A learned and very usefull commentary upon the whole prophesie of Malachy by ... Mr. Richard Stock ... ; whereunto is added, An exercitation upon the same prophesie of Malachy, by Samuel Torshell.

VERS. III.

Behold I will corrupt your seed, and cast dung upon your fa∣ces, even the dung of your solemne Feasts, and you shall be like unto it.

BEhold, I will corrupt your seed.] The future judgements pro∣phecied of, two in this verse, Famine and Reproach. Thus hath God decreed to punish those; but before he will execute, he makes it knowne to the Prophet, and tells him what he will doe.

[Doctrine 1] When the Lord purposeth to bring a judgement upon his peo∣ple, he communicates his counsels with his Prophets and Mi∣nisters.

I will corrupt your seed.] The first judgement in this verse is, Famine: for the seed corrupted that it can bring forth no fruit, must make that, must cause famine.

[Doctrine 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 speciall, for contempt of his Worship and Word. So here, and 2 Chron. 7.13.14. Levit. 26.19, 20. Psal. 107.34. Ezech. 5.16.17. Amos 4.4.5.6. & 8.8.13.

[Reason 1] Because this, when many other things prevails not, is a meanes to make men retire, and returne to God by repentance. As the instance in the prodigall son, Luke 15.16.17.

[Reason 2] Because as S. Chrysostome speaks, they who blaspheme God, de∣serve not the use of those creatures which glorifie him;* 1.1 because the son which reproaches his father, is unworthy of the ministery of servants.

[Reason 3]

Because it is just with God to starve their bodies, who by the contempt of the word starve their owne souls; as Haggai 1.4. God called for a famine upon the people, because they contem∣ned his house, and decked their owne: So in this, the soule being his perpetuall house, where he would dwell for ever, and their bodies their owne clay houses, and momentarie.

[Ʋse 2] To informe mens judgements, who when such judgements are upon them, to ascribe them to second causes: as to the winde and weather, to the disposition of heavens and earth, or to the cruel∣tie of men in hoording up and making a dearth, as the sick often imputeth his disease to his meat, or bad diet, or taking the cold; & 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 principall is their sins, thus provoking God, thus shutting heaven, and opening it against them; either by drouth 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 mans sins, & 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 a∣gainst the first Table, contempt of Gods Worship and Word.

[Ʋse 2] To teach us in our land, and time, what we may expect, as by the course of Gods dealing, adding famine to pestilence, before he bring the sword, and other destructions: As Princes do with rebels in a walled towne, or intrenched in a fence, cut off their provision and victuals to make them yeeld: so the sins of the time abounding, as it was prophesied of the latter times, and the contempt of the word being marvellous great amongst us; even among all sorts, of all degrees. If it was just with God, for sen∣ding a famine upon Israel three yeares, yeare after yeare, for brea∣king their faith with the Gibeonites, and not regarding their word they had passed to them, 2 Sam. 21.1. 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 glorifie him not in their places, who do daily blaspheme his Name and Word, and make it to be evill spoken of? Are such sons as contemne their father, and re∣gard not his word and command, unworthy of the help of any of his servants? Let us sit as Judges in the generall, and we will give sentence against others, that it is so. To us Nathan the Pro∣phet speaketh, We are the men. Therefore what expect we else? nay, what can we expect better? And if we have not been bettered by Gods hand, as Dauid called the pestilence, It is better we fall into the mercie of insensible creatures, then into the crueltie of un∣reasonable men.

[Vse 3]

To direct men when they are under such a judgement, & God sends cleannesse of teeth, and scarcenesse of bread, not to quarrell with the meanes, and complaine of this and that, but for a man to quarrell with his owne sinnes, and consult not with flesh and bloud, which will make him accuse the meanes; but with the Oracle of God, which will make him accuse himselfe, and let him see where the sinne is, that it may be reproved, and he humbled, and the land cured. David tooke this course, though it was long before he did it, to enquire of the Lord the cause of their famine in the end of the third yeare, and understanding why it was, and that the satisfying of the Gibeonites.

I will corrupt.] The word signifies, to rebuke: i. I will with a word of my mouth destroy it.

[Doctrine.] God is able with his bare Word to bring judgement and de∣struction upon a whole land and people, if he but speake the word, they shall soon come to naught, and perish: he that is power∣full in the voyce of the people, by the sound of Rams hornes, to the overthrowing of the walls of Jericho, Joshua 6. can be po∣werfull by his owne word, to overthrow whom be will: Or thus, it is as easie for the Lord to punish and destroy men, as it is for man to speak a word, Jer. 18.6.7. Psa. 104.29.

[Reason 1] Because he made all things with ease, and with his own word, Gen. 1. Now it is a farre lesser thing to destroy thousands, then to make one. A man can more easily overthrow whole Cities in shorter time then build one house; sooner sinke a Navie then make one ship.

[Reason 2] Because he is Lord over all, and hath all creatures at his com∣mand, being Lord of hoasts. Now how easie it is for Princes to destroy their enemies, or those they hate, and are displeased with∣all, when they are of a great command.

[Vse 1] To teach men not to rely, or put confidence in man, or any creature. There is in it selfe that which might keep men from it, being well thought of and considered; because they are in them∣selves mortall and mutable, very uncertaine and deceitfull: 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.

[Ʋse 2] To let us see the fearfull condition, and the danger wherein they stand, who live, by reason of their corruptions and iniqui∣ties, out of the favour of God, who can easily destroy them, and the things they have, or is 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 they have; what

is it to be out of Gods favour, by whose breath they stand and live, and who with-drawing his breath, they come to nothing? If he be so able, why doth he so suffer them? It is from the abun∣dance of his patience, not want of power; which abused by them, increaseth his wrath and their sinnes, 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.

[Ʋse 3] To teach every man to take heed how they offend or displease God, as they love themselves, or any thing they have, seeing hee 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 of∣fending, or a spurre to make them do the things they command, even when they are unlawfull: For who are we, say they, to with∣stand 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 farre more fearefull thing to fall into the hands of God, then into the hands of men.

And cast dung upon your faces] The second particular in this verse, for laying shame and ignominie upon them.

[Doctrine 1] God makes men, Ministers and others, to be had in reproach because of their sinnes.

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 carelesnesse in Gods service; but this God will turn to their shame.

[Doctrine 2] When men think by unlawfull meanes 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. 11.4. but it was their confusion. To this we may apply that ge∣nerall, Psal. 112.10. Hereto belong the examples of Haman, Ester 6. and 7. And of Herod, Acts 12.21. of Pilat. Joh. 10.12. From henceforth Pilate sought to loose him; but the Jewes cried, say∣ing, if thou deliver him, thou art not Cesars friend: for whosoe∣ver maketh himselfe a King, speaketh against Cesar. But see what Eusebius reports,* 1.2 We are not to be ignorant, that the same Pilat who was interressed in our Saviours death, fell into so great cala∣mities shortly after in the raigne of Caius, that being driven by ne∣cessitie, he slew himselfe with his own hand, and became himselfe the revenger of his own wickednesse.

[Reason 1] Because this wil manifest his power, that he can beat them with their own weapons, overthrow them by their own inventions.

[Reason. 2]

Because he is zealous of his glory, and to suffer this, would obscure it. It is against the honor of a Prince to let a subject grow by rebellion: it argues either injustice or impotencie.

[Vse 1] This may shew the folly of those men, whether they be pri∣vate men, or men in place, Magistracie or Ministerie, who thinke by unlawfull m••••••s to reconcile favour unto them, to get a good name, estimation or credit. These men we may compare to him whom Hier. against Heloid. speaks of out of the fable, that when he could do no good to be famous for, or so ••••mous as he would, he set Diana's Temple on fire; and when none accused him for the sacriledge, he went raving up & down the streets himself, crying, that he kindled the fire. And being demanded by the Ephesi∣ans,* 1.3 why he did so, he answered; Because I could not get same by doing well, I would get it by mischief. But it was his shame & ruine; and so may these look for, though they may prosper in it for a while: as they in building of Babell, yet shall they fall by it. And that they would stop their mouthes withall, will be the means to open them the wider, specially 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. 6.22.

[Vse 2] To teach every man to take heed how he seekes reputation and name by bad courses, or by any the least unfaithfulnesse and sin. Every man is desirous of a good name; and it is more to be desired then silver and pretious things, Prov. 22.1. If any man would have it, let him labour for it by lawful means, and by wel∣doing. If he seek it by forsaking his uprightnesse, and sincerity of his place and profession, I may say as 2 Kings 9.31. Had Zimri peace, that slew his master? So, had such a one credit, that left his honesty? And God shall do to him as here is threatned. A man may happily build up his house by oppression, and usury, and cru∣elty; but in a few successions, in a few years it comes to nothing: holds not in the third heire. A man may seek to rise like Haman, and be aloft a while, but he shall be cast downe. A man may get a name a while, but it will not last long; partly because it is vana, quia vani sunt filii hominum; because it is not in himselfe but o∣thers,* 1.4 as wares put up in a broken bagge, as a treasure laid up in anothers mouth, nor lockt in a chest, nor made fast with barres, 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 mans selfe, not in ano∣thers power, 2 Cor. 1.12. That is laid upon a good ground, that is certaine and unmoveable. It is from God, and those who have his Spirit, Vera gloria est à Spiritu veritatis: True glory is from the Spirit of truth.

Dung in your faces.] The Lord had honoured these Priests ve∣ry high, they had dishonoured him; he threatens marvellously, and the more to disgrace and dishonour them.

[Doctrine.] The more God hath honoured and advanced men, either in Church or Common-wealth, if they dishonour him, he will dis∣honour them, and lay the greater disgrace upon them. So with these Priests, none more honoured with God then they; no grea∣ter disgrace then here is mentioned. Now this is proved in the example of Iezabel. 2 Kings 9.37. of Ieroboam, 1 Kings 14.7.8.9.10. of Eli, 1 Sam. 2.27. ed finem. Of Capernaum, Matth. 11.22.23. Manifest in the Jewes, who were the mirrour, now the won∣der of the world: it was once spoken of with admiration, now the by word.

[Reason 1] Because, according to their priviledges abused, so are their sins of those who have the greater, or moe in number: then God gi∣ving or rewarding according to their sinnes, and workes, must needs receive more disgrace and dishonour.

[Reason 2] Because his judgements in them will be more perspicuous, and strike a more awe and feare in others, and moe shall take notice of it, because they are more in the eye, as a Beacon upon a hill, as a Captaine or Lievetenant in a Band. And so the more shall glori∣fie his justice, and feare his power.

[Vse 1] If thou seest men lifted up to honour & high place, do not envie them: for if they be good, there is cause to rejoyce. Prov. 29.2. If they be wicked, and abuse their priviledges & high places, there is cause to sigh, but not to envie, Pro. 29.2. because they are not farre from a disgrace, a publique one, a great one, answerable to their honor. The clouds that obscure the Sun, are lifted up, but powred down again. Who would envie men upon an high pinacle, ready to be cast down? Who a man walking upon the Ice, where it is ten to one, every houre his feet will slide, or it break, and he be utterly cast downe to the bottome of a pit? specially if some secret fire be kindled on it, or the beames of the Sunne shine hotly upon it.

[Ʋse 2] To teach those whom God hath advanced and honoured more then others with any priviledge of knowledge, wisedome, autho∣rity, or credit, not to thinke that those priviledges were given them that they might be the Nimrods of the earth, and fight a∣gainst God, and his cause, and his Church, and dishonour him, and thinke to carry it away without dishonour from him; nay, they shalbe more dishonored, and more vile then any others.* 1.5 For the greater grace sinners have received, if they sin, their pu∣nishment shall be so much larger. Chrysost. Mighty sinners shall be mightily tormen∣ted, Hierom. ad Heliod. 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, Matth. 5.13. Ye are the salt of the earth; but if the salt have lost his favour, wherewith shall it be salted? It is thence∣forth good for nothing, but to be cast out, and to be troden under foot of men.

And you shall be like unto it.] Or, it shall carry you away; meaning, that he would adde confusion and destruction unto their shame.

[Doctrine.] Shame and disgrace brought upon Ministers, Magistrates, or any other by their just desert and default, by their carelesse carri∣age, and dissolute life, is but a fore-runner of confusion and de∣struction, which usually followeth, unlesse it be prevented by re∣pentance. So is it here. Matth. 5.13. 1 Sam. 2.30.31.32. with chap. 4. 1 Sam. 15.30. Jer. 24.9.10.

[Reason 1] Because this argueth a great height of wickednesse, and that men are setled much in it, when shame will not shake them from it, and rouse them up. For whereas to a man of any honesty, or that hath any sparke of goodnesse, his name is of more account then his goods; and that touched, more affects him then the other taken away. Now touched in this, and not affected, argues his desperatenesse and dishonesty.

[Reason 2] Because when God hath smitten men in things that are so neare unto him, and ought to be so deare, and they returne not, it is just with him to proceed unto their persons, and themselves.

[Vse 1] To teach us, when we see men in contempt, Ministers, Magi∣strates, and others, to judge of it as a fore-runner of some fearfull confusion and destruction. If they be unjustly, without their de∣fault, then is it of a general judgement upon the Church and land, it being also a judgement it selfe; if justly for their dissolute and corrupt lives, then is it a fore-runner of a judgement to them, of their confusion and destruction. As it was in the time of Popery, when the Clergie was come to the height of wealth, yet they were in the wane and eb of worship and respect; nay, in shame and reproach: because as in the morning, the neerer it is to the rising of the Sun, the more light is in the aire, and the more are deformi∣ties and things out of order espied: So as the Gospell drew nea∣rer, that they were like Baals Priests, for deceiving the people, in contempt, with not affecting them to make them returne 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 par∣ticular men. For as a sicknesse caused by mans misdieting of him∣selfe, or otherwise by his default, and not speedily cured, is a fore∣runner and procurer of a greater disease: so is it in this case.

[Ʋse 2] To teach every one that is in any reproach or contempt, what∣soever

he is, to thinke of it as the harbinger of confusion and de∣struction, 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 wayes and his conversation. If it befall him for righteousnesse sake, he hath wherein to rejoyce; 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 un∣justly from them. But if indeed justly for his dissolute and loose life; then is not to be expected any thing but the confusion and destruction of his person, unlesse that make him to humble and re∣forme himselfe: for when hard and bitter words prevail not, then masters goe to beating and punishing with blowes. So doth God.

Notes

• * 1.1

  Indigni sunt uti creaturis Deum glori∣ficantibus ipsum blasphemantes, quoniam filius contumelia patrem afficiens, servorum ministerio fun∣gi non est dignus. Chrysost. Hom. 25. ad pop. Antioch.
• * 1.2

  Neque il∣lud à nobis ignorari de∣bet, cum ip∣sum Pila∣tum qui ser∣vatoris neci interfuit, in tantas calamitates incurrisse, ut necessitate adductus, sibi pro∣pria manu mortem consciscaret, suorum{que} scelerum ipse vindex extiterit. Eus. hist. l. 2. c. 7
• * 1.3

  Vt quia benè non poterā, malè omni∣bus innote∣scerem.
• * 1.4

  Merces congregatas in sac∣cum pertusum ad thesaurum in ali••no ore constitutum quae arcu non clauditur, nec seras habet: Bern. de adventu Do∣mini, Serm. 4.
• * 1.5

  Quanto major gratia, tanto amplier peccantibus poena. Chrysost. And. Potentes potenter termenta patien∣tur. Hierom. ad Heliod.