Lecture One Hundred and Seventy-fifth
We said yesterday, that the priests of the ancient Church were made its guides on the condition that they faithfully discharged their office, and further, that when wicked priests who acted perfidiously in their office boasted of their dignity, this false pretense was to be deemed as nothing, the title being claimed without the reality. These two things we have explained.
We must now see whether this applies to the state and discipline of the Christian Church. The Papists deny this, for they wish to rule freely and with unbridled license, and to perform nothing to God, as though their very dignity nullified his authority; but they cannot shake off the yoke, except they deprive God of all his right. Nor is it a wonder that they act in this way; for even under the law the Prophet had a hard contest with ungodly priests, who had fallen away from the duties of their office, their calling being ever in their mouths, though they very far departed from the law which God had prescribed to them. There is therefore nothing new in the case of the Papists, who seek to be free from every law, that they may do whatever they please and despise all reproofs; for they indeed possess power, and that tyrannical and barbarous. But what they say we ought to disregard, for God declares from above what we here read in the Prophet’s words, — that he so rules the Church, that he is supreme above all mortals. It was not God’s will, most surely, after Christ’s coming in the flesh, to abandon the care and government of his Church, nor was it his will to be forced to submit as a private individual. If then the authority of God remains at this day safe and secure, it follows that nothing is changed in this respect as to his right over the priesthood. Whatever authority they pretend, who would be deemed pastors of the Church, they must necessarily so continue in their station as faithfully to perform the office which has been committed to them from above; for as God has raised them to that great honor, so he has also stipulated with them, that they should faithfully rule the Church.
But if the Papal clergy compare themselves with the Levitical priests, they will find that the latter had the advantage; for God, as it is well known, instituted an hereditary priesthood under the law. His purpose was, that after the coming of Christ pastors should be made by the suffrages of the Church; but the Levitical tribe claimed this honor as their own right under the law; for God had deposited the right and honor of the priesthood in that tribe. If then the Papists contend that more is due to them than to the Levitical priests, their claim is absurd; for there is no hereditary right, so that sons succeed their fathers in the ministry or pastoral office. We hence see that if a comparison be in this respect made, the priesthood under the law was as to succession far more important. And we know also what God had promised to Aaron and to his successors. From Aaron the dignity passed to the posterity of Phinehas, and he seems to have been favored, and also his descendants, with an unalienable right. But God here expostulates with the priests, because they had violated the compact; and hence he says that he was no longer bound to them, because they had become covenant-breakers and apostates. Let now the Pope, with all his party, pretend what they please, most certain it is, that all they can allege vanish into nothing compared with the lofty claims which the Levitical priests might have apparently made.
The Pope says that the apostolic seat was fixed at Rome, because it was said to Peter, “Thou art Peter,” etc. (Matthew 16:18.) I will not stop here to refute trifles of this kind; for there is no need of many words in discussing this point — whether this ought to be confined to the person of Peter, or whether it is to be extended to others; as it is not there stated. He says that Peter was a Roman bishop. Though this be conceded, (which yet can be easily disproved by history,) it does not follow that the primacy by a sort of hereditary right was transferred to all Roman bishops. Hence the succession, of which they proudly boast, is a mere fume. But were we to grant all they require, we must make this exception, — that the priesthood was not fixed to the place, so that every one called the bishop of the Roman Church should at the same time obtain the primacy, and be reputed head of the whole Church.
We must also in the second place see what sort of thing is the Papal priesthood; for though that beast appoints his own priests, it follows not that it is the ordination of Christ: nor is it anything like it. For what is a priest under the Papacy? even one who sacrifices Christ, that is, who robs Christ of that honor which the heavenly Father has confirmed to him by a solemn oath. Christ was called a priest; and this honor, as I have just said, was confirmed to him by an oath. All the Papal priests are inaugurated into their office, it at they may sacrifice: “We give to thee power to offer appeasing sacrifices;” for thus they inaugurate them: and such words are suitable to the Papists; for those magical superstitions, which the Romans formerly used, continue still under the Papacy. We hence see, that when we examine the Papal priesthood according to the rule of Christ, it is altogether profane, nay, wholly sacrilegious.
But were their calling lawful, were we to grant that they are pastors of the Church, by a continued succession from the apostles, we must yet deny that they are to be allowed to claim all kinds of liberty and to tyrannize over the Church without being reproved; for whence do they derive such a privilege?
We therefore in short draw this conclusion — that what we read here of the Levitical priests not only applies to the Papal priests, but also bears with much more force against them; for they have no hereditary honor, their calling is not true nor legitimate, and they cannot be counted the pastors of the Church; on the other hand, they deprive Christ of his honor, yea, they daily sacrifice and slay him. We hence conclude, that they ought by no means to be suffered in the Church, for the covenant of God ought to remain inviolable; and what is it? that they keep the law of God in their mouth, and be his messengers and interpreters. When we see that these are dumb idols, yea, when we see that they turn the whole truth of God into falsehood, how can this barbarity be suffered? God is excluded, and the devil himself in the persons of men adulterates the whole worship of God, perverts, demolishes, and even reduces to nothing the whole of religion! and he also fills with lies the Church, which ought to be the sanctuary of truth!
These things might have been more fully handled; but it is enough briefly to show how foolishly the Papal clergy boast that they possess the honor of the priesthood, when yet it is evident that there is no right, no authority, when faith is not kept with God and with his Church. Let us now proceeds
Malachi 2:10
Malachi 2:10 10. Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers? 10. Annon Pater unus omnibus nobis? annon Deus unus creavit nos? cur fraudabimus quisque fratrem suum? (alii, cur trasngredietur quisque in fratrem suum; alii passive accipiunt, cur decipitur quisque a fratre suo) ad polluendum foedus patrum nostrorum.
The Prophet accuses the Jews here of another crime — that they were perfidious towards God and their own brethren, and departed from that pre-eminence into which God had raised them, when they were chosen in preference to other nations to be a holy and peculiar people. This ingratitude the Prophet now condemns by saying, that they all had one father, and that they had been all created by one God
The word Father may be applied to God as well as to Abraham, and some interpreters will have it repeated, which is no uncommon thing in Hebrew: they say then that all had God as their Father, because he created them all; so that the latter clause is taken as an explanation. But it is better, as I think, to apply the word to Abraham, and the passage requires this; for it follows at the end of the verse, that the covenant which the Lord had made with their fathers had been violated; and this will appear still more certain, when we bear in mind the design of the Prophet. Presently a reproof follows, because they had taken many wives; but the Prophet seems not as yet to mention this vice, but speaks generally, that they did not preserve that purity to which they had been called, for they indiscriminately married heathen wives. As then they mingled without distinction with unbelievers and the despisers of God, the Prophet complains that they were unmindful of that dignity to which they had been elevated, when God deigned to adopt them as his holy people. For thus it happened, that the pre-eminence which Moses celebrates in Deuteronomy 4:8, disappeared, “What nation is so renowned, to whom God draws nigh, as thou seest that he is nigh to thee?” When therefore the Jews rendered themselves vile, the Prophet condemns them for ingratitude. He, at the same time, shows that they were become inhuman towards their brethren, with whom they had been united by a most sacred bond. It then seems probable to me, that God and Abraham are mentioned here, because God had chosen the race of Abraham and adopted them as his people, and also, because he had deposited his covenant with Abraham and the fathers: thus Abraham became, as it were, the mediator of the covenant which God made with his whole race. By thus understanding the subject of the Prophet, it is easier for us to see why he mentions Abraham as well as God.
Is there not one father, he says, to us all? that is, “Did not God select us from the rest of the world, when he promised to our father Abraham to be a God to him and to his seed? Since then God’s favor has flowed to us from that fountain, what sottishness it is to break that sacred bond by which God has joined us to himself in the person of Abraham?” For when the Jews did not consider that they derived their origin from the holy patriarch, the consequence was, that the covenant of God with them became void and of no effect. This then is the reason why he says, that one God was to them all a Father. And as other nations might have claimed the same privilege, he adds, Has not one God created us? He shows that the Jews had descended in no common or ordinary way from their holy father Abraham, but that God was the maker of his race, that he created them. Did not he also create the rest of the world? Not in the same manner; for this creation ought to be confined especially to the Church. God has created the whole human race; but he created also the race of Abraham: and hence the Church is often called in Isaiah the work and the formation of God, (Isaiah 66:21,) and Paul also adopts the same mode of speaking, (Ephesians 2:10.) Our Prophet then does not mean that the Jews had been created by God when born into this world, but that they had become his holy and peculiar people. As then God had thus created the Jews, and had given to them one father, that being mindful of their origin they might remain united in true religion, the Prophet here reprobates their sottishness in casting away from themselves this invaluable favor of God.
Every one dealt falsely with his brother; and thus they violated the covenant of the fathers. As to the verb, נכגד, nubegad, it has been variously explained by grammarians; but as to what is meant it is agreed, that the Jews are here condemned, because they were not only perfidious to God, but also fraudulent as to their neighbors: and thus they doubled their perfidy, the proof which was manifest, because they did not act with sincerity towards their brethren. Why then, he says, do we deal falsely with man, that is, every one with his own brother, so that we pollute the covenant of our fathers? Here the covenant of the fathers is to be taken for that separation or laying apart which we have mentioned, by which God had adopted Abraham and his posterity, that they might be separated from all the nations of the world. Hence under this covenant of the fathers is God himself included; and as this has not been perceived, it is no wonder that this passage has been so frigidly explained, and that Malachi has been as it were wholly buried in darkness; though interpreters have tried to bring light, yet the effect has been to pervert the real meaning of the Prophet. But it appears now plain, I think, that the Jews are here said to be guilty of a twofold perfidy — because they rejected the honor offered to them by God’s gratuitous election, and also because they acted fraudulently towards their own brethren. It hence followed that the covenant of the fathers, that is, what God had deposited with the patriarchs, that it might come from hand to hand to their posterity, had been violated and made void by their wickedness.
We must yet notice what I have already referred to — that the priests are so reproved that the whole people are also included; and this we shall again presently see, and I add also, that the Prophet connects God with Abraham, in order to show that we shall fail to seek God effectually, if we seek him apart from his covenant, and also that our minds ought not to be fixed on men. There are indeed two vices against which we ought carefully to guard. Some, passing by all means, seek to fly upward to God; and so they entertain many vain thoughts and devise for themselves many labyrinths, from which they never emerge. We see how many fanatics there are at this day, who proudly speak against God’s word, and yet touch neither heaven nor earth; and why? because they would be superior to angels, and do not acknowledge that they need any helps by which they might by degrees, according to their weakness, ascend up to God himself. Now this is to seek God without the covenant or without the word. This is the reason why the Prophet here unites father Abraham to God himself; it was done that the Jews might know that they were confined by certain limits, in order that they might in humility make progress in God’s school, and be carried by degrees into heaven: for God, as it has been said, had deposited his covenant with Abraham. But yet as they might have depended on a mortal man, the Prophet adds a corrective — that they had been created by God; for they were not to separate their father Abraham from the very author of the covenant.
This passage then is worthy of special notice; for men from the beginning and in all ages have been inclined to the two vices which I have mentioned; and at this day we see that some indulge their dreams and despise the outward preaching of the word; for many fanatics say, that there is no need of rudiments or of the first elements, since God has promised that the sons of the Church would be spiritual. Hence Satan by such delusions strives to draw us away from pure simplicity of doctrine. It is therefore necessary to set up this shield — that God is not exhibited to us without Abraham, that is, without a Prophet and an interpreter. The Papists are also sunk in the same mud; for they have always the fathers in their mouths, but make no account of God. This is also very preposterous. Let us then remember that God is not to be separated from his word, and that the authority of men is of no account, when they depart from it. And the Prophet confirms the same thing at the end of the verse, when he speaks of the covenant of the fathers; for he does not here simply commend the covenant of the fathers, as the Turks might do, or as it is done by Papists and Jews; but he means the covenant which God had given, and which the holy patriarchs faithfully handed down to their posterity, according to what Paul says in the twenty-second chapter of the Acts, when speaking of his father’s religion; he did not speak of it as heathens might do of their religion, but he took it as granted that the law promulgated by Moses was not his invention, but had God as its author. It now follows-