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The law of truth was in his mouth, and there was no iniquity found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.
THe law of truth was in his mouth.] Here begins the second reason given of the Lord, why he would bring these judge∣ments
upon these Priests; namely, their dissimilitude with the for∣mer and first Priests, with whom he made the covenant, and to whom he did performe it, Aaron, Eleazar, Phineas. And in this the order observed is, he setteth downe in the first part of the comparison, their good and worthy parts which were the prede∣cessors, vers. 6. and the reason of it, vers. 7. There are foure 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 publicke persons: As if it had re∣ference with the former, he said, he did not onely carry himselfe and approve himselfe a good and godly man; but he shewed him∣selfe a wise and compleat Doctor, both in teaching the Law and Truth of God, and giving most wise, grave, and wholesome counsell.
The law of truth was in his mouth.] The first part of the prede∣cessors, which was commendable in them, he was ever most stu∣dious of the law of God, and most skilfull 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 was no iniquity found in his lips.] The second thing commendable; he never propounded or taught any errour, he ne∣ver deceived any of my people to draw them from my true wor∣ship; but taught ever that which was wholsome and good. Ini∣quity is commonly taken for the pervertion and depravation of the knowne right, and is opposite to equity and truth.
He walked with me in peace and equitie.] The third thing com∣mendable; the summe of it is, he lived and performed the duty of his place without all negligence & unfaithfulnesse, approving himselfe to God and men. He walkes with me, i. he was most carefull to please me, and to approve himselfe unto me, to worship me as I required, and followed not the wickednesse of the age, nor was corrupted with the depravations of the time, whereby men were depraved in my service and feare, as Gen. 5.22.
In peace.] That is peaceably, not provoking me to anger; but 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 commen∣dable in them, was, that by their exact walking, and faithfull tea∣ching, they helped to turne others from their sinfull wayes. Out of the coherence, that from their personall and inherent vertues, he proceeds to the vertues of their place, and their publicke acti∣ons and carriages; we may note:
[Doctrine.] It is not enough for a man to be honest and good in himselfe, in his owne person; but if he have any place, either more or lesse
publicke, he must be good & faithfull in that, if hee would be ap∣proved 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. 18.17.18.19. & Exo 18.19.20.21. Hence is both the cōmen∣dations & blemish of old Eli, he was a good Priest, a good Magi∣strate, but a bad father; in the more publicke, good; in the lesse, defective, 1 Sam. 1.2. Hence we read in Scripture, the commen∣dations of good governours, and Kings, both for their private parts, and their publicke vertues: In themselves fearing God, and in publick discharging their duties sufficiently and faithfully. And in the new Testament we finde not onely private and perso∣nall duties prescribed to Masters, Fathers, Husbands, to Mini∣sters and Magistrates; but specially publicke, Ephes. 5. and 6. Col. 3. and 4. 1 Tim. 3.2. &c. Tit. 1.6. Hence the commen∣dation of the Angell of the Church of Ephesus, though he was defective in personall, Rev. 2.2. and the reproofe of the Angell of Pergamus, verses 14.15.
[Reason 1] Because he more glorifies God: for though his good workes, as a private man, do glorifie God; yet nothing so much as his faithfulnesse in his place publicke, which makes that God is glo∣rified much more, and of more. An annuall Magistrate may pro∣cure the glory of God more in that yeare, then in all his life: not onely because Regis ad exemplum, &c. but because they may com∣mand and compell moe.
[Reason, 2] Because this will blemish the other their private parts, and bring Gods judgements upon them, at least temporall, as in Eli, and the Angel of Pergamus.
[Ʋse 1] This may let all those see their errour 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 per∣forme those publicke duties, onely it sufficeth them that they have some faith and feare of God, as other private men have, and never shew themselves faithfull in their publicke places, never re∣gard to doe and execute the places. But of few fathers of fami∣lies can God say as of Abraham; nay, he knowes the contrary, that they tooke the place with no minde to do any such dutie, and so execute it still. So of Magistrates and Ministers. They are brought, or thrust themselves, before they be called up∣on the stage of the world; and when they are on it, do no more then make a dumb shew, perform no more then lookes on, or but things that must be done of course, and would be though they slept: which is the fault not onely of men profane, or but civilly honest; but of men who professe the feare of God; and may well 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 carelesse of the duties of their place. That as he said, An evill man may be a
good Citizen: we may say, Good men are evill Citizens, Ma∣sters, &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 temporall judgements, from their families, and servants, &c. For this is a grand cause why good men, fathers of families, have such gracelesse children, and corrupt servants, Ministers such untoward flockes, Magistrates such people.
[Vse 2] This may admonish and instruct all that have the faith and feare of God, to joyne with it this care of the duties of their place whatsoever it is; that they must have, because these duties though they be profitable for the common good, yet are they not accep∣table from him. As he saith, Cypriansec. de zela & livore, that performeth holy things and is not a consecrated Priest, doth things in respect of himselfe, childish and unprofitable though they may be good to others. So he that doth things without faith and the feare of God, they are unprofitable, yea wicked and damnable sinnes, howsoever they may benefit others; so may I say of these; but yet this had, will not beare out, nor excuse the neg∣ligence and not doing the duties of his place. It may make the in∣firmities of them passed over, but not defend the omitting of them. Therefore to be accepted of God, men must also be carefull of that: Masters, &c. The excuses that commonly are pretended will not goe for currant; servants will not abide with me, if I in∣struct, correct, and restraine them, as duty and reason requireth. First, see whether thou art not the cause why they are so untracta∣ble, either not seeking by prayer a blessing upon thy government, or dealing hardly and passionately in thy government, as if thou hated them, rather then loved good things, or thy servants see thee doe contrary to that thou directs them; for if none of these, God will perswade 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 us God prospers a bad houshold for a good servant, so he curse a good houshold for a bad servant. Ministers excuses of the untractablenesse, and un∣willingnesse of their people which may happily come from their former negligence, or indiscretion; or if God doe not blesse his labours to them, his reward shall be never a whit the lesse, nor he lesse acceptable, so he doe his duty. Magistrates and Officers, that they shall be accounted busie, officious, and pragmaticall, and it may be when they are out of their office they shall have actions against them for this and that usage; they may happily be justly so accounted, because they follow and doe things in humour not in conscience. If they doe not, they neede not doubt of Gods pro∣tection, and of good successe, and should rather feare an action from God then men, besides the losse of the good they may have by doing it. But to all I say as she said to the Heathen King, doe me
justice, or else cease to be my King. So let them either doe the du∣ties 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 justifie; he will condemne.
The law of truth was in his mouth.] He taught the truth and word of God, and nothing but that, and that wholly.
[Doctrine.] The Minister of God must deliver to his people, the law of truth, and it onely; onely the word of God and nothing else, Rev. 2.7. heare what the spirit saith.
The law of truth was in his mouth.] He taught the truth and no∣thing else but the truth, and the whole truth, all the truth not kee∣ping any thing from them.
[Doctrine.] The Minister must deliver to his people the whole truth of God, all his will and counsell whatsoever he hath commanded and revealed. Levit. 10.11. Deut. 5.27. Mat. 28.20. Acts 10.33. and 20.27.35.
[Reason 1] Because else he cannot be free from the blood of his flocke, that is, the perishing or slaughtering of them, sanguinis, i. caedis, saith Chrysostome, upon Acts 20.26. For if Paul be free from their blood and from their murther, because as he said Acts 20.26.27. I take you to record this day, that I am pure from the blood of all men. For I have kept nothing backe, but have shewed you all the counsell of God. Then will this by the contrary follow.
[Reason, 2] Because else they should not be faithfull neither to him that sent them, nor to them over whom they are set; for what fidelity can there be when for their owne pleasures or respects, they shall not deliver the whole he commanded, and might be profitable to them. 1 Cor. 4.2. And as for the rest, it is required of the disposers, that every one be found faithfull.
[Ʋse 1] This will crosse their opinion who affirme many things in the word, are unfit to be delivered and taught to the people, and are ready to scandall and stumble at it, when at any time they are. But if the Minister must deliver the whole truth, If Rom. 15.4. Whatsoever things are written aforetime are written for our learning, that we through patience, and comfort of the Scriptures might have hope. If Deuter. 29.29. 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 doe all the words of this law. Why should they nor be taught? It is certaine that many things ought to be spoken wisely, discreetely, in their fit and due times; but yet all things must be delivered. That which Hierom counselled Laeta for her daughter, that the booke of 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 discerne spirituall things and spirituall love under carnall words. It may be a rule for all things of the like kind: for as Hilar.
Psa. 134. As an unskilfull man comming into a field abounding with wholsome hearbs, passes by all, as of no more use then the grasse; but a skilfull one otherwise: So of the Scriptures. And as Bernard; Why may I not draw a sweet and wholesome repast of the Spirit, out of the sterile and insipide letter, as grain from out the huskes, as the nut from out the shell, as the marrow from out the bone. And as Basil; All bread affoords nourishment for health; but of no use oft-times to the sicke or quea∣mish: so is the Scripture pure unto the pure. And if any seeme unclean and uncomely, it is to those that are such in themselves. For o∣ther things that men thinke unfit to be taught because of the greatnesse of the mystery, 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 E∣pistle where he specially handles those things, why should they not be taught, but with wise∣dome in their place. That which S. Chrysostome speaks in another case, we may apply to this: A petty School-master, that takes a young childe from his mothers lap, ignorant yet of all things, onely teacheth him his first letters, whom another master takes, and instructs after in higher learning: so in the knowledge of the Scriptures. For as all men cannot dive, and fetch pretious stones from the deepe, but he that is cunning, and hath the Art of it: so not all, but the wife, can either teach or conceive the deep mysteries. First children must be taught letters, then sillables, af∣ter words, then construction, and after all the matter. So is it here.
[Ʋse 2] This teacheth the Minister of God how diligent he ought to be, both in his private state and publicke preaching, both to finde out the whole will and counsell of God, and to deliver it to his people; he must exercise himselfe in diligent reading of the Scrip∣tures, and comparing of spirituall things with spirituall, as Daniel did, Chap. 9.2. his time must not be spent in hunting after profits and preferments, not in idlenesse, pleasures and pastimes, more than such recreation as is helpfull to make him fit in body and minde for his Ministery: Ars is longa, and vita is brevis, therefore had he not need to lose no more time then needes must, but spend it so, as that the Scripture may dwell in him, by which he may be made perfect to his workes, 2 Tim. 3.17. Then must be instant
to teach it, cap. 4.2. To deliver the whole counsell of God. But no man knowes the whole counsell 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 owne fault, not searching for it, not study∣ing and endevouring, it will not excuse him, but condemne him the more. If God hide something from him, it is, without doubt, such a thing as is not so profitable to be knowne or taught, and not required of him. If God shorten his dayes, and that in the first yeare, or second of his Ministery, there is no more required of him then he can performe, so the default be not his.
[Ʋse 3] To teach the hearers, that they must endevour by diligent hea∣ring, to know from the Ministers, the whole law of God, the whole counsell of God; for therefore must the one teach, that the other may receive it. For he would not have it delivered one∣ly because 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 answere, their children at first are not capable of all the learning the School-master can teach them; yet at length, and by successe and progresse, he learnes as much as he can teach him, and is fit for a higher Schoole: So may it be with them. The wit and capacity of man is compared by one, to the wombe of a woman, which at the first is not able to containe the infant, if it were at first conception as perfect for quantity, as when it is borne: 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 com∣mendable part in them; they never taught errour nor deceived his people with lies.
[Doctrine.] The Minister of God must not corrupt the doctrine of religi∣on, nor teach any errour unto his people, whether touching know∣ledge or obedience, in matter of doctrine or manners. If it was Aarons commendations, it is others commandment. Hence are the reproofes, Isa. 3.12. Jer. 23.13.16. Ezek. 13.10.14. Acts 20.29.30. 2 Cor. 2.17. Gal. 1.8. Jude vers. 13.
[Reason 1] Because when he exhorteth and perswadeth, he may the better be beleeved, and prevaile. For the case is here as in common af∣faires, once taken in a lie, hardly beleeved afterwards: so once in an errour, and uncertaine in his judgement, hardly beleeved again, and things before and after will be doubted of.
[Reason. 2] Because he being a guide of others, a leader of the blinde, it is not with him as with another; a private man, whose errour may live and die with himselfe; but it is the hurt of many, even so many as are led by him, who are readier to wander with him, then to walk in the right way after him.
[Ʋse 1] This sheweth how farre the Priests of Popery are from being true and commendable Priests before the Lord, who deliver no∣thing
but lies unto their people. For as they have turned the truth of God into a lie, hardly holding any one point of the truth truly and uncorrupt, but having falsified all the truth of God: so that which they specially preach unto the people, are lying le∣gends, the false reports of lying and false Saints, their lying mira∣cles of foolish, childish, ridiculous impossible things that were done by them. That Paul said of the Cretians, Tit, 1.12. so I may truly of them. It were infinite and unprofitable to enter par∣ticulars: This one thing may sufficiently prove that they have no meaning the people should be taught the truth, seeing it is mani∣fest they forbid their Priests to read such things as they may un∣derstand the truth by, to teach the people, or to see more of the truth then ordinary men do. For there was an inhibition by his Holinesse, that no Priest should be allowed to read Bellarmine, be∣cause he hath more truly set down the truth, as we hold, and more largely then others have done: therfore none may read him with∣out speciall licence, lest they should see the truth; and none must be licenced but such as are sufficient grounded Priests, that there is no fear they should receive any tincture of the truth, being such obstinate heretickes already.
He walked with me in peace and equity.] The third thing com∣mended in him; his sincere, faithfull and upright walking in his place and calling.
[Doctrine.] The Minister of God ought to walke with God in peace and equitie; that is, to have his conversation so holy, faithfull, religi∣ous 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. 5.15.16. 1 Tim. 4.12. Tit. 2.7. 1 Pet. 5.3. The reproofs of all of corrupt lives and conversation in the old and new Testament prove this.
[Reason 1] Because they are ever to be neer unto the Lord his remembran∣cers for his people: Now they who must live ever with him, and should intreat 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 apparrell: they who must commend the suites 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 performe his ordinance; which lest they should make to be abhorred for their corruptions, as queasie and full stomackes will do meat, for the sluttishnesse of the Cook; and many the gifts of Princes, if the bringers be leprous, or have the pest; As the peo∣ple abhorred the sacrifice because of the wickednesse of Elies sonnes.
[Vse 1] To reprove the Priests, of Popery, who impropriate unto themselves to be the onely Priests and Ministers of God. To
which we may have enough to say out of Bellarmines defence of Iohn 23. lib. 4. de Pont. Rom. cap. 14. He was accused in the coun∣cell of Constance for denying the resurrection of the body, and e∣verlasting life. Bellarmines first answer 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, Greg. 12. Benedict. 13. and Iohn 23. 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 answeres secondly, that he had no such ••••rour imputed to him for certaine: for, saith he, there were 53. Articles put up against him; but all touching his life and manners, and were proved by witnesse. And other Articles were objected without witnesse, whereof this was one. Then was he found faultie in his manners in 53. crimes. His third answer is, that this was onely proved against him by the tumour of the com∣mon people, who seeing Iohn of so dissolute a life, begun to think and to speak it abroad, that he beleeved neither eternall life, nor the resurrection of the body: for it had been unpossible he should have lived so, if he had been perswaded of either. Now if the head be thus, the whole body is sure no better, they so de∣pending upon him as they do. For to use Pintus similitude in I∣saiah, one of their owne against themselves. As in a fish, the head being corrupted and putrified, the whole body is corrupted: so saith he for a Common-wealth (I for their Church) when the principall 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.
[Vse. 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 hypocrisie, upright, without turning aside after the corruptions of the times. They must be as starres fixed in the firmament, that though the clouds be carried up and downe with the winde, yet the starres being lift above that region, should remain fixed, seeing God hath taken them into his owne tabernacle of heaven, as it were: therefore is it not enough for them to exceed others in knowledge, but they must also sur∣passe them in holinesse and pietie. They have or ought to have more knowledge, after that must be their piety and practise. They come neerer 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 shepheards which drive their flockes before them but like the shepheards of the Jewes, which went before their stocks, not like him that said, itc, but to him who said venite, how should they else prevaile with God for his people: or with the people for their God, when they make themselves unacceptable of God: yea, hatefull by their sinnes, and the offering of God and his ser∣vice
loathsome, and to be abhorred of the people for their cor∣ruptions. The Lord forbad to Aaron and all his for ever, strong drinke, Levit. 10.9. forbidding by it all excesse which might make them any wayes unfit for the service of God. The penalty is death; how shall they escape Gods judgements who are drun∣kards, deceivers, swearers, and such like?
This commendation given to the Priest, may teach also a gene∣rall instruction to all.
[Doctrine.] Every one that walketh with God, cleaveth to him in upright∣nesse, 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 was perfect. I answer, that if either they knew themselves, or knew the Scripture, they would never gather any such thing; for who knowes himselfe, and findes not himselfe at the best e∣state full of corruption? as Saint Paul did, Rom. 7. Or who knowes the Scripture; and can be ignorant, that he was never yet found since the fall of Adam, which had not his taint and cor∣ruption? Not the dearest Saint of God. And for the particu∣lar, Aaron the high Priest had his sin divers times: For he yeelded to the people to make a Calfe, Exod. 32. He are not the offering according to the Law, Levit. 10. And so transgressed, that God threatned and performed it, that he should not set foot in the land of Canaan, Num. 6.2. If this be so, then could he not be perfect.
[Object.] But how is it true, he had no iniquitie in his mouth? and Jam. 3.2. 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.
[Answer.] It is true, if he sin not in his tongue at all; but no such thing is here given unto him, he is made found 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 dou∣ble perfection: one legis, which hath all the points and parts of justice, and all the perfections of all parts which some call, Perfe∣ctio graduum obedientiae, which was never in any 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 childe hath all the parts of a true man in the infancie, though it want perfection of stature, and tallnesse, and strength, which is called of some, Perfectio partium, because all are there in truth; which is nothing else but the conversion of a sinner, with a pur∣pose, will and endevour, with integritie and sincerity to please God according to all his commandments. And thus was Iob just and perfect, Noah, Zachary and Elizabeth, &c.
He walked with me in peace and equity.] Therefore in peace; be∣cause in equity, being upright in his conversation, he had peace with God, and peace with himselfe.
[Doctrine.]
They who walke uprightly, and walke with God in equity and righteousnesse, they, and they onely walk in peace, shall have true inward peace with God and themselves. To this purpose is that of Isaiah 54.13. Psal. 119.165. Joh. 14.27. and 10.33. Phil. 4.5.6.7. è contra Isai. 57.20.21.
[Reason 1] Because he is justified, that his uprightnesse and sanctification sheweth: for it proceedeth from justification, as fruit from the life of a tree. Now he that is justified, and he onely, hath true inward peace, Rom. 5.1.
[Reason 2] He that walkes not uprightly, can have no assurance of his justi∣fication, and so remission of his sinnes, and so no peace and quiet∣nesse. A sinner is as a debter sued to judgement.
And did turn many away from iniquity.] The fourth thing com∣mended in him, that he laboured so diligently, and so effectually, and walked so carefully, that many who were borne and bred in sinne and iniquity, and continued in it as slaves of Satan, were tur∣ned from it to God and godlinesse.
[Doctrine.] The Minister of God must and ought to turne many from sinne and Satan, to God & godlinesse; that is, he ought so to teach, so to labour, and so to walke, that by the blessing of God upon his en∣deavours, 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, Psal. 19.7. in the Ministers preaching of it, Rom. 10.14. Isai. 49.5. Ezek. 3, 17, &c. and 33.7. &c. Matth. 28.19. Acts 18.9.10. 2 Tim. 2.24.25.26.
[Reason 1] Because he shall be free from their bloud and perishing, not one∣ly 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 meanes to the outward man, he is free; else he must be culpable and guilty of his perishing. If in Ezekiels parable, Chap. 33. 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 effectuall, his honour shall be the more. I cannot say as Chrysost. Non minus praemii, if hee come without them, he shall not lose his labour, but lesse sure, be∣cause of that, Dan. 12.3. And they that bee wise shall shine as the brightnesse of the firmament: and they that turne many to righteous∣nesse, shall shine as the starres for ever and ever.
[Vse 1] This reproveth and condemneth all Preachers and Ministers, who do not labour so in doctrine, and live so in practise, that men may be converted to God from iniquity; but by negligence and corruption, suffer men to remaine still in their sinnes: yea, harden them in their iniquities. They are farre from their dutie, and farre unlike to these Priests, who were thus approved and commended of God.
[Ʋse 2]
To teach all Ministers so to preach, and so to live, that they may convert men to God, and turne them from iniquity: They must exhort, improve, and rebuke with all meeknesse, long-suffe∣ring, constancie and courage, that there may be nothing wanting in them, why they should not be turned. This is his dutie, and he that is a Priest, and rebukes not delinquents, he forsakes the of∣fice of a Priest. In the doing of it faithfully, he may well expect a blessing from God; because of that Isaiah 55.10.11. Surely, as the raine commeth downe, and the snow from heaven, and retur∣neth 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 shal my word be, that goeth out of my mouth: it shall not returne 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 doe waste himselfe, hazard his life, and spend his strength, and gain but one, or few, it will be the recompence of his labour. The Captaine that redeems and recovers but one captive, whose free∣dome is desired by his Prince, shall not lose his reward, though he shall have greater that recovers more. So in this. Dan. 12.3. And if God do not blesse his labours, yet if he be not wanting in his dutie, care and endeavour, but be found wise and faithfull, he shall be rewarded. Isai. 49.5. And now, saith the Lord that for∣med me from the womb to be his servant, that I may bring Iacob 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.
[Ʋse 3] This may teach us why the Ministery of the Word, and the Ministers of it, are so harsh and so unacceptable unto most men, if they be faithfull, and will seeke by all means to convert men to God; because they must turne them from their sin, separate them and their iniquities, which they love so dearly, as Micha 6.7. Sin is either naturall, or by custome, or both; naturall diseases are al∣most incurable, and no lesse diseases that grow into a custome, which is another nature: And the Physitian that should go a∣bout to cure these against a mans will, should have little thanke for his paines, and be not greatly welcome, when such things cannot be removed without most sharp and bitter medicines, great paine and griefe: So in this. And here is the cause why many a mans ministery at the first comming to a place, is very ac∣ceptable for a while, because he speakes things good and whole∣some, but somewhat generally, because he knowes not the state of his flocke and people: but after he hath lived some yeares, and sees their sinnes, and begins to speake home unto them; then is he unacceptable, because he would part them and their sins. As that Minister that should perswade a divorce betwixt a man & his wife which he loves most dearly, should never be welcome to his house or company: so in this. It may be it is but the same he hath
often spoke of before, but then it was borne; because they pro∣bably 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 sinne, though happily, and ten to one, he did not, then is it tolerable, because they thinke he would separate them and their beloved sinne, their profitable and delightfull sinne. All the while he will preach peace and comfortable things to them, and bring the word of reconciliation, and tell them of Gods love, and Gods mercie, and that he is sent to wooe 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 her selfe from some place and company she loves well, and change her manners, and forsake her friends and fathers house; he shall finde his entertainment, both for usage and countenance, changed: So in this. Which makes oftentimes Ministers, if they be not the more faithfull, grow cold and carelesse, and so fall into many grievous sins.
And turne many from iniquity.] In themselves, and of them∣selves by nature, they were in iniquity, carnall, and sold under sinne, Rom. 7. till the Minister by the word brings them out of it, and turnes them to God from sinne, and makes them his.
[Doctrine 1] No man naturally is Gods, but a slave to sinne and Satan, till he be turned and converted by the preaching of the Word, and work of the Ministerie.
[Doctrine 2] Turne from iniquity.] Their conversion to God, and their cal∣ling, is thus noted, By turning from iniquitie. To note this un∣to us:
Those who are truly called and converted, are turned from their sinne and corruption; that is, washed cleansed and purged from them, 1 Cor. 6.11.
Vt imperitus in agrum salubri∣bus herbis divitem venerit; omnia inutilia & promiscue genita exi∣stimans praeteribit, peritus contra; Ita de Scripturis. Hilar, Psal. 134.
Quid ni dulce eruam ac salu∣tare epulum spiritus, de sterili & insipidâ literâ, tanquam gra∣num de palea, de testa nucleum, de osse medullam. Bernard. in Cant. serm. 73.
Omnis panis nutrimentum affert ad salutem agris autem sae∣pè inutilis; sic & omnis Scriptura mundis munda. Basil ad Chyl. de solita vita.
Magister literarum pueru∣lum de gremio matris acceptum & ignarum omnium, primis tan∣tummodo imbuit elementis, quem rursus alius magister accipiens perfectioribus instruit disciplinis. Chrys. Hom. 9. in Gen.
Bona opera sequuntur justificatum.