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. IV.

And ye shall know, that I have sent this commandement un∣to you, that my covenant which I made with Levi, might stand, saith the Lord of Hostes.

ANd yee shall know.] The Prophet proceedeth to the causes of this condemnation. These are three: the first is, because they had neglected their care of Gods worship, not of any ignorance, but against their knowledge: for they knew that the dutie be∣longed to them, and the commandment was to them. For thus it is to be read: For you know.

[Doctrine. 1] Their sinne is the greater, and deserveth the more punishment, who have the knowledge what they ought to do, and yet follow their corrupt affections, then theirs which know not.

Now the knowledge here spoken of, is of two things: of their dutie, and what they ought to do; and of their dignity, and what God had bestowed upon them. And both makes their sinne the greater, because they have gone against their owne knowledge, and Gods kindnesse. That though God had bestowed great bles∣sings upon them, they had forgot it, though they knew it, and were unthankfull unto him.

[Doctrine 2] Unthankfulnesse is a sinne, when men do not answer Gods love as he hath had care and dealt liberally with them. vide Chap. 1. verse 2.

I send this commandment unto you, that my covenant might stand.] They must performe, that is their parts; or else he would performe no covenant with them.

[Doctrine 3] God will not, neither is bound to performe covenant with man to give him any thing he hath promised, whether spirituall or temporall, of this life, or that is to come, unlesse he performe his

covenant and conditions. The covenant of God is either gene∣rall or speciall. The generall, either legall or Evangelicall. All which requires the conditions to be performed on mans part, if he would have God performe; or else, &c. Levit. 18.5. Gal. 3.11. Mark. 16.16. 1 Sam. 2.30. 2 Chron. 15.2.

[Reason 1] Because their not performing, frees him from his promise, and bindes him not to performe it, to give such good things to such unworthy fedifragies, covenant breakers; not to give, as it were, the childrens bread to dogs.

[Reason 2] When they performe, he will because he is most faithfull that hath promised, and can neither lye nor deceive, he being true, and Truth it selfe.

[Object.] Rom. 3.3.4. For what though some did not beleeve? shall their unbeliefe make the faith of God without effect? God for∣bid: yea, let God be true, and every man a lyer, as it is written, That thou mightest be justified in thy words, and overcome when thou art judged. Then will he performe when man doth not.

[Answer.] That will not follow from this, which is manifest thus: The Apostle asketh the question: Whereas many of the Jewes were unfaithfull, 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 performe to none that which was promised to all. He answe∣reth, that cannot be; but howsoever the greater part of them had broken covenant, with whom he might justly breake, and would, yet his covenant should have his full force and efficacie; though not in all, yet in the Nation: because there was ever some good men among that people; who believed the promises, and lived uncorruptly and holily; therefore in them, and to them should that be performed which was promised. Shewing, that the wic∣kednesse of a multitude shall not make the promise of God void, and of none effect; but he will perform them to the beleevers, and they who performe conditions, though they be but a very few. And so the place makes for the point, not against it.

[Object.] Many enjoy Gods blessings, and never perform the condition, but live wickedly and prophanely.

[Answer.] They enjoy not the blessing of eternity, neither ever shall: and as for temporall things, they may enjoy them, but not any bles∣sing by them: it were better for them to be without them; for they increase their sinne, and are but fed and sustained by them for the slaughter, as the damned are by Gods power to endure his wrath and punishment.

[Vse 1] If in our observation we finde, 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 ac∣quitting

the truth and fidelity of God, in this kinde; especially in temporall things; he gives spirituall, an ounce of which is better then many a pound of the other. And if he breaks not, that pro∣miseth silver, and gives the greater summe in gold: so not God. If he promise deliverance, and gives patience under the crosse, which is better for the sufferer, he still performes, 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 our selves and other men, why they are not per∣formed, and not in God; because we performe not conditions. And this being, makes us, not him, covenant-breakers, who have made our selves uncapable, and unworthy of his blessings, and so have freed him from his promise, by our breaking with him. Now he that is freed, cannot breake covenant, though he do not the thing before covenanted.

[Ʋse 2] To let us see the folly of those men who thinke to have Gods promises performed unto them, and him to keep covenant with them; and in many things make no doubt but he hath done, and in future times assure themselves he will, when they neither have done, nor yet endevour 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 foole, 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 con∣dition he performe such a service, or effect such a worke, to lay his whole state and his whole condition upon that, that it will be performed 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 foole? Sure in all your judgements he were very unwise. And yet, alas! how many fools and unwise men have we, who deale thus, lay all upon Gods fidelitie, and performe nothing themselves at all? As if God must needs performe, because he had promised, and could not be faithfull, unlesse he did perform, when they keep no condition. Many a man deluded by Satan, and his owne secure heart, perswades himselfe God hath been mercifull unto him, and forgiven him his sins, though he never came truly to see sinne, nor to sorrow for sinne, nor forsake and re∣forme his corruptions, wherein true repentance consisteth, and which is the condition on mans part, if ever he would have God take away his sinne, and put them out of his remembrance. Many one thinkes God had performed his covenant of temporall things, because he is in the middest of abundance, and hath his barnes full, and his bagges full, and every where findes he increa∣seth, though he never made any conscience of his wayes, and the workes of God; but at best lived but civilly, and kept his credit

with men: and sees not that he is deceived, & 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 evill. And for time to come many doubt not but they shall obtaine great things in this life, and that God will give them honour, and favour, and riches and abundance, though, they never keepe condition with him. Fools and blinde, who know they cannot live, except they eate; not reap, except they sow; not recover health, except they use physicke, and the means appointed: And yet thinke, without per∣forming the grand meanes and condition with God, they shall have what he hath promised; and so happily they may: But as Is∣rael had a King in Gods wrath, and quails in his displeasure: And as the Physitian gives his patient liberty to eate what he list, when he is out of all hope, and despaires of ever recovering him. Many a man perswades himselfe that God will save him, though he ne∣ver was able to performe the condition of the Law, neither ever endevoured to performe the condition of the Gospell. Truly this is not to beleeve, but deceive himselfe with an opinion of faith, he neither having the knowledge of the promises, the ground of it, nor workes the answerable fruits of it. And so hath but a vaine, 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.

[Ʋse 3] To teach every man that hath any desire that God should per∣forme covenant with him, to endevour to performe 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 onely be for the generall, but for the particulars of his place, what command is sent to him; and then faithfully do it, that Gods covenant may stand: We must repent, beleeve and obey the Gospell and Commandments of God: For it is godlinesse that hath the promises, and shall have the performance. Let such a one remember, 1 Tim. 4.8. and Prov. 21.21. Yea, he may assure himselfe, that if he apply himself to that which God requireth of him, and he hath covenanted for, he shall be sure to finde him that hath been a willing promiser, a most faithfull performer. For parum erat promissio, etiam scripto se teneri voluit, Aug. in Psal. 119. And so no good thing that he hath promised shall faile, but shall all be made good, Joshua 22.15.

My covenant with Levi,] Here is the honour and dignity he had bestowed upon them, having made a speciall agreement and covenant with them.

[Doctrine.] The Lord hath specially honoured his messengers and servants the Priests in the old, and the Ministers in the new Testament: for he hath not onely made the generall covenant with them. I will be

their God, they my people; but hath made a particular and speciall agreement and covenant with them: So here, and Numb. 8.13.14. Thou shalt set the Levites before Aaron, and before his sons, and offer them as a shake offering to the Lord. Thus thou shalt separate the Levites from among the children of Israel, and the Levites shall be mine. 1 Sam. 2.28. And I chose him out of all the tribes of Isra∣el to be my Priest, to offer upon mine Altar, and to burn Incense and to weare an Ephod before me; and I gave unto the house of thy father, all the offerings made by fire of the children of Israel. Joh. 15.15. 2 Cor. 3.6.

[Reason 1] Because they are of his privy counsell, and know his secret. Amos 3.7. Surely the Lord God will doe nothing, but he revealeth his secrets unto his servants the Prophets. Privy counsellours are specially honoured and have a particular covenant made with them.

[Reason, 2] Because they are his messengers, his embassadours, 2 Cor. 5.20. they are specially honoured, and new sworne, a new covenant.

[Ʋse 1] No reason why the great and rich men of the world should contemne the ministry for their children, as too base a thing, and not fit for their sonnes, when as God hath thus honoured it, and taken them so neere unto himselfe. In respect of which, Amos, who was beleeved to be the brother of Azariah, the King of Judah, thought it no base thing his sonne should be a Prophet; neither Christ himselfe to be a preacher.

[Vse 2] This may be a caveat for men to take heede how they abuse or injure the ministers who are so neere unto him, and whom he hath thus honoured: certainly they ought to honour him, though it goe against the haire, and stomacke with them, as with Haman, because he would have them honoured; but if not, but they a∣buse and disgrace them, and use them as the Ammonites did Davids servants: Let them take heede they stinke not in his no∣strils; for if Princes be tender hearted and stone affected, with the injuries of their common subjects, and will revenge them; what will they doe for their counsellours, their embassadours? And yet meane men will now abuse them in words, and con∣temne as farre as they can for the law of man; if they sing not pla∣centia, if they teach crosse to their humours; but their portion is with the Lord, and so is theirs who so abuse them. And one day they shall both know whether is better to reprove and lift up his voyce and spare not, or to spare and reforme nothing.

[Ʋse 3] It may comfort the minister against contempt when he is faith∣full, yet to be still so, and bold, remembring his honour God hath given him, which is better then all the honour man can affoord. And though men may thinke their faithfulnesse may hinder them from honour, as Balaak said to Balaam, Numb. 24.11. Therefore now flee unto thy place, I thought surely to promote thee to honour, but

loe, 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. 3.12. seeing they have such hope, to use boldnesse of speech.

[Vse 4] This may teach what manner of men Ministers ought to be, how sanctified, of what puritie and integritie, seeing God hath taken them to be so 〈◊〉〈◊〉 unto himselfe: therefore ought they to be carefull 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 carefull 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 carefull will he be? If the President of a Princes Coun∣cell 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 wo unto him that hath not. And men that are in the place, ought to looke mar∣vellous carefully to their conversation, & to keep themselves holy. It was taught, Lev. 22.2. ad 10. how unblemished the Priest should be: for if the whole people must be holy, more they. And if they must be darefull of their offering and sacrifices, more of them∣selves. And if they be not, then ought authoritie, like Ashpenaz; Dan. 1.3.4.5. to chuse out the most unblemished, and looke 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 co∣venant with them.

[Doctrine.] None may take this calling upon them, to be Gods Ministers, Gods Messengers, and to meddle in these spirituall things, which are proper to the Ministers, but he that is called of God, and with whom God hath made this covenant. The affirmative inferres the negative. Hereto belongs that, Numb. 1.51. and 16.10. and 4.15.20. Ezra 2.62.63. Heb. 5.4. This made the Apostles ever a∣vouch their calling, Gal. 1.1. Jam. 1.1. Pet. 1.1. Hereto is that Rom. 10.15. There are three kindes of callings, when men are called by men, and not by God, as first, all reachers: Secondly of God by Ministery of the Word, all ordinary Ministerie: Thirdly, by Christ immediately, as Apostles, Gal. 1.1. The first to be abhorred, the third to be admired, the second to be expected of all in an ordinary planted Church, Rom. 10.15. The calling is double, or hath two parts; the first inward ability for gifts, and aptnesse for minde, willingnesse and abilitie. The second is out∣ward, the calling by man, and the Church. Hereto belongs the descriptions of a Bishops and Ministers, set out by Saint Paul

1. Tim. 3.2. whereto else may it tend? if every one may intrude himselfe into the Church and the calling, without the call of it, and that, 1 Tim. 5.22.

[Reason 1] Because it is a sin unto them who shall, and a curse belongs to them for medling with things that are holy, when they are not separated and appointed for them. They are thereby liable to Gods judgements, as was Vzzah, 1 Chron. 13.10. and Vzziah, 2 Chron. 26.18.19.

[Reason. 2] Because else the Church should be too much burdened: for when as, 1 Tim. 5.17. The Elders that rule well are worthy of double honour; Therefore many for ambition and ease would chalenge the Ministery, and take it upon them for the honours sake.

[Reason 3] Because, 1 Cor. 14.40. Let all things be done decently and in order. Therefore must there be a calling and chusing of them by the Church: for the other is to make all confusion and dis∣order.

[Vse 1] This serves to confute all Anabaptisticall dreames, who con∣temne all ordinary callings, vocations, and thinke that every man may at his pleasure, and when he list, take this calling, and those Ecclesiasticall functions upon them. For if this be found and true, that must needs be false and corrupt, that any should take a∣ny 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 knowes Christ may preach him, and labour to gaine 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 heare, 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 bee done in order, then is required an apparant or∣dination by voyces or imposition of hands; that trouble and con∣fusion might be avoided. Neither do I deny, but sometime there is an extraordinary function, as were the Prophets, not of the Le∣viticall stocke, not ordained of the Priests, which God stirred up, when ordinary Ministers could not reforme the corruptions of the time; but what he did extraordinarily, is to be admired rather then 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.

[Object.] 1 Cor. 16.15. 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.

[Answer.] The meaning is not, that they called themselves, but that they set themselves apart to the Ministerie of the Saints, in the purpose &

resolution of their owne hearts, and not contemning or neglecting the calling of God by the Church.

[Ʋse 2] To let private men and women see their danger in medling with those things which are proper to the Minister, when they have not a calling to it. If Vzzah if Vzziah were smitten, how shall they escape? whether they can pretend the authority of the Church, as in the Romish Church they can, for women to baptize, yet shall they not escape for excuse of necessitie; it will not serve, because that it is not from God, but it is from mans folly, or ignorance. If it be objected, that it is not then a Sacrament which is given by them, when they have no authoritie to deliver a Sacrament; I answer: yes, for the Seale is the Princes, though some other then the Lord Keeper set it to by some indirect dealing. And though such a Minister sinne in dealing with the Word and Sacra∣ments, yet are they such to the hearer and receiver. Againe, that which S. Augustine hath in his second book against Petill. They are true Sacraments though they are not true Ministers; because what they give is not their owne, but Gods.

[Vse 3] To teach every man to be sure, that he hath a calling of God to the Ministery before he take it upon him, that he may be able to say, as Jer. 7.16. I have not thrust in my selfe for a Pastor af∣ter 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, abilitie and care to use them; and the outward calling of the Church, 1 Tim. 3.10. For without this may he not do it, though he be never so excellent, as it is dan∣gerous for him to meddle with this without the other. And if his gifts be inferiour to many, or as it may be but in his owne sense: yet if it be the judgement of others, he may not by modesty or shamefastnesse refuse, though at first he may professe what he thinketh of himselfe: yet if they will not change, then must he yeeld and submit himselfe.

Notes

• Cum do∣minus pro∣mittit ne dubites sed illa fac, per quae tales at∣trahere pote∣ris promissi∣ones. Chry. hom. 25. ad popul. Anti.
• Vera sacra∣menta licet non veri mi∣nistri quia dant non sua, sed Dei, Aug. lib. 2. cont. Peril.