them  in  a  common  calamity  than 
 for  themselves.  Example  in  Elias,  1  Kings  xvii.  20. 
 But  then  it  goeth  nearest  to  their  heart  when  others 
 are  not  only  afflicted  with  them,  but  also  for  them, 
 when  they  themselves  are  the  principal  malefactors  for 
 whose  defaults  others  are  punished,  as  in  David,  2  Sam. 
 xxiv.  17. 
 
 Uses.  It  may  confute  the  devilish  nature  of  such, 
 who  being  in  trouble  care  not  though  they  pawn  their 
 dearest  friends  in  their  stead,  so  be  it  they  themselves 
 may  escape.  And  it  may  also  serve  to  comfort  those 
 that  are  in  distress,  when  God  only  layeth  his  punish- 
 ments on  them  alone,  and  doth  not  involve  others  to- 
 gether with  them.  Art  thou  afflicted  with  poverty? 
 Comfort  thyself  that  though  thou  beest  poor,  yet  thou 
 hast  undone  none  by  suretyship  for  thee.  Art  thou 
 in  sickness  ?  Be  glad  that  thy  disease  is  not  infec- 
 tious, and  that  thou  hast  not  derived  the  contagion  to 
 others.  Doth  God  punish  thee  for  thy  sin  with  a  per- 
 sonal punishment?  Be  glad  that  thou  bearest  the 
 weight  of  thine  own  offence,  and  that  thou  are  not  the 
 Jonah  for  whose  private  sin  a  whole  ship  of  passen- 
 gers is  endangered  to  be  cast  away,  for  then  their  case 
 would  grieve  thee  more  than  thine  own  calamity. 
 
 That  the  hand  of  the  Lord.  Naomi  here  taketh 
 especial  notice  that  her  losses  proceeded  from  no 
 other  by-causes,  but  from  the  hand  of  God.  As  David 
 therefore  asked  the  widow  of  Tekoah,  2  Sam.  xiv.,  '  Is 
 not  the  hand  of  Joab  with  thee  in  all  this  ?'  so  when 
 any  affliction  befalleth  us,  let  us  presently  have  recourse 
 unto  God,  and  say,  Is  not  the  hand  of  the  Lord  the 
 principal  cause  hereof?  and  not  with  the  priests  o 
 the  Philistines  say,  'It  was  a  chance  that  happened  us.' 
 
 Is  gone  out  against  me.  Obs.  Hence  we  may  ob- 
 serve, every  saint  of  God,  in  a  common  calamity,  is 
 to  think  that  God  aimed  at  his  punishment,  and  in- 
 tended his  reformation  in  particular.  The  hand  of 
 the  Lord  was  gone  out  also  against  Orpah  and 
 Ruth  in  taking  away  their  husbands,  yet  Naomi 
 appropriateth  the  stroke  to  herself,  '  Is  gone  out 
 against  me.' 
 
 How  contrary  is  this  to  the  practice  of  the  world  ! 
 Men  in  a  public  and  general  affliction,  each  shifteth  it 
 ofl'  from  themselves,  and  no  one  man  will  be  brought 
 to  confess  that  his  sins  are  punished,  or  his  amend- 
 ment intended  in  particular,  if  the  scourge  be  univer- 
 sal. As  the  Philistines,  1  Sam.  v.,  posted  the  ark  of 
 God  from  Ashdod  to  Ekron,  from  one  place  to  another, 
 and  none  would  receive  it,  so  in  a  common  calamity 
 none  will  acknowledge  that  he  himself  is  especially  in- 
 terested in  it,  but  plead,  'What  is  that  to  us  ?  Let  others 
 look  unto  it.'  Oh,  saith  the  people,  God  hath  justly 
 sent  this  plague  for  the  corruption  of  the  magistrates. 
 
 4GS 
 
Ver.  14.] 
 
 FULLER  ON  RUTH. 
 
 19 
 
 It  is  justly  inflicted,  saitli  the  magistrate,  for  the  dis- 
 obedience of  the  people.  Herein,  saith  the  poor  man, 
 God  hath  met  with  the  oppression  and  extortion  of  the 
 rich.  Herein,  saith  the  rich  man,  God  hath  paid 
 home  the  muttering  and  the  repining  of  the  poor. 
 Now,  saith  the  prodigal,  God  punisheth  the  covetous- 
 ness  of  old  men.  Now,  saith  the  old  man,  he  scourgeth 
 the  prodigality  of  such  as  be  young.  Far  otherwise 
 Naomi,  who  though  the  arrows  of  God  did  glance  and 
 rebound  to  the  wounding  of  Orpah  and  Ruth,  yet  she 
 thought  she  herself  was  the  mark  at  whom  God  did 
 level  his  shafts  :  '  The  hand  of  the  Lord  is  gone  out 
 against  me.' 
 
 Ver.  14.  And  Orpah  kissed  her  mother-in-law,  but 
 Ruth  dare  unto  her.  These  words  contain  two  gene- 
 ral parts. 
 
 First,  A  blazing  meteor  falling  down  out  of  the  air : 
 and  Orpah,  &c. 
 
 Secondly,  A  fixed  star  fairly  shining  in  the  heaven  : 
 but  Ruth,  &c. 
 
 And  Orpah  kissed  her  mother.  Is  this  she  which 
 even  now  was  so  promising  in  her  words,  and  so  pas- 
 sionate in  her  weeping  ?  See  how  soon  a  forward 
 professor  may  turn  to  a  fearful  apostate  ;  though  she 
 standeth  or  falleth  to  her  own  master,  yet  as  the 
 psalmist  saith,  '  I  am  horribly  afraid  for  those  that 
 forsake  thy  law  ;'  so  have  we  just  cause  to  suspect  the 
 fearful  final  estate  of  Orpah. 
 
 Kissed  her  mother.  That  is,  gave  her  this  last 
 salutation  of  her  departure.  Here  we  see  that  those 
 who  want  grace  and  true  sanctity,  may  notwithstand- 
 ing have  manners  and  good  civility.  Now  had  Orpah 
 changed  the  corporal  kiss  she  gave  to  her  mother,  into 
 a  spiritual  kiss  to  her  Saviour, — Ps.  ii.,  '  Kiss  the 
 Son,  lest  he  be  angry,' — her  case  had  been  as  happy 
 as  now  it  may  seem  to  be  hopeless.  But  leaving  her, 
 we  come  to  ourselves,  and  gather  this  doctrine. 
 
 Doct.  Those  who  at  the  first  were  forward  in  reli- 
 gion, may  afterward  altogether  fall  away,  1  Tim.  i.  20, 
 Heb.  vi.  4,  Mat.  xiii.  20.  It  may  therefore  serve  to 
 abate  the  proud  carriage  of  such,  who  as  if  it  were 
 not  enough  to  be  sure,  will  also  be  presumptuous  of 
 their  salvation,  and  thereby  take  leave  and  liberty  to 
 themselves  to  live  more  licentiously. 
 
 Obj.  But  as  once  one  of  the  children  of  the  pro- 
 phets cried  out  to  Elisha,  '  0  man  of  God,  there  is 
 death  in  the  pot,'  so  may  the  weak  Christian  com- 
 plain against  this  doctrine.  Oh  it  is  a  deadly  and 
 dangerous  one,  containing  much  matter  of  despair, 
 too  bitter  for  the  palate  of  a  poor  Christian  to  taste, 
 or  his  stomach  to  digest ;  it  quencheth  all  the  sparks 
 of  my  comfort,  and  hacketk  asunder  all  the  sinews  of 
 my  hope.  I  fear  lest,  Orpah-like,  I  also  should  fall 
 away.     What  shall  I  do  that  I  may  be  saved  ? 
 
 Ans.  Let  not  the  smoking  flax  be  dismayed,  which 
 in  time  may  be  a  blazing  flame,  nor  the  bruised  reed 
 be  discouraged,  which  may  prove  a  brazen  pillar  in 
 469 
 
 the  temple  of  God.  That  therefore  thou  mayest 
 finally  persevere,  observe  these  four  rules. 
 
 Rule  1.  First,  Utterly  renounce  all  sufficiency  in 
 thyself.  Who  but  a  madman  will  now-a-days  war- 
 rant the  paper  shields  of  his  own  strength,  that  knows 
 that  Adam's  complete  armour  of  original  integrity  was 
 shot  through  in  paradise  ? 
 
 Rule  2.  Secondly,  Place  all  thy  confidence  on  the 
 undeserved  mercy  of  God.  Perseverance  cometh 
 neither  from  the  east,  nor  from  the  west,  nor  as  yet 
 from  the  south,  but  God  suffereth  one  to  fall,  and 
 holdeth  up  another.  The  temple  of  Solomon  had  two 
 pillars :  one  called  Jachin,  sounding  in  Hebrew,  th« 
 Lord  will  stablish ;  the  other  Booz,  signified  in  him  is 
 strength.  So  every  Christian  (the  temple  of  the  Holy 
 Ghost)  is  principally  holden  up  by  these  two  pillars, 
 God's  power  and  will  to  support  him  ;  wherefore 
 in  every  distress  let  us  cry  out  to  God,  as  the  disciples 
 did  to  our  Saviour  in  the  midst  of  a  tempest,  '  Help, 
 Master,  or  else  we  perish.' 
 
 Rule  3.  Thirdly,  use  all  those  means  which  God 
 hath  chalked  out  for  the  increase  of  grace  in  thee,  as 
 prayer,  meditation,  reverent  receiving  the  sacraments, 
 accompanying  with  God's  children,  reading,  hearing 
 the  word,  &c. 
 
 Rule  4.  Fourthly,  always  preserve  in  thyself  an 
 awful  fear,  lest  thou  shouldst  fall  away  from  God. 
 Fear  to  fall  and  assurance  to  stand  are  two  sisters ; 
 and  though  Cain  said  he  was  not  his  brother's  keeper, 
 sure  I  am,  that  this  fear  doth  watch  and  guard  her 
 sister  assurance,  Tantus  est  gradus  certitudinis,  quan- 
 tum solicitudinis.  They  that  have  much  of  this  fear, 
 have  much  certainty  ;  they  that  have  little,  little  cer- 
 tainty ;  they  that  have  none,  have  none  at  all.  It  is 
 said  in  building,  that  those  chimneys  which  shake 
 most,  and  give  way  to  the  wind,  will  stand  the  longest. 
 The  moral  in  divinity  is  true.  Those  Christians  that 
 shiver  for  fear  by  sins  to  fall  away,  may  be  observed 
 most  courageous  to  persist  in  piety. 
 
 Comfort.  To  those  that  diligently  practise  these 
 rules,  I  will  add  this  comfort.  Encourage  thyself  that 
 God  will  keep  thee  from  apostasy  unto  the  end,  be- 
 cause already  hitherto  he  hath  preserved  thee  ;  for 
 God's  former  favours  are  pawns  and  pledges  of  his 
 future  love.  David's  killing  of  a  lion  and  a  bear, 
 were  the  earnests  of  his  victory  over  Goliath.  Thus 
 St  Paul  reasoneth :  2  Cor.  i.  10,  '  Who  delivered  us 
 from  so  great  a  death,  and  doth  deliver,  in  whom  we 
 trust  that  he  will  yet  deliver  us.'  When  Rachel  bare 
 her  first  son,  Gen.  xxx.,  she  called  him  Joseph,  and 
 said,  '  The  Lord  shall  add  to  me  another  son.'  So  when 
 God  hath  already  blessed  us  and  supported  us  for  the 
 time  past,  let  us  say  with  Rachel,  Joseph,  '  the  Lord 
 will  add,'  he  will  not  stay,  or  stint,  or  stop  here  ;  but 
 as  he  hath  kept  me  from  my  mother's  womb,  and  ever 
 since  I  was  born,  so  I  trust  he  will  not  forsake  me 
 when  I  am  aged,  and  full  of  grey  hairs. 
 
 But  to  return  to  her  which  returned  again  to  Moab. 
 
20 
 
 FULLER  ON  EUTH. 
 
 [Chap.  I. 
 
 We  read  in  2  Sara.  xx.  that  the  people  which  passed 
 by  the  corpse  of  murdered  Arriasa,  being  moved  with 
 such  a  hideous  and  uncouth  a  spectacle,  they  stood 
 still.  But  when  we  read  this  book  of  Ruth,  and 
 come  to  Orpah's  apostasy,  there  let  us  a  while  pause 
 and  demur,  to  read  in  her  fall  a  lecture  of  our  own 
 infirmity.  For  if  we  stand,  it  is  not  because  we  have 
 more  might  in  ourselves,  but  because  God  hath  more 
 mercy  on  us.  Let  us  therefore  '  work  out  our  salva- 
 tion with  fear  and  trembling,'  ever  trembling,  lest  we 
 should  be  cast  to  hell ;  ever  triumphing,  that  we  shall 
 come  to  heaven  ;  ever  fearful,  lest  we  should  fall ; 
 ever  certain,  that  we  shall  stand  ;  ever  careful,  lest  we 
 should  be  damned  ;  ever  cheerful,  that  we  shall  be 
 saved.  Concerning  Ruth's  perseverance,  we  intend 
 to  treat  hereafter. 
 
 Ver.  15.  And  Naomi  said,  Behold  thy  sister-in-law 
 is  yune  back  unto  her  people,  and  unto  her  gods  ;  return 
 thou  after  thy  sister-in-law. 
 
 In  these  words  Naomi  seeks  to  persaude  Ruth  to  re- 
 turn, alleging  the  example  of  Orpah,  whom  she  saith 
 was  'gone  back  to  her  people  and  to  her  gods.' 
 
 Obs.  Where  first  we  find  that  all  the  heathen,  and 
 the  Moabites  amongst  the  rest,  did  not  acknowledge 
 one  true  God,  but  were  the  worshippers  of  many  gods ; 
 for  they  made  every  attribute  of  God  to  be  a  distinct 
 deity.  Thus  instead  of  that  attribute,  the  wisdom  of 
 God,  they  feigned  Apollo  the  god  of  wisdom  ;  instead 
 of  the  power  of  God,  they  made  Mars  the  god  of 
 power ;  instead  of  that  admirable  beauty  of  God,  they 
 had  Venus  the  goddess  of  beauty.  But  no  one  attri- 
 bute was  so  much  abused  as  God's  providence.  For 
 the  heathen,  supposing  that  the  whole  world,  and  all 
 the  creatures  therein,  was  too  great  a  diocese  to  be 
 daily  visited  by  one  and  the  same  deity,  they  therefore 
 assigned  sundry  gods  to  several  creatures.  Thus 
 God's  providence  in  ruling  the  raging  of  the  seas  was 
 counted  Neptune ;  in  stilling  the  roaring  winds, 
 jEolus  ;  in  commmanding  the  powers  of  hell,  Pluto  ; 
 yea,  sheep  had  their  Pan,  and  gardens  their  Pomona  ; 
 the  heathens  then  being  as  fruitful  in  feigning  of  gods, 
 as  the  papists  since  in  making  of  saints. 
 
 Doct.  Now  because  Naomi  used  the  example  of 
 Orpah  as  a  motive  to  work  upon  Ruth  to  return,  we 
 gather  from  thence,  examples  of  others  set  before 
 our  eyes  are  very  potent  and  prevalent  arguments  to 
 make  us  follow  and  imitate  them  :  whether  they  be 
 good  examples  ;  so  the  forwardness  of  the  Corinthians 
 to  relieve  the  Jews  provoked  many  :  or  whether  they 
 be  bad  ;  so  the  dissembling  of  Peter  at  Antioch  drew 
 Barnabas  and  others  into  the  same  fault.  But  those 
 examples,  of  all  others,  are  most  forcible  with  us, 
 which  are  set  by  such  who  are  near  to  us  by  kindred, 
 or  gracious  with  us  in  friendship,  or  great  over  us  in 
 power. 
 
 Use  1.  Let  men  in  eminent  places,  as  magistrates, 
 ministers,  fathers,  masters,  and  the  like  (seeing  that 
 
 others  love  to  dance  after  their  pipe,  to  sing  after 
 theh  tune,  to  tread  after  their  tract),  endeavour  to 
 propound  themselves  patterns  of  piety  and  religion  to 
 those  that  be  under  them. 
 
 Use  2.  When  we  see  any  good  example  propounded 
 unto  us,  let  us  strive  with  all  possible  speed  to  imi- 
 tate it.  What  a  deal  of  stir  is  there  in  the  world  for 
 civil  precedency  and  priority  !  Eveiy  one  desires  to 
 march  in  the  fore-front,  and  thinks  it  a  shame  to 
 come  lagging  in  the  rearward.  Oh  that  there  were 
 such  an  holy  ambition  and  heavenly  emulation  in  our 
 hearts,  that  as  Peter  and  John  ran  a  race,  which 
 should  come  first  to  the  grave  of  our  Saviour,  so  men 
 would  contend  who  should  first  attain  to  true  morti- 
 fication. And  when  we  see  a  good  example  set  before 
 us,  let  us  imitate  it,  though  it  be  in  one  who  in  out- 
 ward respects  is  far  our  inferior.  Shall  not  the  mas- 
 ter be  ashamed  to  see  that  his  man,  whose  place  on 
 earth  is  to  come  behind  him,  in  piety  towards  heaven 
 to  go  before  him  ?  Shall  not  the  husband  blush  to 
 see  his  wife,  which  is  the  weaker  vessel  in  nature,  to 
 be  the  stronger  vessel  in  grace  ?  Shall  not  the  elder 
 brother  dye  his  cheeks  with  the  colour  of  virtue,  to 
 see  his  younger  brother,  who  was  last  born,  first  re- 
 born by  faith,  and  the  Holy  Ghost  ?  Yet  let  him  not 
 therefore  envy  his  brother,  as  Cain  did  Abel ;  let  him 
 not  be  angry  with  his  brother,  because  he  is  better 
 than  himself ;  but  let  him  be  angry  with  himself,  be- 
 cause he  is  worse  than  his  brother ;  let  him  turn  all 
 his  malice  into  imitation,  all  his  fretting  at  him  into 
 following  of  him.  Say  unto  him  as  Gehazi  did  of 
 Naaman,  '  As  the  Lord  liveth,  I  will  run  after  him.' 
 And  though  thou  canst  not  overrun  him,  nor  as  yet 
 overtake  him,  yet  give  not  over  to  run  with  him  ; 
 follow  him,  though  not  as  Azahel  did  Abner,  hard  at 
 the  heels,  yet  as  Peter  did  our  Saviour,  afar  ofT;  that 
 though  the  more  slowly,  yet  as  surely  thou  mayest 
 come  to  heaven  ;  and  though  thou  wert  short  of  him 
 whilst  he  lived,  in  the  race,  yet  thou  shalt  be  even 
 with  him  when  thou  art  dead,  at  the  mark. 
 
 Use  3.  When  any  bad  example  is  presented  unto 
 us,  let  us  decline  and  detest  it,  though  the  men  be 
 never  so  many,  or  so  dear  unto  us.  Imitate  Micaiah, 
 1  Kings  xxii.,  to  whom,  when  the  messengers  sent  to 
 fetch  him  said,  '  Behold  now  the  words  of  the  pro- 
 phets declare  good  to  the  king  with  one  mouth  :  let 
 thy  word,  therefore,  I  pray  thee,  be  like  to  one  of 
 them,'  Micaiah  answered,  '  As  the  Lord  liveth, 
 whatsoever  the  Lord  saith  unto  me,  that  will  I  speak.' 
 If  they  be  never  so  dear  unto  us,  we  must  not  follow 
 their  bad  practice.  So  must  the  son  please  him  that 
 begat  him,  that  he  do  not  displease  him  that  created 
 him  ;  so  must  the  wife  follow  him  that  married  her, 
 that  she  doth  not  offend  him  that  made  her.  Where- 
 fore as  Samson,  though  bound  with  new  cords,  snapped 
 them  asunder  as  tow  when  it  feeleth  the  fire  ;  so 
 rather  than  we  should  be  led  by  the  lewd  examples 
 of  those  which  be  near  and  dear   unto   us,   let   us 
 
 470 
 
Ver.  16,  17.] 
 
 FULLER  ON  RUTH. 
 
 21 
 
 break  in  pieces  all  ties,  engagements,  relations  what- 
 soever. 
 
 Quest.  Yea,  but  one  may  say,  What  if  I  find  in  the 
 Scripture  an  action  recorded,  whose  doer  is  known  to 
 have  been  a  godly  and  gracious  man  ;  may  I  not,  with- 
 out any  further  doubt  or  scruple,  follow  the  same  ? 
 
 Ans.  For  the  better  satisfying  hereof,  I  will  rank 
 the  actions  of  godly  men,  registered  in  the  Scriptures, 
 into  nine  several  ranks,  and  will  shew  how  far  forth 
 we  may  safely  proceed  in  the  imitation  of  them. 
 
 1.  We  find  some  actions  set  down  which  are  extra- 
 ordinary, the  doers  whereof  had  peculiar  strength  and 
 dispensation  from  God  to  do  them.  Thus  Samson 
 slew  himself  and  the  Philistines  in  the  temple  of  Dagon  ; 
 Elijah  caused  fire  to  descend  on  the  two  captains  and 
 their  fifties  ;  Elisha  cursed  the  children  of  Bethel. 
 Now  these  are  recorded  rather  for  our  instruction  than 
 imitation  ;  for  when  the  sons  of  thunder  would  have 
 been  the  sons  of  lightning,  and  have  had  fire  from 
 heaven  to  burn  the  Samaritans  which  refused  to  re- 
 ceive our  Saviour,  after  the  example  of  Elijah,  Christ 
 checked  their  ill-tempered  zeal,  and  told  them,  '  You 
 know  not  of  what  spirit  you  are  of.' 
 
 2.  Some  examples  are  set  down  which  are  founded 
 in  the  ceremonial  law,  as  the  eating  of  the  paschal  lamb, 
 the  circumcising  of  their  children  the  eighth  day.  Now 
 the  date  of  these  did  expire  at  the  death  of  Christ ; 
 the  substance  being  come,  the  shadows  are  fled,  and 
 therefore  they  may  in  no  wise  still  be  observed. 
 
 3.  Such  examples  as  are  founded  in  the  judicial  law, 
 which  was  only  calculated  for  the  elevation  of  the 
 Jewish  commonwealth,  as  to  put  men  to  death  for 
 adultery.  Now  these  examples  tie  us  no  farther  to 
 imitate  them,  than  they  agree  with  the  moral  law,  or 
 with  those  statutes  by  which  every  particular  country 
 is  governed. 
 
 4.  Some  there  be  founded  in  no  law  at  all,  but  only 
 in  an  ancient  custom  by  God  tolerated  and  connived 
 at,  as  polygamy  in  the  patriarchs,  divorces  in  the  Jews 
 upon  every  slight  occasion.  From  these  also  we  must 
 in  these  days  abstain,  as  which  were  never  liked  or 
 allowed  by  God,  though  permitted  in  some  persons 
 and  ages  for  some  special  reasons. 
 
 5.  Doubtful  examples,  which  may  so  be  termed,  be- 
 cause it  is  difficult  to  decide  whether  the  actors  of 
 them  therein  did  offend  or  no  ;  so  that  should  a  jury 
 of  learned  writers  be  empannelled  to  pass  their  verdict 
 upon  them,  they  would  be  puzzled  whether  to  condemn 
 or  acquit  them,  and  at  length  be  forced  to  find  it  an 
 ignoramus,  as  whether  David  did  well  to  dissemble  himself 
 frantic,  thereby  to  escape  the  cruelty  of  Achish  king  of 
 Gath.  Now  our  most  advised  way  herein  is  altogether  to 
 abstain  from  the  imitation  of  them,  because  there  is  a 
 deal  of  difficulty  and  danger,  and  our  judgments  may 
 easily  be  deceived. 
 
 G.  Mixed  examples,  which  contain  in  them  a  double 
 action,  the  one  good,  the  other  bad,  both  so  closely 
 couched  together  that  it  is  a  very  hard  thing  to  sever 
 471 
 
 them.  Thus  in  the  unjust  steward,  there  was  his  wis- 
 dom to  provide  for  himself,  and  his  wickedness  to 
 purloin  from  his  master.  The  first  God  did  commend, 
 we  may  imitate  ;  the  latter  he  could  not  but  loathe,  we 
 may  not  but  shun.  In  the  Israelitish  midwives, 
 Exod  i.,  there  was  fides  mentis  et  fallacia  mentientis, 
 the  faith  of  their  love,  and  the  falseness  of  their  lying. 
 The  first  God  rewarded,  and  we  may  follow  ;  the  latter 
 he  could  not  but  dislike,  and  we  must  detest.  Behold 
 here  is  wisdom,  and  let  the  man  that  hath  understand- 
 ing discreetly  divide  betwixt  the  dross  and  the  gold, 
 the  chaff  and  the  wheat,  in  these  mixed  examples,  that 
 so  they  may  practise  the  one,  eschew  and  avoid  the 
 other. 
 
 7.  Those  which  be  absolutely  bad,  that  no  chari- 
 table comment  can  be  fastened  upon  them,  as  the 
 drunkenness  of  Noah,  the  incest  of  Lot,  the  lying  of 
 Abraham,  the  swearing  of  Joseph,  the  adultery  of 
 David,  the  denial  of  Peter.  Now  God  forbid  we  should 
 imitate  these ;  far  be  it  from  us,  with  king  Ahaz,  to 
 take  a  pattern  from  the  idolatrous  altar  of  Damascus. 
 The  Holy  Spirit  hath  not  set  these  sins  down  with  an 
 intent  they  should  be  followed,  but  first  to  shew  the 
 frailty  of  his  dearest  saints,  when  he  leaves  them  to 
 themselves  ;  as  also  to  comfort  us  when  we  fall 
 into  grievous  sins,  when  we  see  that  as  heinous 
 offences  of  God's  servants  stand  upon  record  in  the 
 Scripture. 
 
 8.  Actions  which  are  only  good  as  they  are  qualified 
 with  such  a  circumstance,  as  David's  eating  of  the 
 shew-bread  provided  for  the  priests,  in  a  case  of  abso- 
 lute necessity.  These  we  may  follow,  but  then  we 
 must  have  a  special  eye  and  care  that  the  same  qualify- 
 ing circumstance  be  in  us,  for  otherwise  the  deed  will 
 be  impious  and  damnable. 
 
 9.  Examples  absolutely  good,  as  the  faithfulness  of 
 Abraham,  the  peaceableness  of  Isaac,  the  painfulness 
 of  Jacob,  the  chastity  of  Joseph,  the  patience  of 
 Moses,  the  valour  of  Joshua,  the  sincerity  of  David, 
 these  it  is  lawful  and  laudable  with  our  best  endeavours 
 to  imitate.  Follow  not  the  adultery  of  David,  but 
 follow  the  chastity  of  Joseph  ;  follow  not  the  dis- 
 sembling of  Peter,  but  follow  the  sincerity  of  Nathanael ; 
 follow  not  the  testiness  of  Jonah,  but  follow  the  meek- 
 ness of  Moses  ;  follow  not  the  apostasy  of  Orpah,  but 
 follow  the  perseverance  of  Ruth,  which  comes  in  the 
 next  text  to  be  treated  of. 
 
 Vers.  1G,  17.  And  Rath  answered,  Entreat  me  not  to 
 leave  thee,  nor  to  depart  from  thee  ;  for  whither  thou 
 goest,  I  will  go  ;  and  where  thou  dwellest,  I  null  dwell :. 
 thy  people  shall  be  my  people,  and  thy  God  my  God. 
 Where  thou  diest,  will  1  die,  and  there  will  I  be  buried  ; 
 the  Lord  do  so  to  me,  and  more  also,  if  aught  but  death 
 part  thee  and  me. 
 
 Here  we  have  the  resolution  of  Ruth  portrayed  in 
 lively  colours,  so  that  if  we  consider  her  sex,  a  woman  ; 
 her  nation,  a  Moabite  ;  one  may  boldly  pronounce  of 
 
22 
 
 FULLER  ON  RUTH. 
 
 [ClIAP.  1. 
 
 her  what  our  Saviour  did  of  the  centurion,  '  Verily  I 
 say  unto  you,  I  have  not  found  so  great  faith,  no,  not 
 in  Israel.' 
 
 In  treat  me  not  to  leave  thee.  Some  read  it,  Be  not 
 thou  against  me,  as  it  is  in  the  margin  of  the  new 
 translation,  where  we  see  that  those  are  to  be  ac- 
 counted our  adversaries,  and  against  us,  who  dissuade 
 us  from  our  voyage  to  Canaan,  from  going  to  God's 
 true  religion.  They  may  be  our  fathers,  they  cannot 
 be  our  friends  ;  though  they  promise  us  all  outward 
 profits  and  pleasures,  yet  in  very  deed  they  are  not 
 with  us,  but  against  us,  and  so  must  be  accounted  of. 
 
 Where  thou  lodgest,  I  trill  lodge.  A  good  companion, 
 saith  the  Latin  proverb,  is  pro  viatico,  I  ma}7  add  also, 
 pro  diversorio.  Ruth,  so  be  it  she  may  enjoy  Naomi's 
 gracious  company,  will  be  content  with  any  lodging, 
 though  haply  it  may  be  no  better  than  Jacob  had, 
 Gen.  xxviii.  And  yet  we  see  how  some  have  been 
 discouraged  even  from  the  company  of  our  Saviour, 
 for  fear  of  hard  lodging  ;  witness  the  scribe,  to  whom, 
 when  our  Saviour  said,  '  The  foxes  have  tbeir  holes, 
 and  the  fowls  of  the  air  have  nests,  but  the  son  of 
 man  hath  not  where  to  lay  his  head,'  this  cold  com- 
 fort presently  quenched  his  forward  zeal,  and  he  never 
 appeared  afterward,  whereas  he  ought  to  have  said  to 
 our  Saviour  as  Ruth  to  Naomi,  '  Where  thou  lodgest 
 will  I  lodge.' 
 
 Thy  people  shall  be  my  people.  Haman  being  offended 
 with  Mordecai,  as  if  it  had  been  but  lean  and  weak 
 revenge  to  spit  his  spite  upon  one  person,  hated  all 
 the  Jews  for  Mordecai's  sake  ;  the  mad  bear  stung 
 with  one  bee,  would  needs  throw  down  the  whole  hive. 
 But  clean  contrary,  Naomi  had  so  graciously  demeaned 
 herself,  that  Ruth,  for  her  sake,  is  fallen  in  love  with 
 all  the  Jews.  Farewell  Melchom,  farewell  Chemosh, 
 farewell  Moab  ;  welcome  Israel,  welcome  Canaan,  wel- 
 come Bethlehem  ;  all  of  a  sudden  she  will  turn  con- 
 vert, she  will  turn  proselyte. 
 
 Obs.  The  godly  carriage  of  one  particular  person 
 may  beget  a  love  of  that  country  and  people  where- 
 of he  is,  even  in  a  stranger  and  foreigner.  Do  we 
 then  desire  to  gain  credit  to  our  country,  praise  to 
 our  people,  honour  to  our  nation,  repute  to  our  reli- 
 gion ?  let  us  deport  and  behave  ourselves  graciously, 
 if  we  live  amongst  strangers.  On  the  other  side,  the 
 base  and  debauched  manners  of  some  one  man  is  able 
 to  make  his  country  stink  in  the  nostrils  of  those 
 foreigners  amongst  whom  he  lives,  ex  uno  discite  omnes; 
 in  one  faithless  Sinon  one  may  read  the  treachery  of 
 all  the  Grecians. 
 
 Thy  God  shall  be  my  God.  Jehoshaphat,  when  he 
 joined  with  Ahab,  1  Kings  xxii.,  said  unto  him,  'My 
 people  is  as  thy  people,  and  my  horses  are  as  thy 
 horses,'  that  is,  he  would  comply  with  him  in  a  politic 
 league.  But  Ruth  goes  further,  to  an  unity  in  religion, 
 « Thy  God  shall  be  my  God.'  Yea,  but  one  may  say, 
 How  came  Ruth  to  know  who  was  the  God  of  Naomi  ? 
 I  answer,   as  God  said  of  Abraham,  'I  know  that 
 
 Abraham  will  instruct  his  children  ;'  so  may  one  con- 
 fidently say  of  Naomi,  I  know  that  Naomi  had  cate- 
 chised and  instructed  her  daughter-in-law,  and  often 
 taught  her  that  the  God  of  the  Israelites  was  the  only 
 true  God,  who  made  heaven  and  earth,  and  that  all 
 others  were  but  idols,  the  works  of  nun's  hands.  Yet 
 as  the  Samaritans  believed  our  Saviour  first  upon  the 
 relation  of  the  woman  that  came  from  the  well,  John 
 iv.  42,  but  afterwards  said  unto  her,  •  Now  we  believe, 
 not  because  of  thy  saying,  for  we  have  heard  him  our- 
 selves, and  know  that  this  is  indeed  the  Christ,  the 
 Saviour  of  the  world,'  so  hapby  Ruth  was  induced 
 first  to  the  liking  of  the  God  of  Israel,  upon  the  credit 
 of  Naomi's  words,  but  afterwards  her  love  of  him  pro- 
 ceeded from  a  more  certain  ground,  the  motions  of 
 God's  holy  Spirit  in  her  heart. 
 
 Where  thou  diest  trill  I  die.  Here  Ruth  supposeth 
 two  things,  first,  that  she  and  her  mother-in-law  should 
 both  die,  '  It  is  appointed  for  all  once  to  die  ;'  secondly, 
 that  Naomi,  as  eldest,  should  die  first,  for  according  to 
 the  ordinary  custom  of  nature,  it  is  most  probable  and 
 likely  that  those  that  are  most  stricken  in  years  should 
 first  depart  this  life.  Yet  I  know  not  whether  the 
 rule  or  the  exceptions  be  more  general,  and  therefore 
 let  both  young  and  old  prepare  for  death  ;  the  first 
 may  die  soon,  but  the  second  cannot  live  long. 
 
 And  there  will  I  be  buried.  Where  she  supposeth 
 two  things  more,  first,  that  those  that  survived  her 
 would  do  her  the  favour  to  bury  her,  which  is  a  com- 
 mon courtesy,  not  to  be  denied  to  any.  It  was  an 
 epitaph  written  upon  the  grave  of  a  beggar,  Kudus  eram 
 virus,  mortuus  ecee  tcgor.  Secondly,  she  supposeth  that 
 they  would  bury  her,  according  to  her  instructions, 
 near  to  her  mother  Naomi. 
 
 Obs.  As  it  is  good  to  enjoy  the  company  of  the 
 godly  while  they  are  living,  so  it  is  not  amiss,  if  it 
 will  stand  with  conveniency,  to  be  buried  with  them 
 after  death.  The  old  prophet's  bones  escaped  a  burn- 
 ing by  being  buried  with  the  other  prophet's  ;  and  the 
 man  who  was  tumbled  into  the  grave  of  Elisha,  was 
 revived  by  the  virtue  of  his  bones.  And  we  read  in  the 
 Acts  and  Monuments,  that  the  body  of  Peter  Martyr's 
 wife  was  buried  in  a  dunghill ;  but  afterward  being 
 taken  up  in  the  reign  of  Queen  Elizabeth,  it  was  honour- 
 ably buried  in  Oxford,  in  the  grave  of  one  Frideswick, 
 a  popish  she-saint.  To  this  end,  that  if  Popery  (which 
 God  forbid)  should  overspread  our  kingdom  again,  and 
 if  the  papists  should  go  about  to  untomb  Peter  Martyr's 
 wife's  bones,  they  should  be  puzzled  to  distinguish  be- 
 twixt this  woman's  body  and  the  relics  of  their  saint. 
 So  good  it  is  sometimes  to  be  buried  with  those  whom 
 some  do  account  pious,  though  perchance  in  very  deed 
 they  be  not  so. 
 
 The  Lord  do  so  to  me,  and  more  also.  To  ascertain 
 Naomi  of  the  seriousness  of  her  intentions  herein, 
 Ruth  backs  what  formerly  she  had  said  with  an  oath, 
 lined  with  an  execration. 
 
 Obs.  Whence  we  may  gather,  it  is  lawful  for  us  to  swear 
 
 472 
 
Ver.  18.] 
 
 FULLER  ON  RUTH. 
 
 23 
 
 upon  a  just  cause  ;  but  then  these  three  rules  must  he 
 warily  observed. 
 
 First,  That  we  know  that  the  thing  whereto  we 
 swear  be  true,  if  the  oath  be  assertory ;  and  if  it  be 
 promissory,  that  we  be  sure  that  it  is  in  our  intent, 
 and  in  our  power,  God  blessing  us,  to  perform  that 
 which  we  promise. 
 
 Secondly,  That  the  occasion  whereupon  we  use  it, 
 be  of  moment  and  consequence,  not  trifling  and 
 trivial. 
 
 Thirdly,  That  we  swear  by  God  alone,  and  not  by 
 any  creature.  Swear,  then,  neither  by  the  heaven, 
 nor  by  the  earth,  nor  by  Jerusalem,  nor  by  the 
 temple,  nor  by  the  gold  of  the  temple,  nor  by  the 
 altar,  nor  by  the  sacrifice  on  the  altar,  but  by  God 
 alone  ;  for  he  only  is  able  to  reward  thee,  if  that  thou 
 aflirmest  be  true  ;  he  only  is  able  to  punish  thee,  if 
 that  thou  avouchest  be  false.  Yet  this  doth  no  ways 
 favour  the  practice  of  many  now-a-days,  who  make 
 oaths  their  language.  Our  Saviour  said  to  the  Jews, 
 '  Many  good  works  have  I  shewed  you  from  the 
 Father;  for  which  of  them  go  you  about  to  stone 
 me  ? '  So  may  the  Lord  say  to  many  riotous  gallants 
 now-a-days  :  many  good  deeds  have  I  done  to  thee,  I 
 created  thee  of  nothing,  I  sent  my  Son  to  die  for  thee, 
 by  my  providence  I  continually  protect  and  preserve 
 thee  ;  for  which  of  these  deeds  dost  thou  go  about  by 
 oaths  to  blaspheme  me  ? 
 
 Now,  whereas  Ruth  doth  not  say,  God  damn  me! 
 God  confound  me !  I  icould  I  might  never  stir !  but 
 shrouds  the  execration  under  general  terms,  God  do 
 so  to  me,  and  more  also !  we  learn  it  is  not  good  to 
 particularise  in  any  kind  of  punishment  when  we 
 swear,  but  only  to  express  the  curse  in  general  terms, 
 leaving  it  to  the  discretion  of  God  almighty  to  choose 
 that  arrow  out  of  his  quiver  which  he  shall  think  most 
 fit  to  shoot  at  us. 
 
 If  aught  but  death.  See  here  the  large  extent  of  a 
 saint's  love,  it  lasts  till  death ;  and  no  wonder,  for  it 
 is  not  founded  upon  honour,  beauty,  or  wealth,  or  any 
 other  sinister  respect  in  the  party  beloved,  which  is 
 subject  to  age,  or  mutability,  but  only  on  the  grace 
 and  piety  in  him,  which  foundation  because  it  always 
 lasteth,  that  love  which  is  built  upon  it  is  also  per- 
 petual. 
 
 Part  thee  and  me.  Death  is  that  which  parteth  one 
 friend  from  another.  Then  the  dear  father  must  part 
 with  his  dutiful  child,  then  the  dutiful  child  must 
 forego  his  dear  father  ;  then  the  kind  husband  must 
 leave  his  constant  wife,  then  the  constant  wife  must 
 lose  her  kind  husband  ;  then  the  careful  master  must 
 be  sundered  from  his  industrious  servant,  then  the 
 industrious  servant  must  be  severed  from  his  careful 
 master.  Yet  this  may  be  some  comfort  to  those 
 whose  friends  death  hath  taken  away,  that  as  our 
 Saviour  said  to  the  disciples,  '  Yet  a  little  while  and 
 you  shall  not  see  me,  and  yet  a  little  while  and  you 
 shall  see  me  again  ; '  so  yet  a  little  while,  and  we 
 473 
 
 shall  not  see  our  friends  ;  and  yet  a  little  while,  and 
 we  shall  see  them  again  in  the  kingdom  of  heaven  ; 
 for  non  omittuntur,  sed pnemittuntur,  we  do  not  forego 
 them,  but  they  go  before  us. 
 
 To  conclude.  We  see  many  women  so  strangely 
 disguised  with  phantastic  fashions,  as  if  they  desired 
 to  verify  the  nickname  of  the  philosopher,  and  to  prove 
 themselves  in  very  deed  to  be  very  monsters  ;  yea, 
 many  of  them  so  affect  man-like  clothes  and  shorn 
 hair,  it  is  hard  to  discover  the  sex  of  a  woman  through 
 the  attire  of  a  man.  But  we  see  in  my  text,  worthy 
 Ruth  taking  upon  her,  not  the  clothes,  butthe  courage; 
 not  the  hair,  but  the  heart ;  not  the  attire,  but  the 
 resolution  of  a  man,  yea,  and  more  than  of  a  man ; 
 witness  her  worthy  speech  :  •  Intreat  me  not  to  de- 
 part,' &c. 
 
 Ver.  18.  And  when  she  saw  that  she  was  stedfastly 
 minded  to  go  with  her,  she  left  off  speaking  unto  her. 
 
 Orpah  and  Ruth  may  be  compared  to  two  strong 
 forts,  Naomi  to  one  that  besieged  them,  who  made 
 three  sore  assaults  upon  them.  The  first,  in  the 
 eighth  verse,  which  assault  both  of  them  resisted  with 
 equal  constancy  ;  the  second,  in  the  eleventh  verse, 
 to  which  Orpah  basely  yielded,  and  accepted  terms  of 
 composition  ;  the  last,  in  the  fifteenth  verse,  which 
 Ruth  most  valiantly  defeated,  and  stood  upon  terms 
 of  defiance  to  the  mention  of  any  return.  Now,  as 
 soldiers  when  they  have  long  besieged  a  city  with  the 
 loss  of  time,  money,  and  men,  being  hopeless  to  take 
 it,  they  even  sound  a  retreat,  and  retire  home  with- 
 out accomplishing  their  desire  ;  so  Naomi  perceiving 
 that  all  her  arguments  which  she  used  to  conquer 
 Ruth,  like  water  in  the  smith's  forge  cast  on  coals, 
 did  more  intend  the  heat  of  her  constancy,  gives  over 
 in  my  text,  '  And  when  she  saw,'  &c. 
 
 Which  words  do  probably  persuade  what  formerly 
 we  affirmed,  namely,  that  Naomi  dissuaded  her  daugh- 
 ter, only  to  search  and  sound  her  sincerity,  not  with 
 any  true  desire  she  should  go  back  to  Moab.  For 
 even  as  it  is  plain,  that  the  replier  in  his  disputa- 
 tion aimeth  not  at  the  suppressing,  but  at  the  advanc- 
 ing of  a  truth,  who  surceaseth  and  cavils  no  longer, 
 when  he  sees  the  neck  of  his  argument  broken  with  a 
 sufficient  answer  ;  so  it  appeareth  that  Naomi,  what 
 she  had  said  formerly,  spake  it  only  to  try  her 
 daughter,  because  having  now  had  sufficient  experi- 
 ency  of  her  constancy,  she  so  willingly  desisted.  God 
 wrestled  with  Jacob  with  desire  to  be  conquered  ;  so 
 Naomi  no  doubt  opposed  Ruth,  hoping  and  wishing 
 that  she  herself  might  be  foiled. 
 
 And  when  she  saw  that  she  zoas  stedfastly  minded. 
 The  Hebrew  reads  it,  that  she  strengthened  herself,  that 
 being  their  phrase  to  express  an  oath. 
 
 Obs.  Where  we  observe,  oaths  taken  upon  just 
 occasion  are  excellent  ties  and  bands  to  strengthen 
 men  in  the  performance  of  those  things  to  which  they 
 swear.     The  greater  pity  it  is,  then,  that  a  thing  in 
 
24 
 
 FULLER  ON  KUTH. 
 
 [Chap.  L 
 
 itself  so  sovereign  should  be  so  daily  and  dangerously 
 abused.  Witness  Herod,  -who  by  reason  of  a  rash 
 oath,  cast  himself  into  a  worse  prison  than  that 
 wherein  he  bad  put  the  Baptist,  making  that  (which 
 being  well  used  might  have  confirmed  in  piety)  to  be  a 
 means  to  enforce  him  to  murder. 
 
 Use.  Let  tbis  teach  us,  when  we  find  ourselves  to 
 lag  and  falter  in  Christianity,  to  call  to  mind  that 
 solemn  vow,  promise,  and  profession  which  our  god- 
 fatbers  in  our  name  made  for  us  at  our  baptism,  to 
 forsake  the  devil  and  all  his  works,  the  vain  pomps 
 and  vanities  of  this  wicked  world,  and  to  figbt  valiantly 
 under  Christ's  standard.  Let  us  remember  from 
 whence  we  are  fallen,  and  do  our  first  work.  We 
 need  not  make  a  new  vow,  but  only  renew  the  old, 
 and  so  settle  and  establish  ourselves  in  the  practice 
 of  piety,  as  Ruth  in  my  text  by  an  oath  strengthened 
 herself. 
 
 She  left  off  speaking  unto  her.  She  saw  she  had 
 now  enough  expressed  and  declared  her  integrity,  and 
 therefore  she  would  not  put  her  to  the  trouble  of  any 
 further  trial. 
 
 Obs.  Hence  the  doctrine  is  this  :  After  proof  and 
 trial  made  of  their  fidelity,  we  are  to  trust  our 
 bretbren,  without  any  farther  suspicion.  Not  to  try 
 before  we  trust,  is  want  of  wisdom  ;  not  to  trust  after 
 we  have  tried,  is  want  of  charity.  The  goldsmith 
 must  purify  the  dross  and  ore  from  the  gold,  but  he 
 must  be  wary  lest  he  makes  waste  of  good  metal  if 
 over-curious  in  too  often  refining.  We  may  search 
 and  sound  the  sincerity  of  our  bretbren,  but  after  good 
 experience  made  of  their  uprightness,  we  must  take 
 heed  lest  by  continual  sisting  and  proving  them  we 
 offend  a  weak  Christian.  Christ  tried  the  woman 
 of  Syrophenicia,  first  with  silence,  then  with  two 
 sharp  answers  ;  at  last  finding  her  to  be  sound,  he 
 dismissed  her  with  granting  her  request,  and  com- 
 mending of  her  faith.  When  he  had  said  to  Peter 
 the  third  time,  '  Lovest  thou  me?'  he  rested  satis- 
 fied with  Peter's  answer,  and  troubled  him  with  no 
 more  questions. 
 
 Use.  It  may  confute  the  jealous  and  suspicious 
 minds  of  such  who  still  think  that  their  brethren  are 
 rotten  at  the  heart,  hypocritical,  dissemblers,  though 
 they  have  made  never  so  manifest  proof  of  their  up- 
 rightness. Thomas  would  not  take  his  Master's  re- 
 surrection on  the  credit  of  his  fellow-apostles'  relation ; 
 his  faith  would  not  follow,  except  his  own  sense  was  the 
 usher  to  lead  it  tbe  way  ;  so  these  men  are  altogether 
 incredulous  and  very  infidels  in  the  point  of  their  bre- 
 thren's sincerity,  though  it  be  never  so  surely  warranted 
 unto  them  on  the  words  of  those  whom  they'ought  to  be- 
 lieve. Hence  oftentimes  it  comes  to  pass  that  they 
 scandalise  and  offend  many  weak  Christians,  whose 
 graces  are  true,  though  weak;  faith  unfeigned,  though 
 feeble ;  yea,  it  maketh  weak  saints  to  be  jealous  of  them- 
 selves, to  see  others  so  jealous  of  them.  But  we  must  be 
 wonderful  careful  how  we  give  offence  to  any  of  God's 
 
 little  ones.  When  Esau,  Gen.  xxxiii.  13,  would  have 
 persuaded  Jacob  to  drive  on  faster,  Jacob  excused 
 himself,  saying,  that  '  the  children  were  tender,  and 
 the  ewes  big  with  young,  and  if  they  should  be  over- 
 driven one  day  they  would  die.'  Thus  if  any  would 
 persuade  us  to  sist  and  winnow,  and  try  the  integrity 
 of  our  brethren,  after  long  experience  of  them,  we  may 
 answer,  This  is  dangerous  to  be  done,  because  smok- 
 ing flax  and  bruised  reeds,  tender  professors,  may 
 utterly  be  discouraged  and  disheartened  by  our  rest- 
 less pressing  and  disquieting  of  them.  Wherefore 
 Naomi  having  now  seen  tbe  reality  of  Ruth's  resolu- 
 tions, left  off  from  any  further  molesting  of  her. 
 
 Vers.  1  9-22.  So  they  went  both  until  they  came  to 
 Bethlehem .  A ndwhen  they  cameto  Bethlehem ,  all  the  city 
 was  moved  at  them; and  they  said ,  Is  not  this NaomiT  &c. 
 
 Tbe  Holy  Spirit  mentioneth  not  what  discourse  they 
 exchanged  by  tbe  way  ;  yet  no  doubt  they  were  neither 
 silent,  nor  busied  in  unprofitable  talk. 
 
 And  all  the  city  was  moved,  &c.  See  here,  Naomi  was 
 formerly  a  woman  of  good  quality  and  fashion,  of  good 
 rank  and  repute,  otherwise  her  return  in  poverty  had 
 not  been  so  generally  taken  notice  of.  Shrubs  may 
 be  grubbed  to  the  ground,  and  none  miss  them,  but 
 every  one  marks  the  felling  of  a  cedar.  Grovelling 
 cottages  may  be  evened  to  the  earth,  and  none  observe 
 them  ;  but  every  traveller  takes  notice  of  the  fall  of  a 
 steeple.  Let  this  comfort  those  to  whom  God  hath 
 given  small  possessions. ';  Should  he  visit  them  with 
 poverty,  and  take  from  them  that  little  they  have,  yet 
 their  grief  and  shame  would  be  the  less  ;  they  should 
 not  have  so  many  fingers  pointed  at  them,  so  many 
 eyes  staring  on  them,  so  many  words  spoken  of  them ; 
 they  might  lurk  in  obscurity.  It  must  be  a  Naomi,  a 
 person  of  eminency  and  estate,  whose  poverty  must 
 move  a  whole  city. 
 
 And  they  said,  Is  not  this  Naomi  ?  Remarkable  it 
 is,  that  so  many  people  should  jump  in  the  same  ex- 
 pression ;  but  as  Abraham  laughed  and  Sarah  laughed, 
 both  used  the  same  outward  gesture,  yet  arising  from 
 different  causes  ;  his  laughter  from  joy,  hers  from  dis- 
 trust ;  so  all  these  people  might  meet  in  the  same  form 
 of  words,  yet  far  different  in  their  minds  wherewith 
 they  spake  them.  Some  might  speak  out  of  admira- 
 tion ;  Strange,  wonderful,  is  this  she  who  once  was  so 
 wealthy  ?  how  quickly  is  a  river  of  riches  drained  dry ; 
 she  that  formerly  was  so  fair,  now  one  can  scarce  read 
 the  ruins  of  beauty  in  her  face  !  Is  not  this  Naomi  ? 
 Some  out  of  exprobation ;  See,  see,  this  is  she  that 
 could  not  be  content  to  tarry  at  home  to  take  part  of 
 the  famine  with  the  rest  of  her  fellows,  but  must  needs 
 with  her  husband  and  sons,  must  be  gadding  to  Moab, 
 see  what  good  she  hath  got  by  removing ;  by  changing 
 her  country,  she  hath  changed  her  condition  !  Is  not 
 this  Naomi  ?  Some  might  speak  it  out  of  commisera- 
 tion ;  Alas,  alas,  is  not  this  that  gracious  woman,  that 
 godly   saint,  which  formerly  by  her  charity  relieved 
 
 474 
 
Ver.  19-22.] 
 
 FULLER  OX  RUTH. 
 
 25 
 
 many  in  distress  ?  how  soon  is  a  full  clod  turned  into 
 parched  earth  ?  one  that  supplied  others,  into  one  that 
 needeth  to  be  supplied  by  others.    Is  not  this  Naomi? 
 
 And  she  said,  call  me  not  Naomi,  but  call  me  Marah. 
 Naomi  signifieth  beautiful,  Marah,  bitter,  Exod.  xv.  23, 
 where  we  see  that  the  godly  in  poverty  are  unwilling  to 
 have  names  and  titles  disagreeing  and  disproportioned 
 to  their  present  estates  ;  which  may  confute  the  folly 
 of  many,  which  being  in  distress,  and  living  little 
 better  than  upon  the  alms  of  others,  will  still  stand 
 upon  their  points,  bear  themselves  bravely  on  their 
 birth,  not  lose  an  inch  of  their  place,  not  abate  an  ace 
 of  their  gentry ;  far  otherwise  was  Naomi  affected, 
 being  poor,  she  would  not  be  over-namod  or  title- 
 heavy.      '  Call  me  not  Naomi,  but  call  me  Marah.' 
 
 Obs.  Here  also  we  may  see  that  it  was  a  custom  of 
 great  antiquity  in  the  world,  that  men  and  women 
 should  have  several  names  whereby  they  were  called, 
 and  that  for  these  three  reasons. 
 
 1.  That  they  might  be  differenced  and  distinguished 
 from  others. 
 
 2.  That  they  might  be  stirred  up  to  verify  the  mean- 
 ings and  significations  of  their  names  ;  wherefore  let 
 every  Obadiah  strive  to  be  a  servant  of  God,  each  Na- 
 thanael  to  be  a  gift  of  God,  Onesimus  to  be  profitable, 
 every  Roger  quiet  and  peaceable,  Robert  famous  for 
 counsel,  and  William  a  help  and  defence  to  many ;  not 
 like  Absalom,  who  was  not  a,  father  of  peace,  as  his 
 name  doth  import,  but  a  son  of  sedition,  and  TJiotre- 
 phes,  not  nursed  by  God,  as  his  name  sounds,  but 
 puffed  up  by  the  devil,  as  it  is  3  John  9. 
 
 3.  That  they  might  be  incited  to  imitate  the  virtues 
 of  those  worthy  persons  who  formerly  have  been 
 bearers  and  owners  of  their  names.  Let  all  Abrahams 
 be  faithful  ;  Isaacs,  quiet ;  Jacobs,  painful ;  Josephs 
 chaste  ;  every  Leu-is,  pious  ;  Edward,  confessor  of  the 
 true  faith  ;  William,  conqueror  over  his  own  corrup- 
 tions. Let  them  also  carefully  avoid  those  sins  for 
 which  the  bearers  of  the  names  stand  branded  to 
 posterity.  Let  every  Jonah  beware  of  frowardness  ; 
 Thomas,  of  distrustfulness ;  Martha,  of  worldliness  ; 
 3Iary,  of  wantonness.  If  there  be  two  of  our  names 
 one  exceedingly  good,  the  other  notoriously  evil,  let 
 us  decline  the  vices  of  the  one,  and  practise  the  virtues 
 of  the  other.  Let  every  Judas  not  follow  Judas  Isca- 
 riot,  who  betrayed  our  Saviour,  but  Judas  the  brother 
 of  James,  the  writer  of  the  general  epistle ;  each  Deme- 
 trius, not  follow  him  in  the  Acts,  who  made  silver 
 shrines  for  Diana,  but  Demetrius,  3  John,  who  had  a 
 good  report  of  all  men.  Every  Ignatius  not  imitate 
 Ignatius  Loyola,  the  lame  father  of  blind  obedience, 
 but  Ignatius  the  worthy  martyr  in  the  primitive  church. 
 And  if  it  should  chance  through  the  indiscretion  of 
 parents  and  god-fathers,  that  a  bad  name  should  be 
 imposed  on  any,  oh  let  not  folly  be  with  them  because 
 Nabal  is  their  name ;  but  in  such  a  case,  let  them 
 strive  to  falsify,  disprove,  and  confute  their  names  ; 
 otherwise  if  they  be  good,  they  must  answer  them. 
 
 475 
 
 In  the  clays  of  Queen  Elizabeth,  there  was  a  royal 
 ship  called  the  Revenge,  which  having  maintained  a 
 long  tight  against  a  fleet  of  Spaniards  (wherein  eight 
 hundred  shot  were  discharged  against  her),  was  at  last 
 fain  to  yield ;  but  no  sooner  were  her  men  gone  out  of 
 her  and  two  hundred  fresh  Spaniards  come  into  her, 
 but  she  suddenly  sunk  them  and  herself,  and  so  the 
 Revenge  was  revenged.  Shall  lifeless  pieces  of  wood 
 answer  the  names  which  men  impose  upon  them,  and 
 shall  not  reasonable  souls  do  the  same  ?  But  of  all 
 names,  I  pray  God  that  never  just  occasion  be  given 
 that  we  be  christened  Ichabod,  but  that  the  glory  may 
 remain  in  our  Israel  so  long  as  the  faithful  witness 
 endureth  in  heaven.  And  so  much  of  those  words, 
 '  Call  me  not  Naomi,  but,'  &c. 
 
 For  the  Lord  hath  dealt  bitterlg  with  me.  Afflictions 
 relish  sour  and  bitter  even  to  the  palates  of  the  best 
 saints. 
 
 Obs.  Now  bitter  things  are  observed  in  physic  to 
 have  a  double  operation ;  first,  to  strengthen  and  cor- 
 roborate the  liver,  and  secondly,  to  cleanse  and  wipe 
 away  choler  which  cloggeth  the  stomach  ;  both  these 
 effects  afflictions  by  their  bitterness  produce  ;  they 
 strengthen  the  inward  vitals  of  a  Christian,  his  faith 
 and  patience,  and  cleanse  God's  saints  from  those 
 superfluous  excrements  which  the  surfeit  of  prosperity 
 hath  caused  in  them.  It  may  therefore  serve  to  com- 
 fort such  as  groan  under  God's  afflicting  hand,  Heb. 
 xii.  11.  The  book  which  St  John  ate,  Rev.  x.  10,  was 
 sweet  in  his  mouth  but  bitter  in  his  belly ;  clean  con- 
 trary afflictions  are  bitter  in  the  mouth,  but  sweet  in 
 the  belly ;  God  by  sanctifying  them,  extracting  honey 
 out  of  gall,  and  sugar  out  of  wormwood.  And  let  it 
 teach  us  also,  not  to  wonder  if  the  children  of  God 
 wince,  and  shrug,  and  make  sour  faces,  when  afflicted. 
 Wonder  not  at  David,  if  he  '  crieth  out  in  the  anguish 
 of  his  heart ;'  at  Job,  if  he  '  complaineth  in  the  bitter- 
 ness of  his  soul ;'  at  Jeremiah,  if  he  '  lamenteth  in  the 
 extremity  of  his  grief.'  For  even  then  they  are  swal- 
 lowing of  a  portion  which  is  bitter  unto  flesh  and  blood. 
 1  went  out  full,  and  the  Lord  hath  caused  me  to  re- 
 turn empty.  Here  may  we  see  the  uncertainty  of  all 
 outward  wealth. 
 
 Obs.  How  quickly  may  a  Crassus  or  Crcesus  be 
 turned  into  a  Codrus,  the  richest  into  the  poorest  of 
 men.  Whom  the  sunrising  seeth  in  wealth,  him  the 
 sunsetting  may  see  in  want.  Set  not  up  then  your 
 horns  so  high,  neither  speak  presumptuous  words,  ye 
 wealthy  men;  for  God,  if  it  pleaseth  him,  can  in  a 
 moment  dispossess  you  of  all  your  riches.  And  let  us 
 all  '  not  lay  up  treasures  here  on  earth,  where  rust  and 
 moths  do  corrupt,  and  thieves  break  through  and  steal ; 
 but  lay  up  your  treasure  in  heaven,  where  rust  and 
 moth  do  not  corrupt,  and  thieves  do  not  break  through 
 and  steal.' 
 
 Whg  call  you  me  Naomi,  since  the  Lord,  &c.  The 
 mention  of  their  former  wealth  is  grievous  to  the  godly, 
 when  they  are  in  present  poverty. 
 
2S 
 
 FULLER  ON  EUTH. 
 
 [Chap  II. 
 
 Obs.  When  the  children  of  Israel  are  captives  in 
 Babylon,  it  cuts  them  to  the  heart  to  be  twitted  with 
 the  songs  of  Zion.  And  it  may  teach  this  point  of 
 wisdom  to  such  as  repair  to  give  comfort  to  men  in 
 affliction,  not  to  mention  that  tedious  and  ungrateful 
 subject,  what  happiness  that  party  formerly  enjoyed. 
 Sum  not  up  to  Job  in  distress,  the  number  of  his 
 camels,  tell  not  his  sheep,  reckon  not  his  oxen,  read 
 not  unto  him  an  inventory  of  those  goods  whereof  he 
 before  was  possessed,  for  this  will  but  add  to  his 
 vexation  ;  rather  descend  to  apply  solid  and  substan- 
 tial comfort  unto  him. 
 
 Sithence  the  Lord  hath  testified  against  me,  and  the 
 Almighty  hath  afflicted  me.  Every  affliction  is  a  wit- 
 ness that  God  is  angry  with  us  for  our  sins. 
 
 Obs.  Who  then  is  able  to  hold  out  suit  with  God  in 
 the  court  of  heaven  ?  For  God  himself  is  both  judge 
 and  witness,  and  also  the  executor  and  infiicter  of 
 punishments.  It  is  therefore  impossible  for  sinful 
 man  to  plead  with  him  ;  and  it  is  our  most  advised 
 course,  as  soon  as  may  be,  to  come  to  terms  of  com- 
 position with   him,    and  to  make   means  unto  him 
 
 through  the  mediation  of  our  Saviour.  Now  that  all 
 afflictions  are  immediately  inflicted  by  God,  we  have 
 shewed  formerly. 
 
 And  they  came  to  Bethlehem  in  the  beginning  of  barley 
 harvest.  The  Jews  had  two  distinct  harvests  of  wheat 
 and  barley,  and  barley  was  the  first,  2  Sam.  xxi.  9. 
 So  here  we  see  the  providence  of  God,  in  ordering  and 
 disposing  the  journey  of  Naomi,  to  end  it  in  the  most 
 convenient  time.  Had  she  come  before  harvest,  she 
 would  have  been  straitened  for  means  to  maintain  her- 
 self;  if  after  harvest,  Ruth  bad  lost  all  those  occasions 
 which  paved  the  way  to  her  future  advancement.  God 
 therefore,  who  ordered  her  going,  concludes  her  jour- 
 ney in  the  beginning  of  harvest. 
 
 And  thus  have  we  gone  over  this  chapter.  Now  as 
 Samuel  in  the  first  book,  chap.  vii.  ver.  12,  erected  an 
 altar  and  called  it  Ebenezer,  for,  said  he,  '  Hitherto 
 the  Lord  hath  helped  us,'  so  here  may  I  raise  an 
 altar  of  gratitude  unto  God,  with  the  same  inscription, 
 Ebenezer,  '  Hitherto  the  Lord  of  his  goodness  hath 
 assisted  us.' 
 
 CHAPTER    II. 
 
 VERS.  1,  2.  And  Naomi  had  a  kinsman  of  her  hus- 
 band's, a  mighty  man  of  wealth,  of  the  family  of 
 FAimelech,  and  his  name  was  Boaz.  And  Ruth  the 
 Moabitess  said  unto  Naomi,  I  pray  thee  let  me  go  into 
 the  field,  and  gather  ears  of  corn  after  him,  in  whose 
 sight  I  find  favour.  And  she  said  unto  her,  Go,  my 
 daughter. 
 
 This  first  verse  presents  us  with  two  remarkable 
 things. 
 
 1.  Poor  Naomi  was  allied  to  powerful  Boaz. 
 
 2.  Boaz  was  both  a  powerful  man  and  a  godly  man. 
 Of  the  first,  poor  people  ma}'  be  allied  and  of  great 
 
 kindred  to  those  that  are  wealthy ;  and  those  that 
 be  wealthy,  to  such  as  are  poor.  Joseph,  though 
 governor  of  Egypt,  had  poor  Jacob  to  his  father,  and 
 plain  shepherds  to  his  brethren.  Esther,  though 
 queen  to  Ahasuerus,  hath  poor  Mordecai  for  her 
 uncle. 
 
 Use  1.  Let  this  confute  such  as  having  gotten  a  little 
 more  thick  clay  than  the  rest  of  their  family,  the  get- 
 ting of  new  wealth  and  honour  makes  them  to  lose 
 their  old  eyes,  so  that  they  cannot  see  and  discern 
 their  poor  kindred  afterwards.  When  Joseph  was 
 governor  of  Egypt,  it  is  said  that  he  knew  his  brethren, 
 but  his  brethren  knew  not  him ;  but  now-a-days  it  hap- 
 peneth  clean  contrarj7.  If  one  of  a  family  be  advanced 
 to  great  honour,  it  is  likely  that  his  kindred  will  know 
 him,  but  he  oftentimes  comes  to  forget  them.  Few 
 there  be  of  the  noble  nature  of  the  Lord  Cromwell, 
 who  sitting  at  dinner  with  the  lords  of  the  council,  and 
 chancing  to  see  a  poor  man  afar  off  which  used  to 
 sweep  the  cells  and  the  cloisters,  called  for  the  man, 
 
 and  told  the  lords,  This  man's  father  hath  given  me 
 many  a  good  meal,  and  he  shall  not  lack  so  long  as  I 
 live  (Fox,  p.  1188). 
 
 Use  2.  Let  it  teach  those  who  are  at  the  top  of 
 their  kindred,  the  best  of  their  house,  to  be  thankful 
 to  God's  gracious  goodness,  who  hath  raised  them  to 
 such  a  height.  He  hath  not  dealt  thus  with  every 
 one,  neither  are  all  of  then-  kindred  so  well  provided 
 for  outward  maintenance.  And  also  let  them  learn 
 to  be  bountiful  and  beneficial  to  their  kindred  in  dis- 
 tress. Mordecai  said  to  Esther :  Esther  iv.  14, 
 '  Who  knoweth  whether  thou  art  come  to  the  kingdom 
 for  such  a  time  ? '  namely,  to  deliver  her  countrymen 
 the  Jews  from  that  imminent  danger. 
 
 So  who  knoweth  whether  God  hath  raised  thee  up, 
 who  art  the  best  of  thy  kindred,  to  this  very  intent, 
 that  thou  mightest  be  the  treasure  and  the  store- 
 house to  supply  the  want  of  others  which  are  allied 
 unto  thee  ?  But  if  one  should  chance  to  be  of  so 
 wealthy  a  stock  as  that  none  of  his  alliance  stood  in 
 need  of  his  charity,  let  such  a  one  cast  his  eye  upon 
 such  as  are  of  kindred  unto  him  by  his  second  birth, 
 and  so  he  shall  find  enough  widows,  orphans,  and 
 poor  Christians  to  receive  his  liberality. 
 
 Notwithstanding,  let  poor  people  be  wary  and  dis- 
 creet, that  through  their  idleness  they  be  not  a  burden 
 to  wealthy  men  of  their  alliance.  When  a  husband- 
 man claimed  kindred  in  Grosted,  bishop  of  Lincoln, 
 and  would  fain  on  the  instant  turn  a  gentleman,  and 
 to  this  end  requested  his  lordship  to  bestow  an  office 
 upon  him  ;  the  bishop  told  him  that  if  his  plough 
 were  broken  he  would  mend  it,  if  he  wanted  a  plough 
 
 476 
 
Ver.  3,  4.] 
 
 FULLER  ON  RUTH. 
 
 27 
 
 he  would  make  him  a  new  one,  telling  him  -withal  that 
 he  should  by  no  means  leave  that  calling  and  vocation 
 wherein  God  had  set  him.  So  ought  all  poor  people 
 industriously  to  take  pains  for  themselves,  and  not  to 
 give  themselves  over  to  ease,  relying  and  depending 
 for  their  maintenance  on  their  reference  and  relation 
 to  a  rich  kinsman. 
 
 Come  we  now  to  the  second  observation,  that  the 
 same  man  may  be  godly,  and  also  mighty  in  wealth, 
 like  Boaz.  Behold  your  calling  ;  not  many  wise,  yet 
 some  wise,  as  Solomon  and  Sergius,  deputy  of  Cyprus; 
 not  many  rich,  yet  some  rich,  as  Abraham,  Job  ;  not 
 many  noble,  yet  some  noble,  as  Theophilus.  For  it 
 is  not  the  having  of  wealth,  but  the  having  confidence 
 in  wealth  ;  not  the  possessing  it,  but  the  relying  on 
 it,  which  makes  rich  men  incapable  of  the  kingdom  of 
 heaven  ;  otherwise  wealth  well  used  is  a  great  bless- 
 ing, enabling  the  owner  to  do  God  more  glory,  the 
 church  and  commonwealth  more  good. 
 
 Use.  Let  all  wealthy  men  strive  to  add  inward 
 grace  unto  their  outward  greatness.  Oh,  it  is  excel- 
 lent when  Joash  and  Jehoiada  meet  together,  when 
 prince  and  priest,  power  and  piety,  .are  united  in  the 
 same  person,  that  so  greatness  may  be  seasoned  and 
 sanctified  by  grace,  and  grace  credited  and  counte- 
 nanced by  greatness,  that  so  kings  may  be  nursing- 
 fathers,  and  queens  nursing-mothers  to  God's  church. 
 Contrary  to  which,  how  many  be  there  that  think 
 themselves  privileged  from  being  good,  because  they 
 are  great  ?  Confining  piety  to  hospitals ;  for  their  own 
 parts  they  disdain  so  base  a  companion.  Hence  as 
 hills,  the  higher  the  barrenner ;  so  men  commonly  the 
 wealthier  the  worse,  the  more  honour  the  less  holiness. 
 And  as  rivers,  when  content  with  a  small  channel,  run 
 sweet  and  clear  ;  when  swelling  to  a  navigable  channel, 
 by  the  confluence  of  several  tributary  rivulets,  gather 
 mud  and  mire,  and  grow  salt  and  brackish,  and 
 violently  bear  down  all  before  them  ;  so  many  men, 
 who  in  mean  estates  have  been  pious  and  religious, 
 being  advanced  in  honour  and  enlarged  in  wealth, 
 have  grown  both  impious  and  profane  towards  God, 
 cruel  and  tyrannical  over  their  brethren. 
 
 And  Ruth  the  Moabitess  said  unto  Naomi,  I  pray 
 thee  let  me  go  into  the  field  and  gather  ears  of  corn,  &c. 
 Herein  two  excellent  graces  appear  in  Ruth. 
 
 First,  Obedience ;  she  would  not  go  to  glean  with- 
 out the  leave  of  her  mother-in-law.  Verily,  I  say  unto 
 you,  I  have  not  found  so  much  duty,  no,  not  in  natural 
 daughters  to  their  own  mothers.  How  many  of  them 
 now-a-days,  in  matters  of  more  moment,  will  betroth 
 and  contract  themselves,  not  only  without  the  know- 
 ledge and  consent,  but  even  against  the  express  com- 
 mands of  their  parents  ? 
 
 Secondly,  See  her  industry,  that  she  would  conde- 
 scend to  glean.  Though  I  think  not  with  the  Jewish 
 Rabbins,  that  Ruth  was  the  daughter  to  Eglon,  king 
 of  Moab,  yet  no  doubt  she  was  descended  of  good 
 parentage,  and,  now  see,  fain  to  glean.  Whence  we  may 
 477 
 
 gather,  that  those  that  formerly  have  had  good  birth 
 and  breeding  may  afterward  be  forced  to  make  hard 
 shifts  to  maintain  themselves.  Musculus  was  forced 
 to  work  with  a  weaver,  and  afterwards  was  fain  to 
 delve  in  the  ditch  about  the  city  of  Strasburg ;  as 
 Pantaleon  in  his  life.  Let  this  teach  even  those  whose 
 veins  are  washed  with  generous  blood,  and  arteries 
 quickened  with  noble  spirits,  in  their  prosperity  to 
 furnish,  qualify,  and  accommodate  themselves  with 
 such  gentle  arts  and  liberal  mysteries  as  will  be  neither 
 blemish  nor  burden  to  their  birth,  that  so,  if  hereafter 
 God  shall  cast  them  into  poverty,  these  arts  may  stand 
 them  in  some  stead  towards  their  maintenance  and 
 relief. 
 
 And  Naomi  said,  Go,  my  daughter.  See  here  how 
 meekly  and  mildly  she  answers  her.  The  discourse 
 of  God's  children,  in  their  ordinary  talk,  ought  to  be 
 kind  and  courteous  :  so  betwixt  Abraham  and  Isaac, 
 Gen.  xxii.  7  ;  betwixt  Elkanah  and  Hannah,  1  Sam. 
 i.  33.  Indeed  it  is  lawful  and  necessary  for  Jacob  to 
 chide  Rachel  speaking  unadvisedly,  Gen.  xxx.  2,  for 
 Job  to  say  to  his  wife,  '  Thou  speakest  like  a  foolish 
 wife.'  But  otherwise,  when  no  just  occasion  of  an«er 
 is  given,  their  words  ought  to  be  meek  and  kind,  like 
 Naomi's,  '  Go,  my  daughter.' 
 
 Vers.  3,  4.  And  she  ivent,  and  came,  and  gleaned  in 
 the  field  after  the  reapers:  and  it  happened  that  she 
 met  with  the  portion  of  the  field  of  Boaz,  who  was  of 
 the  family  of  Elimelech.  And,  behold,  Baaz  came 
 from  Bethlehem,  and  said  unto  the  reapers,  The  Lord 
 be  with  you.  And  they  answered  him,  The  Lord  bless 
 thee. 
 
 Formerly  we  have  seen  the  dutifulness  of  Ruth, 
 which  would  not  leave  her  mother  until  she  had  leave 
 from  her  mother.  Proceed  we  now  to  her  industry, 
 and  God's  providence  over  her.  As  the  star,  Mat.  ii., 
 guided  the  wise  men  to  Judea,  to  Bethlehem,  to  the 
 inn,  to  the  stable,  to  the  manger,  so  the  rays  and 
 beams  of  God's  providence  conducted  Ruth,  that  of  all 
 grounds  within  the  compass  and  confines,  within  the 
 bounds  and  borders  of  Bethlehem,  she  lighted  on  the 
 field  of  Boaz.     «  And  it  happened.' 
 
 Obj.  How  comes  the  Holy  Spirit  to  use  this  word, 
 a  profane  term,  which  deserves  to  be  banished  out 
 of  the  mouths  of  all  Christians  ?  Are  not  all  things 
 ordered  by  God's  immediate  providence,  without  which 
 '  a  sparrow  lighteth  not  on  the  ground '  ?  Is  not  that 
 sentence  most  true,  '  God  stretcheth  from  end  to  end 
 strongly,  and  disposeth  all  things  sweetly  ! '  Strongly, 
 Lord,  for  thee  ;  sweetly,  Lord,  for  me;  so  St  Bernard. 
 Or  was  the  providence  of  God  solely  confined  to  his 
 people  of  Israel,  that  so  Ruth,  being  a  stranger  of 
 Moab,  must  be  left  to  the  adventure  of  hazard  ?  How 
 comes  the  holy  Spirit  to  use  this  word,  hap  ? 
 
 Ans.  Things  are  said  to  happen,  not  in  respect  of 
 God,  but  in  respect  of  us ;  because  oftentimes  they 
 come  to  pass,  not  only  without  our  purpose  and  fore- 
 
2S 
 
 FULLER  ON  RUTH. 
 
 [Chap.  II. 
 
 cast,  but  even  against  our  intentions  and  determina- 
 tions. It  is  lawful,  therefore,  in  a  sober  sense  to  use 
 these  expressions,  '  it  chanced,'  or,  '  it  fortuned,' 
 Luke  x.  30.  Nor  can  any  just  exception  be  taken 
 against  those  words  in  the  collect,  '  Through  all 
 changes  and  chances  of  this  mortal  life,'  provided 
 always  that  in  our  forms  of  speech  we  dream  not  of 
 any  heathen  chance.  It  is  observed  that  rv^ri  is  not 
 used  in  all  the  works  of  Homer  ;  but  sure  St  Austin, 
 in  the  first  of  his  Retractations,  complaineth  that  he 
 had  too  often  used  the  word  fortune/-,  and  therefore, 
 in  the  Pagans'  sense  thereof,  we  ought  to  abstain 
 from  it. 
 
 Obs.  Now  whereas  Ruth  by  chance  lighteth  on 
 Boaz  his  field,  we  may  observe,  admirable  is  the  pro- 
 vidence of  God  in  the  ordering  of  contingent  events  to 
 his  glory  and  his  children's  good.  The  Scripture 
 swarmeth  with  precedents  in  this  behalf,  which  at  this 
 time  I  surcease  to  recite,  and  conclude  with  the 
 psalmist,  '  0  Lord,  how  wonderful  are  thy  works  !  in 
 wisdom  hast  thou  made  them  all ;  the  earth  is  full  of 
 thy  riches;'  to  which  I  may  add,  '  Oh  that  men  would 
 therefore  praise  the  name  of  the  Lord,  and  shew  forth 
 the  wonderful  works  that  he  doth  for  the  children  of 
 men  !' 
 
 And,  behold,  Boaz  came  unto  his  reapers.  He  had 
 a  man  over  them,  yet  himself  came  to  oversee  them. 
 
 Obs.  Where  note,  it  is  the  part  of  a  thriving  hus- 
 band not  to  trust  the  care  of  his  affairs  to  his  servants, 
 but  to  oversee  them  himself.  The  master's  eye  maketh 
 a  fat  horse ;  and  one  asking,  What  was  the  best  com- 
 post to  manure  land,  it  was  answered,  The  dust  of  the 
 master's  feet,  meaning  his  presence  to  behold  his  own 
 business.  Hushai  would  not  counsel  Absalom  to  let 
 Ahithophel  go  with  his  army,  but  advised  him,  '  Thou 
 shalt  go  to  battle  in  thine  own  person.'  However,  he 
 herein  had  a  secret  intent,  yet  thus  far  the  proportion 
 holds  :  things  thrive  best  not  when  they  are  com- 
 mitted to  surrogates,  deputies,  delegates,  and  sub- 
 stitutes, but  when  men  themselves  oversee  them.  Let 
 masters  therefore  of  families  carefully  attend  on  their 
 own  business  ;  and  let  the  daughters  of  Sarah,  whom 
 the  meekness  of  their  sex  hath  privileged  from  following 
 without- doors  affairs,  imitate  the  wise  woman  :  Pro  v. 
 xxxi.  15,  27,  '  She  rises  whiles  as  yet  it  is  night,  and 
 giveth  her  meat  to  her  household,  and  their  portions 
 to  her  maids.  She  looks  well  to  all  the  ways  of  her 
 household,  and  eateth  not  the  bread  of  idleness.'  And 
 such  servants  which  have  careless  masters,  let  them 
 look  better  to  their  masters'  estate  than  their  masters 
 do  to  their  own  ;  let  them  be  neither  idle  nor  un- 
 faithful in  their  place,  knowing  that  though  their 
 earthly  master  be  negligent  to  eye  them,  yet  they 
 have  a  Master  in  heaven  who  both  beholds  and  will 
 punish,  or  reward  them  according  to  their  deserts. 
 And  as  for  the  sons  of  the  prophets,  let  them  feed  the 
 flock  over  which  they  are  placed,  and  not  think  to 
 shuffle  and  shift  off  their  care  to  their  curates  and 
 
 readers  in  their  own  unnecessary  absence  ;  and  yet 
 how  many  are  there  that  preach  as  seldom  as  Apollo 
 laughs,  once  in  the  year.  Indeed,  Elijah  fasted 
 forty  days  and  forty  nights  in  the  strength  of  one 
 meal,  but  surely  these  think  that  their  people  can 
 hold  out  fasting  a  twelvemonth.  Well,  let  them 
 practice  Boaz's  example,  as  they  have  curates,  so  had 
 he  one  to  care  for  his  affairs  ;  and  yet,  behold,  in 
 person  he  comes  forth  unto  his  reapers. 
 
 And  said  to  them,  The  Lord  be  with  you.  Observe, 
 courteous  and  loving  salutations  beseem  Christians ; 
 indeed,  our  Saviour,  Mat.  x.,  forbade  his  disciples  to 
 salute  any  in  the  way,  but  his  meaning  was,  that  they 
 should  not  lag  or  delay,  whereby  to  be  hindered  from 
 the  service  wherein  they  were  employed  ;  and  St  John, 
 in  his  second  epistle,  saith,  That  to  some  we  must  not 
 say  God  speed,  lest  we  may  be  made  partakers  of  their 
 evil  deeds ;  but  that  is  meant  of  notorious  sinners, 
 which  have  discovered  their  impious  intents.  It  is 
 commonly  said  that  the  small-pox  is  not  infectious 
 until  it  be  broken  out,  so  that  before  the  time  one 
 may  safely  converse,  eat,  drink,  lie  with  them  ;  but 
 after  the  pox  is  broken  out  it  is  ver}r  dangerous.  So 
 we  may  safely  salute  and  exchange  discourse  with  the 
 most  wicked  sinners,  whiles  yet  they  smother  and  con- 
 ceal their  bad  designs  ;  but  when  once  they  declare 
 and  express  them,  then  it  is  dangerous  to  have  any 
 further  familiarity  with  them  ;  for  such  Marcions,  the 
 first-born  of  the  devil,  and  the  eldest  son  of  Satan,  are 
 salutations  good  enough. 
 
 Use.  Those  are  justly  to  be  reproved  which  lately 
 have  changed  all  hearty  expressions  of  love  into  verbal 
 compliments,  which  etymology  is  not  to  be  deduced  a 
 completione  mentis,  but  a  complete  mentiri.  And  yet  I 
 cannot  say  that  men  lie  in  their  throat,  for  I  persuade 
 myself  their  words  never  came  so  near  their  heart,  but 
 merely  they'lie  in  their  mouths,  where  all  their  promises 
 
 Both  birth  and  burial  in  a  breath  they  have ; 
 That  mouth  which  is  their  womb,  it  is  their  grave. 
 
 Yea,  those  words  which  St  Paul  to  the  Corinthians 
 thought  to  be  the  most  affectionate  expression  of  love, 
 is  now  made  the  word  of  course,  commonly  bandied 
 betwixt  superficial  friends  at  the  first  encounter,  your 
 servant  ;  worse  than  these  are  the  ambitious  saluters, 
 like  Absalom,  2  Sam.  xv.  4,  who  at  the  same  time,  by 
 taking  his  father's  subjects  by  their  hands,  stole  away 
 their  hearts,  and  the  lower  his  body  did  crouch,  the 
 higher  his  mind  did  aspire.  Worst  of  all  is  the 
 treacherous  salutation  of  Judas  and  Joab,  who  at  one 
 instant  pretend  lip-love  and  intend  heart-hatred,  who 
 both  kiss  and  kill,  embrace  another  with  their  hands, 
 and  imbrue  their  hands  in  his  blood  whom  they 
 embrace. 
 
 And  they  answered  him,  Tlie  Lord  bless  thee.  When 
 one  offers  us  a  courtesy,  especially  being  our  superior, 
 it  is  fitting  we  should  requite  him.  It  is  a  noble  con- 
 quest for  to  be  overcome  with  wrongs,  but  it  is  a  sign 
 
 478 
 
Ver.  5-7.] 
 
 FULLER  ON  RUTH. 
 
 29 
 
 of  a  degenerous  nature  to  be  out- vied  with  courtesies ; 
 and  therefore,  if  one  begin  a  kindness  to  us,  let  us  (if 
 it  lie  in  our  power)  pledge  him  in  the  same  nature. 
 
 Vers.  5,  6,  7.  And  Boaz  said  unto  the  servant  which 
 was  appointed  over  the  reapers,  Whose  is  this  maid  f 
 And  the  servant  which  ivas  appointed  over  the  reapers 
 answered  and  said,  This  is  the  Jloabitish  maid,  ivhich 
 came  with  Naomi  from  the  country  of  Moab,  ivhich 
 came  and  said,  Let  me  gather,  I  pray,  among  the 
 sheaves  after  the  reapers  ;  and  so  she  came  and  stayed 
 herefrom  morning  until  now  :  only  she  tarried  a  little 
 in  the  house. 
 
 And  Boaz  said  unto  the  servant  which  was  appointed 
 over  the  reapers.  Here  we  learn  that  it  is  a  part  of 
 good  husbandry  in  a  numerous  family  to  have  one  ser- 
 vant as  steward  to  oversee  the  rest.  Thus  Abraham 
 had  his  Eliezer  of  Damascus,  Potiphar  his  Joseph, 
 Joseph  his  man  which  put  the  cup  into  Benjamin's 
 sack,  Ahab  his  Obadiah,  Hezekiah  his  Eliakim,  the 
 sou  of  Hilkiah. 
 
 Obs.  Let  masters,  therefore,  in  choosing  their  stew- 
 ards to  be  set  above  the  rest,  take  such  as  are  quali- 
 fied, like  Jethro's  description  of  inferior  judges,  Exod. 
 xviii.,  '  men  of  courage,  fearing  God,  dealing  truly, 
 hating  covetousness.'  And  however  they  privilege 
 them  to  be  above  the  rest  of  their  servants,  yet  let 
 them  make  them  to  know  their  duty  and  their  dis- 
 tance to  their  masters,  lest  that  come  to  pass  which 
 Solomon  foretelleth,  Pro  v.  xxix.,  '  He  that  bringeth 
 up  his  servant  delicately  in  his  youth  will  make  him 
 like  his  son  at  the  last.'  Let  stewards  not  be  like 
 that  unjust  one  in  the  Gospel,  who  made  his  master's 
 debtors  write  down  fifty  measures  of  wheat  and  four- 
 score measures  of  oil,  when  both  severally  should 
 have  been  an  hundred,  but  let  them  carefully  dis- 
 charge their  conscience  in  that  office  wherein  they  are 
 placed,  whilst  inferior  servants  that  are  under  their 
 command  must  neither  grieve  nor  grudge  to  obey 
 them  nor  envy  at  their  honour.  But  let  this  comfort 
 those  underlings,  that  if  they  be  wronged  by  these 
 stewards,  their  appeal  lies  open  from  them  to  their 
 master,  who,  if  good,  will  no  doubt  redress  their 
 grievances. 
 
 Now,  if  stewards  be  necessary  in  ordering  of  fami- 
 lies, surely  men  in  authority  are  more  necessary  in 
 governing  the  church  and  managing  the  common- 
 wealth. If  a  little  cock-boat  cannot  be  brought  up  a 
 tributary  rivulet  without  one  to  guide  it,  how  shall  a 
 caravan,  a  galleon,  or  argosy,  sailing  in  the  vast  ocean, 
 be  brought  into  a  harbour  without  a  pilot  to  conduct 
 it  ?  Let  us,  therefore,  with  all  willingness  and  humi- 
 lity, submit  ourselves  to  our  superiors,  that  so  under 
 them  we  may  live  a  peaceable  life  in  all  godliness  and 
 honesty. 
 
 Who  is  this  maid  ?     Boaz  would  know  what  those 
 persons  were  that  gleaned  upon  his  land.     And  good 
 reason  ;  for  we  ought  not  to  prostitute  our  liberality 
 479 
 
 to  all,  though  unknown,  but  first  we  must  examine 
 who  and  whence  they  be ;  otherwise,  that  which  is 
 given  to  worthless  persons  is  not  given  but  thrown 
 away.  I  speak  not  this  to  blunt  the  charity  of  any 
 who  have  often  bestowed  their  benevolence  upon  beg- 
 gars unknown  and  unseen  before,  but  if  easily  aud 
 with  conveniency  (as  Boaz  could)  they  may  attain  to 
 know  the  qualities  and  conditions  of  such  persons  be- 
 fore they  dispose  their  liberality  unto  them. 
 
 And  the  servant  ivhich  was  appointed.  He  herein 
 performed  the  part  of  a  careful  servant,  namely,  fully 
 to  inform  his  master.  Servants  ought  so  to  instruct 
 themselves  as  thereby  to  be  able  to  give  an  account  to 
 their  lords  when  they  shall  be  called  thereunto,  and 
 give  them  plenary  satisfaction  and  contentment  in  any- 
 thing belonging  to  their  office  wherein  they  shall  be 
 questioned.  Now,  whereas  he  doth  not  derogate  or 
 detract  from  Ruth,  though  a  stranger,  but  sets  her 
 forth  with  her  due  commendation,  we  gather,  ser- 
 vants when  asked  ought  to  give  the  pure  character  of 
 poor  people  to  their  masters,  and  no  way  to  wrong  or 
 traduce  them. 
 
 Which  came  and  said,  Let  me  gather,  I  pray.  See 
 here  Ruth's  honesty:  she  would  not  presume  to  glean 
 before  she  had  leave.  Clean  contrary  is  the  practice 
 of  poor  people  now-a-days,  which  ofttimes  take  away 
 things,  not  only  without  the  knowledge,  but  even  against 
 the  will,  of  the  owners.  The  boy  of  the  priest,  1  Sam. 
 ii.  10,  when  the  sacrifice  was  in  offering,  used  to  come 
 with  a  flesh-hook  of  three  teeth,  and  used  to  cast  it 
 into  the  fat  of  the  sacrifice,  making  that  his  fee,  which 
 so  he  fetched  out.  If  any  gainsayed  him,  he  an- 
 swered, '  Thou  shalt  give  it  mo  now,  or,  if  thou  wilt 
 not,  I  will  take  it  by  force.'  Thus  poor  people  now- 
 a-days,  they  cast  their  hook,  their  violent  hands 
 (gleaning  the  lean  will  not  content  them),  into  the 
 fat,  the  best  and  principal  of  rich  men's  estates,  and, 
 breaking  all  laws  of  God  and  the  king,  they  by  main 
 force  draw  it  unto  themselves.  Not  so  Ruth  ;  she 
 would  not  glean  without  leave. 
 
 And  stayed  herefrom  morning  until  now.  See  here 
 her  constancy  in  industry.  Many  are  very  diligent  at 
 the  first  setting  forth  for  a  fit  and  a  gird,  for  a  snatch 
 and  away  ;  but  nothing  violent  is  long  permanent : 
 they  are  soon  tired,  quickly  weary,  and  then  turn 
 from  labour  to  laziness.  But  Ruth  continued  in  her 
 labour  '  from  the  morning  till  now,'  till  night,  till  the 
 end  of  the  harvest.  0  that  we  would  imitate  the  con- 
 stancy of  Ruth  in  the  '  working  out  of  our  salvation 
 with  fear  and  trembling  '  !  not  only  to  be  industrious 
 in  the  morning,  when  we  first  enter  into  Christianity, 
 but  to  hold  out  and  to  persevere  even  to  the  end  of 
 our  lives. 
 
 Only  she  tarried  a  little  in  the  house.  No  doubt 
 some  indispensable  business  detained  her  there  ;  and 
 probable  it  is  that  a  principal  one  was  to  say  her 
 matins,  to  do  her  devotions,  commend  herself  with 
 fervent  prayer  unto  the  Lord  to  bless  her  and  her  en- 
 
so 
 
 FULLEK  ON  KUTH. 
 
 [Chap.  II. 
 
 deavours  the  day  following.  A  whet  is  no  let,  saith 
 the  pi-overb  ;  mowers  lose  not  any  time  which  they 
 spend  in  whetting  or  grinding  of  their  scythes.  Our 
 prayer  to  God  in  the  morning,  before  we  enter  on  any 
 business,  doth  not  hinder  us  in  our  day's  work,  but 
 rather  whets  it,  sharpens  it,  sets  an  edge  on  our  dull 
 souls,  and  makes  our  minds  to  undertake  our  labours 
 with  the  greater  alacrity. 
 
 And  here  may  I  take  just  occasion  to  speak  con- 
 cerning gleaning.  Consider  first  the  antiquity  thereof, 
 as  being  commanded  by  God,  Lev.  xix.  9  and  xxiii.  22. 
 Secondly,  consider  the  equity  thereof;  it  doth  the 
 rich  no  whit  of  harm ;  it  doth  the  poor  a  great  deal 
 of  good.  One  may  say  of  it  as  Lot  of  Zoar,  '  Is  it 
 not  a  little  one,  and  my  soul  shall  live  ?'  Is  it  not  a 
 pettjs  a  small  exile  courtesy,  and  the  hearts  of  the 
 poor  shall  be  comforted  thereby  ?  Reliquiae  Danaiim, 
 atque  intimitis  Achillis,  the  remnant  which  hath  es- 
 caped the  edge  of  the  scythes,  and  avoided  the  hands 
 of  the  reapers.  Had  our  reapers  the  eyes  of  eagles 
 and  the  claws  of  harpies,  they  could  not  see  and 
 snatch  each  scattered  ear,  which  may  well  be  allowed 
 for  the  relief  of  the  poor.  When  our  Saviour  said  to 
 the  woman  of  Syrophenicia,  '  It  is  not  good  to  take 
 the  children's  bread  and  cast  it  to  the  dogs,'  she  an- 
 swered, '  Yea,  Lord,  but  the  dogs  eat  of  the  children's 
 crumbs  that  fall  from  their  table.'  So,  if  any  misers 
 mutter,  It  is  not  meet  that  my  bread  should  be  cast 
 unto  poor  people,  to  glean  corn  upon  my  lands,  yea, 
 but  let  them  know  that  poor  people  (which  are  no 
 dogs,  but,  setting  a  little  thick  clay  aside,  as  good  as 
 themselves,)  may  eat  the  falling  crumbs,  the  scattered 
 ears  which  they  gather  on  the  ground. 
 
 Use.  It  may  confute  the  covetousness  of  many  which 
 repine  that  the  poor  should  have  any  benefit  by  them, 
 and  are  so  far  from  suffering  the  poor  to  glean,  that 
 even  they  themselves  glean  from  the  poor,  and  speak 
 much  like  to  churlish  Nabal:  1  Sam.  xxv.  11,  '  Shall 
 I  take  my  wheat,  my  rye,  and  my  barley,  which  I 
 have  prepared  for  my  family,  and  give  it  to  the  poor, 
 which  I  know  not  whence  they  be  ?'  Yea,  some  have 
 so  hard  hearts  that  they  would  leave  their  grain  to  be 
 destroyed  by  beasts  and  vermin,  rather  than  that  the 
 poor  should  receive  any  benefit  thereby.  Cruel  people, 
 which  prefer  their  hogs  before  Christ's  sheep,  mice 
 before  men,  crows  before  Christians  ! 
 
 But  withal,  poor  people  must  learn  this  lesson,  to 
 know  the  meaning  of  these  two  pronouns,  mine  and 
 thine,  what  belongs  to  their  rich  masters  and  what 
 pertains  to  themselves.  The  sheep  which  had  little 
 spots,  those  were  Jacob's  fee  ;  so  the  little  spots,  the 
 loose,  straggling,  and  scattered  ears,  those  are  the 
 poor's  ;  but  as  for  the  great  ones,  the  handfuls,  the 
 armfuls,  the  sheaves,  the  shocks,  the  cocks,  these  are 
 none  of  theirs,  but  the  rich  owners'  j  and  therefore 
 let  the  poor  take  heed  how  they  put  forth  their  hands 
 to  their  neighbours'  goods. 
 
 Motive.      One   forcible    motive    to    persuade   the 
 
 rich  to  suffer  the  poor  to  glean,  may  be  this :  Even 
 the  greatest  in  respect  of  God  is  but  a  gleaner. 
 God,  he  is  the  master  of  the  harvest ;  all  gifts  and 
 graces  they  are  his  in  an  infinite  measure,  and 
 every  godly  man  more  or  less  gleans  from  him. 
 Abraham  gleaned  a  great  glean  of  faith,  Moses  of 
 meekness,  Joshua  of  valour,  Samson  of  strength, 
 Solomon  of  wealth  and  wisdom,  St  Paul  of  know- 
 ledge, and  the  like.  Now,  if  we  would  be  glad  at  our 
 hearts  that  the  Lord  would  give  us  free  leave  and 
 liberty  for  to  glean  graces  out  of  his  harvest,  let  us 
 not  grudge  and  repine  that  poor  people  glean  a  little 
 gain  from  our  plenty.  To  conclude,  when  God  hath 
 multiplied  our  Jive  loaves,  that  is,  when  of  our  little 
 seed  he  hath  given  us  a  great  deal  of  increase,  let 
 poor  people,  like  Ruth  in  the  text,  be  the  tioelve  bas- 
 kets which  may  take  up  the  fragments  of  gleanings 
 which  are  left. 
 
 Vers.  8,  9,  10.  Then  said  Boaz  unto  Ruth,  Hearest 
 thou,  my  daughter  f  Go  to  no  other  field  to  gather,  neither 
 go  from  hence,  but  abide  here  by  my  maidens,  &c. 
 
 Mothers  and  nurses  are  very  careful  tenderly  to 
 handle  infants  when  they  are  but  newly  born.  So 
 Ruth ;  Christ  was  newly  formed  in  her,  a  young  con- 
 vert, a  fresh  proselyte  ;  and  therefore  Boaz  useth  her 
 with  all  kindness,  both  in  works  and  words,  '  Hearest 
 thou,  my  daughter.' 
 
 Obs.  Aged  persons  may  term  younger  people  their 
 sons  and  daughters,  1  Sam.  hi.  6;  and  if  they  were 
 persons  in  authority,  though  they  were  well-nigh  equal 
 in  age,  they  used  the  same  expression.  Thus  Joseph 
 to  his  brother  Benjamin :  Gen.  xliii.  29,  '  God  be 
 merciful  to  thee,  my  son.'  Let  young  people  there- 
 fore reverently  observe  their  duty  and  distance  to  their 
 seniors  in  age  and  superiors  in  authority.  Yet  I  am 
 afraid  men  keep  not  the  method  of  Jacob's  children, 
 the  eldest  sitting  down  according  to  his  age,  and  the 
 youngest  according  to  his  youth,  but  fulfil  the  com- 
 plaint of  the  prophet,  '  The  young  presume  against  the 
 aged,  and  the  base  against  the  honourable.'  Let  aged 
 persons  strive  to  deserve  their  respect,  by  demeaning 
 themselves  gravely,  and  striving  to  add  gracious  hearts 
 to  grey  hairs ;  otherwise,  if  they  discover  any  light- 
 ness, looseness,  wantonness  in  their  carriage,  young 
 men  will  hereupon  take  occasion  not  only  to  slight  and 
 neglect,  but  also  to  contemn  and  despise,  their  paternal 
 distance  and  father-like  authority.  Now,  as  for  young 
 ministers,  they  have  not  this  advantage  to  speak  unto 
 young  people  in  the  phrase  of  Boaz,  •  Hearest  thou, 
 my  daughter  ? '  but  must  practise  St  Paul's  precept : 
 1  Tim.  v.  1,  '  Rebuke  not  an  elder,  but  exhort  him 
 as  a  father;  and  the  younger  men  as  brethren;  the 
 elder  women  as  mothers ;  the  younger  as  sisters,  in 
 all  pureness.' 
 
 But  here  abide  by  my  maidens. 
 
 Obs.  Hence  we  gather  it  is  most  decent  for  women 
 to  associate  and  accompanv  themselves  with  those  of 
 
 480 
 
Ver.  8-1  O.J 
 
 FULLER  ON  RUTH. 
 
 31 
 
 their  own  sex  :  Miriam,  Exod.  xv.  20,  with  a  feminine 
 choir,  with  timbrels  and  dances,  answered  the  men  ; 
 and  the  disciples  wondered,  John  iv.  27,  that  Christ 
 talked  with  a  woman,  shewing  hereby  that  it  was  not 
 his  ordinary  course  to  converse  alone  with  one  of  an- 
 other sex;  for  herein  the  apostle's  precept  deserves  to 
 take  place,  namely,  to '  avoid  from  all  appearance  of  evil.' 
 
 Have  I  not  commanded  the  servants  that  the;/  should 
 not  touch  thee  ?  Boaz  had  just  cause  to  fear  lest  some 
 of  his  servants  might  wrong  her,  to  prevent  which  he 
 gave  them  strict  charge  to  the  contrary. 
 
 Obs.  Here  we  see  that  servile  natures  are  most  prone 
 and  proclive  to  wrong  poor  strangers.  Indeed,  gene- 
 rous spirits  disdain  to  make  those  the  subjects  of  their 
 cruelty,  which  rather  should  be  the  objects  of  their 
 pity;  but  it  complies  with  a  servile  disposition  to 
 tyrannize  and  domineer  over  such  poor  people  as 
 cannot  resist  them.  Like  petty  brooks  pent  within  a 
 narrow  channel,  on  every  dash  of  rain  they  are  ready 
 to  overflow,  and  wax  angry  at  the  apprehension  of  the 
 Bmallest  distaste.  The  locusts,  Rev.  ix.  10,  had  '  tails 
 like  scorpions,  and  stings  in  their  tails,'  which  by  some 
 is  expounded  that  of  those  people  which  are  meant  by  the 
 scorpions,  the  poorest  were  the  proudest;  the  meanest, 
 the  most  mischievous ;  the  basest,  the  bloodiest.  And 
 surely  he  that  readeth  the  story  of  our  English  mar- 
 tyrs, shall  find  that  one  Alexander  a  jailor,  and  one 
 drunken  Warwick  an  executioner,  were  most  basely  and 
 barbarously  cruel  to  God's  poor  saints. 
 
 Secondly,  From  these  words  observe,  that  it  is  the 
 part  of  a  good  master  not  only  to  do  no  harm  himself, 
 but  also  to  take  order  that  his  servants  do  none,  Gen. 
 xii.  20  and  xxvi.  11.  When  Elisha  would  take  nothing 
 of  Naaman,  2  Kings  v.  20,  Gehazi  said,  'As  the  Lord 
 liveth,  I  will  run  after  him,  and  take  something  of  him.' 
 Thus  may  base  servants  (if  not  prevented  with  a  com- 
 mand to  the  contrary)  wrong  their  most  right  and  up- 
 right masters,  by  taking  gifts  and  bribes  privately.  The 
 water  (though  it  ariseth  out  of  a  most  pure  fountain) 
 which  runneth  through  minerals  of  lead,  copper,  brim- 
 stone, or  the  like,  hath  with  it  a  strange  taste  and  relish 
 in  the  mouth  ;  so  justice,  which  should  run  down  like 
 a  stream,  though  it  ariseth  out  of  a  pure  fountain,  out 
 of  the  breast  of  a  sincere  and  incorrupted  judge,  yet  if 
 formerly  it  hath  passed  through  the  mines  of  gold  and 
 silver,  I  mean  through  bad  servants,  who  have  taken 
 bribes  to  prepossess  the  judge  their  master  with  the 
 prejudice  of  false  informations,  justice  hereby  may  be 
 strangely  perverted  and  corrupted.  Many  masters 
 themselves  have  been  honest  and  upright,  yet  much 
 wrong  hath  been  done  under  them  by  their  wicked 
 servants.  It  is  said  of  queen  Mary,  that  for  her  own 
 part  she  did  not  so  much  as  bark,  but  she  had  them 
 under  her  which  did  more  than  bite ;  such  were 
 Gardner,  Bonner,  Story,  Woodroofe,  Tyrrell.  Now, 
 she  should  have  tied  up  these  ban-dogs,  and  chained 
 and  fettered  up  these  bloodhounds  from  doing  any 
 mischief.  Camden  in  his  Elizabetha,  in  the  year 
 481 
 
 1595,  writeth  thus  of  the  then  Lord  Chancellor  of 
 England,  Ob  sordes  et  corruptelas  famxdofum  in  bene- 
 Jiciis  ecclesiasticis  nundiiiandis,  ipse  vir  integer,  ab  eccle- 
 siasticis  liaud  bene  audivit.  He  ought  to  have  imitated 
 the  example  of  Boaz,  not  only  to  have  done  no  harm 
 himself,  but  also  to  have  enjoined  the  same  to  his  ser- 
 vants :  '  Have  I  not  commanded  my  servants  that  they 
 should  not  touch  thee  ? ' 
 
 Thirdly,  In  these  words  Boaz  doth  intimate  that  if 
 he  gave  a  charge  to  the  contrary,  none  of  his  servants 
 durst  presume  once  to  molest  her. 
 
 Obs.  Where  we  see  masters'  commands  ought  to 
 sound  laws  in  the  ears  of  their  servants,  if  they  be 
 lawful.  Indeed,  if  Absalom  (2  Sam.  xiii.  28)  saith 
 to  his  servants,  '  Kill  Amnon ;  fear  not,  for  have  I 
 not  commanded  you  ? '  this  command  did  not  oblige, 
 because  the  thing  enjoined  was  altogether  ungodly. 
 Otherwise  men  must  imitate  the  obedience  of  the 
 centurion's  servants,  who  said  to  the  one,  '  Go,  and 
 he  goeth ;  and  to  another,  Come,  and  he  cometh  ; 
 and  to  his  servant,  Do  this,  and  he  doeth  it.' 
 
 Cowl.  Now,  if  we  ought  to  be  thus  dutiful  to  our 
 earthly  masters,  surely,  if  the  Lord  of  heaven  enjoin- 
 eth  us  anything,  we  ought  to  do  it  without  any  doubt 
 or  delay.  Were  there  no  hell  to  punish,  no  heaven 
 to  reward,  no  promises  pronounced  to  the  godly,  no 
 threatenings  denounced  to  the  wicked,  yet  this  is  a 
 sufficient  reason  to  make  us  do  a  thing,  because  God 
 hath  enjoined  it ;  this  a  convincing  argument  to  make 
 us  refrain  from  it,  because  he  hath  forbidden  it. 
 
 Then  she  fell  on  her  face,  and  bowed. 
 
 Quest.  Was  not  this  too  much  honour  to  give  to 
 any  mortal  creature  ?  and  doth  it  not  come  within  the 
 compass  of  the  breach  of  the  second  commandment, 
 'Thou  shalt  not  bow  down  and  worship  them,'  espe- 
 cially seeing  godly  Mordecai  refused  to  bend  his  knee 
 to  Hainan  ? 
 
 Ans.  Civil  honour  may  and  must  be  given  to  all  in 
 authority,  according  to  the  usual  gestures  of  the 
 country.  Now,  such  bowing  was  the  custom  of  the 
 eastern  people,  Gen.  xxxiii.  3.  As  for  Mordecai's 
 instance,  it  makes  not  against  this ;  he  being  therein 
 either  immediately  warranted  by  God,  or  else  he  re- 
 fused to  bow  to  Haman  as  being  an  Amalekite,  betwixt 
 which  cursed  brood  and  the  Israelites  the  Lord  com- 
 manded an  eternal  enmitj7. 
 
 Corol.  Now,  if  Ruth  demeaned  herself  with  such 
 reverent  gesture  to  Boaz,  how  reverent  ought  our 
 gesture  to  be  when  we  approach  into  the  presence  of 
 God.  Indeed,  '  God  is  a  Spirit,  and  he  will  be  wor- 
 shipped in  spirit  and  truth ;'  yet  so  that  he  will  have 
 the  outward  decent  posture  of  the  body  to  accompany 
 the  inward  sincerity  of  the  soul. 
 
 And  said,  Why  have  I  found  favour?  As  if  she  had 
 said,  When  I  reflect  my  eyes  upon  myself,  I  cannot 
 read  in  myself  the  smallest  worth  to  deserve  so  great 
 a  favour  from  thy  hands ;  and  therefore  I  must  acknow- 
 ledge myself  exceedingly  beholden  to  you.     But  prin- 
 
 Hh 
 
32 
 
 FULLER  OX  RUTH. 
 
 [Chap.  II. 
 
 cipally  I  lift  up  my  eyes  to  the  providence  of  the  Lord 
 of  heaven.  '  Men's  hearts  are  in  his  hand  as  the  rivers 
 of  water;  he  turneth  them  whither  he  pleaseth  ;'  he 
 it  is  that  hath  mollified  thy  heart,  to  shew  this  un- 
 deserved kindness  unto  me.  Here  we  see  Ruth's 
 humility.  Many  now-a-days  would  have  made  a  con- 
 trary construction  of  Boaz  his  charity,  and  reasoned 
 thus :  Surely  he  seeth  in  me  some  extraordinary  worth, 
 whereof  as  yet  I  have  not  taken  notice  in  myself;  and 
 therefore  hereafter  I  will  maintain  a  better  opinion  of 
 my  own  deserts.  But  Ruth  confesseth  her  own  un- 
 worthiness ;  and  from  her  example  let  us  learn  to  be 
 humbly  and  heartily  thankful  to  those  which  bestow 
 any  courtesy  or  kindness  upon  us. 
 
 Since  lam  a  stranger.  She  amplifies  his  favour  from 
 the  indignity  of  her  own  person,  being  a  stranger. 
 
 Corol.  Oh,  then,  if  Ruth  interpreted  it  such  a  kind- 
 ness that  Boaz  took  notice  of  her,  being  a  stranger, 
 how  great  is  the  love  of  God  to  us,  who  loved  us  in 
 Christ  when  we  were  strangers  and  aliens  from  the 
 commonwealth  of  Israel !  As  the  never-failing  foun- 
 dation of  the  earth  is  firmly  fastened  for  ever  fleeting, 
 yet  settled  on  no  other  substance  than  its  own  ballasted 
 weight,  so  God's  love  was  founded  on  neither  cause 
 nor  condition  in  the  creature,  but  issued  only  out  of 
 his  own  free  favour.  So  that  in  this  respect  we  may 
 all  say  unto  God  what  Ruth  doth  unto  Boaz  in  the 
 text,  '  Why  have  we  found  favour  in  thine  eyes,  that 
 thou  shouldst  take  knowledge  of  us,  seeing  we  are  but 
 strangers  ? ' 
 
 Vers.  11,  12.  And  Boaz  answered  and  said  unto  her, 
 
 It  hath  fully  been  shewed  me  all  that  thou  hast  done  unto 
 thy  mother-in-law  since  the  death  of  thine  husband,  &c. 
 
 It  hath  been  ftdty  shewed  me  all.  More  than  pro- 
 bable it  is  that  Boaz  had  received  his  intelligence  im- 
 mediately from  Naomi. 
 
 Obs.  However,  here  we  may  see  the  virtues  of  worthy 
 persons  will  never  want  trumpets  to  sound  them  to  the 
 world.  The  Jews  were  the  centurion's  trumpet  to  our 
 Saviour,  Luke  vii.  5  ;  and  the  widows  Dorcas  her 
 trumpet  to  St  Peter,  Acts  ix.  39.  Let  this  encourage 
 men  in  their  virtuous  proceedings,  knowing  that  their 
 worthy  deeds  shall  not  be  buried  in  obscurity,  but  shall 
 find  tongues  in  their  lively  colours  to  express  them. 
 Absalom  having  no  children,  and  desirous  to  perpetuate 
 his  name,  erected  a  pillar  in  the  king's  dale ;  and  the 
 same  is  called  Absalom's  pillar  unto  this  day.  But 
 the  most  compendious  way  for  men  to  consecrate  their 
 memories  to  eternity,  is  to  erect  a  pillar  of  virtuous 
 deeds,  which  shall  ever  remain,  even  when  the  most 
 lasting  monuments  in  the  world  shall  be  consumed, 
 as  not  able  to  satisfy  the  boulimie*  of  all-consuming 
 time.  And  to  put  the  worst,  grant  the  envious  men 
 with  a  cloud  of  calumnies  should  eclipse  the  beams  of 
 virtuous  memories  from  shining  in  the  world,  yet  this 
 may  be  their  comfort,  that  God  that  sees  in  secret  will 
 *   French,  insatiable  appetite.—  Ed. 
 
 reward  them  openly.  Moreover,  it  is  the  duty  of  such 
 who  have  received  courtesies  from  others,  to  profess 
 and  express  the  same  as  occasion  shall  serve,  that  so 
 their  benefactors  may  publicly  receive  their  deserved 
 commendation.  Thus  surely  Naomi  had  done  by 
 Ruth,  from  whose  mouth  no  doubt,  though  not  im- 
 mediately, her  virtues  were  sounded  in  the  ears  of 
 Boaz  :    '  It  hath  been  fully  shewed  me  all.' 
 
 Here  now  followeth  a  summary  reckoning  up  of 
 the  worthy  deeds  of  Ruth,  which,  because  they  have 
 been  fully  discoursed  of  in  the  former  chapter,  it  would 
 be  needless  again  to  insist  upon  them.  Proceed  we 
 therefore  to  Boaz  his  prayer. 
 
 The  Lord  recompense  thee.  As  if  he  had  said,  In- 
 deed, Ruth,  that  courtesy  which  I  afforded  thee  to 
 glean  upon  my  land  without  any  disturbance,  comes 
 far  short  both  of  thy  deserts  and  my  desires.  All  that 
 I  wish  is  this,  that  what  I  am  unable  to  requite,  the 
 Lord  himself  would  recompense.  May  he  give  thee  a 
 full  reward  of  graces  internal,  external,  eternal,  here, 
 hereafter,  on  earth,  in  heaven,  while  thou  livest,  when 
 thou  diest,  in  grace,  in  glory,  '  a  full  reward.' 
 
 Where  first  we  may  learn,  that  when  we  are  unable 
 to  requite  people's  deserts  of  ourselves,  we  must  make 
 up  our  want  of  works  with  good  wishes  to  God  for 
 them.  Indeed,  we  must  not  do  like  those  in  the 
 second  of  St  James,  ver.  16,  who  only  said  to  the 
 poor,  '  Depart  in  peace,  warm  yourselves,  and  fill 
 your  bellies,'  and  yet  bestowed  nothing  upon  them. 
 We  must  not  both  begin  and  conclude  with  good 
 wishes  and  do  nothing  else,  but  we  must  observe 
 Boaz  his  method ;  first,  to  begin  to  do  good  to  those 
 that,  being  virtuous,  are  in  distress ;  and  then,  where 
 we  fall  short  in  requiting  them,  to  make  the  rest  up 
 with  hearty  wishes  to  God  for  them. 
 
 Obs.  But  the  main  observation  is  this,  there  is  a 
 recompence  of  a  full  reward  upon  the  good  works  of 
 his  servants,  Gen.  xv.  1.  •  Moreover,  by  them  is  thy 
 servant  taught :  and  in  keeping  them  there  is  great 
 reward,'  Ps.  xix.  11.  '  Verity,  there  is  a  reward  for 
 the  righteous ;  doubtless  there  is  a  God  that  judgeth 
 the  earth  ; '  '  godliness  hath  the  promises  of  this  life, 
 and  of  the  life  to  come.' 
 
 Use  1.  It  may  serve  to  confute  such  false  spies  as 
 raise  wrong  reports  of  the  land  of  Canaan,  of  the  Chris- 
 tian profession,  saying  with  the  wicked,  Mai.  iii.  14, 
 '  It  is  in  vain  to  serve  God ;  and  what  profit  is  it  that 
 we  have  kept  his  commandments,  and  that  we  have 
 walked  mournfully  before  the  Lord  of  hosts  ?  '  Slan- 
 derous tongues  !  which  one  day  shall  be  justly  fined 
 in  the  star  chamber  of  heaven,  ob  scandala  magnatum, 
 for  slandering  of  God's  noble  servants  and  their  pro- 
 fession; for,  indeed,  the  Christian  life  is  most  comfort- 
 able, for  we  may  both  take  a  liberal  portion,  and  have 
 a  sanctified  use  of  God's  creatures  ;  besides,  within 
 we  have  peace  of  conscience,  and  joy  in  the  Holy 
 Ghost  in  some  measure,  one  dram  whereof  is  able  to 
 sugar  the  most  wormwood  affliction. 
 
 482 
 
Ver.  13,  14.] 
 
 FULLER  ON  RUTH. 
 
 33 
 
 Use  2.  When  we  begin  to  feel  ourselves  to  lag  in 
 Christianity,  let  us  spur  on  our  affections  with  the 
 meditation  of  that  full  reward  which  we  shall  in  due 
 time  receive  ;  with  our  Saviour,  let  us  look  to  '  the 
 joys  which  are  set  before  us ; '  and  with  Moses,  let  us 
 have  '  au  eye  to  the  recompence  of  reward.'  Yet  so 
 that  though  we  look  at  this  reward,  yet  also  we  must 
 look  through  it  and  beyond  it.  This  meditation  of 
 the  reward  is  a  good  place  for  our  souls  to  bait  at,  but 
 a  bad  place  for  our  souls  to  lodge  in  ;  we  must  mount 
 our  minds  higher,  namely,  to  aim  at  the  glory  of  God, 
 at  which  all  our  actions  must  be  directed,  though  there 
 were  no  reward  propounded  unto  them.  Yet  since  it 
 is  God's  goodness  to  propound  unto  us  a  reward  over 
 and  besides  his  own  glory,  this  ought  so  much  the 
 more  to  incite  us  to  diligence  in  our  Christian  calling. 
 For  if  Othniel,  Judges  i.,  behaved  himself  so  valiantly 
 against  the  enemies  of  Israel  in  hope  to  obtain  Achsah, 
 Caleb's  daughter,  to  wife,  how  valiantly  ought  we  to 
 demean  ourselves  against  our  spiritual  enemies,  know- 
 ing that  we  shall  one  day  be  married  unto  our  Saviour 
 in  eternal  happiness.     And  this  is  a  full  reward. 
 
 Obj.  But  some  may  say,  these  terms  of  recompence 
 and  reward  may  seem  to  favour  the  popish  tenet  that 
 our  good  works  merit  at  God's  hand. 
 
 Ans.  Reward  and  recompence  unto  our  good  works 
 are  not  due  unto  us  for  any  worth  of  our  own,  but 
 merely  from  God's  free  favour  and  gracious  promise  ; 
 for  to  make  a  thing  truly  meritorious  of  a  reward,  it 
 is  required,  first,  that  the  thing  meriting  be  our  own, 
 and  not  another's  ;  now  our  best  works  are  none  of 
 ours,  but  God's  Spirit  in  us.  Secondly,  it  is  requisite 
 that  we  be  not  bound  of  duty  to  do  it  ;  now  we  are 
 bound  to  do  all  the  good  deeds  which  we  do,  and  still 
 remain  but  unprofitable  servants.  Thirdly,  there  must 
 be  a  proportion  between  the  thing  meriting  and  the 
 reward  merited :  now  there  is  no  proportion  between 
 our  stained  and  imperfect  works  (for  such  are  our 
 best)  and  that  infinite  weight  of  glory  wherewith  God 
 will  reward  us.  It  remains,  therefore,  that  no  reward 
 is  given  us  for  our  own  inherent  worth,  but  merely  for 
 God's  free  favour,  who  crowns  his  own  works  in  us. 
 
 Under  whose  wings  thou  art  come  to  trust.  A  meta- 
 phor ;  it  is  borrowed  from  a  hen,  which,  with  her  cluck- 
 ing summons  together  her  straggling  chickens,  and 
 then  outstretcheth  the  fan  of  her  wings  to  cover  them. 
 Familiarly  it  is  used  in  Scripture,  and  amongst  other 
 places,  by  our  Saviour:  Mat.  xxiii.,  'How  oft  would 
 I  have  gathered  thee  together,  as  a  hen  gathereth  her 
 chickens  under  her  wings,  and  ye  would  not  ?  '  And 
 just  it  was  with  God,  because  the  foolish  chickens  of 
 the  Jews  would  not  come  to  Christ,  the  hen,  calling 
 them,  to  suffer  them  to  be  devoured  by  the  eagle,  the 
 imperial  army  of  the  Romans. 
 
 Obs.  God's  love  and  oare  over  his  children  is  as 
 great  as  a  hen's  over  her  chickens.  Now  the  hen's 
 wings  do  the  chickens  a  doublo  good. 
 
 First,  thev  keep  them  from  the  kite ;  so  God's 
 '483 
 
 providence  protecteth  his  servants  from  that  kite  the 
 devil.  For  as  the  kite  useth  to  fetch  many  circuits, 
 and  circles,  and  long  hovers  and  flutters  round  about, 
 and  at  length  spying  her  advantage,  pops  down  on  the 
 poor  chicken  for  a  prey  ;  so  the  devil,  who,  as  it  is, 
 Job  i.  7,  '  compasseth  the  earth  to  and  fro,  and 
 walketh  through  it,'  and  at  length  spying  an  oppor- 
 tunity, pitcheth  and  settleth  himself  upon  some  poor 
 soul  to  devour  it,  if  the  wings  of  God's  providence  (as 
 the  city  of  refuge)  do  not  rescue  him  from  his  clutches. 
 
 Secondly,  The  hen  with  her  chickens*  broods  her 
 chickens,  and  makes  them  thereby  to  thrive  and  grow. 
 In  summer  her  wings  are  a  canopy  to  keep  her  chickens 
 from  the  heat  of  the  scorching  sun,  and  in  winter  they 
 are  a  mantle  to  defend  them  from  the  injury  of  the 
 pinching  cold  ;  so  God's  providence  and  protection 
 makes  his  children  to  sprout,  thrive,  and  prosper 
 under  it.  In  prosperity,  God's  providence  keepeth 
 them  from  the  heat  of  pride  ;  in  adversity,  it  preserv- 
 eth  them  from  being  benumbed  with  frozen  despair. 
 
 Use.  Let  us  all  then  strive  to  run  to  hide  ourselves 
 under  the  wings  of  the  God  of  heaven.  Hark  how 
 the  hen  clucks  in  the  Psalms,  '  Call  upon  me  in  the 
 time  of  trouble,  and  I  will  hear  thee,  and  thou  shalt 
 praise  me;'  how  she  clucks  in  the  Canticles,  'Return, 
 0  Shulamite,  return,  return,  that  we  may  behold  thee ; ' 
 how  she  clucketh,  Mat.  vii.  7,  '  Ask,  and  ye  shall  have ; 
 seek,  and  ye  shall  find  ;  knook,  and  it  shall  be  opened 
 unto  you  ; '  how  she  clucks,  Mat.  xi.,  '  Come  unto  me, 
 all  ye  that  are  weary  and  heavy  laden,  and  I  will  ease 
 you.'  Let  not  us  now  be  like  sullen  chickens,  which 
 sit  moping  under  a  rotten  hedge,  or  proating  under  an 
 old  wood  pile  when  the  hen  calleth«them.  Let  not  us 
 trust  to  the  broken  wall  of  our  own  strength,  or  think 
 to  lurk  under  the  tottering  hedge  of  our  own  wealth, 
 or  wind-shaken  reeds  of  our  unconstant  friends,  but 
 fly  to  God,  that  he  may  stretch  his  wings  over  us,  as 
 the  cherubims  did  over  the  mercy- seat.  And  as  al- 
 ways in  day-time,  so  especially  at  night  when  we  go 
 to  bed  (for  chickens,  when  going  to  roost,  always  run 
 to  the  hen),  let  us  commend  ourselves  with  prayer  *o 
 his  providence,  that  he  would  be  pleased  to  preserve 
 us  from  the  dangers  of  the  night  ensuing,  '  trusting,' 
 with  Ruth  in  the  text,  ■  under  the  wings  of  the  Lord 
 God  of  Israel,' 
 
 Vers.  13,  14.  Then  she  said,  Let  me  find  favour  in 
 the  sight  of  my  lord  ;  for  thou  hast  comforted  me,  and 
 spoken  comfortably  unto  thy  maid,  (hough  1  be  not  like 
 to  one  of  thy  maids,  &c. 
 
 Boaz  had  formerly  called  Ruth  daughter,  now  Ruth 
 stylet h  him  lord.  When  great  ones  carry  themselves 
 familiarly  to  meaner  persons,  meaner  persons  mns;t 
 demean  themselves  respectively  to  great  ones.  In- 
 deed, with  base  and  sordid  natures,,  familiarity  breeds 
 contempt ;  but  ingenuous  natures  will  more  awfully 
 observe  their  distance  towards  their  superiors,  of 
 Qu.  wings  £ — Ed. 
 
34 
 
 FULLER  ON  RUTH. 
 
 [Chap.  II. 
 
 whom  they  are  most  courteously  entreated.  And  if 
 great  personages  should  cast  up  their  accounts,  they 
 should  find  themselves  not  losers,  but  gainers  of 
 honour  by  their  kind  usage  of  their  inferiors.  Those 
 st  irs  seem  to  us  the  greatest,  and  shine  the  brightest, 
 which  are  set  the  lowest.  Great  men,  which  some- 
 times stoop,  and  stoop  low  in  their  humble  carriage  to 
 others,  commonly  get  the  greatest  lustre  of  credit  and 
 esteem  in  the  hearts  of  those  that  be  virtuous. 
 
 And  spoken  comfortably  unto  thy  maid.  In  Hebrew, 
 hast  spoken  unto  the  heart.  A  comfortable  speech  is  a 
 word  spoken  to  the  heart. 
 
 Meditation.  Oh  that  ministers  had  this  faculty  of 
 Boaz  his  speech ;  not  to  tickle  the  ears,  teach  the 
 heads,  or  please  the  brains  of  the  people,  but  that 
 their  sermons  might  soak  and  sink  to  the  root  of  their 
 hearts.  But  though  this  may  be  endeavoured  by  them, 
 it  cannot  be  performed  of  them  without  God's  special 
 assistance.  We  may  leave  our  words  at  the  outward 
 porch  of  men's  ears,  but  his  Spirit  must  conduct  and 
 lodge  them  in  the  closet  of  their  hearts. 
 
 Though  I  be  not  like  to  one  of  thy  maids.  Meaning, 
 because  she  was  a  Moabitess,  a  stranger  and  alien, 
 tbey  natives  of  the  commonwealth  of  Israel,  in  this 
 respect  she  was  far  their  inferior. 
 
 Obs.  The  godly  ever  conceive  very  humbly  and 
 meanly  of  themselves  :  Moses,  Exod.  iv.  10  ;  Gideon, 
 Judges  vi.  15  ;  Abigail,  1  Sam.  xxv.  41,  Isaiah  vi.  5, 
 Jeremiah  i.  6;  John  Baptist,  Mat.  iii.  11,  [Paul,]  1  Tim. 
 i.  15.  And  the  reason  hereof  is,  because  they  are  most 
 privy  to  and  sensible  of  their  own  infirmities ;  their  cor- 
 ruptions which  cleave  unto  them  are  ever  before  their 
 eyes.  These  black  feet  abate  their  thoughts  when 
 puffed  up  with  pride  for  their  painted  train  of  other 
 graces.  On  the  other  side,  the  wicked  set  ever  the 
 greatest  price  on  their  own  worth ;  they  behold  their 
 own  supposed  virtues  through  magnifying  glasses,  and 
 think  with  Haman,  that  none  deserves  better  to  be 
 honoured  by  the  king  but  themselves. 
 
 Use.  Let  us  endeavour  to  obtain  humility  with  Ruth, 
 a  virtue  of  most  worth,  and  yet  which  costeth  least  to 
 keep.  Yet,  notwithstanding,  it  is  both  lawful  and 
 needful  for  us  to  know  our  own  worth,  and  to  take  an 
 exact  survey  of  those  graces  which  God  hath  bestowed 
 upon  us  ;  first,  that  we  may  know  thereby  the  better 
 to  proportion  our  thanks  to  God ;  secondly,  that  we 
 may  know  how  much  good  the  church  and  common- 
 weal: h  expecteih  to  be  performed  by  us;  and  lastly, 
 that  if  any  should  basely  insult  and  domineer  over  us, 
 we  may  in  humility  stand  upon  the  lawful  justification 
 of  ourselves,  and  our  own  sufficiency,  as  St  Paul  did 
 against  the  false  apostles  at  Corinth  ;  always  provided 
 that  we  give  God  the  glory,  and  profess  ourselves  to 
 be  but  unprofitable  servants. 
 
 And  Boaz  said  unto  her,  At  the  meal  time  come  thou 
 hither,  and  eat  of  the  bread.  Two  things  herein  are 
 commendable  in  Boaz,  and  to  be  imitated  by  masters 
 of  families. 
 
 First,  That  he  had  provided  wholesome  and  com- 
 petent food  for  his  own  servants ;  so  ought  all  house- 
 holders to  do.  And  herein  let  them  propound  God 
 for  their  precedent,  for  he  maintaineth  the  greatest 
 family  ;  all  creatures  are  his  servants,  and  '  he  giveth 
 them  meat  in  due  season,  he  openeth  his  hand,  and 
 filleth  with  his  blessing  every  living  thing.' 
 
 Secondly,  As  Boaz  provided  meat  for  his  servants, 
 so  he  allowed  them  certain  set  convenient  times 
 wherein  they  might  quietly  eat  their  meat.  But  as  the 
 people  of  the  Jews  pressed  so  fast  upon  our  Saviour, 
 Mark  iii.  20,  that  he  had  not  so  much  leisure  as  to  eat 
 bread,  and  take  necessary  sustenance,  so  such  is 
 the  gripple  nature  of  many  covetous  masters,  that  they 
 will  so  task  and  tie  their  servants  to  their  work,  as  not 
 to  afford  them  seasonable  respite  to  feed  themselves. 
 And  dip  thy  morsel  in  the  vinegar. 
 Obs.  The  fare  of  God's  servants  in  ancient  time, 
 though  wholesome,  was  very  homely :  here  they  had 
 only  bread  and  vinegar  and  parched  corn.  For  a 
 thousand  five  hundred  and  sixty  years  the  world  fed 
 upon  herbs,  and  the  Scripture  maketh  mention  since 
 of  mean  and  sparing  fare  of  many  godly  men.  It  may 
 therefore  confute  the  gluttony  and  epicurism  of  our 
 age,  consisting  both  in  the  superfluous  number  of 
 dishes,  and  in  the  unlawful  nature  of  them.  We  rifle 
 the  air  for  dainty  fowl,  we  ransack  the  sea  for  deli- 
 cious fish,  we  rob  the  earth  for  delicate  flesh,  to  sus- 
 pend the  doubtful  appetite  betwixt  variety  of  dainties. 
 As  for  the  nature  of  them,  many  are  mere  needless 
 whetstones  of  hunger,  which,  instead  of  satisfying,  do 
 increase  it.  And  as,  in  the  Spanish  inquisition,  such 
 is  their  exquisite  cruelty,  that  having  brought  one  to 
 the  door  of  death  by  their  tortures,  they  then  revive 
 him  by  cordials ;  and  then  again  rekilling  him  with 
 their  torments,  fetch  him  again  with  comfortable 
 things  ;  thus  often  reiterating  their  cruelty;  so,  men, 
 having  killed  their  appetite  with  good  cheer,  seek  with 
 dishes  made  for  the  nonce,  to  enliven  it  again,  to  the 
 superfluous  wasting  of  God's  good  creatures,  and  much 
 endamaging  the  health  of  their  own  bodies.  But 
 leaving  them,  let  us  be  content  with  that  competent 
 food  which  God  hath  allotted  us,  knowing,  that 
 '  better  is  a  dinner  of  herbs  with  peace,  than  a  stalled 
 ox  with  strife;'  and  God,  if  it  pleaseth  him,  can  so 
 bless  Daniel's  pulse  unto  us,  that  by  mean  fare  we 
 shall  be  made  more  strong  and  healthful  than  those 
 who  surfeit  on  excess  of  dainties. 
 
 And  she  did  eat,  and  was  sufficed.  It  is  a  great 
 blessing  of  God,  when  he  gives  such  strength  and 
 virtue  to  his  creatures  as  to  satisfy  our  hunger,  and 
 the  contrary  is  a  great  punishment ;  for,  as  1  Kings 
 i.  1,  when  they  heaped  abundance  of  clothes  on  aged 
 king  David,  yet  his  decayed  body  felt  no  warmth  at  all ; 
 so  God  so  curseth  the  meat  to  some,  that  though  they 
 cram  down  never  so  much  into  their  bellies,  yet  still 
 their  hunger  increaseth  with  their  meat,  and  they  find 
 that  nature  is  not  truly  contended  and  satisfied  therewith. 
 
 484 
 
Ver.  15-17.] 
 
 FULLER  ON  RUTH. 
 
 35 
 
 And  left  thereof.  Hence  we  learn,  the  overplus 
 which  remaineth  after  we  have  fed  ourselves,  must 
 neither  be  scornfully  cast  away,  nor  carelessly  left 
 alone,  but  it  must  be  thriftily  kept ;  imitating  herein 
 the  example  of  our  Saviour,  who,  though  he  could 
 make  five  loaves  swell  to  sufficient  food  for  five  thou- 
 sand men,  yet  gave  he  command  that  the  fragments 
 should  be  carefully  basketed  up. 
 
 Vers.  15-17.  And  when  she  arose  to  glean,  Boaz 
 commanded  his  servants,  saying,  Let  her  gather  among 
 the  sheaves,  and  do  not  rebuke  her,  &c. 
 
 Before  I  enter  into  these  words,  behold  an  objection 
 stands  at  the  door  of  them,  which  must  first  be  re- 
 moved. 
 
 Obj.  One  may  say  to  Ruth,  as  our  Saviour  to  the 
 young  man  in  the  Gospel,  '  One  thing  is  wanting.' 
 Here  is  no  mention  of  any  grace  she  said  to  God 
 either  before  or  after  meat. 
 
 Ans.  Charity  will  not  suffer  me  to  condemn  Ruth 
 of  forgetfulness  herein.  She  who  formerly  had  been 
 so  thankful  to  Boaz,  the  conduit  pipe,  how  can  she  be 
 thought  to  be  ungrateful  to  God,  the  fountain  of  all 
 favours  ?  Rather,  I  think,  it  is  omitted  of  the  Holy 
 Spirit  to  be  written  down,  who,  had  he  registered  each 
 particular  action  of  God's  saints,  as  it  is,  John  xxi. 
 25,  '  The  world  would  not  have  been  able  to  contain 
 the  books  which  should  be  written.' 
 
 Let  none,  therefore,  take  occasion  to  omit  this 
 duty  because  here  not  specified  ;  rather  let  them  be 
 exhorted  to  perform  it,  because  in  other  places  it  is 
 both  commanded  by  precept  and  commended  by  prac- 
 tice, Deut.  viii.  10,  1  Cor.  x.  81.  Yea,  in  the  27th 
 of  the  Acts,  the  mariners  and  soldiers,  people  ordi- 
 narily not  very  religious,  though  they  had  fasted  four- 
 teen days  together,  yet  none  of  them  were  so  unman- 
 nerly, or  rather  so  profane,  as  to  snatch  any  meat 
 before  St  Paul  had  given  thanks.  Let  us  therefore  be 
 not  like  Esau,  who,  instead  of  giving  a  blessing  to 
 God  for  his  pottage,  sold  his  blessing  to  his  brother 
 for  his  pottage.  But  though  our  haste  or  hunger  be 
 never  so  great,  let  us  dispense  with  so  much  time,  as 
 tberein  to  crave  a  blessing  from  God,  wherein  his 
 creatures  are  sanctified ;  as  no  doubt  Ruth  did,  though 
 not  recorded. 
 
 And  when  she  arose  to  glean.  The  end  of  feeding  is 
 to  fall  to  our  calling.  Let  us  not,  therefore,  with  Is- 
 rael, sit  down  to  eat  and  to  drink,  and  so  rise  up  again 
 to  play,  but  let  us  eat  to  live,  not  live  to  eat.  It  is 
 not  matter,  we  need  not  make  the  clay  cottage  of  our 
 body  much  larger  than  it  is  by  immoderate  feasting, 
 it  is  enough  if  we  maintain  it  so  with  competent  food, 
 that  God  our  landlord  may  not  have  just  cause  to  sue 
 us  for  want  of  reparations. 
 
 Boaz  commanded  his  servants,  saying,  Let  her  gather 
 among  the  sheaves,  and  do  not  rebvke  her. 
 
 Obs.  It  is  lawful  for  us,  according  to  our  pleasure, 
 to  extend  our  favours  more  to  one  than  to  another. 
 485 
 
 Ruth  alone,  not  all  the  gleaners,  was  privileged  to 
 gather  among  the  sheaves  uncontrolled.  Give  leave 
 to  Jacob  to  bequeath  a  double  portion  to  Joseph,  his 
 best  beloved  son  ;  for  Joseph  to  make  the  mess  of 
 Benjamin  five  times  greater  than  any  other  of  his 
 brethren  ;  for  Elkanah  to  leave  a  worthier  portion  to 
 Hannah  than  to  Peninnah  :  the  reason  is,  because 
 there  can  be  no  wrong  done  in  those  things  which  are 
 free  favours.  I  am  not  less  just  to  him  to  whom  I 
 give  less,  but  I  am  more  merciful  to  him  to  whom  I 
 give  more.  Yet  in  the  dealing  and  distributing  of 
 liberality,  let  those  of  the  family  of  faith  be  especially 
 respected  ;  and  of  these,  those  chiefly,  which,  as  the 
 apostle  saith,  are  worthy  of  a  '  double  honour.' 
 
 Corrollary.  Shall  it  not,  therefore,  be  lawful  for 
 the  Lord  of  heaven  to  bestow  wealth,  honour,  wisdom, 
 effectual  grace,  blessings  outward  and  inward  on  one, 
 and  deny  them  to  another?  You,  therefore,  whom 
 God  hath  suffered  to  glean  among  the  sheaves,  and 
 hath  scattered  whole  handfuls  for  you  to  gather  ;  you 
 that  abound  and  flow  with  his  favours,  be  heartily 
 thankful  unto  him ;  he  hath  not  dealt  so  with  every 
 one,  neither  have  all  such  a  large  measure  of  his 
 blessings.  And  ye  common  gleaners,  who  are  fain  to 
 follow  far  after,  and  glad  to  take  up  the  scattered  ears, 
 who  have  a  smaller  proportion  of  his  favour,  be  neither 
 angry  with  God,  nor  grieved  at  yourselves,  nor  envious 
 of  your  brethren,  but  be  content  with  your  condition : 
 it  is  the  Lord,  and  let  him  do  what  is  good  in  his 
 eyes.  Shall  not  he  have  absolute  power  to  do  with  his 
 own  what  he  thinketh  good,  when  Boaz  can  command 
 that  Ruth,  and  no  other,  may  glean  among  the  sheaves 
 without  rebuke  ? 
 
 Had  the  servants  of  Boaz,  without  express  warrant 
 and  command  from  their  master,  scattered  handfuls 
 for  her  to  glean,  their  action  had  not  been  charity,  but 
 flat  theft  and  robbery,  for  they  were  to  improve  their 
 master's  goods  to  his  greatest  profit.  On  the  other 
 side,  it  had  been  a  great  fault  to  withhold  and  with- 
 draw anything  from  her,  which  their  master  com- 
 manded them  to  give.  Yet,  as  the  unjust  steward  in 
 Luke  made  his  master's  debts  to  be  less  than  they 
 were,  so  many  servants  now- a- days  make  their  masters' 
 gifts  to  be  less  than  they  are,  giving  less  than  he  hath 
 granted,  and  disposing  less  than  he  hath  directed. 
 Men  commonly  pay  toll  for  passing  through  great 
 gates,  or  over  common  bridges,  so  when  the  liberality 
 of  masters  goeth  through  the  gate  of  their  servants' 
 hands  and  bridges  of  their  fingers,  it  is  constrained 
 to  pay  tribute  and  custom  to  their  servants,  before  it 
 cometh  to  those  poor  to  whom  it  was  intended.  Thus 
 men  make  the  augmentation  of  their  own  estates  from 
 the  diminution  of  their  masters'  bounty. 
 
 Quest.  But  some  say,  Why  did  not  Boaz  bestow  a 
 quantity  of  corn  upon  Ruth,  and  so  send  her  home 
 unto  her  mother  ? 
 
 Ans.  He  might  have  done  so,  but  he  chose  rather 
 to  keep  her  still  a-working.     Where  we  learn,  that 
 
36 
 
 FULLER  ON  RUTH. 
 
 [Chap.  II. 
 
 is  the  best  charity  which  so  relieves  people's  wants  as 
 that  they  are  still  continued  at  their  calling  ;  for  as  he 
 who  teacheth  one  to  swim,  though  haply  he  will  take 
 him  by  the  chin,  yet  he  expecteth  that  the  learner 
 shall  nimbly  ply  the  oars  of  his  hands  and  feet,  and 
 strive  and  struggle  with  all  his  strength  to  keep  him- 
 self above  water.  So,  those  who  are  beneficial  to  poor 
 people,  may  justly  require  of  them,  that  they  use  both 
 their  hands  to  work,  and  feet  to  go  in  their  calling, 
 and  themselves  take  all  due  labour,  that  they  may  not 
 sink  in  the  gulf  of  penury  ;  relieve  an  husbandman, 
 yet  so  as  that  he  may  still  continue  in  his  husbandry ; 
 a  tradesman,  yet  so  as  he  may  still  go  on  in  his  trade ; 
 a  poor  scholar,  yet  so  as  he  may  still  proceed  in  his 
 studies :  hereby  the  commonwealth  shall  be  a  gainer  ; 
 drones  bring  no  honey  to  the  hive,  but  the  painful 
 hand  of  each  private  man  contributes  some  profit  to 
 the  public  good.  Hereby  the  able  poor,  the  more 
 diligent  they  be,  the  more  bountiful  men  will  be  to 
 them;  while  their  bodies  are  freed  from  many  diseases, 
 their  souls  from  many  sins,  whereof  idleness  is  the 
 mother.  Laziness  makes  a  breach  in  our  soul  where 
 the  devil  doth  assault  us  with  greatest  advantage ;  and 
 when  we  are  most  idle  in  our  vocations,  then  he  is 
 most  busy  in  his  temptations.  A  reverend  minister 
 was  wont  to  say,  that  the  devil  never  tempted  him 
 more  than  on  Mondays,  when,  because  his  former 
 week's  task  was  newly  done,  and  that  for  the  week  to 
 come  six  days  distant,  he  took  most  liberty  to  refresh 
 himself. 
 
 Since,  therefore,  so  much  good  cometh  from  in- 
 dustry, I  could  wish  there  were  a  public  vineyard,  into 
 which  all  they  should  be  sent  who  stand  lazing  in  the 
 market-place  till  the  eleventh  hour  of  the  day. 
 Would  all  poor  and  impotent  were  placed  in  an  hos- 
 pital, all  poor  and  able  well-disposed  in  a  workhouse, 
 and  the  common  stocks  of  the  town  so  laid  out,  as 
 they  thereby  might  be  employed. 
 
 So  she  gleaned  in  the  field  until  evening.  The  night 
 is  only  that  which  must  end  our  labours  ;  only  the 
 evening  must  beg  us  a  play  to  depart  out  of  the  school 
 of  our  vocation,  with  promise  next  morning  to  return 
 again  :  '  Man  goeth  out  to  his  labour  until  evening.' 
 Let  such,  then,  be  blamed,  who,  in  their  working, 
 make  their  night  to  come  before  the  noon,  each  day 
 of  their  labour  being  shorter  than  that  of  St  Lucy ; 
 and  after  a  spurt  in  their  calling  for  some  few  hours, 
 they  relapse  again  to  laziness. 
 
 And  she  threshed,  what  she  had  gathered.  The 
 materials  of  the  temple  were  so  hewed  and  carved, 
 both  stone  and  wood,  before  that  they  were  brought 
 unto  Jerusalem,  that  there  was  not  so  much  as  the 
 noise  of  an  hammer  heard  in  the  temple.  So  Ruth 
 fits  all  things  in  readiness  before  she  goes  home. 
 What  formerly  she  gleaned,  now  she  threshed,  that  so 
 no  noise  might  be  made  at  home  to  disturb  her  aged 
 mother.  Here  we  see  God's  servants,  though  well 
 descended,  disdain  not  any  homely,  if  honest,  work  for 
 
 their  own  living.  Sarah  kneaded  cakes,  Rebekah 
 drew  water,  Rachel  fed  sheep,  Tamar  baked  cakes. 
 Suetonius  reporteth  of  Augustus  Cagsar,  that  he  made 
 his  daughters  to  learn  to  spin ;  and  Pantaleon  relates 
 the  same  of  Charles  the  Great.  Yet  now-a-days  (such 
 is  the  pride  of  the  world)  people  of  far  meaner  quality 
 scorn  so  base  employments. 
 
 And  it  uas  about  an  ephah  of  barley.  An  ephah 
 contained  ten  omers,  Exod.  xvi.  3G.  An  omer  of 
 manna  was  the  proportion  allowed  for  a  man's  one  day 
 meat.  Thus  Ruth  had  gleaned  upon  the  quantity  of 
 a  bushel ;  such  was  her  industry,  in  diligent  bestirring 
 herself;  Boaz  his  bounty,  in  scattering  for  her  to 
 gather ;  and  above  all,  God  his  blessing,  who  gave  so 
 good  success  unto  her.  Ruth  having  now  done  glean- 
 ing, did  not  stay  behind  in  the  field,  as  many  now-a- 
 days  begin  their  work  when  others  end  ;  if  that  may 
 be  termed  work,  to  filch  and  steal,  as  if  the  dark  night 
 would  be  a  veil  to  cover  their  deeds  of  darkness  ;  but 
 home  she  hasteneth  to  her  mother,  as  followeth. 
 
 Vers.  18,  19.  And  she  took  it  up,  and  ivent  into  the 
 city :  and  her  mother-in-law  saw  what  she  had  gathered  : 
 also  she  took  forth,  and  gave  to  her  that  which  she  had 
 reserved  when  she  ivas  sufficed,  &c. 
 
 And  she  took  it  up.  See  here  the  shoulders  of  God's 
 saints  are  wonted  to  the  bearing  of  burdens.  Little 
 Isaac  carried  the  faggot  wherewith  himself  was  to  be 
 sacrificed ;  our  Saviour  his  own  cross,  till  his  faint- 
 ness  craved  Simon  of  Cyrene  to  be  his  successor.  Yet 
 let  not  God's  saints  be  disheartened ;  if  their  Father 
 hath  a  bottle  wherein  he  puts  the  tears  which  they 
 spend,  sure  he  hath  a  balance  wherein  he  weighs  the 
 burdens  which  they  bear ;  he  keeps  a  note  to  what 
 weight  their  burdens  amount,  and  (no  doubt)  will 
 accordingly  comfort  them. 
 
 Those  are  to  be  confuted,  who  with  the  scribes, 
 Mat.  xxiii.  4,  '  Bind  heavy  burdens  and  grievous  to  be 
 borne,  and  lay  them  on  the  backs  of  others ;  but  for 
 their  own  part  they  will  not  so  much  as  touch  them 
 with  one  of  their  fingers.'  Yea,  some  are  so  proud 
 that  they  will  not  carry  their  own  provender,  things 
 for  their  own  sustenance ;  had  they  been  under  Ruth's 
 ephah  of  barle}^  with  David  in  Saul's  armour,  they 
 could  not  have  gone  under  the  weight  of  it,  because 
 never  used  unto  it. 
 
 And  her  mother-in-law  saw  what  she  had  gathered. 
 Namely,  Ruth  shewed  it  unto  her,  and  then  Naomi 
 saw  it.  Children  are  to  present  to  their  parents'  view 
 all  which  they  get  by  their  own  labour;  otherwise  do 
 many  children  now-a-days.  As  Ananias  and  Sapphira 
 1  brought  part  of  the  money,  and  deposited  it  at  the 
 apostles'  feet,'  but  reserved  the  rest  for  themselves; 
 so  they  can  be  content  to  shew  to  their  parents  some 
 parcel  of  their  gains,  whilst  they  keep  the  remnant 
 secretly  to  themselves. 
 
 Also  she  took  forth,  and  gave  to  her.  Learn  we 
 from  hence,  children,  if  able,  are  to  cherish  and  feed 
 
 486 
 
Ver.  18,  J 9] 
 
 FULLER  ON  RUTH. 
 
 37 
 
 their  parents,  if  poor  and  aged.  Have  our  parents 
 performed  the  parts  of  pelicans  to  us,  let  us  do  the 
 duty  of  storks  to  thern.  Would  all  children  would 
 pay  as  well  for  the  party-coloured  coats  which  their 
 parents  do  give  thern,  as  Joseph  did  for  his,  who 
 maintained  his  father  and  his  brethren  in  the  famine 
 in  Egypt.  Think  on  thy  mother's  sickness,  when  thou 
 wast  conceived,  sorrow  when  thou  wast  born,  trouble 
 when  thou  wast  nursed  ;  she  was  cold  whilst  thou 
 wast  warm,  went  whilst  thou  layest  still,  waked 
 whilst  thou  sleptest,  fasted  whilst  thou  feddest.  These 
 are  easier  to  be  conceived  than  expressed,  easier  de- 
 served than  requited.  Say  not  therefore  to  thy  father 
 according  to  the  doctrine  of  the  Pharisees,  corban,  it 
 is  a  gift,  if  thou  profitest  by  me  ;  but  confess  that  it 
 is  a  true  debt,  and  thy  bounden  duty,  if  thou  beest 
 able  to  relieve  them.  So  did  Ruth  to  Naomi,  who  was 
 but  her  mother-in-law. 
 
 Which  she  had  reserved  when  she  was  sufficed. 
 
 Obs.  We  must  not  spend  all  at  once,  but  provi- 
 dently reserve  some  for  afterwards ;  we  must  not 
 speak  all  at  once,  without  Jesuitical  reservation  of 
 some  things  still  in  our  hearts,  not  spend  all  at  once, 
 without  thrifty  reservation  of  something  still  in  our 
 hands.  Indeed  our  Saviour  saith,  '  Care  not  for  to- 
 morrow, for  to-morrow  shall  care  for  itself;'  but  that 
 is  not  meant  of  the  care  of  providence,  which  is  lawful 
 and  necessary,  but  of  the  care  of  diffidence,  which  is 
 wicked  and  ungodly.  Those  are  to  be  blamed,  which 
 as  Abishai  said  to  David  concerning  Saul,  '  I  will 
 strike  him  but  once,  and  I  will  strike  him  no  more.' 
 So  many  men  with  one  act  of  prodigality,  give  the 
 bane  and  mortal  wound  to  their  estates,  with  one  ex- 
 cessive feast,  one  costly  suit  of  clothes,  one  wasteful 
 night  of  gaming,  they  smite  their  estates  under  the 
 fifth  rib,  which  always  is  mortal  in  Scripture,  so  that 
 it  never  reviveth  again.  But  let  us  spare  where  we 
 may,  that  so  we  may  spend  where  we  should ;  in  the 
 seven  years  of  plenty  let  us  provide  for  the  seven 
 years  of  famine;  and  to  make  good  construction  of  our 
 estates,  let  us  as  well  observe  the  future  as  the  pre- 
 sent tense. 
 
 Then  her  mother-in-laiv  said  unto  her,  Where  hast 
 thou  gleaned  to-day  ?  These  words  were  not  uttered 
 out  of  jealousy,  as  if  Naomi  suspected  that  Ruth  had 
 dishonestly  come  by  her  com  (for  charity  is  not  sus- 
 picious, but  ever  fastens  the  most  favourable  comments 
 upon  the  actions  of  those  whom  it  affects) ;  but  she 
 did  it  out  of  a  desire  to  know  who  had  been  so  bounti- 
 ful unto  her.  Yet  hence  may  we  learn,  that  parents, 
 after  the  example  of  Naomi,  may  and  ought  to  ex- 
 amine their  children,  how  and  where  they  spend  their 
 time.  For  hereby  they  shall  prevent  a  deal  of  mischief, 
 whilst  their  children  will  be  more  watchful  what  com- 
 pany they  keep,  as  expecting  with  fear  at  night  to  be 
 examined.  Neither  can  such  fathers  be  excused,  who 
 never  say  to  their  children,  as  David  to  Adonijah, 
 •  Why  doest  thou  so  ? '  But  suffer  them  to  rove  and 
 487 
 
 range  at  their  own  pleasure.  Am  I,  say  they,  my  son's 
 keeper  ?    he  is  old  enough,  let  him  look  after  himself. 
 
 Now,  as  for  those  Joashes,  whose  Jehoiadas  are 
 dead,  those  young  men  whose  friends  and  fathers  are 
 deceased,  who  now  must  have  reason  for  their  ruler, 
 or  rather  grace  for  their  guide  and  governor,  let  such 
 know  that  indeed  they  have  none  to  ask  them  as  the 
 angel  did  Hagar,  '  Whence  comest  thou,  and  whither 
 goest  thou  ?'  none  to  examine  them,  as  Eliab  did 
 David,  '  Wherefore  art  thou  come  down  hither  ? ' 
 none  to  question  them,  as  Naomi  did  Ruth,  '  Where 
 wroughtest  thou  to-day  ? '  But  now,  as  St  Paul  said 
 of  the  Gentiles,  that  '  having  no  law,  they  were  a  law 
 unto  themselves ; '  so  must  such  young  persons  en- 
 deavour, that  having  no  examiners,  they  may  be 
 examiners  to  themselves,  and  at  night,  accordingly  as 
 they  have  spent  their  time,  either  to  condemn  or  acquit 
 their  own  actions. 
 
 Blessed  be  he  that  knew  thee.  1  Kings  xxii.,  the 
 man  shot  an  arrow  at  unawares,  yet  God  directed  it 
 to  the  chink  of  the  armour  of  guilty  Ahab  ;  but  Naomi 
 doth  here  dart  and  ejaculate  out  a  prayer,  and  that  at 
 rovers,  aiming  at  no  one  particular  mark,  '  Blessed  be 
 he  that  knew  thee  ;'  yet,  no  doubt,  was  it  not  in  vain, 
 but  God  made  it  light  on  the  head  of  bountiful  Boaz, 
 who  deserved  it. 
 
 Learn  we  from  hence,  upon  the  sight  of  a  good 
 deed,  to  bless  the  doer  thereof,  though  by  name  un- 
 known unto  us ;  and  let  us  take  heed  that  we  do  not 
 recant  and  recall  our  prayers,  after  that  we  come  to 
 the  knowledge  of  his  name  ;  as  some  do,  who,  when 
 they  see  a  laudable  work,  willingly  commend  the  doer 
 of  it ;  but  after  they  come  to  know  the  author's  name 
 (especially  if  they  be  prepossessed  with  a  private  spleen 
 against  him),  they  fall  then  to  derogate  and  detract 
 from  the  action,  quarrelling  with  it  as  done  out  of  os- 
 tentation, or  some  other  sinister  end. 
 
 And  she  sheieed  her  mother-in-law  with  whom  she 
 had  wrought.  Children,  when  demanded,  are  truly  to 
 tell  their  parents  where  they  have  been  ;  rather  let 
 them  hazard  the  wrath  of  their  earthly  father,  by  tell- 
 ing the  truth,  than  adventure  the  displeasure  of  their 
 heavenly  Father,  by  feigning  a  lie.  Yet  as  David, 
 when  Achish  asked  him  where  he  had  been  ?  1  Sam. 
 xxvii.  10,  told  him,  that  he  had  been  '  against  the 
 south  of  Judah,  and  against  the  south  of  the  Jerah- 
 meelites,  and  against  the  south  of  the  Kenites,'  when, 
 indeed,  he  had  been  the  clean  contrary  way,  invading 
 the  Geshurites,  and  Gezrites,  and  the  Amalekites. 
 So  many  children  slap  their  parents  in  the  mouth  with 
 a  lie,  that  they  have  been  in  their  study,  in  their  call- 
 ing, in  good  company,  or  in  lawful  recreations,  when 
 the  truth  is,  they  have  been  in  some  drinking-school, 
 tavern,  or  ale-house,  mis-spending  of  their  precious 
 time.  And  many  serve  their  masters,  as  Gehazi  did 
 the  prophet,  who,  being  demanded,  answered,  •  Thy 
 servant  went  no  whither,'  when  he  had  been  taking  a 
 bribe  of  Naaman. 
 
38 
 
 FULLER  ON  RUTH. 
 
 [Chap.  II. 
 
 The  man's  name  with  whom  I  wrought  to-day,  is 
 Boaz.  We  ought  to  know  the  names  of  such  who  are 
 our  benefactors.  Those  are  counted  to  be  but  basely 
 born  who  cannot  tell  the  names  of  their  parents  ;  and 
 surely  those  are  but  of  a  base  nature  who  do  not  know 
 the  names  of  their  patrons  and  benefactors.  To  blame, 
 therefore,  was  that  lame  man  cured  by  our  Saviour, 
 John  v.  13,  of  whom  it  is  said,  •  And  he  that  was 
 healed  knew  not  the  name  of  him  that  said  unto  him, 
 Take  up  thy  bed,  and  walk.'  Yet  let  not  this  dis- 
 courage the  charity  of  any  benefactors,  because  those 
 that  receive  their  courtesies  oftentimes  do  not  remem- 
 ber their  names ;  let  this  comfort  them,  though  they 
 are  forgotten  by  the  living,  thev  are  remembered  in 
 the  book  of  life.  The  Athenians,  out  of  superstition, 
 erected  an  altar  with  this  inscription,  '  Unto  the  un- 
 known God  ;'  but  we,  out  of  true  devotion,  must  erect 
 an  altar  of  gratitude  to  the  memory,  not  of  our  once 
 unknown,  but  now  forgotten  benefactors,  whose  names 
 we  have  not  been  so  careful  to  preserve,  as  Ruth  was 
 the  name  of  Boaz  :  '  And  the  man's  name  was  Boaz.' 
 
 Ver.  20.  And  Naomi  said  unto  her  daughter -in-law, 
 Blessed  be  he  of  the  Lord,  for  he  ceaseth  not  to  do  good 
 to  the  living,  and  to  the  dead.  Again  Naomi  said 
 unto  her,  The  man  is  near  unto  us,  and  of  our  affinity. 
 
 These  words  consist  of  three  parts:  1,  Naomi's 
 praying  for  Boaz ;  2,  her  praising  of  Boaz  ;  3,  her 
 reference  and  relation  unto  Boaz.     Of  the  first : 
 
 Blessed  be  he  of  the  Lord.  The  Lord  is  the  foun- 
 tain from  whom  all  blessedness  flows.  Indeed  Jacob 
 blessed  his  sons,  Moses  the  twelve  tribes,  the  priests 
 in  the  law  the  people ;  but  these  were  but  the  instru- 
 ments, God  the  principal ;  these  the  pipe,  God  the 
 fountain  ;  these  the  ministers  to  pronounce  it,  God 
 the  author  who  bestowed  it. 
 
 For  he  ceaseth  not. 
 
 Obs.  Naomi  never  before  made  any  mention  of 
 Boaz,  nor  of  his  good  deeds  ;  but  now  being  informed 
 of  his  bounty  to  Ruth,  it  puts  her  in  mind  of  his  for- 
 mer courtesies.  Learn  from  hence,  new  favours  cause 
 a  fresh  remembrance  of  former  courtesies.  Where- 
 fore, if  men  begin  to  be  forgetful  of  those  favours  which 
 formerly  we  have  bestowed  upon  them,  let  us  flourish 
 and  varnish  over  our  old  courtesies  with  fresh  colours 
 of  new  kindnesses,  so  shall  we  recall  our  past  favours 
 to  their  memories. 
 
 Use.  When  we  call  to  mind  God's  staying  of  his 
 killing  angel,  anno  1625,  let  that  mercy  make  us  to 
 be  mindful  of  a  former,  his  safe  bringing  back  of  our 
 then  prince,  now  king,  from  Spain ;  when  the  pledge 
 of  our  ensuing  happiness  was  pawned  in  a  foreign 
 country.  Let  this  blessing  put  us  in  mind  of  a  former, 
 the  peaceable  coming  in  of  our  gracious  sovereign  of 
 happy  memory,  when  the  bounds  of  two  kingdoms 
 were  made  the  middle  of  a  monarchy.  Stay  not  here, 
 let  thy  thankfulness  travel  further :  call  to  mind  the 
 miraculous  providence  of  God  in  defending  this  land 
 
 from  invasion  in  '88.  On  still :  be  thankful  for  God's 
 goodness  in  bringing  Queen  Elizabeth  to  the  crown, 
 when  our  kingdom  was  like  the  woman  in  the  Gospel, 
 troubled  with  an  issue  of  blood  (which  glorious  mar- 
 tyrs shed),  but  staunched  at  her  arriving  at  the  scep- 
 tre. We  might  be  infinite  at  the  prosecution  of  this 
 point :  let  present  favours  of  God  renew  the  memo- 
 ries of  old  ones,  as  the  present  bounty  of  Boaz  to 
 Ruth  made  Naomi  remember  his  former  courtesies ; 
 '  For  he  ceaseth  not  to  do  good  to  the  living  and  the 
 dead.' 
 
 He  ceaseth  not.  Our  deeds  of  piety  ought  to  be 
 continued  without  interruption  or  ceasing.  Some  men 
 there  be  whose  charitable  deeds  are  as  rare  as  an 
 eclipse  or  a  blazing  star ;  these  men  deserve  to  be 
 pardoned  for  their  pious  deeds,  they  are  so  seldom 
 guilty  of  them.  With  Nabal,  they  prove  themselves 
 by  excessive  prodigality  at  one  feast ;  but  he  deserves 
 the  commendation  of  a  good  housekeeper,  who  keeps 
 a  constant  table,  who,  with  Boaz,  ceaseth  not  to  do 
 good. 
 
 To  the  dead.  The  meaning  is,  to  those  who  now 
 are  dead,  but  once  were  living,  or  to  their  friends  and 
 kindred  ;  whence  we  learn,  mercy  done  to  the  kindred 
 of  the  dead  is  done  to  the  dead  themselves.  Art  thou, 
 then,  a  widower,  who  desirest  to  do  mercy  to  thy  dead 
 wife  ;  or  a  widow,  to  thy  dead  husband  ;  or  a  child, 
 to  thy  deceased  parent  ?  I  will  tell  thee  how  thou 
 mayest  express  thyself  courteous.  Hath  thy  wife, 
 thy  husband,  or  thy  parent,  any  brother,  or  kins- 
 man, or  friends  surviving  ?  Be  courteous  to  them, 
 and  in  so  doing,  thy  favours  shall  redound  to  the 
 dead.  Though  old  Barzillai  be  incapable  of  thy  fa- 
 vours, let  young  Chimham  taste  of  thy  kindness. 
 Though  the  dead  cannot,  need  not  have  thy  mercy, 
 yet  may  they  receive  thy  kindness  by  a  proxy,  by  their 
 friends  that  still  are  living. 
 
 Mercy,  then,  to  the  dead,  makes  nothing  for  the 
 popish  purgatory ;  and  yet  no  wonder  if  the  papists 
 fight  for  it.  It  is  said  of  Sicily  and  Egypt,  that 
 they  were  anciently  the  barns  and  granaries  of  the 
 city  of  Rome ;  but  now-a-days,  purgatory  is  the 
 barn  of  the  Romish  court,  yea,  the  kitchen,  hall,  par- 
 lour, larder,  cellar,  chamber,  every  room  of  Rome. 
 David  said,  2  Sam.  i.  24,  '  Ye  daughters  of  Israel, 
 weep  for  Saul,  which  clothed  you  in  scarlet  with 
 pleasure,  and  hanged  ornaments  of  gold  upon  your 
 apparel ;'  but  should  purgatory  once  be  removed, 
 weep  pope,  cardinals,  abbots,  bishops,  friars,  for  that 
 is  gone  which  maintained  your  excessive  pride.  When 
 Adonijah  sued  for  Abishag  the  Shunamite,  Solomon 
 said  to  his  mother,  '  Ask  for  him  the  kingdom  also  ;' 
 but  if  once  the  protestants  could  wring  from  the 
 papists  their  purgatory,  nay,  then  would  they  say, 
 Ask  the  triple  crown,  cross-keys,  St  Angelo,  Peter's 
 patrimony,  and  all :  in  a  word,  were  purgatory  taken 
 away,  the  pope  himself  would  be  in  purgatory,  as  not 
 knowing  which  way  to  maintain  his  expensiveness. 
 
 488 
 
Ver.  21.] 
 
 FULLER  ON  RUTH. 
 
 39 
 
 The  man  is  near  unto  us,  and  of  our  affinity.  Naomi 
 never  before  made  any  mention  of  Boaz  :  some,  had 
 they  had  so  rich  a  kinsman,  all  their  discourse  should 
 have  been  a  survey  and  inventory  of  their  kinsmen's 
 goods,  they  would  have  made  an  occasion  at  every  turn 
 to  be  talking  of  them.  Well,  though  Naomi  did  not 
 commonly  brag  of  her  kinsman,  yet  when  occasion  is 
 offered,  she  is  bold  to  challenge  her  interest  in  him. 
 
 Obs.  Poor  folks  may  with  modesty  claim  their  kin- 
 dred in  their  rich  alliance.  Let  not,  therefore,  great 
 personages  scorn  and  contemn  their  poor  kindred. 
 Camden  reports  of  the  citizens  of  Cork,  that  all  of 
 them  in  some  degrees  are  of  kindred  one  to  the  other ; 
 but  I  think  that  all  wealthy  men  will  hook  in  the 
 cousin,  and  draw  in  some  alliance  one  to  other  :  but 
 as  they  will  challenge  kindred  (svhere  there  is  none) 
 in  rich  folks,  so  they  will  deny  kindred  where  it  is,  in 
 poor ;  yet  is  there  no  just  reason  they  should  do  so. 
 All  mankind  knit  together  in  the  same  father  in  the 
 creation,  and  at  the  deluge ;  I  know  not  who  lay  higher 
 in  Adam's  loins,  or  who  took  the  wall  in  Eve's  belly. 
 I  speak  not  this  to  pave  the  way  to  an  anabaptistical 
 party,  but  only  to  humble  and  abate  the  conceits  of 
 proud  men,  who  look  so  scornful  and  contemptuous 
 over  their  poor  kindred. 
 
 Use.  Let  such  as  are  allied  to  rich  kindred,  be 
 heartily  thankful  to  God  for  them ;  yet  so,  as  they, 
 under  God,  depend  principally  on  their  own  labour, 
 and  not  on  their  reference  to  their  friends  ;  and  let 
 them  not  too  earnestly  expect  help  from  their  kin- 
 dred, for  fear  they  miscarry.  A  scholar  being  main- 
 tained in  the  university  by  his  uncle,  who  gave  a 
 basilisk  for  his  arms,  and  expected  that  he  should  make 
 him  his  heir,  wrote  these  verses  over  his  chimney  : 
 
 Falleris  aspectu  Basiliscum  occiderc,  Plini, 
 Nam  vitse  nostra  spem  Basiliscus  alit. 
 
 Soon  after  it  happened  that  his  uncle  died,  and  gave 
 him  nothing  at  all,  whereupon  the  scholar  wrote 
 these  verses  under  the  former  : 
 
 Certu  aluit,  sed  spe  vana ;  spes  vana  venenum  ; 
 Ignoscas  Plini,  verus  es  historicus. 
 
 So  soon  may  men's  expectations  be  frustrated,  who 
 depend  on  rich  kindred  ;  yea,  I  have  seen  the  twine- 
 thread  of  a  cordial  friend  hold,  when  the  cable-rope  of 
 a  rich  kinsman  hath  broken. 
 
 Let  .those,  therefore,  be  thankful  to  God,  to  whom 
 God  hath  given  means  to  be  maintained  of  themselves, 
 without  dependence  on  their  kindred.  Better  it  is  to 
 be  the  weakest  of  substances,  to  subsist  of  them- 
 selves, than  to  be  the  bravest  accidents,  to  be  main- 
 tained by  another. 
 
 Ver.  21.  And  Ruth  the  Moabitess  said,  He  said  unto 
 me  also,  Thou  shalt  keep  fast  by  my  young  men,  until 
 they  have  ended  all  my  harvest. 
 
 He  said  unto  me  also.  Ruth  perceiving  that  Naomi 
 kindly  resented  Boaz  his  favour,  and  that  the  dis- 
 489 
 
 course  of  his  kindness  was  acceptable  unto  her,  pro- 
 ceeds in  her  relation. 
 
 Doct.  People  love  to  enlarge  such  discourses  which 
 they  see  to  be  welcome  to  their  audience. 
 
 What  maketh  tale-bearers  so  many,  and  their  tales 
 so  long,  but  that  such  persons  are  sensible  that  others 
 are  pleasingly  affected  with  their  talk  ?  Otherwise,  a 
 frowning  look,  Prov.  xxv.  23,  will  soon  put  such  to 
 silence.  When  Herod  saw,  Acts  xiii.  3,  that  the  killing 
 of  James  please  1  the  Jews,  he  proceeded  farther,  to 
 take  Peter  also.  Detractors  perceiving  that  killing  of 
 their  neighbours'  credits  is  acceptable  to  others,  are 
 encouraged  thereby  to  embrue  their  tongues  in  the 
 murdering  of  more  reputations. 
 
 Secondly,  Whereas  Ruth  candidly  confesseth  what 
 favour  she  found  from  Boaz,  we  learn,  we  ought  not 
 sullenly  to  conceal  the  bounties  of  our  benefactors,  but 
 express  it  to  their  honour,  as  occasion  is  offered.  The 
 giver  of  alms  may  not,  but  the  receiver  of  them  may, 
 blow  a  trumpet. 
 
 This  confuteth  the  ingratitude  of  many  in  our  age  ; 
 clamorous  to  beg,  but  tongue-tied  to  confess  what  is 
 bestowed  upon  them.  What  the  sin  against  the  Holy 
 Ghost  is  in  divinity,  that  ingratitude  is  in  morality  ; 
 an  offence  unpardonable.  Pity  it  is,  but  that  moon 
 should  ever  be  in  an  eclipse,  that  will  not  confess  the 
 beams  thereof  to  be  borrowed  from  the  sun.  Hethat  hath 
 a  hand  to  take,  and  no  tongue  to  thank,  deserves  neither 
 hand  nor  tongue,  but  to  be  lame  and  dumb  hereafter. 
 
 Observe  by  the  way,  that  Ruth  expresseth  what 
 tends  to  the  praise  of  Boaz,  but  conceals  what  Boaz 
 said  in  the  praise  of  herself.  He  had  commended^ 
 her,  ver.  11,  for  a  dutiful  daughter-in-law,  and  for 
 leaving  an  idolatrous  land  ;  but  Ruth  is  so  far  from 
 commending  herself  in  a  direct  line,  that  she  will  not 
 do  it  by  reflection,  and  at  the  second  hand,  by  report- 
 ing the  commendations  which  others  gave  her. 
 
 Doct.  '  Let  another  praise  thee,  and  not  thine  own 
 mouth.' 
 
 How  large  are  the  penmen  of  the  Scripture  in 
 relating  their  own  faults ;  how  concise  (if  at  all)  in 
 penning  their  own  praises. 
 
 It  is  generally  conceived  that  the  Gospel  of  St 
 Mark  was  indited  by  the  apostle  Peter,  and  that  from 
 his  mouth  it  was  written  by  the  hand  of  John  Mark, 
 whose  name  now  it  beareth  ;  if  so, 
 
 Then  we  may  observe  that  Peter's  denying  of  his 
 Master,  with  all  the  circumstances  thereof,  his  cursing 
 and  swearing,  is  more  largely  related  in  the  Gospel  of 
 St  Mark  than  in  any  other ;  but  as  for  his  repentance, 
 it  is  set  down  more  shortly  there  than  in  other  Gos- 
 pels. Mat.  xxvi.  75,  'And  he  went  out  and  wept 
 bitterly.'  Luke  xxii.  62,  '  And  Peter  went  out  and 
 wept  bitterly.'  But  Mark  xiv.  72,  it  is  only  said, 
 '  When  he  thought  thereon,  he  wept.'  So  short  are 
 God's  servants  in  giving  an  account  of  their  own  com- 
 mendations, which  they  leave  to  be  related  by  the 
 mouths  of  others. 
 
 Ii 
 
40 
 
 FULLER  ON  RUTH. 
 
 [Chap.  II 
 
 Thou  shalt  keep  fast  by  my  young  men. 
 
 Obj.  Here  either  Ruth's  memory  failed  her,  or  else 
 she  wilfully  committed  a  foul  mistake.  For  Boaz 
 never  bade  her  to  keep  fast  by  his  young  men,  but, 
 ver.  8,  '  Abide  here  fast  by  my  maidens.'  It  seems 
 she  had  a  better  mind  to  male  company,  who  had 
 altered  the  gender  in  the  relating  of  his  words. 
 
 Ans.  Condemn  not  the  generation  of  the  righteous, 
 especially  on  doubtful  evidence.  Boaz  gave  a  com- 
 mand, ver.  15,  to  his  young  men  to  permit  her  to 
 glean.  She  mentioneth  them,  therefore,  in  whom  the 
 authority  did  reside,  who  had  a  commission  from  their 
 master,  to  countenance  and  encourage  her  in  her 
 extraordinary  gleaning,  which  privilege  the  maidens 
 could  not  bestow  upon  her. 
 
 Ver.  22.  And  Naomi  said  unto  Ruth  her  daughter- 
 in-law,  It  is  good,  my  daughter,  that  thou  go  out  with 
 his  maidens,  that  they  meet  thee  not  in  any  other  field. 
 
 And  Naomi  said  unto  Ruth  her  daughter-in-law. 
 
 Boot.  It  is  the  bounden  duty  of  parents  to  give  the 
 best  counsel  they  can  to  their  children,  as  Naomi  here 
 prescribes  wholesome  advice  unto  her  daughter-in-law. 
 
 It  is  good.  That  is,  it  is  better.  It  is  usual,  both 
 in  the  Old  and  New  Testament,  to  put  the  positive  for 
 the  comparative  in  this  kind.  Luke  x.  42,  '  Mary 
 hath  chosen  that  good  part,'  that  is,  'the  better  part.' 
 '  It  is  profitable  for  thee  that  one  of  thy  members 
 perish,  and  not  thy  whole  body,'  Mat.  v.  29.  Pro- 
 fitable, that  is,  'more  profitable.'  And  as  it  is  ex- 
 pounded, Mat.  xviii.  8,  better.  '  It  is  good  for  a  man 
 not  to  touch  a  woman,'  1  Cor.  vii.  1,  that  is,  '  it  is 
 better,'  it  is  more  convenient,  and  freer  from  trouble 
 in  time  of  persecution.  '  It  is  good  for  thee  that  thou 
 go  out  with  his  maidens,'  that  is,  it  is  better. 
 
 Doct.  Maids  are  the  fittest  company  for  maids, 
 amongst  whom  a  chaste  widow,  such  as  Ruth  was, 
 may  well  be  recounted.  Modesty  is  the  life-guard  of 
 chastity. 
 
 Tliat  they  meet  thee  not  in  any  other  field.  Here 
 she  rendereth  a  reason  of  her  counsel,  because  Ruth 
 thereby  should  escape  suspicion  or  appearance  of  evil. 
 
 Obj.  What  hurt  or  harm  had  it  been  if  they  had 
 met  her  in  another  field  ?  She  might  have  been  met 
 there,  and  yet  have  departed  thence  as  pure  and  spot- 
 less as  she  came  thither. 
 
 Ans.  It  is  granted.  Yet  being  a  single  wyoman, 
 slanderous  tongues  and  credulous  ears  meeting  to- 
 gether, had  some  colour  to  raise  an  ill  report  on  her 
 reputation.  Besides,  being  a  Moabite,  she  ought  to 
 be  more  cautious  of  her  credit,  lest,  as  she  was  a 
 stranger,  she  might  be  taken  for  a  '  strange  woman  ' 
 in  Solomon  his  sense.     And  therefore,  Nimia  cautela 
 
 non  nocet,  in  some  ears  it  is  not  enough  to  be  honest, 
 but  also  to  have  testes  honestatis ;  many  a  credit 
 having  suffered,  not  for  want  of  clearness,  but  clearing 
 of  itself,  surprised  on  such  disadvantages. 
 
 Ver.  23.  So  she  kept  fast  by  the  maidens  of  Boaz,  to 
 glean  unto  the  end  of  barley  harvest  and  of  wheat 
 harvest,  and  dwelt  with  her  mother-in-law. 
 
 So  she  kept  by  the  maidens  of  Boaz.  Here  was  good 
 counsel  well  given,  because  thankfully  accepted  and 
 carefully  practised. 
 
 Doct.  It  is  the  duty  of  children  to  follow  the  advice 
 of  their  parents. 
 
 We  meet  with  two  examples  in  wicked  persons 
 which  in  this  respect  may  condemn  many  undutiful 
 children  of  our  days.  The  one  Ishmael,  who,  though 
 he  be  characterised  to  be  '  a  wild  man,'  Gen.  xvi.  12, 
 '  His  hand  against  every  man,  and  every  man's  hand 
 against  him,'  yei  it  seems  his  hand  was  never  against 
 his  mother  Hagar,  whom  he  obeyed  in  matters  of 
 most  moment,  in  his  marriage,  Gen.  xxi.,  'His  mother 
 took  him  a  wife  out  of  the  land  of  Egypt.' 
 
 The  second  is  Herodias,*  of  whom  no  good  at  all  is 
 recorded  save  this  alone,  that  she  would  not  beg  a 
 boon  of  her  father  Herod,  until  first  she  went  in  to 
 her  mother  Herodias  to  know  what  she  should  ask. 
 How  many  now-a-days  make  deeds  of  gift  of  themselves 
 without  the  knowledge  and  consent  of  their  parents  ? 
 
 Unto  the  end  of  barley  harvest.  Commendable  is 
 the  constancy  and  the  continuance  of  Ruth  in  labour. 
 Many  there  are  who  at  the  first  have  a  ravenous 
 appetite  to  work,  but  quickly  they  surfeit  thereof. 
 Ruth  gleans  one  day  so  as  she  may  glean  another ;  it 
 is  the  constant  pace  that  goeth  farthest  and  freest 
 from  being  tired :  Mat.  xxiv.  13,  '  But  he  that  shall 
 endure  unto  the  end,  the  same  shall  be  saved.' 
 
 And  dwelt  with  her  mother-in-law.  It  was  Christ's 
 counsel  unto  his  disciples,  Mat.  x.  11,  to  '  abide  in 
 the  place  wherein  they  did  enter,'  and  not  to  go  from 
 house  to  house.  Such  the  settledness  of  Ruth ;  where 
 she  first  fastened  there  she  fixed,  she  dwelt  with  her 
 mother.  Naomi  affords  Ruth  house-room,  Ruth  gains 
 Naomi  food  ;  Naomi  provides  a  mansion,  Ruth  pur- 
 veys for  meat ;  and  so  mutually  serve  to  supply  the 
 wants  of  each  other. 
 
 If  envy,  and  covetousness,  and  idleness,  were  not  the 
 hindrances,  how  might  one  Christian  reciprocally  be 
 a  help  unto  another  ?  All  have  something,  none  have 
 all  things ;  yet  all  might  have  all  things  in  a  comfort- 
 able and  competent  proportion,  if  seriously  suiting 
 themselves  as  Ruth  and  Naomi  did,  that  what  is  de- 
 fective in  one  might  be  supplied  in  the  other. 
 
 *  Qu.  '  Salome '  ?     So'  she  is  called  by  Josephus. — Ed. 
 
 END  OF  FULLER  ON  RUTH. 
 
 490 
 
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