Commentary on Malachi, Chapter 3 · Exposition of verse 8, 9
VER. 8, 9.
Will a man rob God? Yet ye have robbed mee: But, ye ſay, wherein have we robbed thee? In Tythes, and offerings: ye are curſed with a curſe, for ye have robbed mee, even this whole nation.
THe Lord inſiſteth in their accuſation, by mentioning a new crime; namely, ſacriledg, or ſpoiling of God himſelf. Where we note. 1. The crime laid to the peoples charge, ſacriledg. 2, Their apology, or juſtification of themſelves. 3. The amplyfication of the ſin; they did, as none would do; no not Idolaters themſelves. 4. The proofe of it, by inſtance. 1. In tyths, and offerings. 2. By the ſignes, and effects; Gods curſe upon them: Where is alſo the generality of it, in the ſubject. This whole nation.
Obſerv. 1 Will a man rob God?] Care of maintaining Gods worſhip is ingraffed in men, by nature. Will a man ſpoyl his gods? Though Idolaters err in their apprehenſion, yet, when they have once conceived a god-head, they are careful to maintain his worſhip; and conſcionably abſtain from purloyning any thing that may thither ſerve. This I might ſhew in the very heathen themſelves. How devout in dolatry? How liberal in contribution, to maintain their divine worſhip? See what coſt the Egyptians were at, this way; what ſtore of crafts-men maintained, by Idolatry? How frets Laban, when he loſeth his gods? So Micah, Judg. 17. I might be infinite this way: Reaſon is, the fear of natural conſcience this way; which howſoever it erreth in particulars, yet, for the general, holdes the concluſion, that God muſt be worſhipped: And therefore ſets up a ſtock, and a ſtone, rather than it will be, without a god.
Then, Ʋſe. Then, hence learn, what to judg of an Atheiſt, or a prophane man; he is is far worſe than the vileſt Idolater: Notes of it are theſe. 1. Such are abominable in life, Pſal. 14.1. 2. Call not upon the name of the Lord, ib. v. 4. 3. Light eſteem of the pledges of Gods favour, Heb. 12 15. as amongſt us, of the word of God; whereas, a childe of God, buyes the truth, and ſells it not, Prov. 23.23.
Obſerv, 2 Idolaters, ſometimes, (more) conſcionable, to preſerve the worſhip of Idols; then ſome, in the Church, of maintaining the worſhip of God: See Iſraelites, Exod. 32.3. Nothing ſo dear, but they part with, their very Jewels, and earings, to make a Calfe; yea, children themſelves made to paſs through the fire; and, Act. 19. How many craftsmen maintained, by that Idol Diana? Baals Prieſts, how cut they themſelves with knives, and lancers, 1 King. 18.28. Compare us with Papiſts; ſee we it not verified? how liberal are they in maintaining the Idolatry, among them practiſed? What pains take they in Pilgrimages? And none appears empty-handed before the Idoll.
Well, beloved, Ʋſe. this ſhall be the juſt condemnation of many in our Church; that people doting upon Idols, ſhould be thus zealous for Idolatry, and we ſo regardleſs of the worſhip of God. See but their Prieſts, how in a blinde zeal, they hazard their lives, to make a Proſelyte; ſhall it not condemn us, that may ſafely labour ſettling in truth, and neglect it? How careful they, that no contempt ſhall be ſhewn to their Idols? Yet, we, with patience, can endure the horribleſt diſgraces offered to the majeſty of God; they will riſe up in judgment, and condemn us; ſee Matth. 12.41.
Now, before I come to propound the doctrine, it ſhall not be amiſs, a little to handle the queſtion, that here offers it ſeif to be diſcuſſed; leſt we think, this ſin concerns us not.
Queſtion of Tythes handled.The queſtion, then, is, whether tenths be, by divine right, belonging to the miniſtry of the Goſpel, for their maintenance?
Anſw. herein, Anſw. let me propound the judgment of ſundry ſound Divines, both wayes, and leave it to Gods people, to be judged of. Divine right, therefore, is doubly underſtood. 1. Either, that it is directly ſo, by expreſs and preciſe commandment; or elſe. 2. By conſequent, as having ground in the word of God. The diſtinction is, 1 Cor. 7.6. I, not the Lord; the Lord, not I: I have no commandment, but give advice.
Now, this is the judgment of ſome ancient, and modern Divines: That, by Divine law, the tenths of all fruites, both predial, and perſonal, are due unto miniſters of the Goſpel, by thoſe very lawes, that were given concerning the Levites, Origen, in Num. Hom. 11. This law of Tythes, he thinks ſhould be obſerved, according to the letter. Hierome, upon this place, accords with him. Auſtin makes Tythes to miniſters, and tribute to Caeſar, of equal right. Divines, of late years, accord with them: Junius; Tythes, by all lawes, of God, nature, nations, have been hallowed unto God. Gaulter. in Matth. 23. & Zepper de leg. lib. 4.10. are peremptory, this way; and demand, with what reaſons it may be proved, that the law was merely ceremonial
Hear their reaſons; becauſe payd before the law, when ceremonies were not in force; as by Abraham, to Melchizédech; this argument concludes not, for, even ſome ceremonies were in force, before the law of ceremonies given in writing; as ſacrifices, &c.
Better reaſons are theſe.
Firſt, that we are not able to ſhew, what was in this law ceremonial; therefore, not ſo to be eſteemed.
Secondly, Origen thus. As Gods bleſſings, under the new Teſtament, exceed thoſe vouchſafed unto the Jews; ſo ſhould our maintenance: This proves thus much only, that as liberal, if not more, is due to the miniſters of the Goſpel.
Thirdly, greateſt reaſon that of Iunius; that by all lawes due; very light of nature taught Gentiles to hallow the tenth unto God; whence, may thus be concluded. That what, by inſtinct of nature, is due, that is perpetual; for, this is one rule, to diſcern judicial lawes of common equity, from thoſe of equity particular; namely, if they be univerſally received by all nations; and accord with the word of God: but thus, it's apparent, that in all ages of heathen, they were due.
Fourthly, Ab abſurdo, it ſeems not likely, that the Lord providing ſo liberally for maintenance of Levites; would leave all uncertain to the devotion of the people, under the new Teſtament; but other certainty, is not determined; Ergo.
Theſe reaſons are ſomething urgent: And, I muſt needs profeſs, to ſee no certainty of anſwer to them.
A ſecond opinion is, of them, that hold them to be due, by conſequent, from the law of God; though no direct law given concerning them. As, 1. From the command of the Magiſtrate, to whom they imagine the Lord to have left determining of particulars, only with this generall; ſo it be competent. 2. By vertue of confecration that way, either by vow, or other wholeſome ordinance: And thus they think them due unto us; ſo that he ſhall be guilty of ſacriledg, that withholds, or alienates them; Gal. 3.15. A (mans) teſtament no man abrogates; Prov. 20.25. Its a deſtruction, to devoure Holy things, and after the vow, to enquire.
A third ſort think them utterly unlawfull, to be either paid, or exacted; in as much, as it was a part of ceremoniall law; and, for this cauſe, amongſt others, abandon ſociety with our Church, becauſe, as they ſay, we judaize in maintaining our Miniſters, by tenths: Theſe need rather pity, in reſpect of their zeal; then confutation of their judgment: It being a principle holden, amongſt all Divines; that judiciall lawes, eſpecially, when there appeares not ſome evident cauſe why they ſhould concerne only the State of the Iowes, may juſtily be revived in Chriſtian Common-wealths; nay, that Common-wealths are beſt governed, that come neareſt that plat-forme.
What my judgment is, I will forbear to propoſe; profeſſing only an inclination this way; that they are due, by divine right, for ſome reaſons before ſpecified.
To leave theſe [Uncertainties:] See what the Scripture (certainly) teacheth, touching maintenance of the Miniſtery.
Firſt of all, Obſerv. that there is maintenance due unto them, for their work ſake; 1 Cor. 9. 1. From common equity, verſ. 7. 2. From voice of the Law; the oxe not muzled, verſ. 9. 3. Spirituall things are miniſtred, therefore, temporall things may be reaped. 4. A pari, they that ſerve at the Altar, live by the Altar. 5. A ſanctione Chriſti, God hath ordained, &c. verſ. 14.
2. That this muſt be a liberall maintenance, 1 Tim. 5.17, 18. double honour; Gal. 6.6. Made partaker of all his goods; 1 Tim. 3.2. How, elſe, given to hoſpitality? due from all that partake in benefit of inſtruction: Again, this the word teacheth morally; that magiſtrates are to be obeyed, in things lawfull, for conſcience ſake, Rom. 13.5.
3. That things conſecrated unto Gods ſervice, may not be alienated to other uſes, out of caſe of neceſſity, Prov. 20.25. Gal. 3.15.
Out of all which, I think this concluſion ariſeth; that Tythes (of England) are due by Gods Law, to the maintenance of the Miniſtery; if not directly, yet, by conſequent; if not, in ſpecie, yet in the aequivalent: Whence, this concluſion will ſoundly follow; that, to detain any thing belonging to maintenance of the Miniſtery, is Sacriledg; let it be coloured with never ſo goodly pretences.
Now, Ʋſe. beloved, where ſhould I begin to reprove? Firſt, thoſe ingroſſers of Miniſters maintenance, by impropriations; &c. I ſtand not now to diſpute the queſtion; this only know, things once conſecrated, are the Lords, Levit. 27, 30, 31. and may not, for ever, be alienated. 2. This holden by all Divines; that ſo to alienate, as that there be not a liberall maintenance for the Miniſter, for all works of his calling, is generally holden an accurſed practice: And, what maintenance is this, Micah's allowance? Iudg. 17. A, Livery dyet, and ten ſhekells of ſilver; ſurely, the platform I think was firſt taken from that Idolater: But, beloved, let ſuch men conſider, how many ſouls periſh, for lack of Miniſters: I know what they ſay, blame the law: Be not deceived, God is not mocked. Gal. 6.7. There is a law of equity ſhould guide every chriſtian, and they ſhould be laws unto themſelves.
Ob. Miniſters covetous.
Anſw. So, indeed, they ſay, who are deeplyeſt engaged this way; but, it will be hard to prove, that deſire of a competency, comes under the cenſure of covetouſneſs.
Secondly, guilty of this ſin alſo, are all thoſe that detain any thing due, from the maintenance of the worſhip of God: I know it will be ſaid, I am now in my own harveſt. But, ſith it pleaſeth God, to give ſo juſt occaſion; judg, I pray you, in charity; that I preach of conſcience, not of commodity.
And, this let me ſay, from my own, and other mens experience; men moſt liberall to other profane uſes, think any thing too much, that is given to the Miniſtery.
What ſhould be the cauſe of it? Surely. 1. That root of all evill, covetouſneſs. 2. Lack of feeling ſweetneſs, and comfort, by the Miniſtery; ſurely, if Spirituall things were reaped, temporall things would flow, of own accord. But, to what cauſe ſhould we impute the ſcanthandedneſs of men profeſſing of Religion, and the fear of God; that they, notwithſtanding, ſhould ſo niggardly contribute; and paying never ſo little, look for a cap, and courteſie from the Miniſter?
Let me add ſome Reaſons, for exhortation. 1. Its an honouring of God, Prov. 3.9. 2. It argues, that we have taſted ſweetneſs in the word, and are, indeed, partakers of ſpirituall things. 3. Conſider but the example of very Idolaters, this way; as of papiſts, at this day: and, let it ſhame us Chriſtians. 4. Detaining brings Gods curſe, Prov. 20.25.5. Mark, what the Lord here ſpeaks, it brings down ſcarcity, and famine upon the land.
Ye are curſed with a curſe] The puniſhment; the generallity of it; obſtinacy of the Jews, notwithſtanding thus afflicted.
Common ſins draw down common judgments: Obſerv. All partake in ſin, all therfore in puniſhment. Hence, that exhortation, Rev. 18.4. Go out, leſt thou partake of her plagues.
What doth this teach us? but as Solomon ſaith, Prov. 1.10. If ſinners entice us, not to conſent unto them.
Queſt. What is then to be done? Muſt we leave the world?
Anſw. There may be a juſt dwelling among ſinners, and wicked men. 1. If there be mourning for their ſins, Ezek. 9.4. 2 Pet. 2.8. 2. If we partake not with them, any way, by conſent, countenance-giving, fellowſhip in evill, Eph. 5.11. 3. If there be a reproofe of their evil, within bounds of our calling. 4. An hindering, within bounds of our calling, Neh. 13. Joſh. 24.
Yet ye have robbed me] Note here the amplyfication of the ſin; yet ye ſpoyl me. This is ever an aggravating circumſtance in ſin, Obſerv. to perſiſt in practice of ſin, when Gods judgments are upon us, Neh. 13.18. Yet, ye encreaſe the wrath: Ezr. 9.13. After all this, Jer. 5.3. Thou haſt ſmitten them, but they have not ſorrowed.
And this the common ſin of theſe times. Ʋſe. God hath made his plagues wonderful amongſt us; and, though his arrows have paſſed amangſt us, yet, who hath regarded to enter into his heart, and once to ſay, what have I done? Ier. 8.6. &c.