Commentary on Malachi, Chapter 3 · Exposition of verse 5, 6
VER. 5. 6.
And, I will come neer to you to judgment, and I will be a ſwift witneſs againſt the ſorcerers, and againſt the Adulterers, and againſt falſe ſwearers, and againſt thoſe that oppreſs the hireling in his wages, the widow, and the fatherleſs, and that turn aſide the ſtranger from his right, and fear not me, ſaith the Lord of Hoſtes: For, I am the Lord, I change not; therefore, ye ſons of Jacob are not conſumed.
COmming of Chriſt, in the fleſh, foretold, and deſcribed, by adjuncts. 1. Speed. 2. Terrour. 3. Ends; Firſt, for his fervants, to purge them; Secondly, for the wicked, to judg them: which latter we have, in this text, where there are three things conſiderable. 1. The end, and effect of Chriſt's comming in the fleſh: in reſpect of the wicked; he comes to them, to judgment. 2. The meane, manner, or degree of execution, by witneſſing. 3. The ſubjects of this execution, ſet down as in a ſynechdochicall induction of the particular ſpecies.
I will come neer to you to judgment] For the ſence: God is alwaies neer, Pſal. 139. but he is, then, eſpecially, ſaid to be nigh; when he declares his nighneſs by effects, of power, juſtice, mercy; but neareſt, while Chriſt lived with us.
The end of Chriſt's incarnation, was, Obſerv. not only to ſave his people; but, to judg the wicked: and, he is not only a Saviour to his ſervants, but a judg to the ungodly: And, this that he profeſſeth of himſelf, Ioh 9.39. & Luk. 2.34. appointed for the fall, and riſing again of many in Iſrael; conferr Iſai. 8.14, 15. Iſai. 28.16.
Ob. If any ſhall object, that Chriſt teſtiſieth of his Father; that he ſent him, not to judg the world, Ioh. 3.17.
Anſw. There are two ends of Chriſts ſending; one principall, which is to ſave: leſs principall, and as it were accidentall, to judg the world; as Saint Paul ſaith of the Goſpell, 2. Cor. 10.5, 6. Or, ſecondly, by the world, we are to underſtand, the world of believers, as Auſtin; (eſt quidam quaſi mundus credentium) and verſ. 18. ib. 1 Ioh. 2.2.
Ob. Chriſt refuſed to do the office of a judg, being requeſted to decide the controverſie, betwixt two brethen.
Anſw. The place to be underſtood of a temporall judgment, after the cuſtome of this life; ſo Chriſt profeſſeth to Pilate, that his kingdome was not of this world, Ioh. 18.36. But, ever performed he the office of a ſpirituall judg, as, Ioh. 9.39.
Hence then it followeth, that Chriſt came not into the world, only to be a Saviour of his Church, or to be a Saviour to all; ſith the Lord here proteſteth, that Chriſt he came man to the world, unto judgment: This point I have often proved. 1. Becauſe of the eternall decree of God, which he would never croſs, in ſending Chriſt into the world; nay, even in it had eye to the fulfilling of that eternal counfell. 2. For that, meanes of ſalvation are not granted to all, Mat. 11.23. 3. That Chriſt excludes ſome from his interceſſion, Ioh. 17.9. 4. From abſurdities; for Gods counſells muſt ſtand, and who can reſiſt his will? and, it's moſt abſurd to ſay, that God would fain ſave, but mans will hinders his intention, and deſire; ſith he that made the will, knows how to frame it to his own purpoſes.
And, therefore, beloved, vain is the confidence of thoſe men, that expect ſalvation from Chriſt, whileſt they live in their ſins: Its true, that Chriſt is a Saviour of his people, Mar. 1.21. but, a ſevere judg of all diſobedient, and impenitent ſinners: Its worth the noting that Paul hath. 1 Tim. 1.9. The law, ſaith he, is not given to the righteous, namely, as its the Miniſtery of condemnation: or the hand-writing of ordinances againſt us; but, its given to the lawleſs, and diſobedient; and to them it ſtands ſtill in force.
And therefore, let this be the Exhortation, as Pſal. 2.12. Kiſs the ſon, that is, ſubmit to his dominion, ſuffer him to your ſaviour; elſe, ſurely, you ſhall finde him your ſevere judge.
See we, a little, how Chriſt executed this office of judgment, upon the earth, in the dayes of his fleſh, Joh. 9.39. namely, by blinding them that ſaw, that is, by giving men up to blindneſs of minde, and hardneſs of heart: that pleaſing themſelves in opinion of their own knowledg▪ deſpiſed that knowledg of God which he laboured to teach them. And thus we finde Chriſt daily to execute judgments amongſt us in the Church of God: though we ſee him not now executing outward vengeance upon the bodies of all ungodly men; yet ſpiritual judgments we ſee on many, in the Church of God; many given up to blidneſs of minde, and hardneſs of heart, and ſo prepared to condemnation.
Now, as meanes to avoid this judgment. 1. Take heed of opinion of thine own knowledg, Ioh. 9.39. 1 Cor. 3.18. 2. While we have light, walk in it, Ioh. 13.35. 3. Shut not your eyes againſt it, but what the Lord would teach, learn to acknowledg; See Ioh. 12.37, 39.
Next thing obſervable, is that part of judgment Chriſt here executed, in the dayes of his fleſh. Judgment hath four acts. 1. Examination. 2. Conviction. 3. Sentence-giving. 4. Execution. Now, of theſe, this only is here noted, that here he executed the ſecond office of a judg, which is, to convince of ſin. Therefore, it is ſaid of the Father in Chriſt, that he would be a ſwift witneſs againſt the ſooth-ſayers, &c. that howſoever he did not preſently ſend them down to hell; yet he would convince them of their ſins. For, this is the office of a witneſs, to convince, and give evidence of ſins committed. Now, this Chriſt did, by ſundry means.
Firſt, by his word, whileſt out of it, he evidenced unto the conſcience of them, all their ſins; ſo, by ſhewing the meaning of the law, he convinced the Phariſees of their corruptions, Matth. 5. By ſhewing the accompliſhment of the Prophets predictions, he convinced them of infidelity, &c.
Secondly, by his Spirit, Ioh. 16.8, 9. When he ſent him down into his children; and, by a general work of the true Spirit of God, in the hearts of very caſt awayes.
Thirdly, by his own holy and ſpotleſs life; as alſo, by the examples of his childrens obedience, in whoſe hearts it pleaſed him to be effectual.
And thus, we ſhall ſee, at this day, the Lord Chriſt execute that part of judgment committed to him, by his Father. Its true, that the Lord hath long patience, bears the very veſſels of wrath prepared to deſtruction, reſpitting their execution; as we ſee, in dayly experience; But, let no man ſay, that therefore, he doth ſit ſtill, and not judg the wicked; except, we will ſay, that the judg of aſſize performes no office of a judg, but only, when he delivers them over to be executed.
And ſee we, beloved, a little, this truth daily evidenced unto us in the Church, by the very preaching of his word, which is his teſtimony, 2 Cor. 10.6. How many times, perſwade I my ſelf, doth the deſperateſt contemner of God, and all goodneſs, finde that in himſelf verified, 1 Cor. 14.24, 25. that he is convinced of all men, and judged of the miniſtry of the word; as, when out of the word of God, we ſhew the haynouſneſs of Adultery, Sabbath-breaking, &c! How ſtand ſuch offenders, like men arraigned at the barr; and ſay, ſecretly, in their hearts, they are guilty! yea, the very tryal of their countenance teſtifieth againſt them. Again, how doth the Spirit of God, in the word, ſmite them with fear, and horrour, that they tremble, and quake at the noiſe of Gods judgments denounced againſt them? Thirdly, the very examples of Gods children, Heb. 11. Whiles they ſubmit themſelves to the word of God, convince them alſo of their ſins.
The Uſe will beſt appear, Ʋſe. if we ſhall conſider the ends, why it pleaſeth the Lord thus to convince us. They are two, according as the perſons are, in whom this is wrought.
Firſt, in regard of Gods children, it's to humble them, by giving them ſight, and feeling of their ſins, that renouncing themſelves, they may ſupplicate to their judg, ſee Act. 2.37.
Art thou, then, convinced in thy conſcience, out of the word of God, of thy ſins? This do, ſupplicate to the judg; ſurely, not all, whom the Lord convinceth, he condemneth; but, as a merciful judg, though he arraign all at the barr of his conſcience, by the Word, and Spirit; yet, whom he ſees broken in heart, purpoſing amendment, earneſtly begging for pardon, to ſuch he extends pardon, and remiſſion.
And therefore, beloved, if when thou art convinced, thou canſt thus do, happy art thou: and Gods children, that finde theſe things, in themſelves, have no cauſe to deſpair of pardon, and ſalvation. The end of conviction, in caſtawaies, is their juſt damnation; for that, when the Lord convinced them in judgment, of their ſins, they ſtill perſiſted in them.
And therfore, beloved, take we all heed, how we live in our ſins after conviction: when the Lord once brings unto the barr, arraigns us in our conſciences, by his word; ſhews us out ſins, and the ſmart of them; if, after all this, we ſhall continue in them, heavy, and juſt is our condemnation. And this the ſtate of many, at this day, as of ſwearing, drunkenneſs, &c. they know the hainouſneſs of them, yet practiſe them; and, is it not juſt with God, to condemn? A thief arraigned, convicted, &c. but, by mercy of the judg reprieved, upon hope of better behaviour, if he ſhall ſtill perſiſt in theft, all acknowledg his execution moſt juſt.
Well, next, let us ſee unto whom Chriſt is ſent, as a judg: To ſoothſayers, and adulterers, &c. Now, we are not ſo to underſtand the Prophet, as if he meant, that Chriſt ſhould be a judg of theſe particulars only; but, as Paul, 1 Tim. 1.9. He includes all ſins, in general.
Wherefore then theſe mentioned only?
Anſw. Becauſe moſt rife in the practice of that people. Thence we learn, who are Miniſters, Obſerv. to apply our proofes, and denunciations of judgments; as generally to all ſins, ſo moſt ſpecially, to thoſe particulars, rife in our people: It were long to evidence this by the practice of the Servants of God, the Prophets: See Iohn Baptiſt, how excellenly he fits his preſcripts to the nature of the people, Luk 3.10, 11. and, when he comes to Herod, he tells him of his particular ſin, Mat. 14.4. And Paul, before Felix, a bribing, and inceſtuous perſon, preacheth of juſtice, and temperance, Act. 24.25.
It warrants like practice of miniſters, at this day, Ʋſe. that bind themſelves, eſpecially, to the particular corruptions of their own people; and, therefore, pleaſeth it God to ſet us over particular congregations, and to give us charge of them, that we might redreſs their ſins, And, howſoever that other courſe be moſt plauſible unto carnall men; I mean, generall dealing in inſtruction, admonition, reproof; &c. as, you ſhall hear ſuch preachers, that ſhoot at rovers in their Sermons, much applauded: yet this is the profitable kind of teaching: And therefore, in the primitive Church, were there aſſiſtants unto the Miniſter, in particular congregations, to enquire, and give information of manners; and, if we had now ſuch as the houſehold of Cloe, 1 Cor. 1.11. No doubt, we might more profitably, a great deal, converſe in our Miniſtery: that by the way.
Firſt particular mentioned,Sooth-ſaying. Sooth-ſaying; the word rendred, by skilfull, in originall languag; proeſtigiatores, as you would ſay, juglers, ſuch as, by deceiving the ſence, bring ſtrange things to paſs; but; Synechdochically, under this name, are comprized, all ſuch as exerciſe any of thoſe divelliſh arts, that cannot be exerciſed without contract either ſecret, or open, with the Devil; which in one word, we call Magick: My purpoſe is to ſpeak ſomething largely of it; and ſo much the rather, becauſe, I ſee there is ſome kinde of this divelliſh art ſtill in practice, amongſt our ignorant people: Of it there are ſundry branches; but, they may be all reduced to theſe two heads.
Magia
Divinatrix.
Operatrix.
The firſt is that, that is exerciſed about prediction of of contigent events, not out of their cauſes, but by wayes not ſanctifyed of God; and this is of two ſorts, according as the perſons, that uſe them; one ſeemingly joyned with art; the other vulgar; theſe of divers ſorts; briefly, of each.
Firſt, Pythones, or Pythoniſſae; ſuch as by acquaintance with familiar ſpirits, take upon them to reveale ſecrets, and to foretell things to come; of ſuch read, Levit. 20.27. Deut. 18.11. Beloved, I ſay not, we have ſuch in our own congregation; but, this, I fear, is too common amongſt us, upon every occaſion, conſulting with ſuch; if any thing loſt, or out of the way, preſently, a meſſenger diſpatched, to the cunning man, or the cunning woman: any ſickneſs dangerous, enquiries whether they ſhall recover; if a journey undertaken, conſult of ſucceſs, &c. As the Lord ſaith, Pſal. 50.18. Thou haſt been partaker with the adulterer; ſo ſurely, ſuch are partakers with Soothſayers: And, it were to be wiſhed, that as there are laws wholeſome that way provided, ſo thoſe to whom execution thereof is committed, would put upon them this reſolation, and imitate his practice, 2 King. 23.24.
And, let us all be admoniſhed to take heed how we joyn with them. 1. See what is noted of Saul, before the Lord forſooke him; he took them away out of the land; when God had forſaken him, then goes he to conſult with a witch, 1 Sam. 28.7. 2. The Lord, by ſtrange judgments, hath ſhewn his diſlike of it; See 2 King. 1. Ahaziah was ſick; and, as it's the faſhion of profane men, to be more inquiſitive, touching the iſſue, then to prepare for death; he ſends to Baal-zebub, the god of Ekron, to enquire, whether he ſhould recover: mark, how the Lord reaſons againſt him. 1. What a ſin is this, as if the devil, in Ekron, could better reſolve, then the God of Iſrael. 2. He tels him, he ſhall ſurely dye, and accordingly, it came to paſs. 3. Iſa. 8.20. The Lord taxing this ſin, preſcribes us the right means, how we ſhould know, what the ſucceſs of our enterpriſes will be; To the law, and to the teſtimony. When journeyes are ſo undertaken, we have a promiſe of bleſſing; when otherwiſe, aſſure we our ſelves of a curſe, though all the devils in hell ſhall foretel a bleſſing.
A ſecond ſort, are Aſtrologers, or ſtart-gazers; who, as Auſtin well ſaith, though under another colour, yet exerciſe their art of foretelling things to come, by ſecret compact with the devil; of theſe the world was ever full; and, at this day, almoſt no place empty of them.
Theſe are of ſundry ſorts. 1. Genethliaci, that by calculating Nativities, and ſearching out the conſtellations, and aſpects of the ſtarrs, take upon them to foretel, what ſhould be the manners, ſtate of life, death, &c. of men born under them. 2. Such, as of particular events in buſineſſes undertake to fortel events of things, in their own nature, contingent.
Theſe alſo not amongſt us; yet, I fear, every where conſulters with ſuch, That we arme our ſelves againſt them, let us ſee ſome reaſons out of the word of God. 1. ſtarrs made to another end, Gen. 1.14. namely, to meaſure out dayes and nights, ſummer and winter. 2. That they make good creatures, malignant. 3. The houſes themſelves feigned things. 4. They but univerſal cauſes, and their influence mixt. 5. Gemini, or twins born in one hour, have divers iſſues. 6. Many other wayes doth the Lord deſcry their folly, Iſai. 46. Ier. 10. ſhewing them to be but heathenniſh vanity. I might add unto theſe, thoſe that by dreames take upon them, to foretell things to come: now, it once pleaſed God, by dreames to reveal particular events; not ſo now. So thoſe, that by looking on the hand, take upon them to foretell what ſhall be mens fortune; to theſe alſo may be added that ſame, which they call Necromancy, that is, divination, by conſulting with the dead; that is, indeed, with the devill, in the habit, and likeneſs of the dead: Of all which ye may read, Deut. 18.10, 11. Vulgaris; that which our common people, in ſuperſtitious ignorance, obſerve, of things boding good, or ill; as, how many ſuch obſervations have they of dismall days; wherein they ſay, its dangerous to begin any work: That, when a man puts his ſhooe on the wrong foot, that bodes ill; if the ſalt fall towards us on the table, ill luck; that, if the ſtaff fall out of the hand; a hare croſs our way; ſtumble at the threſhold, when we firſt go out of the houſe; or, if the garments be gnawn of the Rats; of which Auguſtine well notes the anſwer of Cato, an old wizard among the Romans. A ſuperſtitious obſerver of ſuch things came to him, as a man full of heavineſs; more grieving, ſaith he, at the ſuſpition of ill to come, then for loſs preſent; and, he would needs know, what hard chance that might bode. To whom the heathen anſwered merrily; that is no ſtrange thing, ſaith he, that Rats ſhould gnaw cloathes; the wonder had been, if thy cloathes had eat Rats; ſo did the heathen deride that folly, and ſuperſtition. And it ſhould admoniſh us Chriſtians, to deteſt, and abhorr ſuch idle ſuperſtitious obſervations, whereby, as much as by any, the devil ruleth in ſuch.
If it be ſaid, that the event, many times, anſwers to their fear, and expectation. This comes, partly, through Gods judgment upon ſuch; partly, through Satans deſire to bewitch them with ſuch things: God gives them over to theſe deluſions, that they may believe lies, becauſe they have not received the love, and obedience of the truth, 2 Theſſ. 2.11.
A ſecond kinde of Sooth-ſaying, or Magick, is operative, that is, conſiſting in working things ſtrange and beyond conceit; becauſe, we ſee not the reaſon of them; as we ſee in the ſorcerers about Pharaoh, and Simon Magus; and the like, perhaps, at this day; ſtrange cures wrought by bringing inchanted napkins, &c.
Now, firſt, by natural cauſes known to Sathan; as of the lamp burning, in the Temple of Venus, without oyl; a thing that hath a cauſe in nature; as Pliny of a ſtone called Aſphaeſtus, once ſet on fire, never quenched. Secondly, by deceiving of the ſence, as Pharao'hs Wizards, by agility of their nature, removing rods, bringing in Serpents Thirdly, perhaps alſo ſome marvels wrought, true for their nature, but falſe in their end▪ Reaſons. 1. Gods judgment upon ſuch, as believe ſuch things, 2. That thoſe that obtain ſuch gifts, might not be too much exalted. 3. To teach us, not raſhly to receive doctrines thus commended, but to bring them to the touch. 4. That we might not too much admire this gift; but labour for thoſe rather, that tend to edification, and ſalvation.
And, in this rank may I alſo reckon thoſe ſo rife in every corner; charmers and ſorcerers: would God our own congregation were free! which is by procuring of words, to procure ſpeedy help, or hurt; and this is either plain; or covert, ſome meanes pretendedly uſed: againſt which, and all the reſt, See Deut. 18.10, 11. Reaſons. 1. God caſt out the heathen for theſe. 2. Prophets ordained.
Againſt all which, theſe rules muſt be obſerved. 1. That they are all exerciſed, by a ſecret compact with Sathan: Reaſon; they have no ſuch force, by nature, divine ordinance, or promiſe.
Ob. Prayers are good, and prevalent.
Anſw. Made in faith according to Gods will: But 1. What warrant to pray for cure, without meanes, or, by meanes ſupernaturall? 2. What reaſon, why ſuch a prayer, rather then another? 3. See ſuch people, known to be ignorant, vitious, of whom the Lord profeſſeth, he knows none ſuch.
Ob. Gift.
Anſw. Extraordinary gift of healing, now ceaſed.
Ob. Devill doth none good.
Anſw. Yes, eaſe, with a deſire to hurt.