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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93917	A learned and very usefull commentary upon the whole prophesie of Malachy, by that late Reverend, Godly and Learned Divine, Mr. Richard Stock, sometime Rector of Alhallowes Breadstreet, London, and now according to the originall copy left by him, published for the common good. Whereunto is added, An exercitation vpon the same prophesie of Malachy / by Samuel Torshell.	Stock, Richard, 1569?-1626.; Torshell, Samuel, 1604-1650. Exercitation upon the prophecie of Malachy.	1641 (1641)	Wing S5692A; ESTC R184700	652,388	677

not bee neglected Acts. 6.1 A place pertinently observed and used by the Widow of Iohn Knobbarus the Printer in her Epistle Dedicatory to the Bishop of Antwerp before the late Iesuite Bresserus his booke De Concscientia This care was continued by S. Paul 1. Tim. 5.3 and after by many Bishops a T is a Testimony of great honour and a character fit for a Bishop which Mathew of West minster gives to Gilbert Bishop of Chichester in K. Edward the firsts time that he was the Father of Orphans and the comforter of Widowes Yet at the last the Pontifician law grew streight and hard towards them wherein as Greg. Tholosan hath it Syntag. Iuris lib. 9. cap. 26. s 14. It was provided that the mony bequeathed for pious uses to the endowing and marrying of poore Women might in no case be bestowed upon Widowes marrying again though they were poore The fatherlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Orphan a Pupill destitute of father or helpe See it clearely Lament 5.3 Wee are Iethomim Orphans and without father The Lxx here and constantly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in one place namely Psal 82.3 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poore The fatherlesse and the widow's are frequently joyned together in the same Texts and so they are in Gods care The ancient Church was tender of them thence it was that Brephotrophi as they were called were appointed for the charge of exposed infants whose fathers were not knowne and Orphanotrophi to see to the bringing up of other infants A practise worthily followed and imitated by the rare zeale and charity of our blessed King Edward the Sixth who upon occasion of the Bishop of Londons Sermon besides Bridewell and S. Thomas Hospitall disposed to other charitable uses was the glorious founder of Christs Hospitall for the reliefe of fatherlesse children It were easy to outvie the popish and to parallell the ancient times with examples of charity in this kind since the Reformation Among others that Honorable reverend Prelate D. Andrew's Lord Bishop of Winchester shines not more in his learned writings which yet make him famous in the gates then in his Legacies to the poore among which this was not the least commendable that he gave 5C 1 per Annum to the binding of poore Orphans to be apprentices A man deserving all the honor and right which those honorable and learned personages have done him who have gratified the English Church with the History of his life But I must take my selfe off from this argument remembring that these Excursions will haply be judged by some to bee too frequent and not proper for these short notes I confesse it yet who would not be large upon the least occasion given in the just commendations of those rare examples especially when so many on the contrary doe build up their estates and houses upon the ruines and distresses of Orphans and Pupills committed to their trust The sinne that is here threatned in the text and questionles a great sinne and provided against fully in the ancient law so that in the Institutions of Iustinian we have fourteen titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. Tit. 13 c. And Greg. Tholosan hath found enough to collect to make two bookes in his Syntagma lib. 12. and 13. with whom I leave the Reader Sixthly And against those that turne aside the stranger that is from his right as our last translation supplyes it even in the text The Geneva and Vulg. Against those that oppresse the stranger The Lxx. and the Chalde That pervert the judgement of the stranger See how it is exprest Exod. 23.6 Thou shalt wrest the judgement The stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is he that dwells where he was not borne or one that hath dwelt but a while where hee doth and so through want of friends and of acquaintance with the Law is more easy to bee wronged for whose defence therefore God provided by many Lawes See Exod. 22.21 and 23.9 Deut. 10.18.19 Levit. 19.33.34 Ierem 22.3 Ezek. 46.18 Zach. 7.10 Seventhly And against those that feare not me saith the Lord The particulars before mentioned are summed up in this which is the fountaine also and head of other sinnes and that against which the Lord will come neare in judgement As Primus in orbe deos fecit Timor and where the feare of God is it will command the heart and restraine from sinne so the little or no feare of God argues that men cherish little or no beliefe of God when according to the ingenious conceit of Nic. Caussin the Iesuite in his Table or picture of worldly policy Holy Court pt 2. The Statesman sect 2. In a Chamber hideously blacke the study of Lucifer the brave spirits of the time under the regency of Herod and Tiberius doe study to finde out the way How to believe in God no longer The truth is while most men instead of contending for the faith have but wrangled about the differences of Religions they are growne Irreligious and into a disposition unto Atheisme which how it may be discovered cured will bee worthy the labour of all such who are set over men for the cure of their soules Thus wee have seene the judgment threatned and against whom II. Verse 6 The certainty of the judgment verse 6. For I am the Lord I change not therefore yee sonnes of Iacob are not consumed Or as the Vulg. and Montan. and the Geneva read it I change not And yee sonnes of Iacob are not consumed It is the reason of what was before said and threatned you say I regard not to punish or reward but though I deferre a while yet I will come neare to judgement for I constantly love good and hate evill I change not So Cyril Theodor. Remig. Rupert Hugo Lyr. Vatabl c. For the latter clause of this 6th verse I shall with submission take leave to depart from our learned translators and reade not as they Therefore but as Montanus and as it is in the Hebrew And I change not And yee sonnes of Iacob are not consumed And that is And yet Though I threatned you and change not yet my patience is such that yee are spared and not yet consumed But I leave this place to such as can better search the Prophets mind for here I confesse I doe take off my owne unskilfull pen without cleare satisfaction in my selfe about the coherence of this verse especially this latter clause with the verses precedent The Reader may finde it somewhat otherwise exprest in Tarnovius And thus much of the 5th Contestation VI. The sixth Contestation Sixthly Vers 7 he contests with them for their impenitence verse 7. That they had sinned and continued in sin and yet would not be convinced 1. That they had continued in sinning against Gods lawes Even from the dayes of your fathers ye have gone away from mine ordinances and have not kept them He exprobrates their old and

obsecro inimici dolos ut omnino à Deo averter is consulere non audet novit enim hoc grave admodum Christianis verùm artibus insidiosis aggreditur intelligit autem quemadmodum nos praesens tempus libenter recipimus omnisque actio humana in praesens contendit spectat Quamobrem hodiernum tempus nobis furatur astutè spem facit crastini postquam crastinum venerit rursus malus divisor sibi hodiernum crastinum verò Domino dari petit Basil Exhortatio ad Bapt. saith Basil exhort ad Bapt. who saith Serve me to day and God to morrow I beseech you be acquainted with the craft of the Enemy he dares not advise thee altogether and presently to forsake God for he knows Christians would not endure that but he deales craftily being a Serpent and subtle to beguile hee steales upon us for the present and puts off the next day for God and when that day comes still he puts it off to the next Therefore the Lord to meet with that comes thus calling upon us to day partly quia qui non est hodie cras minùs aptus erit Because hee that is unfit to day to morrow will be more unfit and partly for that this is the time lest judgment doe come upon us and we have no evasion for wee cannot tell what to morrow may bring forth Before God Though he deride these yet he directs others and teacheth them that in prayer they are before the Lord. They who pray Doctrine are before Gods face and in his preence If they who heare be as Cornelius said Hee and his company were Acts 10.33 before the Lord to heare one speake in his Name and him speaking mediately to them more when they speake immediately to himselfe Therefore was the Arke of Gods presence ever in the Temple before which they prayed and from which they received answer Psal 84.7 That he may have mercy upon us It is that they were commanded to pray for before and to require for the people In prayer men must not aske what they list Doctrine but that for which they have a commandment to aske and a promise to recive To reprove all those praiers Vse 1 those who frame their praiers not according to Gods will but their owne lusts and fancies whatsoever their vaine hearts desire that they utter before the Lord and make their requests unto him for it never regarding whether good or evill how agreeable or disagreeable to the word having their owne affections the rules of their prayers such prayers they would be ashamed to put up to men as they preferre to God making Christ a mediator for them if hee will doe it for them for things they would blush to desire the helpe of man in some praying as Saint Augustine who confesseth of himselfe that hee prayed to God to let him live a little longer in his sinnes so they in their corruptions desiring still meanes and opportunities to fulfill their lusts and desires Some aske temporall things simply as they Psal 78.18 who asked meate for their lust who importune the Lord to prosper their journey endeavour for honours as Balaam be the means what may be who have their prayers sometimes in mercy denyed as Jam. 4.3 and sometimes in wrath granted to them as Psal 79.29 30 31. Mercy That is be gracious and favourable unto us and lift up his gracious countenance upon us In prayer men ought especially to pray for Gods favour Doctr. the chiefest thing they ought to desire is his mercy and loving kindnesse 2 Cor. 7.14 this is called seeking Gods face Because this is the fountain from whence all things else come Reas 1 all good things we receive for Rom. 8.32 He who spared not his owne sonne but gave him for us all to death how shall he not with him give us all things also And the cause of that was his favor and love Joh. 3.16 For God so loved the world that he hath given his only begotten sonne that whosoever beleeveth in him should not perish but have everlasting life Because no temporall blessing asked neverso earnestly Reas 2 nay though it be sought with teares as Esan his blessing can be obtained till a man have his sinnes forgiven Hence Math. 6.11 12. the petitions are joyned with a copula as inseparable This reproveth their folly and error Vse 1 who pray more for the things of this life then for the favor of God or remission of their sinnes 2 Chron. 7.14 To teach us to pray for temporall things Vse 2 but specially Gods favor and the remission of our sinnes For us Both Prophet and People he would bee prayed for as well as the people acknowledging as it seemeth those things in himselfe which he reproved in them the better to affect them No man is so excellent in the Church of God Doctrine so indued or abounding with gifts and graces that needeth not the prayers of the rest This the Prophet sheweth that he exempteth not himselfe but would be prayed for as others So Hosea 14. sure including himselfe This our Saviour Christ shewed when teaching his Church in the person of his disciples to pray hee taught them to pray one for another and taught them they had need of the prayers one of another Math. 6. This is shewed by Saint Pauls earnest request unto them Rom. chap. 15.30 repeated to the Corinthians 2 Cor. 1.7 so Col. 4.3 2 Thes 3.1 and for the Saints Ephes 6.18 Because his excellency excludeth him not from the communion of Saints Reas 1 as the excellency beauty or proportion of any part doth not exclude it from the fellowship of other members Now one part of this communion is prayer one for another Because his excellency is imperfect Reas 2 for here all things are but in part 1 Cor. 13.9 Therefore he hath need of prayers as his owne so others many prevailing more with God then one Because the excellency and goodnesse a man hath is as Basil exhort ad Bapt. brings in some making the objection The saurus servatu difficilis Reas 3 a treasure hard to be kept Therefore as he said Opus est vigilia wee had need to be more watchfull and he adviseth to take three adjutors Orationem Jejunium Psalmodiam Prayer Fasting and singing Psalmes Now as for keeping of treasures a man will use other meanes and helpes and all little enough so in this should he be carefull This reproveth those who think they have no need of the prayers of others Vse 1 but can pray well enough for themselves their owne private prayer is sufficient they need not the prayers of others or the publique congregations as some men thinke they have no need of publique teaching they can instruct themselves well enough with reading of good books at home so for prayer they can inrich themselves of themselves and need not the helpes of others If any thinke I wrong men in judging thus of them I answer no because I judge

by their fruit and practice For when their little love to the assembly of the Church appeareth by their negligent frequenting of them when prayers are made and the word Preached Saint Hierome tels me directly that some thinke they need not the preaching of the Church some not the prayers but thinke they are able enough to instruct themselves of themselves to prevaile with God which riseth commonly either from ignorance or knowledge the ignorance of their infirmities or the knowledge of their graces that makes them not desire the helpes of others as Moses tooke Aaron and Hur with him when he went to pray being privy to his own infirmities This makes them disdain others being puffed up with pride and self conceit To instruct every man be his excellency what it may be Vse 2 to affect and desire the prayers of others of the Ministers and publique congregations and the people of God for besides that God is in a speciall manner there present the caue why David and his men so desired the Temple Psal 84.1 3 7. So men in desiring them shew themselves to delight in the presence of God as gracious children in beholding the face of their father there is much profit to be had by them Non parvus est fructus domine ut à multis tibi gratiae aguntur de nobis à multis regeris pro nobis August confess 10.4 The benefit is not small O Lord that thou shouldest bee praysed by many of us and prayed unto by many for us For a man shall have not only the benefit of the prayers of one or two but many hundreds and if one faithfull prayer prevaile much Jam. 5. how much more many Thus shall he enjoy the communion of Saints which is a worthy thing so shall he better increase in the graces blessings received and keep that he hath for the best here and the most perfect must not imagine himselfe to bee already a burning and shining light within the house of heaven Sic ardens lucens nondum in domo se esse confidat ubi sine omni timore ventorum accensum lumen deportatur sed meminerit se esse sub dio utrague manu studeat operire quod portat nec credat aeri etiamsi videat esse tranquillum Repentè enim hora quae non putaverit mutabitur si vel modicum manus remiserit lumen extinguetur Bern. ser 3. in vigil nat Dom. l. where once kindled there is no danger of any winds to blow it out but must remember that he is yet in the open ayre and must cover and defend the light he carries with both hands nor be confident though the ayre seeme to bee calme for sooner then he is aware if he take away his hand his light may be pussed out saith Saint Bernard If the prayers of living Saints bee so needfull and profitable Quest whose prayers we may desire and intreat why not also of dead Saints why may not their prayers be profitable to us and we desire them How profitable soever their prayers may be to us Answ and how certaine soever it may be that they doe pray for us as some think with Bernard ser 2. in vigi Nat. Dom. that Apocal. 6.10 doth prove it because of the anser vers 11. yet to desire their prayers as those who are living is not lawfull because it is without precept or president in the Scripture because it is agains reason and the Scripture For first that they know not what we doe nor heare our prayers is manifest Isaiah 63.16 againe how should they come to the knowledge of them they in Heaven we in Earth and dispersed in many severall places As for the answer of the Rhemists out of Hierome against Vigilantius that they are in every place because they must follow the Lambe withersoever he goeth Revel 14.4 if the place be understood of them who imitate Christ upon earth and not of the soules departed as it may be at least it must bee unstood of all the lect whereof part are in the Church in the earth then the conclusion must be they who are upon earth must be every where as well as they who are in heaven which is most absurd But admit it of the Saints in heaven how is it possible they should be every where Not at one and the same instant they say but such is their motion speed and agaility to be where they list and their power and will is answerable as ell as the devill can be every where to worke mischiefe To which I answer that their comparison is absurd for the Devils by propriety of nature and the Lords permission have such passage in the wold So have not the soules of the Saints for they are appointed by God to rest Revel 6.11 and 14.13 What rest if they must be tossed up and downe by the breaths of men sometime in England sometime in France c But say they did how were it possible they should heare the prayers of all that call upon them at one and the same instant if they be not in many severall places at one and the same instant And if it be impossible the prayers must needs be vaine Besides if it were not yet in that which Papists give their reason for it is made more abhominable that is to make way for themselves to the favour of God even as by Nobles and great men we procure accesse to the King Numquid tam demens est aliquis c. Is there any so mad saith Ambrose in Epist ad Rom. cap. 1. or so carelesse of his life that he will give the honour of the King to a Noble man to procure him accesse to him when he shall be guilty of treason when hee commeth before him And yet they thinke they are not guilty of treason to God who under pretence of seeking God by Saints doe give unto the Creatures the honour of God the Creator and forsaking the Lord worship their fellow-servants And though there be saith he some reason why they should make way to a King by his Nobles and Pensioners because hee is a man and knows not who are fit to be trusted with the Common-wealth yet unto the Lord who knows all things and knows the worths and worthinesse of men there needs no spokes-man but onely a holy mind Thus farre he But to adde to him that this thing is without precept in Old or New Testament confessed by themselves Eccius grants not in the Old because the Fathers were then in limbo a good reason against him and the Israelites were marvellous prone to Idolatry Not in the New lest the Gentiles should returne to their Idolatry and lest the Apostles should be too vaine-glorious and ambitious if they had commanded it and so a great difference and strong reason why we may pray to Saints living but not to Saints departed Fur us He separates not himselfe from this Church for all the corruption

12 13. ad 20. See also many things to the purpose of this place in Gabr. Pennot Propugnac hum libert lib. 10. Ioh Wolphius in Addit ad Pet. Mart. 2. in Reg. 21. pag. 404. and in Weems Degen sonnes The Magitian Secondly and against the Adulterer The Lxx translate it into the feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adulteresses 'T is the Mascul in the Hebr. Under this head also may bee referred all the sinnes usually treated of by Divines and Casuists under the 7th Commandement A sinne sentenced and severely punished by the Lawes of Nations even the very heathen for the Athenians Lacedemonians Romans See Plutarch in Parall passim For other Nations Alex. ab Alex. Genial Dier lib. 4. cap. 1. and Rhodigin lect Antiqu. lib. 21. c. 45.47 For the old French it is a notable story which is related by Ioh. Tritenhemius de Orig. Francorum pag. 304 in the first Tome of the Opus Historicum at Basil collected by Simon Schardius as is thought and conjectured by the Printer of Basan the King and highpriest of the Sicambri who were ancestors to the French that as his Lawes were severe against adultery and other like crimes so hee also was so strict in the execution of them that hee caused a sword and an halter to bee caried before him whithersoever he went and finding an accusation to bee true against his owne sonne Sedanus that hee had committed adultery he judged him to death and when his Nobles entreated him to reverse his sentence he said Strive not against justice you may sooner restraine the wind from blowing in the ayre then turne Basanus mind aside from the law And turning to his sonne hee said I kill thee not my sonne but the law which thou hast broken And therewithall in zeale to justice hee slew him with his owne hand This was about 280 yeares before Christ But especially for our owne ancestors the old Saxons it is an observable testimony which Corn. Tacitus Descr Germ. gives of their severity against this sinne upon which place Andr. Althanner and Jodocus Vuillichius in their commentaries upon Tacitus doe take occasion and justly too in my opinion to condemne the Remissenes of this age in punishing more sharpely what those times of ignorance did abhorre But I would rather in this point commend unto the Reader that zealous and effectuall Epistle of our country man Boniface Arch Bishop of Mentz unto Aethelbald King of the Mercians here in England where he relates that severity of the Saxons and urgeth much against this sinne The Epistle is in the Magdenburg Centur. Cent. 8. cap. 9. and from them in Mt. Fox Martyrol And it seemes there was much need of sharpe writing at that time when the people generally by the Kings example were given unto this sinne and like fed Horses neighing after their neighbours wives as appeares by another Epistle from the said Boniface to Heresfrid a godly Priest who as it seemes was sometimes called to preach in the Court of Aethelbald and might worke upon him Thirdly And against false Swearers Lxx that sweare by my Name upon a lye Pagnin that sweare lyingly Vulg. perjurers What the sinne is and how great see the Casuists and others on the third Commandement And how God hath punished it if there were no other example the lamentable issue of the battell at Varus where Vladistans the King of Hungary and Iulian the Cardinall were miserably defeated by the Turke will bee a sufficient monument to all succeeding times We have also two pregnant instances in Eadmerus his Historia Novorum published by the learned Selden lib. 1. pag. 5 6 lib. 5. page 124 125. But the sinne here is not onely Perjury when an oath taken is not kept but the very taking of a false oath So Piscator according to the Hebr. That sweare unto a false thing It may bee rendred adverbially That sweare falsely and to that sense our translation A sinne it is of an high nature for first there is a lie and then an oth made upon a lye Fourthly And against those that oppresse or defraud the hireling in his wages The Geneva That wrongfully keepe back the heirelings wages The Vulg. Who make cavills to detaine wages The Chald. and Lxx Who take away wages by violence and so Pagn The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare all these It is to defraud by calumny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by guile or by force This was Labans sinne Iacob complaines of him that he dealt hardly with him and deceived him and changed his wages ten times Genes 31.7.41 He changed his wages ten times that is often as the phrase is taken Numb 14.22 Iob. 19.3 Or it may bee he did indeed ten times in Iacobs sixe yeares service change his wages which by agreement was to arise from the Lambes that were yeaned which in Mesopotamia which was the Country where Iacob kept Labans flock yeaned twice a yeere but Laban partly thorough covetousnesse and partly through envy at Iacobs thriving might haply every half yeare be altering the agreement which was S. Augustines conjecture and is followed by Iunius and Pareus though they followed not his mistake occasioned by the Septuagint in reading the place Thou hast deceived me of my wages in ten lambs Of which see Sixt. Amama in his Antibarb Biblic pag. 427 428 who censures both the reading and the interpretation But to mee what ever becomes of the Reading yet it seemes the interpretation may stand good This sinne cryes in the eares of God Iam. 5.4 and hath a woe against it Ierem. 22.13 and was specially provided against in the law under Moses Deut. 24.14 15. The wages of the labourer must be payed as soon as hee hath done his worke because hee setteth his heart upon or lifteth his soule unto it that is he hath no other liveliehood nothing else whereby to maintaine his life or to trust unto Fifthly And against those that oppresse the widow the fatherles So I reade it with this supply though the verb bee not againe repeated but is to be repeated from the former member to make the sense cleare The Lxx Against them who oppresse widdowes by their power and strike or beate the fatherlesse The Widow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The solitary or silent or forsaken as Ierem. 51.5 Israel hath not been Hebr. widdowed forsaken and Esa 13.22 Desolate houses are called in Heb. Widowes See the metaphor Lament 1.1 which is like unto that of Virgil Aeneid 8. tam multis viduasset civibus urbem See Genes 38.11.14.2 Sam. 20.3 Esay 47.8 or the Widow in the Hebr. is called Silent because her husband being dead shee cannot so well speake in her owne cause or for her owne defence Therefore Gods care of Widowes was alwayes great Exod. 22.22 Deut. 10.18 and 24 17. Psal 49.9 and 68.5 Ierom. 49.11 And in the Christian Church the Apostles tooke care of them and specially for their sakes ordained Deacons who might see that they should