Commentary on Malachi 2, Chapter 3 · Exposition on verse 8
VERS. VIII.
Will a man ſpoyle his gods? yet have ye ſpryled me: but ye ſay, Wherein have we ſpoyled thee? In tithes and offerings.
WIll a man ſpoyle his gods?] The Prophet proceedeth to other ſins, and a great one, horrible, and impious ſacriledge, which was committed by theſe, in detaining from God his tithes, and firſt fruits: and in reprooving this he argueth, firſt, from the generall right, then from the fact, and thirdly from the event. The generall right, is, no man ought to ſpoyle another, or defraud him: fraud and rapine, is a heynous kinde of injury, and ſo the more great & grievous, when it is joyned with greateſt audaciouſneſſe, and contempt; as if they defraud, and rob him, to whom they owe much, whoſe authority they ought to reverence, and whom they ought greatly to honour: As the Prince, and the King, the Judge, and the Prieſt. The force of this reaſon, ſtands in the interrogation, will a man ſpoyle his gods? An argument from the compariſon of the perſons, betwixt man, and God; the one ſo common and meane, the other ſo excellent and great; It is a ſinfull thing, and blame worthy, for men, to injure men, even the meaneſt; much more an honourable man; as the Prince; but moſt wicked, and impious, to deale ſo with the great, and glorious God, their Prince, and Governour.
Yet have ye ſpoyled me.] Here is their fact, amplified, from the perſons who, and to whom: ye, me; you whom I have enriched, with ſo many great, and extraordinary bleſſings, and benefits, and who ought ſpecially to honour, and worſhip me, & give me all that you poſſibly can. The word tranſlated (ſpoyling) is uſed among the Hebrewes, to ſignifie the taking away of another mans goods, and ſpecially by fraud: As in that Prov. 22.22.23. And ſo the meaning is, will a man ſpoyle his God? that is, take away by fraud, that is his Gods: but you have done ſo to me; you have taken away my goods, and the things that belong to me, by fraud, and deceit.
But ye ſay, wherein?] This is the exception of this people againſt that the Prophet hath accuſed them of; and it is by denying the fact, and thinke ſo to reject the fact from themſelves, and put God to prove when, and wherein they had done any ſuch injury to him.
In tithes and offerings.] The Lord proceeds, and replies, ſhewing them wherein they had ſpoyled him, and were ſacrilegious, in that the tenths & firſt fruits, which the Lord had appointed for his Prieſts, and the officers of the Temple, they had fraudulently, or violently, or howſoever detained from them. By offerings is here underſtood, the firſt fruits, which they were to bring, and offer to the Lord, towards the maintenance of the Tabernacle, and the offices of it. He reprooves them here of ſacriledge againſt God and his worſhip; and in condemning of this, to aggravate the greatneſſe of it, he ſhewes how affectioned Idolaters, and ſuperſtitious men are, unto their falſe and feigned gods, to give to them, and and not to diſpoile, or take any thing from them: for ſo much the interrogation ſheweth, Will he? He will not, but deale moſt liberally with him.
Idolaters at all times, are, and have been very liberall, Doctrine and bountifull to their Idols, and their ſervice, and their falſe worſhip, & ſo far from taking from them, as they have thought nothing too much for them: ſo much the Prophet inſinuates here, and as much is manifeſt. Ezek. 16.16.17.18.19. And thou didſt take thy garments & deckedſt thine high places with divers colours, & plaiedſt the harlot thereupon: the like thing ſhall not come, neither hath any done ſo: thou haſt alſo taken thy faire Iewels made of my gold, and of my ſilver, which I had given thee, and madeſt to thy ſelfe images of men, and did deſt commit whoredome with them. And tookeſt thy broidered garment, and coveredſt them: and thou haſt ſet mine oile and my perfume before them. My meat alſo which I gave thee, as fine flower, oile and honey, wherewith I fed thee, thou haſt even ſet it before them, for a ſweet ſavour: Thus it was ſaith the Lord God. Exod. 32.3. They brake off and gave away their golden ear-rings to make an Idoll. 2. Kings 16.3. and 17.17. They beſtowed their children on Idols. Judg. 17.3. The mother of Micha gave 200. ſhekels of ſilver, to the founder, to make a graven and a molten Image.
Becauſe this is a voluntary and free ſervice, of their own heads and inventions: now we ſee in all things, men ſpend more freely, Reaſon 1 and more liberally upon their owne inventions, then upon thoſe things which they are tied unto: Men beſtow more upon their own children.
Becauſe Idolatry and ſuperſtition, is naturall, and ſenſible, agreeable to nature and ſenſe, and ſo more pleaſant and delightfull: Reaſon 2 on things that are delightfull, and pleaſant, men beſtow more time, more tendance, and more goods.
Becauſe Idolatry is accounted adultery, an Idol, a harlot; an Idolater, an Adulterer, paſsim in Scripturis. Now, as one ſaith, Reaſon 3 non minor ſuperſtitionis quā libidinis impetus adrapiendos homines. Men are as mad upon an Idol as upon a harlot, and as they will ſpend all to ſatisfie their luſt: ſo to follow their ſuperſtition.
This may ſerve to reject, Vſe 1 and juſtly, the ſuite of our Papiſts for favour and forbearance, upon this ground, becauſe of the great coſt which their anceſtors they ſay have beſtowed upon this land, in building of Schooles, Colledges, and Hoſpitalls, and endowed them with rich poſſeſſions (D Biſhop prefat:) they muſt firſt preſuppoſe and indeed prove, that it is the truth which they profeſſe; and that theirs is the true religion, elſe may any idolater in the world make the ſame reaſon for himſelfe, and ſo may an adulterer plead for favour, becauſe he hath been at ſuch coſt & charges with his harlot, and endowed her and hers with ſuch great riches; but if not the one, why the other? why might not the Canaanites by the ſame reaſon have pleaded for favour from the Iſraelites? Deuter. 6.10.11. Yet it was not any motive to bring favour unto them, nay for all that they were commanded to deſtroy them: And can the Church have a better guide, and Chriſtian commonwealthes, a better example? But it may be that they ſuppoſe that this ſhould prove that their ſuperſtition is true religion, becauſe they thus decked it & beſtowed infinite coſt otherwiſe upon it: By the ſame reaſon may any idolater in the world, plead that it is the truth and the true worſhip of God, ſeeing their bounty towards their falſe Gods hath beene equall in moſt things, and ſuperiour in divers to this of theirs; yea, by this reaſon might many a harlot plead againſt the lawfull and juſt wife, that ſhe was not ſo, but her ſelf, becauſe ſhe lives in the houſe, & is maintained daintily, & gorgeouſly, when the other is excluded and ſhut out in poverty and miſery; but if not this, why that? but in all this I grant them but that, which may eaſily be proved to the contrary, that our anceſtors in the firſt inſtitution of theſe things, did not intend the Popiſh faith and relition.
Then is it not to be wondred at, Vſe 2 if we ſee the great liberality of our ſuperſtitious Papiſts towards their ſuperſtitions and idolatry? for it hath beene ſo with all idolaters whatſoever, and no reaſon but it ſhould be ſo with this which is more naturall and fitting the humours and corruption of nature then any other ſuperſtition in the word: And as ſome ſay to Manna, that it fitted and was taſtfull to every pallate according to the humour of it; ſo may we more certainely ſay of this, as hath beene divers times ſhewed, that it is fitting to the ambitious, covetous, voluptuous, licentious, and every one of what affection ſoever; is it any marvaile then though men be marveilous liberall, when as every man that hath it, cares not what he beſtowes upon his humour? beſides their doctrine of merits hath brought them in no ſmall gaine, ſpecially from men who lie a dying, who to inrich them (though they laboured all their life to inrich their wife and children) yet care not how poore they leave them then, becauſe they are ſo taught that by ſuch meanes they may redeeme their ſoule; and ſatisfie for many things they elſe might ſuffer; what will not a man give to ſave his life when he is upon the gallowes; more in this.
Yet ye have ſpoyled me.] Their fact and offence, in the relation and compariſon which ſtandes thus; they, that is, idolaters, will not ſpoyle, but they will cleave faſt unto their Gods, and be very devout, yet ye have not done ſo to me.
Idolaters often cleave faſter, Doctrine and are more devout to their Idols and their worſhip, then they who profeſſe the truth, cleave, or are devoted to the Lord.
It ſhould teach us in that to imitate them, leſt they riſe up in judgement, and condemne us: Vſe Let it be our reſolution as it is in Mic. 4.5. For all people will walke every one in the name of his God, and we will walke in the name of the Lord our God, for ever and ever.
Have ye.] Upon whom I have beſtowed many and great things, yet have ye ſpoiled me, and ſo makes their ſinne the greater.
They who have received more from God then others, Doctr. if they contemne and injure him and take from him his due, or any ſuch like, they offend more then the reſt, vide Cap. 1.12. but ye have polluted it.
Spoiled me.] They tooke away and with-held the maintainance of his Miniſters, who were the inſtruments and meanes of his worſhip; therefore he accounts himſelfe to be injured and ſpoiled. Hence a generall doctrine.
The injury, contempt, and abuſe committed againſt the meanes of Gods worſhip, is held to be done againſt God himſelfe. Doctr. Thus God takes this done to his Miniſters, vide cap. 1.7. The table of the Lord is not to be regarded.
In tithes and offerings.] This is that wherein they had offended, and God complaines; he was ſpoiled becauſe the portion of their goods which was due to him, they had kept from his houſe and Miniſters.
It is a ſacrilegious and impious thing, Doctrine. for men to with-hold or withdraw the maintenance of the Miniſters: So much the Prophet affirmeth here; ſo much all thoſe places prove, which command ſuch things to be given to the Miniſters: As Num. 18.21. For behold I have given the children of Levil all the tenth in Iſrael for an inheritance, for their ſervie which they ſerve in the Tabernacle of the congregation, Deuter. 12.19. Beware that tho for ſake not the Levite as long as thou liveſt upon the earth. And 14.27. Nehem. 13.10.11. And I perceive that the portions of the Levites had not beene given, and that every one was fled to his land, even the Levites and ſingers that executed the worke. Then reproved I the Rulers, and ſaid, why is the houſe of God forſaken? and I aſſembled them, and ſet them in their place. Luke 18.12. 1 Cor. 9.7.9.10.11.13.14. Gal. 6.6. 1 Tim. 5.17.18.
Becauſe this is to rob and ſpoile God, Reaſon. 1 as it is here affirmed, and proved by that, where the Miniſters maintenance being tithes, is called the Lords, & holy to the Lord, Lev. 27.30. Alſo all the tith of the Land, both of the ſeed of the ground, and of the fruit of the trees, is the Lords it is holy to the Lord. Things are ſaid to be the Lords, either by a common duty, & as it were the homage that all creatures owe unto the Lord as their Creator, or in reſpect of his rule & governement of them: for this all things are his, both good and bad, of which that is, Pſal. 24.1. The earth is the Lord, and all that therein is: the world and they that dwell therein. Or in reſpect of a propriety and immediate right he hath in them; and ſo are tithes, for in the other reſpects the nine parts are his, as the earth is his: Then muſt this needes be uſurpation and ſacriledge, to keepe it from the Lord, and his deputies, upon whom he hath beſtowed them, Numb. 18.21.
Becauſe they are called holy to the Lord, Reaſon 2 in the ſame place, which ſerves for all the maintenance of the Miniſterie, called ſo becauſe they are ſeparated from man and mans uſe. Now to take holy things from the Lord is ſacriledge, as in Ananias and Saphira, Acts 5. Even of things ſeparated by man to the Lord, which might not be altered, Levit. 27.28.
Becauſe without this mainetenance the worſhip and ſervice of God muſt needs fall to the ground, Reaſon 3 underſtand publique worſhip. As Nehem. 13.10.11. And that of Orig. *Niſi dederit oleum populus ex ing…etur lu…er…ain templo. Org.Vuleſſe the people bring oyle, the lampe will go out in the Temple. Then it is impious to withdraw this.
Becauſe it is impious to retaine the hyre of a labourer in the things of this world, and the body, is it not more to retaine his who laboureth for the ſoule? unleſſe men thinke they may require his blood for nought, Reaſon 4 in this more then in other ſervice.
Becauſe it is impious and a breath of the eight commandement to keepe a mans owne from him, Reaſon 5 whether his owne by his labor, or the ſpeciall gift of God, as this is both.
Becauſe the with-holding or withdrawing of this, Reaſon 6 as it hindreth the worſhip of God, ſo the ſalvation of men, for which they labor: for how ſhould they labour in either, if they have not their due and honeſt and competent mainetenance?
What doe you account or call the mainetenance of the Miniſter? Queſt. are tithes yet in force, and due unto the Miniſters by the law, as if no other mainetenance might be for them, or otherwiſe raiſed?
I anſwer, Anſw. ſaving the judgements of other men, (who have laboured to prove them ſo, whoſe reaſons have not ſo perſwaded me, as they made ſhew of at firſt) they are not ſtrictly; firſt, becauſe then that law, Numb. 18.20. which indeede was given as a reaſon of this, ſhould then ſtill be in force: And ſo every man ſhould renounce his patrimony, that takes the mainetenance of the Church, which they will not yeeld unto; nay, reaſon is for the contrary, ſeeing that they may uſe both for the better credit of their miniſtery, and the better performance of the commandement, 1 Tim. 3.2. To keepe hoſpitality. Secondly, then ſhould that law be in force, Numb. 18.26.28. And ſo there muſt be a high Prieſt or chiefe Biſhop to receive this, as the Pope did, and which is now appropriated to the crowne, but men will not contend for that. Thirdly, then that law of the tithe of the third yeare ſhould be in force, Deuter. 14.28.29. which is not approved or allowed. Fourthly, then ſhould I condemne all thoſe Churches and Countries where no ſuch law is obſerved; but men are otherwiſe maintained, (though queſtionleſſe nothing ſo fitly and competently) as living in a groſſe breach of the morall law. Fifthly, then ſhould I free all Cities who have not fields, nor Vineyards, Oxen nor Kine, Sheep nor other things that are titheable, from being bound by the morall law to pay and give mainetenance to their Miniſters; becauſe I finde not, neither directly in the word, nor by collection gathered by any, that Merchants and tradſemen were bound to pay tithe of their merchandize and trades; but no reaſon, but 1 Cor. 9.11. And that they ſhould give mainetenance to thoſe who watch for them, and muſt give an account of their ſoules. Theſe with the like reaſons have prevailed with me to ſettle upon this, that tithes are not due by a perpetuall and the morall law, as if nothing elſe might come in the place of them: Yet I ſay, that tithes in our Land and Church, and in divers other Churches of Chriſtendome, where there are thing titheable, have their ground from the word of God. Firſt, in reſpect of the equity of the law of God, being this, that the Miniſters ought to live of the people, and to have ſufficient and competent meanes by them; for the Oxes mouth muſt not be muſled, he that ſerves muſt live of the Altar, and ſo of the Goſpell: which equity and ſubſtance of the law is morall and ought alwaies to continue.
Becauſe the lawes of the Land and of the Church, have confirmed this ancient conſtitution, (which in it ſelfe is different, the generall laid downe in the word, and the particular man hath appointed) & ſo tithes may be ſaid to be by the law of God, becauſe they are by the law of man agreeable to the word, which lawes God hath commanded to obey. Thirdly, becauſe tithes have Beene dedicated to the Church and Miniſters, by men themſelves, and in that dedication there was neither error nor ſuperſtition. Therefore due, & not to be taken away, no more then Ananias and Saphira might take away any part of that which they have vowed to the Church; onelyonly, happily according to the rule of the law they may be redeemed, but not with leſſe, but with a thing of the ſame value, or rather according to the law, Deut. 27.31.
Now further I ſay, that this maintenance is the moſt fit and competent, moſt equall and indifferent. Firſt, becauſe the wiſedome of God in the beginning of the Church eſtabliſhed this, which was no meerely ceremoniall, but had a morall equity. Now how can they have an example of greater authority and more worthy to be followed? Againe, becauſe it affordeth competent ſuſtainance for the one, when he ſhall live of the tenth and not of the twentieth or fifteenth part, which were too little, and not grieving and oppreſſing to the other, when he hath the nine parts reſerved to himſelfe.
Becauſe the Miniſters lives are ſubject to the ſame wants that other mens lives are; it is fit and convenient that what they provide for themſelves, thereof, they ſhould affoord a part to him that laboureth in another great worke for them.
Becauſe 1 Tim. 3.2. he muſt be given to hoſpitality, which ſhall be performed better of him, if he have things in their kinde, and ſo have his proviſion.
Becauſe when the Miniſter ſhouyd receive all good things for his maintenance and neceſſity, and that, as Galat. 6.6. It might bee a preſent and palpable admonition to him, that hee alſo ſhould Miniſter in their wants, in ſpirituall things committed to his charge.
Becauſe that as the bleſſing of God was upon the people, their lands and labours, or denied to them, he alſo might be partaker of their aboundance and want; to abound with them, and to want with them; for where much, he was to receive much; and where little, the leſſe, alwaies proportionable to them, Num. 18.27. that out of this fellow ſeeking, he might praiſe God with them, or pray more earneſtly for them.
Now as for Cities where there are few or no things titheable, there the maintenance is and muſt be ſuch as the law hath provided, if it be ſufficient to maintaine a Miniſter, that laboureth amongſt them, in ſuch ſort as he may not be diſtracted with want or burdened with cares, or his Miniſtery diſgraced by his poverty; which if it be not, either by reaſon of his charge or the hardneſſe of the times, there ought to be an addition according to mens abilities; and in places where the law hath provided little or nothing, there are the people bound to provide their labourers their hire; not upon charity or almes, but as a matter of juſtice, according to that 1 Cor. 9.1. As he that goeth to warfare, may of duty and juſtice require his wages of thoſe for whom he fighteth; he that planteth a vineyard may of duty chalenge to eate thereof; or he who feedeth a flocke may of duty chalenge to eate the milke of the flocke. Then the Miniſter doing all theſe, may chalenge his maintenance of duty, and they in juſtice are bound to give it him; yea part of their goods being due to the Lord as a homage or quit rent of all their goods, acknowledging that they hold and have all things they poſſeſſe and enjoy from him; and therefore owe all ſervice honour and obedience unto him. Now tſeeing he hath no need of theſe things himſelfe, but hath given hem to others, his Miniſters, by whom he will receive them, and communicate by them ſpirituall things alſo, not taking his own for nothing; theſe muſt know that though no law of man binde them, yet are they bound to give of their goods, and with ſome proportion of the tenth, for a better rule they cannot have, to the maintenance of the Miniſtery.
This accuſeth and convinceth all thoſe of ſacriledge and impiety, Vſe who have their hands defiled with the ſpoile of the Church and of God, al which we may reduce to theſe two heads; that they are ſuch as doe it under the covert of law, or without law. Firſt, ſuch as have impropriations, or appropriations; the one arguing that they are improperly theirs; the other, that they are taken from the right owners, and appropriated to them; call it what you will, it is apparent ſacriledge, ſpecially in thoſe places where an hundreth pounds is taken away, and but ten pounds left for the Miniſter. And ſo no man of parts and ſufficiency will take the place, but an unlearned Miniſter, that the people periſh for want of knowledge; and here I would have them conſider, whether they having the proviſion, ſhall not aſſure and give account for thoſe ſoules that periſh for want of ſpirituall foode, which comes by their meanes, of which I make no doubt but they ſhall: As Dan. 1. And will they buy their ſweet morſells thus deare? if they pretend the law allowing them; if I were before the law-makers, I would ſay ſomewhat to it, but to them I ſay, if it be jure fori, it is not jure poli, as Saint Auguſt. in another caſe;and we ſhall all appeare before ſuch a Judge, as no law but the law of the higheſt can be pleaded. And all the lawes of men ſhall lye in the duſt, as themſelve. To theſe may I adde donatives, which at the ſuite of theſe paraſites, the Pope would give to one man or moe, the fruit of the Church to be uſed at his pleaſure, yea reſerving nothing for the Church, but left the care to his devotion, if he could get a man for forty ſhillings, or a canvas doublet; yea, of this ſort are theſe leaſes allowed by them to be let by the patron, Biſhop, or incumbent, to alien ate theſe things from the Miniſtery, and then rob the Church & ſpoile the Lord. To theſe I may adde portions & penſions, immunities, priviledges, cuſtomes, and preſcriptions, which alſo came from them, & have crept into reformed Churches. All which, are their kind and meaſure, guilty of this ſacriledge, but there are other without pretence of law, which rob God and the Church. As patrons, who taken for the defence of the Church, who thinke they may beſtow the living of the Church as they thinke beſt, and therefore lay them to their houſes for proviſion, and get a Chaplaine, like one of the knights of the poſt, that cares not for an oath,VponUpon hope of better preferment. to ſwear he is free from ſimonie, when he hath agreed for a living of an 100. pound per annum, as the Levite, Judg. 17.10. which ariſeth from either the blindneſſe of their minds, or the love of wordly things, or envy and evilneſſe of their eie and heart; but whatſoever the cauſe is, the fact is no leſſe then ſacriledge, and they to anſwer as before; ſuch alſo as abuſe their Miniſters by fraud or cunning, or power to detaine part of the due, or for the quality of the tith, to pay the worſt and vileſt unto them.