Commentary on Malachi, Commentary · Chapter 4

Commentary on Malachi · Commentary · Chapter 4

p. 271THE FOVRTH CHAPTER OF THE PROPHET MALACHY.

FOR behold, the day commeth, that ſhall burne as an oven, and all the proud, yea, and all that doe wickedly, ſhall be ſtubble, and the day that commeth ſhall burne them up, ſaith the Lord of hoſtes, and ſhall leave them neither root nor branch.

2 But unto you that feare my Name, ſhall the ſunne of righteouſneſſe ariſe, and health ſhall be under his wings, and ye ſhall goe forth, and grow up as fat calves.

3 And ye ſhall tread downe the wicked: for they ſhall be duſt under the ſoles of your feete in the day that I ſhall doe this, ſaith the Lord of hoſts.

4 Remember the Law of Moſes my ſervant, which I commanded unto him in Horeb in all Iſrael with the ſtatutes and judgements.

5 Behold I will ſend you Elijah the Prophet before the comming of the great and fearefull day of the Lord.

6 And he ſhall turn the heart of the fathers to the children, and the heart of the children to their fathers, leſt I come and ſmite the earth with curſing.

VERSE I.

For behold the day commeth, that ſhall burne as an oven, and all the proud, yea, and all that doe wickedly, ſhall be ſtubble, and the day that commeth ſhall burne them up, ſaith the Lord of hoſts, and ſhall leave them neither root nor branch.

FOR behold the day commeth, that ſhall burne as an oven.] In this fourth Chapter we may obſerve two principall parts.

Firſt, ſome predictions, which are three. Firſt, a propheſie of judgement to the wicked, Verſe 1. Secondly, of mercy and goodneſſe to the godly, Verſe 2.3. Thirdly, of Iohn Baptiſt his comming, and the fruit of it to the Church, Verſe 5.6.

Secondly, a precept, or exhortation, to reade and remember the Law, Verſe 4.

p. 272Now in this firſt verſe is a prediction or denunciation of judgement, even an utter deſtruction to the wicked, by it oppoſing their former blaſphemy who had affirmed, that God did not reſpect the things that were done, and had altogether caſt off the duty and office of a Judge. And in this the firſt word, [Behold] ſhews the certainty of it, poynting at it as if it were already come and preſent.

Doctrine. The judgement God threatens againſt the wicked, he certainly performes. Vide, Cap. 1.5. Doct. 1.

The day commeth.] Many thinke this is to be underſtood of the day of the ſecond comming of Chriſt, when the wicked ſhall have their full doome; and true it is, till then, this and the like are not fully accompliſhed, the wicked have not their full portion; yet doth God ſo execute his judgements here, as may be to manifeſt his juſtice, and to confirme the faith of his, ſhewing by ſome few examples and ſmall things that he doth, that one day he will fully judge the wicked: Therefore their opinion is the more probable and reaſonable, who think this was meant of the firſt comming of Chriſt, that upon their ingratefull rejecting of mercy, wheras they boaſted of a redeemer and looked for a great day; The day indeed ſhould come, but not ſuch a day as they imagined, but ſuch as ſhould conſume them; like that day, Amos, 5.20. a day of darkenes and not light. And therfore he addeth, it ſhall burne as an Oven, a common phraſe in Scripture when Gods wrath, and mans power to reſiſt, are compared; Gods wrath is as fire which conſumes any dry matter it lights upon, for ſo it followes;

All the proud, yea, and all that do wickedly ſhall be as ſtubble.] Which words anſwer their blaſphemy, Cap. 3.15. ſhewing they were in a groſſe error, to call the proud happy, and God will ſpare them; but the event ſhould ſhew the contrary.

The day that commeth ſhall burne them up.] i. The time that I have appointed, in whoſe power all times and ſeaſons are, not when men ſhall think fit or preſcribe mee.

And ſhall leave them neither root nor branch.] An expreſſion noting their utter deſtruction.

Doctr. 1 The Lord will deſtroy and burn up all proud and wicked men.

Doctr. 2 As the Lord will deſtroy all wicked men, ſo ſpecially ſuch as the world takes notice of, for jolly and happy fellowes; ſuch as grow and increaſe by their wickedneſſe and unjuſt dealing. It is Davids obſervation, Pſal. 37.35.36. and Iob's, Iob, 24.23.24. and Solomons Pro. 3.35.

Reaſon. 1 Becauſe this will more magnifie both his juſtice and power t…at he reſpects not perſons in judgement, and that he is able to abaſe every one that is lifted up.

Reaſon. 2 Becauſe this will make him more generally and throughly feared, then if he ſmote others, upon whom there is leſſe obſervation.

Reaſon. 3 p. 273Becauſe it will more plainely prove his providence and government, when as in thoſe from whoſe proſperous eſtate then made a reaſon to deny, he manifeſteth his providence. So men come to change their judgement, as Act. 28.4.6.

Vſe 1 This may inſtruct us when we ſee wicked men to grow great in wealth and honor by iniquity, yet not to envie them; for God will deſtroy them, and the rather becauſe they are great. We can pitty poor ſnakes in miſery and poverty, when they have no knowledge nor feare of God, becauſe they muſt go out of one miſery to a greater; yet we are ready to envie the proſperity of others as wicked as they, who ſure have as much need of our pitty as the other, being rather nearer and ſurer of puniſhment, and of ſorer; as a rebel or traytor, the greater his wealth and advancement hath been, the greater is his fact, and ſhall be his puniſhment.

Vſe 2 To admoniſh the rich and renowned among men, that they make not thoſe things they injoy an occaſion to harden or harten them in ſin, if they love their owne ſafety, the higher they are the more holy they ought to be. It were a madnes in men who have wealth, therefore to preſume to tranſgres the law without feare, when as that may ſooner bring their lives and ſtates in queſtion; So it is in this caſe.

The proud ſhall be Stuble.]

Doctr. 3 Wicked men whatſoever they be, great, honorable, rich, powerfull, yet have no power to reſiſt Gods. So much this ſimilitude ſheweth, which is more full in Eſa. 27.4. Who would ſet the briers and thornes againſt me in battell? I would goe through them, I would burne them together. See alſo, Pſal. 37.20. Eſ. 1.31. Nah. 1.10. We have many examples of this, in Pharaoh, Ahab, Sennacherib, Herod, and notably in him that was both an example of the point, and one that taught it, namely Nebuchadnezar, Dan. 4.30.32.

Reaſon 1 Becauſe God is moſt powerfull, the Lord of hoſts, and hath all Creatures at command to doe with them as he liſt.

Reaſon 2 Becauſe all men are weake compared with him, they are but graſ-hoppers, Eſ. 40.22. and reputed as nothing, Dan. 4.35.

Vſe 1 To teach great men not to ſin, and promiſe ſafety to themſelves for their greatneſſe, Eſa. 9.14.

Vſe 2 To admoniſh the meaner ſort to take heed of provoking God, for if the other cannot reſiſt him, how ſhall they eſcape? As he feares not the others power, he will not pittie the meanneſſe of theſe. The firre tree muſt howle, if the Ceader be fallen, if the mighty (or the Gallants as the word is) be ſpoyled, Zach. 11.2. Then as the third Captaine who was of equall ſtrength with the other two, when he ſaw them periſh, entreated humbly for his life, 2. Kin. 1.13. How much more are ſuch to entreat the Lord, who ſee him abaſing more mighty then themſelves?

Vſe 3 p. 273To inſtruct meane men, retainers and followers of others, not to commit evill at their command, not to be their bauds and pandars, their inſtruments for blood and uncleannes; for though they may beare them out ſometime againſt the law of man, and the execution of humane juſtice, yet not againſt God. They cannot defend themſelves, how ſhould they defend them? If they command as Abſolon did his ſervants to kill Ammon, upon the confidence of his greatneſſe, 2. Sam. 13.28. Yet conſider Abſolon could not ſave himſelfe, but was hanged and ſtriken through with darts.

VERS. II.

But unto you that feare my Name, ſhall the ſunne of righteouſnes ariſe, and health ſhall be under his wings, and ye ſhall goe forth, and grow up as fat calves.

BVt unto you that feare my Name, ſhall the ſunne of righteouſnes ariſe.] Here is a ſecond prediction or prophecie which is touching the godly, and of good things of a ſpirituall nature. And to them doth he turne his ſpeech, that he did not denounce this terrible day, to afflict the minds of the good, but to terrifie the wicked, who ſhall periſh being contemners of God; but when that ſhall come, you that feare God, lift up your heads in peace and hope, for to you ſhall ariſe, The ſunne of righteouſnes. Thus the Prophet calls Chriſt after the manner of the Prophets, who in diverſe places have given him this name. Eſa. 60.1.2.19. Ioh. 8.12. Luc. 1.78. And he is ſayd to ariſe unto them, becauſe he doth enlighten them by his word and ſpirit: And he is called the Sun of righteouſnes, being ſo himſelfe, and making them ſo, regenerating, purging them from their corruptions, renewing in them the image of God; which things are more particularly expreſſed by that which follows.

With healing in his wings.] Keeping the ſame metaphor, he calleth the ſunne beames wings; that as by the beames of the ſun, the aire is purged and health procured to men, ſo Chriſt ſhould by his grace and ſpirit, purge them whom he enlightens.

And you ſhall goe forth.] That is, be ſet at liberty from bondage and ſlavery, from ſin, the divel, and death.

And grow up as the calves of the ſtall.] That is, you ſhall have an encreaſe and augmentation of grace and of the ſpirit, more and more, as fat calves: an homely ſimilitude to make it clearer: Some reade you ſhall leape, but this other the words will well beare, and is as fit.

Doctrine 1 All men are in themſelves darkneſſe and have no light, that is p. 275the eſtate of every man by nature. The point is only implied.

Doctrine 2 Chriſt is riſen a ſunne to as many as are truly called, and they have light and not darkneſſe, they have the knowledge of God and of his will neceſſary to ſalvation.

Doctrine 3 Chriſt is moſt holy and pure, without ſpot and blemiſh of ſin, a Sun of Righteouſneſſe.

Doctrine 4 They who are Gods elected and called, have health under the wings of Chriſt, i. have their ſinns purged, their ſpirituall ſores cured, and they made holy and ſanctified, 1. Cor. 6.11. Rom. 8.10. Gal. 5.24. Eph. 5.26.27.

Reaſon. 1 Becauſe they are made one with Chriſt and joyned with him, and ſo, being in Chriſt are new creatures, 2. Cor. 5.17. New in quality and condition, being made partakers of the divine nature, 2. Pet. 1.4. as iron put into the fire remains ſo in the ſubſtance, but yet is pulled forth wholly burning like fire: The ſame ſubſtance with the name remaineth, the heat, ſhining, brightneſſe, other accidents are not the irons, but the fires.

Reaſon. 2 Becauſe, as a cauſe of this, they being one with him muſt needs pertake of his ſpirit, and have life from him as members, and this life is holyneſſe. They are ſanctified wholly, 1. Theſ. 5.23. The mind inlightned with the true knowledge of God, Col. 1.9. The memory keeps and remembers that which is agreeable to Gods will, wheras naturally it beſt remembreth lewdneſſe and vanity, Pſal. 119.11. The word is hid in the heart: The will is ſanctified ſo farre as it is freed from ſin, that it can will and chuſe that which is good and acceptable to God, and refuſe that which is evill, Phil. 2.13. The affections are ſanctified and move to that which is good to embrace it, and eſchew evill, Rom. 12.9. The body is ſanctified when the members are inſtruments of righteouſneſſe, Rom. 6.13. And all is from Chriſt, in whom they are, and to whom they are joyned: In Chriſt they have a gracious health of mind and ſpirit and body, who tooke whole man,In Chriſto habent &c. Aug. de civit. Dei. lib. 10. c. 27. that he might heale the whole man of all peſtilentiall contagion, as Saint Aug. ſpeakes. But none hath this holineſſe in perfection but in part, and to dreame of a perfection is a Pelagian fancy, contrary to experience, conſcience, our owne confeſſions to God, and to the word of God that hath taught us that we have but here the firſt fruits, Rom. 8.23. And the full meaſure not accompliſht till after death, Col. 3.4. In the meane time he is in hand with the cure and healing of us: So that the ſtate of the beſt is cleane in part, and yet in part to be made cleane, and muſt hearken to the Apoſtle, 2. Cor. 7.1. To cleanſe themſelves from all filthineſſe of fleſh and ſpirit,St. Bern. in Cant. ſerm. 58. perfecting holineſſe in the feare of God; knowing they have ſtill an army of vitious deſires to fight againſt, which are the Jebuſites who dwel in our borders, and may be ſubdued, though they cannot be driven out.

Vſe p. 276This will anſwer the Papiſts ſlander, who affirme in their late pamphlets, and by D. Biſhop in his Epiſtle to the King, that we ſay, that to thinke of inherent righteouſneſſe and to ſtand juſt by it before God, is to raſe the foundation of religion, and to make Chriſt a Pſeudo-Chriſt. If they underſtand it of being juſt imperfectly before God, we none of us deny it, but if as perfect righteouſneſſe in Gods ſight, we ſay it doth raſe the foundation, and juſtleth Chriſt out of his place, and take away from him that honour which the Scripture hath given him to be called, the Lord our Righteouſneſſe, Jer. 33.16. and to defeate the worke of God, by whom, he is made unto us righteouſneſſe, 1 Cor. 1.30. But this is injurious to the ineſtimable value of Chriſts blood. God cloakes our ſinne now, and cures it too by degrees, and afterward fully; he cloaketh and covereth our iniquity with the righteouſneſſe of Chriſt, which is not a ſhort cloake that cannot cover two,Bern. in Cant. 61. as Saint Bernard ſpeakes, but being a large and everlaſting righteouſneſſe it will largely cover both thee and me.

They who are elected and called are redeemed; that is, are ſet at liberty and freed by Chriſt, from ſinne, ſatan, and death; and ſhall goe forth (as the words are here) from ſinne, Rom. 7.5.6. Rom. 6.6.14. 1 John 3.8. from Satan, Joh. 12.31. Col. 1.13. from death, heb. 2.14.

Reaſon 1 Becauſe they are one with Chriſt, and he having overcome thoſe enemies, and delivered himſelfe, they muſt needs bee freed.

Reaſon 2 Becauſe being one with him, they have his ſpirit, Now where the ſpirit is, there is liberty, 2 Cor. 3.17.

Reaſon 3 Becauſe they muſt, and ought to ſerve him, whoſe they are; that is, God, which they cannot doe, if ſtill they be ſervants to ſinne and Satan; for if no man can ſerve two maſters, (Mat. 6.24.) who may in ſome caſe be ſubordinate to one another, how may they ſerve ſuch as are ſo farre oppoſite, God and ſinne?

Reaſon 4 Becauſe God hath ſhewed mercy to pardon their ſinne, but to what end were that mercy if he ſhould leave them in their former bondage? as if one ſhould pay the ranſome of a captive, and yet leave him ſtill in thraldome.

Object. We ſee many of them who are partakers of this redemption, yet are ſtill overcome of ſin, and are led captive to tranſgreſſe the commandement, as Saint Paul was, Rom. 7.

Anſwer. Falling into ſinnne, doth no way prove the dominion of ſinne. Sinne hath dominion when it raignes in a man, and when man rebells not, ſtrives not againſt it, but is ruled by it. But when ſinne is,Cypr. de circumſ. Epiph. in haereſ. 64. as Saint Cyprian ſpeakes, as a raging beaſt, yet tied and chained up in the utmoſt paſſages of the ſoule: Or as Epiphanius, as a root ſprouting out weeds, yet ſtill nipped and checked that they cannot have their growth. Then ſinne raignes not, ſo that though by p. 277reaſon of this remainder of ſinne a man be greatly hindred, that he cannot doe the thing he would, yet the thing that prevaileth in him, is a wil & deſire of righteouſneſſe, hungring and thirſting after it, the drift and purpoſe of his life tending wholly to it, it is grievous to him that he failes, and makes him cry out, Rom. 7.27. O wretched man! &c.

Object. Thoſe are ſtill aſſaulted by Satan, and hotly purſued by him, ſo that they are no where free from his tentations, therefore not freed.

Anſw. It is a ſigne they are the rather freed, not becauſe they are tempted, but becauſe they are ſo hotly purſued, and have the feeling of them, which before they had not; and as Cyprian ſpeakes: The Divell is therefore more fierce, becauſe overcome, and would faine conquer his conquerer; So that though he goe about like a roaring Lyon, 1 Pet. 5.9. yet they are able to reſiſt him ſtedfaſt in the faith, and ſo armed with the coate-armour of Gods ſpirit, and his grace, that though he may by violence now and then foile them, yet doth he not overcome them and leade them captive; but the more he aſſaults, the more are they inabled to repell him and reſiſt his forces; for they prove like a City that hath beene once beſieged, but not ſacked; ever after it will be better able to reſiſt the like forces: yea greater, becauſe they will fortifie the walls and breaches, and encreaſe their munition and ſtrength. It falls out with men that enjoy their lands in peace and ſecurity, they looke not into their evidences, only keepe them in a box or cheſt; but if any man lay claime to the leaſt part, and would wreſt it from them, then will they with diligence ſeeke them forth, and looke them over, and conſult with Lawyers, whereby they are able to anſwer the plea of the adverſaries. So it is with the ſpirituall eſtate; Satan (as Chryſoſtome ſpeakes) when he ſees he can doe nothing, either preſently deſiſts, fearing leſt he become a cauſe of more glory to us: or if he do continue, it is but to be revenged of them by troubling and vexing them, whom he cannot overcome; So that his aſſaults prove that they are freed from him, as Pharoahs purſuing of Iſrael ſhewed they had eſcaped.

Object. Theſe ſtill dye, how are they then freed from it?

Anſwer. They neither are nor can be free, becauſe the ſentence is unchangeable, Heb. 9.27. but they are freed from the dominion and tyranny of death, yea from the hurt and evill that comes by it; nay, it is made to bring them many benefits. It frees them from, Firſt, the afflictions and miſeries of this life, yea though it ſeeme to come unto them ſomewhat untimely. The righteous is taken away from the evill to come, he ſhall enter into peace, they ſhall reſt in their beds, Iſai. 57.1.2. 1 Kings 14.13. Secondly, from the fellowſhip of wicked men, who vex their ſoules, as the Sodomites did righteous Lots. Thirdly, they are freed by it from ſinne. Death is found p. 278to be profitable to the faithfull, becauſe it frees a man from the danger of ſinning, and puts him into a ſecurity of not ſinning, ſaith S. Auguſt. So that in bringing death, is by death deſtroyed, as the viper of her brood. Death had never entred but by ſin, and ſin had never ended but by death. Fourthly they are freed from the aſſaults of Satan and the world; for they by it doe not only flie into the wilderneſſe to be free for many daies, as the Church, Rev. 12.6. but as the words are in the fifth verſe, they are caught up unto God, and to his throne: and ſo as favourites purſued, are ſafe when they are in the Court, ſpecially in the preſence chamber: So much more here. Beſides theſe freedomes, it brings great benefits. Firſt, it is their paſſage into the preſence of God, where is fulneſſe of joy; an unpleaſant gate, but to a Princely Pallace. Secondly, it is an herald that fetches them to their glory and crowning, from theſe earthly cottages, 2 Cor. 5.1. Thirdly, it reſtores our bodies more holy and pure unto us. At length then what is death? Tis no more then to put off ones coate; the body is as a garment, and we lay it off but for a while by death, to put it on againe a freſh.

Vſe It is comfort to as many as finde and feele the aſſaults of Satan and ſinne, tempting, and fighting, and rebelling in him, but not raigning or ruling in him, or though ſometime foiling him, yet not leading him captive, Rom. 6.12.13. Such may have comfort that they are redeemed by Chriſt, Free indeed becauſe the ſonne hath made them free, John 8.36. They muſt not meaſure their freedome, and ſo their comforts, by feeling no aſſaults: For as Hierom to Heliodorus: Then thou art moſt dangerouſly aſſaulted, when thou knoweſt not that thou art aſſaulted. We have to fight ſaith Saint Cyprian (de mortalit.) with covetouſneſſe, with unchaſtity, with wrathfulneſſe, with ambition, with carnall vices, and with the enticements of the world. Hereupon ſaith Saint Auguſt. (lib. 2. contr. Iulian.) God forbid that we ſhould thinke holy Cyprian to have beene covetous, becauſe he fought with covetouſneſſe, or wrathfull, or ambitious, or carnall, or a lover of this world, becauſe he fought with them; nay, therefore was he none of theſe, becauſe he fought and ſtrongly reſiſted theſe evill motions.

Healing under his wings] It implies ſickeneſſe among men.

Doctrine Every man naturally of himſelfe, and by himſelfe, is ſicke, full of diſeaſes and ſores; that is, of ſinnes and corruptions, and of all ſpirituall diſeaſes, Pſal. 51.5. Ezek. 16. Rom. 3.10. &c. Epheſ. 2.3. And of every perſon may that be ſpoken which is ſpoken of the whole people, Eſay 1.6. From the ſole of the foote to the head, there is no ſoundneſſe, but wounds, and bruiſes, and putrifying ſores.

Reaſon. 1 Becauſe of naturall parents who communicate their ſinne and nature; and beget in their owne likeneſſe, Gen. 5.3. and ſo, That that is borne of fleſh is fleſh, John 3.6. Tis propagated more then p. 279any naturall diſeaſe, and outgrowes nature, for we finde children ſinning before they can either goe or ſpeake.

Reaſon. 2 Becauſe they are without Chriſt who is life; as the body without the ſoule, ſo is the ſoule without Chriſt. The ſoule departed, the body is poſſeſſed of ſtinke, corruption, rottenneſſe, wormes, horror, and becomes deteſtable; ſo without without Chriſt the ſoule is full of the ſtench of guilt, the corruption and rottenneſſe of ſinne, the worme of conſcience, the horror of infidelity. So Chryſologus.

Reaſon 3 Becauſe they are not regenerate, then that is true, Rom. 7.18. In me, that is, in my fleſh dwelleth no good thing. And if no good, then much evil; for there is no medium twixt theſe which are more oppoſite then health and ſickeneſſe.

Vſe 1 To let every man ſee what he is by nature, as blinde and darkeneſſe, ſo unholy, and ſickeneſſe, full of corruption and uncleaneneſſe.

Vſe 2 This may teach us why men can ſo hardly endure the Miniſtry of the word, ſpecially that which reproves and threatens, why they account the Miniſters grievous and offenſive to them, and their enemies rather then friends, which labour to reforme them; tis becauſe ſinne and corruption is naturall to them, and men can hardly endure to have a naturall ſore, defect or infirmity pointed at or noted, much leſſe to be dealt withall when it is not to be cured or removed without force, without ſharpe medicines, cutting or ſearing, or the like. Is it any wonder it ſhould be ſo here, when to deale with ſinne, is like pulling out a right eye or cutting of an arme? ſpecially when cuſtome is added to nature, and pleaſure and profit to both. This makes them when they heare of ſinne, not to entertaine it as an admonition, but to ſhunne it as a reproach, and receive ſuch, not as Phyſitians that would cure them, but as enemies that would kill them.

Vſe 3 The reaſon why they account the Law and Commandements of God, ſuch a burden, and the obedience of them ſo tedious, is, becauſe they are ſicke men and want health, and we know ſmall things are burdenſome to the ſicke. S. Paul complaines, though he was in health, and had an inward man, Rom. 7.22.23. much more ſuch as have nothing but the outward and the carnall man.

And ye ſhall goe forth.] If Chriſt bring liberty, it intimates a bondage before.

Doctrine Every man naturally is a ſlave, in captivity and bondage to Satan, ſinne, and death, Rom. 7.14. Carnall and ſold under ſinne, Rom. 6.16. To whom ye yield your ſelves ſervants to obey, his ſervants ye are to whom ye obey. John 12.31. The Divell is the Prince of this world. 2 Cor. 4.4. The God of this world. 2 Tim. 2.26. Who takes men captive at his will.

Reaſon 1, Becauſe they ſerve and obey ſinne, then they muſt needs be in p. 280ſubjection to it, eſpecially when the ſervice they doe is willing, John 8.34. Whoſoever committeth ſinne is the ſervant of ſinne. So Rom. 6.16. and 2 Pet. 2.19. They are the ſervants of corruption, for of whom a man is overcome, of the ſame is he brought in bondage.

Reaſon 2 Becauſe if they be ſlaves to ſinne, then to Satan alſo; for ſinne is the worke of Satan; and alſo to death, for by ſinne, death entred into the world, Rom. 5.12. Sinne the only cauſe (ſaith one) which enlargeth deaths dominions, and made all the world to become his tributaries; Adam had not died, had he not ſinned.

Vſe 1 This will teach us and warrant us what to judge of thoſe men, whom we ſhall heare, if any man ſpeake of liberty and freedome, to chalenge it as much as any, like thoſe, John 8.33. We be Abrahams ſeed, and were never in bondage. And yet they live very profanely and wickedly; no iniquity ſubdued, but ſinne raigning, and they ſubjects to their corruption, yea captives to their luſts, uncleaneneſſe, ambition, pride, anger, &c. When they are Maſters of families, Magiſtrates of Cities, Captaines of bands, Coronels of fields, Generalls of Armies, Commanders of countries, yea, Princes; yet one baſe, ambitious, or covetous, or voluptuous luſt doth rule over them; miſerable ſlaves, and if they feel not this, their bondage is the greater; ſinne and Satan have the ſurer poſſeſſion, when things all are at peace. The captivity is the more dangerous, the more willing; as the malignity of poyſon, is neere the leſſe, though it be ſweet, if yet it be poyſon.

Ʋſe 2 This will confute the Doctrine of Popery, who teach that man hath free will to good, or (to uſe Bellarmines words) that a man may doe things morally good, and keep or fulfill the law, according to the ſubſtance of the things preſcribed, without the help and aſſiſtance of ſpeciall grace. But how ſhould this be, if he be the ſlave of ſinne? We deny not to any man free will, for elſe we ſhould make him no man: But we muſt underſtand that free will is either good or evill, and ſo according to the diſtinction of Bernard: All that have free wil but to evill, are their owne and Satans; all that have free will and to good, are Gods. Gregorius Ariminenſis is expreſſe; that to affirme, that man by his naturall ſtrength without the ſpeciall helpe of God, can doe any vertuous action, or morally good, is one of the damnable hereſies of Pelagius: or if in any thing it differ from his hereſie, it is further from truth.

And grow up as young calves.] A further benefit promiſed of growing up and encreaſing in grace and ſanctification daily by degrees.

Doctrine They who are Gods elect and called, ſhall grow up and encreaſe in graces, as in faith, hope, love, and ſuch like. As the waters of the Sanctuary they ſhall riſe higher, Ezech. 47. They are branches in Chriſt that beare fruit, and are purged that they may beare more fruit. Joh. 15.2. Phil. 1.6. Jam. 2.5. 1 Cor. 1.4.5.

Reaſon 1, p. 281Becauſe he will reſtore in them by Chriſt, that which was loſt in Adam, and by him, his image of righteouſneſſe and holineſſe; therefore ſhall they encreaſe and grow up towards it, which muſt be got againe in long time and divers progreſſe, though it were loſt in a moment.

Reaſon. 2 Becauſe ſome doubt elſe may, be whether their graces they have, be true ſanctified graces, which generally ever encreaſe, though ſome let there may be, as a temptation or ſome ſinne, but they doe recover themſelves and encreaſe after the more, as fire kept down, Mat. 25.25.21.26.

Vſe 1 This may put many a man to a quaere with himſelfe, and his owne ſoule, if he encreaſe not, but rather goe backeward, and thrive not under good meanes, but ſhame their maſter, as if they had no good food, like the blaſted eares and leane kine, that Pharoah dreamed of. Theſe may feare themſelves, that if they approve themſelves in this condition and thinke all is well with them, they are not right; but if they diſlike their dulneſſe, and backwardneſſe in profiting and growing on in ſanctification, if they bewaile their wants, and earneſtly uſe the meanes, they may be perſwaded that what God hath begun he will performe in them to the end; and that he will fulfill the deſire of them that feare him.

Vſe 2 To perſwade every one to endeavour to goe forward, and to grow in grace and piety, as the wicked grow worſe and worſe, 2. Tim. 3.13. Phil. 3.13.14. To preſſe forward, like runners in a race, who looke not how much they have runne, but how much remaineth. Upon which place Saint Auguſt. He had ſaid, I am not already perfect, and yet afterward he ſaith; as many as be perfect; perfect, and yet not perfect; perfect travailers, but yet not perfect comprehenders: Let it alwaies be diſpleaſing unto thee to be as thou art; if thou meaneſt to attaine at length to that which yet thou art not; for when thou thinkeſt well of thy ſelfe, thou goeſt no farther, but if thou ſaieſt it is well, thou art undone; forget what is paſt, looke not backe, leſt thou ſtaieſt where thou now art: Remember Lots wife.

VERS. III.

And ye ſhall tread downe the wicked: for they ſhall be duſt under the ſoles of your feet in the day that I ſhall doe this, ſaith the Lord of hoſts.

AND ye ſhall tread downe the wicked] The laſt thing promiſed to thoſe that belong to God, is victory over their p. 282enemies. A comfortable promiſe to them that were oppreſſed and under the winde, that God would change the condition, and make them now aloft, and the other under. It is uſuall with the Lord, when he promiſeth redemption and comforts to his, to joine alſo a propheſie of the deſtruction of their enemies, leſt they ſhould be grieved with too much emulation at their preſent proſperity. Thus God workes patience in them, ſeeing he would give them after a while cauſe of triumph over their enemies, and that they ſhall be the Lords Miniſters to act this judgement, You ſhall treade downe the wicked, they ſhall be made your foot-ſtoole: And it is added, they ſhall be as duſt.] or aſhes; ſhewing their utter and ignominious deſtruction.

In the day that I ſhall doe this.] Which noteth the time ſpoken to reſtraine their deſires, who haply hearing it, would be carried headlong with it in their deſires for it; therefore by this they are taught to wait with patience, till the time come when God wil effect it. And this day is partly in this life, but fully and perfectly in the other, when they ſhall with Chriſt judge the wicked and treade upon them.

Doctrine 1 The Lord he often deſcendeth to the infirmities of his, to let them ſee their deſire upon his and their enemies for his ſake, and to ſee their ruine and deſtruction. See a like point to this, Cap. 1.5. Your eyes ſhall ſee it.

Doctrine 2 The Lord oftimes deſtroyes the wicked, enemies of him and his Church, by the hands of his Church, and by their meanes. Ye ſhall tread, &c.

VERS. IIII.

Remember the law of Moſes my ſervant, which I commanded unto him in Horeb in all Iſrael with the ſtatutes and judgements.

REmember the law of Moſes my ſervant.] Here is the ſecond part of this Chapter, the precept commanding their reading and remembring the law; becauſe from hence they were to have no more Prophets till Chriſts comming, when Iohn ſhould be his forerunner; and therefore when they were without Prophets, they muſt give the more diligence to read and be exerciſed in the law, and to ſubmit themſelves to the doctrine of piety therein contained. Now, by naming the law, he doth not exclude the Prophets and propheſies that were written, his own & others, but rather including them as commentaries of the law, & interpreters of Moſes; So he leaves them not to their owne imaginations, but reſtraines p. 283them to that which was left written as being ſufficient to direct and governe them.

My ſervant] Moſes was not the author of the Law, but only the inſtrument of bringing it. Therefore it is added;

Which I commanded unto him.] He was only Gods Miniſter to utter what he would have him deliver.

In Horeb.] The place where the Law was given, which ſome thinke to ſignifie the mount Sinai, others thinke by both is meant one hill, which in reſpect of that part, which lay towards the Eaſt was called Horeb: of that towards the Weſt, Sinai; and of this place the Prophet rather ſpeaketh, that he may make them call to minde the great Majeſty of God, which he ſhewed in that place, at the giving of the Law.

To all Iſraell.] He noteth the perſons to whom he gave it, even to themſelves, to make them the rather to regard it, and obey it above others, Pſal. 147.20. And he ſaith to all, that no man might exempt himſelfe, whether learned or unlearned, baſe or noble, male or female, all ought to attend to it and remember it.

With the Statutes and Iudgements.] This he ſpeakes the rather, to commend this care to them, ſeeing the law is for their profit and good, and containeth in it all directions for publicke affaires, to teach men to carry themſelves in all conditions.

Doctrine 1 The people of God muſt remember the whole Law; the Miniſter to teach it and deliver it to the people, and they to receive, learne, and know it. Vide Cap. 2.6.

Doctr. 2 The people of God muſt remember this wholly and only.

Doctr. 3 The people of God muſt read, know, and be exerciſed in the Law. This extent, and all theſe degrees, are contained in the word, Remember. It is the character of the bleſſed man, Pſal. 1.2. It was Davids praier and practiſe, Pſal. 119. And Chriſt requires it, Joh.5.39. and Saint Paul, Col. 3.16.

Reaſon. 1 Becauſe ſome are ſuch as muſt teach others, and ought to do it: Deut. 7.7. No man can teach another what he knows not himſelf.

Reaſon 2 Becauſe they cannot without it preſerve themſelves from ſin; ignorance being the fountaine of ſin, which made the Hebrewes call all ſins, Ignorances, for not knowing ſin they can no more avoid it, then the bird that ſees not the ſnare: but the knowledge of the word will ſecure and preſerve them, Prov. 7.1.2.2.4.5.

Reaſon 3 Becauſe whatſoever is done in obedience of God, cannot be good if it want knowledge, though it proceed from zeale, charity, devotion, or good intention; it is howſoever but a blind ſacrifice, condemned, Mal. 1.8.

Uſes of this point, ſee, Cap. 1.8.

p. 284VERS. V.

Behold, I will ſend you Elijah the Prophet before the comming of the great and fearfull day of the Lord.

BEhold I will ſend you Eliah.] The third propheſie in this Chapter, touching the comming of Iohn the Baptiſt, of his office, and the fruit the Church ſhould have by him, in this verſe and the laſt.

In this verſe we have, his ſending, and in it we obſerve, by whom, and who is ſent, his name and office, and thirdly the time when.

I will ſend.] This is here ſpoken of God the Father, which Cap. 3.1. was ſpoken of the Son: And to the Father it is alſo applied, Matth. 11.10.

Eliah the Prophet.] Not that Eliah who was taken up in a fiery Chariot, but Iohn Baptiſt who is here called Eliah, for the ſimilitude of his minde and manners, his graces, gifts, and office: If we admit an heavenly interpreter to tell us the meaning, Luc. 1.17. or Chriſt, Matth. 17.10.11.12. who told his diſciples that Elias was come: and we read in the next verſe, verſe 13. That the diſciples underſtood that he ſpake unto them of Iohn the Baptiſt. Yet Chriſt revealed it at another time more plainly, Matth. 11.13.14. All the Prophets propheſied till Iohn, and this is Elias which was for to come.

The Papiſts underſtand this of the true Eliah, and that he ſhall come againe in perſon. Ribera hath three reaſons for it. Firſt, The authority of Chryſoſtom, Riber in Lo.Aug. Ambr. Theod. Cyril. Aquin. &c. We anſwer, one Angel is more then all theſe, eſpecially Chriſt who is our ſole Doctor, and hath otherwiſe interpreted. Secondly, The Septuagint. in ſtead of Prophet reads Thesbite. We anſwer that the originall is Prophet, ſo Ribera himſelfe confeſſes, and ſo the King of Spains Bible hath it. Muſt we then reforme the Fountaine by the Chanell, or this by that? Thirdly, His third reaſon is from the laſt words of the verſe, Leſt I come, &c. which are, he ſaith, underſtood of the ſecond comming of Chriſt, becauſe his firſt comming was to ſave, not to judge or deſtroy. I anſwer, It is not Chriſt that ſpeakes theſe words, but the Father, who verſe three, was called The Lord of Hoſts, a title not given to Chriſt. And the words are not meant, of the deſtruction of the wicked at the laſt judgement, but of Gods plaguing them in this life, for contemning of Chriſt, as their owne Montanus p. 285doth alſo interpret it: Bellarmine alſo would prove it as Ribera doth, that the words referre to Chriſts ſecond comming, becauſe that day is called Great and fearfull, whereas Chriſts firſt comming is acceptable, and a day of ſalvation. I anſwer, that Chriſts ſecond comming, in reſpect of no other thing, nor to any other perſons, is great and fearefull, then his firſt comming is, and è contra, for his ſecond comming, to his owne, is a day of ſalvation, and they are bid to lift up their heads when it approaches: but to the wicked, both the firſt and ſecond comming are fearfull, and full of horror. Therefore Montanus interprets it thus: the day is great in reſpect of the good, & dreadfull in reſpect of the wicked; reſembling this place to that of Iohn, Matth. 3.12.

But the reaſon why the Papiſts contend it ſhould be the true Eliah, is, becauſe they might prove that the Pope is not Antichriſt. This is one of Sanders his great demonſtrations to prove it, becauſe Eliah muſt reſiſt Antichriſt, but Eliah is not yet come to do it. ergo, But what Prophet, what Apoſtle, what Scripture, ever told them any ſuch thing. Papall traditions will leave nothing unknowne, they tell us things wherein Gods ſpirit is ſilent; they tell us the ſouldiers name who pierced Chriſt, the theeves name who were crucified with Chriſt, the hoſts name in whoſe houſe he celebrated the ſupper, and the names of the two witneſſes, Rev. 11.3. to be Enoch and Elias, if we will believe them: but their folly is made manifeſt to all that will ſee.

Before the comming &c.] Here is the time when Elias ſhall come, immediatly before Chriſts comming; that is, his firſt comming, which though it may ſeem to be deſcribed contrary, when it is ſaid to be acceptable and gracious, yet this is ſpoken in reſpect of divers parties: that whereas there were ſome that contemned and made no account of the mercies of Chriſt, to them it ſhould be a dreadfull day, but to the godly, acceptable and gracious.

Doctrine The comming of Chriſt is very terrible, to all naturall, wicked and impenitent men. That is, his preaching of the word, whether in his owne perſon, or by his Miniſters. So, Eſa. 11.4. He ſhall ſmite the earth with the rod of his mouth, and with the breath of his lips ſhall he ſlay the wicked: which is again repeated, Rev. 2.16. And by his Miniſters he doth it, 2. Theſ. 2.8. 2. Cor. 2.15.16.

Reaſon 1 Becauſe he brings them by this to the ſight of ſinne, Rom. 3.20. 1. Cor. 14.24.25. and ſo makes them to ſee, though unwillingly, how ugly and filthy lepers they are, how defiled in nature, in ſoule, body, mind, will, affections, in word, deed, actions, which muſt needs trouble them and ſtrike terror into them.

Reaſon 2 Becauſe by this he brings them to the ſenſe of that puniſhment which is due for ſin, ſo that though the ſight of ſin laſt no longer then they are looking into the glaſſe that diſcovers them, yet the ſenſe of the puniſhment may terrifie them.

Object. p. 286By this he alſo troubles his owne, and the moſt penitent, as we ſee, Act. 3.37.38.

Anſw. He doth ſo, when he firſt brings them to repentance, or after, when they grow ſecure: But the difference is, that in theſe it is to ſalvation, in the other to their greater damnation and hardning.

Other things which might be obſerved here, are already noted, Cap. 3.1.

VERS. VI.

And he ſhall turne the heart of the fathers to the children, and the heart of the children to their fathers, leſt I come and ſmite the Earth with curſing.

AND he ſhall turne the heart of the fathers.] In this verſe is deſcribed the end of Iohns comming before Chriſt,Vide brevem expoſ. hujus verſus, apud D. Abbot. Antich. Demonſtr. ca. 6 p. 133. his office, which is to convert the hearts of the Fathers to the children, and to bring them to an holy union of faith, to worke repentance in all, and to turne them from iniquity to the living God.

He ſhall turne.] He ſhall be my inſtrument to turne or convert men; ſpeaking honourably of the Miniſtery of the word, to ſhew how powerfull it is, when he worketh with it. The Miniſters then convert, when they are Co-workers with God, 1. Cor. 4.15. 1. Cor. 15.10. but prevaile not when he denies aſſiſtance, 1. Cor. 3.7.

The heart of the father to &c.] Saint Aug. and Hierom, by the Fathers, underſtand Abraham, Iſaack, and Iacob, and the Prophets, and by Children, the Jewes; when by the preaching of Iohn the Jewes ſhould believe in Chriſt, in whom the Fathers had believed; then ſhould their fathers hearts be turned and affected towards them, which otherwiſe were averſe from them. Some underſtand by Fathers, the Jewes, and by Children, the Apoſtles and other Chriſtians, according to that Pſal, 45.16. And when the Jewes were converted, by Elias, to believe as the Chriſtians did, then were the Fathers and Children of one minde, conſenting in one truth. But ſome underſtand by them all ages, orders, degrees of men, meaning that Iohn ſhould execute his office with the like authority, gravity, and power towards all, and ſhall have and ſee the fruit of his labours in all ſorts, and ſo it is interpreted, Luke 1.17. That Iohn when he came, ſhould finde many diſſenſions, many ſtrange opinions and dotages, but he ſhould gather p. 287them to God, and bring them from thoſe diſſenſions to true unity, that they may grow together in one faith.

Laſt I come and ſmite the earth with a curſe.] Theſe words menace as many as reſiſted Iohns Miniſtry. There were among this people many obſtinate and wilfull, who had need of this rowſing and awakening: a threatning alſo, not only againſt particular men, but to deſtroy the whole Nation of the Jewes, by famine, peſtilence, war, and exile.

Doctrine 1 Repentance is wrought by the preaching of the word. Vide, Cap. 3.7.

Doctrine 2 The Miniſtry of the word works upon all, old, yong, rich, poor, noble, baſe, &c. This was manifeſt by Iohns preaching, Mat. 3.5. Luc. 3.10. &c. By Pauls, 1. Cor. 1.26.27. We read of Noble Theophilus, Luc. 1.1. Of the Shop-keeper, Act. 16.24. Of the Iaoler, ver. 34. Of the devout Greekes and the honorable women, Act. 17.4. And of the elect Lady, 2. Epiſt. Iohn.

Reaſon 1 Becauſe God hath decreed to ſave of all ſorts ſome; then muſt the word needs worke upon them, it being the means of ſalvation, 1. Tim. 2.4.

Reaſon 2 Becauſe that when he converts by it, the wiſe, rich, and mighty, he might ſhew his power, and the power of the word, in the weakneſſe of man; 1. Cor. 1.25. when by it he ſhall make them account their wiſdome, folly &c.

Reaſon 3 Becauſe when he calls of all ſorts, it might appeare that when they are not wrought upon, it is not their ſtate and condition that doth hinder them, as if God had given it them to ſnare them, but it is from the corruption of their own hearts who abuſe them, ſeeing others their equalls are converted.

Vſe To encourage the Miniſters in the diverſity of their hearers, as different in conditions as complexions, in hearts as faces; yet to go on and deliver the word with faithfullneſſe, expecting that the Lord ſhall make it profitable to the ſaving though not of all, yet of ſome of all ſorts; that as he wrought effectually in Peter towards the circumciſion, and was mighty in Paul towards the Gentiles, Gal. 2.8. So he will this day be powerfull to ſome of the rich, the next to ſome of the poore; this Lords day to one of honour, the next haply, to one in diſgrace and vile, to all according to the pleaſure of his own working.