Commentary on Malachi 2, Chapter 3 · Exposition on verse 11
VERS. XI.
And I will rebuke the devourer for your ſakes, and he ſhall not deſtory the fruit of your ground, neither ſhall your vine be barren in the field, ſaith the Lord of Hoſts.
AND I will rebuke the devourer for your ſakes.] I will not only give you abundance of raine, but take from you other devourers of the fruits of the earth, which it hath brought forth: meaning the Caterpiller, Cankerworme, Graſhopper, &c. by which he did as often afflict them with famine, as by want of raine. And ſo God deſtroying theſe devourers, they ſhould have the fruits of the earth, and not be deceived of their hope, when they looked for the fruit of the vine; for God proſpering, nothing ſhall devoure. The exhortation is to pay tithes, and deal faithfully to bring all unto him.
Men ought to give to God and to his Church and Miniſtery, his whole due and full right, to deale faithfully with him, and give all their tithsas, here; and all their honour, their double honour; 1. Tim. 5.15.16. and that wholly, not in part: ſo much is alſo inſinuated by that, Levit. 27.31.33. The Lord would not, that the Levites ſhould gaine out of other mens loſſes, but becauſe the people uſed to make a gaine craftily, by turning the tithe into money; he meeteth here with their deceit, leſt the Levite ſhould loſe any thing of his due; which is alſo the reaſon, that God would ſuffer no eprmutation or commutation fo the beaſt, or redemption: becauſe then nothing that was good ſhould have come to the Levites, no far or well fed beaſt; and ſo he ſhould not have had his due; becauſe they were ſo griping and covetous; and ſo their evill manners have brought forth a good law. To theſe I adde, Prov. 3.9. Honour the Lord with thy riches, and with the firſt fruits of all thine increaſe. Acts 5. Gal. 6.6. Let him that is taught in the word, make him that hath taught him, partaker of all his goods.
Becauſe they have as much right to the one part as another, Reaſon 1 and they are bound as much to pay one as another: every part is as much theirs as one, the whole as a part; and ſo though it be leſſe injuſtice and robbery to keep any part then the whole, yet it is as well injuſtice and robbery.
Becauſe if he labour carefully and painfully, Reaſon 2 he is worthy of all, as Tim. 5. and that he brings for change, is far more excellent, he given greater things then he receiveth any.
Reprofe of many, who though they give ſomewhat to the Miniſter, Vſe 1 give him not all his due. It may be all the Law ties them to for maintenance, but nothing of that, the Apoſtle calls for honour, but if he be not a Miniſter juſt of their owne minds, that he anſwere not their conceit, as face anſweareth face in the water, they will hardly ſpeake ſo baſe of any man as of him, never reverence him at all: But many for maintenance do not give him the whole, though ſomewhat: for whereas in moſt places of the Land, all things ſhould be paied unto them in kinde, both by the law of God, and of the Land; they have ſought by all meanes, to alter the courſe, and have prevailed ſo far, as they have brought upon the Miniſters, a number of injurious cuſtomes of paying little or nothing, for that which is of Good value: And although at the firſt, this was not done without the indulgence of the Miniſter, yet many times it happeneth, that the Miniſter, either not able to ſue for his right, or not willing to diſadvantage his Miniſtery, by a perpetuall brawle, is forced to yield of his right, both for peace and hope, to do good: yet the peoples offence muſt needs be great, that they will not yield the things themſelves in kinde, or the value of them. And hence it comes to paſſe, that what the Miniſter hath of favour, once yielded unto, and for peace, they hold him thereby bound for ever, though the tithes and price of things do never ſo much alter. And againe, againſt all right they binde the ſucceſſor to the fact and fault of his predeceſſor, whereby in many things it comes to paſſe, that where a ſhilling is due, there commeth not a penny to the purſe of the Miniſter: As in many places, there is leſt to the Miniſter but two pence a Cow, by the yeare, and ſo much for an acre of meadow: yea in many places, nothing tithable, though men have never ſo great paſtures, and ſo many thouſands of ſheep, becauſe Abbey land, theſe fulfilling the iniquity of thoſe Fathers who then robbed the Church, for their owne bellies. Of this ſort ſhould many in this City be, as the Miniſters do complaine, who bring not all their tith unto the Lord. But they could be content to pay them, if their Miniſter were as he ſhould be. I wonder what a kinde of man a Miniſter ſhould be, that every one would thinke worthy of his tiths? for though to one Miniſter ſome might be like them. Gal. 4.14.15. The triall of me which was in my fleſh, ye deſpiſed not, neither abhorred: but ye received me as an Angel of God, yea, as Chriſt Ieſus. What was then year felicity? for I beare you record, that if it had been poſsible, you would have plucked out your owne eies, and have given them unto me. Who yet afterwards changed; ſo do they: But that which is due, is due, whatſoever he be, and howſoever he deale, or how worthy, or unworthy, they muſt deale faithfully: yet the unfaithfull ſervant, muſt remember that he is ſubject to his judgement, who condemned the ſlothfull and unprofitable ſervant, and caſt him into utter darkneſſe.
To perſwade men to deal faithfully with the Lord, Vſe 2 in bringing to him and his Miniſters, their whole due, all the tithes; and that not only ſo much as the law requires, but if that be too little, a full and competent and honeſt maintenance, according to their proportion beſides: And as to the poore, every man ought to give according to his abundance, ſo to the Miniſter; ſpecially when his charge and the times ſo require; elſe hath he not brought all his tithes to the Lord. But me thinks I heare ſome men anſwering, that too much is not good for a Miniſter, and many of them grow worſe by riches, idle, and proud, and negligent. And therefore as the Emperiour Frederick ſaid, de papa & clericis, of the Pope and his cleargy,Detrahamus illis nocentes divitias, hoc enim facere opus eſt charitatis. ſo ſay they,* Let us take from them the riches that do hurt them, for this is a worke of charity. I anſwer, I plead not for too much, but for a convenient maintenance; I commend them not, that are worſe by their abundance, yet are they men like others, and have the ſame infirmities, and too many of theſe objectors, though not to all, may I ſay: hypocrites, pull out the beame out of your owne eies; who more corrupt, careleſſe, and proud, then they by their abundance? Yet would they think it a bad concluſion, that they ſhould have their riches withheld from them. But doe they thinke the portion of tithes, and the like; too much for them? happily they are unequally divided by the law, let that be remedied, & there will be found little enough. But is this to much? What think they of Gods proportion, who allowed to his, not only tithes, but firſt fruit and offerings, which came to no ſmall matter? Beſides, as much land as the greateſt City came to, if the deſcription of Saint Hierom be true, who ad Dardanum ſaith, that the length from Dan to Beerſheba was 160. miles; the breadth from Ioppa to Bethleem, 46. miles. Now the Levites portion of land was 48. Cities, Num. 35.7. every City had in Suburbs, 2000. Cubites from the wall round, verſe 5. which wil afford a large portion to the Levites of this land. And is it too much now for the Miniſters to have proportionable tenths, and a little glebe? But let theſe men take heed, leſt the love of the world, and the deceitfulnes of riches, have not excluded the love of God our Saviour, as Joh. and the care of his worſhip and honour, and leſt the envy and diſdaine, which uſually is in the world, toward the Miniſtery be in them, when they think nothing enough for themſelvs, to have and joyne houſe to houſe, and land to land, till they dwell as Princes of the earth alone; but if any portion be allotted to the ſervants of God, as a reward not only of their former ſtudies, but alſo of their preſent labours, it is thought too much; and of them who will give the Lawiers freely, for the maintenance of their titles, and often but quarrels; nd to the Phyſitian a large fee for taking care of their bodies; but the Miniſter a ſmall pittance, for the ſaving of their ſoules: which of many, make men feare, they never reaped ſpirituall things by us, though they heare us often, becauſe they never part with any temporall things to them, or not without grudging and repining, or but in a marvelous ſlacke and pinching meaſure. The man who hath received health by his Phyſitian, and right by his Lawier, will give him both his fee, and reverence; if not, they acknowledge him but ſlenderly; So in this: And ſo men ſtop their eares to this of the Prophet; yet for all this, thinke I it not tolerable, that a Miniſter ſhould neglect the care of his flocke, while he hath charge of them, but ſtrive to do it, becauſe, 1. Cor. 9.16.17. Though I preach the Goſpell, I have nothing to rejoyce of: for neceſsitie is laid upon me, and wo is unto me, if I preach not the Goſpell: for if I do it willingly, I have a reward: but if I do it againſt my will, notwithſtanding the diſpenſation is committed to me. For this will not be a plea for the Miniſter, at Chriſts judgement ſeat, when he muſt give an account how he fed the flocke of Chriſt: It may be a plea againſt them to condemne them, not acquit him. Therefore ſhould it not be ſo, that though they keep him poore, which is their ſin, he ſhould ſhut peace out of his owne heart, which would not be, if he laboured painfully, and looked to the Lord for his reward. And to ſay to his flocke, as Saint Auguſt. to his, in Pſal. 146. decimas vis, will you make choiſe to pay tithes? Then let that be my portion. And yet this is no great matter, for the Phariſees whoſe righteouſneſſe you ought to exceed, pay their tithes.* Yet you give ſcarce the thouſand part: yet if thou wilt do no more,Tu vix milleſimam das. do ſo ſtill, I will finde no fault, for I ſo thirſt after your weldoing, that I refuſe not your very crums.
That there may be meat in my houſe.] Which is not, as ſome interpret it, that the Prieſt and Levites might be maintained; but rather as others, that the offerings of God might be continued, and ſo his worſhip maintained.
The maintaining of the Miniſtery is a ſpeciall means to further the worſhip of God: on the contrary, the withdrawing of that, Doctrine is the hindering of this. Manifeſt here, and that, Nehem. 13.10.11. When the Levites were neglected, the houſe of God was forſaken, and that Numb. 18.21. that they might be able to doe him ſervice, and ſo his worſhip be maintained, Prov. 3.9. for by the paying and giving to them maintenance, is his honour procured, and that thoſe compariſons, 1 Cor. 9. prove no leſſe: for as the warres muſt needes be unfought, if the ſouldiers be not maintained, &c ſo muſt Gods ſervice needs be neglected, if his Miniſters be not maintained.
Becauſe the Miniſters elſe cannot, Reaſon. 1 as Paul to timothy, 1 Tim. 4.13. Give attendance to reading, but muſt needs entangle themſelves with the affaires of this life, as 2 Timoth. 2.4. that is, about private affaires, and ſo much needs neglect the publique worſhip of God.
Becauſe the ſeede of the Miniſtery will decay; Reaſon 2 for it is reward that nouriſheth arts, and furthereth a mans ſtudy, the hope of a reward and recompence afterward; for though this ſhould not be the end, of a mans ſtudy, but the glory of God, and ſalvation of his people; yet ſeeing men are not all, nor at firſt ſanctified, to have the right end, yea and many men who never have the right end may attaine the end to ſave others, Gods end; as the builders of the Arke, who never intended Gods glory, or the ſalvation of Noah and his family: So it is in this; therefore maintenance muſt be propoſed, and if it faile, the worke failes.
This noteth unto us the vile impiety of the man of ſinne, the Pope of Rome, Vſe 1 who in nothing more hath ſought to undermine the Church, and overthrow the worſhip of God, then in robbing and bereaving it of the goods that belonged unto it, by impropriations, donatives, and ſuch like. And to make way for this, hee deprived the people of the worſhip of God, and turned the exerciſe of religion into a dumbe and ridiculous ſpectacle; which done, it was thought convenient that to be a Prieſt, required no gifts, but that every common man might eaſily undergoe the burthen of it; for if the gifts of learning had ſtill remained as neceſſary, the maintenane that belongeth unto them, could under no colour have beene taken away; but when every one that was able to read his Portuiſe was thought ſufficiently fruniſhed to that office, it eaſily followed that the living given to the Church for the edification thereof, was thought too much for ſo meane a man in ſo baſe a labour. And another way or colour for this, was, that though they were taken from the Miniſtery, yet they were not alienated from the Church, becauſe they were not appropriated to lay men, but Abbeyes, Fryers, Monaſteries, and other Cloyſters, which vermine beganne then to multiply as Graſhoppers on the face of the earth, and to devour all things that were before them: And in the meane time the worſhip of God decayed: for thoſe who had the ſpoile, made an endowment of the Vicurage at ſo low a rate by compoſition, namely ten or twenty Nobles, that no man of parts and gifts was able to live of it, but one that had ſome other trade to live by, which he followed cloſely, or no other meanes, and ſo he made this his laſt refuge: and by this meanes they did more overthrow the worſhip of God and his Church, then by all the perſecutions they uſed or can, which they learned from their Grandſire Apoſtata Iulian, who by this meanes is noted more to have overthrowne the Church, then all the perſecuting Emperors before him. Becauſe they tooke away Preſbyters, and their martyrs blood was the ſeede of the Church; but he tooke away Presbyterium, the Miniſtery, in withdrawing the maintenance from the Church, and ſo overthrew the worſhip of God. In the ſame ſteps hath this his ſonne Apoſtata, and others his ſlaves followed, by which they have made more decay of the worſhip of God, then by any meanes whatſoever.
This teacheth us the cauſe why in many places the worſhip and ſervice of God is not performed, or careleſſely and ſlubberd over, Vſe 2 as men that worke by great, doe their worke, becauſe the maintenance being taken away by Popery, hath not yet beene reſtored unto Gods houſe againe, and for his worſhip, whereby they who hold them are not onelyonly guilty of ſacriledge as before, nor of theft, taking that which is proper to others; for no man hath right in tithes, but they who can give, and doe give ſpirituall things, as Damaſus, Deut. 3. * With what face,Quâ fronte, quâ conſcien tiâ &c. Damaſus Deut. 3. with what conſcience can ye receive oblations, who can ſcarce for your ſelves, much leſſe for others, make prayers unto God? ſpeaking to lay men, but they are guilty of the hindering and overthrow of his worſhip, and that not onelyonly of the preſent hindering of it, but leaving things ſtill alienated to their poſterity, and keeping the Church without hope of having them reſtored; they are guilty of the overthrow of the worſhip of God after them, ſo that when they are dead, yet their ſinnes ſhall live.
To teach men willingly and cheerefully to give to the Churh that which is in law and conſcience due unto it; Ʋſe 3 ſeeing by it the worſhip of God is maintained, and without it, it muſt needes decay. What ought to be more deare unto men, and wherein ought they and ſhould more labour to ſhew themſelves more cheerefull and forward, then in the erecting and maintenance of the worſhip of God and his ſervice, whether they conſider the greatneſſe of his Majeſty in himſelfe, or what he is in reſpect of them? when it is ſo ſmall a thing he requires of men, but the tenth, who might require all, having as much right to them as to the tenth: when he then requires ſo little, is it a great thing if it be given him, of them whoſe goods onelyonly ought not to be deare unto them, but not their lives, that they might honour him?
And prove me herewith.] Make triall of mee, of my goodneſſe, and bountifulneſſe in giving, and faithfulneſſe in keeping my promiſe.
The doe men make trial of the goodneſſe, Doctrine bounty, and faithfulneſſe of God in keeping promiſes, when they doe the things that he requires of them, and doe looke for in them, and by them, the things he hath promiſed: They who doe otherwiſe doe but tempt him; that is, who doe thinke to obtaine his goodneſſe though they never performe any ſuch thing as he required: So much is implyed here; and in that Deuteronom. 6.17.18. Ye ſhall not tempt the Lord your God, as ye did tempt him in Maſſah, but ye ſhall keepe diligently the commandements of the Lord your God, and his teſtimonies & his ordinances which he hath commanded thee. And thou ſhalt doe that which is right and good in the ſight of the Lord that thou maieſt proſper, and that thou maieſt gee in and poſſeſſe that good land which the Lord ſware unto thy fathers. And by that, Matth. 4.6.7. for if it be tempting of him to ſeeke and to looke for his promiſe and faithfulneſſe in things not commanded, either omitting the commanded, then è contra, Hag. 2.18.19. I ſmot you with blaſting and with mildew, and with hailean all the labours of your hands, yet you turned not to me, ſaith the Lord Conſider I pray you, in your mindes, from this day and afore from the foure and twenteeth day of the ninth month, even from the day that the foundation of the Lords Temple was laid conſider it in your minds. That is, becauſe they had begunne to build the Temple, het would bleſſe them, by that they ſhould try his goodneſſe, Iſaiah 1.18. If you will repent and doe as you ought, then ſhall you ſee and try how good I will be, and Iſai. 7.11.12.
Becauſe it is no unfaithfulneſſe of od, Reaſon. 1 nor want of goodneſſe and bounty, not to give, or not to performe things he hath promiſed, if men doe not the things he hath commanded; in as much as he otherwiſe did not binde himſelfe, he hath made himſelfe a debtor by his promiſe, but ſo as the condition upon which hee promiſed, be performed. But this not performed, no man can expect that, and ſo without it can they not make triall of his goodneſſe and fidelity.
Becauſe it is no faithfulneſſe nor goodneſſe of God to give things that he hath promiſed as bleſſings, Reaſon 2 to thoſe who doe not the things he requires for them; but is rather the anger and diſpleaſure, Magna eſt ira Dei peccatoribus non iraſci. Saint Hierom. And that, Hoſea 4.14. And ſo to bleſſe them and give them the things he hath promiſed; they not performing, is a hurt to them, and a curſe rather then a bleſſing.
Then have we many more tempters of God, Vſe 1 then religious tryers of his faithfulneſſe and goodneſſe, ſeeing moſt men make account of and promiſe to themſelves to finde the faithfulneſſe of God, though they never doe the things he requires they ſhould doe, but rather the cleane contrary;for whereas he hath promiſed all earthly bleſſings to ſuch as feare him and keepe his commandements, Levit. 24.1. howſoever they have caſt off his feare and the care of his commandements, yet they doubt not but to enjoy his bleſſings; and they will put him to the tryall whether he will be his words maſter or no, and make no doubt but to finde him performing theſe to them; and often when they enjoy ſome of theſe things promiſed, it may be in a plentifull meaſure, their deceitfull hearts flatter them that they come from the faithfulneſſe of God and his goodneſſe, though they never did the things he required to be done: and as in earthly things, ſo in ſpirituall things and matters of ſalvation they no leſſe tempt God; becauſe they perſwade themſelves to have and obtaine remiſſion of their ſinnes though they never repent; to have ſalvation though they live in blindneſſe, ignorance, and infidelity, or unbeliefe; though hee hath promiſed none of theſe, but upon condition that they know him, and believe, and repent, John 17.3. and 3.16. Acts 2.38. Muſt not theſe then tempt God and not try him? had not Chriſt tempted him when there was an ordinary way, if hee had taken the extraordinary at the ſuggeſtion of Satan, becauſe of Gods promiſe? ſhould not they tempt him, if when they ſhould paſſe over the water, upon ſome mans ſuggeſtion they ſhould refuſe the bridge or boate and leape into the water, becauſe he hath promiſed to give his Angels, &c. It will be granted; yet becauſe the Lord hath appointed an ordinary, and the promiſe is onelyonly in their wayes; that is, doing that he hath commanded. Is it not then ſo in this? And if in thoſe kindes they can looke for no performance of his faithfulneſſe, why in this? but that they are deluded by Santan and their corruption, and as fooles led to the ſtockes, and as oxen to the ſlaughter.
Seeing God hath put himſelfe and his faithfulneſſe upon their tryall, and is ſo content, that they doe not tempt him, Vſe 2 but try him; that is, they looke for his goodneſſe and fidelity, when they performe that he requires of them; for till then they have made no tryall of him, but tempted him; and if he performe not, then cannot they blame him, nay they muſt blame themſelves; for if they had not forſaken him and beene wanting to themſelves, hee would never have beene wanting to them.
If I will not open the windowes of Heaven.] The bleſſing promiſed as the ſecond reaſon to make them to bring tithes into his houſe, and not to withhold the portion of his Miniſters, then he will give them plenty.
The Lord he will bleſſe with plenty and abundance all ſuch as deale faithfully with him, Doctrine and give to his Church and Miniſters liberally and plentifully, & give unto them their due & competent maintenance: So much is affirmed here; no leſſe is laid downe, Prov. 3.9.10. Honour the Lord with thy riches, and with the firſt fruits of all thine encreaſe, ſo ſhall thy barnes be filled with abundance, and thy preſſes ſhall burſt with new wine, Haggs. 2.20. Deut. 26.12.13.15. God would not bid them pray for a plentifull bleſſing, but that he meant to give it them, for their bounty to him and his Levites.
Becauſe of that, Reaſon 1 Matth. 25.40. In as much as ye have done it unto theſe, ye have done it unto me, is true in this. Now ſuch is the magnificence and greaneſſe of his minde, that he will give much more then he received, as Princes in the greatneſſe of their mindes, give many fold more then they receive; much more will God, even an hundred fold.
Becauſe it is a ſpeciall meanes for upholding and maintaining of his worſhip and ſervice; Reaſon 2 becauſe it enables the preſent Miniſters to follow their ſtudies with chearefulneſſe and with freedome of minde, and encourageth others, that are the ſeed of the Miniſtery, to goe forward with their ſtudies, that there may be ſtill men to preach the Goſpell. Then no marveile if he promiſe and will performe a bleſſing, to thoſe who ſhall doe it.
Becauſe the Miniſtery of the word and the labour of the Miniſters is for the good and nouriſhment of the ſoule, Reaſon 3 and for the making of it every day more and more like unto him, the renewing of the image of him, and the making of men his, and every day more and ore like unto him, James 1.18. Now when men are carefull to have their ſoules made his, and made like to him, and will be liberall that way, which argues their care, he will be liberall to them, and for their bodies.
This ſerves to meete with the covetous diſtruſtfulneſſe and diſtruſtfull covetouſneſſe of many, Vſe 1 who grudge and repine to give unto the Miniſters that due and portion which belongs unto them of their goods, ſpecially if they be not able as the rich men in the Goſpell, to give of their abundance, and ſuperfluity, they will part with nothing of their poverty; at leaſt not willingly, not freely; and all becauſe they diſtruſt the Lord: thinke that they have, is little enough for themſelves, and looke what they give, they thinke ſo much loſt, and ſo much diminiſhed of their ſubſtance, thinking as it were, they have caſt their bread upon the waters, and their ſeed not in any firme ground, but in ſome puddle, where it ſhould be choaked, and they never ſee the fruit of it. It ſeemes that this was the ſinne of this people, that when penury was, they held from the Levites their tithes, which makes the Prophet thus to ſpeake to them, and their ſinne alſo, Nehem. 13.10.11. diſtruſting the Lord, that if they gave any thing to him and his, then they ſhould want, not beleeving the Lord and his word, worſe then the heathen, Gen. 47.22. whoſe Prieſts had a portion aſſigned them in the greateſt ſcarcity; and then Idolaters. 1 Kings 18.19. Iezabell fed 400. falſe Prophets at her table, whereas they contrary, which muſt needs come from covetouſneſſe, making a man diffident, that they ſhall never bee the better or the richer at the yeares end, but ſo much the poorer.
To perſwade men to give unto the Levites and Miniſters all their due; that is, a competent maintenance among them, Ʋſe 2 if not for any love to them, yet for the love of themſelves; if for no other reaſon, yet for their owne gaine. If all the things ſpoken before can move; if not, that which Chryſoſtome ſpeaketh in 2 Pſal. ho. 9. that any man would be aſhamed to be the diſciple of a beggarly maſter, and ſo while they are kept too too bare, the credit and honour of their Miniſtry, yea the fruit is hindered. If thy father of thy body and fleſh ſhould be ſo bare, wouldeſt thou not be aſhamed at it? and if thy ſpirituall father be driven unto it, doeſt thou not for very ſhame hide thy ſelfe, or elſe put to thy hand to take that ſhame both from him and thee? Or if this move thee not, will not that which he ſpeakes in Tim. 2. See I pray you how great abſurdity there is of theſe things: ſhould the Paſtor not be able to keepe a man to tend upon him, ſo that he muſt make his owne fire himſelfe, and fetch water, breake his ſtickes for his fire, and goe often to the market for things neceſſary, can there be a greater perverſity or greater diſorder? Thoſe holy men, the Apoſtles, thought it an unmee…e thing, that he which ſhould attend upon the word, ſhould be imployed ſo much as to the ſervice of the poore widowes. Finally, if this doe not move thee, the good of thy ſoule and the ſpirituall and heavenly things, ſuch rich treaſures theſe earthen veſſels doe bring unto thee: yet let this, that if thou wilt give God, his tenth, he will encreaſe and multiply thy ninth, even in abundant meaſure. As Auguſt. ſpeaketh, that thou ſhalt not onelyonly reape by them better things, ſpirituall things, for a few earthly, but for them from God abundance of earthly things, for that ſhall be true, Prov. 11.25. The liberall perſon ſhall have plenty and he that watereth ſhall alſo have raine. And that 2 Cor. 9.6.7. This yet remember, that he which ſoweth ſparingly, ſhall reape alſo ſparingly, and he that ſoweth liberally, ſhall reape alſo liberally. As every man wiſheth in his heart, ſo let him give, nt grudgingly or of neceſity for God loveth a cheerfull giver. Neither let them anſwer as the widow did to Eliah, 1 Kings 17.12. And ſhe ſaid, as the Lord thy God liveth, I have not a cake, but even a handfull of meale in a barrell, and a little oyle in a cruſe; and behold, I am gathering a few ſtickes for to goe in and dreſſe it, for me and my ſonne, that we may eate it and dye. Or if thou doſt diſtruſtfully ſo a while, yet ſeeing thou haſt the word of God here, more then ſhe had, verſe 14. The barrell of meale ſhall not waſte, neither ſhall the cruſe of oyle fatle. Then beleeve and give. Verily, if this be true the Prophet ſaith here, many men might have more then they have, if they had for the glory of God, for the ſervice of the Church, and the worke of the Miniſtery, more liberall hearts then they have? Verily, it is an evill ſpared penny that loſeth a man a pound; and that which men think they have ſpared to themſelves, and gained in keeping it from God and his Miniſters, either the Prophet ſaith not true, or it loſeth them much more. Nay, that they give, though they may ſeem to have caſt it away, yet they ſhall finde it, and with advantage: and if they had eies to ſee it, nothing more gainfull then this, and that is given to the poore. Then as Chryſoſt. for one, let me apply it and ſpeake of both, ho. 53. ad pop. Antioch. ſo uſe thy riches, or that which thou haſt, that they may bring encreaſe: let God then be thy Creditor, not other humane things; beſtow them upon the Miniſters and the poore, not upon thy belly, upon the humble not honourable, upon liberality, not covetouſneſſe, upon ſobriety, not intemperance: What will thy belly afford and recompence thee with, that ſpendeth moſt? Dung and corruption. What vain glory? Envy and hatred. What covetouſneſſe? Care and griefe. What intemperance? Hell and the unſatiable worme. Let God then be your Creditor, which promiſeth and will performe ſuch great things. And as Paul exhorteth the Corinthians for the matter of the poore; ſo I for the Levite and Miniſter. 2. Cor. 8.7. Therefore as ye abound in every thing, in faith and word, and knowledge, and all diligence, and in your love toward us, even ſo ſee that ye abound in this grace alſo.
I will open the windowes of Heaven and powre you out &c.] It is the raine that is the means; but God is the Author of the bleſſing.
Whatſoever the meanes may be, that God doth uſe convey his bleſſings of peace, Doctrine plenty, health, liberty, yet he is the author and giver. Iſaiah 38.6.
And powre you out a bleſsing.] You that ſhall obey me, and ſear me, and walke in my waies.
Plenty, Doctrine and a liberall and proſperous eſtate the Lord promiſeth, and will perform, to thoſe who feare him, and are carefull to obey him, and walke in his waies. Vide Mal. 2.5.
Without meaſure.] In marveilous great abundance, and very liberally.
The Lord when he gives to his, Doctrine he gives very liberally and abundantly. Jam. 1.5. If any of you lacke wiſdome, let him aske of God which giveth to all men liberally, and reproacheth no man, and it ſhall be given him.
And I will rebuke the devourer for your ſakes.] If the Lord ſhould give raine in abundance, and by it ſhould riſe weeds, that ſhould either choake the corne, or other creatures, which commonly ariſe of wet, or by any other meanes, and ſo devoure their fruit, and their hopes be cut off, they ſhould but have little profit or benefit; that what was given one way, was taken away another: therefore the Lord promiſeth to take away ſuch devourers, ſuch creatures as might deſtroy the fruit of the earth, when it was ſprung up.
Every creature is at Gods command, at his becke to be reſtrained or ſet on, to helpe or hurt, to puniſh or preſerve, Doctrine thoſe who are his. Vide Cap. 1.4. Lord of Hoaſts.
And they ſhall not deſtroy the fruit of your ground.] For their ſins and iniquities they had deſtroied it, but now that they are received into favour and mercy they ſhall not; but receiving, them to mercy, will withdraw his judgements from theſe things, he ſmote for them.
As God often puniſheth men, Doctrine puniſheth them not onelyonly in themſelves, but in things that belong unto them: ſo, when he withdraweth his hand, and ſheweth mercy towards them, it is not only in themſelves, but in things which belong unto them. Iſaiah 38.6. Mich. 7.11.
Becauſe, that as his hand was againſt them for mans cauſe only, ſeeing they in themſelves deſerved no ſuch thing, Reaſon 1 as being not ſubject to, nor capable of ſin, which only falleth into a reaſonable creature: ſo he receiving them to mercy, for whoſe ſake they were afflicted, reaſon that they alſo ſhould be received, and afflicted no more; that as the former might humble them, ſo this might joy them the more in the mercy of God.
Becauſe, as by ſmiting and curſing of them, Reaſon 2 he teſtified his anger the more, and diſpleaſure againſt them for their ſinnes: for as in policy, when juſtice reacheth further then the perſon of the offendor, to his goods and poſſeſſions, it argues the greater diſpleaſure of the Lawyer, againſt ſuch an offence and offendor. So in this. So he might now ſhew his love more in bleſſing of them, for when men have their poſſeſſions and lands reſtored, beſides, their pardon, it is a greater favour of the Prince.
Then hath the Popiſh Purgatory, Vſe 1 but an uncertaing ground to ſtand upon, and is builded upon no ſure rocke but upon the ſand, ſeeing it is onelyonly for a temporall puniſhment, in their doctrine, upon thoſe who have their ſinnes ſorgiven them already; but may we ſuppoſe in any reaſon, that God will take from their goods, and lands and cattell, his judgements for their ſakes, and not from them their owne perſons, ſpecially their ſoules, (ſuch as are only puniſhed in Purgatory) their puniſhments? But they will ſay, that God doth often continue puniſhments to men, and upon their perſons, whom he hath received to mercy. As they will tell us of David who had the puniſhment continued, when his ſinne was pardoned. But we deny that, or any other to be a puniſhment, for that hath ever reference to ſinne; for all afflictions are not puniſhments, but may for many other cauſes, be laid upon men. Chryſoſt. ho 1 ad popul. Antioch. hath numbred to us eight cauſes, yet are they not all.*1. Quod cum facile in ariogantiam propter meritorum magnitudi nem & miraculorum tollantur, ipſos ſinit affligi. 2. Ne caeteri majorem habeant de ipſis opinionem, quam humana patitur natura & inſos deos non autem homines eſſe arbitrentur. 3. Vt & Dei virtus apparet per aegretantes & compeditos, exuperans & prodicationem augens. 4. Vt illorum pati entia manifeſta fiat. 5. Ʋt de reſurrectione cegitemus, cum enim virum juſtum & multa plenum virtute innumera paſſum mala, & ſic hinc digreſſum videris, oportetex hoc omnino aliquid de illo judicio cogitare, ſi enim homo pro ſe laborantes ſine praemiis & retributione abire non permittit. Multo magis eos, qui tantum laboraverunt, nunquam in coronatos remanere Deus decerneret. 6. Vt omnes in gravia incidentes, ſufficientem conſolationem & mitigationem habeat in eos reſpicientes, & malorum quae ipſis accidere recordantes. 7. Ne quando exhortamus eos adillorum virtutem & cuique dicimus, imitare Paulum, imitare Petrum propter geſtorum exceſſum alterius ipſos naturae participes fuiſſe cogitantes, adimitationem torpeatis. 8. Ve quando beatos, vel miſeros cenſere oportet, diſcamus quos quidem beatos, quos quidem miſeres & aerumnoſos putare debeamus. Chryſoſt. ho. 1. ad. popul. Antioch. Firſt, God ſuffers holy men to be afflicted, becauſe otherwiſe they ſoone grow proud, of the greatneſſe of their merits and miracles. Secondly, Leſt others might have a greater opinion of them, then is fit, and count them Gods rather then men. Thirdly, That Gods power may appeare, more abundantly and beyond words, through the weake and unable. Fourthly, That their patience alſo may be manifeſt. Fiftly, That we may be put in mind of the reſurrection: for when we ſee a righteous and vertuous man ſuffer many evils, and ſo die, this muſt offer us ſome thoughts of the day of judement: for if a man ſuffer not any, that have taken pains for him, to go away without recompence and reward; much leſſe wil God ſuffer ſuch, as have indured ſo much for him, to remaine uncrowned. Sixtly, That all that fall into calamities, may have ſufficient conſolation, and mitigation, looking on them, and remembring what they indured. Seventhly, That when we exhort you to their vertues, and ſay to you, imitate Paul, imitate Peter you may not be ſlothfull to imitate them, thinking becauſe of their great actions, they were partakers of ſome other nature then you are of. Eightly, That we may be able to judge aright, who are indeed happy, and who truly calamitous and miſerable. To theſe may be added, Ninthly, for clearing of his own juſtice, as in David. Tenthly, For purging yet corruption from them, the rod of correction. Eleventhly, To draw them from the world, the nurſes teate, as the prodigall ſonne was. Twelfly, To prevent ſinne like Hoſeahs hedge, Hoſeah 2.6. Thirteenthly, To make them fly to God, and to love him, as the child to his mother, when feared of paſſengers. And many other ſuch cauſes, any one whereof, if they can ſhew in Purgatory to be incident to the ſoules departed, it were ſomething to ſtrengthen their exception, but nothing to prove the thing, when as the paines of Purgatory are ſatisfactory. And if God in ſhewing mercy, and pardoning ſinne, doth remove the puniſhment from the creatures he ſmote for their ſinne, he will much more from themſelves, their bodies, but eſpecially from their ſoules.
Neither ſhall their vine be barren in the field.] This is added, as ſome thinke, to amplifie the goodneſſe of God to his people, when they had returned, and he had received them to mercy, becauſe the year which was commodious for the field and the corne, was incommodious for the trees and the vines: Therefore when all things ſhould proſper well, it was a ſpeciall proof of the goodneſſe of God, and his good providence over them.
The Lord to ſhew his goodneſſe and mercy, Doctrine. his good and mercifull providence to his, will not only work ordinary things, & ordinarily, but often extraordinarily to do them good, and to profit them. Manifeſted here, that he will make both the harveſt and vintage good, which in ordinary times fell not out, and all for the good of his: ſo he made the ſea as a wall, and dry land for his people to paſſe over. Exod. 14.21. So the Sunne was ſtaied in his courſe. Ioſh. 10.12.13. Nay, made to go backe. Iſaiah 38.8. So he fed the Prophet by a raven, and for his good, increaſed the widowes meal and oile. 1. Kings 17.6.14. So for the relieving of the famin of his. 2. Kings 7.6. &c. For ſome, he quenched the violence of the fire. Dan. 3. For ſome, ſtopped the mouths of the Lions. Dan. 6. For others, he raiſed their dead to life, as in Lazarus, and the Shunamite. 2. Kings 4.36, How many wonders wrought he in Egypt for his people, how wonderfully did he ſuſtaine them in the Wilderneſſe? And hereto I apply that, Iſa. 59.16.
Becauſe it maketh his goodneſſe and mercy more ſenſible to his owne, who being compaſſed with infirmities, Reaſon 1 as they have leſſe ſenſe & feeling of it in ſmall things, then in great matters, ſo in ordinary, then in extraordinary: when as without queſtion, as his power was no leſſe in creating a little Bee, then a great Lion; as the Clock-makers skill in a little watch, as in a great clocke: So his goodneſſe in the ſmalleſt and moſt ordinary, as in the greateſt and moſt extraordinary. Reaſon 2
Becauſe his power might be more manifeſted, and magnified unto all men, who oftentimes in ordinary things give more to the meanes then they ought, and leſſe to the Lord then his due, yet in extraordinary are driven to give him the whole, if they acknowledge him at all.
This may note out unto us, Vſe 1 the happy condition of Gods children and people, when not only ordinary means muſt worke for their good, but rather then they ſhould quail, God will make extraordinary things for them, if ordinary things be not enough to procure their good. The Pſalmiſt ſheweth that they are bleſſed, for whom the ordinary things worke to their good. Pſal. 144.12.13.14.15. That our ſonnes may be as the plants growing up in their youth, and our daughters as the corner ſtones, graven after the ſimilitude of a Palace: that our corners may be full and abounding with divers ſorts, and that our ſheep may bring forth thouſands, and ten thouſands in our ſtreets: That our oxen may be ſtrong to labour, that there be none invaſion, nor going out, nor no crying in our ſtreets. Bleſſed are the people that be ſo, yea, bleſſed are the people whoſe God is the Lord: but addeth more ſpecially, that their bleſſing is, to have the Lord for their God; who if this be not enough, can moreover do ſuch and ſuch things for them, far beyond the ordinary courſe of things. It is a happy condition for ſubjects, when they may have under a Prince ordinary favour, and benefits, and the due courſe of Lawes, and the proceedings in them, for the righting of their wrongs, the procuring of their rights, maintenance, and countenance of their peace and ſtate; but the condition is accounted the better, when the Prince will uſe his Prerogative, to procure extraordinary things for them. So in this: ſpecially when this ſhall not be, as often fals out with ſome Princes prerogatives, prejudiciall to others, but for their ſakes profits others. As the extraordinary giving of the hoſt water. 2. Kings. 3.14.17. And that which Tertul. hath Apol. adverſus gentes. *Mareus Aurelius in bello adverſus Germanos exercitus, &c. Tertul. Apol. adverſue g…ntesƲſe 2 Marcus Aurelaus in his war againſt the Germanes, his army being deſtitute of water, by the praiers of the Chriſtians, he procured that it ſhould not periſh with thirſt, they obtained raine from God.
This may be matter of comfort, unto thoſe who are indeed Gods, truly reconciled unto him, and partakers of his mercy; when they know, that rather then their good ſhould not be procured, if ordinary meanes be not ſufficient, the Lord will worke extraordinarily: not that it warrants any to neglect ordinary meanes, for that were to tempt God, or to expect for extraordinary, while God affoords ordinary; for that were preſumption and not faith; but when they faile, then to rely upon this, they ſhall then ſhew themſelves the children of the believing Abraham, if with him, they anſwer and appeaſe their ſoules, as he his ſonne. Gen. 22.8. God will give an evaſion, God will provide. And as Moſes to the people in a ſtrait, Exod. 14.13. Then Moſes ſaid to the people, fear ye not, ſtand ſtill, and behold the ſalvation of the Lord which he will ſhew to you this day. For the Egyptians whom ye have ſeen this day, ye ſhall never ſee them againe. For he hath done it before, and his arme is not ſhortened, nor his affections to his changed: If then he dealt ſo with Abraham, with Iſrael, with the Church in Eſters daies, they may expect the like; provided, they be to him as they were, and it be for his owne glory, and their good, as that was. And if they be, then may they more expect it, becauſe it wil be more for his glory, becauſe the meanes by mans corruption, often obſcureth & ſhadoweth his glory, men attributing more to them then is due, and leſſe to God then is his right.