Commentary on Malachi 2, Chapter 2 · Exposition on verse 14
VERS. XIV.
Yet ye ſay, wherein? becauſe the Lord hath been witneſſe betweene thee and the wife of thy youth, againſt whom thou haſt tranſgreſſed, yet ſhe is thy companion, and the wife of thy covenant.
YET ye ſay, wherein?] The ſecond thing by which the Prophet condemneth this ſinne of poligamy is, that it is againſt Gods ordinance, which is ſet downe in this verſe, and that which followes, part of it. The ſinne is that which is againſt the ordinance and inſtitution of God, that ought not to be done; ſuch is this. Now it is againſt his inſtitution, becauſe it is againſt that covenant, whereof hee is both Author and witneſſe. The way of ſetting down this is, by way of queſtion and anſwer, from the people, & to them from God, depending upon the former. The Lord had told them it made their prayers to be rejected. They aske why it ſhould be ſo? yet ye ſay wherin, or wherfore, for what cauſe, or what reaſon there was why their offerings ſhould be rejected, and why he would not receive their prayers? As men that would not acknowledge that there was any ſin or fault in them, but put him to his proofe how he would make it good, and ſhew them wherein they had offended, not willing to confeſſe unleſſe he can wreſt it from them.
Becauſe the Lord hath beene witneſſe.] The Lords anſwer ſhewing directly that there was cauſe, becauſe they had beene injurious, not onelyonly againſt their wives, but againſt God, who was witneſſe of the Covenant they made betwixt themſelves, which Covenant as it was Gods, ordained by him, that they ſhould be one fleſh, ſo was it made, he being preſent, & called upon by him, as witneſſe when he bound himſelfe to take her for his onelyonly wife. So that witneſſe betweene thee and thy wife is witneſſe of that Covenant that is paſſed betwixt thee and thy wife, and which he ordained. Who is the wife of thy youth] One whom thou haſt had from thy youth, who hath beene long delightfull, comfortable, and amiable unto thee by her beauty, helpes, and chearefulneſſe, and other fruits of her youth and of marriage, when thou being in thy youth, married her a young Virgine. And ſo it is no new reaſon, nor yet any ſtrange and obſcure name of your duty mutually to be performed, that it may be accounted either a ſmall thing, or is to be denyed and lightly regarded, but it is moſt ancient and of long continuance, even from your youth; neither is there any thing committed by her why thou ſhouldeſt violate thy faith and breake thy covenant with her, for ſo that, againſt whom thou haſt tranſgreſſed.] Is to be read, with whom thou haſt dealt unfaithfully, breaking thy covenant.
Thoſe words, hath beene witneſſe.] Some underſtand as if it were meant, that he were witneſſe of the injuries and indignities done againſt them. And that howſoever ſome would leſſen things, yet the Lord tooke notice of them, as great injuries: yet this meaning the very tenor of the words will not carry it, for it is not he is witneſſe of, you have been unfaithfull to them, but between thee & her; with whom thou haſt dealt unfaithfully. Others would have it; he is witneſſe: That is, he hath conteſted betwixt thee and her; that is, hath commanded how thou ſhouldſt carry thy ſelfe towards thy wife, when he ſaid, Gen. 2.24. Therefore ſhall man leave his father and his mother, and ſhall cleave to his wife, and they ſhall be one fleſh. But though ſome of the learned, as Hierom and Cyril incline to this, it ſeemeth to me ſomewhat violent.
Yet is ſhe thy companion.] This is added to amplifie the crime of unfaithfulneſſe, becauſe ſhe was united to him in nighneſſe of blood, being fleſh of his fleſh, and bone of his bone, and in ſociety of life admitted to a partaking of his government and goods, or companion of his bed and government, and that by a covenant made betwixt them, whereunto he had bound himſelfe: Yet is ſhe, ſaith the Prophet; that is, for all that ſhe is thus, thou haſt dealt thus and ſo with her. Some; for all thou haſt dealt thus with her, yet is ſhe thy companion, &c. and not that other thou haſt taken, and put her away, or forſaken her company.
Becauſe the Lord hath been witneſſe between thee.] Gods anſwer, ſhewing their ſinne in a more heynous degree, not againſt their wives and ſelves, but againſt him.
They who breake covenant, Doctrine. and deale unfaithfully with their wives, are not onelyonly injurious to their wives, but alſo ſinne againſt God: Let the injurie be the maine one here ſpoken of, or let it be leſſe, wherein the covenant of marriage is broken. And now that which is of the husband to her, muſt be underſtood of the wives to him. So the Prophet here condemnes the mans perfidiouſneſſe as a ſin to God. And as much Solomon inſinuates for the woman, Prov. 2.17. Which forſaketh the guide of her youth, and forgetteth the Covenant of her God That a leud woman dealing unfaithfully with her husband, ſinned againſt God, in breaking the Covenant whereof he was Authour. This is further proved becauſe their naturall duties are commanded of God, as Epheſ. 5.22.25. Collo. 3.18.19. and other places.
Becauſe whatſoever is againſt the Commandement and Word of God, is a ſinne againſt him, though immediately it hurts man. Reaſon 1 Nay indeed it is onelyonly a hurt to man, and the ſinne againſt God; ſeeing he is onelyonly the law giver. James 4. Now as the tenor of indictments run, you did ſuch a thing againſt the Crown and dignity of the Kings Majeſty. The hurt is to the private perſon, but the tranſgreſſion is againſt the Prince; ſo in this.
Becauſe God gave him to her, and her to him, Reaſon 2 and joyned them together; therefore to tranſgreſſe one againſt another is to tranſgreſſe againſt God; which I gather by proportion from that of Deut. 22.15. ad 20. where recompence is to bee made to the father, for the injury that is done to the daughter; for if there be an injury againſt him, that is but in Gods ſtead, and his vicegerent, what to himſelfe.
To perſwade husbands and wives not to tranſgreſſe or injure one another, not to deale unfaithfully one with another. Vſe 1 For beſides that it is uncomely, and moſt unnaturall to ſee that a man ſhould hurt his owne fleſh, and ſo a woman. That the body ſhould annoy the head, and the head the body; it is againſt God; therefore as Ioſeph diſſwaded his Miſtreſſe, & reſtrained himſelfe, Gen. 39.9. ſo ſhould they one with another, when occaſion and opportunity is given, or infirmity is ready to over-ſway, they ſhould ſay one to another: How can I doe this great wickedneſſe, and ſinne againſt God? The duties of the husband conditioned at the Covenant were to love his wife, to be faithfull to her in his body and goods, to dwell with her, to governe her, to inſtruct her, be an example to her, give her due benevolence of maintenance and imployment, and ſuch like. And of the wife to love and be faithfull to him, to feare and obey him. In any one of theſe to faile, is to tranſgreſſe againſt the Lord. And though ſometimes in their corruption they could conſent to tranſgreſſe one againſt the other; as the husband that his wife ſhould be a harlot, and proſtrate her for gaine to another, or that he might without her reproofe be an adulterer and è contra: And ſo it may ſeeme to be no injury, becauſe of that, that volenti non ſit injuria: yet is it a ſinne, againſt God, and that which may procure the curſe of God upon them, to the ruine and deſtruction of the whole family together with them. It is uſuall with men, that they are carefull not to tranſgreſſe one againſt another in thoſe things eſpecially which are againſt the law of the Prince; therein they will refrain themſelves, that they treſpaſſe not, though they take ſome liberty in leſſer things. If married folks can tranſgreſſe in any thing which is not againſt God and his law, let them take liberty to themſelves; but in things that are (as what omiſſion of duty, or commiſſion of contrary, be it leſſe or more, is not?) let them refraine themſelves, and that in the leaſt: For though a friend may be a mediator betwixt them, and reconcile them ſoone, yet who ſhall reconcile them to God? It was a weighty ſpeech, ſpoken gravely, of old Eli to his ſonnes, if they had had grace to have thought of it, 1 Sam. 2.25. If one man ſinne againſt another, the Iudge ſhall judge him; but if a man ſinne againſt the Lord, who ſhall intreat for him? which may be applied to this.
To teach man and wife, Vſe 2 when they have been injurious one unto another, one tranſgreſſing againſt the other, that it is not enough if upon their ſecond thoughts and after wits, upon calme and adviſed ſpirits, that they reconcile themſelves one to another, and ſeeme ſorrowfull one to another that they have offended; no though they recompence it with double love, and kindneſſe, and duty, unleſſe they jointly reconcile themſelves to God, for the ſinne they have committed againſt him. A thing either unknown or neglected of moſt, as if there were no ſinne in it, or but onelyonly offence againſt themſelves, as if God never regarded what they did, or as if never their faithfull carriage one to another pleaſed him, nor tranſgreſſing diſpleaſed him. Hence it is uſuall, that when the wife hath been diſobedient to her husband, diſdainfull and deſpiſing them, becauſe they happily have more knowledge or graces then they, which ſometimes falls out, though unfitly; and the huſband bitter and rough, and unkinde to her, if they drinke one to another, or uſe ſome other ceremony to make reconcilement, God is never thought of, as if he were not offended, and that they ought not to humble themſelves to him. And hence it is, that this dayes falling out, or injuring, is puniſhed with the next; God puniſhing one ſinne with another. And whereas the man tranſgreſſed againſt her to day, ſhe tranſgreſſed againſt him to morrow; and ſo they live ſtill in ſinne and offences, whereas if they had truly humbled themſelves to God, they might both have the pardon of that, and obtaine the powring out of graces upon them, by which they might not afterwards tranſgreſſe one againſt another: But for want of this, comes the mutuall and daily offences betwixt them, and oftentimes Gods hand purſues the ſurviver: As an unkinde man hath his recompence by a ſecond wife, which payes him home his ſinnes againſt his former. And an undutifull woman by a ſecond husband, which made the Fathers, Hierom and others, amongſt other things, condemne ſecond marriages ſo greatly as they did. Not conſidering that as Chryſom. Portus eſt conjugium ſed ſaepè naufragium parit: non juxta ſuam naturam, ſed juxta ſententiam corum, qui illo malè utuntur De libello repudii. Therefore to avoid this, they who are in this ſtate, ought to humble themſelves, and ſeek to be reconciled to God, as well as mutually with themſelves. And for that end, beſides the prayers with their families, they ought either jointly or ſeverally in prayer to confeſſe theſe ſins, and humble themſelves daily to God, as they happen to be daily or uſuall offences.
The Lord hath been witneſſe between thee and the wife.] This is, he is witneſſe of that covenant which paſſed betwixt them; becauſe it was made in Gods ſight, and preſence of the Church; there they plight their troth each to other, which was made and confirmed by the invocation of his name.
The Lord he is witneſſe betwixt every man and his wife, Doctrine. of that covenant which paſſed betwixt them in his preſence, and before his Church, when they firſt came together, which as the Prophet affirmeth here, ſo is it confirmed by that, Prov. 2.17. called Gods covenant, not onelyonly becauſe he is the firſt author of it, but becauſe they were both bound to him rather then to themſelves; and they are as it were in recognizance in heaven to keep themſelves faithfull one to another. The caſe ſeemeth to ſtand thus: Two parties ſtand bound to a third, who tooke of them their ſeverall bonds for the performance of conditions mutually.
Becauſe it is made by his authority in his preſence, Reaſon 1 his name being called upon, and by his ſubſtitute and deputy, to whom the promiſe of fidelity is firſt made by them, and received of him, in Gods ſtead before it is mutually made one to another.
Becauſe he ſeeth all things in every place, good or evill, Reaſon 2 more in the place of his feet, nay of his preſence and face, as the Congregation is, ſpecially when he is called to witneſſe.
To teach men to be wary how they come to the making, Ʋſe 1 & how they do make this covenant, that they do it reverently and religiouſly, that they be perſons fit and free to make it; not to make a covenant which is preſently void, by ſome former contract, and ſo utterly unlawfull, and call God to witneſſe unlawfull things. It is enough, and too much, for men to abuſe the Church and Congregation ſo: for how vile and ſhameleſſe a thing is that accounted? much more to abuſe God himſelfe. As Athanaſius in another caſe, but ſomewhat like:*Si in Paganorum judiciis regem terreſtrem teſtem citare fas non eſt, utpote major ē & iis qui citant, & iis qui judicant. Cur Deum increatū ad res creatas invocamus, facientes ut Deus ab hominibus contemnatur. Athanaſius. If in Pagan Judicatories we may not call an earthly King to atteſt, as being greater both then them that ſummon, and then them that judge, why ſhall we raſhly require the increated God to be witneſſe to creatures, ſo cauſing God to be deſpiſed of men: ſo in this. For what is this elſe, but as much as in them is to bring him into contempt, as he that will witneſſe ſuch unlawfull things, or elſe to provoke him by ſome extraordinary, and fearefull judgement to renounce witneſſe-bearing to ſuch deceitfull covenants? And though men may imagine, if there be ſome precontracts before, or ſome other thing which may make this unlawfull; That yet they can cover it well enough: either they have agreed not to challenge it one of another, or there was no witneſſes. Yet let them know there is now a witneſſe who knowes the former well enough, and he that in truth will be their Judge, and both witneſſe, and accuſer, and Judge. And though it be not lawfull for earthly Judges to doe ſo; yet is it for him. And ſuch ſhall know that he will not be mocked and abuſed, doe it to the King, or Captaine, or any man of account, and ſee whether he will beare it at thy hands.
To teach thoſe who are in this ſtate, Ʋſe 2 and have made this covenant, to remember who was by when it was made, in whoſe preſence, and who was witneſſe of it, and to whom indeed the covenant was made as a feoffie in truſt for both parties. It was the Lord that was preſent, and made to him for them: that as parents ſuffer not joinctures to bemade to their daughters which is drowned with the marriage,Laban tooke an oath of Iacob for his daughters. Gen. 31. but to themſelves, or ſome third perfon which will looke to the performance of it, if his daughter would remit it; ſo in this with God, who certainely will exact it at the hands of both of them each to other; and will not faile the truſt he hath taken upon him. If it were but for his preſence onelyonly and becauſe he was by, it ſhould ſtrike a reverence and a care to keep it, as that Math. 14.9. Herod for the oath ſake, and them that ſate at meate with him, performed what was promiſed; ſo more of this, he for his inferiours, they for their ſuperior, and Lord; hee for them who onelyonly would condemne his raſhneſſe, but could not puniſh his unfaithfulneſſe and promiſe breaking: they for him who can doe both, and will doe both. Men will not breake their faith given but in table talke; if they doe, it will be a ſhame to them, though it be but in ſmall things. What a ſhame is it then to falſifie that faith that is given in the preſence of God and his Church? Therefore let every one remember their covenant, and their duties of them, and doe them; he is witneſſe, Judge, and revenger.
The wife of thy youth.] She whom thou haſt had from thy youth, then taking of her, and haſt had the comforts and helpes by her ever ſince.
It is fit and convenient when a man is purpoſed to marry, Doctrine. and is in ſome good ſort provided for outwards things, having either trade or treaſure, either poſſeſſions a or profeſſion, that wil adminiſter neceſſities, not to paſſe his youth before he take himſelfe a wife, Prov. 5.18. Let thy fountaine be bleſſed, and rejoyce with the wife of the youth.
The wife of thy youth, againſt whom thou haſt tranſgreſſed.] Now that ſhe is old, the heate of thy love is cooled, her beauty being decayed, or her portion ſpent, or ſuch like; now thou haſt caſt her off, and ſet her by, and taken another, which ought not to be, but thy love ſhould be continuall.
The wife muſt be beloved, Doctrine. not onelyonly when ſhe is young and beautifull, not while her friends and favor laſts, &c. but alwaies while ſhe lives. Pro. 5.19. Let her be as the loving Hinde and pleaſant Roe: let her breaſts ſatisfie thee at all times, and delight to her love continually.
Yet is ſhe thy companion] This amplifies their injury and indignity done to the wife, ſeeing ſhe was by Gods ordinance and his owne covenant admitted into the participation of houſhould matters and governement, made his yoake-fellow, and his wife, and helper; and by theſe two rights and titles remained ſo ſtill.
The wife is her husbands companion, Doctrine. one that by right hath part in his governement and houſhold affaires, and who ought to take the care & government with him, put her ſhoulder under it, and beare it with him: This is from her creation, God making her an helper, Gen. 2.18. Alſo the Lord God ſaid, it is not good that the man ſhould be himſelfe alone, I will make him an helper meet for him. Firſt, to beare him children: Secondly, to keep his body chaſt. 1 Cor. 7.2. Thirdly, to tend his perſon in ſickeneſſe, and in health. Fourthly, in governing his houſe, children, and family. Hence is that Gen. 3.12. To be with me; ſome read to be my companion, and fellow to helpe me; ſhe that thou gave me to be adjutrix, ſhe is inſidistrix: yet noting what ſhe ſhould be. Hence it is that the ſpirit of God in the commendations of a vertuous woman ſets down ſo many proporties of a good huſwife, and one that takes care of the governement and houſhold affaires. Prov. 31.11.13.15.21.23.27. The heart of her husband truſteth in her, and he ſhall have no need of the ſpoyle. She ſeeketh wooll and flax, and laboureth chearefully with her hands. And ſhe riſeth while it is yet night, and giveth the portion to her houſhold, and the ordinary to her maids; ſhe feareth not the ſnow for her family: for all her family is cloathed with ſcarlet; her husband is knowne in the gates, when he ſitteth with the Elders of the land. She over ſeeth the wayes of her houſhold, and cateth not the bread of idleneſſe. Hence is the practice of Rebeckah, Geneſ. 27.46. And of Abigail, 1 Sam. 25.
Becauſe ſhe is partaker of the honour with him, Reaſon 1 in being above the reſt; commanding, and being ſerved by them, then reaſon ſhe ſhould carry onus, and the burden with him, and care with him; if ſhe command with him, ſeeing ſhe rules and raignes with him; for this government is an Ariſtocracie.
Becauſe his cares and troubles are increaſed by her and hers. Reaſon 2 Virginity is oftentimes troubleſome for a man to wreſtle with his infirmities, and paſſion, and in health, and ſickeneſſe. Which though they be remedied by marriage, yet that brings him into as many, though happily not ſo preſſing, for he that is in his virginity, and finds theſe, and thinkes altogether to free himſelfe from them by marriage,Chryſoſt. de virginit. 52. fine. is like him that walkes in a brake of bryars, or a thicket of thornes, and ſome thorns ſticking in his graments; if he turne himſelfe about to avoid one, he catcheth, and is catched by another. So here.
Becauſe he hath endowed her with all his goods, Reaſon 3 both bona animae, corporis & fortunae, that ſhe hath right to them all as himſelfe. And wherefore all this, but to take care with him? beaſts have fodder; ſervants meate and drinke for their labour and care, ſhe the right of all for his endeavours.
It reproves the neglect of theſe duties, Vſe. and bindes all wives in Gods feare to performe them.
Yet is ſhe thy companion, and thy wife.] Though the men had taken other women into their beds, and adjoyned them to them, and ſo indeed commit adultery, which breakes the marriage knot, yet becauſe by a lawfull Judge and Magiſtrate, no divorce is made; the Prophet tells him ſhe is his wife.
When adultery is committed, Doctrine. and manifeſtly knowne to be ſo, either by the man or woman; yet neither may the nocent nor innocent party put one another away, but they are ſtill man and wife, till the cauſe be lawfully heard of a lawfull Magiſtrate, judged and determined. That riſeth hence that God ſaith ſhe is his wife. Further, Abraham with conſent of Sarah, tooke Hagar, who can excuſe him of adultery? yet was Sarah his wife ſtill, elſe ſhould the ſeed in whom all the nations of the earth was bleſſed and the firſt, be an adulterous ſeed, Gen. 16. So after her death of Keturah and his Concubines, Gen. 25. So of David when he married Bathſhebah, though it is moſt probable he had no wife, yet he had Concubines, then afterwards, as 2 Sam. 16.21. ſheweth, yet ſtill was ſhe his wife, and ſo accounted to his dying day; ſo of others might be ſaid. Beſides, though Chriſt hath allowed it to the innocent party, that he or ſhe may commence the action, and being judged, put the other away: yet no where hath he comanded it, that he ſhould put her away, which if ſhe had ceaſed to be a wife, he would. Math. 19.9. Againe, onelyonly he that joyned them can ſeparate them, and make them not man and wife, which is God only: that he did by the Miniſter, this by the Miniſter and Magiſtrate, Math. 19.6. Hierom reports of Fabiola, that without the judgement of the Church, or Magiſtrate, ſhe put away her husband, being a vitious and an adulterous man, and full of all filthy luſts. But though hee writ not the reſt, yet others report, that ſhe was made to doe publique pennance, not that ſhe made a divorce, but that ſhe did it of her ſelfe without the iudgement of the Church.
Becauſe as private and clandeſtine and ſecret marriages are not allowable for manifold inconveniences to all, Reaſon 1 ſo privy and ſecret divorces are not allowable, becauſe they will be as prejudiciall to the good of many.
Becauſe they are man and wife till a juſt cauſe be juſtly known to the contrary, that cannot be in private, Reaſon 2 but before a competent Judge, God allowing none to be accounted adulterers, but ſuch as are lawfully convicted of it, which is not betwixt themſelves, but before a lawfull Magiſtrate, or Judge; for by no right can a man be both a party and the Judge.
Becauſe if the adultery be not knowne to the innocent, Reaſon 3 then they are ſtill man and wife, though there be great preſumption of it. And why not if knowne? It never a whit breakes the bond more knowne, then unknowne, unleſſe it be proved, and judged, and determined.
Becauſe it is a puniſhment of a fault committed, Reaſon 4 none may puniſh, but a lawfull Judge.
To reprove thoſe who thinke it to be in the power of the innocent man or woman to make the divorce after once juſt cauſe is knowne, of themſelves, Vſe 1 without the authority of the lawfull Judge. As if man might deſtroy that which God hath joyned. A woman cannot releaſe her joyncture in prejudice of her ſelfe, nor a man take it from her, if ſhe were willing to the prejudice of her eſtate, unleſſe it be done before a lawfull Judge. How then this, that is ſuch a prejudice to her and many others? A recognizance made in the Court of Chancery cannot be releaſed but by the conſent of the ſame Court. And when a recognizance is made to God, can man releaſe it without his conſent?
It reproveth thoſe who as unſoundly, as boldly, Ʋſe 2 deliver that after adultery is committed, ſpecially if it be known, ſo long as they live together afterwards, they live as adulterers. Can man and wife be adulterers? I would thinke not by the meere act of knowing one another; nay ſure, not now the Prophet faith they are man and wife ſtill. Neither is there any place in the Scripture that bindeth theinnocent party to put away the nocent, but gives him liberty if he will; and if he be not bound to it, it is no adultery if he doe it not, but live ſtill with her. But adultery hath broken the bond of marriage? I know it well, yet not ſo but the innocent party may if he will repaire it and knit it againe; ſpecially if ſhe repent, both charity and piety requires; but if not, why he may not, if he will, I know not. As in the matter of offence from a man when he repents, he is not onelyonly bound to doe it, as Luke 17.3, 4. but if he doe it, without repentance, in private injuries, not prejudiciall to the common good, I thinke he is not reproveable. So in this. And though it were horrible for a man to beare ſuch an indignity from his wife, if ſhe ſhall continue in it, to bring the judgement of God upon him and his houſe; yet if he paſſe it over once or twice upon hope, he is not an adulterer, though he go in unto her: for they are ſtill man and wife.
To inſtruct married parties, Ʋſe 3 that notwithſtanding a fault be committed, yet they remaine man and wife; and it is in their power to repaire the breach, the one by repentance, and the other by pardoning: and better a great deale it ſhould be ſo, then the divorce ſued out; to make up the breach privately, rather then bring it publicke. That which the Scripture commends in Ioſeph, Mat. 1. may by proportion inſtruct men not to traduce their wives ſo ſoone as they have offended, but ſeeke to reclaime them privately. Men that have taken a wound in ſome ſecret and uncomely part, will aſſay to cure it privately, before they goe to a Phyſitian: They ſhould do ſo in this. If any man, ſaith one, have an unſound tooth, how putrified ſoever it be, will not forthwith ſend foir a tooth-drawer to have it pulled out: neither if his hand be ulcerated and wounded, will he forthwith call for a Chyrurgian to cut it off; but he will rather uſe all meanes poſſible, and aſſay every thing to cure it, and keep it ſtill. Reaſon, becauſe no man hates his owne fleſh; why not then the ſame to his wife, which is his owne fleſh?