Commentary on Malachi 2, Chapter 1 · Exposition on verse 11
VERSE XI.
For from the riſing of the ſunne unto the going downe of the ſame, my Name is great among the Gentiles, and in every place incenſe ſhall bee offered unto my Name, and a pure offering: for my Name is great among the heathen, ſaith the Lord of Hoſts.
FRom the riſing of the ſunne] Here is the ſecond part of withdrawing Gods mercy from theſe Jewes. And this is the removing of his worſhip & word from Jewes to Gentiles, ſet down by a compariſon of diſſimilitude betwixt Jewes and Gentiles. The propoſition of the Gentiles, and their great care and reſpect of his worſhip, verſe 11. the reddition of the Jewes, and their corruption and careleſneſſe of his worſhip, renewing the former expoſtulation, verſe 12, 13. In this we are to conſider the worſhip of God, & the circumſtances of it. In it we conſider, 1. the ground of it, my name is great, repeated in the beginning and ending of the verſe for more certainty of the thing; 2. the matter, incenſe and oblation; 3. the manner, and quality of it, pure, oppoſit to the Jewes prophane and polluted ſervice of God. The circumſtances, 1. perſons, Gentiles; 2. place, everywhere.
Now for the meaning: The Papiſts have wreſted this place, to eſtabliſh the doctrine of their Maſſe; but how abſurdly ſhall appeare, before we have ended with the Verſe; in the meane time we will ſearch the true meaning of them, as they ly in order.
For from the riſing of the Sunne.] Theſe words expreſſe the place; ſome expound them in the time preſent, and theſe either take them abſolutely thus; The Gentiles, though they have no knowledge of God but by nature, as much as they may learne out of the great bookes, the Heavens and the Earth, and the revolutions and changes of them, by the riſing of the Sunne, and the going downe of the ſame; yet they offer unto God oblations in their kind: Thus Montanus. But this cannot b e, becauſe of the quality of the ſacrifice following; for it is ſaid to be pure, which could not come from them in that dimme light they had: Or conditionally, that the Gentiles would offer a pure ſacrifice, if God did reveale himſelfe to them as he hath to the Jewes. But the words are ſo abſolutely ſpoken, they cannot thus be taken.
Others, with more generall conſent on all ſides, take them in the future tenſe, or time to come: that the time ſhould come when the Lord ſhould tranſlate his worſhip from the Jewes to the Gentiles, and then ſhould they bring holy offerings: And this is after the comming of Chriſt, who ſhould take away the Ceremonies, and abrogate the forme of the Jewiſh worſhip, and bring in pure and ſpirituall ſacrifices.
Now by this is noted the place, that is, through all the whole world. Pſal. 113.3. The Lords Name is praiſed from the riſing of the Sunne, unto the going downe of the ſame. Not that it ſhould be at one time in all places of the world, for that never was, nor ſhall be; but, as among the Jewes, ſo in the whole world, before Chriſts comming, the greater part of them were wicked Idolaters, and prophane men. Iſaiah 17.6. and 6.13. but ſucceſſively, now in one place, now in another, it ſhall be ſpoken and preached in all the parts of the world before Chriſts ſecond comming. Matth. 26.13. Pſal. 2.8. Aske of me, and I ſhall give thee the Heathen for thine inheritance, and the ends of the earth for thy poſſeſſion.
My name ſhall be great.] Here is the ground of Gods worſhip; The Name of God, ſignitying diverſe things, in this place may be taken either for himſelfe, as a mans name is put for his perſon, Acts 2.21. or for his excellency, majeſty and glory; as Name for fame. Exod. 34.5, 6. Phil. 2.9. Gen. 11.4.
Is great] Not that God is great or leſſe, Magnum & parvum ſunt ex iis quae ſunt ad aliquid. Ariſtot. but ſhewed, or declared, or acknowledged to be great; as the word ſanctified is uſed, Math. 6.9. and the word juſtified, Math. 11.19. Jam. 2.21.
Among the Gentiles] The perſons, by condition Gentiles, or Nations, taken ſometime generally for a company of People conſiſting of many families gathered together, Iſaiah, 1.4. Ioh. 11.52. Secondly more particularly for all people beſides the Iewes, all Infidels, Gods people being taken from among them only, Iſaiah, 49.6. And ſo it is amongſt thoſe who were not Gods people before, amongſt them whom the Iewes accounted fooles, and did extreamely hate; ſpoken as it were to provoke them to make more care of the worſhip of God, according to the denouncing, Deuter. 32.21.
And in every place incenſe ſhalbe offered unto me] The matter of this offering or worſhip is firſt ſaid to be incenſe, by which is underſtood prayer, invocation and thankſgiving as, Pſal. 141.2. Let my Prayer be directed in thy ſight, as incenſe: and the lifting up of my hands as an evening ſacrifice. Revel. 5.8.
Secondly, It is ſaid to be an oblation or offering, by which is not underſtood the Leviticall offering abrogated by Chriſt, neither the ſacrifice of Chriſt upon the croſſe, which none can offer but he; and which only was to be performed and offered upon the croſſe before the gate of Jeruſalem; nor the ſacrifice of the Maſſe, as ſhall after appeare, but by this is underſtood a mans ſelfe, every faithfull man with all that he hath; for every one of Gods ought both to conſecrate himſelfe to the ſpirituall worſhip of God, and as it were ſacrifice himſelfe, and alſo offer up the ſacrifice of prayer and praiſe, and of repenting, juſtice, almes and other things pleaſing to God. Rom. 13.1. 1 Pet. 2.5. Heb. 13.15, 16. Pſal. 4.6. and 5.19. And of this Irenaeus, Tertullian and diverſe other underſtand this place.
Pure] not ſimply without ſpot, Iſaiah, 64.6. but as the Church is called holy and without ſpot, Cant. 6.9. firſt, in regard the perſon offering it is in Chriſt, and as his perſon hath his obedience and righteouſneſſe applyed and imputed to it, ſo his obedience hath Chriſt to cover the wants of it. Heb. 13.15. 1 Pet. 2.5.
Secondly, In regard of inward ſanctification, the ground of it, the party being regenarate by the worke of his ſpirit, and ſo every action in him, part holy and good, and well pleaſing to God, as comming and proceeding from his Spirit, though having a taſte and ſent of our infirmities, as water paſſing by a Pipe or Chanell. Rom. 8.26. and 15.16. Acts. 15.9.
This, though a threatning, yet is according to that, Deuter. 32.21. and ſo a kind of provocation to the Iſraelites, provoking them from the example of the Gentiles with a holy emulation in piety and the worſhip of God. The Iewes embraced not ſincerely the worſhip of God, but putting it as it were from them, the Gentiles received it.
When one Church maketh not account of the truth and worſhip of God, or doth reject it, another ſhall embrace it. Doctrine.
From the riſing of the Sunne unto the going down of the ſame,] The Lord, though he had ſhewed much mercy and goodneſſe upon the Jewes, he is not emptyed by it, but hath the like in ſtore for others, the Gentiles.
The Lord is marvelous rich in mercy, and liberall in giving his goodneſſe to the ſonnes of men, neither weary in giving, Doctr. nor ever waſted with giving; manifeſt from this example, and I am. 1.5. If any of you lack wiſdome, let him aske of God, which giveth to all men liberally, and reproacheth no man, and it ſhall be given him. Rom. 10.12. for there is no difference betweene the Jew and the Grecian; for he that is Lord over all, is rich unto all that call upon him: he gives, at all times, Luke 22.12. his ability is great, Ephe. 3.20. the effects prove it, giving more then they aske, to to Abraham, for one ſonne deſired, he gave a ſeed as the ſtarres in the heavens; To Iſaac, Gen. 25.21, 22. to Jaacob, Gen. 48.11. To Solomon, Kings, 3.11. Ʋberior eſt gloria, quam precatio, Ambroſe in loc.
Becauſe he is creator, and Lord of all, Reaſ. 1 and by creation they are his ſonnes, he their father. Therefore as a father he will provide for all his their portions; as Abraham did, Gen. 25.6. yea and ſuch is his care, that he cannot endure their want. Now they are in themſelves continually wanting; though he give one thing, they have need of another; as a ſhip and a net that muſt ſtill bee mending.
Becauſe it is agreeable to his magnificency and greatneſſe to deale thus liberally; Reaſ. 2 as it is agreeable and becommeth a Prince to deale according to his magnificence and greatneſſe.
Becauſe it might be manifeſt the things they receive come to them not for their deſerts, or the merit of their prayers, Reaſ. 3 or any things elſe, but of his love and mercy, when he dealeth ſo bountifully.
Ʋſe 1 Prayers are not meritorious, I am. 1.5.
Ʋſe 2 If any want, he himſelf is cauſe of it. Ibidem, to all men.
Ʋſe 3 An encouragement to aſke.
To learne to be liberall and not weary of well doing. Ʋſe 4 Gallat. 6.9.10.
From ſunne riſing to the ſun ſetting in all places and nations is the worſhip and word of God propagated.
The Church under the times of the Goſpell, Doctrine. and ſince Chriſt, is not, as it hath been, limited to one Nation, as to the Jewes, Pſal. 147.19, 20. Iohn, 4.22. but thoſe limits are plucked up, and it is inlarged to all the Gentiles, not one or two Nations of them, but to all the world.
This overthroweth the Church of Rome, Ʋſe. who limit the Church which is enlarged by God, affirming that to be only the Catholique Church which is at Rome, or which is ſubject to the Romiſh tyrant; how then is it to all Nations, are all ſubject to it?Catholique ſaith Auguſt. Epiſt. 48. ex communione totius orbis. how Catholique, when it is but a particular Church? what is Catholique but univerſall? Now to ſpeake thus, the Romane Catholique Church, is to ſay, the particular univerſall Church; which in any reaſonable mans eare is moſt abſurd.
But ſome times particular Churches were called Catholiques. Object.
So they were; Anſw. but then as Auguſt. Cont. Epiſt. Fundani. cap. 4. Every Church did it, and no one Church aſſumed this prerogative unto it ſelfe more then another; neither was Catholique oppoſed to particular, but to hereticall. The Catholique faith was accounted the true faith, and the Catholique faith oppoſed to Hereſie, and the Catholique Church to hereticall Churches: And in this kinde the Church of Rome can leſt challenge it to it ſelf, for it is leaſt Catholique, being in many things hereticall.
The Jewes corrupting and contemning the worſhip of God, the Gentiles are called: through their fall ſalvation is come to the Gentiles.
God by the ſinnes of man takes occaſion to worke good to others, Doctr. and to magnifie his mercy and goodneſſe: ſo here, by the ſinnes of the Jewes he bringeth good to the Gentiles, and glory to his owne Name.
Becauſe he may take from the wicked any juſt occaſion of accuſing his providence and government, Reaſ. 1 becauſe he ſuffers ſinne to be, that could prevent it, which indeed is a ſinne in him that doth it not, who is bound to it; but it is not ſo with God. The Phyſitian is not to be accuſed when he maketh his patient ſick, to bring him to health; leſſe here God, not making him ſinne, but leting him alone to his own corruptions.
Becauſe he is moſt wiſe, Reaſ. 2 good and powerfull, and would ſo manifeſt himſelfe, by bringing light out of darkneſſe, good out out of evill; for to make good, or to work good by good, would nothing ſo manifeſt this: To make ſome excellent work of pure gold is no great thing, a ſlender Artizant and a ſmall ſkill will doe it; but of baſe lead to make pure gold is admirable Alchymie: ſo to bring good out of good is Humanum, but good out of evill Divinum.
Why then ſhould any be puniſhed for ſinne, Object. or why ſhould not men ſinne, that the goodneſſe of God may be more magnified?
Such two objections were made to St. Paul, Rom. 3.5, 6, 7, 8. Solut. where alſo his anſwer is to the firſt, verſe 5. this is moſt abſurd; for then ſhould God judge unjuſtly, which no man may ſuppoſe that he which is the judge of all the world ſhould be unjuſt; and addeth, abſit, which he uſeth often when he ſpeaketh of things, which ſhould not once be thought, and which the minde of a holy man ought to abhorre once to thinke of: To the ſecond he anſwereth verſe 8. whoſe damnation is juſt; Shewing that ſuch an error is ſo farre differing from his doctrine, that he condemns both it, and the teachers and ſuggeſters of it. For good is not an effect of the evill, that it of it ſelfe brings forth any ſuch thing, but that comes by the wiſdome power, and goodnes of God: He hath given man a law that he muſt follow, and not doe other things upon expectation of effects; for a man may be condemned for the evill, whatſoever effect it brings forth by the goodneſſe of God, as Judas. And if any man thus reaſon, it is as if he that had been ſicke of ſome deſperate diſeaſe, which when he is cured, and the ſkill of a Phyſitian grown famous by it, he will againe ſurfet to fall into the like diſeaſe, that the Phyſitian might be more famous; or as if poore men and beggers ſhould reſolve ſtill to bee in need and to begge; becauſe that might magnifie the bounty and magnificence of the rich.
When we ſee the hatred and malice of men to profit others, Ʋſe 1 by their perſecutions in word or deed, ſo that they are made more zealous and carefull, more upright and entire, there is no excuſe for men, nor thanks to them to be given, but the glory is to be given to the Lord, who thus turns things, & makes good out of evil, Perſecuters unto the Martyrs, ſaith Saint Auguſtine, are as the hammer is to gold, as the Mill to wheat, as the oven to bread, as the furnace to mettall, profit them, worke them, and purge them, but no thanke to them: it is not out of the nature of them, but from the ſkill of the Gold-ſmith, the baker, &c. for they would conſume the gold with the droſſe, the wheat with the chaffe, and bruiſe them in peeces, if he did not temper, and moderate, and uſe them for the good of them, ſo it is in this. Rom. 8.28.
We are in the latter dayes, Ʋſe 2 wherein iniquity hath got the upper hand, and ſinne doth abound: it is matter of griefe and trouble, if we conſider what they are, and what of themſelves they bring; the wrath of God, his rod and plagues: yet are they or will be leſſe troubleſome, when we conſider that God can and will turne them to his owne glory, and the good of his Church. To converſe among venomous creatures, to have to doe with ranke poyſon, is fearefull and troubleſome, as they are ſimples and in themſelves; but when they are once ſkilfully tempered by the Art of the Apothecarie, when the Phyſitians ſkill hath made a juſt and good compoſition of them, then, though it be not altogether toothſome, yet it is not ſo troubleſome nor hurtfull unto men: So in this.
For imitation, Ʋſe 3 to teach us to endeavour to make good out of evill, and by the ſinnes of men, our owne, or others, take occaſion to glorifie God the more, or to helpe and profit our ſelves or others: by our owne ſins, or others under our charge, to be humbled both to repentance, as alſo to true humility and lowlineſſe of mind, as Paul, 2 Cor. 12.7, 21. In the finnes of others, not to triumph over them, but to bleſſe the mercy of God, and magnifie his goodneſſe, that he keeps us from the like, who have no leſſe in us the ſeed of them, than they have; accounting our ſelves as much beholden to God for keeping us from thoſe ſinnes, as if we had committed them, and he had remitted or pardoned them to us. As Auguſtine.
My Name is great.] Here is the ground of all the worſhip of God which follows; being ſmitten with a reverence & perſwaſion of his greatneſſe and Majeſty, they worſhip and ſerve him.
The ground and foundation of all true and ſincere worſhip of God, Doctr. is the perſwaſion and acknowledgment of his greatneſſe, and the want of it cauſe of contempt of God, and of his worſhip. What maketh mens perſons admired and ſought to but this? when they are accounted great, and men conceive ſo of them. This is manifeſt by that, Pſal. 104.1, 2, 3, &c. Jer. 5.22. Rom. 12.1. conferred with Cap. 11.33, 34, 35, 36. when Pharaoh would give no leave to the people of Iſrael to worſhip God, nor feare his Word himſelfe, he ſaid, Who is the Lord? Exod. 5.2. Matth. 6.
Becauſe greatneſſe drawes honour and reverence of it ſelfe. Reaſ. The Heathen alledge why they worſhip the Hoaſt of Heaven, becauſe God hath given them ſuch majeſty and beauty. Chryſoſt. tells them it was their corruption, that they went not higher to ſee Gods greatneſſe.
This diſcovers unto us a notable and devilliſh policy of Satan; Ʋſe 1 when he would breed contempt of God and his worſhip, then brought he in images and image-making into the Church, that under the ſhapes and formes of baſe creatures, hee might wipe out of the minds of men the greatneſſe and infiniteneſſe of God,Facillimum eſt, contemnere Deum in imagine. and impreſſe in them ſome baſe conceit of him, that their hearts might thinke but baſely of his worſhip and ſervice. 'Tis a moſt eaſie thing to contemne God in an image, ſaith one. They perſwade men that it is to helpe devotion, as Jeroboam would make the worſhip of God eaſie unto the people, by ſetting up two Calves in Dan and Bethel: 1 Kings 22. but as hee made it to be abhorred, ſo theſe make Gods worſhip not to be regarded, and men more cold in it.
This may teach us the reaſon of ſo much corruption in the worſhip and ſervice of God, Ʋſe 2 want of knowledge and perſwaſion of the greatneſſe and infiniteneſſe of God: Hence are additions and detractions from it; for if they were perſwaded he were infinitely wiſe, and onelyonly wiſe, who needed no counſellour nor adviſer what is fit for his ſervice and worſhip, then would they never have ſo many inventions and traditions of their owne, on which they dote more, than they love that he hath commanded; as men dote more on their owne children, than they affect others. From this it is, that they either omit or contemne his worſhip, and the parts of it, or they performe them onelyonly of courſe, for faſhion, and proforma tantùm: hence they preferre man before him, ſeeking rather to pleaſe man, fearing rather to offend man, as if he had more rewards or puniſhments than God to conferre or inflict.
To teach us, to the end we may worſhip him aright, Ʋſe 3 to labour to be inſtructed, and to know his greatneſſe, and be perſwaded of his infiniteneſſe in wiſedome, and knowledge, and power, juſtice, mercy, bounty, and ſuch like. And this is to be had by looking into his workes, by ſtudying his Word, and by obtaining his Spirit.
Among the Gentiles.] They who were not his people, nor beloved, neither had any thing that could deſerve love, but rather hatred, are choſen and called of God.
The election and calling of God, whether of a few or many, Doctrine. whether a Nation, or particular men, it is free, and without deſert, of mercy without merit.
And in every place.] Here is the place where the ſervice of God is to be performed, and ſpirituall ſacrifice to be offered unto him; not upon the Altar, or in the Temple, but every where, all places being indifferent, circumſtances regarded.
The Gentiles and Church after Chriſt, under the Goſpell, Doctr. are not tyed for the worſhip of God, for prayer and invocation, and ſuch like, to the Temple and Synagogues; or in private worſhip to looke towards the Temple, where there were viſible ſignes of Gods ſpeciall preſence: Now they may pray every where, and worſhip God in every place; John 4.21, 23. 1 Tim. 2.8. onelyonly this generality hath this reſtraint, prayers and worſhip may be performed in all places, but not all kind in all places; publique prayers in publique places, and private in private. For the firſt it is manifeſt, 1 Cor. 11.18. Church is there taken for a publique place, becauſe of the oppoſition, verſ. 22. which thing is apparent through all eſtabliſhed Churches that have beene, or are, as the Hiſtories of all times ſhew they had open places and meetings for their aſſemblies and ſervice of God, except in time of perſecution. For the ſecond, ſee Matth. 6.5, 6. prayer in the cloſet. So Gen. 24.63. prayer in the field, Matth. 14.23. prayer in a Mountaine apart.
Becauſe then the Arke of Gods preſence and his mercy-ſeat was in the Temple, Reaſ. 1 but now all ſuch ceremonies are removed; the ſubſtance being come, the ſhadows are gone. And now is he every where with his preſence, where hee is ſought for, as hee then was, but had limited them to that place to ſeeke him.
Becauſe every one hath a Temple about with him whereſoever he is, Reaſ. 2 1 Cor. 6.19. Queſt. Had not they ſo? Anſ. Yes: but God had limited them.
Becauſe the publique place is moſt fit for publique, Reaſ. 3 both for order and comelineſſe; and private for private, becauſe a man may more freely confeſſe and mourne for his ſinnes, and he may be more fit, being freed from the accurrences of eye and eare, by which the fraile heart of man and his mind is drawne away.
To ſhew the errour of thoſe who thinke a publique place better for their prayers than private, Ʋſe 1 when indeed the Church is as private as any other, when a man is alone; and then a publique place is more excellent for the worſhip of God, when the congregation is aſſembled for that purpoſe. When they are together, a man hath more helps, more incitations and provocations, being more affected, one kindling an another, as two burning coales or billets; their prayers more forcible and effectuall; otherwiſe when they are ſevered, one place is as holy as another, a mans cloſet and chamber fitter by much than any other, for the reaſons before. And a ſuperſtitious opinion of the place will make a mans prayer more unacceptable, both becauſe that affection croſſeth the flat aſſertion of God here and elſewhere, and againe eſtabliſheth the ceremony, and denyes the comming of Chriſt.
A direction to every man to performe the worſhip of God every where: Ʋſe 2 to lift up pure hands unto God in all places, performing publique worſhip in publique places, and accuſtomed times, ſerving God as is ſaid of Anna, Luke 2.37. Shee was a Widow about foureſcore and foure yeares, and went not out of the Temple, but ſerved God with faſtings and prayers night and day; which was ſine omiſſione, non ſine intermiſſione, ſaith Beda; and private ſervice in their private places: as God beſtows private bleſſings privately upon men, as remiſſion of ſinnes, and requires no witneſſe: Is't not abſurd,Quomodo non abſurdum, ut in quibus vus ipſe beneficio afficit, ſolo teſtimonio noſtri contentus ſit: nos autem in quibus ipſum colimus, alios teſtes quaeramus, & adoſtentationem quicquam faciamus. Chryſoſt. hom. 21. ad populum Antioch. whereas God conferres benefits on us, he is content to doe it privately, yet wee will never worſhip God but before witneſſes, and for oſtentation ſake? ſaith Saint Chryſoſtome. Hezekiah turned himſelfe to the wall, and prayed.
A comfort for all thoſe who by any occaſion may be excluded from the publique aſſemblies and places of Gods worſhip, Ʋſe 3 whether unjuſtly excommunicated or caſt out of the Church, as he was that was caſt out, Joh. 9. or otherwiſe hindered by the violence of man, or the hand of God, yet whereſoever he be, in every place may he worſhip God, and God will reſpect and accept that worſhip from him. He that found out the once blind, now ſeeingman, though caſt out, will be found when he is ſought, though out of the Temple and Church; he that was found of Hezekiah in his bed, of Paul and Silas in the priſon, of Jonas in the Whales belly, of Paul upon the Sea, and in every place where they held up pure hands unto him; he is the ſame ſtill, and will be found of them that ſeeke him aright, every where. Princes have their times and places, out of which if they be taken, and petitions put up, they that doe ſo, offend; and for favour carry diſpleaſure. Sometime they are like to Ahaſhneroſh, Eſter 4.11. ſometime as Darius, Dan. 6.7, 8. but God is ever ready to heare.
Incenſe ſhall be offered, and a pure offering.] The matter of this worſhip.
The Papiſts affirme, that by this can be underſtood nothing elſe but the moſt holy ſacrifice of the body and blood of Chriſt, offered in every place in the ſacrifice of the Maſſe; we underſtand it of ſpirituall ſacrifices, not reall; whether is moſt probable we muſt enquire.
They, to overthrow ours, and to eſtabliſh their owne, ſay; Object. 1 Bellarm.The word uſed for offering, Mincha, ſignifies an externall ſacrifice, which was made of Oyle and Incenſe, and ſo no ſpirituall ſacrifice.
To this I anſwer, Anſw. 1 that then it cannot be the ſacrifice of the Maſſe, which conſiſteth not of any ſuch things, but of the formes of Bread and Wine.
Againe, it is falſe which they ſay; Anſw. 2 for it is uſed for ſpirituall ſacrifice. Pſal. 141.2.
But ſecondly, ſpirituall ſacrifices were amongſt the Jews, Object. 2 and he ſpeaketh of a ſacrifice which was not amongſt them; therefore it muſt be underſtood of the Maſſe, for he ſpeaketh of a new ſacrifice.
It is anſwered, here is never a word of a new Sacrifice, Anſw. but of a pure one; Not making the oppoſition betwixt new and old, as if they in the old Teſtament had never uſed theſe ſacrifices ſpoken of, but that they did not ſo frequently, neither relyed upon them ſomuch as upon their externall outward ſacrifices. But the oppoſition is betwixt the Leviticall ſacrifices which were offered in one only place, & for which God was offended that they were ſo corruptly offered, and the cleane ſacrifices among the Gentiles.
Thirdly, Object. It is called a pure ſacrifice: Now that cannot bee of ſpirituall ſacrifices, when ye ſay all the works of the godly are imperfect, and impure, as a menſtruous cloth; and only the ſacrifice of the Maſſe is pure.
To this is anſwered, Anſw. That the worſhip of God, performed according to his word and will, in it ſelfe is pure; and though there be many infirmities and ſpots in the faithfull, and in their manner of offering of them; yet, becauſe they offer up ſpirituall ſacrifice by Jeſus Chriſt, who by his bloud hath purged his Church, that he might make it without ſpot, and ſo their ſacrifices, they are pure. Hebr. 13.15. 1 Pet. 2.5. And as for their Maſſe, it is moſt impure: and to have it pure, they require the devoute and religious intention of the Prieſt, which being wanting makes it impure.
But that this cannot be underſtood of the Maſſe, and the ſacrifice in it, is thus proved: we would demand of them, whether they take theſe words properly, or figuratively; If properly, then this place muſt needs be underſtood of legall worſhip, and ſo doth not pertaine to the new Teſtament; yea then muſt they offer incenſe in the Maſſe as well as bread. If figuratively, then is the Maſſe a Metaphoricall and figurative ſacrifice, and not a true, reall, and outward ſacrifice, as they ſay it is. But if they will take the firſt metaphorically, and the latter properly, beſides the monſtrous abſurdity of it, ſee what follows; the word ſignifies a ſacrifice made of flowre, oyle and incenſe, a breaden ſacrifice, Levit. 2.1. then overthrow they their tranſubſtantiation; for if they offer bread, it is not his body: finally, that this cannot be underſtood of the ſacrifice of the Maſſe, is apparent from circumſtance of place and perſon; for this may be offered every where, that not, but upon an Altar only; This by all the Gentiles, that by Prieſts only.
By this then we underſtand onelyonly ſpirituall ſacrifices of the new Teſtament, as it is uſuall with the Prophets to ſet them out by the names of the ſacrifices of the old Teſtament, that they might more familiarly ſhew to them of this age, that the Gentiles are called to the true religion.
Incenſe ſhall be offered] He ſheweth that the Gentiles, called and converted unto God, will worſhip him.
Thoſe who are effectually called, Doctrine. and truly converted unto God, muſt and will worſhip him, be carefull and zealous of his worſhip and ſervice. Iſaiah, 27.13. In that day alſo ſhall the great trumpe be blowen, and they ſhall come, which periſhed in the land of Aſhur; And they that were chaſed into the land of Aegypt, and they ſhall worſhip the Lord in the holy mount at Jeruſalem: Iſaiah, 2.3. 1 Pet. 2.9. ſee it practiſed, 2 Kings, 5.17. Moreover Naaman ſaid ſhall there not be given to thy ſervant two mules load of this earth? for thy ſervant will henceforth offer neither burnt ſacrifice, nor offering unto any other God, ſave unto the Lord. Acts. 12.41, 42.
Becauſe this is the end of their calling and converſion; Reaſ. Luke 1.73. now every thing tends to his proper end, and is carried to it by nature, as a ſtone is to his Center, and fire to his ſphere.
Hence we may gather why ſo many, and the moſt, Ʋſe 1 are ſo little carefull for the ſervice and worſhip of God, being either neglecters or contemners of it; they are men uncalled, unconverted: called they are by the ſound of the word, Math. 22. but not effectually called and converted; and therefore no marvell if they worſhip him not, neither be carefull for his ſervice, when they are forward enough for dutyes to men; yea, and by this may we judge them not to be called, when every thing elſe hath his time, and they are carefull and diligent about the duties of civill honeſty, and the workes of their worldly callings, and can find no time for the ſervice of God and his worſhip, and think every houre or minute too much that is ſpent in offering up incenſe to the Lord; Their calling in week the day will not afford them time to pray unto God, unleſſe it be to mumble a few prayers when they are waſhing their hands, as Papiſts or other like, or putting on their apparell. But upon the Lords day the ſervice of God muſt permit them unneceſſarrily to doe things that might have been before, or may be done after, or have no neceſſity to be done at all: All the perſwading a man can uſe, yet ſhall he not prevaile in a weeke to perſwade them to ſpend ſome houres in reading and praying, in keeping the bookes of their conſciene in good order, when as upon the Lords day no perſwaſion needeth to make them keepe at home, and bee buſie in their account of the world; ever againſt the ſervice of God they object their calling, their children, their wives, profits, pleaſures, and ſuch like; but never the ſervice of God againſt them; doe they not ſhew they are uncalled, unconverted?
To inſtruct as many as are called and converted, Ʋſe 2 how carefull they ought to be of the worſhip and ſervice of God, yea, to ſhew and ſeale up their calling by this. Peters wives mother delivered from her feaver, preſenly adminiſtred unto Chriſt; when Elijah did but caſt his mantle over Eliſha, 1 Kings 19.19, 20. he ranne after him to ſerve him: they muſt then remember Gods end, and not defeat him of it. They muſt remember what they were, and ſee his mercy, what they are, and acknowledge his bounty, who hath of bondſlaves made them free, of ſervants ſonnes. If he had but delivered them, all a man could doe were little enough; more, that he hath thus advanced them. Therefore muſt they doe him the more honor, and be more zealous of his ſervice and worſhip, and if they be upbraided for it, they muſt anſwer as David did, 2 Sam. 6.21, 22. Then David ſaid unto Michal, it was before the Lord, which choſe mee rather then thy father and all his houſe, and commanded me to be ruler over the People of the Lord, even over Iſrael: And therefore will I play before the Lord, and will yet be more vile then thus, and will be low in mine owne ſight, and of the very ſame maid ſervants, which thou haſt ſpoken of, ſhall I be had in honor.
Incenſe and an offering] By the reall and outward ſacrifice of the Jewes, he underſtandeth the ſpirituall ſacrifice of the Gentiles, and Church under Chriſt.
Under the Goſpell Chriſtians are freed from all outward, Doctr. and reall ſacrifices to be offered immediately to God; and of them are only required ſpirituall ſacrifices, as their ſoules and bodies, their prayers and praiſes, their repentance and almes, Rom. 12.1. Hebr. 13.15, 16. 1 Pet. 2.5. Phil. 4.18. Iohn 4.23.
Becauſe their prieſthood is only ſpirituall, Reaſ. 1 therefore is his ſacrifice only ſpirituall; ſuch as the prieſt, ſuch his ſacrifice, 1 Pet. 2.5. And yee, as lively ſtones, he made a ſpirituall houſe, an holy priesthood, to offer up ſpirituall ſacrifices acceptable to God by Jeſus Chriſt.
Becauſe all thoſe outward ceremonies were ſhadows & types; Reaſ. 2 now the body and truth being come, they are aboliſhed.
Becauſe ceremonies and ſacrifices were given the Church for her infirmities, Reaſ. 3 and onelyonly as a help to keep her from the corruptions of Idolaters, til ſhe had received the ſpirit of God in a larger ſort and meaſure.Si quis uxorem habet propenſam ad impudicitiam, eam certis locis concludit, cubiculis & conclavibus, ut ei non liceat vagari, pro arbitrio; addit praetere à Eunuchos, pediſſequas & ancillas qui eam diligentiſſimè cuſtodiant, ut, fides ejus non amplius eſſet ſuſpecta: ita Deus cum Judeis, Hoſ. 2.19. verum ille populus admodum fuit infirmus ac debilis & ad adulteria idolatriae ultra modum proclivis; Quare Deus eam ſeparavit à caeteris nationibus, & in terra Canaan ſeorſim habitare voluit, à ceremoniis & ritibus undique ceu à paedagogis cuſtodiri; ut fides ejus non eſſet amplius ſuſpecta: ita ut maritus, ſic Deus cum jam ſpiritum ſanctum per Chriſtum eccleſiae donavit, cuſtodiam ceremoniarum ab ea removit. Chryſoſt. St. Chryſ. compares the Church to a wife, and God to a huſband, and thus expreſſeth his purpoſe: If a man have a wife wantonly diſpoſed, he confines her to ſome certaine places, to her chambers and private roomes, that ſhee may not gad abroad at her pleaſure, and appoints her Eunuches & chambermaids diligently to attend her, that her honeſty may not be ſuſpected: ſo God dealt with the Jewes, Hoſea, 2.19. that people was much inclined to adultery of falſe worſhip, therefore God ſhut them up from other Nations, and made them dwell alone in Canaan, and kept guard upon them with rites and ceremonies, as ſo many pedagogues, that their faith to him might not be ſuſpect. But now when God had given his holy Spirit by Chriſt unto his Church, he removed from her the cuſtody of ceremonies.
Our bodies are reall ſacrifices, ſo are our almes. Object.
The firſt is not outward; Solut. the ſecond is not immediately offered to God. And the ſacrifice is not the thing given, but the affection, as appeares by the difference which Chriſt put betwixt the widow and the rich rulers, in their offering to the treaſury.
Then are there now no externall reall Prieſts, Ʋſe 1 ſuch as were under the Law, becauſe no externall reall ſacrifice: he who tooke away the ſacrifice, tooke away the ſacrificer. And as he was the end of the Law, that is, of the morall Law; becauſe he was the conſummation & perfection of it, working and perfecting that the Law could not; ſo was he the end of the ceremoniall law, as death is the end of all living creatures, becauſe by it they ceaſe to be ſo; ſo Chriſt their period; for by him they are aboliſhed. And if they, then the Prieſthood, he being the laſt externall and reall Prieſt: for otherwiſe the word foreign is never uſed in the new Teſtament; but either to Chriſt in reſpect of his propitiatory ſacrifice, or to all true Chriſtians in reſpect of their ſpirituall ſacrifices, and never applyed to any Eccleſiaſticall order or function of men, as we commonly take the word, for a ſacrificer; but as by the etymology of it, it ſignifies an elder, a Preſbyter or Prieſt.
To meet with a generation that lives upon the earth who being careleſſe of God, his worſhip and ſervice, Ʋſe 2 as he hath preſcribed and commanded the ſame, doe pretend that if he would require ſuch ſacrifices as were in uſe under the law, they would be at any coſt with the Lord; like thoſe hypocrites, Mich. 6.6, 7. Where with ſhall I come before the Lord, and bow my ſelfe before the high God? ſhall I come before him with burnt offerings, and with calves of a yeare old? will the Lord be pleaſed with thouſands of rams, or with ten thouſand rivers of oyle? ſhall I give my firſt borne for my tranſgreſſion, even the fruit of my body for the ſinne of my ſoule? when they could not endure what is told them. Verſe, 8. hee hath ſhewed thee, O man, what is good, and what doth the Lord require of thee? ſurely to doe juſtly, and to love mercy, and to humble thy ſelf to walke with thy God. Any thing but that they ſhould doe they pretend to be willing to doe, like children, who like any manner of education, but that their parents would bring them up in; If in a trade, oh if they might follow their book, any thing but that they ſhould, and their Parents would have. So with theſe; they know not, or will not know their owne heart, which is naturally irreligious, and never will like that is commanded, but would goe a whoring with their owne imaginations; and ever will like that they may not have, or will not be accepted, when they contemne that they have; and not reſpecting theſe, they cannot but contemne that is otherwiſe enjoyned, as Luke 16.30, 31. he ſaid, Nay father Abraham, but if one come unto them from the dead, they will amend their lives. Then he ſaid unto him, if they heare not Moſes and the Prophets, neither will they be perſwaded, though one riſe from the dead againe. They are like to a woman, to whom one making love, and deſiring her perſon, ſhe diſliking his, anſwers him ſhe will give him any thing but her ſelfe, her riches, jewels, bracelets, and ſuch like; onelyonly to put him off, becauſe ſhe ſees he deſires her perſon onelyonly; and the other if he would deſire, ſhe would ſoone deny him.
To teach us how wee ought now with all diligence and frequency performe theſe, Ʋſe 3 and offer theſe ſacrifices more than they; theſe were common to us and them, they were burdened with others, of which we are eaſed, which were chargeable and toyleſome, Acts 15.10. As, 2 Kings 5.13. it was with Namaan; his ſervants came and ſpake unto him, and ſaid, Father, if the Prophet had commanded thee a great thing, wouldeſt thou not have done it? how much rather then, when hee ſaith to thee, Waſh, and be cleane? So ſay I, if he had laid that burden alſo upon us, ought we not to have done both? how much more when he hath eaſed our ſhoulders? And if we ſhould not, how ſhould we be juſtly condemned of unthankfulneſſe? The Wife that newly married had a wiſe and ſtrait Huſband, knowing her frailty and infirmities, and therefore ſet a watch over her, and appointed ſervants to obſerve her, till her affection and faith were ſetled, when ſhe ought and did honour, and obey, and love him: If he free her from them, and ſet her at liberty from that grievous bondage and tedious thing, will ſhe then honour him the leſſe? Queſtionleſſe ſhe ought not, but if ſhe doe, as the corruption of all is to waxe worſe by liberty, then is ſhe condemned of unthankfulneſſe the more. So 'tis with us.
Incenſe.] The worſhip, prayers, and ſervice of the Gentiles is reſembled by this, not onelyonly familiarly to ſhew to them of that age, but to teach, that their ſervice, works, and worſhip is acceptable unto God, as ſuch things are acceptable to the ſmell and ſences of men; for in them God tooke no delight at all, neither could doe, his nature being ſpirituall.
The works of Gods children, Doctrine. their worſhip, ſervice, and ſpirituall ſacrifice is delightfull and acceptable to him, as ſweet perfumes are to the ſmell of men.
And a pure offering.] It is oppoſed to the Jewes ſinnes, who offered unto God polluted and unperfect ſacrifices, not ſuch as they ought, and ſuch as were according to the Law. But now their offering ſhall be pure.
The works, actions, Doctrine. and worſhip of ſuch are truely called and converted, are holy and pure: Thus propheſieth Malachy, that the Gentiles converted unto God, their workes and worſhip of him ſhall be a pure offering. Thus St. Paul ſpeakes of the offering of the Romans, Chap. 12.1. that it is holy. Jude calls their faith moſt holy, verſ. 20. There were a few in Sardi truely religious, and converted, their garments were undefiled, Revel. 3.4.
Becauſe they are done according to his Word, Reaſ. 1 now they walke by that rule; things before they did at randome, now they know his Will, and after that they doe. And it is a rule, that worſhip performed according to the Word, in themſelves are good and pure; as the ſacrifices which were according to the Law, were pure and cleane for the matter of them.
Becauſe the parties are holy, they are a holy Prieſthood; Reaſ. 2 1 Pet. 2.5. now a good thing done in matter by holy men, muſt needs be holy.
But how can they be holy, when there is eadem ratio totius & partis. And the Church for ſpots is compared to the Moon, Object. Cant. 6.9.
This is anſwered, that he is ſo, becauſe he is in Chriſt, Anſw. and hath his righteouſneſſe imputed to him, both to his perſon, and his obedience, 1 Cor. 1.30. & non radiis ſolaribus, ſed ipſo ſole amictus; Revel. 12.1. as the Church is ſaid to be cloathed with the Sunne. Hebr. 13.15. 1 Pet. 2.5.
Thirdly, becauſe of his inward ſanctification, Reaſ. 3 the ground of it, the party being regenerated by the works of the Spirit, and ſo every action is in him part holy, and good, and well pleaſing to God, as comming and proceeding from his Spirit, though having a tang and taſt of his infirmities, as water paſſing through a pipe or channell. Rom. 8.26. and 15.16.
This teacheth what to judge of the works and worſhip of all that are uncalled and unconverted, Ʋſe 2 not onelyonly of Heathen and Infidels, but of unbeleevers in the Church, they muſt needs be impure and unholy, elſe were it nothing that is here affirmed of theſe after their calling. And indeed needs muſt it be; for, Tit. 1.15. Ʋnto them that are defiled and unbeleeving is nothing pure, but even their mind and conſcience is defiled. So farre is it that they ſhould be merita praeparatoria, as ſome Papiſts ſpeake of them; for unholy things cannot pleaſe him, leſſe procure or deſerve good things from him: though they doe the things for matter good, yet a good thing is oftentimes marred in the handling, and more when they are done by ſome men, and ſuch men.
Secondly, Ʋſe 2 this proves that mens callings are free, without deſerts, when the things that they doe before, even their beſt are impure and unholy, ſuch, as God ſhewed his great patience in that he did not confound them for them; and more the riches of his mercy, that for all them, yet he called them.
This comforteth every one that is truely converted unto God; Ʋſe 3 his works and worſhip is pure and holy, and ſo accepted of God, even then, when he carryeth the body of ſinne about with him, Rom. 7.21. when in himſelfe he finds many infirmities, yea, and when his heart tells him that his beſt work is not without the taint of his corruption, yea, and when his heart may miſdeeme him; as Jacobs did, leſt his Father ſhould diſcerne him: ſo his corruptions; yet then is he pure and holy, and ſo pleaſing to God, becauſe he is in Chriſt, and he and his obedience hath put on the faire Robe of Chriſts righteouſneſſe, which is not a ſcant garment, as Bernard ſaith, but one that reacheth to the heeles, and covereth all the parts of the ſoule, as Jacob had Eſaus garment: And as if he looked upon us in our ſelves, he ſhould ſee nothing pure; ſo in him all things appeare as he is; yea, and becauſe he is ſanctified by the Spirit, thoſe corruptions that often hinder and ever taint the beſt actions, God accounteth not theirs; nay, he ſaith they are not theirs, as long as there is a worke of the Spirit in them ſtriving againſt them, and grieving at the ſight and ſence of them. That which Bernard ſpeaketh of envy, Thou feeleſt it, but agreeſt not to it; it is a paſſion in thee that God one day will heale, not ſuch a ſinne as he will condemne thee for: ſo may we ſay of others, for they are not theirs; for, 1 John 3.9. his regenerate part ſinneth not, nay, it abhorreth that the body of ſinne hath done, and worketh in him. Marke the words, ſaith Bern. he doth not, but ſuffereth them unwillingly to be done in him; as that, Rom. 7.17. Now then it is no more I that doe it, but the ſinne that dwelleth in me. It is done indeed in me, but not of me, while I conſent not to it.
To teach every one that would have his offering pure, Ʋſe 4 and his ſervice holy before God, to labour for true faith in Chriſt, and the ſanctification of his Spirit: By the firſt he ſhall put on Chriſt, by whom all his deformities ſhall be covered, all his ſinnes and infirmities, as the deformities of the body are by a garment. By the ſecond he ſhall reſiſt and fight againſt the fleſh, and be grieved at the ſence of the evill in him, and ſo the regenerate part not conſenting, but hating and ſtriving againſt it, that bad dye and tincture which the beſt actions receive from the corruption of the fleſh, God will not account his, nor impute to him, nor reject his ſervice and worke for it. But 2 Chro. 30.18, 19. The good Lord will pardon every one that prepareth his heart to ſeeke God, though he be not cleanſed according to the purification of the ſanctuary.