Commentary on Malachi 2, Chapter 2 · Exposition on verse 9
VERS. IX.
Therefore have I made you alſo to be deſpiſed and vile before all the people, becauſe yee kept not my wayes, but have been partiall in the Law.
THerefore have I made you to be deſpiſed and vile before all the people.] Therefore have I alſo made you to be deſpiſed. This is the repeating of theſe judgements, againſt theſe Prieſts for their corruption, and for the diſſimilitude and unlikeneſſe which is betwixt theſe and their predeceſſors. If we conſider the verſe in it ſelfe, here is a judgement not threatned, but executed; not imminent, but preſent, and the deſerving cauſe of it: Firſt, general, Not kept his wayes: ſecondly particular, being partiall in dividing the law.
Therefore.] That is, becauſe you have thus broken covenant with me, and have declined and turned out of the way of your predeceſſors from the truth they held, and the faithfulneſſe they practiſed and performed, I have made you deſpiſed. Private and perſonall ſinnes are often turned by the perverſeneſſe of men to the diſgrace of the calling; but here the faults and corruption of the calling, neglecting or corrupting thoſe duties, maketh their perſons in contempt, which is that here ſet downe.
I have made.] It is others malice ſo to do it, or their corruption, or ſome other reſpect; but it is my judgement, I have brought it juſtly upon you.
I alſo made you.] You firſt broke my covenant, keeping not my conditions, & I alſo by judgement have now broken it with you, and brought this contempt upon you. And this have I done, becauſe you keep not my wayes, becauſe you had little care of your carriage and behaviour towards me, and of my wayes to glorifie me; but neglecting my precepts, have made my honour to be contemned: therefore have I given you up to ſcorne and contempt, and ſpecially have I laid it upon you for this, That you have been partiall in the Law] Which is as much as you have accepted perſons. He accepts perſons, who being Judge, is not drawn or led by the laws or by juſtice, but beholds his perſon which is brought into queſtion, and is ſo moved & affected with it, that he favours it againſt right, either becauſe he is his friend, or becauſe he is mighty, or terrible, or poore, and to be pittied, Hierom. So in the Church the Miniſter he accepts perſons.
The judgement upon theſe Prophets for breaking of covenant with God, and dealing unfaithfully in their places, is ſhame and reproach.
The hatred, Doctrine. envie, and contempt of the people, is a puniſhment, which in this life the juſt judgment of God brings upon all ill Miniſters for the neglect of the duties, & the corrupting of manners. It is here ſo executed by God. To this purpoſe is that Jer. 23.40. And I will bring an everlaſting reproach upon you, and a perpetuall ſhame which ſhall never be forgotten. For it hath relation in ſpeciall to the Prophets, and Mich. 3.7. Zach. 13.4. Examples in Elies ſonnes, 1 Sam. 2.24. the faltering Prophets of Ahab, 1 King. 18.40. for that they killed them, came from hatred. And in Amaziah, Amos 7.17.
Becauſe it is a juſt rule of equall recompence, Reaſon 1 to doe to men as they do to others, much more as they do to him, that when they make him deſpiſed and diſhonoured, he ſhould make them according to that, 1 Sam. 2.30. Wherfore the Lord God of Iſrael ſaith, I ſaid that thine houſe, and the houſe of thy father ſhould walke, before me for ever. But now the Lord ſaith, It ſhall not be ſo: For them that honour me, I will honour; and they that deſpiſe me, ſhall be deſpiſed.
Becauſe it is moſt equall, Reaſon 2 that they who have firſt caſt off their authority and dignitie, ſhould finde it alſo leſſened, and changed with others.
Hence we learne why the Cleargie of the Church of Rome is in that juſt contempt and hatred that it is every where; Vſe 1 becauſe they have neglected their duties, and their manners: They are not onelyonly hated of thoſe who are out of their authority, but even of thoſe who are under their command who happily feare them, but yet hates. And this is not noted by us, but by Riberah upon this place ſpeaking thus:*Hoc non tam exponendum, quam lugendum eſt, Quid ſanctius aut honorabilius ſacerdotio? Quid autem nunc deſpectius ſaceraotibus? cur id, niſi, quia vita, noſtra dignitatem noſtram dehoneſtamus? This place is not ſo much to be expounded as lamented. What is more holy, more honourable then the Prieſthood? and yet now who are more deſpicable? and why ſo, but becauſe we diſhonour our dignity with our lives? How their wiſedome, and profeſſion, and practice, is as Jam. 3.16. ſenſuall, earthly, and divelliſh, I have not long ſince ſhewed, how juſtly they are then in contempt, need not to be proved. Let me adde to that hath been ſaid, the opinion of Bernard of the Court of Rome, that you may judge what the confines be; he writeth thus to Eugenius, lib. 4. Amongſt theſe, you being their Paſtor, walk decked with much pretious apparell: If I durſt ſpeak it, theſe are rather Paſtors for Divels then for Chriſts ſheep. Your Court uſually receiveth good men, but maketh few good, there the wicked are not made better, but the good farre worſe.
This teacheth us, Ʋſe 2 that thoſe Miniſters take not the right way to honour and credit, and love of the people, who thinke to have it by ſoothing and ſmoothing of them, by playing the bad fellowes with them, frequenting the Tavernes, Iſaiah 56.10.11.12. revelling and rioting, following cards and dice, neglecting both ſtudy and preaching. So this verily is the high way to have the hatred and contempt of the people, if this be true here ſet downe of God. Yet they will not be perſwaded of it, becauſe they finde thoſe that will ſpeake faire to their faces, and commend them, and happily countenance them for a while, and ſee not how wicked they are in the eyes of all good men. According to their warrant, Pſal. 15.4. who cannot chuſe but hate them, when they keep away, and ſteale away the word of God from them? and as much as lies in them, are cauſe of periſhing of their ſoules, but periſh many moe by defrauding them of the word, and by corrupting of them by their bad example, whoſe ruine they cannot pitty, but contemne the authours; yea, all civill men, who ſavour not religion, hate them, only becauſe they expect they ſhould be more holy then others; and though they cannot conceive all the diligence they ought, to have in their places, yet ſuppoſe they ought to do farre more then they do: and even thoſe who now love them, if God ever call them, will hate them to the full. And if they ſhould bee laid in their graves with the love of them, yet when they ſhall meet in hell, when their eyes ſhall be opened to their coſt, they ſhall be ready to teare one another for hatred and malice, having been the cauſe of the periſhing one of another. As generally in all things, it is uſuall with God to make that a ſnare to the wicked, whereby he ſought good to himſelfe: ſo will he make that a ſhame whereby they ſought honour.
To teach the Miniſters, if they be in contempt, Ʋſe 3 as who is out of it, to conſider the cauſe of it: for as they ſay, it is the cauſe that makes the Martyr, not the ſuffering; ſo in this, the cauſe affoords comfort or woe. If it be for the faithfull performance of a mans place, by inſtructing, perſwading, and reproving, there is comfort in it, and he may ſay, as Job. 31.35.36. But if in examining his heart and wayes, it be for the contrary: if he would either remove the preſent, or prevent that is to come, he muſt repent and reforme; for if he continue, God hath ſaid it, hee will make him deſpiſed. The world will tell him happily, that the way to favour, and love, and account, is to be corrupt & careleſſe in his place, to do ſomewhat, and not much. Balak told Balaam ſo, Num. 24.11. but he ſpeaketh like an heathen King, and they as deceivers.
Have I alſo] You begun and broke covenant with me, and now I have broken with you; not I, but you began firſt, I onelyonly followed.
The Lord never breakes covenant with man, Doctrine unleſſe he firſt breake covenant with him: he never denies them any bleſſing promiſed, but when they firſt deny him the duties promiſed, and do not performe them: when they have begun, he will follow after. So is it here, and 1 Sam. 2.30. 2 Chron. 15.2. He went out to meet Aſa, and ſaid unto him, O Aſa, and all Iudea and Benjamin, heare yee me: The Lord is with you while yee be with him; and if yee ſeeke him, he will be found of you: but if yee forſake him, he will forſak you, Jer. 22.13.16.17. &c.
Becauſe he is immutable, Reaſon 1 and without change: all the while then they are the ſame, and do performe duties to him, he will not be otherwiſe; becauſe then ſhould he change, which is not poſſible. But they having once changed, they are not the parties to whom he made ſuch promiſes, and ſo he neither will, nor doth performe them.
Becauſe he is moſt juſt, Reaſon 2 yea Juſtice it ſelfe, one that gives Suum cuique. Now while a man performes his promiſe, and cleaves to God, he will not with-hold, or forſake any thing: for promiſe is debt.
To teach what is the cauſe why man often enjoyeth not many of the bleſſings which are promiſed. Vſe 1 The cauſe is not in God, not that he hath promiſed more then he can performe, for he is allſufficient; nor more then he thought fit, for he is moſt wiſe in promiſing as well as performing. Nor as men who promiſe raſhly that they cannot ſpare, and after repent themſelves; none of theſe, nor the like in God, are the cauſe of it, but it is in man himſelfe: for he hath ſtript himſelfe of all intereſt and right unto the promiſes of God; becauſe he hath firſt forſaken him, and dealt unfaithfully with him. Many a man in want of his things he had thought he had had a promiſe for, and being impatient through his corruption, is like a ſicke man of a feaver, accuſing his meat rather then his palate: ſo he will accuſe God rather then himſelfe. But he muſt accuſe himſelfe, ſeeing God never did, neither can break with any who have not broken firſt with him. Many a man finds he wanteth, or is deprived of many graces he had, and good things he poſſeſſed, as health, liberty, comforts, and ſuch like, he calleth upon God for them, and thinkes to receive, becauſe of the large promiſes God hath made: And all the while he never thinks that he is not the man to whom the promiſes are made; or at leaſt, though he did once make a covenant with him; yet he is not the man, becauſe he hath not performed his condition. Like Iſrael, Iſai. 59.1.2. Behold, the Lords hand is not ſhortned, that it cannot ſave: neither his care heavie that he cannot hear: But your iniquities have ſeparated between you and your God; and your ſins have hid his face from you, that he will not heare. Vſe 2
To inſtruct a man how he may enjoy the bleſſings and promiſes of God, whether one or other: he muſt keep promiſe with him, and performe all the conditions on his part. It is in him to have them or reject them from himſelfe: for if he performe his conditions, God will not faile in his; elſe he muſt heare what David heard, 2 Sam. 12.8.
Then Gods faithfulneſſe dependeth on mans. Object.
Not his faithfulneſſe, but his performance: Anſw. for he may be faithfull, and is undoubtedly ſtill, without the performance, as he is a faithfull man who never performeth condition with another, when they had broken their conditions of his performing of covenant as before.
I made you to be deſpiſed.] It was others malice and corruption, but Gods judgement. Doctrine.
As other judgements which befall men, ſo this of hatred and contempt and reproach; it comes from God, though man be the inſtrument of it; therefore ſaith God, I have made you vile, Jerem. 23.40. Pſal. 44.13.14. and 107.40. 2 Sam. 16.10. Reaſon.
Becauſe all evill, as in the City, ſo in every place comes from the Lord, Amos 3.6. the evill of puniſhment. Now ſuch is this.
A queſtion may be made, whether this be a ſinne or no? Queſt. If it be, how ſhould God be free from ſinne, when he hath his hand in that which man doing ſinneth.
It is not ſimply a ſinne to deſpiſe the wicked, Anſw. for it is a marke of the child of God, Pſal. 15.4. To hate the wicked for his wickedneſſe, ſo it be done ſimply and onelyonly for that he ſet at naught all wicked perſons as well as one, and not this and that onelyonly, from whom perhaps he hath received ſome wrong, or whoſe outward ſtate is contemptible in the world: But if man ſinne in it, and hate the perſon rather then his wickedneſſe, and doe it in the malice and corruption of his heart; yet is God free from ſin, becauſe as Auguſtine ſpeaketh of that of Shemei: Deus non eſt tam Author quam ordinator: The diſpoſer of his corruption, not the Author of it, for they having this venome by nature to hate and contempt; God leaving them as he juſtly may to their owne corruption, and they will be hating and deſpiſing. Now he doth order and diſpoſe of this at his good pleaſure, and makes it fall where he thinkes beſt, where he would puniſh, and for what end he purpoſeth, not for what they intended: As Salomon, Prov. 16.1. The preparations of the heart are in man, but the anſwer of the tongue is of the Lord. Meaning in the generall that God diſpoſeth of all: ſo in this, not unfitly.
This may ſhew the folly of thoſe who deſpiſe and ſet naught by the deſpiſing and reproaches, Vſe 1 becauſe they come from inferiours, from baſe, and meane, and weake men. But theſe ſhould conſider that it is not from them, but God, and by them, and are the ſigne of his diſpleaſure. It is not to be braved or bragged out: Men may not think to acquit themſelves by anſwering one reproach with another, one contempt with another; for this is but to fight againſt God, who hath made them to deſpiſe them, who if he can not make to returne with ſuch blaſts, and ſmall windes, hath verily ſharpe Arrowes and keene Swords, hath mighty armies, and great ſtore of men of armes to ſubdue them.
To teach men when they are in ſuch judgements, Ʋſe 2 the way how to have them removed: firſt to have Davids thoughts; they curſed, becauſe God bids them curſe, they reproach and contemne them, becauſe he hath ſo made them, and then to imagine and conſider that he who ſet them on muſt ſnap them & check them. He muſt onelyonly charme theſe Adders that they ſting not, or he onelyonly muſt cure their biting; therefore muſt they by prayer ſeeke unto him for the removing of them who muſt take theſe from them, ſo David prayed, Pſal. 119.39. Take away my rebuke that I feare: for thy judgements are good. And if he a King of that magnificence and greatneſſe, of that power and authority could not have them removed but by ſeeking to God; if he could not cure the biting of a dead dogge, as Abiſhai calleth Shimei, but God muſt doe it; how then ſhall any other inferiour man be able to helpe himſelf and remove it without him? Thirdly, he muſt humble himſelfe and remove his ſinne which is the cauſe of fit; for if he remove no judgement unleſſe man remove the cauſe; if he give not favour in the eyes of men, unleſſe they have favour in his owne eyes firſt, If Prov. 16.7. When the waies of a man pleaſe the Lord he will make alſo his enemies at peace with him, Then muſt they turne unto him, and forſake that which is diſpleaſing, and doe that which is acceptable. And if a reproach be, as they ſay of words irrevocable; yet will God doe him good for the others evill, 2 Sam. 16.12.
But yee have beene partiall in the law.] Their particular ſinne, why he would lay this judgement upon them; their accepting of perſons in the worke of their Miniſtery.
As it is in a Magiſtrate, Doctrine. and in him that executes judgement, a great corruption to accept perſons; ſo is it in a Miniſter and him that muſt diſpoſe of Gods myſteries. As the Magiſtrate in diſtributing of juſtice may not reſpect poore or rich, friend or foe, high or low, or any thing beſides juſtice and equity; ſo muſt not the Miniſter in dividing the word. Therefore are they here reproved as offendors for doing ſo. It is proved by the command to Ieremy, Chap. 1.17.18. Hence is the commandement indefinite and generall to preach to all, and to reprove all. Ezek. 3.18. It is that Paul teacheth. 2 Tim. 2.15. And that which he ſeemeth to reprove in Peter and Barnabas, Gal. 2.14. The examples of evill and good Prophets and Miniſters ſhew this.
Becauſe as Iehoſaphat ſayd of judgement, Reaſon 1 that it was the Lords and not mans, and therefore perſwaded the Judges to doe it without reſpect; ſeeing God himſelfe would doe ſo, therefore ought they, 2 Chron 19.6, 7. ſo of this, the word is the Lords, therefore muſt they ſpeake it as he would have them.
Becauſe they ought to be faithfull diſpoſers of Gods myſteries, Reaſon 2 fidelity conſiſteth in delivering the whole, and in delivering the parts to them for whom God hath appointed them.
To reprove all Miniſters who are partiall in the law and dividing of Gods word and myſteries, Ʋſe 1 reſpecting perſons and accepting faces, they are all guilty of very grievous ſin before God; Amongſt others the whole Cleargy of Rome are guilty of this ſinne, having fitted the word and diſpoſition of thoſe myſteries to every mans humour, as not long ſince was ſhewed, when as the word is contrary to every mans humour, as contrary as light is to darkeneſſe; yet with them they have fitted it, making it as they ſpeake of it, a ſhipmans hoſe, a noſe of waxe, a leaden rule. So Pighius and Nicolas Cuſanus a Cardinall of Rome; writeth to the Bohemians, Epiſt. 2. Epiſt. 7. This underſtand that the Scriptures are fitted to the time, and diverſly to be underſtood, ſo that at one time they may be expounded according to the cōmon and cuſtomable courſe, but change that and the ſenſe is changed. So that it is no marvaile if the cuſtome of the Church at one time interpret the Scriptures after this manner, and another time after that; and according to this they ſo deale, for time and perſons, and ſo prove partiall in the the whole. One thing amongſt other argues the partiallity of the high Prieſt of Rome, which they wuold perſwade us is part of the Law and Word of God; that is Purgatory: which they diſpoſe in reſpect of perſons, the rich and great ones able to give much, ſhall not long be in it; they who can give leſſe, the longer, they who are able to give nothing, perpetually. If he had any charity in him of which they bragge much, he would free all, and freely, ſeeing they teach it is the Popes peculium; but if he had but equity and juſtice in him, he would free one as well as another, and not accept perſons, and be thus partiall. But not to trifle with them. The partiallity is oftentimes too papable in the reformed Churches and the Miniſters of them, when in dividing the word they looke not as the Cherubimes to the Arke, they to the word to ſpeake as it would teach them, which is not partiall, but to thoſe who ſit before them and apply it ſo, making it as ſome write of Manna, that it taſted after every mans pallat and ſtomacke, ſo this: But they are guilty of this ſinne, and though as fooles and wicked perſons, they enjoy honour for a time, yet they ſhall have diſhonour, Prov. 3.35. It is ſaid of the Panther that he is ſo greedy after the excrements of a man that if they be out of his reach and naturall power, he ſtretcheth himſelfe ſo much that he kills himſelfe in the end: ſo may I apply it to theſe.
To perſwade the Miniſters of God not to be partiall, Ʋſe 2 but upright in the law. To reſpect, as juſt Judges will doe, the cauſe, equity, and juſtice, and not the perſons, the honour, or commodity that is to be had by them, not to deale for that partially with the law or in it, but ſtrive to divide the word of truth aright, and to goe with a right foote unto the Goſpell, even as God himſelfe will do, for they are Gods judgements. A Miniſters reſolution ſhould be that of Elihu Job 32.21, 22. I will not now accept the perſon of man, neither will I give titles to man, for I may not give titles, leaſt my maker ſhould take me away ſuddenly. Remembring that as Saul was put out of the Kalender of Gods Kings, for his partiallity, and is accounted to have reigned but two years, when he did many more: ſo ſhall they be out of the number of Gods worthies if they be partiall, whereas their uprightneſſe and faithfulneſſe will with the good Steward bring them into the joyes of their Maſter.
To perſwade our hearers to give us leave to divide the word without partiallity, Vſe 3 and not to be ſwayed with their greatneſſe and riches, and frowns, and ſuch like; but as occaſion may be to deale with their ſinnes, as others, and to give them their portion of judgement as well as mercy, without the knitting of their browes, the ſtrangeneſſe of their looke, the cenſure at their tables and tavernes, among ſuch as are companions with them in the like iniquity; but if they will not, we muſt take leave, we had rather fall into the hands of men then God, wee know that is a fearefull thing. It is neither your wealth, nor your favour, nor honour, and credit, that either can keepe us from being vile and diſpiſed; If God ſay to men, deſpiſe them; nor will anſwer for us when we muſt give an account of our Stewardſhip.