Exposition of Haggai Zechariah and Malachi, Exposition of prophecy 3 · Chapter 2
CHAP. II.
IN the firſt part of this chapter the Lord proſecutes the controverſie with the Prieſts, ſhewing that the former doctrine concerned them ſpecially, v. 1. which if they neglected, he threatens to plague them and the people, v. 2, 3. and cleares, that this ſhould be no breach of Covenant on his part, v. 4. for he had indeed made a Covenant with that tribe, to do them good while they walked with him in their office, v. 5, 6. as was their duty, v. 7 but they tranſgreſſing, v. 8. it was juſt with him to plague them, v. 9. In the ſecond part of the chapter, he accuſeth Prieſts and people of other faults. Such as, 1. Injuſtice and deceit, v. 10 2. Marriage with idolaters, v. 11, 12. whereupon followed afflicting of their lawful wives, contrary to their obligation, v. 13, 14. by Polygamie, v. 15. and injuſt divorce, v. 16. 3. Impatiency under afflictions, and murmuring againſt the Providence of God, v. 17.
Verſ. 1.
ANd now, O ye Prieſts, this Commandment is for you.
The Lord having ſharply reproved and threatened for the ſin of ſleighted worſhip in the former chapter, doth apply that general charge more particularly to the Prieſts, whom it concerned to ſee that the publick worſhip were not prophaned. Doct. 1. Particular application of general truths, i… the only way to make the Word effectual, that which is ſpoken generally toall, being ordinarily looked on as ſpoken to none: therefore doth the Lord here apply it. 2. However men may ſhift and guard themſelves from the challenges of the Word, as thinking themſelves not chief in any guilt reproved: yet the impartial Word of God will finde out the guilty, and charge that upon the conniver or flatterer, which another acteth; for, however the Prieſts might have laid the blame on the people that brought no other ſacrifices, and alledge that if they off…red not theſe, they ſhould offer none at all, and ſo publick worſhip ſhould ceaſe, yet he chargeth it on them who did not their duty to have it otherwiſe 3 Miniſters had need to have much ſpoken to them from God concerning their duty, they having ſo few beſide to ſpeak to them; therefore doth he here take them in teaching, O ye Prieſts, &c. 4 Albeit an obligation lie on every publick worſhipper, to carry himſelf ſo as he may be approved of God; and albeit Civil Magiſtrates ought in their Sphere to protect the true worſhip of God, and hold off diſturbers; yet the care of Chriſts affairs in his Church, belongs peculiarly to his own Church-officers, who by doctrine are to reveal his will, and by diſcipline to cenſure, and (in an Eccleſiaſtical way) reſtrain the violation of the rule; for, O ye Prieſts, this Commandment is for you. 5. Every reproof and threatening for ſin, carrieth in the boſome of it a command to amend the fault, and the minde of God in them is then rightly ſeen, when we neither ſtand out, nor (taking with it) are diſcouraged or hopeleſſe; but when, taking with the fault, we endeavour to get out of angers way, by repentance and reformation: for, in this reſpect all the reproofes and threatenings in the former chapter are a Commandment, to wit, to return and reform the abuſe.
Verſe 2.
If ye will not heare, and if ye will not lay it to heart, to give glory unto my Name, ſaith the LORD of hoſtes, I will even ſend a curſe upon you, and I will curſe your bleſſings: yea, I have curſed them already, becauſe ye do not lay it to heart.
The uſe of this application is, that yet they would lay the challenge and their ſin to heart, and glorifie God in their office, by ſeeing that God be ſanctified in his worſhip, and by acknowledging their former negligence, as Joſh. 7.19. upon the neglect whereof, the Lord threatens to curſe them and the people, and that in their very outward enjoyments, which are in themſelves bleſſings, or in ſending curſes in ſtead of the bleſſings, which they pronounced ſhould come on the people, whereof they had ſome experience already. Doct. 1. The firſt ſtep unto well-doing is, when people get an attentive eare, to attend unto the Word, and do not proph…nely contemn ſo much as to hear; If ye will not heare. 2. When the Word is hearkened unto it will not yet availe, till what we hear, be ſeriouſly meditated upon, and pondered, and the authority of God ſpeaking in it, be laid to heart, and our carriage contrary thereunto, become grievous unto us: and in this duty much unſanctified light makes little ſeriouſneſſe; for, this is required of theſe Prieſts who knew more then others, and it is ſuppoſed they will prove negligent; If ye will not lay it to heart. 3. Every one who ſeriouſly conſiders their condition, and what the Word ſaith unto them, will be careful to honour God by taking with their faults, and aime at his glory in their ſtations. And eſpecially Miniſters being ſenſible of their duty, will make it their chief care, to ſee God exalted in his own ordinances, rather then how to advantage or ſet out themſelves; for, this followeth on the other two, to give glory unto my Name. 4. Albeit the curſe of God, (which is the ſaddeſt of judgements) be due for every tranſgreſſion of his Law; yet it is for the ſin of impenitency chiefly, that the Lord lets out any viſible evidences thereof, for, it is when they will not heare, &c. that he ſends a curſe upon them. 5. Curſes are moſt ſad curſes when they are inflicted on bleſſings, either in removing of them, or in depriving of the comfort and bleſſing of them, or in making them ſnares to the enjoyers, I will curſe your bleſſings. 6. It is alſo a ſad evidence of a curſe upon Miniſters and people, when the bleſſings allowed upon, or promiſed to the Church take not effect, and when Miniſters are left to themſelves to promiſe and pronounce good things, when in the mean time God is ſending on judgements: Thus alſo are bleſſings curſed, when they (pretending to their office, Numb. 6.23.) flattered the people with promiſed bleſſings, and God did contrary, and ſent a curſe inſtead thereof. 7. It is a ſad judgement when a people are under a curſe, and are inſenſible, and not ſtirred up to repent; but need to have their caſe being ſo, and the cauſe thereof, preſſed upon them; for, they know not till God tell them; I have curſed them already, becauſe ye do not lay it to heart.
Vers;. 3.
Behold, I will corrupt your ſeed, and ſpread dung up…n your faces, even the doing of your ſolemne feaſts, and one ſhall take you away with it.
He threatens further upon their diſobedience, that he will take away their maintenance, by hindering their ſeed caſt into the ground to grow; and will deny his bleſſing to their preaching, and that as they ſleighted God and his ſervice, ſo he will make them and their artificer as contemptible, as the dung of the ſacrifices, and caſt them out of his ſight, as the dung is carried from the Temple. He alludes to the Law, of carrying the dung of ſacrifices out without the Camp, Lev. 4.11, 12. and ſheweth, that they ſhould be as if it were all caſt on their face, ſo that theſe who corried away the dung, might offer to carry them with it. Doct. 1. It is righteous with God, that ſuch as lay not ſin to heart, nor are ſenſible of ſpiritual judgements, be ſtricken in that which they will feel more ſenſibly, and that they who care not how they ſerve God, or how his work proſper, ſo they have a maintenance, be made to know, that he hath their daily bread in his hand, and that the beſt way to have that enſured, is fidelity in his ſervice; for, ſaith he, Behold, I will corrupt your ſeed. 2. The Lord needs no more for blaſting of all ſecond cauſes, and making them diſappoint the expectations of men, but a word in anger from his mouth, who gave them a being and preſerves them, and makes them anſwer the creatures neceſſities; for, ſo it is in the O…iginal, I will reprove, or rebuke your ſeed, and that will corrupt it. 3. As a fruitleſſe Miniſtery is a ſad affliction, if not a judgement both on Miniſters and people: ſo it is juſt with God to make the Word ineffectual in their mouths, who contemne it in their own practice: for, this threatening may alſo relate to their ſowing the ſeed of the Word in preaching the Law, that it ſhould be corrupted, and do no good to people. 4 Nothing is more vile in Gods ſight, and which he will leſſe endure, then men whom he honours to have eminent opportunity to ſerve him, and who yet ſleight him, and then the ſervice which they ſo ſleightly perform, I will ſpread dung upon your faces, even the dung of your ſolemn feaſts, and one ſhall take you away with it. 5. There is no ſure… way for mens keeping in honour and reputation then fidelity, and not dallying with God in his matters or ſervice; for, when men neglect this, they become as dung to be carried away.
Verſ. 4.
And ye ſhall know that I have ſent this Commandment unto you, that my Covenant might be with Levi, ſaith the LORD of hoſtes.
Whereas the Prieſts looked much to the Covenant made with the tribe of Levi, eſpecially with Aarons familie, whereof an illuſtrious inſtance was given to Phinebas and his poſterity, Numb. 25, 11, 12, 13. as if that might exempt them from threatened judgements; therefore the Lord cleares, that all this might conſiſt with that Covenant, that his ſmiting of them who had not done their duty, was no breach of Covenant on his part, and that they ſhall be convinced by his ſending of this reproof and warning, that any breach that ſhould follow lay not at his door, this warning teſtifying that he had no delight to ſtrike, were it not for their unanſwerableneſſe. Doct. 1. As the Lord hath alwayes ſet ſome apart in his Church, to miniſter unto him in holy things, ſo hath he allowed upon ſuch peculiar encouragements made ſure by paction: for, the…e is a Covenant with Levi. 2. As the Lord hath given peculiar encouragements unto them to whom he gives eminent employment in his ſervice, ſo are they tied by peculiar obligations to their duty, how high ſoever they be; the neglect whe…eof is ſo much the more juſtly puniſhed, as encouragements are ſingular, and the puniſhing of tranſgreſſors is without any violation of Covenant on Gods part, the Covenant importing that they ſhould do their duty, or elſe be puniſhed as Covenant-breakers, and the correcting of them being a means to reſtore the Covenant, by bringing them to obedience, that they may enjoy the priviledges of it; for, there is not only a promiſe to, but a Govenant or mutual ſtipulation with Levi, and all theſe threatenings and judgements conſiſts with that Covenant with Levi: and tends to this, that it may be with him, if they make uſe of it. 3. It will be an aggravation of mens miſery under judgements, when their conſcience ſhall convince them, that God takes no pleaſure in giving up with them, but that they have extorted and wrung ſtroaks from his hand: Ye ſhall know that I have ſent this, Commandment unto you, that my Covenant might be with Levi, is as much as to ſay, your conſciences ſhall beare me witneſſe in your ſtraits, that by theſe warnings I have uſed meanes to make the comforts of that Covenant forth-coming to you. 4. Every warning given to ſinners from the Word, concerning their way and the iſſue of it, will be ſufficient to evidence that their deſtruction is of themſelves, and that God hath no pleaſure in their death: for, the ſending of this Commandment, will convince that he would have his Covenant with Levi.
Verſe 5.
My Covenant was with him of life and peace, and I gave them to him, for the feare wherewith he feared me, and was afraid before my Name.
6.
The Law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and d…d turne many away from iniquity.
To clear the matter further, and ſhew where the fault lay, and the breach was, the Lord repea…s the tenour of the Covenant, and ſhewes the carriage of their Anceſtours, that it might be ſeen how far they had ſwerved from the rule of the Covenant, and from the example of their Progenitors. In this Covenant, the Lord not only promiſed long li…e to ſome of them, but generally all welfare and preſervation of them in ſoul and body, together with ſuch a meaſure of proſperity, as was meet for them, to be forth-coming for them upon their feare and reverence of God, in their perſon and worſhip, and their trembling with feare and zeale at the contempt of Gods Name in others, which was the practice of Phinehas, Numb. 25. (to which here he points) occaſioning that Covenant. And in this, their Progenitors ſtudied to walk in ſome meaſure anſwerably, in teaching the Law holily and purely, and ſtudying to pleaſe God, and enjoy the promiſed peace of the Covenant, by humble and quiet obedience to the rule of righteouſneſſe. And as they endeavoured to acquit themſelves, ſo God bleſſed their labours in converting many. Doct. 1. It concernes them who ſtand under any particular obligation to God, to be much in ſtudying both of the encouragements allowed upon them, that they faint not in his ſervice, and of their duty, that they delude not themſelves, expecting priviledges when they minde not their work: for this end is the Covenant of Levi, ſo clearly laid before the Prieſts. 2. Faithful Miniſters have eſpecial need of a Covenaut of preſervation from God, being expoſed to much hazard many times: and of the hope of etrnal life, being often exerciſed with ſad times here; and in outward things, to have the Lord ſecuring their portion to them. And for all theſe may faithful Miniſters truſt God; for, My covenant was with him of life, (that is, preſervation here, and hope of a better life hereafter) and peace or proſperity. 3. It is a ſpecial qualification of faithful Miniſters, and an evidence that they are to receive a bleſſing, when much familiarity with holy things doth not breed contempt, but their heart is filled with awe and reverence of God, and they go about his worſhip with holy reverence and trembling, and do teſtifie much tenderneſs and zeal againſt any wrong done to God; for, I gave them to him for the feare wherewith he feared me and was afraid before my Name. And thus was it with Phinehas, Numb. 25.12, 13. 4. The practice of theſe who have gone before, and by walking in the wayes of God, have inherited the promiſed bleſſing, will be a ditty againſt them who decline, and look upon their duty as intolerable, or their encouragements as hopeleſſe; for, the practice and bleſſing on former Prieſts are recorded, to condemn the preſent unfaithful ones. 5. It is incumbent to faithful Miniſters, that they be neither dumb nor liars, that they oppoſe themſelves faithfully againſt errour, and be faithful publiſhers of truth; for, the Law of truth was in his mouth. 6. Albeit no mortal man can be ſo faithful, but that if God ſearch him, he will not be able to ſtand: yet it is not ſufficient for a Miniſter, that he do not groſſely debord in his calling, but he ought to carry himſelf ſo as he may abide a trial, for, he endeavoured holineſſe, ſingleneſſe and integrity in revealing the counſel of God; for, Iniquity was not found in his lips. 7. Albeit people are to look to the Word carried by Miniſters, and obey God ſpeaking it, whatever the Meſſenger be: yet it is the duty of faithful Miniſters, to take heed that their carriage do not belie their doctrine, or miniſter occaſion to bring it in contempt; but that their practice may prove their own believing of their doctrine, and that they ſhine in their private converſation, as well as in their publick ſtation; for, therefore is the walking of honeſt Prieſts marked as well as their doctrine. 8. As it is the duty of all Chriſtians, ſo eſpecially of Miniſters, to be conſtant in the wayes of godlineſſe, and walk in them, to be ſincere in them, as in the ſight of God, and to be on his ſide of all the controverſies of their time, which is to walk with him, to make peace with God their great aime, and for that end to be humble in their obedience, and not rebellious to occaſion quarrels, which is to walk with him in peace, and to follow the rule of righteouſneſſe, and walk in equity, or rightneſſe in all their wayes. 9. Albeit the Lords moſt faithful ſervants, may oftentimes ſee cauſe to complain of the ill ſucceſſe of their labours, Iſa. …9.4. partly, in that they are ſometimes ſent out to harden the generality of a people in Gods juſtice, Iſa. 6.9. partly, while they ſee not the fruit that is, as it was with Elijah, 1 Kings 19.14, 18. and partly, becauſe the ſeaſons of the appearing of fruits are in Gods hand: yet honeſt and faithful Miniſters will not want ſuch fruit of their labours, as may teſtifie Gods approbation of them; for, They turned many away from iniquity.
Verſe 7.
For the Priests lips ſhould keep knowledge, and they ſhould ſeek the Law at his mouth. for he is the Meſſenger of the LORD of hoſtes.
That part of the Covenant which concernes the Prieſts duty, is further confirmed from a general Propoſition, ſhewing that what their Progenitors did in practice, is the duty of all Prieſts, who are bound to have knowledge of the Law, and to hold out the true ſenſe thereof to the people, who alſo are bound to employ them for that end, as being Gods trench-men. Doct. 1. Ignorance is a great ſin in Miniſters, who ought to be ſtored with knowledge literal and experimental, for the edification of others; for, the Prieſts ſhould preſerve knowledge, they ſhould not only have it, but preſerve it as a ſtore-houſe for the Churches uſe. 2. It is not ſufficient for Miniſters, that they have a ſtore of abilities and knowledge, and pleaſe themſelves therewith: but they ought to be communicative, and make what they have forth-coming for the people; for, the Prieſts lips ſhould preſe…ve knowledge. He ſhould ſo preſerve it, as that it be ſtill in his lips, bringing it forth in ſeaſon and out of ſeaſon as need requireth. 3. Albeit all men be liars, and people are not to follow Paſtors in an implicit way, but only in ſo far as they bring the Word of God with them: yet it is the Will of God that there be an Ordinance of Miniſtery, and a diſtinction betwixt teachers and theſe that are taught in the Church, and that people not only receive the Word, when it is inculcate on them, but ſeek to know the minde of God in his Word from them, on particular exigents; for, They ſhould ſeek the Law at his mouth. 4. The Authority and Commiſſion wherewith God hath clo…hed his Miniſters, as it is an obligation upon them to adorn their ſtation, and fa…thfully diſcharge their truſt from ſo great a Maſter, without adding or diminiſhing: ſo it is an argument to perſwade people to ſubmit to the Ordinance, and reverence what they ſay from ſo abſolute and great a Lord, how far ſoever it croſſe their humours; therefore, it is ſubjoyned as a reaſon to both the Prieſts and peoples duty, For he is the Meſſenger of the Lord of hoſtes.
Verſ. 8.
But ye are departed out of the way: ye have cauſed many to ſtumble at the Law; ye have corrupted the Covenant of Levi, ſaith the LORD of hoſtes.
Having repeated the Covenant, and declared what was the carriage of the former Prieſts; the Lord ſubjoynes a challenge for their degenerating from the rule, and from ſuch examples: they had in effect …enounced their duty, and gone out of the right way, they had not turned many from iniquity, but by their practice or falſe gloſſes, had ſtumbled others, and made them miſtake and break their neck: and whereas others had kept the Covenant, they had violated it, and made it void on their part. Doct. 1. It is certain that Miniſters may, and many times do erre both in doctrine and practice; and albeit it be great folly, and a ſnare of Satan, when people becauſe of this will heed and regard them in nothing: yet it is high preſumption in any man to pin peoples faith on his ſlieve, as if he were infallible; for, ſaith the Lord of theſe Prieſt…, who had as faire promiſes as any, But ye are departed out of the way, &c. 2. It is the fearful guilt of unfaithful Miniſters for which they muſt anſwer to God if they do not repent and amend, that where they do no good, they do much ill, and are neck-breaks to many▪ their ſcandalous life confirming others in their impiety, their negligence, connivance and countenancing of ſinners, letting them ſleep to the pit, their perverting of the Word of God, poiſoning ſouls with errours and deluſions, and their whole way making many contemn Gods Word, Ordinances and Religion, about which they are employed; Ye have cauſed many to ſtumble at (or, in) the Law. 3. As mens unfaithfulneſſe is the greater, that their encouragements are ſingular and ſure, and their obligation ſtrict: ſo by proving unfaithful, they forfeit their claim to all their priviledges; for, Ye have corrupted the Covenant of Levi, imports, that they had ſinned notwithſtanding their obligation, by Covenant, and that the Covenant ſufficiently encouraged them to duty; and that now they had made the Covenant void for their part. 4. It is a great aggravation of mens ſins, when they degenerate from the holy example and copy that is caſt by theſe who have gone before them; for, this challenge comes in oppoſition to what was ſaid of their Progenitors, The …aw of truth was in his mouth, &c. but ye have departed out of the way, &c.
Ver. 9.
Therefore have I alſo made you contemptible, and baſe before all the people, according as ye have not kept my wayes, but have been partial in the Law.
Hence followes their ſentence and puniſhment, notwithſtanding their pretences to the Covenant; as they had not kept Gods path, but partially wreſted the Law, out of reſpect to men: ſo God had made them contemptible, and diminiſhed their eſtimation among men. Doct. 1. Contempt is in it ſelf a ſore ſcourge and trial, wherewith God (as by other rods) uſeth to puniſh ſin; and therefore they are not to count light of it, who inflict that rod unjuſtly; I have made you contemptible, is a ſufficient ſcourge for wicked Prieſts. 2. Albeit it was the lot of Chriſt, the Prophets and Apoſtles, to be diſreſpected in a wicked world, and albeit ſuch a trial may be uſeful to faithful Miniſters, to purge out ambition and ſelf-conceit (the weed that growes among greateſt excellencies, and is an enemie to ſincerity) and to make them die more to the world and ſtudie to approve themſelves to God; and that by this trial, God may breed them for enduring harder ſufferings (the great ſting whereof is ſhame and reproach) when he ſhall give a calling to them; yet unfaithful Miniſters are the moſt contemptible crew in all the world, in Gods eſtimation, and ignominie, and contempt, is the juſt fruit of their unfaithfulneſſe, their lot being made like their ſervice, and ſuch a lot is then a plague and judgement, when it is the fruit of ſuch carriage; for therefore have I alſo made you contemptible, and baſe before all the people, according as ye have not kept my wayes. 3. As it is a fearful ſin to pervert the Word of God, whereof men are but diſpenſers, and may well teſtifie their own preſumption, and delude others, but cannot alter one tittle of the Word in its effects, God being no reſpecter of perſons; ſo it is righteous with God, that Miniſters hunting after honour, applauſe and eſtimation, by partiality and pleaſing of men, do by that very meane come in contempt, whereas faithful Miniſters may have a teſtimony and reſpect in the conſciences of theſe who hate them moſt; for, I have made you contemptible, according as ye have been partial in my Law.
Verſe 10.
Have we not all one Father? hath not one God created us? why do we deal treacherouſly every man againſt his brother, by prophaning the Covenant of our fathers?
In the reſt of the chapter, other faults common to Prieſts and people are reproved. And firſt, the Lord challenges their treacherous dealing one with another, which may indeed be well applied to the partiality of the Prieſts, prophaning their Covenant as an aggravation thereof, conſidering that whatever difference they make amongſt men in their doctrine, for outward reſpects, yet in Gods account all theſe by-reſpects will vaniſh, and he will look on them as equal, James 2.1, 2, &c. And that their partiality is treacherous and perfidious dealing to theſe whom they ſpare, however they think it to be ſavour. It may alſo be applied to that which follows, of their breach of the Covenant of marriage made amongſt themſelves, who were of one ſtock and Religion, and their marrying with idolaters. But it is more clear to underſtand it generally of unjuſt and fraudulent dealing in mens affaires, which is a violation of many bonds and relations, being all Abrahams children, created and made a peculiar people to himſelf by the ſame God, having ſpiritual relations in following the ſame true Religion, making them brethren one to another, and being bound by a Covenant, (derived to them from, and oft renewed with their fathers,) to God and among themſelves, to the duties both of piety and juſtice, Doct. 1. Prophaned and ſleighted worſhip is oft-times accompanied with groſſe faults againſt the ſecond Table, that in theſe men may reade their tranſgreſſion of the firſt, and their little conſidering of it; for ſo much doth its challenge, and the reſt that enſue, following upon the former, of neglected worſhip, teach us. 2. Injuſtice in Civil affaires, eſpecially where it is conveyed under fraudulent pretexts, is an evil which the Lord will not bear, nor will a wakened conſcience beare within it ſelf: for, Why do we deal treacherouſly, &c? ſaith he, pofing themſelves about it. 3. As we are bound to deal juſtly with all, ſo eſpecially it is an abomination to deal perfidiouſly with theſe to whom we are tied by many bonds of Nature and Religion; for, Why deal we treacherouſly, every man againſt his brother, having one Father, and one God having created us? 4. Gods entering in a Covenant with a people and Church, and continuing the priviledges thereof long with them, and making it to ſtand, when their provocations might juſtly have broken it off, is an aggravation, not only of impiety, and corrupting of worſhip, but even of injuſtice among men; for, Why deal we treacherouſly in prophaning the Covenant of our fathers? walking as prophanely as if they were not tied by Covenant, and as if a Covenant were a prophane, not a ſacred thing, and as if the priviledges thereof, continued from their fathers to them, were but ſmall things, and not obliging favours. 5. Such is the ſlavery that men, devoted to their luſts and idols, are brought under, that no relations or obligations will binde them up from debording; for, notwithſtanding all theſe ties, there are who deal treacherouſly. 6. If mens conſciences were acting their parts, the Lords ſervants might have leſſe toile in diſcharging their duty; men would not only ſee their ſin, but would aggrege it in its ſinfulneſſe; for, theſe many queſtions ſhewes, that tender conſciences would plead this cauſe for him.
Verſe 11.
Judah hath dealt treacherouſly, and an abomination is committed in Iſrael, and in Jeruſalem: for Judah hath profaned the holineſſe of the LORD, which he loved, and hath married the daughter of a ſtrange god.
The ſecond fault whereof both Prieſts and people were guilty, as the hiſtory of theſe times cleareth, is in the matter of marriage, wherein the chief guilt and fountain of all the reſt is their marriage with idolatrous women, occaſioned as appears, in that their lawful wives being out-wearied with travel, they loathed them, and fell in love with the women of the countrey. This is aggravated from the nature of the ſin, the perſons committing it, the place where they did it, and that it tended to a proſtituting, (as a prophane thing) of their peculiar dignity, to be the Lords holy, or ſeparated and ſet-apart people, and of that holineſſe which God required in them, and they profeſſed to approve. Doct. 1. As marriage is a comfortable Ordinance of God, ſo eſpecial care is to be had by the people of God, of being equally yoked, and to avoid the ſin and ſnare of marriage with idolaters, and theſe of a falſe Religion; for, however under the Goſpel, the partition-wall that was betwixt the Church, and all other Nations under the Old Teſtament, be pulled down; and albeit difference of Religion be no cauſe of diſſolving a marriage under the Goſpel, which is conſummate, eſpecially being made up before the Converſion of any of the parties, 1 Cor. 7.12, 13. yet it is ſtill a blot and guilt for a member of the Church, to marry the daughter of a ſtrange god, ſo called becauſe of her Profeſſion. See, 2 Cor. 6.14. 1 Cor. 7.39. and before the Law it was the ſin of the old world, that the ſons of God came in to the daughters of men, Gen. 6.2. 2. Such as would ſee ſin in its colours, would take it up in its aggravation, both in reſpect of God and men, and how abominable and perfidious it is ſo to do; for, ſo is this ſin aggravated, as treacherous dealing, both againſt God, and their lawful wives to whom they were tied, and as abomination in the ſight of God, making them abominable to whom this was forbidden. 3. The conſideration of the perſon ſinning, addes much to the aggravation of ſin, and the place and time wherein they do ſin, when it is done by members of the Church, as it were in Gods view in his Church, and after God hath been kinde to them; for, if Judah and all that now remained of Iſrael do thus, who ſhall ſerve him beſide? and if they do it in Iſrael and Jeruſalem, where God dwells in the midſt of them, and to which they are reſtored after their captivity, when and where will they think it needful to omit it? 4. Scandalous and groſſe ſin is not acted in the viſible Church, without prophaning of eminent priviledges, violating of equitable obligations, and belying of many profeſſions, all which doth aggravate it; for, all theſe aggravations are in this ſin, as the words are before explained; Judah hath prophaned the holineſſe of the Lord, which he loved, and hath married the daughter of a ſtrange God.
Verſe 12.
The LORD will cut off the man that doth this: the Maſter and the Scholar out of the Tabernacles of Jacob, and him that offereth an offering unto the LORD of hoſtes.
The Lord threatens for this ſin, that he will cut off the guilty and impenitent from among his people and worſhippers, either by excommunication or extraordinary judgements, whether they be Nobles o… Commons, Teachers or Scholars, Maſters or Servants, (the one of which hath power to awaken, and the other is bound to anſwer, as it is in the Original) or Prieſts, who ſtood in Gods Courts to do him ſervice, or people who thought all well if they performed outward Ceremonial worſhip: This threatening ſeems in part to relate to a faction of Prieſts and others, who for theſe marriages were ſeparated from the Church of the Jewes, and went among the Samaritanes, and built a Temple on Mount Gerizim, of whom ſome hint is given, Nehem. 13.28. Doct. 1. To be upon juſt grounds cut off from the ſociety of Gods Church and people, is a ſad judgement; for ſo it is threatened, They ſhall be cut off from the tabernacles of Jacob. 2. Juſt excommunication is in effect but a judicial giving up of men to the way which they have choſen, and a declaration of what they were in effect, while they lurked within the viſible Church; for, Cutting off from the Tabernacles of Jacob, is but a leaving of them to the way wherein they walked, when they married the daughter of a ſtrange god. 3. As God is the Author of every juſt cenſure inflicted by his Church, and doth ratifie it in heaven, ſo where other puniſhments are neceſſary, and men either lie by, or are not able, God will take the puniſhment in his own hand; for, in excommunication God cuts off, and in other judgements the Lord will cut off, &c. 4. God will puniſh ſin impartially, without reſpect to perſons or dignities, and will not be turned away by outward performances of worſhip, while there is not repentance and reformation; for, The Lord will cut off the Maſter and the Scholar, and him that offereth an offering, who doth this.
Verſ. 13.
And this have ye done again, covering the Altar of the LORD with teares, with weeping and with crying out, inſomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.
This fault is further aggreaged from a ſinfull effect following upon it, to wit, their afflicting of their lawfull wives, by taking in other wives in their time, to afflict them, Lev. 18.18. by their ſleighting of them in reſpect of the ſtrange women, and by divorces, (as is after cleared) who being thus oppreſſed did runne to God, and becauſe it was not regarded and amended, therefore God did not regard their ſervice, as if the Altar were covered with the teares and cries of their oppreſſed wives to hinder their acceptance; otherwiſe it is not properly to be conceived that they got liberty to come to the Altar, or to poure out their teares upon it. And that it is to be underſtood of this mourning of their wives, hindering their acceptance, is cleare from the following verſe, where the reaſon of Gods rejecting them is held forth. Doct. 1. As ordinarily one ſinne drawes on another till there be no end; ſo addition of ſinne to ſinne, is a great aggravation thereof; And this ye have done again. 2. It is a mans ſaddeſt diſadvantage, when he gives to any juſt occaſion to crie to God againſt him, and the beſt remedy to be had of any wrong, is, when we commit it to God by prayer; This ye have done covering the Altar, with teares, with weeping, and with crying. This was their afflicted wives refuge, and their huſbands did it againſt themſelvs, when they gave their wives juſt occaſion. 3. As family-diſcord is a great hindrance to worſhip, and to acceſſe to God in it; ſo neglect of duty in our ſeveral relations will not be gotten skinned over, by performances of worſhip, but will hinder acceptance therein; for, when they wrong their wives and make them crie to God, He regardeth not the offering any more, or receiveth it with good will (or, with pleaſure) at your hand.
Verſ. 14.
Yet ye ſay, Wherefore? Becauſe the LORD hath been witneſſe between thee and the wife of thy youth, againſt whom thou haſt dealt treacherouſly; yet is ſhe thy companion, and the wife of thy covenant.
Becauſe the husbands might be ready to deny ſome of theſe challenges, or to extenuate them, as no relevant ground for rejecting their ſervice and worſhip. Therefore the Lord layes forth the ſinne of their carriage toward their wives, and aggreges it as a wrong againſt God, who was preſident and witneſſe in the Covenant of marriage, and to whom the oath was made, and therefore cannot but avenge the wrong, and as being treacherous dealing to the wife, who was the mans firſt love from his youth, who hath right to him by Covenant and ſworne promiſe, and being by the tie of marriage the companion and halfe of the man, with whom he is one fleſh. Doct. 1. Men may be in an evil condition, and yet be little convinced or ſenſible of it, or of the high provocation that is in it; and that it may juſtly make ſervice abominable: Yet ye ſay, Wherefore? wherefore ſhould not our ſervice be accepted? 2. God hath an eſpecial intereſt, and is a party in every lawfull paction, which is confirmed by an oath, and eſpecially in the Covenant of marriage, wherein he obſerves wrongs, who are chiefly guilty, and will accordingly puniſh; The Lord hath been witneſſe between thee and thy wife, againſt whom thou haſt dealt treacherouſly. 3. Where the Lord hath tied parties in marriage, continuance of conjunction ought to increaſe and ſettle affection, and incident infirmities and blemiſhes ought not to alienate it; for, She is the wife of thy youth, married to thee from thy youth, and therefore it is not ſeemly to ſee her deſpiſed now, and was thy choice in thy youth and hers, and therefore not ſeemly to contemne her, when age and infirmity alters her. 4. As marriage makes man and woman no more two but one fleſh, ſo it is the duty of wives to prove comfortable yoke-fellowes and helpers, not hinderers of their husbands good; and husbands are to intreat them as companions and not ſlaves: Yet ſhe is thy companion. 5. Marriage duties are not left arbitrary to parties, whether they will performe them or nor, but by the mutual Covenant, they have given power of their bodies each to other, and are ſtrictly tied to performe the mutual duties required in ſuch a ſtate of life without revocation; She is the wife of thy Covenant; and therefore, neither to be rejected, neglected, nor another taken with her.
Verſ. 15
And did not he make one? yet had he the reſidue of the ſpirit: and wherefore one? That he might ſeek a godly ſeed: therefore take heed to your ſpirit, and let none deale treacherouſly against the wife of his youth.
The Lord confirmes the challenge yet further, and ſhewes particularly the ſinne of their carriage: And firſt, concerning polygamie, or taking more wives at once, and bringing in of ſtrange women upon their lawfull wives, he declares it to be againſt the inſtitution of marriage, wherein God, who had breath and ſpirit enough to make more women for one man, did only ereate one man and one woman, that ſo there might be a lawfull iſſue procreated in lawfull marriage. Hence he exhorts them to keep inviolable the tie of marriage, and for this end to guard their own hearts, and let the ſalvation of their precious ſpirits perſwade them to this duty. Doct. 1. In all things wherein a controverſie occurs about what is ſinne or duty, right or wrong, we are not to dwell on cuſtome, practice or pretences, but to recur to Gods inſtitution and appointment, to which all reaſonings muſt ſubmit; for, thus is the controverſie of marriage decided. 2. Whatever have been, or may be the cuſtomes of men, yet by Gods inſtitution, both in precept and practice, lawful marriage is only betwixt one man and one woman: and this conjunction, the wiſdom of God (who might eaſily have done otherwiſe,) hath thought moſt convenient for the ends to be attained by marriage-ſociety; to which experience in all ages hath ſubſcribed: Did he not make one? and yet be had the reſidue of the ſpirit. 3. One and the chief lawful end of marriage is, the hope of poſterity, that man who cannot abide alwayes on earth, may in a ſort perpetuate himſelf in his poſterity, while the world endureth; one end of marriage is, to ſeek a ſeed. 4. Such children as are brought forth in a ſtate of lawful marriage, have an excellencie, which others begotten in uncleanneſſe want; for however grace be free to the one as well as the other; yet it is in it ſelf a dignity and priviledge of men above beaſts to be thus procreate; therefore he made one, that he might ſeek a godly ſeed, or, ſeed of God, that is, (as the Original imports) an excellent ſeed, having that excellencie of being lawfully begotten. 5. Reproof would be accepted from God for uſe, and that not only for conviction, but for reformation, Therefore (ſaith he) let none deal treacherouſly, &c. 6. If mens ſpirits were precious, or their ſalvation dear unto them, it might keep off many ſinful courſes which endanger them; Take heed to you ſpirits, and let none deal treacherouſly, may import this, that their precious ſpirits are at the ſtake in this buſineſſe. 7. Men who would keep from ſinful out-breakings, ſhould watch over their own hearts, where the riſe of them is, and ſhould take heed that abilities do not deceive them with excuſing or extenuating their faults; Take heed to your ſpirits, may import further, that their luſtful ſpirits are the ſpring of all this miſcarriage, and therefore to be heeded eſpecially, and that mens ſpirits are dangerous patrons of the evils, which their affections are enſlaved to.
Verſe 16.
For the LORD the God of Iſrael ſaith, that he hateth putting away: for one covereth violence with his garment, ſaith the LORD of hoſtes; therefore take heed to your ſpirit, that ye deal not treacherouſly.
Secondly, concerning divorces, which was their next ſhift, when they could not get both wives kept, they found meanes to put away their old wives. The Lord declares that to be hateful to him, as not being a quiteing of their violence to their wives, but an executing of it under that pretext of Law, and ſo but a covering it as with a garment; and again exhorts them to purge and watch over their ſpirits. Doct. 1. Whatever the Lord did permit for the hardneſſe of Iſraels heart, yet divorce and looſing of that marriage tie upon trivial cauſes, or any other cauſe beſide that of adultery, Mat. 19.9. and malicious deſertion, 1 Cor. 7.15. is a ſin, and hateful to God; For the Lord ſaith that he hateth putting away. 2. Not only doth the authority of God prohibit groundleſſe divorces, but his own carriage toward his confederate and married people, in not giving up with them for every fault; ſhewes how unpleaſing ſuch courſes are to him in others: for, not only the Lord, but the God of Iſrael ſaith this, his not ceaſing to be the God of Iſrael, ſhewes how unſuitable it is to his mind to break off marriage-affection. 3. The nature of ſinful courſes are not changed, but only daubed over, when they are acted under pretence of Law, and therefore are ſo much the more hateful to God; for, the Lord hates putting away as covering violence with a garment. This forme of ſpeech covering with a garment, or (as ſome reade it) violence covering the garment, ſeemeth to allude to the Scripture-expreſſion, wherein covering with the garment, ſignifieth conjugal protection, Ezek. 16.8. Ruth 3.9. and ſo while they ſpread their garment over another wife, they covered that violence with a pretext of divorce, and violence covered that act of marrying another: it was but violence, though they pretended to have law for the marriage after divorce. 4. The Lords frequent challenges ought to ſtir up men to double diligence in reforming their way, it being a double guiltineſſe to ſin after admonition: and ſuch as would reforme ſin, muſt firſt ſee their ſpirit polluted, and begin their reformation there; for this cauſe is the exhortation repeated; therefore take heed to your ſpirit, that ye deal not treacherouſly.
Verſe 17.
Ye have wearied the LORD with your words: yet ye ſay, Wherein have we wearied him? when ye ſay, Every one that doth evil is good in the ſight of the LORD, and be delighteth in them, or where is the God of judgement?
The third fault reproved, is their impatiencie under afflictions, breaking forth into murmuring and blaſphemie againſt God and his Providence, as judging, that becauſe enemies and wicked men proſpered more then they did, either God did approve of wicked men, and delight in their ſin, or elſe was not a juſt and impartial Judge, or had no Providence at all in the world. This carriage did grieve Gods Spirit, albeit they either denied the fact, or that it was ſuch a ſin to complain. Doct. 1. Hard times drive on tentations unto Atheiſme, and may prevaile with many in the viſible Church, as this example teacheth. 2. Tentations unto Atheiſme begin ordinarily at the matter of Gods Providence in the world; and firſt, it carves out a Providence to mens own minde, that God loves none, but whom he deals kindly with in matters of the world, and that he delights in ſuch as he ſpares outwardly. Then it falls a quarrelling under croſſe diſpenſations, that his providence is not juſt, when every one that is evil is good in the ſight of the Lord. And at laſt comes to an expreſſe denying of providence, and conſequently of God, Where is the God of judgement? 3. Tentations of impatiency and Atheiſme, ariſing from croſſe diſpenſations, do flow from too much conceit of mens ſelves and their deſervings, and prove them not meane in their own eyes, or humbled under the rod; for, while they quarrel his goodneſs to others that do evil, it imports they look on themſelves as good, and deſerving no ſuch uſage as they meet with. 4. Impatiencie and quarrelling of Gods Providence is a vexing evil, which the Lord will not endure, eſpecially when men are not wraſtling againſt it in their boſomes, but let it break out in expreſſion without controulment; Ye have wearied the Lord with your words, Iſa. 40.27. He cannot properly wearie, but will do with ſuch, as wearied men do with an inſupportable burden. 5. Men falling in a quarrelling diſpoſition prove themſelves to be deprived of tenderneſſe, and in an ill frame of ſpirit, in that they can neither diſcerne what they are doing, nor be ſenſible of the hainouſneſſe of ſuch an evil, which a tender heart would tremble at; for, theſe murmurers have the boldneſſe and ſtupidity to reply to the challenge; Yet ye ſay, Wherein have we wearied him?