A learned and very usefull commentary upon the whole prophesie of Malachy,: by that late Reverend, Godly and Learned Divine, Mr. Richard Stock, sometime Rector of Alhallowes 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.

VERSE VII.

Ye offer uncleane bread upon mine Altar, and you say, Wherein have we polluted thee? In that yee say, The Table of the Lord is not to be regarded.

YEE offer uncleane bread upon my Altar.] Here is Gods re∣ply to their defence. They who offer polluted things to God, despise his Name; but such are you, for ye offer pollu∣ted bread upon my Altar: where we must examine the sense of three words: First, Altar. Secondly, Bread. Thirdly, polluted or uncleane.

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 onely 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 accesse when the Law was read, and their dayly sacrifices were offered. And thus doth Theodoret and Cyrill 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 onely the Shew-bread, as Hierome; some, of bread which was offered with the burnt-offering on the Altar, Levit. 6.20. Numb. 28.6. Some, not of the bread onely, but of the flesh also, or whatsoever thing else was offered there upon the Altar, which is the best accep∣tation; for the word here used signifies not bread alone, but al∣so other victuall and meat, as it is used in the word, and as Cy∣rill expoundeth this place, and some other, for the bread of the sacrifice; and especially the Prophet himselfe, vers. 8. when he shews that he meant the sacrifices and meat that was offered upon the Altar.

Thirdly, by uncleane, what is meant; it is agreed of by most, that it is not any thing that is uncleane by nature, or naturally; that is, such a thing as is abhominable to humane sense, as Ezek. 4.12, 13. nor yet any thing that is uncleane morally: as all

things are said to be morally vile and polluted, that God doth disallow and dislike of; Nullum cadaver tam foedumaut faetidum (as Gregory saith) to us, as the sinners soule in the sight of God. But it is mystically unclean, that is, in regard of some mysticall signification, God having pronounced them typically unclean, to instruct some further matter, that thereby he would inure men the rather to abhorre them. And thus are all things said to be unclean which are prohibited in the law ceremoniall; and so it is in this place. But these things were either unclean by o∣thers, or of themselves: in the first by touching a dead corps, or any uncleane thing; in the second either in their kinde, as Isaiah 66.17. or in quality only, that is, when it comes by some accident, of which, Deut. 17.1. of this is meant in this place, as the 8. verse sheweth.

And so here seemes to be a double fault taxed by the Spi∣rit of God; one in the people, and the other in the Priests; and so a double duty exacted of them; the peoples fault was in bring∣ing of polluted offerings, and presenting them unto the Priests; their duty was to have brought such as were sound, entire and perfect; the Priests 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 uncleane, and not according to the Law. Now these sacrifices were to be cleane, and pure, and perfect, ad ty∣pum capitis, to shew the perfect purity of Christs humane nature, 2 Cor. 5.21. 1 Pet. 1.17. Secondly ad typum corporis, 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 worke, 2 Tim. 5. and Rom. 12.1, 3. So that then, besides that which hath been spoken for the sacrifice, we may gather out of the peoples fault, (comparing outward things with in∣ward,) the type with the truth, that seeing God reasons on this sort; if they who bring polluted offerings unto me, contemne me, then such as come polluted in themselves, much more.

They who come to the publique service of God, [Doctrine.] and come to offer him any sacrifice must not be uncleane and polluted in their hearts and lives, but must come with holinesse and purity; for if their sacrifice, must be such, then themselves; and the sacrifi∣ces were commanded to be such, because they themselves ought to be such. When God reproved Israel for it, Isaiah 1. and 66.3. and Jerm. 7.9, 10. he sheweth what he required of them, and of others; to this purpose is, Psal. 4.4, 5. Gen. 35.2. Joshua. 24.16, 19, 23.

Because God else will not accept their service; for he first looks to their person, [Reas. 1] and then their service, Gen. 4.4. for the

sacrifice doth not sanctifie the person, but the person it: as Haggai. 2.13, 14. Proverb. 15.8.

Because else that which God offers and gives to them, [Reas. 2] is made hurtfull unto them; not that God gives any evill, but because they are evill that receive it. As the Sacrament to Judas, Christ gave not that which was evill; nor did he, being the Physitian, give the poyson; but Judas being wicked, it became evill unto him: for as the spyder and the adder turn good meat into poy∣son; and as a corrupt stomacke, abounding with choler and such like, turneth the meat they eate into choler, and the finer the meat is, it is the sooner turned to corruption; so is it in this thing, Titus 1.15. Ʋnto the pure are all things pure, but unto them that are defiled, and unbeleeving, is nothing pure, but even their mindes and consciences are defiled.

To reprove all such as have no care to purge and purifie them∣selves before they come unto the house of God, [Ʋse 1] to his service; that come without repentance, without preparation, full of their drunkennes, whoredomes, usuries, adulteries, and such like sinnes. They are more guilty of contempt against the Lord, then if they withdrew themselves altogether from his obedience and house. A man having committed some offence against his Prince, & being summoned to appeare personally in his presence, if he refuse to come at him, and shun his sight, may well be con∣demned of contumacy, but not of contempt, for he may do it out of fear; and contempt and fear cannot stand together in one sub∣ject; but if he shall confidently come & appeare before him, as if he had done no such thing, or not offended him, shew no sorrow for his offence, make no promise of amendement, nay shall rather stand in it, & with an impudent face avow it, & professe to persist in it, this must needs be judged a grosse & outragious contempt. Now the place of Gods worship is his presence, and he that commeth thither, commeth to look God full in the face; as Cain was cast out from the face of the Lord. Gen. 4.16. If he come nor, he shall suffer as contnmax, as rebellious and diso∣bedient; but he that commeth polluted, with the filth of his sin unrepented of, with a purpose to persist, he shall be puni∣shed as a contemner. They who refused to come were shut out, but he that came in his old cloathes, was bound hand and foot, & cast into utter darknes, Math. 22. he that is willfully absent, excluding himselfe from the society of the Saints, in the time of grace, shalbe barred their company in the time of glory for e∣ver; but he that presumeth to appeare there, with the guilt of his sinne on him, shall have a farre greater portion in Hell fire, he shall suffer as in case of contempt, like an insolent rebell, that bourdeth his Prince to his face in his owne Palace; and in the mean time all their prayers are unaccepted, yea they are turned

into sinne to them, they obtaine nothing of God more then 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; wee are not the sa∣vour of life unto them, but of death by the word, they are hard∣ned in their sins, by this two edged sword they are daily woun∣ded; because their sinnes are not wounded, their persons are, and the more fearefully, because their wounds are not sensible; yea by the Sacraments the Devill, as upon Judas, so upon them, ta∣keth more sure possession, and raignes in them.

To teach every one to labour to be holy when he commeth to Gods house; [Ʋse 2] holines becomes it; to put away iniquity and sin farre from him; when God cals him, cast of his patched cloak, as did blinde Bartimaeus, Mark. 9. we deal so when we go before Princes, as Joseph did, Gen. 41.14. much more we ought to doe so with God. Moses and Joshua were commanded to put off their shoes when they approached to God, and were to stand up∣on holy ground: we are hereby taught, saith Ambrose, Ep. 16. to shake off the dust, and scoure off the soyle that our soules and lives gathered by fleshly occasions, and worldly courses, ere wee come to tread the Courts of Gods house. There was a Laver of brasse, Exod. 30.18, 19. for Aaron and his sonnes to wash in before they offered any thing at the Altar, to shew what we should doe being made the Lords Preists; to this Da∣vid alluded, Psal. 26.6. I will wash mine hands in innocency, O Lord, and compasse thine Altar. And this ought we to doe, that our prayers may be heard and be acceptable, that our hearing and receiving of the Sacraments may be fruitfull unto us; else Psal. 66.18. If I regard wickednesse in mine heart, the Lord will not heare me: and we being corrupt, this must needs be hurtfull unto us, unlesse we learne that wisdome from the Serpent, to cast our poyson before we come to drinke.

Out of the peoples 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 ser∣vice to him, ought to be holy and pure; for if their sacrifice, much more they. Now out of the Priests fault we may gather, that if they ought to reject unclean and unfit sacrifices, then those also who brought them, being unclean; yet they ought to put a difference, and to distinguish betwixt the clean and un∣clean, to receive the one, and refuse the other, as Levit 10.10. And so from the proportion we may gather some observation for our times.

The Ministers of the Gospell and new Testament ought to make difference betwixt the godly and the wicked, [Doctr.] as much as lyeth in them; to accept and receive the one, and to reject and

exclude the other from the publique prayers of the Church, and from the sacred Table of Christ: Hence is the command to the Church of Corinth, and to the Pastor, as the principall man, 2 Cor. 5.13. Jer. 15.19. the Liturgie of our Church com∣mendeth Ambrose, then Bishop of Millaine, for dealing so with the Emperour himselfe, Theodosius the younger, till he shewed himselfe sorry for his sinnes. So 1 Tim. 1.20.

Because if they under the Law, Priests and Prophets ought to doe it, [Reas. 1] much more they in the Gospell. For as many things were then tolerable which noware not, because, saith Augustine, Many things are tolerated in the darknesse and dawning, which are not in the day when the Sunne is up: so must it follow, that that which was not tolerable then, cannot be now.

Because by their continuance and suffering them, [Reas. 2] and not censuring them, they may by many meanes be hurtfull, and in∣fect the cleane and holy; these being more capable of the others evill, than they are able to communicate their good to them. As health is not so communicable as contagion, 1 Cor. 5.6. then if they desire to keepe them whole from pollutions, they must separate the wicked, as Shepherds, saith Chrysost. separate the infected and scabbed from the whole.

Christ admitted Judas to the Supper, a devill, after he knew he had taken money to betray him. [Object.]

First, [Answ.] it is denyed that he was admitted to it; but say he did, as to the Passeover, yet this follows not, that a Minister must not, as much as in him lyeth, exclude the wicked; for, first, this was a hidden sinne, not open, but smothered and kept close: Christ tooke notice of it by his divine power, not humane na∣ture. Now the exclusion is for knowne sinnes, not secret, those must be left to Gods judgment; and this crosseth not the exclu∣ding for known sinnes. And it is probable, that our Saviour ad∣mitted him to the Passeover, because his hypocrisie was not yet unmasked: whereas after, when he had unmasked him by gi∣ving the sop to him, (as St. Hilarie well observeth) and so made him knowne, what he was, to the rest, he sent him out of the way while he celebrated the new Passeover.

This sheweth what manner of men they ought to be, [Ʋse 1] who must exclude and shut out others; if not without sinne, yet without open scandall and blame, as St. Hierome, Sine crimine, non sine peccato. Hence was it ordained, that whosoever of the Priests or Levites had erred, and beene defiled by Idolatry in the time of the Captivity, or of any of the Idolatrous Princes, and so became a scandall, should not serve any more in the Temple. Ezek. 44.10, 12, 13, 15. Neither yet the Levites that are gone back from me, when Israel went astray, which went astray from me after their Idols; but they shall beare their iniquity. Because

they served before thee 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 beare their iniquity. And they shall not come neere unto me, to doe the office of the Priest unto me, neither shall they come neare unto any of my holy things in the most holy place, but they shall beare their shame, and their abhominati∣ons which they have committed. But the Priests of the Levites, the sonnes of Zadok, that kept the charge of my Sanctuary, when the children of Israel went astray from me, they shall come neare me to serve me, and they shall stand before me, to offer me the fat and the blood, saith the Lord God. 2 King. 23.9. And this the Church af∣ter Christ did observe; for Cyprian, Epist. 2.1. mentioneth a Canon made by him and other of the Bishops of Africk, that no Bishop or Priest, that had beene ordained in the Church, and after either had fallen into heresie, or beene touched with Ido∣latry, should be received againe upon their repentance, other∣wise than as lay-men. And Epistola 1.7. he chideth Fortunati∣anus, who once was a Bishop, and had in the time of persecuti∣on burnt incense to Idols, and after came home againe to the Church, and would have kept his place still. Dares he challenge that Office or Priesthood which he hath be∣trayed, as if it were lawfull, after he hath served at the Idoll-stoole of the Devill, to draw neere to Gods Al∣tar? Novatianus and Novatus made a Schisme from the Church, because one Trophimus a Priest, with some other, were received, after they had fallen for feare in those horrible times. Cyprian answereth, Epist. 4.2. Trophimus is indeed received, but admitted onely into the place where Lay-men commu∣nicate, 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 calling of the other extraordinary) were received, yet the equity is great, that those who must judge the leprosie of others, should be free from it themselves; or if they be not, should be expelled as Ʋzzah, when the leprosie once sprung out of his forehead. And that the Church should not receive Popish Priests to be Ministers at Gods table, besides that it is like to be hurtfull; because the mystery of iniquity workes thus cunningly, as they, Ezra 4.2. They came to Zerubbabel, and to the chiefe Fathers, and said unto them, we will build with you: for we seeke the Lord your God as you doe, 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, vers. 3. Then Zerubba∣bel and Jeshua, and the rest of the chiefe 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 our selves together will build it unto the Lord God of Is∣rael, as King Cyrus, the King of Persia hath commanded us. If they

have parts of learning, it were fit they should bee imployed otherwayes then in the ministry, to the scandall and hurt of many.

To admonish the Ministers of their duty, [Ʋse 3] 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 Pha∣rises and Sadduces) till they confesse their sinnes, and so give some tesTimony of their repentance. But yet this must not be done upon every small infirmity, or hidden sinne, but for hai∣nous sinnes, that are contagious in respect of the quality of them, & are scandalous in regard of the opennesse of them; for hidden sinnes must be left to the judgement of God, and infirmities must be otherwise dealt withall, mildly & with lesse censures, Gal. 6.1, 3, 4. secretsins secretly reproved, Math. 18. onely publique sins to be publiquely 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 expell him the Church, but admonish him the first and second time, Tit. 3.10, 11. and then expell him if he per∣sist obstinatly in it; This being the last censure, and the greatest. As Physitians seek all meanes to cure, before they cut off a member.

For the people to learn to submit themselves to the censure of the Ministers of the Church, [Ʋse 3] (as Hebr. 13.17. Obey them that have the oversight of you, and submit your selves, for they watch for your soules, as they that must give accounts, that they may doe it with joy, and not with griefe: for that is unprofitable unto you.) to doe as they say, and be ruled by their censure, and that, first, for their own good, 1 Cor. 5.5. be delivered unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus; For even excommunication is the Churches medi∣cine: It cast not off from the whole Church, but from a parti∣cular congregation or one visible Church, to keepe him from infecting others, and to recover him from his own corruption. The not yeelding is the rebelling against Christ, who hath so commanded his; and not carrying his yoake here, is to deprive themselves of the Crowne there; yea, and when they are cut off from a particular Church, to persist and contend, it is to cut themselves of from the whole; whereas to submit and to seek, the effect off it is their good, as it was Onesimus his; and as a bone that is broken, if it be well set, groweth stronger againe, so is it with them.

They who have the charge of others, [Doctrine.] by God committed unto them, are guilty of the offences that are committed by them, if they be not carefull to censure them for them; so is it here, and vers. 9. When I shall say unto the wicked, O wicked man, thou shalt dye the death: if thou doest not speake and admonish

the wicked of his way, that wicked man shal dy for his iniquity, but his blood will I require at thine hand. Yea, the Magistrates doe sin in not punishing. Nehe. 13.17. 2 Sam. 3.38, 39. and for this is it thought, that law was made. Num. 35.31. Yee shall take no recompence for the life of the murtherer, which is worthy to dy, but he shall be put to death. For by that he should give others incou∣ragement to kill, and make also the sin his own; yea, and as the peoples sins are the Ministers and Magistrates, so the Childrens sinnes are the Parents, 1 Sam. 2.29. Wherefore hast thou kicked a∣gainst my sacrifice, and my offering, which I commanded in my ta∣bernacle, and honourest thy children above mee, to make you selves fat with the first fruits of all the offerings of Israel my people, said the Lord to Eli, when yet his sonnes only were guilty.

Because every man is commanded to reprove his brother, [Reas. 1] his friend, Levit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sinne: If he may not beare with the faults of his friends, lesse of children, servants, subjects, people; where not only the gene∣rall charge is in the command, but a speciall one also, and so the twofold cord binds them.

Because every man is bound to prevent sinne as much as lyes in him, specially the sins of his charge; but he that reproves not, [Reas. 2] corrects not, censures not, punisheth not according to his place, prevents not sinne: Because every one that scapes without these, or some of these, is hartned and incouraged to commit other sinnes, and others of the same condition, by him; servants, sub∣jects, &c.

Because they are made keepers of both tables, [Reas. 3] such as ought to looke that both tables should be kept; therefore the command touching them is made the sinew & strength of the other; that if they be obeyed, the other are better kept; if they doe their duty, the breaches of the other are better withstood: and therefore some think, the law of the ton Commandements was given to Moses the Magistrate, for them all, Exod. 19.

It shews the wretched estate of Ministers, Magistrates, [Ʋse 1] Mrs. & Parents, if they neglect reproving, correcting, punishing, cen∣suring, as their place requireth, they have their Bill of indict∣ment increased against the great day, by the sinnes of other men.

This teacheth us, that those who have charge of others, [Ʋse 2] have a farre greater account to make, then those who have not; for it is enough for those, if they keep themselves from their owne wickednesse; the other must be carefull to keep others in good course, and so from sinne. The governours must care for those who live under them, the householder for such as are under his roofe, the Prince for such as are within his Realm; it is not e∣nough

they serve God themselves, but they must cause others to doe ikewise: as Abraham, Gen. 18.19. and as Joshua, 24.13. the Master must looke his servant keep the Sabbath; to him is the command, Exod. 20.10. he must come with his traine to the house of God, Psal. 42.4. he must prepare himselfe for the Sacrament, and charge his, and sanctifie them, Job. 1.5. yea, he must correct, censure, and punish, unlesse he will have their sinnes fall on; him if he thinke he have not personall sins enough of his owne, let him be herein carelesse; but he that thinks he hath enough and too many of his owne to answer for, let him seek to restrain others committed to his charge, by his censures and power, that he may be free from them: which is done two waies, and two things are required of him, that he keep himself free from others mens sins: The first is, to pry and enquire into the lives of those that are committed unto him, into their carri∣age and behaviour, that he may see what is amisse. It is enough for a private man if he reprove an offendor, when he seeth him comitting sinne, he is not bound to enquire and take notice of what they doe, or curiously to watch over them; but not for a Magistrate, Minister, &c. He must, Prov. 27.23. bee diligent to look to the stateof his flocke, and look well to his heards. The Mi∣nister is Episcopus, a pryer, to signifie 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 Diocesse, though he may not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to meddle in an other family, 1 Pet. 4.15. It is not enough for them to take notice of things that are offended in the open view, but they must enquire into their secret carriage; many imagine they are bound no further then to take notice of open sinnes, and thinke ignorance of close crimes will excuse them; but such affected ignorance, when they might have knowledge, increa∣seth the sinne; for they might either prevent it, or humble themselves for it, as Job, or reprove them, as Elisha did his ser∣vant, 2 Kings 5. and free themselves from their sinne. The second thing is, that they have power to punish, when they can∣not prevent; It is enough for a private man, when he sees a sin, to reprove, to bewaile it, and pray for him that sinned; but not for him that hath charge, he must use the power of the sword, being a Magistrate; of the keyes, being a Minister; of the rod, being a Master, or Parent, yea and in obstinacy, dis-inherit: as Abraham cast out scoffing Ismael and his Mother; and expulse his house, as David said he would purge his house, Psal. 101. And without this can they not keep themselves from the sinnes of others.

To teach ever inferior to submit to his superior, [Ʋse 3] or to him that hath charge over him, to be pryed into, reproved, or cor∣rected,

as their power is. It is profitable to have an enemy pry∣ing, profitable to have a child tell us the cloake hangs awry, as Chrysost. more profitable to have a friend, of whose faithfulnesse we doubt not, and whose duty must make us beare with him, as with Physitians, though they deale with us very homely.

And you say, wherein have we polluted thee.] The second reply of this people, adding denyall to denyall; they would not grant that they did so, that they offered polluted bread.

One sinne drawes on an other, the first a second, that a third, [Doct.] and both a greater; we may say of sin, as Leah said of her sonne that her Maid Zilpa bore Jacob, Gen. 30.11. a troppe commeth: we see it in our first Parents, in David, 2 Sam. 11. in Asa, 2 Chro. 19.10. in Peter.

Because one sinne must serve to bolster and uphold another, [Reas.] or else to smother and conceale another: This people though it a shame, having once denyed their fault, not to defend it, and stand out to the utmost. But it is manifest in the example of David, of which Basil thus; the Devill seeing that after the do∣ing of it he was ashamed of what he had done, and willing to hide his shamefull wound, he made that shame of his a broker to another sinne, and so drew him to draw one ulcer over another, while seeking to cover his adultery with murther, he made him an author, and so guilty of both.

This ought to teach men not to give place to sinne, [Ʋse 1] to any one, great or small, but to resist them all for, as Proverb. 17.14. The beginning of strife is as one that openeth the waters: Therefore ere the contention be medled with, leave off: As when a man maketh a way to a current or streame of a river, which (when he hath once let into his grounds) he cannot stay again, though he would never so faine; so is the begining of sinne. To give the water passage, is to let the tongue loose; for the carelesse minde slideth away by degrees till it fall; and he that is not carefull of idle and harmlesse words at the first, commeth soone to wicked and hurtfull words at the last. Greg. past. 3. the like may be said of other sins. The way to Heaven is upward, hard and difficult; the way to Hell is downward: Now he that runneth down a Hill, cannot stay when he will; or, if he set downe with himselfe how farre, and where he will stay, he is not like to observe it; so in sinne, he cannot take up himselfe when he would, to say thus farre, and no further I will sinne: for the corruption of his nature is as fierce horses, and the devill as the driver; he shall not command himself when he would. Did not David fall from idlenes to wan∣tonnesse: and from adultery to murther; from a filthy sinne to a bloody crime? did not Salomon from excessive buildings, where his sin begun, for he was as long again about his own house, as he was about Gods 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 Gods Prophets, and from that to oppressing of his people; yea from distrusting in God to trust wholly in Physitians? and are we bet∣ter then 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 sinnes, and the first.

If any be overtaken with sin unawares, let him shake it off with speed, [Ʋse 2] lest he come to binde sin to sin, and so shall he be sure not to escape unpunished: let him labor to rise out of it, and to stay himselfe, as Job. 40.5. Once have I spoken, but I will not answer; yea twice, but I will proceed no further. So, say thou, once have I sinned, but I will doe not more; yea twise, but I will proceed no further: And to lessen thy fault, excuse not thine of∣fence, seek no excuses and pretences to cover or colour it, for that will bring thee to be more intangled; the fur∣ther and longer, the harder it will be to rise; and the smaller the sinne is, the harder haply to rise; for hee that fals lightly, he makes no great haste to rise againe; whereas he that fals hard and foul, hee hastens to a∣rise; so in this. It is Sathans policy not to draw men to great sinnes at first, but by degrees, lest they should abhorre them, before the conscience be inured and somewhat hardened. As the way to good is by degrees, because of the diffiuclty of it; so to evill, because of the horriblenesse and shame of it: And by one sinne, if it be lived in without repentance, there is left in in the heart a ore provocation to sinne the same sinne againe; yea, and a greater pronesse then before to any other sin whatso∣ever, of the same quality, yea and of a step or a degree higher. Hay or stubble or any combustible matter, dryed and heated by the Sunne, soone takes fire, the resisting of humidity is taken away: So in this. For when temptation is offered to some or other sinne, that the conscience shall at first seeme 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, doe this as the former, there is no more danger in the one then in the o∣ther; and therefore that it is to no end to make dainty of the one, seeing he is so farre ingaged in the other. Therefore hee that would be free from greater, when the lesse hath seased up∣on him, let him haste, and by true repentance, as by an ejecti∣one firmae, cast him out of possession: Take the foxes when they are little, and if not at first, yet, as they come in by little and little, cast them out by little and little; and go back againe by degrees, as the sunne went backe in the Diall of Ahaz. [Ʋse 3]

This may teach every man to account it a mercy and good∣nesse

of God to him, when he gives a meanes to prevent his en∣trance into a sinne, or his continuance in it, when he hath slip∣ped aside to any, though but a little one. St. Aug. saith, that Om∣ne peccatum, &c. Every sinne that God prevented in him, and kept him from committing of it, he accounted no lesse mercy, than if he had pardoned him. And doubtlesse in this respect the mercy is more; for while that sinne was prevented, more and, perhaps, greater sinnes 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 re∣moving it after. But the merecy is great, whether it be by the voice of a Minister, if he open his heart to it, or the voyce of a judgment, or the voice of his conscience, or the voice of the Spirit, Es. 30.21. It is a benefit when a man is setled or secure in his sinne, by any of these meanes to be admonished, as Da∣vid was by Nathan, after he had sinned in numbring the people, and Peter was by Christ after the third deniall; though it had beene greater, if the admonition and prevention had beene at the first or second step. So should men esteeme 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 pre∣vent this, by whom or howsoever, by publikc or private meanes, by good or bad. And let them hearken and obey, and be thankfull to the Authour and the meanes; As St. Bernard speakes, No word that edifies to godlinesse, to vertue, 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, The admonition of the righteous is not to be contemned, which is sinnes ruine, the hearts health, and Gods way to the Soule. And as S. Aug. to the same purpose, of publick hearing and admonition; Let every one heare as he can, and as he is consci∣ous to himselfe, so let him either grieve, being to be corrected; or re∣joyce, being to be approved. If he finde that he hath gone astray, let him returne, that he may walke in the way: If he find himselfe in Gods way, let him walke on to the end; let no man be proud out of the way, nor slothfull in it.

In that you say,] That is, thus thinke in your hearts; and this is known to God. 'Tis not likely they were so impious to utter their prophane conceits of Gods service; but as it is, Ps. 14.1. Psal. 30.6.

Not onely workes and words, [Doctrine.] but even the thoughts are known to God. The very hearts of men have eares to heare God, and mouths to speake to God, saith St. Aug. As God said to Mo∣ses in another case, Exod. 14.15. so to the wicked, Why cryest thou against me? when haply they speak no word, but onely blaspheme God in their hearts, as it is, Psal. 10.13.

The Table of the Lord is not to be regarded.] They aske wherein they have despised and polluted God: In that they think basely of his service, they pollute him in polluting his Altar. They who thinke basely of Gods board, they contemne 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. 41.22.

Whatsoever abuse is committed in the worship of God, or against the meanes of his worship, [Doctrine.] it is held to be done against God himselfe. Thus answereth God this people: In polluting my Altar, you pollute me; the meanes of Gods worship with us are the Word, Sacraments, and Prayer, as the Law, Sacrifi∣ces and Sacrament were with them. Now then, as the con∣temning of these were the contemning of him, so is it with us. It is that which is 1 Cor. 11.27. 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 signes of himselfe. Hence it is, Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. And wherefore they more than other men? but for this, because they were the Candle∣sticks that held forth the light, they were they who brought the Word to them, and that was it, not for their persons.

Because he that denies God all worship and honour, must needs contemne and despise him; [Reas. 1] but he that contemnes the meanes, doth deny it him; for he will have none but by the meanes he hath appointed, all others are things he abhorres: And this we may observe from Micha. 6.6, 7, 8.

Because he delighteth to magnifie his Word, [Reas. 2] Isaiah 42.21. and to be magnified above all things by his Word. Psal. 138.2. Then the contempt of it must needs be the contempt of him.

Because he hath given unto them things that are proper to himselfe; [Reas. 3] which argues he would exalt them, and takes their disgrace to himselfe. To the word it is given to save, and to

destroy, and to judge, when it is he, that doth it by it. Jam. 1.21. Joh. 12.47, 48. the Passeover is called Christ, and Christ it, 1 Cor. 5.7. 1 Cor. 10.16. and 11.24. Baptisme is said to save us, Tit 3.5. and such like. It must then be the dishono∣ring of him to dishonor them.

This proves that our times and age are full of many contem∣ners of God, [Ʋse 1] because we have so many contemners of the meanes of his worship, the Word, Prayer and Sacraments. To say no∣thing of A thiests that are amongst us, who make a scoffe at all things, and make the word mans invention, and such like; To passe by our Papists, who account the word hard, difficult, insuf∣ficient, the cause of error and Heresies; I say, to passe by these, in the number of Protestants, who would goe for good Christi∣ans, are many who contemne the Lord, there is such contempt from them in the meanes of his worship; sundry waies and in sundry manners they contemn them; they have too much of this light food, their soules loath it. Some men like the words on∣ly in a new teacher, and can never long tye their eare to any, no not their own Pastor: Like those that like any meat better a∣broad, then at home, though more wholsome and better dres∣sed. It were infinite to descend to all particulars. How many contemn the word and Sacraments, Prayer and Preaching, when they have nothing neere so much care to prepare them∣selves to the hearing, or receiving, or performing them, as they have for the comming to their own table.

To take heed how we use and account of the meanes of Gods worship, Luke 8.18.

The Table of the Lord is not to be regarded,] The reason they thought thus basely of the table of Lord, was, because the blood and far powred upon the Altar, were things but base and vile in themselves; so they thought of the worship of God it self, not considering for what end God had appointed these things to be done, and what spirituall use they were to make of them. [Doct.]

The maine cause and originall of the common contempt and neglect of holy things is, because men fix their eyes only on the outward meanes, and regard not the end and use of them, and the grace and blessing of God accompanying those base meanes, that he hath sanctified in that sort, to all those that in holy and reverent manner have to doe with them; as is manifest here. As it was with Naaman the Syrian, 2 Kings 5. who for a time contemned that which God purposed him health by, because he fixed his eyes upon the basenesse and commonnesse of the meanes, the water of Jordan, vers. 10, 11, 12. so doe men these holy and spirituall things, because they looke but unto the outward things. To this purpose is that where Paul shew∣eth that neither Jewes nor Gentiles regard the Preaching of

the word, for that they thus looked upon the outward things. 1 Cor. 1.22, 23. The Jewes require a signe, and the Grecians seeke after wisdome: But we preach Christ crucified, unto the Jewes even a stumbling block, and unto the Grecians, foolishnesse. As if he had said, the Jewes looked for strange, great worldly workes to be wrought by the Messias at his comming, they dreamed all of an earthly Monarchy, and a worldly estate such as Salomons was; which because they saw not in Christs person, they would none of: The Gentiles, and specially the Grecians, noted for learning, and the Philosophers busied in the studies of humane wisdome, they look for deep matters and profound principles of Philosophy, and finding the Scripture written plainly ad vulgi captum, not in words of humane wisdome, 1 Cor. 2. for this cause they contemne it, as too base a subject for them to busie their brains, and take up their time with; and this made him in the 21. vers. to call it foolishnes of Preaching, not ex animo, but ex eorum opinione: thus much he intimateth; Let no man despise thy youth, but be an example in word in conversation &c. intima∣ting, that without better carriage of himselfe, his young yeares would be an occasion to hinder the profit of his ministery, men would be apt to contemn the ministery, for some infirmity in the meanes: This is intimated in as if the meanes and instrument were more glorious and admirable, good would be effected, and for the basenes of the instrument they contemn holy things. This is that which the Apostles saith, that men eate and drink un∣worthily; 1 Cor. 11.29. because they put not a difference be∣twixt this spirituall food, 1 Cor. 10. and that corporall food, because they judge not aright of these holy mysteries.

Because men live by sense and sight, [Reas.] not by faith; They are not able to discerne of things that are hidden, but esteem of things as they see or feele them: They wanting faith, cannot pierce within the vayle, and draw, as it were, the curtaine to see the excellency of spirituall mysteries in earthen and base ves∣sels; which makes them grow in contempt and neglect; which the Apostles shews, 1 Cor. 1.24. for if faith makes that men conceive and understand them, and receive profit by them, it is manifest that the other is caused by want of faith.

this may teach us, [Ʋse 1] why in and under the simplicity of the Gospell, there is not so much devotion to holy things and the service of God, as among Idolaters; there is a madding, and unreasonable superstition to their Idolatrous service; for there is good reason for it, because under the Gospell all outward things are plaine, without ompe and glorious shewes to the eye, onely plain and simple; whereas, in Idolatrous service, all things are made glittering and glorious for the outward shew, 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 doe, and so many follow after them, when the Gospell injoyes nothing so many: the reason is, because here all things are plain and simple, as was said of Christ, There was no beauty in them, for outward things, to make the flesh desire them; therefore they easily & soon contemn them. As God dealt wisely with the Church in her infancy, seeing her infirmi∣ties; so have they dealt cunningly with his people; he to hold them to himselfe, they to draw them from the Gospell. Because, saith Chrys. the people of Israel, who were brought up in Aegypt, & had polluted themselves with Idolatry, would have sacrifices & cere∣monies, so that if they were not permitted unto them they were ready against to fall to Idolatry, though God desired a people to worship him in spirit & truth; yet he granted them unto them, dealing as a wise Physitian, who having a patient sick of a feaver, by reason of heat desiring earnestly cold water, and unlesse it be given him, he is ready to seek a halter to strangle himselfe, or some waies to destroy himself; there the Physitian, compelled by necessity, gives him a cup of water prepared by himselfe, and commands him to drinke, but forbids him to drinke of any o∣ther but that; so God gave the Jewes goodly ceremonies, but so as it was not lawfull for them to use any other. And then were they grieved, saith he, when he shewed his wrath upon them, for making a calfe of their ear-rings, &c. So in cunning and mischievous policy hath the Church of Rome, when they saw how the nature of man was affected with holy things, be∣cause of the outward meanes, when simple and base, because the Gospell is such, they little regarded them; but glorious things were those that affected them, therefore have they fallen from the simplicity of the Gospell, to that whorish & 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 lawfull to administer the Sacrament in woodden cups, he answered; In times past they had golden Priests, and woodden Chalices; then would they bragge of nothing such a multitude as now, when they have woodden Priests, and golden Chalices, since Pope Ʋrban hath made all the ministring attire golden and gay: and so because they are led by their sences, therefore they are violent∣ly carried after this superstition.

This teacheth us, [Ʋse 2] why in the Church the meanes of Gods worship, his word and table are so little esteemed or regarded, because men are so led by their sences; and when the meanes are base and simple, they thinke so of the worship it selfe: as Hie∣rome said, putabant altari deesse religionis sanctimoniam, quia de∣erat aedificationis ambitio, they thought the Altar was not to be so religiously regarded, because it was not richly bedecked and a∣dorned:

such are they as give no respect to the word, because the Minister is of no great respect, but a meane plaine man; who have not learned more to esteem the earthen vessels for the trea∣sure, but lesse to account of the treasure for the earthen vessels. Hence many set light by the holy Table, because they see no∣thing here but bare bread and wine, very base and meane ele∣ments, such as they use ordinarily to feed on else where; and so, as a foole or a naturall, if he light on an obligation or a deed, he maketh no more reckoning of it, then of a piece of parchment & 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 overva∣lue these mysteries, specially the Sacraments, that tye the grace of God inseparably to them, and make the opus operatum a mat∣ter of sufficient vertue, that ascribe some divine power to the very outward elements, and so bring a divine adoration of them; that of holy mysteries make magicall miracles, as the Church of Rome doth; so againe are there many in the Church of Eng∣land, that undervalue them, that make no other reckoning of them, then as of ordinary elements, and repaire 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 then that which is ob∣ject to the sence of them, they can see no end nor use of them more, no secret grace nor vertue in them, and, that which is worse, will not submit themselves to be taught, or if taught, not believe, when oportet discentem credere.

To teach every one in these actions sursum corda habere, [Ʋse 3] and to lift the eyes of his minde 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 minde. The word of God for letters and sylla∣bles is but the same with other humane writings; but it hath an∣other manner of worke with it in regard of the spirit and grace of God accompanying it, unto those that heare it with a sanctifi∣ed eare. As we see that ordinary water, and aqua vitae in a vi∣all or glasse, 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 substance with ordinary Bread and Wine, yet they have a farre divers worke, and effect with them unto those who receive them with a holy heart and a faithfull, in regard of Gods covenant (whose seales they are) in regard of the mercy of God of which they more assure us; in regard of Christs Death that they represent unto us, and put us in minde of; and in regard of the grace of Gods Spirit that accompaineth them in

those that so receive them for the effecting of these former matters.

Notes

• Audet sibi sacerdotium quod prodidit vendicare, quasi pest aras Diaboli ad altare Dei fas sit accedere, &c?
• Susceptus est Trophi∣mus, sic ta∣men admis∣sus, ut laicus communicet, non quasi lo∣cum sacerdo∣tis usurpet. Cyprian.
• Excommuni∣tio est medici∣na Eclesiae.
• Ezech. 33.8.
• As one saith, beginning are with more ease and safety declined when we are free, then proceedings when wee have begun: so small begin∣ings then continuance.
• Nec ullus om∣nino sermo qui adificat ad pietatem, ad virtutes, ad mores op∣timos, negli∣genter est au∣diendus, quo∣niam & illic iter quo osten∣ditur Saluta∣re De i. Bern. in Cant. serm. 57.

  Si corripuerit me justus in misericordia, id ipsum sentiam, sciens quia aemulatio justi & benevolentia iter fa∣ciunt ei qui ascendit super occasum. Bonus occasus, cum ad correptionem justi stat homo, & cor∣ruit vitium, & Dominus ascendit super illud, conculcans hoc pedibus, & conte••ens ne resur∣gat. Non ergo contemnenda increpatio justi, quae ruina peccati, cordis sanitas est, nec non & Dei ad animam via. Bern. Ibid. Ʋnusquisque pro modulo suo audiat, & sicut sibi conscius fue∣rit, ita vel doleat corrigendus, vel gaudeat approbandus. Si se deviâsse 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 Psal. 31. praefat.
• Corda, Deo & aures & os gerunt.
• 1 Tim. 4.12.
• Luke 6.30.
• Isaiah 33.