Commentary on Malachi 2, Chapter 3 · Exposition on verse 4
VERS. IV.
Then ſhall the offerings of Iudah and Ieruſalem be acceptable unto the Lord, as in old time, and in the yeares a fore.
THen ſhall the offerings of Iudah and Ieruſalem be acceptable.] In this verſe is noted, the acceptableneſſe of their ſacrifices: the ſumme is, that if every any of the ſacrifices of old, offered by Abel, Abraham, and other of the Patriarkes, were acceptable, then undoubtedly theſe; thoſe being onelyonly the figures and ſhadowes of the other.
Of Iudah and Ieruſalem.] By theſe is underſtood the whole Church, whereſoever, in Cities, or Countries; ſo that ſome particular, ſhould be figured by theſe, as by Iudah, the univerſal Church diſperſed; by Ieruſalem, the Metropolitane City, the Apoſtles ſea, and ſeat, that is Rome, is boldly affirmed, but barely proved by Ribera; for why this more then Antioch, where Peter firſt ſate; or Ieruſalem it ſelfe, where Iames was; or Conſtantinople, and other Cities, where other of the Apoſtles were? it is more then he can give us any reaſon for.
As in old time, in the yeares afore.] Shewing, that God is the ſame to his, and will receive as acceptably their ſacrifices, and offerings, as ever he did in former times.
As; in this place hath not the force of compariſon, or equality, but of indication or ſhewing; or, as ſome, of correſpondency, of the thing figured. Sicut, ſignifies ſimilitudinem, non aequalitatem: as Levit. 19.18. Some would have it to have the force not of ſimilitude, but certainty. That, as they were acceptable to the Lord, and Scripture, which is truth hath ſaid it, ſo as certainly ſhall theſe ſacrifices be accepted.
Then] When they are pure, and their offerings pure; not elſe, though they be Iudah, and Ieruſalem, whatſoever their number, glory, and dignity is.
God accepts no mans prayers, Doctrine. and ſervice, moved by any outward things: as dignity of perſons, vertue, or place, or office; nor outward priviledges, if they want faith, and holineſſe. vide Cap 1.9.
Then ſhall they be acceptable.] When they are purged, and not before.
A mans prayer ſhall not be accepted, unleſſe he be purged, Doctrine and clenſed, reconciled to God, and juſtified, and ſanctified. & è con tra, vide Cap. 1.10.
As in old time and the yeares afore.] Here is amplified the former, the acceptation of their offerings, either by ſimilitude, as thoſe, ſo theſe, or the certainty ſet downe, that as certainly as they were received and were acceptable, ſo certainly ſhould theirs be.
It is as certaine a truth, that God will graciouſly, Doctrine and favourably accept the offerings, prayers, almes, and other the ſpirituall ſervice, of thoſe under the Goſpel, as it is certaine he did graciouſly accept the offerings of Abel, Abraham, Iaacob, the holy Patriarkes, and other of the forefathers: now this is certain, for it is apparently ſet down in the Scriptures, as Gen. 4. and 22. and ſuch: then the other, the 11. to the Heb. proves the one, and is applied, Cap. 12.1. to prove the other manifeſtly unto us. For they are brought onelyonly for a provocation to thoſe duties, but as an aſſurance of the like acceptation. To this purpoſe, for prayers, is that, Jam. 5.16.17.18.
Becauſe God, as he is ever one, and the ſame in himſelfe, Reaſon 1 ſo is he to all thoſe who are his, the like affected to them: as a father loves all his children, and will accept the ſervice of one, as of another, will heare the requeſt of the yongeſt as the eldeſt.
Becauſe they have the ſame thing, Reaſon 2 which made their prayers and workes pleaſing, and gave them boldneſſe to the throne of grace. Heb. 11.4.6. Which is faith.
Becauſe they have the ſame ſpirit, helping their infirmities; Reaſon 3 Rom. 8.26. And the ſame Mediator giving them favour in his eies, boldneſſe and entrance; Ephe. 3.12. Yea and the ſpirit, in greater meaſure, and more abundance: and the Mediator more manifeſted unto them.
Then have we no need at all to pray, Ʋſe 1 and invocate the S…ints departed: that they would commend our prayers to God, and pray for us, when we are certaine our prayers may be heard as well as theirs. Upon this ground ſure it was that in all the Scriptures, we find not any thing touching this, no ſucceeding ages praying to their predeceſſors, not Iaacob and the Patriarkes to Abel or Abraham, not the poſterity ever to them, not the people to their Prophets departed; not in the Goſpel ever found either Precept or Practice of it; nor in the Primitive and firſt Church, for divers hundred years after Chriſt. If Bellar. l. 1. de ſancto. beatit. C. 20. give us it for a reaſon, why the Fathers before Chriſt, neither prayed in particular for the Church upon earth, neither were prayed to, becauſe they were abſent from God, and did not enjoy his ſight and preſence, but were in Limbus, and not in heaven. The ſame reaſon can e give them that for a long while after Chriſt there was none, becauſe it was doubted in the Church, whether the faithfull departed out of this world be immediately received into heaven, and enjoy the happy preſence of God, or whether they remaine and ſtay in Abrahams boſome, or ſome place of reſt, till the day of the reſurrection; yea, Iraencus, Iuſt. Martyr, Tertullian and others, thought that they abode in ſome part of hell, or in ſome hidden and inviſible place, ſequeſtred from the preſence of God til the ſecond comming of the ſon of man. Therefore muſt it follow that invocation is but an innovation. But to conclude, ſeeing they know not our wants, nor can take notice of our prayers, & heare us, neither can we have any certainety of it; if it were ſo, and are certaine from the word of God, that our prayers ſhall be heard as well as theirs; We have not need to pray to them, nor reaſon to induce us to it; we neither in this nor any other thing adore them, but as S. Auguſt. de verâ religione. 55. We honour them for imitation, but adore them not for religion.
This teacheth us the priviledge, Vſe 2 thoſe who are reconciled, juſtified, purged, and ſanctified, have, above others, becauſe they may both have acceſſe to God, and have aſſurance to be heard.
To encourage every one that is Gods, Ʋſe 3 to doe ſervice unto him, to bring offerings and offer up their prayers, being aſſured beforehand that they ſhall be accepted; not onelyonly heard, but graciouſly heard; not onelyonly received, but favourably received: therefore ought they to come with confidence and boldneſſe unto the throne of grace. And if at any time they be fainting, and doubing whether they ſhall be accepted or no, let them call to mind how God hath received others and their offerings, and apply this unto, it and ſo ſtrengthen and encourage themſelves with aſſurance to be graciouſly accepted; ſeeing they know God is the ſame now that before; he that is not onelyonly as a father, like affected to his children, but that which a father is not able to doe, that to oft as to another, to the youngeſt, as to the eldeſt, to the children of the Church of the Gentiles, as it were his ſecond wife, as of the Jewes, his firſt wife. Provided, they have the ſame faith, the ſame ſpirit, the ſame mediator, when they come unto him, which others have had, who have beene graciouſly accepted, then ſhall they be certainely received: If they object that they are not ſo worthy as others, have not ſuch ſtrength of faith, ſuch greatneſſe of grace, and ſuch like: I anſwer, firſt this ſmells of infirmity and pride, that as they thought to be heard for their much babling, ſo theſe for their great worthineſſe. And ſecondly, that children, who ſeeke any thing from their father, and hope to receive as others have done, doe not looke upon their worthineſſe, but the naturalneſſe of their fathers love.