Commentary on Malachi, Commentary · Chapter 1 · Verse 7
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 reply to their defence. They who offer polluted things to God, deſpiſe his Name; but ſuch are you, for ye offer polluted 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 onelyonly 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 onelyonly 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 onelyonly, but of the fleſh alſo, or whatſoever thing elſe was offered there upon the Altar, which is the beſt acceptation, for the word here uſed ſignifies not bread alone, but alſo other victuall and meat, as it is uſed in the word, and as Cyrill 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 foedum aut 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 others, 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 Spirit 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 bringing 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 typum 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 inward,) 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.
Doctrine. They who come to the publique ſervice of God, 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 ſacrifices 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.
Reaſ. 1 Becauſe God elſe will not accept their ſervice; for he firſt looks to their perſon, 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.
Reaſ. 2 Becauſe elſe that which God offers and gives to them, 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 poyſon; 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.
Ʋſe 1 To reprove all ſuch as have no care to purge and purifie themſelves before they come unto the houſe of God, 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 condemned of contumacy, but not of contempt, for he may do it out of fear; and contempt and fear cannot ſtand together in one ſubject; 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 not, he ſhall ſuffer as contumax, as rebellious and diſobedient; but he that commeth polluted, with the filth of his ſin unrepented of, with a purpoſe to perſiſt, he ſhall be puniſhed 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 ever; 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 nor them by preaching, but make them worſe; wee are not the ſavour of life unto them, but of death by the word, they are hardned in their ſins, by this two edged ſword they are daily wounded; 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, taketh more ſure poſſeſſion, and raignes in them.
Ʋſe 2 To teach every one to labour to be holy when he commeth to Gods houſe; 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 upon 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 David 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 ſervice 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; yea they ought to put a difference, and to diſtinguiſh betwixt the clean and unclean, 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.
Doctr. The Miniſters of the Goſpell and new Teſtament ought to make difference betwixt the godly and the wicked, 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 commendeth 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.
Reaſ. 1 Becauſe if they under the Law, Prieſts and Prophets ought to doe it, much more they in the Goſpell. For as many things were then tolerable which now are 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.
Reaſ. 2 Becauſe by their continuance and ſuffering them, and not cenſuring them, they may by many meanes be hurtfull, and infect 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.
Object. Chriſt admitted Judas to the Supper, a devill, after he knew he had taken money to betray him.
Anſw. Firſt, 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 nature. Now the excluſion is for knowne ſinnes, not ſecret, thoſe muſt be left to Gods judgment; and this croſſeth not the excluding for known ſinnes. And it is probable, that our Saviour admitted him to the Paſſeover, becauſe his hypocriſie was not yet unmaſked: whereas after, when he had unmaſked him by giving 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.
Ʋſe 1 This ſheweth what manner of men they ought to be, 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 abhominations 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 after 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 Idolatry, ſhould be received againe upon their repentance, otherwiſe than as lay-men. And Epiſtola 1.7. he chideth Fortunatianus, who once was a Biſhop, and had in the time of perſecution burnt incenſe to Idols, and after came home againe to the Church, and would have kept his place ſtill.Audet ſibi ſacerdotium quod prodidit vendicare, quaſi peſt aras Diaboli ad alta…e Dei fas ſit accedere, &c? Dares he challenge that Office or Prieſthood which he hath betrayed, as if it were lawfull, after he hath ſerved at the Idoll ſtoole of the Devill, to draw neere to Gods Altar? 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.*Suſceptus eſt Trophimus, ſic tamen admiſſus, ut laicus communicet, non quaſi locum ſacerdotis uſurpet. Cyprian. Trophimus is indeed received, but admitted onelyonly into the place where Lay-men communicate, not into the place of a Prieſt. All reach, 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 Zerubbabel 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 Iſrael, 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.
Ʋſe 2 To admoniſh the Miniſters of their duty, 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 Phariſes 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 hainous 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. ſecret ſins ſecretly reproved, Math. 18. onelyonly 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 perſiſt obſtinatly in it; This being the laſt cenſure, and the greateſt. As Phyſitians ſeeke all meanes to cure, before they cut off a member.
Ʋſe 3 For the people to learn to ſubmit themſelves to the cenſure of the Miniſters of the Church, (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; Excommunitio eſt medicina Eccleſiae.For even excommunication is the Churches medicine: It caſts not off from the whole Church, but from a particular congregation or one viſible Church, to keepe him from infecting others, and to recover him from his owne 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.
Doctrine. They who have the charge of others, by God committed unto them, are guilty of the offences that are committed by them,Ezech. 33.8. 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 incouragement 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 againſt my ſacrifice, and my offering, which I commanded in my tabernacle, and honoureſt thy children above mee, to make your 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.
Reaſ. 1 Becauſe every man is commanded to reprove his brother, 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 generall charge is in the command, but a ſpeciall one alſo, and ſo the twofold cord binds them.
Reaſ. 2 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, 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, ſubjects, &c.
Reaſ. 3 Becauſe they are made keepers of both tables, ſuch as ought to looke that both tables ſhould be kept; therefore the command touching them is made the ſinews & 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 ten Commandements was given to Moſes the Magiſtrate, for them all, Exod. 19.
Ʋſe 1 It ſhews the wretched eſtate of Miniſters, Magiſtrates, Mrs. & Parents, if they neglect reproving, correcting, puniſhing, cenſuring, as their place requireth, they have their Bill of indictment increaſed againſt the great day, by the ſinnes of other men.
Ʋſe 2 This teacheth us, that thoſe who have charge of others, 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 a 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 enough they ſerve God themſelves, but they muſt cauſe others to doe likewiſe: 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 carriage 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 ſtate of his flocke, and look well to his heards. The Miniſter 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 foreign, 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, increaſeth the ſinne; for they might either prevent it, or humble themſelves for it, as Job, or reprove them, as Eliſha did his ſervant, 2 Kings 5. and free themſelves from their ſinne. The ſecond thing is, that they have power to puniſh, when they cannot 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 thath 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.
Ʋſe 3 To teach every inferior to ſubmit to his ſuperior, or to him that hath charge over him, to be pryed into, reproved, or corrected, as their power is. It is profitable to have an enemy prying, 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.
Doct. One ſinne drawes on an other, the firſt a ſecond, that a third, 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 troope commeth: we ſee it in our firſt Parents, in David, 2 Sam. 11. in Aſa, 2 Chro. 19.10. in Peter.
Reaſ. Becauſe one ſinne muſt ſerve to bolſter and uphold another, or elſe to ſmother and conceale another: This people thought 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 doing 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.
Ʋſe 1 This ought to teach men not to give place to ſinne, 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 in to 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 wantonneſſe: 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 better then theſe? who was like them in Iſrael, and what is our ſtrength in compariſon of them? It is good then that we withſtand ſmall ſinnes, and the firſt.
Ʋſe 2 If any be overtaken with ſin unawares, let him ſhake it off with ſpeed, 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 no more; yea twiſe, but I will proceed no further: And to leſſen thy fault, excuſe not thine offence, ſeek no excuſes and pretences to cover or colour it, for that will bring thee to be more intangled;As one ſaith, beginnings are with more eaſe and ſafety declined when we are free, then proceedings when wee have begun: ſo ſmall beginings then continuance. the further 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 ariſe; 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 difficulty 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 more provocation to ſinne the ſame ſinne againe; yea, and a greater proneſſe then before to any other ſin whatſoever, 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 other; 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 upon him, let him haſte, and by true repentance, as by an ejectione 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 goodneſſe of God to him, when he gives a meanes to prevent his entrance into a ſinne, or his continuance in it, when he hath ſlipped aſide to any, though but a little one. St. Aug. ſaith, that Omne 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 removing it after. But the mercy 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 David 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 prevent this, by whom or howſoever, by publick or private meanes, by good or bad. And let them hearken and obey, and be thankfull to the Authour and the meanes;Nec ullus omnino ſermo qui aedificat ad pietatem, ad virtutes, ad mores optimos, negligenter eſt audiendus, quoniam & illic iter quo oſtenditur Salutare Dei. Bern. in Cant. ſerm. 57. Si corripuerit me juſtus in miſericordia, id ipſum ſen…iam, ſciens quia aemulatio juſti & benevolentia iter faciunt ei qui aſcendit ſuper occaſum. Bonus occaſus, cum ad correptionem juſti ſtat homo, & corruit vitium, & Dominus aſcendit ſuper illud, conculcans hoc pedibus, & conterens ne reſurgat. 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 fuerit, 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. 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 conſcious to himſelfe, ſo let him either grieve, being to be corrected; or rejoyce, 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.
Doctrine. Not onelyonly workes and words, but even the thoughts are known to God. The very hearts of men have eares to heare God, and mouths to ſpeake to God,Corda, Deo & aures & os gerunt. ſaith St. Aug. As God ſaid to Moſes in another caſe, Exod. 14.15. ſo to the wicked, Why cryeſt thou againſt me? when haply they ſpeak no word, but onelyonly 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.
Doctrine. Whatſoever abuſe is committed in the worſhip of God, or againſt the meanes of his worſhip, 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, Sacrifices and Sacrament were with them. Now then, as the contemning of theſe were the contemning of him, ſo is it with us. It is that which is a 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 Candleſticks that held forth the light, they were they who brought the Word to them, and that was it, not for their perſons.
Reaſ. 1 Becauſe he that denies God all worſhip and honour, muſt needs contemne and deſpiſe him; 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.
Reaſ. 2 Becauſe he delighteth to magnifie his Word, 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.
Reaſ. 3 Becauſe he hath given unto them things that are proper to himſelfe; 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 diſhonoring of him to diſhonor them.
Ʋſe 1 This proves that our times and age are full of many contemners of God, becauſe we have ſo many contemners of the meanes of his worſhip, the Word, Prayer and Sacraments. To ſay nothing of Athieſts 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, inſufficient, the cauſe of error and Hereſies; I ſay, to paſſe by theſe, in the number of Proteſtants, who would goe for good Chriſtians, 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 only 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 abroad, then at home, though more wholſome and better dreſſed. 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 themſelves 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.
Doct. 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 fat 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.
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 ſheweth that neither Jewes nor Gentiles regarded 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: 1 Tim. 4.12.thus much he intimateth; Let no man deſpiſe thy youth, but be an example in word in converſation &c. intimating, 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,Luke 6.30. 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 unworthily; 1 Cor. 11.29. becauſe they put not a difference betwixt this ſpirituall food, 1 Cor. 10. and that corporall food, becauſe they judge not aright of theſe holy myſteries.
Reaſ. Becauſe men live by ſenſe and ſight, 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 veſſels; which makes them grow in contempt and neglect; which the Apoſtle 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.
Ʋſe 1 This may teach us, 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 pompe and glorious ſhewes to the eye, onelyonly 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.Iſaiah 33. As God dealt wiſely with the Church in her infancy, ſeeing her infirmities; ſo have they dealt cunningly with his people; he to hold them to himſelf, 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 & ceremonies, ſo that if they were not permitted unto them they were ready again 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 himſelf, 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 other 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, becauſe 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 violently carried after this ſuperſtition.
Ʋſe 2 This teacheth us, 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 Hierome ſaid, putabant altari deeſſe religionis ſanctimoniam, quia deerat aedificationis ambitio, they thought the Altar was not to be ſo religiouſly regarded, becauſe it was not richly bedecked and adorned: 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 treaſure, but leſſe to account of the treaſure for the earthen veſſels. Hence many ſet light by the holy Table, becauſe they ſee nothing here but bare bread and wine, very baſe and meane elements, 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 overvalue theſe myſteries, ſpecially the Sacraments, that tye the grace of God inſeparably to them, and make the opus operatum a matter 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 England, 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 object 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.
Ʋſe 3 To teach every one in theſe actions ſurſum corda habere, 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 ſyllables is but the ſame with other humane writings; but it hath another manner of worke with it in regard of the ſpirit and grace of God accompanying it, unto thoſe that heare it with a ſanctified eare. As we ſee that ordinary water, and aqua vitae in a viall 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.