Exposition of Proverbs 1-3, Expositions · Chapter 3 · Verse 9
VERSE 9. Honour the Lord with thy ſubſtance, and with the firſt fruits of all thine increaſe.
IN this Verſe is a coſtly commandment for the maintenance of Gods worſhip more heavy then the former, becauſe it toucheth the purſe. And leſt men ſhould think that the way to beggar themſelves, as many doe, he addes a ſuitable reward. Verſe 10. a great, and unlooked for increaſe. So much doth Gods judgements differ from mans.
For the words.
Honor. Shew that due reſpect thou oweſt to God. Our coſt for Gods worſhip muſt not be done for by-ends, or that wee may get glory, but that God may be honoured. And indeed, though God need it not, nor wee can adde nothing to him thereby; yet God counts himſelf honoured not onelyonly by our humble confeſſion of our own folly, and confidence in his bounty ſpoken of before, but alſo by uſing thoſe outward means, which God gives us, to maintain his worſhip, and ſervice. In maintaining whereof ſeek his praiſe, not (thine) elſe hee accounts, thou doſt not honour him, but thy ſelf.
The Lord. See on Chap. 1.7.
With thy ſubſtance. With thy wealth. For the word ſee on Chap. 1.13. Bain an Engliſh man, a Cambridge Scholer, but profeſſour at Paris accurately diſtinguiſhes betweene foreign ſubstance, and foreign increaſe. The former ſignifies Wealth, as Gold, and Silver, which we do not uſe immediately for food, or apparell; and increaſe intends the yearly income of corne, cattell, fruit. All theſe are Gods bleſſings, and God muſt bee honoured with them all. But it muſt be thy ſubſtance; not other mens, gotten by thy labour, or by gift, or inheritance, not by defrauding or oppreſſing others.
And with the firſt fruits. See on Chap. 1.7. on the word Beginning. It is the ſame word foreign in the originall. It may be taken for the firſt, or for the beſt of our crops, or Harveſt.
Of all. Not of ſome. See on Chap. 1.13.
Thy increaſe. For the word ſee on the words before in this Verſe. With thy ſubstance. Some bring in here giving to the poor, and the vulgar Bible very boldly addes it in the Text, Dapauperibus, Give to the poor of the firſt of all thy corn, or fruits. But the tranſlator forgot, that all the firſt fruits were for Aaron and his ſons, and for them to eat, Numb. 18.9, 10. And the poor might no more eat of them, then the rich. And here it is worth the noting, that the Doway Popiſh Engliſh tranſlation, the Ape of the vulgar for the moſt part here leaves it, and reads, Give to him, that is, to the Lord. Here it is meant of Leviticall dues at the time of the writing of it, as tithes in the beginning of the Verſe, and firſt fruits in the end of it. And by the rule of equity requires coſt for the maintenance of Gods worſhip, and the furtherances of it under the new Teſtament. For by theſe is God more immediately honoured, then by giving to the poor. Thus men doe homage to God in paying dues to Gods Miniſters required by the Laws, where they live, and by gifts to pious uſes in their life, or at their death.
Figures none. Note. 1. An Act. Honour.
2. The Object. The Lord.
3. The matter, wherewith God is to be honoured, which is double.
1. With thy ſubstance.
2. With the first fruits of all thine increaſe. In which obſerve.
1. The Subject. Of thine increaſe.
2. The Adjuncts.
1. Of quality. With the firſt fruits.
2. Of Quantity. All.
1. Doct. Men muſt bee at coſt to maintain the ſervice God. Bring ye all the tiths into the ſtorehouſe, that there may be meat in mine houſe. Mal. 3.10. See Davids reſolution; I will not offer burnt offerings unto the Lord my God of that, which doth coſt me nothing. 2 Sam. 24.24.
Reaſon. 1. Becauſe we owe ſo much to God: Had not hee given us bodily members, and put life into them, and given us reaſon to guide them, we could never have been rich. A prentiſe owes his Wealth originally to his Maſter, that taught him his trade, or to his friends, that ſtocked him. So wee owe ours to God, that gives us life.
2. Becauſe this is a reall confeſſion, that we have all from God by a ſecond donation, who as he gives ſtrength, ſo hee bleſſes our labours. Wee cannot make the Sun to ſhine, nor rain to fall upon our ground to make our corn grow. All our labour, and coſt is loſt, unleſſe God make his Sun to riſe, and ſend rain. Mat. 5.45. God in the Law had the firſt fruits, and the tenths afterwards to ſhew, that hee gave ſtrength to man, & beaſt to plow, and ſow, and to the earth to bring forth. He gives rain, both the former, and the latter in his ſeaſon: he reſerveth unto us the appointed weeks of harvest. Jer. 5.24. Quae Dei dono accepimus, ad Dei cultum referre debemus, et in ejus opere conſumere, quae ejuſdem ſumpſimus largitate. Salv. contra avar. l. 1. What we have received of Gods gift, we must uſe for Gods worſhip, and ſpend that in his work, which we have gotten from his bounty. Sicut à deo eſt, quicquid habemus et ſumus, ita in Di cultum expendere debemus. Hilar. As all we have, and are, is from God, ſo we ought to expend it on Gods worſhip. Huſbandry, and Merchandice without Gods bleſſing are in vain; he gives wind and weather. Deo negante non proficit labor, eo dante non officit livor. Greg. Nazian. If God deny, labour cannot further, if be give, envie cannot binder. The Apoſtles fiſh all night in vain, til Chriſt come, and then they catch a great draught. Luk. 5.5.6. Give God then of his own, and make David's confeſſion withal, Of thine own have we given thee. 1 Chron. 29.14. Yet God in mercy cals it ours, to make us ſhew our love to him as freely, as if it were our own, we give.
3. Becauſe hereby we ſhal ſhew, that we are willing to give all to God again: for he that out of love gives much to God, would give all if need ſo required: So did the primitive Chriſtians. Neither was there any among them that lacked, for as many as were poſſeſſors of lands, or houſes, ſold them, and brought the prices of the things that were ſold, and laid them down at the Apostles feet, and distribution was made to every man according as he had need. Acts 4.34, 35.
4. Becauſe it is pleaſing to God, to ſee, that we not only give him good words, but alſo of our goods: This argues real and ſtrong love to God.
Uſe 1. To reprove ſuch as wil part with nothing for religion, or the ſervice of God to uphold it; for pleaſure, or friends, they wil part with any thing, nothing for God. Si uſus rerum cuipiam alterius beneficio tribuatur, iſ que imemor illius avertere ab eo proprietatem conetur, noune ingratiſſimus omnium hominum, at que infideliſſimus judicetur? Sic nos, ſi uſum à Des bonorum habentes, cum proprietate ſpoliare conemur. Salv. l. 1. contra avar. If the uſe of things be allowed to any man by the benefit of another, and he unmindful of his benefactor, ſhould endeavour to take away the propriety from him, may he not be judged the most ungrateful, and unfaithful of all men? So may we, if having the uſe of good things from God, we ſeek to ſpoil him of his proprietie in them. If a Tenant refuſe to pay his rent, he is turned out of doores: So may, God reenter, if we refuſe to maintain his worſhip. We muſt loſe all when we die, why do we not leave ſome to God while we live, before he take all away by death, which is no thank to us? Let us imitate the Stork, which (as travellers report) throwes one of her young ones down the chimney, for rent to her Land-lord. Worldlings are ſo wiſe in their own conceit, that they think it a good point of policy to pay as little as they can, toward the upholding of religion; yea, it may be none at all, nor any offerings of a freewill; they hold, that all is well ſpared, that is kept back this way, and a great loſs to them and theirs which is given.
Uſe 2. To exhort us, to be careful for time to come, to be at coſt for Gods ſervice, while we live. Motives ye had before, adde that of the Jews foreign No me at, no law. And that of Chryſoſtom, take away the oyle, and the lamp wil out. particu…lars wil follow.
1. We ſhould be free towards the maintenance of Schooles and learning. They that cannot read nor write, how can they know, or teach others how to worſhip God? His book is ſealed to them, gifts of tongues are ceaſed, they do not pretend any thing to them, who claim other extraordinary gifts. Julian the Apoſtate is thought to have done more hurt to the Chriſtian Religion, by forbidding the children of Chriſtians ſchool-breeding, then other heathen Emperours by fire and faggot.
2. Towards the maintenance of Univerſities, which ſtand in ſtead of the ſchooles of the Prophets, mentioned 2 King. 2.3.
3. Towards the maintenance of Miniſters: theſe are they whom God truſts with all his publick work, Prayer, Praiſe, Word, Sacraments; they are taken off from worldly affairs, to attend on theſe: Gods publick worſhip ſinks, if they ſinke. The Papiſts were very forward to give to maintain Maſſes, men are not ſo forward now to give to maintain Sermons.
4. Towards neceſſaries for Gods ſervice, as Bookes, Bread, and Wine, &c. Sacrifices were much more coſtly in the old Teſtament, yet freely and willingly given by Gods people.
5. Toward Churches and meeting places, where Gods people may conveniently meet to ſerve him: theſe things ought to be done, though no law of man require it, and in a greater meaſure then mans law requires; beſides enjoyned offerings, God expected free-wil offerings in the law. It is a ſhame to ſee how forward Papiſts were to maintain Monaſteries, and idle Fryars. Inania pondera terra, the empty burdens of the earth, and how backward. Proteſtants are to maintain Gods worſhip; what men do in this kind, muſt be done willingly, and cheerfully, elſe God regards it not. A cipher added, makes one to be ten. The good-wil of the poor widow makes her two mites to be more in Chriſts account, then the rich mens great gifts. Luk. 21.2.3.
Doct. 2. It is an honour to God for men to be at coſt for his ſervice. The Temple built by Solomon, is ſaid to be built for the name of the Lord God of Iſrael. 1 King. 8.20. As niggardlineſſe, in offering the blind and lame in ſacrifice diſhonours God, Mal. 1.7.8. ſo liberality for his ſervice honors him. Contrariorum contraria eſt regula, Contraries have contrarie rules.
Reaſ. 1. Becauſe it brings honour to God immediately, for it is an act of homage, or acknowledging his power over all things in the world.
2. Mediately by maintaining Gods Worſhip and Miniſters, by which he is daily praiſed and honoured.
Uſe 1. To reprove ſuch as are niggardly towards pious uſes; they not only hinder religion, but alſo diſhonour God: He can get no good, if we be never ſo liberal in this kind, honour is all he lookes for from us, and if that be denyed him, he gets nothing by us.
2. To teach us in all our coſt for Gods ſervice, to look at Gods honour, not at our own; his glory ſhould be our principal intention. To encourage us hereunto, conſider, that God takes it as an honour, when we are at coſt for his ſervice, though it be out of his own, and wil reward it, as if it were ours, and as if he got much by it, who indeed gets nothing at all.
Doct. 3. Our coſt for Gods ſervice muſt be out of our own goods, that God hath given us. David ſaith to Ornan, I will not take that which is thine for the Lord, nor offer burnt offerings without cost. 1 Chron. 21.24. Thou ſhalt not bring the hire of an where into the houſe of the Lord thy God for any vow. Deut. 23.18. Gods ſervice muſt be maintained out of goods lawfully gotten.
Reaſon. 1. Becauſe elſe we doe not maintain Gods ſervice our ſelves, but force others to do it.
2. Becauſe it is not thank-worthy to give of another mans, no more then to be patient in deſerved troubles. 1 Pet. 2.19.20.
Uſe. It condemnes the coſt of many beſtowed on Churches, and Lectures, when they die, out of goods gotten by oppreſſion all their life long. Men cannot buy out coſenage by giving part to God, I the Lord hate robbery for burnt offering. Iſa. 61.8. When the Athenians demanded mony for ſacrifices, Pho…ion pointed to an uſurer, to whom he ought mony, and ſaid, Puderet me, ſi v…is acceſſiones cede…em, huic autem ſua non readerem. Recuperus. I ſhould be aſhamed to adde to your offerings, and not pay this man his own. De ſubſtantia aliorum tollere, & Deo indè afferre non crit utique offerre, ſed more latronum Patrocinium alterius quaerere, & velle Deum violentiae ſocium facere. Chryſoft. Hom. 43. To take out of other mens ſubſtance and offer thereof to God, is not at all to offer, but as theeves doe, to ſeek the Patronage of another, and to be willing to make God a partner in our violence. Eleemoſ…nam Deus deteſtatur, quae de Lachrym…s alienis praestatur. Quid enim praeſtat, ſi unus benedicat, ubi plures maledicunt? Auguſt. L. de verb. Dom. God hates an almes, which is given out of other mens tears. For what gain is it, if one bleſſe, where many curſe?
4. Doct. The coſt beſtowed on Gods worſhip muſt be out of all our profit. Abraham gave Melchizedec tithes of all. Gen. 14.20. Let him that as taught in the word, communicate unto him, that teacheth, in all good things. Gal. 6.6.
Reaſon. Becauſe all the good things wee have come from God: and therefore his ſervice ſhould fare the better for all.
Uſe. It reproves thoſe, that care not how little they give for pious uſes living, or dying. They have forgotten above half their leſſon. They ſhould honour God, not with ſome, but with all their ſubſtance. Such as can ſpend all on Haukes, Hounds, and Harlots, leave nothing to maintaine Gods worſhip.
5. Doct. God muſt not loſe his part of our firſt profit. Whatſoever is first ripe in the land, which they ſhall bring unto the Lord, ſhall be thine. Numb. 18.13. So ſaith God to Aaron his Prieſt.
Reaſon. Becauſe it is good to remember God in the youth of our gain.
Uſe. It condemnes thoſe, that will give nothing to good uſes, till they die, They are like ſwine, that never do good alive, and dying give every one a pudding.
6. Doct. The coſt beſtowed on Gods ſervice muſt be out of the beſt of our good: All the best of the Oyle, and all the best of the wine, and of the wheat, the firſt fruits of them, which the, ſhall offer unto the Lord, have I given thee. Numb. 18.12. Abe… brought the firstlings of his flock, and of the fat thereof, and the Lord had reſpect unto Abel, and to his offering. Gen. 4.4. Firſt fruits were moſt dear, and precious as the firſt born.
Reaſon. 1. Becauſe that God, that gives the beſt, is worthy of the beſt.
2. To ſhew our willingneſſe in giving to God. Men that willingly ſend preſents to their friends, ſend of the beſt.
Uſe. To reprove ſuch as think the worſt good enough for God, and good uſes. Ye brought that which was torne, and the lame, and the ſick; Mal. 1.13. God requires the beſt: the world is ungratefull, and hardly affords him the worſt to maintaine his worſhip. They think Gods Miniſters are indebted to them for meanes, when God ſaith it is his, and men owe it to him, and he requires it for his Miniſters, and worſhip. The Apoſtle makes the people the greater debters, If we have ſown unto you ſpirituall things, is it a great matter if we ſhall reap your carnall things? 1 Cor. 9.11.